Difference between revisions of "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]].

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.

==History==

==History==

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.

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.

* 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.

[[Category:Books]]

[[Category:Books]]

[[Category:Grimoires]]

[[Category:Grimoires]]

[[Category:Kabbalah]]

[[Category:Kabbalah]]