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Free PDF The Zohar: Pritzker Edition, Vol. 1From Matt, Daniel Chanan (EDT)/ Matt, Daniel Chanan (TRN)
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The first two volumes of The Zohar: Pritzker Edition, translated with commentary by Daniel C. Matt, cover more than half of the Zohar's commentary on the Book of Genesis (through Genesis 32:3). This is the first translation ever made from a critical Aramaic text of the Zohar, which has been established by Professor Matt based on a wide range of original manuscripts. The extensive commentary, appearing at the bottom of each page, clarifies the kabbalistic symbolism and terminology, and cites sources and parallels from biblical, rabbinic, and kabbalistic texts. The translator's introduction is accompanied by a second introduction written by Arthur Green, discussing the origin and significance of the Zohar. Please see the Zohar Home Page for ancillary materials, including the publication schedule, press release, Aramaic text, questions, and answers.
Further information on the Zohar:
Sefer ha-Zohar, "The Book of Radiance," has amazed and overwhelmed readers ever since it emerged mysteriously in medieval Spain toward the end of the thirteenth century. Written in a unique Aramaic, this masterpiece of Kabbalah exceeds the dimensions of a normal book; it is virtually a body of literature, comprising over twenty discrete sections. The bulk of the Zohar consists of a running commentary on the Torah, from Genesis through Deuteronomy. This translation begins and focuses here in what are projected to be ten volumes. Two subsequent volumes will cover other, shorter sections.
The Zohar's commentary is composed in the form of a mystical novel. The hero is Rabbi Shim'on son of Yohai, a saintly disciple of Rabbi Akiva who lived in the second century in the land of Israel. In the Zohar, Rabbi Shim'on and his companions wander through the hills of Galilee, discovering and sharing secrets of Torah.
On one level, biblical figures such as Abraham and Sarah are the main characters, and the mystical companions interpret their words, actions, and personalities. On a deeper level, the text of the Bible is simply the starting point, a springboard for the imagination. For example, when God commands Abraham, Lekh lekha, Go forth... to the land that I will show you (Genesis 12:1), Rabbi El'azar ignores idiomatic usage and insists on reading the words more literally than they were intended, hyperliterally: Lekh lekha, Go to yourself! Search deep within to discover your true self.
At times, the companions themselves become the main characters, and we read about their dramatic mystical sessions with Rabbi Shim'on or their adventures on the road, for example, an encounter with a cantankerous old donkey driver who turns out to be a master of wisdom in disguise.
Ultimately, the plot of the Zohar focuses on the ten sefirot, the various stages of God's inner life, aspects of divine personality, both feminine and masculine. By penetrating the literal surface of the Torah, the mystical commentators transform the biblical narrative into a biography of God. The entire Torah is read as one continuous divine name, expressing divine being. Even a seemingly insignificant verse can reveal the inner dynamics of the sefirot—how God feels, responds and acts, how She and He (the divine feminine and masculine) relate intimately with each other and with the world.
- Sales Rank: #89408 in Books
- Brand: Matt, Daniel Chanan (EDT)/ Matt, Daniel Chanan (TRN)
- Published on: 2003-10-28
- Original language: English
- Number of items: 1
- Dimensions: 10.00" h x 1.50" w x 7.00" l, 2.60 pounds
- Binding: Hardcover
- 584 pages
Review
"Slow and meticulous study of the original text along with Matt's brilliant translation and extensive commentary will prove ultimately rewarding. The Pritzker Edition should find its place in any serious Judaica library together with all of the other major texts of Judaism."—Paul Howard Hamburg, Associaition of Jewish Libaries
"[Matt's] text is the most authoritative English translation and the only English edition that goes directly to the source, unearthing many of the major surviving manuscripts of the original language."—Library Journal
"Daniel Matt's translation of, and commentary to, the Zohar is a powerfully poetic rendition of this spiritual masterpiece. It is a book to be studied, not read. As one who has pondered and taught the Zohar for many years, I found Matt's interpretation learned, insightful, and very beautiful. Often, his translation and commentary changed my understanding of passages I thought I had already mastered."—David R. Blumenthal, Journal of the American Academy of Religion
"Pinchas of Koretz once said that the Zohar saved his soul, and a great many other Jews down through the centuries would agree. The Zohar was considered by many pious Jews to be part of the holy triad by which they lived: the Bible, the Talmud, and the Zohar. And so it is good to have it accesible to a new generation of Jews, who will learn much from it, if they are willing to confront it, to wrestle with it, and to engage in the study of it with mind and soul."—Rabbi Jack Riemer
