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[[File:Sefer-habahir 1883.jpg|450px|thumb|1883 Vilnius edition of the ''Sefer HaBahir'']] | |||
'''''Sefer HaBahir''''' or '''''Bahir''''' (Hebrew: סֵפֶר הַבָּהִיר; "Book of Light" or "Book of Illumination") is an anonymous mystical [[grimoire]], attributed to a 1st-century rabbinic sage Nehunya ben HaKanah (a contemporary of Yochanan ben Zakai) because it begins with the words, "R. Nehunya ben HaKanah said". First mentioned in late 12th century Provencal works, the ''Bahir'' is an early work of esoteric [[Judaism|Jewish]] mysticism that eventually became known as [[Kabbalah]]. | '''''Sefer HaBahir''''' or '''''Bahir''''' (Hebrew: סֵפֶר הַבָּהִיר; "Book of Light" or "Book of Illumination") is an anonymous mystical [[grimoire]], attributed to a 1st-century rabbinic sage Nehunya ben HaKanah (a contemporary of Yochanan ben Zakai) because it begins with the words, "R. Nehunya ben HaKanah said". First mentioned in late 12th century Provencal works, the ''Bahir'' is an early work of esoteric [[Judaism|Jewish]] mysticism that eventually became known as [[Kabbalah]]. | ||
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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 Isaac the Blind, 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 Bahir was an adaptation of an older work, the ''Sefer Raza Rabba''. This older book is mentioned in some of the works of the Geonim; however no complete copies of ''Sefer Raza Rabba'' 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 ''Bahir'' date back to 10th century Babylonia, as witnessed by the acceptance of the Babylonian system of vowel points, which later fell into disuse, while other elements were written in 12th century Provence. | 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 Isaac the Blind, 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 Bahir was an adaptation of an older work, the ''Sefer Raza Rabba''. This older book is mentioned in some of the works of the Geonim; however no complete copies of ''Sefer Raza Rabba'' 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 ''Bahir'' date back to 10th century Babylonia, as witnessed by the acceptance of the Babylonian system of vowel points, which later fell into disuse, while other elements were written in 12th century Provence. | ||
Many scholars of [[Kabbalah]] hold that the ''Bahir'' 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 Gershom Scholem and Moshe Idel for more information. | Many scholars of [[Kabbalah]] hold that the ''Bahir'' adds [[Gnosticism|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 Gershom Scholem and Moshe Idel for more information. | ||
==History== | ==History== | ||
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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. | 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. | ||
The ''Bahir'' contains commentaries explaining the mystical significance of [[Bible|Biblical]] verses; the mystical significance of the shapes of the Hebrew letters; the mystical significance of the cantillation signs and vowel points on the letters; the mystical significance of statements in the ''Sefer Yetzirah'' ("Book of Creation"); and the use of sacred names in [[ritual magic|magic]]. | The ''Bahir'' contains commentaries explaining the mystical significance of [[Bible|Biblical]] verses; the mystical significance of the shapes of the Hebrew letters; the mystical significance of the cantillation signs and vowel points on the letters; the mystical significance of statements in the ''[[Sefer Yetzirah]]'' ("Book of Creation"); and the use of sacred names in [[ritual magic|magic]]. | ||
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 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 Aryeh Kaplan translation. These sections are loosely grouped together but they do more or less stay within the underlying themes given by their title. | 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 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 Aryeh Kaplan translation. These sections are loosely grouped together but they do more or less stay within the underlying themes given by their title. | ||
===Creation of the universe=== | ===Creation of the universe=== | ||
The world, according to the ''Bahir'', is not the product of an act of creation. Like [[Yahweh|God]], 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 | The world, according to the ''Bahir'', is not the product of an act of creation. Like [[Yahweh|God]], 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 [[sefirot]], [[Keter]], which emanated from God. | ||
This Sefirah gave birth to " | This Sefirah gave birth to [[Chokmah]] ("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 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. | ||
===Reincarnation=== | ===Reincarnation=== | ||
The ''Bahir'' adopts the concept of reincarnation 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." | The ''Bahir'' adopts the concept of [[reincarnation]] 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." | ||
==Publication history== | ==Publication history== | ||
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* 1994 - Hebrew Text is published from the manuscripts by Daniel Abrams. | * 1994 - Hebrew Text is published from the manuscripts by Daniel Abrams. | ||
* 2005 - Latin Translation (Flavius Mithridates') is published, together with a critical edition of the Hebrew text, by Saverio Campanini. | * 2005 - Latin Translation (Flavius Mithridates') is published, together with a critical edition of the Hebrew text, by Saverio Campanini. | ||
==See also== | |||
* ''[[Sefer Raziel HaMalakh]]'' | |||
* ''[[Zohar]]'' | |||
==External links== | |||
* [https://jewishhomela.com/2013/12/31/talking-about-the-ineffable-rabbi-lieberman-lecture-series-on-the-history-of-the-kabbalists-begins-at-maayon-yisroel/ Rabbi Lieberman lecture on the Sefer HaBahir] | |||
* [https://pages.uoregon.edu/sshoemak/102/texts/bahir.htm English translation in plain text] | |||
[[Category:Books]] | [[Category:Books]] | ||
[[Category:Grimoires]] | [[Category:Grimoires]] | ||
[[Category:Kabbalah]] | [[Category:Kabbalah]] | ||