196:
1814:
Sefirot are linked one to the other, and every one of them has an active and a passive quality—emanating and receiving. The efflux of one
Sefirah from another is symbolized in the form of the letters of the Hebrew alphabet. Thus the gimel (ג), shaped like a tube open at each end, represents a Sefirah, which receives strength at one end and discharges it at the other. The ten Sefirot are the energy of God, the forms in which His being manifests itself.
1678:
pronounced when it was given to Moses on Mount Sinai? This debate ended with the victory of the
Tiberian system and with the understanding that the Babylonian system reflected a foreign influence on the Hebrew language. Thereafter, one could no longer employ it as a proper symbolic instrument for the Holy. Hence, the Babylonian layer must have been written before this debate was concluded.
1626:"came from the Land of Israel to the early pietists, the sages of Ashkenaz, the kabbalists of Germany and from there to the early wise men in Provence who chase after all sorts of written (records of) wisdom, those who know the divine, supernal knowledge. But they saw only part of the book and not all of it because they did not see it in its entirety, in its complete form."
1408:
1337:, or by those in his school. The first sentence, "And now men see not the light which is bright in the skies" (Job 37:21), being isolated, and having no connection with what follows, was taken to be an allusion to the blindness of its author. However, modern scholars of Kabbalah now hold that at least part of the
1384:, on the one hand, and the speculations of the Gnostics, and the theory of the "aeons," on the other. The fundamental problem in the study of the book is: is this affinity based on an as yet unknown historical link between the gnosticism of the mishnaic and talmudic era and the sources from which the material in
1813:
This
Sefirah gave birth to "Hokmah" (Wisdom), from which emanated "Binah" (Intelligence). From these three, which are the superior "Sefirot", and from the primary principles of the universe, emanated, one after another, the seven inferior Sefirot from which all material beings are formed. All the ten
1722:
There are two hundred aphorism-like paragraphs. Each paragraph uses references from the Torah to expand upon its presentation. As with all
Kabbalistic texts the meanings are highly symbolic and subject to numerous opportunities for interpretation. A common analogy is used throughout. A king, his
1677:
The use of the
Babylonian vocalization system to symbolize the Holy is evidence of the passage's date of composition: At the beginning of the 10th century, a debate arose between Jewish communities over which grammatical system most faithfully represented the Torah; in other words, how was it
1771:" was first described in Sefer Yezirah as corresponding to the ten basic numbers, and did not possess the meaning that later Kabbalists gave to it. It is in the Bahir that we find the first discussion of the Kabbalistic concept of Sefirot as divine attributes and powers emanating from God.
1949:
This slim volume is known as Sefer ha-Bahir, awkwardly renderable as The Book of
Clarity. We first find reference to it in Provençal works of the latter twelfth century, and from that time forward it has a continuous history as a major shaper of Jewish mystical
1810:, this book existed from all eternity, not only in potentiality, but in actuality; and the Creation consisted merely in the appearance of that which was latent in the first "Sefirah," "Or HaGanuz," or, as it is called, "Keter 'Elyon", which emanated from God.
1723:
servants, his daughter and his gardens are all used to explain a meaning, first of Torah and then in general, of the main topic of the text. The paragraphs refer to each other in segments and are broken into five sections in the
1701:
The main characters are "R. Amora" (or "Amorai"), and "R. Rahamai" (or "Rehumai"). Some statements in the book are attributed to R. Berechiah, R. Johanan, R. Bun, rabbis mentioned in the later midrashic literature.
1673:
is lower according to the
Tiberian system. Only according to the Babylonian system is it possible to pronounce this combination of vowels at the same time, as they both have the same pronunciation (the short u).
1637:(which also reflects a different pronunciation and was widely utilized throughout the East) decisively proves the existence of an Oriental layer. The Babylonian vocalization, as opposed to the
2107:
1388:
is derived? Or should it possibly be seen as a purely psychological phenomenon, i.e., as a spontaneous upsurge from the depths of the soul's imagination, without any historical continuity?
2005:
1830:
to solve the question of why the just may suffer in this world, while the wicked may be prosperous: "The just may have been wicked in their former lives, and the wicked righteous."
