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Zohar#Contents

The Zohar and Tikunei haZohar, separately, were printed in Hebrew year 5318 (c. 1558 CE). When they were printed there were many partial manuscripts in circulation that were not available to the first printers. These were later printed as "Zohar Chadash," but Zohar Chadash actually pertains to the Zohar and also contains Tikunim (plural of Tikun) that are akin to Tikunei haZohar, as described below. "Zohar" can refer to just the first Zohar collection, with or without the applicable sections of Zohar Chadash, or to the entire Zohar and Tikunim.

Zohar

The earlier part of the Zohar, also known as Zohar `Al haTorah (Zohar on the Torah, זוהר על התורה) or Midrash Rashbi, contains several smaller "books," as described below.

This book was published in three volumes: Volume 1 on Bereishit (Genesis), Volume 2 on Shemot (Exodus) and Volume 3 on Viyikra, Bamidbar and Devarim (Leviticus, Numbers, and Deuteronomy). At the start of the first volume is printed a "Preface to the Book of the Zohar" (pages 1a to 14b). After this introduction is the Zohar's commentary on most of the parashahs of the Torah. There is Zohar on all of the parashahs of Bereishit through the book of Vayikra; in Bamidbar there is no Zohar on the last two parashas: Matot (although on this parashah there is a small paragraph on page 259b) and Mas`ei. InDevarim there is no Zohar on Devarim, Re'eh, Ki-Tavo, Nitzavim, and veZot haBerakhah. Printed within these three volumes are these smaller books

Sifra diTzni`uta/Book of the Hidden (ספרא דצניעותא)
This small "book," three pages long, (Volume 2, page 176b-179a) -- the name of which, "Book of the Hidden," attests to its importance and uniqueness -- is considered one of the most important and concentrated parts of the Zohar. In it are foundations of the Torah, and secrets of fine and deep remazim/hints.

Externally it is a commentary on seminal verses in Bereishit (and therefore in the version published in Krimona it is printed in parashat Bereishit). It has five chapters. Intrinsically it includes, according to Rashbi, the foundation of Kabbalah, which is explained at length in the Zohar and in the books of Kabbalah after it. Said Rabbi Shalom Buzaglo, " Rashbi -- may his merit protect us -- said (Zohar Vol. 2, page 176a), `Sifra diTzni`uta is five chapters which are included in a Great Palace and fill the entire earth,' meaning, these five paragraphs include all the wisdom of Kabbalah... for, Sifra diTzni`uta is the `little that holds the much'; brevity with wonderful and glorious wisdom" .

There are those who attribute Sifra diTzni`uta to the patriach Yaakov; however, Rabbi Eliezer Tzvi of Kamarno in his book Zohar Chai wrote, "Sifra diTzni`uta was composed by Rashbi... and he arranged [it] from baraitas which were transmitted to Tannaim from mount Sinai from the days of Moshe, similar to the wayRabeinu haKadosh arranged the six orders of Mishnah from that which was repeated from before."

Idra Rabba/The Great Assembly (אדרא רבא)
The Idra Rabba is found in the Zohar Vol. 3, parashat Nasso (pp. 127b-145a), and its name means "The Great Assembly." "Idra" is a sitting-place of sages, usually circular, and the word "Rabba/Great" differentiates this section from the section Idra Zuta, which was an assembly of fewer sages that occurred later, as mentioned below.

Idra Rabba contains the discussion of nine of Rashbi's friends, who gathered together to discuss great and deep secrets of Kabbalah. The nine are: Rabbi Eliezer his son, Rabbi Abba, Rabbi Yehuda, Rabbi Yossi bar Yaakov, Rabbi Yitzchak, Rabbi Chezkiyah bar Rav, Rabbi Chiyya, Rabbi Yossi and Rabbi Yisa. After the opening of the discussion by Rashbi, the sages rise, one after the other, and lecture on the secret of Divinity, while Rashbi adds to and responds to their words. The lectures in this section mainly explain the words of the Sifra diTzni`uta, in a similar manner as the Gemara explains the Mishnah.

As described in the Idra Rabba, before the Idra disjourned, three of the students passed away: Rabbi Yossi bar Yaakov, Rabbi Chezkiyah bar Rav, and Rabbi Yisa. As told, these students filled up with Godly light and therefore passed away to the eternal world. The remaining students saw their friends being carried away by angels. Rabbi Shimon said some words and they were calmed. He shouted out, "Perhaps, God forbid, a decree has been passed upon us to be punished, for through us has been revealed that which has not been revealed from the time Moshe stood on Mount Sinai!" At that instant a heavenly voice emerged and said, "Fortunate are you Rabbi Shimon! and fortunate is your portion and the portion of the friends who remain alive with you! For it has been revealed to you that which has not been revealed to all the upper hosts."

