During one of OldShepherds deceptions above, he posted selected posts from the Jewish Encyclopedia and came to false conclusions from them. He then went on to accuse me of doing the same.
In response, I'll tell anyone interested what I stated earlier. Go read the link yourself to discern the truth.
http://www.jewishencyclopedia.com/view.jsp?artid=142&letter=Z&search=zohar
Here is the introduction of the Zohar from the article, emphasis mine:
Later in the article, it describes several inconsistancies and those who argued for/against them. Concludes that section by suggesting a Hindu origin for the work:
That about tells it all.
And here, it's infulence on Christian mystisicm:
I have to quote these long passages to undo OldShepherds deceptions. However, don't take my word for it, follow the link above and read the whole article.
In response, I'll tell anyone interested what I stated earlier. Go read the link yourself to discern the truth.
http://www.jewishencyclopedia.com/view.jsp?artid=142&letter=Z&search=zohar
Here is the introduction of the Zohar from the article, emphasis mine:
A pseudepigraphic work which pretends to be a revelation from God communicated through R. Simeon ben Yoḥai to the latter's select disciples. Under the form of a commentary on the Pentateuch, written partly in Aramaic and partly in Hebrew, it contains a complete cabalistic theosophy, treating of the nature of God, the cosmogony and cosmology of the universe, the soul, sin, redemption, good, evil, etc. It first appeared in Spain in the thirteenth century, being made known through the agency of the cabalistic writer Moses ben Shem-Ṭob de Leon, who ascribed it to the miracle-working tanna Simeon ben Yoḥai.
Later in the article, it describes several inconsistancies and those who argued for/against them. Concludes that section by suggesting a Hindu origin for the work:
Not the Work of a Single Author or Period.
Had Moses de Leon, who was a talented writer and an able scholar, wished for mercenary purposes to forge a work in the name of Simeon ben Yoḥai, he would have been more careful in his statements and would certainly have employed the Hebrew language, first, because the tanna would have written in that language, and, second, because a work in Hebrew, being easier to understand, would have gained a far wider circle of readers, and consequently a larger number of purchasers, than would one written in a peculiar Aramaic dialect that was accessible to only a few. Were the pseudepigraphic "Sefer Yeẓirah," "Pirḳe de-Rabbi Eli'ezer," "Sefer Hekalot," "Sefer ha-Bahir," etc., any the less believed to be the works of those to whom they were attributed simply because they were written in plain Hebrew and not in Aramaic? But apart from all these considerations, the contents of the Zohar clearly indicate that the work is the production not of a single author or of a single period, but of many authors, periods, and civilizations; for it combines the most puzzling incongruities and irreconcilable contradictions with lofty ideas and conceptions which would do honor to a genius of modern times, and also mystic teachings of the Talmudic period with those of the Geonim and later Cabala. To determine the country in which the work originated and the time at which its teachings began to develop, it is necessary to ascertain where and when the Jews became intimately acquainted with the Hindu philosophy, which more than any other exercised an influence on the Zohar. As an instance of Hindu teachings in the Zohar may be quoted the following passage:
(Zohar, iii. 9b "In the book of Hamnuna the Elder we learn through some extended explanations that the earth turns upon itself in the form of a circle; that some are on top, the others below; that all creatures change in aspect, following the manner of each place, but keeping in the same position. But there are some countries on the earth which are lighted while others are in darkness; and there are countries in which there is constantly day or in which at least the night continues only some instants. . . . These secrets were made known to the men of the secret science, but not to the geographers"
That about tells it all.
And here, it's infulence on Christian mystisicm:
Influence on Christian Mysticism.
The enthusiasm felt for the Zohar was shared by many Christian scholars, such as Pico de Mirandola, Reuchlin, Ægidius of Viterbo, etc., all of whom believed that the book contained proofs of the truth of Christianity. They were led to this belief by the analogies existing between some of the teachings of the Zohar and certain of the Christian dogmas, as for instance the fall and redemption of man, and the dogma of the Trinity, which is expressed in the Zohar in the following terms: "The Ancient of Days has three heads. He reveals himself in three archetypes, all three forming but one. He is thus symbolized by the number Three. They are revealed in one another. [These are:] first, secret, hidden 'Wisdom'; above that the Holy Ancient One; and above Him the Unknowable One. None knows what He contains; He is above all conception. He is therefore called for man 'Non-Existing' ["'Ayin"]" (Zohar, iii. 288b). This and also the other doctrines of Christian tendency that are found in the Zohar are now known to be much older than Christianity; but the Christian scholars who were deluded by the similarity of these teachings to certain Christian dogmas deemed it their duty to propagate the Zohar. Shortly after the publication of the work (Mantua and Cremona, 1558) Joseph de Voisin translated extracts from it which deal with the soul. He was followed by many others, among whom was Knorr, Baron von Rosenroth, who rendered into Latin the introduction, the "Sifra di-Ẓeni'uta," the "Idra Rabbah," and the "Idra Zuṭa" ("Kabbala Denudata," Sulzbach, 1677).
The disastrous effects of the Shabbethai Ẓebi movement, which was greatly fostered by the obnoxious influences of the Zohar, damped the enthusiasm that had been felt for the book, and the representatives of Talmudic Judaism began to look upon it with suspicion. Especially was this the case when the Shabbethaian movement had degenerated into religious mysticism and had produced the anti-Talmudic sectaries who styled themselves "Zoharites," and who, under the leadership of Jacob Frank, finished by embracing Christianity. However, the Zohar is still held in great reverence by many Orthodox Jews, especially the Ḥasidim, who, under its influence, assign the first place in religion not to dogma and ritual, but to the sentiment and the emotion of faith.
I have to quote these long passages to undo OldShepherds deceptions. However, don't take my word for it, follow the link above and read the whole article.
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