1368:
adds gnostic elements to the older work. The question of how much gnosticism has influenced
Kabbalah is one of the major themes of modern-day research on Kabbalah; see the works of
1709:
contains commentaries explaining the mystical significance of
Biblical verses; the mystical significance of the shapes of the Hebrew letters; the mystical significance of the
94:
1333:
The historical critical study of this book points to a later date of composition. For some time scholars believed that it was written in the 13th century by
1323:
did not come down to them as a unified book, but rather in pieces found in scattered scrolls and booklets. The scattered and fragmentary nature of the
2036:
The earliest dated manuscript from 1298 formed the basis for
Scholem's annotated German translation which comprised his doctoral dissertation in 1923.
1633:– some written in the East at the end of the 9th century or in the early 10th century, and some in 12th century Provence. The Book Bahir's use of the
1353:
are still in existence. However, quotes from this book can still be found in some older works. Scholar Ronit Meroz argues that elements in the
1942:
1698:. It is divided into sixty short paragraphs or a hundred and forty passages, and is in the form of a dialogue between master and disciples.
1727:
translation. These sections are loosely grouped together but they do more or less stay within the underlying themes given by their title.
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one used in Hebrew to this day, is mainly upper (that is, marked above the letters) and is characterized, among other properties, by the
1908:
1259:
736:
87:
1330:
s text, which sometimes ends discussion in mid-sentence, and which often jumps randomly from topic to topic, supports this claim.
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430:
2136:
2131:
2146:
2141:
1978:
1888:
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goes back to the 1st century CE. It is possible that some secret manuscripts existed before publication in the 12th century.
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804:
340:
80:
1843:
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2005 - Latin Translation (Flavius Mithridates') is published, together with a critical edition of the Hebrew text, by
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1217:
1027:
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1157:
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2018:
D. Abrams, The Book Bahir: An Edition Based on the Earliest Manuscripts (with intro. by M. Idel (Heb., 1994)
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881:
856:
320:
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886:
778:
683:
560:
488:
463:
135:; "Book of Clarity" or "Book of Illumination") is an anonymous mystical work, attributed to a 1st-century
1738:
Section 2 (v. 17–44) talks about the Aleph-Beth or the Hebrew alphabet and gets its inspiration from the
1638:
1319:
to R. Nehunya, a rabbi of the Mishnaic era, who lived around 100 CE. Medieval Kabbalists write that the
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Section 1 (v. 1-16) consists of commentary on the first verses of Genesis or of the Creation Story.
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was written in a region in which the Babylonian system was in use can the claim "the Lord placed a
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1299:, taken from its opening comment, "One verse says: 'And now men see not the light which is bright (
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The Book of Bahir. Flavius Mithridates' Latin Translation, the Hebrew Text, and an English Version
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1864:, edited by Saverio Campanini with a Foreword by Giulio Busi, Torino, Nino Aragno Editore 2005.
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date back to 10th century Babylonia, as witnessed by the acceptance of the Babylonian system of
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1857:
It has been translated into German by Gershom Scholem (1923) and into English by Aryeh Kaplan.
1938:
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2104:(an academic project publishing critical editions of the Sefer HaBahir and similar texts)
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146:) because it begins with the words, "R. Nehunya ben HaKanah said". It is also known as
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signs and vowel points on the letters; the mystical significance of statements in the
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Section 5 (v. 193–200) completes the discourse and is called Mysteries of the Soul.
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1989:
1742:, which links these letters of creation to the overall mysticism presented in the
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2006:
The Bahir Book, Munich Manuscript, 13th Century, Ktiv - National Library-Israel
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1298 - The earliest extant manuscript dates from the end of the 13th century.
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Section 4 (v. 124–193) is grouped under the section title of Ten Sefirot.
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is upper according to the Babylonian vocalization system, whereas the
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1994 - Hebrew Text is published from the manuscripts by Daniel Abrams.
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1460:(Rashba), and it is published anonymously under the title Or HaGanuz.
