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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.
According to the Zohar and the Sefer ha-Yihud, the Torah is synonymous with God. [2] More specifically, in the Sefer ha-Yihud, the letters in the Torah are the forms of God. The kabbalist looks beyond the literal aspects of the text, to find the hidden mystical meaning.
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]
'Repairs of the Zohar'), also known as the Tikunim (תקונים), is a main text of the Kabbalah that was composed in the 14th century. It is a separate appendix to the Zohar, a crucial 13th-century work of Kabbalah, consisting of seventy commentaries on the opening word of the Torah, In the beginning, in the Midrashic style.
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 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.
The Zohar also states that the two tets in the word totafot (Biblical Hebrew: טוטפת, lit. '"tefillin"') are a reference to Metatron. [68] The Zohar distinguishes Metatron and Michael. [69] While Michael is described repeatedly in the Zohar as the figure represented by the High Priest, Metatron is represented by the structure of the ...