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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 is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
The Zohar, which is the foundational text for Kabbalistic thought, explains the Erev Rav are the cause for most of the problems affecting the Jewish people. [8] Currently, the term Erev Rav is used by Israeli Jews in a derogatory manner to describe someone who is perceived as a traitor. [9]
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. 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 ...
For Neo-Kabbalists, the problematic metaphysics differentiating Jews and gentiles dissolves in the antinomian boundaries to limited conceptions of Divinity highlighted in classic Kabbalistic hermeneutical implications of Infinite Divinity, expressed in the Zohar and other texts. [18] [19]
In Hebron, Azulai wrote a commentary on the Zohar under the title Kiryat Arba (City of Arba (in Hebrew four); Gen. xxiii.2). The plague of 1619 drove him from his new home, and while in Gaza, where he found refuge, he wrote his Kabalistic work Chesed le-Abraham (Mercy to Abraham; Book of Micah vii.20). It was published after the author's death ...
The Kabbala denudata contains Latin translations of, among others, sections of the Zohar, Pardes Rimmonim by Moses Cordovero, Sha’ar ha-Shamayim and Beit Elohim by Abraham Cohen de Herrera, Sefer ha-Gilgulim (a Lurianic tract attributed to Hayyim Vital), with commentaries by Knorr von Rosenroth and Henry More; some later editions include a ...
During his time at Uppsala, he wrote his three-volume work on the Zohar entitled Likutei ha-Zohar (Compilations from the Zohar, 1710–13). [7] In it, especially its first part Matteh Moshe ( The Staff of Moses , 1710), he attempted to show that the Zohar contained the Christian doctrine of the Trinity .