The entire account was recorded in Rabbi Yitzchak's Divrei HaYamim, but unfortunately no known manuscripts of this text are extant. Nevertheless, the majority of his account was published in Sefer HaYuchasin (Phillipovski edition, London and Edinburgh 1857) by Rabbi Avraham Zacuto (5185- c. 5275 / 1425- c. 1515 CE), although the conclusions Rabbi Yitzchak reached were not recorded. A paraphrase of the account follows:
تم تسجيل الحساب بأكمله في الحاخام اسحق لDivrei HaYamim، ولكن للأسف لا يوجد المخطوطات المعروفة من هذا النص هي موجودة. مع ذلك، نشرت غالبية حسابه في سيفر HaYuchasin (Phillipovski طبعة، لندن وادنبره 1857) من قبل الحاخام أفراهام Zacuto (5185 - ج 5275/1425 - 1515 م ج)، على الرغم من أن الاستنتاجات التي تم التوصل الحاخام اسحق لم تسجل. واعادة الصياغه من حساب يلي
اقول : كل هذا لا يفيد و هذا لف و دوران و كل ما فيه ان المخطوطة لا توجد و هذا هو بيت القصيد فكل هذا الكلام يشرح محاولات بعض علماء الكابالا للعثور عليه دون جدوى
و في المشاركة :
According to David, both the mother and daughter swore that Rabbi Moshe had never possessed such a work.Rather, he had written it "from his head, his heart, his knowledge and intellect." When Mrs. de Leon herself had questioned Rabbi Moshe as to why he claimed to be copying a manuscript (as he would be better off if he told them that he himself had written it), he replied that if he revealed that fact no one would be interested in buying it from him! But if he claimed they were the writings of Rabbi Shimon bar Yochai, they would buy it at a high price
النص الاول يشير ان الام و البنت اقسمتا ان هذا العمل (الزوهار) لا يمتلك منه الراباي موسى اي مخطوطة و انه عمله من عنده (من راسه و قلبه و علمه و ذكائه)
و الانكل من هذا كله انها لما سالته زوجته (ام بنته) لم تنسب هذا العمل الى مخطوطة قال انه ان علم الناس انه يكتبه من نفسه لا من مخطوطة لن يرغب بشراء هذا الكتاب احد منه !!!!!!!!!!!!!!
Unfortunately, the account in Sefer HaYuchasin ends here since the Rabbi Avraham Zacuto did not find the remainder of the original text.
و في الاخير لا وجود لتلك المخطوطة الاسطورية !!!!
يقول النصراني :
سيدي المشكله انك لم تقرا لاني ذكرت الزوهار أخذ من التوراه والتلمود والمدراس والمشنا أجزاء كاملة علما بانه كتاب تصوفي وايضا تفسيري مثله مثل التلمود والمشنا والمدراش
اقول : انا سؤالي واضح فلا تتذاكى : لماذا لم يذكر اسم الزوهار في المصادر اليهودية القديمة , اما انه ماخوذ من التلمود فباطل لان الفرقة الوحيدة المؤمنة بالزوهار هي الكابالا و ذلك لان الزوهار هو كتاب تصوفي كما هو مذهب الكابالا فكفاك تذاكيا و تعاليا و اجب بدون لف و دوران
و حتى اوضح اكثر فهذا تعريف الزوهار من المكتبة اليهودية :
The Zohar (Hebrew Zohar "Splendor, radiance") is widely considered
the most important work of Kabbalah, Jewish mysticism. It is a mystical commentary on the
Torah (five books of Moses), written in
medieval Aramaic and
medievalHebrew. It contains a mystical discussion of the nature of
God, the origin and structure of the universe, the nature of souls, sin, redemption, good and evil, and related topics.
فهو مخصص للكابالا و يعود للعصور الوسطى لا الى قبل الميلاد و ايضا اضيف :
The first attack upon the accepted authorship of the Zohar was made by Elijah Delmedigo. Without expressing any opinion as to the real author of the work, he endeavored to show, in his "Bechinat ha-Dat" that it could not be attributed to
Simeon ben Yohai. The objections were that:
if the Zohar was the work of Simeon ben Yohai, it would have been mentioned by the Talmud, as has been the case with other works of the Talmudic period; the Zohar contains names of rabbis who lived at a later period than that of Simeon;
were
Simeon ben Yohai the father of the
Kabbalah,
knowing by divine revelation the hidden meaning of the precepts, his decisions on Jewish law would have been adopted by the Talmud; but this has not been done;
were the
Kabbalah a revealed doctrine, there would have been no divergence of opinion among the Kabbalists concerning the mystic interpretation of the precepts ("Bechinat ha-Dat" ed. Vienna, 1833, p. 43).