"At last, we have an authoritative version of one of the most significant, misunderstood, brilliant, difficult texts in the whole of the Jewish tradition, a translation that fulfills the wishes and scholars and seekers alike."—The Forward
"...Thanks to Matt's achievement the English reader is able, for the first time, to appreciate the depth and complexity of this innovative and, at the same time, canonical mystical text."—Journal of Jewish Studies
"While translation may be an art, it can also be genuine scholarship of the highest order. . . . Restoring the Zohar to our comprehension, these volumes are a monumental contribution to the history of Jewish thought."—Koret Jewish Book Award,Philosophy and Thought, 2003-2004,The Zohar: Pritzker Edition, Volumes I and II
"A powerfully poetic rendition of this spiritual masterpiece. . . . Matt's new Zohar is a classic already in its first two volumes. The edition alone, or the translation alone, or the commentary alone would be a major contribution. The whole is a work of art."—Journal of the American Academy of Religion
"More than a translation, this projected twelve-volume Pritzker edition amounts to an encyclopedia of the Zohar and is set to become one of the single most important contributions to the topic in teh English-speaking world."—Times Liiterary Supplement
"Daniel Matt's landmark translation of the Zohar from the original tongues into English is a tour de force of scholarship and linguistic imagination—in the service of heaven."—Laurance Wieder, University of Virginia in Charlottesville
From the Inside Flap
The first two volumes of The Zohar: Pritzker Edition, translated with commentary by Daniel C. Matt, cover more than half of the Zohar’s commentary on the Book of Genesis (through Genesis 32:3). This is the first translation ever made from a critical Aramaic text of the Zohar, which has been established by Professor Matt based on a wide range of original manuscripts. The extensive commentary, appearing at the bottom of each page, clarifies the kabbalistic symbolism and terminology, and cites sources and parallels from biblical, rabbinic, and kabbalistic texts. The translator’s introduction is accompanied by a second introduction written by Arthur Green, discussing the origin and significance of the Zohar. Please see the Zohar Home Page for ancillary materials, including the publication schedule, press release, Aramaic text, questions, and answers.
Further information on the Zohar:
Sefer ha-Zohar, "The Book of Radiance," has amazed and overwhelmed readers ever since it emerged mysteriously in medieval Spain toward the end of the thirteenth century. Written in a unique Aramaic, this masterpiece of Kabbalah exceeds the dimensions of a normal book; it is virtually a body of literature, comprising over twenty discrete sections. The bulk of the Zohar consists of a running commentary on the Torah, from Genesis through Deuteronomy. This translation begins and focuses here in what are projected to be ten volumes. Two subsequent volumes will cover other, shorter sections.
The Zohar’s commentary is composed in the form of a mystical novel. The hero is Rabbi Shim’on son of Yohai, a saintly disciple of Rabbi Akiva who lived in the second century in the land of Israel. In the Zohar, Rabbi Shim’on and his companions wander through the hills of Galilee, discovering and sharing secrets of Torah.
On one level, biblical figures such as Abraham and Sarah are the main characters, and the mystical companions interpret their words, actions, and personalities. On a deeper level, the text of the Bible is simply the starting point, a springboard for the imagination. For example, when God commands Abraham, Lekh lekha, Go forth... to the land that I will show you (Genesis 12:1), Rabbi El’azar ignores idiomatic usage and insists on reading the words more literally than they were intended, hyperliterally: Lekh lekha, Go to yourself! Search deep within to discover your true self.
At times, the companions themselves become the main characters, and we read about their dramatic mystical sessions with Rabbi Shim’on or their adventures on the road, for example, an encounter with a cantankerous old donkey driver who turns out to be a master of wisdom in disguise.
Ultimately, the plot of the Zohar focuses on the ten sefirot, the various stages of God’s inner life, aspects of divine personality, both feminine and masculine. By penetrating the literal surface of the Torah, the mystical commentators transform the biblical narrative into a biography of God. The entire Torah is read as one continuous divine name, expressing divine being. Even a seemingly insignificant verse can reveal the inner dynamics of the sefirot—how God feels, responds and acts, how She and He (the divine feminine and masculine) relate intimately with each other and with the world.