Idra Zuta/The Smaller Assembly (אדרא זוטא)
The Idra Zuta is found in the Zohar Vol. 3, parashat Haazinu (p. 287b to 296b), and is called "Idra Zuta," which means, "The Smaller Assembly," distinguishing it from the Greater Assembly, "Idra Rabba," mentioned above. In the Idra Zuta Rashbi's colleagues convene again, this time seven in number, after the three mentioned above passed away. In the Idra Zuta the Chevraya Kadisha are privileged to hear teachings from Rashbi which conclude the words which were explained in the Idra Rabba.

Ra`aya Meheimna/The Faithful Shepherd (רעיא מהימנא)
The book Ra`aya Meheimna, the title of which means "The Faithful Shepherd," and which is by far the largest "book" included in the book of the Zohar, is what Moshe, the "Faithful Shepherd," teaches and reveals to Rashbi and his friends, who include Tannaim andAmoraim. In this assembly of Holy Friends, which took place in the Beit Midrash of Rabbi Shimon bar Yochai, secrets of and revelations on mitzvot of the Torah are explained and clarified -- roots and deep meanings of mitzvot. Since it deals with mitzvot, from Ra`aya Meheimna it is possible to learn very much about the ways of the halakhic rulings of the Rabbis.

Ra`aya Meheimna is distributed over several parashiyot throughout the Zohar. Part of it is known and even printed on separate pages, and part of it is weaved into the body of the Zohar. Ra`aya Meiheimna is found in Vols. 2 and 3 of the Zohar, but is not found explicitly in Vol. 1. Several great rabbis and sages have tried to find the Ra`aya Meheimna, which originally is a vast book on all the 613 mitzvot, and arrange it according the order of positive commandments and negative commandments, and even print it as a book on its own.

In the lessons at the end of the Zohar, Ra`aya Meheimna is sometimes referred to as "Chibra Kadma'ah" -- "the preceding book."

Regarding the importance of Ra`aya Meheimna, Rabbi Moshe Cordovero said, "Know that this book, which is called `Ra`aya Meheimna, which Rashbi made with the tzadikim who are in Gan Eden, was a repair of the Shekhinah, and an aid and support for it in the exile, for there is no aid or support for the Shekhinah besides the secrets of the Torah... And everything that he says here of the secrets and the concepts--it is all with the intention of unifying the Shekhinah and aiding it during the exile.

Midrash haNe`elam/The Hidden Midrash (מדרש הנעלם)
Midrash haNe`elam is located within the body of the Zohar (parashat Vayera, Chayei Sarah, Toldot) and the Zohar Chadash (pp. 2b-30b; 46b-47b (in the Zohar Chadash edition by Rav Reuven Margoliot), and in parashat Balak, Ki Teitze, and the entire Zohar Chadash onShir haShirim, Ruth, and Eikah.)

According to Ramaz, it is fit to be called Midrash haNe'elam because "its topic is mostly theneshamah (an upper level of soul), the source of which is in ''Beri'ah'', which is the place of the upper Gan Eden; and it is written in the Pardes that drash is in Beri'ah... and the revealed midrash is the secret of externality, and Midrash haNe'elam is the secret of internality, which is the neshamah. And this derush is founded on the neshamah; its name befits it -- Midrash haNe'elam..

The language of Midrash haNe'elam is sometimes Hebrew, sometimes Aramaic, and sometimes both mixed. Unlike the body of the Zohar, its drashas are short and not long. Also, the topics it discusses -- the work of Creation, the nature the soul, the days of Mashiach, andOlam Haba -- are not of the type found in the Zohar, which are the nature of God, the emanation of worlds, the "forces" of evil, and more.

Idra deVei Mashkana, Heikhalot, Raza deRazin, Saba deMishpatim, Tosefta, and Sitrei Torah
In the Zohar the are more sections that are of different nature with regard to their contents and importance, as follows: Idra deVei Mashkana ("Assembly of the House of the Tabernacle") deals mainly with the secrets of prayer, and is found in the Zohar Vol. 2, parashat Mishpatim (pp. 122b-123b). Heikhalot ("Palaces") deals in describing the palaces of Gan Eden, and Gehinom, and contains many matters related to prayer. It is found in the Zohar Vol. 1, parashat Bereishit (pp 38a-45b); Vol. 2 parashat Pekudei (pp. 244b-262b-- heikhalot of holiness; pp. 262b-268b -- heikhalot of impurity). Raza deRazin ("Secret of Secrets") deals with revealing the essence of a man via the features of his face and hands. It is found in the Zohar Vol. 2, parashat Yitro (pp. 70a-75a). Saba deMishpatim ("The Elder on Statutes") is the commentary of Rav Yiba Saba regarding transmigration of souls, and punishments of the body in the grave. It is found in the Zohar Vol. 2, parashat Mishpatim (pp. 94a-114a). Tosefta are paragraphs containing the beginnings of chapters on the wisdom of the Kabbalah of the Zohar, and it is dispersed in all three volumes of the Zohar. Sitrei Torah are drashas of verses from the Torah regarding matters of the soul and the secret of Divinity, and they are dispersed in the Zohar Vol. 1.

