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Difference between revisions of "Sefer HaBahir"
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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. | ||