Sefer ha-Zohar Kabala literatürünün en önemli eseri olup Tevrat’ın bir tür batınî yorumudur. Mōşe de Leon başkanlığındaki bir grup Kabalacı’nın gayretiyle Orta Çağ’da (13. yüzyıl) ortaya çıkmış ve bu dönemin unsurlarını içeren bir eser olsa da köken itibariyle miladi 2. yüzyılda Filistin’de yaşamış Şimʿôn bar Yôḥay’a hatta Musa Peygamberin Sina Dağı’nda aldığı vahye kadar geriye götürülmektedir. Kadim bir eser olduğu vurgusundan ve üzerine yapılan tefsir çalışmalarından hareketle, Zohar, İbrani dinî yazınında bazı Kabalacı çevrelerde Tevrat ve Talmud statülerinde konumlandırılacak kadar bir değer kazanmıştır. Bu makalede Zohar’ın bir Orta Çağ ürünü olmasına rağmen nasıl zaman içinde bu nitelikleri kazandığı ve bazı Kabalacı çevrelerde Talmud’un ve Tevrat’ın statülerine denk bir eser hâlini aldığının izi sürülmektedir.
Sefer ha-Zohar is the most important work in Kabala literature and is a kind of western interpretation of the Tevrat. Mōşe de Leon's group of Cabalacos appeared in the Middle Ages (the 13th century) and is a work that contains the elements of this period, although the origin is brought back to Shimôn bar Yôḥay, who lived in Palestine in the 2nd century, and even to the revelation received by the Prophet Moses in the Mount Sina. From the emphasis that it is an ancient work and from the interpretation work on it, Zohar has gained a value enough to be placed in the statues of the Tevrat and the Talmud in some Kabalacy circles in the Hebrew religious writing. This article follows how Zohar was a medieval product, and how it gained these qualities over time, and how it received a work status in some Kabalac circles equal to the statues of Talmud and Tevrat.
Sefer ha-Zohar (The Book of Splendor) is one of the important works of Kabbalah literature and accepted as a kind of esoteric Midrash of Tora. It appeared in the Middle Ages (13th century) through the efforts of a number of Kabbalists under the presidency of Mōshe de Leon. The book includes many of the the characteristics of that period and is attributed to the tanna Shimʿôn bar Yôhai who lived in Palestine in the 2nd century. Moreover, the Zohar is dated back to the revelation on Mount Sinai. The Zohar has gained a worth equivalent to that of the Tora and Talmud within Jewish religious literature with regard to the emphasis on its antiquity and the exegetic works on it. In the present article, the main concern is to trace the Zohar’s process of being accepted as a work equivalent to the Tora and Talmud in some Kabbalist circles, despite it being a Medieval work.
Alan : İlahiyat
Dergi Türü : Ulusal
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