Zohar Chadash Revealed


Zohar Chadash: Synopsis


The closest you may come to anything is its source. Here is the reason why and a continuing answer to the Eternal question. What is God?


If you could take a poll of our greatest thinkers, they would tell you that the one thing that they learned was that one, there is always something more. Two. There is something beyond me that I am connected to.


The source. It is like the root note in a musical piece. Every melody and harmony revolve around this root note. Always returning to the source.


There are some questions that are too inconceivable to ask. Still we ask them, perhaps to challenge our limitations, but nonetheless we follow through. We keep asking those impossible questions.


Out of all of this we may see a pattern emerging. This is what the authors of Zohar Chadash did more than half a millennium ago. They compiled the thoughts of the Rabbi’s of Kabbalah. Part of this was a passing on of ancient teachings. Another part was that this was a learning process.

Now Torah is the source for Zohar Chadash. It is arranged according to each Torah portion. There is an interplay between Rabbi’s. A conversation that we happen to listen in on. At a certain point we are drawn into the conversation. This is when it really gets interesting.


There are discussions and levels of meaning that seep through. It shows the multi dimensional aspects of Kabbalah, of Torah and by extension all of our lives.

There is a practical side to Zohar Chadash that my commentary will highlight. What can be discovered is that there is a central core to every discovery. The more inside you go the deeper your understanding becomes.


What is there to understand? Everything. All about the way the world, your world your consciousness works. This is where cause and effect are explained. In many ways this work along with my previous Tikkunei Zohar breaks new ground. They provide a solid foundation for cause and effect and teach us to pay attention.


A story is told long about a boy Kalus who lived in the Ural Mountains. He was on a quest. He was seeking the precious mystery. The one which would out

value all the others.



It was dark. The others with him had long since turned away. How many years was it? It didn’t matter. The quest was the thing.


He chanced to spend the night in a cave. He awoke in the middle of the night to find a large wooden chest at the far end of the cave. He fixed some torches on the walls. The chest’s design was ancient. It was made with wooden pegs with an intricate hemp design taking care of hinges. Inside a silver box.

Inside of that is a gold box. Kalus opened the box. It was empty. He was about to throw away the box when an angel appeared.


“What are you doing?” The angel asked.


“There is no precious mystery. The box was empty,” Kalu complained.


“Hold your hand out,” The angel told him and as he did the gold box floated to the palm of his hand. Then it disappeared.


“Where did it go?” He asked.


“It is inside you. You will carry it with you everywhere you go. Yes you will continue to look for it since now it is a part of you. Everything that you do from here on in will shed light on that mystery,” The angel said and departed.


It is a similar thing discussing Zohar Chadash. The mystery is constant in its revelation. Where did it come from and what is its purpose?

In order to explain the origins and hidden purpose of this ancient manuscript we need to take a google map spin out leaving us somewhere above where the totality of the work may be observed.


Zohar Chadash means “new things about the Zohar.”

It is a part of a larger work called The Zohar, which includes Tikkunei Zohar and Zohar Chadash.



The Zohar is arranged according to their Torah portions. It draws intricate spiritual connections with allegory and Torah example

Tikkunei Zohar is only about one Torah portion, Bereishis, or Genesis.


To repeat: Zohar Chadash is arranged in similar fashion to the Zohar, by Torah portion. It approaches the traditional study with a unique metaphorical language that highlights the deeper levels of conscious thought.


The original Torah that was given at Mount Sinai contained a secret code. You would need this code to access all of the suggestions in the building of the temple. This is talking about releasing a certain kind of energy.


Scholars today ponder Torah in endless fascination of the mysteries within. They find connections between words and phrases. It is a meaningful exercise. However somewhere along the way. Some say the first century or thirteen century. It does not matter when. It does matter that the knowledge is passed on. Without this knowledge the world would cease to be.


Now there was another kind of scholar. They looked into the mystical realms. What they found is presented in a centuries wide list of discoveries and insights that were compiled and that was charged with passing on that secret code for further generations.



These scholar were the scribes. The only way to study the higher wisdom way back when was by sitting at the feet of masters and taking down what they had to say. These copies were passed around and copied some more. This is how the transmission of higher knowledge takes place.



There are a number of things that go into to being a Kabbalist. There is the mind and the heart and their unification. 1) There is the essence of the soul. 2) How do we give it free rein? 3) How do we learn to let go of the body to see it in its proper unblocked state of perfection?


All these things take time. Along the way you learn not so much with what you are reading but with what you are writing. Now there are two types of writing. Listen here and be careful to catch the in-between stuff. That’s because that is where it hits your soul and gives you the answer to question number three.


One: Writing in the higher worlds. Let’s see how best to describe this. Did you ever do something and all the while you were doing it you were thinking something else. Of course. It happens all the time. We can connect above.


Yes it is like a river that has endless crossings. There you will find over and over again, magical-mystical places where you may hop on. After a while instead of floating with the flow you start to interact with it. At first it may be frustrating but this is far out weighed by the events that occur in your life which strike your awareness with a pop. Something happens. Words come together with events.


So then you are just beginning to get the idea. You are thinking and also witnessing your thoughts. A little bit of this is enough to keep you coming back for more. When this happens you are “thinking within the higher worlds.”

The second type of writing is “thinking with intention.” At the place you are now you accept for a fact that your thoughts are on many frequencies. When you tune to the frequency you like it is because you resonate so well here. This kind of thinking has chains of associations going for it. These chains of association called histashelus in Hebrew is you are making your choices for whatever world you have the intention of living in.



It is the combination of these two frequencies of thought (higher thought, thinking with intention) that harmonizes the entire stream of thought. After awhile or perhaps right away you will experience a synchronicity of thought and expression. Time does not the determine fate. Here is how the body learns to let go. In of moving to its mechanical beat, it throws itself into the spirit of those “higher worlds,” or higher flows. It catches another groove. The body can let go because it is being guided from above.

The soul then is given “free rein.” She is in charge. Understand that all of this works together as a unified ever expanding expression of all that is good. This analysis here of the Zohar Chadash may only be circumstantial, however, it is expounded for the purpose of letting go, riding above and in a small way showing the manifest unity of being that we are surrounded by. J

All of this happens when we apply our awareness to the connections that are described taking place.


It is in this time honored tradition of writing and reflecting that this first ever English version of Zohar Chadash is being presented.


An example of this discovery and the commentary it generates is found here. Section: Let there be a firmament


“Let there be a firmament in the water. (Bereishis 1:6) Rabbi Judah said, {but this} distinguished between the upper waters and the lower waters. The firmament, (i.e.) the spread (proliferation) of water. And it was said (over there) and it was that which differentiates between water and water, the upper waters and the lower waters.”

Commentary: There is a firmament to distinguish between our intention and the reflection of that intention. Water is consciousness.


Now we know that Consciousness a a multitiered phenomena. We may think on different levels at different times or even simultaneous as one thought is layered upon another. What separates these thoughts? It is the firmament. It is the conscious choice of intention that carries us from one level to another.



Here the spread of water is determined by the quality of the firmament, or the focal point of your intention. This is how you can tell the upper waters from the lower waters. It is the intention that is the that template in between acting as a filter from above to below. Without this filter there is random association, chaos in fact because that which is unfettered resists order. This is why the firmament must be established prior to all that is to come to be.


What is being described here is the reason that is behind Creation. It is the guiding force. Pay attention to your thoughts yes, but be prepared to establish that firmament in between to distinguish between above and below and be resident always as the guiding force. How is this possible? The answer is there in Bereishis, the template of Creation not just at the beginning, but remaining continuous throughout each moment of every day.



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