I am reading this excellent translation of the Book of Radiance (Sefer ha Zohar) from the Original Aramaic transcripts. The Zohar is an incredible library of ancient texts that expand upon the Parables of the Bible in the most ancient Mystical Oral Tradition. If you are looking for ancient and original discussion of the stories found in Genesis, Exodus, Leviticus, Numbers and Deuteronomy (The Torah) - This is a the Book to read.... There is so much more to learn about the Bible than you will ever get from the modern day English Translations.
The Zohar: Pritzker Edition, Vol. 1 by Daniel C. Matt https://www.amazon.com/dp/0804747474/ref=cm_sw_r_tw_dp_U_x_vXYIAbV5XPKM3
The word "Zohar"is found in the Book of Daniel 12:3, "Those who are wise will shine like the brightness (Zohar) of the heavens"
And the wise will shine like the brightness of the sky, and those who bring the multitudes to righteousness like the stars forever and ever. גוְהַ֨מַּשְׂכִּילִ֔ים יַזְהִ֖רוּ כְּזֹ֣הַר הָֽרָקִ֑יעַ וּמַצְדִּיקֵי֙ הָֽרַבִּ֔ים כַּכּֽוֹכָבִ֖ים לְעוֹלָ֥ם וָעֶֽד:
And Ezekiel 8:2
And I saw, and behold, a likeness like the appearance of fire; from the appearance of its loins and below-fire, and from its loins and above-like an appearance of SPLENDOR, like the color of chashmal. בוָֽאֶרְאֶ֗ה וְהִנֵּ֚ה דְמוּת֙ כְּמַרְאֵה־אֵ֔שׁ מִמַּרְאֵ֥ה מָתְנָ֛יו וּלְמַ֖טָּה אֵ֑שׁ וּמִמָּתְנָ֣יו וּלְמַ֔עְלָה כְּמַרְאֵה־זֹ֖הַר כְּעֵ֥ין הַֽחַשְׁמַֽלָה:
The Zohar (Hebrew: זֹהַר, lit. "Splendor" or "Radiance") is the foundational work in the literature of Jewish mystical thought. It is a group of books including commentary on the mystical aspects of the Torah (the five books of Moses) and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology. The Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of Ego to Darkness and "true self" to "The Light of God", and the relationship between the "universal energy" and man. Its scriptural exegesis can be considered an esoteric form of the Rabbinic literature known as Midrash, which elaborates on the Torah.
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 ancient symbolism and terminology, and cites sources and parallels from biblical, rabbinic, and mystical texts. The translator's introduction is accompanied by a second introduction written by Arthur Green, discussing the origin and significance of 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 the Mystical Tradition 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 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.
Bəreshit/Genesis
Genesis begins with the "primeval history" (Genesis 1–11), the story of the world's beginnings and the descent from Adam. This is followed by the story of the three patriarchs (Abraham, Isaac, and Jacob), Joseph (Genesis 12–50) and the four matriarchs (Sarah, Rebekah, Leah, and Rachel). God gives to the patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt due to a regional famine. They had heard that there was a grain storage and distribution facility in Egypt.
Shəmot/Exodus
Exodus begins the story of God's revelation to his people of Israel through Moses, who leads them out of Egypt (Exodus 1–18) to Mount Sinai. There the people accept the covenant with God, agreeing to be his people and abide by his holy Law, in return for his agreeing to be their God, and protect and defend them from their enemies, and provide for and prosper them. Moses receives the Torah from God, and teaches His laws and Covenant (Exodus 19–24) to the people of Israel. It also talks about the first violation of the covenant when the Golden Calf was constructed (Exodus 32–34). Exodus includes the instructions on building the Tabernacle and concludes with its actual construction (Exodus 25–31; 35–40).
Vayikra/Leviticus:
Leviticus begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 1–10). This is followed by rules of clean and unclean (Leviticus 11–15), which includes the laws of slaughter and animals permissible to eat (see also: Kashrut), the Day of Atonement (Leviticus 16), and various moral and ritual laws sometimes called the Holiness Code (Leviticus 17–26). Leviticus 26 provides a detailed list of rewards for following God's commandments and a detailed list of punishments for not following them. Leviticus 17 establishes sacrifices at the Tabernacle as an everlasting ordinance, but this ordinance is altered in later books with the Temple being the only place in which sacrifices are allowed.
Bəmidbar/Numbers:
Numbers tells how Israel consolidated itself as a community at Sinai (Numbers 1–9), set out from Sinai to move towards Canaan and spied out the land (Numbers 10–13). Because of unbelief at various points, but especially at Kadesh Barnea (Numbers 14), the Israelites were condemned to wander for forty years in the desert in the vicinity of Kadesh instead of immediately entering the Promised Land. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 26–35) Israel moves from Kadesh to the plains of Moab opposite Jericho, ready to enter the Promised Land.
Dəvarim/Deuteronomy:
Deuteronomy is a series of speeches by Moses on the plains of Moab opposite Jericho. Also referred to as Mishneh Torah in Hebrew (a repeat of the Torah) the essential gist of the entire book is a rebuke to the Children of Israel to not worship idolatry, to not follow in the ways of Cana'an, and to cleave to God. Moses proclaims the Law (Deuteronomy 12–26), gives instruction concerning covenant renewal at Shechem (Deuteronomy 27–28) and gives Israel new laws (the "Deuteronomic Code").[19] At the end of the book (Deuteronomy 34) Moses is allowed to see the promised land from a mountain, and then dies. The text emphasises that no one knows where Moses was finally buried (34:6). Knowing that he was nearing the end of his life, Moses had appointed Joshua his successor, bequeathing to him the mantle of leadership. Soon afterwards Israel begins the conquest of Canaan.