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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.
Zohar (זהר) ("Splendor") – the most important text of Kabbalah, which among some Kabbalists has achieved canonical status as part of the Oral Torah. Although kabbalists attribute it to Simeon ben Yohai , it in fact dates to c. 1285 CE, and was at least largely composed by Moses de Leon .
Historically, Kabbalah emerged from earlier forms of Jewish mysticism, in 12th- to 13th-century Spain and Southern France, [2] [3] and was reinterpreted during the Jewish mystical renaissance in 16th-century Ottoman Palestine. [2] The Zohar, the foundational text of Kabbalah, was authored in the late 13th century, likely by Moses de León.
'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.
This issue has been crystalized until today by alternative views on the origin of the Zohar, the main text of Kabbalah, attributed to the circle of its central protagonist Rabbi Shimon Bar Yochai in the 2nd century CE, for opening up the study of Jewish Mysticism. [1]
Lurianic Kabbalah is a school of Kabbalah named after Isaac Luria (1534–1572), the Jewish rabbi who developed it. Lurianic Kabbalah gave a seminal new account of Kabbalistic thought that its followers synthesised with, and read into, the earlier Kabbalah of the Zohar that had disseminated in Medieval circles.
The Treatise on the Left Emanation (Hebrew: מאמר על האצילות השמאלית, romanized: Ma'amar al ha-Atzilut haSimalit) is a Kabbalistic text by Rabbi Isaac ben Jacob ha-Cohen, who with his brother Jacob traveled in Spain and Provence in the period of 1260–1280.
Kabbalah distinguishes between two types of Divine light that emanate through the 10 sefirot (Divine emanations) from the Infinite , to create or affect reality. There is a continual flow of a "lower" light, the Mimalei Kol Olmin , the light of eminence that "fills all worlds" is the creating force in each descending world, that itself ...
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