For more books and sources mentioned in the Zohar, see also below.

Zohar Chadash/The New Zohar (זוהר חדש)

After the book of the Zohar was printed (in Mantua and in Krimona, in the Jewish years 5318-5320 (CE 1558-1560?), many more manuscripts were found which included paragraphs which pertained to the Zohar in their content, and which were not included in the editions that were printed. The manuscripts pertained also to all parts of the Zohar -- some were similar to Zohar on the Torah, some were similar to the inner parts of the Zohar (Midrash haNe`elam, Sitrei Otiyot and more), and some pertained to Tikunei haZohar. Some thirty years after the first edition of the Zohar was printed, the manuscripts were gathered and arranged according to the parashas of the Torah and the megillot(apparently the arrangement was done by the Kabbalist, Rabbi Avraham haLevi of Tsfat), and were printed first in Salonika in Jewish year 5357 (1587? CE), and then in Krakow (5363), and afterwards many times in various editions.

There is Zohar Chadash on the Torah on many parashas across the chumash. On chumash Bereishit: Bereishit, Noach, Lekh Lekha, Vayeira, Vayeishev. On chumash Shemot: Beshalach, Yitro, Terumah, Ki Tissa. On chumash Vayikra: Tzav, Acharei, Behar. On chumash Bamidbar: Chukat, Balak, Matot. On chumash Devarim: Va'etchanan, Ki Tetze, Ki Tavo.

Within the paragraphs of Zohar Chadash are inserted Sitrei Otiyot ("Secrets of the Letters") and Midrash haNe`elam, on separate pages. Afterwards follows the midrashim -- Midrash haNe`elam on the megillot: Shir haShirim, Ruth, and Eikhah." And at the end are printed Tikunim (Tikunei Zohar Chadash, תיקוני זוהר חדש), like the Tikunei haZohar.

Tikunei haZohar/Rectifications of the Zohar (תיקוני הזוהר)

Main article: Tikunei haZohar

Tikunei haZohar, which was printed as separate book, includes seventy commentaries called "Tikunim" (lit. Repairs) and an additional eleven Tikkunim. In some editions Tikunim are printed that were already printed in the Zohar Chadash, which in their content and style also pertain to Tikunei haZohar.

Each of the seventy Tikunim of Tikunei haZohar beings by explaining the word "Bereishit" (בראשית), and continues by explaining other verses, mainly in parashat Bereishit, and also from the rest of Tanakh. And all this is in the way of Sod, in commentaries that reveal the hidden and mystical aspects of the Torah.

Tikunei haZohar and Ra`aya Meheimna are similar in style, language, and concepts, but different from the rest of the Zohar. For example, the idea of the Four Worlds is in Tikunei haZohar and Ra`aya Meheimna, but not elsewhere, as is true with the very use of the term "Kabbalah." In terminology, what is called Kabbalah in Tikunei haZohar and Ra`aya Meheimna is simply called razin (clues or hints) in the rest of the Zohar. In Tikunei haZohar there are many references to "chibura kadma'ah" (meaning "the earlier book"). This refers to the main body of the Zohar.

Summary (of Parts of the Zohar)

According to Jewish tradition, most of the Zohar and the parts included in it mentioned above were compiled by Rabbi Shimon bar Yochai, and the rest preceded Rashbi and he used them (such as Sifra deTzni`uta), or they were written or arranged in generations after Rashbi's passing. However, aside from the parts of the Zohar mentioned above, in the Zohar are mentioned tens of earlier sources which Rashbi and his Chevraya Kadisha had, and they were apparently the foundation of the Kabbalistic tradition of the Zohar. For example, Sefer Raziel, Sifra de'Agad'ta, Sifra de'Adam haRishon, Sifra de'Ashmedai, Sifra Chakhmeta `Ila'ah diVnei Kedem, Sifra deChinukh, Sifra diShlomoh Malka, Sifra Kadma'i, Tzerufei de'Atvun de'Itmasru le'Adam beGan `Eden, and more. In the Jewish view this proves more, that the teaching of the Sodin the book of the Zohar was not invented in the Tannaic period, but rather it is a tradition of ancient times which Rashbi and his Chevraya Kadisha used, and upon which they built and founded their Kabbalah, and its roots are also in the Torah that was given by Hashem to Moshe on Sinai.