the woman's alleged confession in favor of the testimony of Joseph ben Todros and of Jacob, a pupil of Moses de León, both of whom assured him on oath that the work was not written by de Leon.
Issac's testimony, which appeared in the first edition (1566) of Sefer Yuchasin, was censored from the second edition (1580) Rabbi Aryeh Kaplan notes that Isaac evidently did not believe her since Isaac quotes the Zohar was authored by Rabbi Shimon bar Yohai in a manuscript in Rabbi Kaplan's possession.
The authenticity of the Zohar was accepted by such 16th century Jewish luminaries as R' Yosef Karo (d.1575), R' Moses Isserles (d.
1572), and R' Solomon Luria (d.1574), who wrote that Jewish law (Halacha) follows the Zohar, except where the Zohar is contradicted by the Babylonian Talmud.
It appears again in Daniel 12:3, "Those who are wise will shine like the brightness of the heavens".
Suspicions aroused by the facts that the Zohar was discovered by one person and that it refers to historical events of the post-Talmudic period while purporting to be from an earlier time, caused the authorship to be questioned from the outset.
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 story indicates that shortly after its appearance the work was believed by some to have been written by Moses de Leon.
Debate continued over the generations; Delmedigo's arguments were echoed by Leon of Modena (d.1648) in his Ari Nohem, and a work devoted to the criticism of the Zohar, Mitpachas Sefarim, was written by Jacob Emden (d.1776), who, waging war against the remaining adherents of the Sabbatai Zevi movement (in which Zevi, a false messiah and Jewish apostate, cited Messianic prophecies from the Zohar as proof of his legitimacy), endeavored to show that the book on which Zevi based his doctrines was a forgery.