Description: Description: 23 volumes, all Hebrew, includes the complete Zohar plus extra ancillary books written as appendages to the Zohar proper, as indicated on the spine of each volume. [In that way it differs from the English translated set I also have in stock in that the English set only translates until volume 16 of this set, because that is the complete work of the Zohar on the Pentateuch or 5 books of the Torah] This set, granted it is only in Hebrew, has additional books too, from volume 17 and on. They are: Zohar Chadash (The new Zohar vola 1, 2, & 3, Hashmatot Hazohar (Ommitted parts of the Zohar), Tikkunei Hazohar vols. 1, 2, & 3. So those are the additional 7 volumes in this set. This set is very clean and in new condition. Excellent covers, pages and binding. With classic and indispensable commentary called 'Hasulam'. This set is in its original shrink wrap so it is in brand-new condition. I opened just the first 2 volume's shrink wrap just to take some pictures of the interior, so you have an idea of what its contents are. And I then put the shrink wrap back on to protect the covers. I have also provided a frontal picture of one of the volumes outside of the shrink wrap as a sample of what each volume looks like. The volumes will be shipped carefully and conscientiously, in two separate, sturdy boxes, with a lot of padding in order to protect the pristine condition of the books. About the alleged original author, Rabbi Simon Bar Yochai: Shimon bar Yochai (Aramaic: רבי שמעון בר יוחאי, Rabbi Shimon bar Yoḥai), also known by his acronym Rashbi,was a 2nd-century tannaitic sage in ancient Judea, said to be active after the destruction of the Second Temple in 70 CE. He was one of the most eminent disciples of Rabbi Akiva, and attributed by many Orthodox Jews with the authorship of the Zohar, the chief work of Kabbalah. In addition, the important legal works called Sifre and Mekhilta are attributed to him (not to be confused with the Mekhilta of Rabbi Ishmael, of which much of the text is the same). In the Mishnah, in which he is the fourth-most mentioned sage, he is referred to as simply "Rabbi Shimon" (with one exception, Hagigah 1:7). In the baraita, midrash and gemara his name occurs either as R. Shimon or as R. Shimon ben Yochai. According to popular legend, he and his son, Eleazar b. Simeon, were noted kabbalists. Both figures are held in unique reverence by kabbalistic tradition. By tradition they were buried in the same tomb in Meron, Israel. Shimon was born in Galilee. He was one of the principal pupils of Rabbi Akiva, under whom he studied 13 years at Bnei Brak. Berakhot 28a relates that Shimon had previously studied at Yavne, under Gamaliel II and Joshua ben Hananiah. The persecution of the Jews under Hadrian inspired Shimon with a different opinion of the Romans than that held by his father. Shimon often demonstrated his anti-Roman feeling. When, at a meeting between Shimon and his former fellow pupils at Usha, probably about a year and a half after Akiva's death (c. 126), Judah ben Ilai spoke in praise of the Roman government, Shimon replied that the institutions which seemed so praiseworthy to Judah were for the benefit of the Romans only, to facilitate the carrying out of their wicked designs. Shimon's words were carried by Judah b. Gerim (one of his own pupils) to the Roman governor, who sentenced Shimon to death (according to Grätz, this governor was Varus, who ruled under Antoninus Pius, and the event took place about 161). Shimon was compelled to seek refuge in a cavern, where he remained thirteen years, till the emperor, possibly Antoninus Pius who reigned until 161, died. As the last important event in R. Shimon's life, it is said that he was sent to Rome (accompanied by Eleazar b. Jose) with a petition to the emperor for the abolition of the decree against the three Jewish observances, and that his mission was successful.It is stated that Shimon was chosen for this mission because he was known as a man in whose favor miracles often were wrought. At Rome, too, Shimon's success was due to a miracle, for while on the way he was met by the demon Ben Temalion, who offered his assistance. According to agreement, the demon entered into the emperor's daughter, and Shimon exorcised it when he arrived at the Roman court. The emperor then took Shimon into his treasure-house, leaving him to choose his own reward. Shimon found there the vexatious decree, which he took away and tore into pieces.This legend, the origin of which apparently is non-Jewish, has been the subject of discussion by modern scholars. Israel Lévi thinks it is a variation of the legend of the apostle Bartholomew exorcising a demon that had taken possession of the daughter of Polymnius, the King of India. Israel Lévi's opinion was approved by Joseph Halévy. Bacher thinks there is another Christian legend which corresponds more closely to the Talmudic narrative: that in which Abercius exorcised a demon from Lucilla, the daughter of Marcus Aurelius.R. Shimon combined with his rationalism in halakhah a strange mysticism in his aggadic teachings, as well as in his practice. He spoke of a magic sword, on which the Name was inscribed, being given by God to Moses on Sinai; and he ascribed all kinds of miraculous powers to Moses.After his death he appeared to the saints in their visions. Thus his name became connected with mystic lore, and he became a chief authority for the kabbalists; for this reason the Zohar first appeared under the name "Midrash de-Rabbi Shim'on ben Yochai". There also exist, two apocryphal midrashim ascribed to Shimon:"The Secrets of Rabbi Simon ben Yohai" and "Tefillat R. Shim'on b. Yoḥai". Both of them bear on the Messianic time, but the second is more complete. The main point of these midrashim is that while Shimon was hidden in the cavern, he fasted forty days and prayed to God to rescue Israel from such persecutions. Then Metatron revealed to him the future, announcing the various Muslim rulers, the last one of whom would perish at the hands of the Messiah. As in similar messianic apocrypha, the chief characters are Armilus and the three Messiahs: Messiah b. Joseph, Messiah b. Ephraim, and Messiah b. David. While he is attributed authorship of the Zohar by many