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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.
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]
Despite its name "Illumination", it is notoriously cryptic and difficult to understand (but not impossible). Much of it is written in parables, one after the other. The Bahir opens with a quote attributed to Nehunya ben HaKana, a Talmudic sage of the 1st century, and the rest of the book is an unfolding discussion about the quote.
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 ...
Moses de León (c. 1240 – 1305), known in Hebrew as Moshe ben Shem-Tov (משה בן שם-טוב די-ליאון ), was a Spanish rabbi and Kabbalist who first publicized the Zohar. Modern scholars believe the Zohar is his own work, despite his claim to have copied it out of an ancient manuscript by Shimon ben Yochai .
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 suspicion arises that it was with a view to such an identification that names to be found in the prologue of St. John's Gospel were added as alternative appellations to the original names of the Aeons. But this is a point on which we have no data to pronounce. Charis has an important place in the system of Marcus (Irenaeus, i. 13).
Ein Sof, or Eyn Sof (/ eɪ n s ɒ f /, Hebrew: אֵין סוֹף ʾēn sōf; meaning "infinite", lit. ' (There is) no end '), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's (c. 1021 – c. 1070) term, "the Endless One" (she-en lo tiklah).