From the Back Cover
“[Matt’s] text is the most authoritative English translation and the only English edition that goes directly to the source, unearthing many of the major surviving manuscripts of the original language.”—Library Journal
“Daniel Matt’s translation of, and commentary to, the Zohar is a powerfully poetic rendition of this spiritual masterpiece. It is a book to be studied, not read. As one who has pondered and taught the Zohar for many years, I found Matt’s interpretation learned, insightful, and very beautiful. Often, his translation and commentary changed my understanding of passages I thought I had already mastered.”—David R. Blumenthal, Journal of the American Academy of Religion
Most helpful customer reviews
211 of 216 people found the following review helpful.
Best Zohar translation out there!
By Moshe ben Mordecai
I've also got the Soncino edition as well as the Kabbalah Centre translation of Zohar and I must say this one is certainly the best. Daniel Matt provides an excellent set of footnotes which elucidate why he made the translation decisions he did for particular words and phrases in addition to giving a lot of background material from other Jewish texts. The Zohar is a particularly difficult text to translate due to the idiosyncratic nature of the pseudo-Aramaic it is written in in addition to the very abstract nature of the material covered. Having alternate readings of various passages available at one's fingertips is indispensible for those of us not qualified to read the text in its original language. While reading other translations, especially the Kabbalah Centre one, it was pretty obvious that the text's meaning was oversimplified and there was no way to avoid the translator's personal biases short of going back to the Aramaic text. The Soncino edition is similarly limited because it is only a translation of a small portion of the text. The only drawback to this particular edition is that the Aramaic text is not included, so one cannot simply look up the original phrases without resorting to an outside resource. Nevertheless, I strongly recommend this book for academics, mystics, or anyone who cares deeply about the meaning the author(s) of the Zohar were trying to convey. I'm looking forward to purchasing the additional volumes as they are released!
122 of 127 people found the following review helpful.
At last, the translation the Zohar deserves!
By S. Eyer
Professor Matt has given the Sefer ha-Zohar the translation students have longed for for generations. It is scholarly but literarily skillful. Most importantly, Matt's version is not overly interpretive. He knows how to put interpretive notes in the footnotes, not in the translation itself -- there are over 2400 footnotes in volume one! This allows the text to retain more of its original character and meaning. Some "translations" are so thick with the interpreter's beliefs that they are nearly useless.
It's also important to note that this is the first translation of the Zohar based on a modern critical text. That means the Aramaic original used to translate from has been carefully compared and emended from old manuscript copies. While this Aramaic text is not reproduced in the book, it is available for free from the publisher, Stanford University Press. I printed it out, put it in a binder and shelve it next to the translation. The best of both worlds.
This tremendous work of scholarship will certainly be the standard translation of the Zohar for our generation.
31 of 32 people found the following review helpful.
It is Safe to make the case: A Landmark, Scholarly, Authoritative, EnglishTranslation by a world-class Scholar. Period.
By Jacob Benzaquen
The seminal first of three volumes of a projected 12-volume annotated English translation by noted world-class scholar Daniel C. Matt and Stanford University Press. The first cloth volume is 536 pages and covers just the first 16 chapters of Genesis. Matt based in Berkley and Jerusalem has unearthed many of the major surviving manuscripts of the original language. The extensive commentary of the Aramaic text in not integrated into the volumes but available online and appears at the bottom of each page, clarifies the Kabbalistic symbolism and terminology and cites copious sources and parallels from biblical, rabbinic, and Kabbalistic texts. The translator's introduction is accompanied by a second introduction written by Arthur Green, discussing the origin and significance of the Zohar. This work has justifiably won the Koret Jewish Book Award for Philosophy and Thought, 2003-2004 for both The Zohar: Pritzker Edition, Volumes I and II.
The Zohar ('Splendor, radiance') is accepted as the most important work of Kabbalah, Jewish mysticism and is one of the greatest hidden works of Judaism and Western culture. Revered next to the Torah and Talmud, the Zohar is not one book, but a span of awesome, esoteric literature, a Midrash, homily on the Torah written in the form of a mystical novel. In it a group of rabbis (the "Hevrah") wander through the hills of Galilee, discovering and sharing secrets of Torah, or teaching of the five books of Moses whose linguistic character is medieval or pseudo Aramaic and medieval Hebrew. A dazzling mystical dialectic of the nature of God, the origin and structure of the universe, the nature of souls, sin, redemption, good and evil, suffering and related topics present.