kabbalists, the authenticity of this claim has been challenged by both secular and several religious scholars, who point to Moses de León as the author who published the Zohar in the 13th century. Quotes Better for that man to make himself fall into a fiery furnace than to embarrass his neighbour publicly. There are three crowns – the crown of the Law, the crown of the priesthood, and the crown of kingship; but the crown of a good name excels them all. A bird without heaven's consent cannot perish. How much more, then, man himself. He that causes a man to sin is worse than he that had killed him. About the commentator Rabbi Yehudah Ashlag: Rabbi Yehuda Ashlag (1885–1954) or Yehuda Leib Ha-Levi Ashlag (Hebrew: רַבִּי יְהוּדָה לֵיבּ הַלֵּוִי אַשְׁלַג), also known as the Baal Ha-Sulam (Hebrew: בַּעַל הַסּוּלָם, "Author of The Ladder") in reference to his magnum opus, was an orthodox rabbi and kabbalist born in Łódź, Congress Poland, Russian Empire, to a family of scholars connected to the Hasidic courts of Porisov and Belz. Rabbi Ashlag lived in the Holy Land from 1922 until his death in 1954 (except for two years in England). In addition to his Sulam commentary on the Zohar, his other primary work, Talmud Eser Sefirot is regarded as the central textbook for students of Kabbalah. Ashlag systematically interpreted the wisdom and promoted its wide dissemination. In line with his directives, many contemporary adherents of Ashlag's teachings strive to spread Kabbalah to the masses. In 1943, Ashlag moved to Tel Aviv, and there began working on his book, HaSulam (The Ladder), a collection of commentaries on The Zohar. During this period, he wrote for eighteen hours a day, and due to a lack of money he was not able to afford a sufficient amount of paper and ink to write more precise explanations. He later said that if it had been within his capabilities, he would have written a full commentary on The Zohar in two-hundred volumes, but he was unable to begin the work only because of a lack of means. He completed this work in 1953, and later added three more volumes. Rav Ashlag's closest student Rav Yehuda Tzvi Brandwein later finished the work by adding this three volumes called Tikkunei HaZohar "Maalot Hasulam". Yehuda Ashlag died on the day of Yom Kippur in 1954. He was buried on cemetery Har HaMenuchot located in Givat Shaul, Jerusalem, Israel. Ashlag's commentary offered a systematic interpretation of the legacy of Isaac Luria. This was the first since the 18th century when the Baal Shem Tov, Moshe Chaim Luzzatto, the Vilna Gaon and Shalom Sharabi offered their interpretation of the Luria's teaching. Ashlag's system focused on the transformation of human consciousness from the "desire to receive" to the "desire to give," i.e., from egocentricity to altruism. This path of transformation is described in Lurianic Kabbalah. Ashlag stated that the purpose of studying Kabbalah is equal to the purpose of why human beings were created, and that through its study, a person is capable of revealing the entirety of processes and structures that have taken place in the creation of the universe. "Equivalence of form" with this source means having the same attributes or qualities as it, and Ashlag defines the qualities of this source as being altruistic, namely the desire to give, or in Ashlag's words, the "will to bestow" (Ratzon LeHashpia). Through intensive study of Kabbalah, a person's desire to give to others is developed in relation to this goal. Ashlag believed that the coming of the Messiah meant that humans would attain this quality which would allow them to give up their selfishness and devote themselves to loving each other for the sake of life's purpose, as stated in the commandment "love thy neighbor as thyself." Ashlag had strong political opinions, believing in a religious version of anarcho-communism, based on principles of Kabbalah. Though his anti-capitalist and anti-imperialist ideas show some Marxist influence, he strongly opposed communism instituted by force and believed in "developing a community based on love between its members and a society founded on economic justice."He supported the Kibbutz movement and preached to establish a network of self-ruled internationalist communes, who would eventually “annul the brute-force regime completely, for ‘every man did that which was right in his own eyes.’”, because “there is nothing more humiliating and degrading for a person than being under the brute-force government”. Smart-phone users, click top right menu of phone, select 'request desktop site'. After the item reloads in desktop view, tap on main picture, it will open in spectacular viewing quality with zoom, enabling you to actually read the words on the pages and see tiny details. Tap side arrows to see next picture. We accept all payment methods which are shown on this site as capable of accepting, including Paypal, payment via personal check or MO can be arranged via messaging me, website permitting. This listing has pictures of the actual book or books being sold, no stock-photos or photos of similar items, I took a complete set of new pictures especially for this listing and I have carefully described the condition of this specific item that you are looking at. Thank You.
Price: 699 USD
Location: Phillipsburg, New Jersey
End Time: 2024-10-24T04:44:33.000Z
Shipping Cost: 60 USD
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All returns accepted: Returns Accepted
Item must be returned within: 14 Days
Refund will be given as: Money Back
Book Title: The Zohar
Narrative Type: Nonfiction
Country/Region of Manufacture: United States
Topic: Afterlife, Alternative Belief Systems, Ancient World, Angels, Astronomy, Beliefs, Bible, Buddhism, Christian History, Christianity, Classic Literature, Comparative Religion, Death, Historic Figures, Holidays, Jesus Christ, Judaism, Meditation, Metaphysical, Religions of the Ancient World, Religious History, Saints, Self-Improvement, Sermons, Supernatural, Theology, Inspirational Works, Anthropology, Books, Classicism
Format: Hardcover
Author: Judah Ashlag
Language: Hebrew
Intended Audience: Adults, Young Adults, Ages 9-12, Ages 4-8, Ages 2-3, Under 2 Years
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Subject: Religion & Spirituality