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1284:, (Genesis 1) is one of the first to quote the work under the title
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The 13th-century kabbalist, Rabbi Isaac HaKohen, reports that the
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Recently it has been critically edited by Saverio Campanini. See
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1604:
1980 - Latin Translation (Guillaume Postel's) is published by
220:
1719:("Book of Creation"); and the use of sacred names in magic.
1442:
and was circulated to a limited audience in manuscript form.
1345:. This older book is mentioned in some of the works of the
2082:
2049:
The Journal for the Study of Sephardic & Mizrahi Jewry
1937:(Pritzker ed.). Stanford: Stanford University Press.
1838:
One of the most accurate manuscripts of the final form of
1629:
Several distinct literary layers can be distinguished in
2102:
The Kabbalistic Library of Giovanni Pico della Mirandola
1986:
The Journal for the Study of Sephardic and Mizrahi Jewry
1749:
Section 3 (v. 45-122) concerns the Seven Voices and the
1380:
There is a striking affinity between the symbolism of
1290:("R. Nehunya ben HaKanah said," the opening sentence)
2047:
Ronit Meroz, The Middle Eastern Origins of Kabbalah,
16:
Anonymous mystical work dealing with Jewish Kabbalah
1806:is not the product of an act of creation. Like
1475:but this translation is wordy and not useful.
1293:Among medieval Kabbalists it became known as
1253:
88:
8:
1909:"Sefer Ha-Bahir - the Book of Illumination"
1635:Babylonian grammar and vocalization system
1579:1923 - German translation is published by
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1246:
1047:
741:
363:
174:
168:tradition that eventually became known as
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20:
1547:is published in unknown place as part of
1979:"The Middle Eastern origins of kabbalah"
1364:Many scholars of Kabbalah hold that the
1341:was an adaptation of an older work, the
151:מִדְרָשׁ רַבִּי נְחוּנְיָא בֶּן הַקָּנָה
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2032:"Encyclopedia Judaica: Sefer Ha-Bahir"
1349:; however no complete copies of Sefer
1315:Kabbalists ascribed authorship of the
1966:. Leipzig: W. Drugulin. pp. 1–2.
156:First mentioned in late 12th century
130:
7:
1597:1979 - English translation by Rabbi
148:Midrash of Rabbi Nehunya ben HaKanah
1935:The Zohar, Pritzker Edition, Vol. 1
1423:believe that oral tradition of the
123:
1448:1331 - Earliest commentary on the
14:
527:Immigration to the Land of Israel
164:is an early work of the esoteric
2079:The Hebrew text of Sefer HaBahir
1774:“Why are they called סְפִירוֹת (
1690:assumes the form of an exegetic
1454:Rabbi Meir ben Shalom Abi-Sahula
367:Pre-Kabbalistic Jewish mysticism
194:
1287:Midrash R. Nehunya ben HaKanah.
1118:Generational ascent in Kabbalah
1113:Generational descent in Halacha
532:Traditional Oriental Kabbalists
2089:The (original Hebrew) text of
1889:Semiphoras and Schemhamphorash
1:
2110:in an English translation by
1850:was anonymously published as
654:Customary immersion in mikveh
251:The path of the flaming sword
132:[ˈsefeʁˌ(h)abaˈ(h)iʁ]
1802:The world, according to the
1665:beneath" be meaningful. The
805:Joseph ben Abraham Gikatilla
522:Emden–Eybeschutz controversy
341:Anthropomorphism in Kabbalah
1844:Meir ben Solomon Abi-Sahula
1549:Chamishah Chumshey Kabbalah
1280:, in his commentary on the
753:Four Who Entered the Pardes
517:Sabbatean mystical heresies
2168:
1778:)? Because it is written,
1463:End of 15th century - The
1218:Jewish principles of faith
1163:Modern Jewish philosophies
1028:Menachem Mendel Schneerson
438:Mainstream displacement of
1962:Scholem, Gershom (1923).
1834:Editions and commentaries
1694:on the first chapters of
1148:Classic Mussar literature
954:Chaim Joseph David Azulai
872:Moses ben Jacob Cordovero
440:rationalism with Kabbalah
150:
1933:Matt, Daniel C. (2004).
