Reading the Zohar: The Sacred Text of the Kabbalah by Pinchas Giller

By Pinchas Giller

OCR text.

Exclusive translations of the "Idrot texts", thought of to be the most components in the Zohar.

Comprising good over 1000 pages of densely written Aramaic, the compilation of texts referred to as the Zohar represents the collective knowledge of assorted strands of Jewish mysticism, or kabbalah, as much as the 13th century. this huge paintings maintains to supply the basis of a lot Jewish mystical proposal and perform to the current day. during this publication, Pinchas Giller examines certaing sections of the Zohar and the ways that the important doctrines of classical kabbalah took form round them.

"In studying the Zohar, Giller (University of Judaism, CA), has succeeded in generating a piece that may interact nonacademic readers whereas nonetheless creating a great contribution to the scholarly research of Jewish mysticism."--Choice

"Pinchas Giller...has a ravishing mastery of either basic and secondary fabrics within the learn of Kabbalah usually, and Zohar in particular....As analyzing the Zohar unfolds, the centuries of ideological accretions are slowly separated out, and the reader involves know how Jewish mystical principles built through the years and what implications these thoughts had inside of Jewish highbrow existence. but, for all his mastery of educational texts, Giller writes it seems that and clearly."--The Jewish magazine of higher Los Angeles



A observe at the Sefirot

1 The Zohar and Its Commentators

2 Sabba de-Mishpatim: Love and Reincarnation

3 Hormanuta: A Zoharic production Tradition

4 The Idrot: The Literary Tradition

5 The Idrot: The Doctrine of the Countenances

6 The Idrot: The Emanation of Divinity

7 interpreting the Idrot

Appendix: Idra Texts




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Extra resources for Reading the Zohar: The Sacred Text of the Kabbalah

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The central figure of subsequent Kabbalah, Isaac Luria, deprecated the efforts of prior kabbalists in a well-known passage referred to as "Nahmanides and His Comrades," saying that up to the Zohar, kabbalistic teachings had been imperfect. In Luria's words: 14 Reading the Zohar Kabbalists such as Nahmanides and his comrades, as well as sages such as Nehuniah ben ha-Kanah, only mentioned the ten sefirot and not the revelation of any issues of the countenances [parzufim] at all. These only arise somewhat in the Zohar, Ra 'aya Meheimna, and the Idrot.

The Zohar, moreover, draws from certain antecedent rabbinic traditions while it ignores others. The important composition of late antiquity the Sefer Yezirah (Book of Formation), which is the source of the very term sefirot, is absent from the main sections of the Zohar (It is not mentioned, and its doctrines are rarely cited). 48 The Zohar' s principal rabbinic sources are the midrashim Bereshit Rabbah and Songs Rabbah, the Targum Yerushalmi, the Babylonian Talmud, and, particularly, the eighth-century pseudepigraphical midrash Pirqei de-Rabbi Eliezer.

139 Vital's third project was apparently written before the year 1598 and includes Ozrot Hayyim, which is to a large extent a concise version of the homilies in the original Ez Hayyim, and Kehillat Ya 'akov, Adam Yashar, Olat Tamid, and Zohar ha-Raki'a. 142 The editions of Vital's writings that were edited by his students and their students have the ambivalent literary quality of preserving the enigmatic teachings of Luria while resolving their manifest contradictions. The first section (Sha'ar ha-Hakdamot) of Shmuel Vital's Shemonah She'arim also provides a window into Vital's scholastic dilemmas.

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