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Zohar and written
The Zohar, which was written in the 13th century, is generally held as the most important esoteric treatise of the Jews.
In their view, Moses not only received the Torah, but also the revealed ( written and oral ) and the hidden ( the ` hokhmat nistar teachings, which gave Judaism the Zohar of the Rashbi, the Torah of the Ari haQadosh and all that is discussed in the Heavenly Yeshiva between the Ramhal and his masters ).
The Zohar is mostly written in what has been described as an exalted, eccentric style of Aramaic, which was the day-to-day language of Israel in the Second Temple period ( 539 BCE – 70 CE ), was the original language of large sections of the biblical books of Daniel and Ezra, and is the main language of the Talmud.
Debate continued over the generations ; Delmedigo's arguments were echoed by Leon of Modena ( d. 1648 ) in his Ari Nohem, and a work devoted to the criticism of the Zohar, Miṭpaḥat Sefarim, was written by Jacob Emden ( d. 1776 ), who, waging war against the remaining adherents of the Sabbatai Zevi movement ( in which Zevi, a false messiah and Jewish apostate, cited Messianic prophecies from the Zohar as proof of his legitimacy ), endeavored to show that the book on which Zevi based his doctrines was a forgery.
Especially controversial were the views of the Dor Daim on the Zohar, as presented in Milhamoth Hashem ( Wars of the Lord ), written by Rabbi Qafiḥ A group of Jerusalem rabbis published an attack on Rabbi Qafiḥ under the title of Emunat Hashem ( Faith of the Lord ), and measures were taken to ostracize members of the movement.
Some Orthodox Jews accept the earlier rabbinic position that the Zohar was a work written in the middle medieval period by Moses de Leon, but argue that since it is obviously based on earlier materials, it can still be held to be authentic, but not as authoritative or without error as others within Orthodoxy might hold.
Yeshayahu Leibowitz, noted professor of philosophy at the Hebrew University of Jerusalem, claimed that " It is clear that the Zohar was written by de Leon as it is clear that Theodore Herzl wrote Medinat HaYehudim ( The Jewish State ).
Other Jewish scholars have also suggested the possibility that the Zohar was written by a group of people, including de Leon.
This view simultaneously believes that the Zohar was not written by Shimon bar Yochai, but was a holy work because it consisted of his principles.
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 ).
In the Encyclopaedia Judaica article written by the late Professor Gershom Scholem of the Hebrew University of Jerusalem there is an extensive discussion of the sources cited in the Zohar.
The author of the Zohar drew upon the Bible commentaries written by medieval rabbis, including Rashi, Abraham ibn Ezra, David Kimhi and even authorities as late as Nahmanides and Maimonides.
The traditional Rabbinic view is that most of the Zohar and the parts included in it ( i. e. those parts mentioned above ) were written and compiled by Rabbi Shimon bar Yochai, but some parts preceded Rashbi and he used them ( such as Sifra deTzni ` uta ; see above ), and some parts were written or arranged in generations after Rashbi's passing ( for example, Tannaim after Rashbi's time are occasionally mentioned ).
A major commentary on the Zohar is the Sulam written by Rabbi Yehuda Ashlag.
As for what is written in the Zohar III, p. 231: He whose sins are few is classed as a " righteous man who suffers ", this is the query of Rav Hamnuna to Elijah.
He later said that if it had been within his capabilities, he would have written a full commentary on The Zohar in two-hundred volumes, but he was unable to begin the work only because of a lack of means.
The Idra, which means threshing floor in Aramaic, is a Kabbalistic work included in printings of the Zohar, and was probably written and appended to the main body of the Zohar at a later date.
The popular songs of this album are Baderekh el HaOsher ( On the Road to Happiness ) and Eikh Hu Shar ( How He Sings )-which many assumed to be written on Zohar Argov, but as Robas told, was written about successful singers falling into drug abuse in general, such as Janis Joplin on Jim Morrison.
His position is based on his belief that most Kabbalistic works written after Sefer Yetzirah ( including the Zohar ) are forgeries.

Zohar and by
According to the Talmud, the Midrash, and the Kabbalistic work, the Zohar, the ' deadline ' by which the Messiah must appear is 6000 years from creation.
The Zohar first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses de Leon.
De Leon ascribed the work to Shimon bar Yochai, a rabbi of the 2nd century during the Roman persecution who, according to Jewish legend, hid in a cave for thirteen years studying the Torah and was inspired by the Prophet Elijah to write the Zohar.
While the traditional majority view in religious Judaism has been that the teachings of Kabbalah were revealed by God to Biblical figures such as Abraham and Moses and were then transmitted orally from the Biblical era until its redaction by Shimon ben Yochai, modern academic analysis of the Zohar, such as that by the 20th century religious historian Gershom Scholem, has theorized that De Leon was the actual author.
Jewish prayerbooks edited by non-Orthodox Jews may therefore contain excerpts from the Zohar and other kabbalistic works, even if the editors do not literally believe that they are oral traditions from the time of Moses.
There are people of religions besides Judaism, or even those without religious affiliation, who delve in the Zohar out of curiosity, or as a technology for people who are seeking meaningful and practical answers about the meaning of their lives, the purpose of creation and existence and their relationships with the laws of nature, and so forth ; however from the perspective of traditional, rabbinic Judaism, and by the Zohar's own statements, the purpose of the Zohar is to help the Jewish people through and out of the Exile and to infuse the Torah and mitzvot ( Judaic commandments ) with the wisdom of Kabbalah for its Jewish readers.
Suspicions aroused by the facts that the Zohar was discovered by one person, and that it refers to historical events of the post-Talmudic period while purporting to be from an earlier time, caused the authorship to be questioned from the outset.
Joseph Jacobs and Isaac Broyde, in their article on the Zohar for the 1906 Jewish Encyclopedia, cite a story involving the noted Kabbalist Isaac of Acco, who is supposed to have heard directly from the widow of de Leon that her husband proclaimed authorship by Shimon bar Yochai for profit.
Conversely, Elijah Delmedigo ( c. 1458 – c. 1493 ), in his Bechinat ha-Dat endeavored to show that the Zohar could not be attributed to Shimon bar Yochai, arguing that if it were his work, the Zohar would have been mentioned by the Talmud, as has been the case with other works of the Talmudic period, that had bar Yochai known by divine revelation the hidden meaning of the precepts, his decisions on Jewish law from the Talmudic period would have been adopted by the Talmud, that it would not contain the names of rabbis who lived at a later period than that of Simeon ; and that if the Kabbalah was a revealed doctrine, there would have been no divergence of opinion among the Kabbalists concerning the mystic interpretation of the precepts.
The authenticity of the Zohar was accepted by such 16th century Jewish luminaries as R ' Yosef Karo ( d. 1575 ), R ' Moses Isserles ( d. 1572 ), and R ' Solomon Luria ( d. 1574 ), who wrote that Jewish law ( Halacha ) follows the Zohar, except where the Zohar is contradicted by the Babylonian Talmud.

