Having shown that the Book Jetzira, claimed by the Kabbalists as their first and oldest code of doctrines, has no affinity with the real tenets of the Kabbalah, we have now to examine:— [[160]]
II. The Book Sohar.
Before we enter into an examination concerning the date and authorship of this renowned code of the Kabbalistic doctrines, it will be necessary to describe the component parts of the Sohar. It seems that the proper Sohar, which is a commentary on the five Books of Moses, according to the division into Sabbatic sections, was originally called מדרש יהי אור the Midrash or Exposition, Let there be Light, from the words in Gen. i, 4 ; because the real Midrash begins with the exposition of this verse. The name Sohar (זוהר), i.e. Light, Splendour, was given to it afterwards, either because this document begins with the theme light, or because the word Sohar frequently occurs on the first page. It is referred to by the name of the Book Sohar (ספר הזוהר) in the component parts of the treatise itself. (Comp. The Faithful Shepherd, Sohar, iii, 153 b.) The Sohar is also called Midrash of R. Simon b. Jochai (מדרש של ר׳ שמעון בן יוחאי), because this Rabbi is its reputed author.[18] Interspersed throughout the Sohar, either as parts of the text with special titles, or in separate columns with distinct superscriptions, are the following dissertations, which we detail according to the order of the pages on which they respectively commence.
1. Tosephta and Mathanithan (מתניתן and תוספתא), or Small Additional Pieces which are given in vol. i, 31 b; 32 b; 37 a; 54 b; 59 a; 60 b; 62; 98 b; 121 a; 122; 128 b; 147; 151 a; 152 a; 232; 233 b; 234 a; vol. ii, 4, 27 b; [[161]]28 a; 68 b; 135 b; vol. iii, 29 b; 30 a; 54 b; 55. They briefly discuss, by way of supplement, the various topics of the Kabbalah, such as the Sephiroth, the emanation of the primordial light, &c., &c., and address themselves in apostrophes to the initiated in these mysteries, calling their attention to some doctrine or explanation.
2. Hechaloth (היכלות) or The Mansions and Abodes forming part of the text, vol. i, 38 a–45 b; vol. ii, 245 a–269 a. This portion of the Sohar describes the topographical structure of Paradise and Hell. The mansions or palaces, which are seven in number, were at first the habitation of the earthly Adam, but, after the fall of the protoplasts, were rearranged to be the abode of the beatified saints, who for this reason have the enjoyment both of this world and the world to come. The seven words in Gen. i, 2 are explained to describe these seven mansions. Sohar, i, 45 a, describes the seven Hells. In some Codices, however, this description of the Infernal Regions is given vol. ii, 202 b.
3. Sithre Tora (סתרי תורה), or The Mysteries of the Pentateuch, given in separate columns, and at the bottom of pages as follows. Vol. i, 74 b; 75 a; 76 b–77 a; 78 a–81 b; 97 a–102 a; 107 b–111 a; 146 b–149 b; 151 a; 152 b; 154 b–157 b; 161 b–162 b; 165; vol. ii, 146 a. It discusses the divers topics of the Kabbalah, such as the evolution of the Sephiroth, the emanation of the primordial light, &c., &c.
4. Midrash Ha-Neelam (מדרש הנעלם), or The Hidden Midrash, occupies parallel columns with the text in vol. i, 97 a–140 a, and endeavours more to explain passages of Scripture mystically, by way of Remasim (רמזים) and Gematrias (גמטריאות), and allegorically, than to propound the doctrines of the Kabbalah. Thus Abraham’s prayer for Sodom and Gomorrah is explained as an intercession by the congregated souls of the saints in behalf of the sinners about to be [[162]]punished. (Sohar, i, 104 b.) Lot’s two daughters are the two proclivities in man, good and evil. (Ibid. 110.) Besides this mystical interpretation wherein the Kabbalistic rules of exegesis are largely applied, the distinguishing feature of this portion of the Sohar is its discussion on the properties and destiny of the soul, which constitute an essential doctrine of the Kabbalah.
5. Raja Mehemna (רעיא מהמנא), or the Faithful Shepherd. This portion of the Sohar is given in the second and third volumes, in parallel columns with the text; and when it is too disproportioned for columns, is given at the bottom or in separate pages, as follows. Vol. ii, 25, 40, 59 b; 91 b–93 a; 134 b, 157 b–159 a; 187 b–188 a; vol. iii, 3 a–4 b; 20 a, 24 b, 27, 28 a–29 a; 33 a–34 a; 42 a, 44 a; 63; 67 b–68 a; 81 b–83 b; 85 b–86 a; 88 b–90 a; 92 b–93 a; 97 a–101 a; 103 b–104 a; 108 b–111 b; 121 b–126 a; 145 a–146 b; 152 b–153 b; 174 a–175 a; 178 b–179 b; 180 a, 215 a–239 a; 242 a–258 a; 263 a–264 a; 270 b–283 a. It derives its name from the fact that it records the discussions which Moses the Faithful Shepherd held in conference with the prophet Elias, and with R. Simon b. Jochai, the celebrated master of the Kabbalistic school, who is called the Sacred Light (בוצינא קדישא). The chief object of this portion is to show the profound and allegorical import of the Mosaic commandments and prohibitions, as well as of the Rabbinic injunctions and religious practices which obtained in the course of time. At the dialogue which Moses the lawgiver holds with R. Simon b. Jochai the Kabbalistic lawgiver, not only is the prophet Elias present, but Abraham, Isaac, Jacob, Aaron, David, Solomon, and God himself make their appearance; the disciples of R. Simon are frequently in ecstacies when they hold converse with these illustrious patriarchs and kings of bygone days.
6. Raze Derazin (רזי דרזין), or the Secret of Secrets, [[163]]Original Secrets, is given in vol. ii, 70 a–75 a, and is especially devoted to the physiognomy of the Kabbalah, and the connection of the soul with the body, based upon the advice of Jethro to his son-in-law Moses (ואתה תחזה) and thou shalt look into the face. ( Exod. xviii, 21 .)
7. Saba Demishpatim (סבא דמשפטים), or the Discourse of the Aged in Mishpatim, given in vol. ii, 94 a–114 a. The Aged is the prophet Elias, who holds converse with R. Simon b. Jochai about the doctrine of metempsychosis, and the discussion is attached to the Sabbatic section called משפטים, i.e., Exod. xxi, 1 – xxiv, 18 , because the Kabbalah takes this word to signify punishments of souls (דינין), and finds its psychology in this section. So enraptured were the disciples when their master, the Sacred Light, discoursed with Moses on this subject, that they knew not whether it was day or night, or whether they were in the body or out of the body. (Sohar, ii, 105 b.)