It shows the influence of the Sepher Yesirah, is marked by the teaching of a celestial Trinity, is a rough outline of what the Zohar was destined to be, and gave the first opening to a thorough study of metaphysics among the Jews.
In modern times the discovery of the modernity of the Zohar has led to injustice to the author.
His fame is due to his authorship of the most influential Kabbalist work, the Zohar (see Kabbala), which was attributed to Simon b.
Amongst the many facts, however, established by modern criticism which prove the Zohar to be a compilation of the 13th century, are the following: (I) the Zohar itself praises most fulsomely R.
The Zohar pretends to be a compilation made by Simon b.
About 1685) wrote the historical work Qore ha-doroth (Venice, 1746), using Jewish and other sources; Jacob ben Hayyim Zemah, kabbalist and student of Luria, wrote Qol be-ramah, a commentary on the Zohar and on the liturgy; Abraham Hayekini, kabbalist, chiefly remembered as a supporter of the would-be Messiah, Shabbethai Zebhi, wrote Hod Malkuth (Constantinople, 1655) and sermons.