an additional eleven Tikkunim. In some editions, Tikunim are printed that were already printed in the Zohar Chadash, which in their content and style also pertain to Tikunei haZohar. Each of the seventy Tikunim of Tikunei haZohar begins by explaining the word "Bereishit" (בראשית), and continues by explaining other verses, mainly in parashat Bereishit, and also from the rest of Tanakh. And all this is in the way of Sod, in commentaries that reveal the hidden and mystical aspects of the Torah. Tikunei haZohar and Ra'aya Meheimna are similar in style, language, and concepts, and are different from the rest of the Zohar. For example, the idea of the Four Worlds is found in Tikunei haZohar and Ra'aya Meheimna but not elsewhere, as is true of the very use of the term "Kabbalah". In terminology, what is called Kabbalah in Tikunei haZohar and Ra'aya Meheimna is simply called razin (clues or hints) in the rest of the Zohar. In Tikunei haZohar there are many references to "chibura kadma'ah" (meaning "the earlier book"). This refers to the main body of the Zohar. v. Further Additions These include later Tikkunim and other texts in the same style. Influence Judaism On the one hand, the Zohar was lauded by many rabbis because it opposed religious formalism, stimulated one's imagination and emotions, and for many people helped reinvigorate the experience of prayer. In many places prayer had become a mere external religious exercise, while prayer was supposed to be a means of transcending earthly affairs and placing oneself in union with God. According to the Jewish Encyclopedia, "On the other hand, the Zohar was censured by many rabbis because it propagated many superstitious beliefs, and produced a host of mystical dreamers, whose overexcited imaginations peopled the world with spirits, demons, and all kinds of good and bad influences." Many classical rabbis, especially Maimonides, viewed all such beliefs as a violation of Judaic principles of faith. Its mystic mode of explaining some commandments was applied by its commentators to all religious observances, and produced a strong tendency to substitute mystic Judaism in the place of traditional rabbinic Judaism. For example, Shabbat, the Jewish Sabbath, began to be looked upon as the embodiment of God in temporal life, and every ceremony performed on that day was considered to have an influence upon the superior world. Elements of the Zohar crept into the liturgy of the 16th