فلو كان لو اصل لذكر على الاقل في التلمود كما ذكر غيره و لكن لم يذكر
و للتاكد ايضا من زيف هذا الكتاب :
These arguments and others of the same kind were used by Leon of Modena in his “Ari Nohem.” A work devoted to the criticism of the Zohar was written, "Mishpat Sefarim," by
Jacob Emden, who, waging war against the remaining adherents of the
Sabbatai Zevi movement, endeavored to show that the book on which Zevi based his doctrines was a forgery.
Emden demonstrates that the Zohar misquotes passages of Scripture; misunderstands the Talmud; contains some ritual observances which were ordained by later rabbinical authorities;
mentions the crusades against the Muslims (who did not exist in the second century); uses the expression "esnoga", which is a Portuguese corruption of "synagogue," and gives a mystical explanation of the Hebrew vowel-points, which were not introduced until long after the Talmudic period.
بالله عليك لو كان هذا الكتاب يرجع اصله الى القرن الثاني مثلا فكيف يذكر الحروب الصليبية و المسلمين ؟؟؟؟؟
المصدر : Jewish Virtual Library
http://www.jewishvirtuallibrary.org/...ism/Zohar.html
يقول النصراني : ما هو مكتوب بأجزاء كامله عن الحاخام شمعون بن يوحاي وجماعته وإحتفال اليهود بذكرى وفاته هو دليل ايضا
اقول: انا اطالبك بالدليل و انت تاتيني بالادعاء الذي طالبتك بالدليل عليه ؟؟؟؟
انا اريد الدليل على ان السواد الاعظم من العلماء و الكابالا يرجعون هذا الكتاب الى القرن الثاني ؟؟؟
ثم متى صار الاحتفال يوم وفاة فلان دليلا على ان الزوهار يرجع الى القرن الثاني !!!!!
يقول النصراني :
السؤال الذي يطرح نفسه كيف لم يعي اله الإسلام ووحي نبيككم محمد بهذه الأمور ونفدها اي تكلم عنها واوضح بطلانه كما تدعون ؟؟؟
كيف بالله عليكم
اقول : اعذرك لمحاولتك تغيير الموضوع لان صاحب الزوهار ما انصفك و لا نصفك الموقع الذي نقلت الترجمة منه فالاول انتحل كتابا ليبيعه و الثاني حرف الترجمة ليلائم هواه
اهم اعترافين من الموضوع الذي نسخته و لصقته :
Rabbi Yitzchak traveled to Spain, and he met Rabbi Moshe de Leon in Vallidolid. The latter swore under oath that he was in possession of the manuscript written by Rabbi Shimon. He averred that the manuscript was in his hometown of Avila and that he would gladly show it to Rabbi Yitzchak there. They parted company, and on the way back home Rabbi Moshe took ill in Arevalo and died there. Rabbi Yitzchak was extremely upset by this turn of events but decided nevertheless to proceed to Avila. There he found a certain David di PanCorbo who divulged to him that he had clarified without any doubts that the a work called Zohar had never come to be in Rabbi Moshe's
possession nor was there any such work in existence.
الاعتراف الثاني :
According to David, both the mother and daughter swore that Rabbi Moshe had never possessed such a work.Rather, he had written it "from his head, his heart, his knowledge and intellect." When Mrs. de Leon herself had questioned Rabbi Moshe as to why he claimed to be copying a manuscript (as he would be better off if he told them that he himself had written it), he replied that if he revealed that fact no one would be interested in buying it from him! But if he claimed they were the writings of Rabbi Shimon bar Yochai, they would buy it at a high price
الخلاصة :
Unfortunately, the account in Sefer HaYuchasin ends here since the Rabbi Avraham Zacuto did not find the remainder of the original text.
و في الاخير لا وجود لتلك المخطوطة الاسطورية !!!!
و الملخص :
يهودي من الكابالا (الراباي موسى ) قد لفق كل هذه الكتابات باعتراف زوجته ليبيعها و يربح منها !!!
رد مع اقتباس
المشاركة الأصلية كتبت بواسطة الا حبيب الله محمد
المفضلات