Simon, its reputed author, and exalts him above Moses; (2) it mystically explains the Hebrew vowel points, which did not obtain till 570; (3) the compiler borrows two verses from the celebrated hymn called " The Royal Diadem," written by Ibn Gabirol, who was born about 1021; (4) it mentions the capture of Jerusalem by the crusaders and the re-taking of the Holy City by the Saracens; (5) it speaks of the comet which appeared at Rome, 15th July 1264, under the pontificate of Urban IV.; (6) by a slip the Zohar assigns a reason why its contents were not revealed before5060-5066A.M., i.e.1300-1306A.D., (7) the doctrine of the En Soph and the Sephiroth was not known before the 13th century; and (8) the very existence of the Zohar itself was not known prior 1 See, e.g., G.
That eminent scholars both in the synagogue and in the church should have been induced to believe in its antiquity is owing to the fact that the Zohar embodies many older opinions and doctrines, and the undoubted antiquity of some of them has served as a lever in the minds of these scholars to raise the late speculations about the En Soph, the Sephiroth, &c., to the same age.
According to this everything, even above being and thinking, is called En Soph (a7retpos); He is the space of the universe containing TO 7rav, but the universe is not his space.
In this boundlessness He could not be comprehended by the intellect or described in words, and as such the En Soph was in a certain sense Ayin, nonexistent (Zohar, iii.
2 To make his existence known and comprehensible, the En Soph had to become active and creative.