1846:; his commentary on the
1798:Creation of the universe
1647:being pronounced like a
1108:Eras of Rabbinic Judaism
704:Pilgrimage to holy grave
597:Non-Orthodox interest in
561:Hasidic-Mitnagdic schism
542:Eastern European Judaism
431:Kabbalistic commentaries
261:Jewish angelic hierarchy
1988:: 39–56, archived from
1879:Kabbalah: Primary texts
1842:was written in 1331 by
1661:above (a letter) and a
1084:Talmudical hermeneutics
964:Schneur Zalman of Liadi
321:Names of God in Judaism
291:Messianic rectification
2137:12th-century documents
2132:10th-century documents
1854:, "The Hidden Light".
1826:adopts the concept of
1576:is published in Vilna.
1416:
1376:for more information.
887:Judah Loew ben Bezalel
450:Selective influence on
2147:Jewish mystical texts
2142:Hebrew-language names
1977:Meroz, Ronit (2007),
1558:is published in Lvov.
1540:is published in Lvov.
1434:was published by the
1410:
301:Kabbalistic astrology
128:Hebrew pronunciation:
2051:February 2007, p. 50
1396:Encyclopedia Judaica
1189:Divine transcendence
939:Moshe Chaim Luzzatto
934:Dov Ber of Mezeritch
699:Pilgrimage to Tzadik
590:Academic interest in
1788:, tell, God’s glory
1473:Flavius Mithridates
1467:is translated into
1212:for the 613 Mitzvot
1210:Kabbalistic reasons
1123:Rabbinic literature
1095:Jewish commentaries
709:Lag BaOmer at Meron
694:Tikkun Leil Shavuot
495:Popular Kabbalistic
479:Cordoveran Kabbalah
241:Seder hishtalshelut
142:(a contemporary of
140:Nehunya ben HaKanah
1417:
1398:, Keter Publishing
1303:) in the skies'" (
1223:Jewish eschatology
1011:Abraham Isaac Kook
985:Nachman of Breslov
724:Practical Kabbalah
512:Baal Shem-Nistarim
473:16th-century Safed
420:Prophetic Kabbalah
415:Toledano tradition
392:Chassidei Ashkenaz
286:Sparks of holiness
144:Yochanan ben Zakai
1944:978-0-8047-4747-9
1767:The Hebrew word "
1616:Saverio Campanini
1458:Shlomo ben Aderet
1270:
1269:
1235:
1234:
1204:Divine providence
1153:Ashkenazi Judaism
1128:Talmudic theology
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1034:
758:Simeon bar Yochai
639:Mystical exegesis
619:
618:
585:religious Zionism
577:Hasidic dynasties
537:Beit El Synagogue
489:Maharal's thought
484:Lurianic Kabbalah
466:Spanish expulsion
336:Tzadikim Nistarim
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1911:. Archived from
1905:
1790:(Psalms 19:2)” (
1590:is published in
1565:is published in
1529:is published in
1514:is published in
1505:Mayan HaChakhmah
1499:is published in
1492:in printed form.