The Zohar assumes four kinds of Biblical exegesis: Peshat ("simple/literal meaning"), Remez ("hint/allusion"), Derash ("interpretative/anagogical), and Sod ("secret/mystic"). The initial letters of these letters (P, R, D, S) form together the word PaRDeS ("Paradise/orchard"), which became the designation for the fourfold meaning of which the mystical sense is the highest part.
The mystic allegory in the Zohar is based on the principle that all visible things, including natural phenomena, have both an exoteric, visible (Niglah) reality and an esoteric, hidden (Nistar) reality, the latter of which instructs Man in that which is invisible.
This principle is the necessary fundamental doctrine of the Zohar. According to that doctrine, as the universe is a gradation of emanations, it follows that the human mind may recognize in each effect the supreme mark, and thus ascend to the cause of all causes. The Ein Sof, the Endless one.
The Zohar first appeared in Spain in the 13th century, by a Jewish writer named Moses de Leon, which some scholars argue is a reaction to Maimonides rationalism. De Leon himself ascribed the Zohar to a rabbi of the second century Tannah, Shimon bar Yochai. The Talmud records Rabbi Shimon's true and rash words caused him to hide in a cave for 13 years studying the Torah with his son, Elazar. During this time he was inspired by Elijah the Prophet to write the Zohar. Scarcely fifty years had passed since its appearance in Spain before it was quoted by many Kabbalists, including the Italian mystical writer Menahem Recanati. Its authority was so well established in 15th century Sepharad that Joseph ibn Shem-Tov drew from it arguments in his attacks against Maimonidean rationalism. It is worth noting that most of the major Traditional Halachic authorities accept the Zohar as authentic and/or have written works on the Kabalah. This includes figures like R' Yosef Karo, R' Moses Isserles, R' Solomon Luria, R' Yechiel Michel Epstein, Rabbi Shneur Zalman of Liadi, The Vilna Gaon and R' Yisrael Meir Kagan.
Yet the arguments of Elijah Delmedigo, in his Bechinat ha-Dat endeavored to show that it could not be attributed to Shimon bar Yochai. His objections were;
1. If the Zohar was the work of Shimon bar Yochai, it would have been mentioned by the Talmud, as has been the case with other works of the Talmudic period and the Zohar contains names of rabbis who lived at a later period than that of Simeon;
2. Were Shimon ben Yochai 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 earlier but this has not been done;
3. 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).
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, Mi'pa'at Sefarim, by Jacob Emden, who, waging a polemical 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 persausively demonstrates that the Zohar misquotes passages of Scripture; misunderstands the Talmud; contains some ritual observances which were already 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 term for "synagogue,"; and gives a mystical explanation of the Hebrew vowel-points, which were not introduced until long after the Talmudic period by the Masoretic Scribes.
Yeshayahu Leibowitz, zl' the noted controversial professor of philosophy at the Hebrew University of Jerusalem, claimed that "It is clear that the Zohar was written by de Leon as it is clear that Theodore Herzl wrote Medinat HaYehudim ("A State for the Jews")."
Bottom Line. Scholars can argue but Get it if you are a serious student or collector.
Update:
The Zohar is Canonically amazing and you can't buy a better translation and while a legitimate teacher is ideal for serious study, this is an excellent start. Daniel Matt's translation is massive and essentially not directed to the general reader. The Matt project is expensive, will take years to complete, and is geared for the specialist reader. There are few general readers who will fork out $55 per volume. The current huge undertaking of this series is currently at volume 7 and that only brings us partially through Leviticus - way less than half of the Zohar. The general reader who would be better off with Scholem and Tishbi. To place this translation in context, you can more easily and economically access the Kabbalah through the popular studies of Gershom Scholem and in an anthology of texts edited and translated by his student Isaiah Tishby called The Wisdom of the Zohar - still the best and most compact version of these texts along with Scholem's book of lectures Major Trends in Jewish Mysticism, the novice reader with no background in the mystical tradition can very quickly come to understand what it is all about.
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