Zohar and Rabbi
In the Ashkenazi community of Eastern Europe, later religious authorities including the Vilna Gaon ( d. 1797 ) and Rabbi Shneur Zalman of Liadi ( d. 1812 ) ( The Baal HaTanya ) believed in the authenticity of the Zohar.
Some claim the tradition that Rabbi Shimon wrote that the concealment of the Zohar would last for exactly 1200 years from the time of destruction of the Holy Temple in Jerusalem.
Rabbi Shalom Buzaglo said, " Rashbi -- may his merit protect us -- said ( Zohar Vol.
There are those who attribute Sifra diTzni ` uta to the patriach Yaakov ; however, Rabbi Eliezer Tzvi of Kamarno in his book Zohar Chai wrote, " Sifra diTzni ` uta was composed by Rashbi ... and he arranged from baraitas which were transmitted to Tannaim from mount Sinai from the days of Moshe, similar to the way Rabeinu HaKadosh arranged the six orders of Mishnah from that which was repeated from before.
Some thirty years after the first edition of the Zohar was printed, the manuscripts were gathered and arranged according to the parashas of the Torah and the megillot ( apparently the arrangement was done by the Kabbalist, Rabbi Avraham haLevi of Tsfat ), and were printed first in Salonika in Jewish year 5357 ( 1587?
Rabbi Tzvi Hirsch of Ziditchov wrote a commentary on the Zohar entitled Ateres Tzvi.
A full translation of the Zohar into Hebrew was made by the late Rabbi Daniel Frish of Jerusalem under the title Masok MiDvash.
The Zohar says that when God saved Abram from the furnace, Terah repented and Rabbi Abba B. Kahana said that God assured Abram that his father Terah had a portion in the World to Come.
Rabbi Shimon Bar Yochai is accredited with having composed the Kabalistic work The Zohar ( literally " The Shining "-hence the custom of lighting fire to commemorate him ).
He publishes to the public the Zohar the 2nd century CE esoteric interpretations of the Torah by Rabbi Shimon bar Yochai and his disciples.
In the Talmudic and post-Talmudic periods the tefillin were worn by rabbis and scholars all day, and a special tallit was worn at prayer ; hence they put on the tefillin before the tallit, as appears in the order given in " Seder Rabbi Amram Gaon " ( p. 2a ) and in the Zohar.
He would only allude in the most general ways to other great mystics, in Hebrew mekubalim, such as the Baal Shem Tov ( founder of Hasidism ), the great mystic known as the Ari who lived in the late Middle Ages, the founder of Chabad Hasidism, the Baal HaTanya Shneur Zalman of Liadi, Rabbi Mordechai Yosef Leiner of Izbitz and many other great Hasidic masters as well as to the great works of Kabbalah such as the Zohar.
Rebbe Nachman's magnum opus is the two-volume Likutei Moharan ( Collected of Our Teacher and Rabbi, Nachman ), a collection of 411 lessons displaying in-depth familiarity and understanding of the many overt and esoteric concepts embedded in Tanakh, Talmud, Midrash, Zohar and Kabbalah.
In the introductory section of certain editions of Likutei Moharan, the book is likened to the Zohar itself, and Rebbe Nachman is likened to the Zohar's author, Rabbi Shimon bar Yochai.
He was one of the most eminent disciples of Rabbi Akiva, and is attributed with the authorship of the Zohar, the chief work of Kabbalah.
* Rabbi Shimon bar Yochai, who, according to traditional lore, wrote the Zohar
According to the Zohar, Rabbi Shimon's house was filled with fire and light that entire day as he taught his students.
It is thought that this work was inspired by the Zohar, where each Rabbi would contribute a commentary on the Tenakh.
* Zion Zohar, Oriental Jewry Confronts Modernity-The Case of Rabbi Ovadiah Yosef, Modern Judaism – Volume 24, Number 2, May 2004, pp. 120 – 149.
Based on the teachings of Rabbi Isaac Luria, the Baal Shem Tov and the Ohr ha-Chaim, Rabbi Shneur Zalman of Liadi taught in the name of the Zohar that " He who breathed life into man, breathed from Himself.

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