Search results
Results From The WOW.Com Content Network
The Zohar (Hebrew: זֹהַר , Zōhar, lit."Splendor" or "Radiance" [a]) is a foundational work of Kabbalistic literature. [1] It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology.
The primary texts of Kabbalah were allegedly once part of an ongoing oral tradition.The written texts are obscure and difficult for readers who are unfamiliar with Jewish spirituality which assumes extensive knowledge of the Tanakh (Hebrew Bible), Midrash (Jewish hermeneutic tradition) and halakha (Jewish religious law).
This name, Yahshuah (יהשוה for 'Jesus'), is also known as the pentagrammaton. It is an attempt by Christian theologians to read the name of the Christian deity into The unpronounced name of the Jewish God. The first of Reuchlin's two books on Kabbalah, De verbo mirifico, "speaks of the […] name of Jesus derived from the tetragrammaton". [9]
The Zohar uses "youth" to describe Joseph and Joshua, a hint that the figures are a metaphor to Metatron, and also the concept of servant by Eliezer as a reference to Metatron. [67] The Staff of Moses is also described by the Zohar [62] as a reference to Metatron. The Zohar also states that the two tets in the word totafot (Biblical Hebrew ...
The theme of Tikunei haZohar is to repair and support the Shekhinah or Malkuth — hence its name, "Repairs of the Zohar" — and to bring on the Redemption and conclude the Exile. Tikunei haZohar was first printed in Mantua in 1558, followed by Constantinople editions in 1719 and 1740.
He is referred to as the son of Joseph. In others editions the name Menahem son of Ammiel son of Joseph is omitted and the text simple refers to the son of David. According to the Zohar and Apocalypse of Zerubbabel, Menahem is the Messiah ben David. [36] The Pirke de-Rabbi Eliezer is often thought to have had Christian and Muslim influences ...
The Hebrew Bible does not mention an angel by the name Azrael, nor does it appear in the rabbinic literature of the Talmud or Midrashim. No such angel is treated as canonical in traditional Rabbinic Judaism. However, an angel by a similar name, Azriel (עזריאל), is mentioned in Kabbalistic literature such as the Zohar.
The main text of medieval Kabbalah, the Zohar, describes the first verse of the Shema ("Hear O Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the limited "Lower level Unity". Schneur Zalman gives the Chabad explanation of this.