1489:Mayan HaChakhmah
1482:is published in
1456:, a disciple of
1343:Sefer Raza Rabba
1329:
1262:
1255:
1248:
1194:Divine immanence
1158:Sephardi Judaism
1048:
995:Shlomo Eliyashiv
815:Menahem Recanati
800:Abraham Abulafia
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599:Jewish mysticism
592:Jewish mysticism
458:Hermetic Qabalah
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1335:Isaac the Blind
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903:Isaiah Horowitz
862:Shlomo Alkabetz
852:Meir ibn Gabbai
831:Bahya ben Asher
774:Isaac the Blind
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1782:מְסַפְּרִים (
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2112:Aryeh Kaplan
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2017:
2012:
2001:
1990:the original
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1917:. Retrieved
1913:the original
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1721:
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1711:cantillation
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1359:vowel points
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1276:
1097:on the Bible
990:Ben Ish Chai
959:Nathan Adler
583:Mysticism in
549: /
504:Early modern
444:
433:on the Bible
408:
407:
384:
246:Tree of Life
161:
155:
147:
114:
113:
108:
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18:
2116:archive.org
2083:sefaria.org
1840:Sefer Bahir
1780:The heavens
1586:1951 - The
1572:1913 - The
1561:1883 - The
1554:1865 - The
1543:1849 - The
1536:1830 - The
1525:1800 - The
1510:1784 - The
1495:1706 - The
1478:1651 - The
882:Chaim Vital
877:Isaac Luria
857:Joseph Karo
634:Torah study
610:James Lees'
445:Renaissance
346:Panentheism
236:Four Worlds
2126:Categories
2096:Wikisource
1919:2009-12-21
1895:References
1852:Or HaGanuz
1653:. Only if
1440:Kabbalists
1438:school of
1421:Kabbalists
1374:Moshe Idel
1351:Raza Rabba
1311:Authorship
1278:Nahmanides
1103:Oral Torah
949:Vilna Gaon
795:Nahmanides
714:Asceticism
659:Meditation
551:philosophy
471:Mystics of
1592:Jerusalem
1484:Amsterdam
1199:Free will
1021:Baba Sali
628:Practices
380:Heichalot
311:Notarikon
271:Partzufim
266:Shekhinah
153:.
69:Acharonim
1874:Kabbalah
1868:See also
1794:§125 ).
1784:mesaprim
1731:Sections
1682:Contents
1639:Tiberian
1436:Provence
1307:37:21).
1069:Prophecy
674:Deveikut
669:Teshuvah
400:Medieval
306:Gematria
276:Qlippoth
256:Merkavah
216:Tzimtzum
205:Concepts
188:Kabbalah
180:a series
178:Part of
170:Kabbalah
64:Rishonim
52:Savoraim
1776:sefirot
1769:sefirot
1763:Sefirot
1751:Sefirot
1696:Genesis
1692:midrash
1403:History
1138:Aggadah
1133:Halakha
1089:Midrash
1051:History
664:Kavanot
644:Mitzvot
605:English
375:Tannaim
359:History
316:Temurah
231:Sefirot
211:Ein Sof
47:Amoraim
42:Tannaim
1950:ideas.
1941:
1804:Bahir,
1520:Koretz
1501:Berlin
1347:Geonim
1176:Topics
1143:Hakira
1064:Tanakh
779:Azriel
737:People
684:Nusach
679:Prayer
649:Minhag
569:Modern
497:Mussar
331:Tzadik
296:Gilgul
160:, the
120:Hebrew
59:Geonim
32:Chazal
2091:Bahir
1993:(PDF)
1982:(PDF)
1848:Bahir
1824:Bahir
1792:Bahir
1744:Torah
1707:Bahir
1688:Bahir
1671:segol
1667:patah
1663:segol
1659:patah
1655:Bahir
1650:patah
1644:segol
1631:Bahir
1588:Bahir
1574:Bahir
1567:Vilna
1563:Bahir
1556:Bahir
1545:Bahir
1538:Bahir
1527:Bahir
1516:Sklav
1512:Bahir
1497:Bahir
1480:Bahir
1469:Latin
1465:Bahir
1450:Bahir
1432:Bahir
1425:Bahir
1413:Bahir
1392:Bahir
1366:Bahir
1355:Bahir
1339:Bahir
1328:'
1325:Bahir
1321:Bahir
1317:Bahir
1301:bahir
1282:Torah
1273:Title
1059:Torah
1003:1900s
977:1800s
916:1700s
895:1600s
844:1500s
839:1400s
823:1300s
787:1200s
766:1100s
425:Zohar
409:Bahir
162:Bahir
109:Bahir
37:Zugot
2114:(at
2094:(at
2081:(at
1939:ISBN
1822:The
1705:The
1686:The
1531:Lvov
1518:and
1372:and
1044:Role
745:100s
1808:God
1471:by
1305:Job
221:Ohr
112:or
2128::
2034:.
1984:,
1947:.
1753:.
1746:.
1394:,
182:on
172:.
126:,
122::
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2020:.
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1533:.
1522:.
1507:.
1261:e
1254:t
1247:v
118:(
96:e
89:t
82:v
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
