|
The Zohar (, lit. "Splendor" or "Radiance") is the foundational work in the literature of Jewish mystical thought known as Kabbalah.〔Scholem, Gershom and Melila Hellner-Eshed. "Zohar." Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 21. 2nd ed. Detroit: Macmillan Reference USA, 2007. 647–664. Gale Virtual Reference Library. Gale.〕 It is a group of books including commentary on the mystical aspects of the Torah (the five books of Moses) and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology. The Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of Ego to Darkness and "true self" to "The Light of God", and the relationship between the "universal energy" and man. Its scriptural exegesis can be considered an esoteric form of the Rabbinic literature known as Midrash, which elaborates on the Torah. The Zohar is mostly written in what has been described as an exalted, eccentric style of Aramaic. Aramaic, the day-to-day language of Israel in the Second Temple period (539 BCE – 70 CE), was the original language of large sections of the biblical books of Daniel and Ezra, and is the main language of the Talmud.〔Beyer 1986: 38–43; Casey 1998: 83–6, 88, 89–93; Eerdmans 1975: 72.〕 The Zohar first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses de Leon. De Leon ascribed the work to Shimon bar Yochai ("Rashbi"), a rabbi of the 2nd century during the Roman persecution who, according to Jewish legend,〔(【引用サイトリンク】title=Rabbi Shimon Bar Yochai - Lag BaOmer at )〕 hid in a cave for thirteen years studying the Torah and was inspired by the Prophet Elijah to write the Zohar. This accords with the traditional claim by adherents that Kabbalah is the concealed part of the Oral Torah. While the traditional majority view in religious Judaism has been that the teachings of Kabbalah were revealed by God to Biblical figures such as Abraham and Moses and were then transmitted orally from the Biblical era until its redaction by Shimon bar Yochai, modern academic analysis of the Zohar, such as that by the 20th century religious historian Gershom Scholem, has theorized that De Leon was the actual author. The view of non-Orthodox Jewish denominations generally conforms to this latter view, and as such, most non-Orthodox Jews have long viewed the Zohar as pseudepigraphy and apocrypha while sometimes accepting that its contents may have meaning for modern Judaism. Jewish prayerbooks edited by non-Orthodox Jews may therefore contain excerpts from the Zohar and other kabbalistic works,〔''e.g.'' Siddur Sim Shalom edited by Jules Harlow〕 even if the editors do not literally believe that they are oral traditions from the time of Moses. There are people of religions besides Judaism, or even those without religious affiliation, who delve in the Zohar out of curiosity, or as a technology for people who are seeking meaningful and practical answers about the meaning of their lives, the purpose of creation and existence and their relationships with the laws of nature,〔(【引用サイトリンク】title=Enter The Zohar )〕〔(【引用サイトリンク】title=Revealing The Zohar )〕 and so forth; however from the perspective of traditional, rabbinic Judaism,〔"The purpose of this work (Holy Zohar ) was to bring the remedy before the disease, to help Yisrael in the Exile through the unifications and the things that are accomplished through them (the unifications ) in order to increase the strength of holiness, and so that the generation would learn the secrets of the Torah... and so that they would know how to awaken () mercy and be saved from evil decrees." – ''Sefer Or Yakar, Shaar Alef, Siman Hei''〕〔"For, the segulah (charm and efficacy ) of this book (haZohar ) is to bring the Redemption and freedom from the Exile. And although all the books of Rashbi draw the Redeemer closer... behold, the book of Tikkunim does so especially, because for this purpose he compiled it..." – The beginning of the introduction of the commentary ''Kisse Melekh'' by Rabbi Shalom Buzaglo on Tikunei haZohar〕 and by the Zohar's own statements,〔"And because Yisrael will in the future taste from the Tree of Life, which is this book of the Zohar, they will go out, with it, from Exile, in a merciful manner." – Zohar, Vol. 3, 124b, ''Ra`aya Meheimna''; et al.〕 the purpose of the Zohar is to help the Jewish people through and out of the Exile and to infuse the Torah and mitzvot (Judaic commandments) with the wisdom of Kabbalah for its Jewish readers.〔"... the children (Yisrael ) below will shout out in unison and say, "Shem`a Yisrael/Hear O Yisrael!" but there will be no voice and no reply... so is whoever causes the Kabbalah and the Wisdom to be removed from the Oral Torah and from the Written Torah, and causes people to not endeavor in them, and says that there is nothing other than the pshat in the Torah and the Talmud. Certainly it is as if he removes the flow from that River and from that Garden. Woe to him! Better for him that he were not created in the world and did not learn that Written Torah and Oral Torah! For it is considered of him as if he returned the world to ''tohu vavohu'' (unformed and void) and he causes poverty in the world and prolongs the Exile." —Tikunei haZohar #43, p. 82a; et. al.〕 ==Etymology== In the Bible the word "Zohar" appears in the vision of Ezekiel Chapter 8 Verse 2 and is usually translated as meaning radiance or light. It appears again in Daniel Chapter 12 Verse 3, "The wise ones will shine like the radiance of the firmament". 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Zohar」の詳細全文を読む スポンサード リンク
|