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El Bahir
El Bahir es uno de los textos más antiguos e importantes de toda la Cábala clásica. Hasta la publicación del Zohar, el Bahir fue la fuente originaria de enseñanzas cabalísticas con mayor influencia y más ampliamente citada. Se la cita en prácticamente todos los libros principales de Cábala, el más antiguo de los cuales es el comentario del Sefer Yetzirah de Raavad, y Rabí Moshé ben Najmán (Rambán) lo cita en numerosas ocasiones en su comentario de la Torah. El Zohar también lo parafrasea y cita muchas veces. El nombre Bahir deriva del primer versículo citado en el texto (Job 37,21): "Y ahora no ven luz, hay un resplandor (Nahir) en los cielos". Se le llama también el "Midrash de Rabí Nehuniah ben HaKaná", sobre todo en Rambán. Podría ser porque el nombre de Rabí Nehuniah aparece nada más comenzar el libro, pero muchos cabalistas de hecho le atribuyen el Bahir a él y a su escuela. Algunos le consideran el texto cabalístico escrito más antiguo. Aunque el Bahir es un libro bastante pequeño, unas 12.000 palabras, fue tenido en gran estima por aquellos que se acercaron a sus misterios. Rabí Judá Jayit, destacado cabalista del siglo XV, "Haz de este libro una corona para tu cabeza". Parte del texto tiene una cierta dificultad para su comprensión, y Rabí Moshé Cordovero (1522-1570), director de la escuela de Cábala de Safed, "Las palabras de este texto son resplandecientes (bahir) y brillantes, pero su resplandor puede cegar el ojo". El Bahir se publicó por primera vez alrededor de 1176 en la escuela cabalística de La Provenza, y circuló en forma de manuscrito entre una audiencia limitada. La primera edición impresa apareció en Amsterdam (1651) y se imprimieron sucesivas ediciones en Berlín (1706), Koretz (1784), Shklav (1784) y Vilna (1883). La mejor edición es la editada por Rabí Reuvén Margolius, publicada en 1951 junto con su comentario, Or HaBahir ("Luz de el Bahir"). Aryeh Kaplan hizo la traducción básicamente partiendo de esta edición.
272 pages, Paperback
First published January 1, 1176
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About the author
Aryeh Kaplan
97 books122 followersBorn in New York City.
Rabbi and Physicist.
Rabbi Aryeh Kaplan ZT"L was a world-well-known author. In his short lifetime he wrote over over 50 books. He was born in the Bronx, New York City, and studied to the local Yeshiva. He later continued his training at different Yeshivot in Israel. As a graduate student, Rabbi Aryeh Kaplan was described in a scientific "Who's Who" as the most promising young physicist in America. When he decided to devote his overflowing heart and massive intellect to the writing and teaching of traditional Torah values, the Jewish people gained a prolific and brilliant expositor with the uncommon gift of analyzing and presenting the most complex ideas in accessible terms. And when he passed away suddenly at the age of 48 with decades of productive activity still ahead of him, Jewry lost a priceless, irreplaceable treasure.
Aryeh Kaplan left a legacy of the thousands of people whom he touched and elevated, and of the scores of books and papers that flowed from his pen. "The Aryeh Kaplan Reader" is a collection of his essays reflecting the broad range of his interest and genius. From biography to Kabbalah, from contemporary movements to cosmic speculation, Aryeh Kaplan was at home. His writing is original and incisive. But most of all, it is always clear and to the point. Every appetite for Jewish themes will be whetted and satisfied by this book. True, to read this collection is to feel a keen sense of loss at the premature passing of a bright star in the Jewish literary firmament. But it is an intensely satisfying experience as well, because this book is crammed with substance and enlightenment. We put it down enriched by the intellectual company of Aryeh Kaplan, and grateful for this "gift he left behind. He died in 1983 at the young age of 48 years. May his memory be for a blessing.
http://www.sephardicstudies.org/kapla...
Rabbi and Physicist.
Rabbi Aryeh Kaplan ZT"L was a world-well-known author. In his short lifetime he wrote over over 50 books. He was born in the Bronx, New York City, and studied to the local Yeshiva. He later continued his training at different Yeshivot in Israel. As a graduate student, Rabbi Aryeh Kaplan was described in a scientific "Who's Who" as the most promising young physicist in America. When he decided to devote his overflowing heart and massive intellect to the writing and teaching of traditional Torah values, the Jewish people gained a prolific and brilliant expositor with the uncommon gift of analyzing and presenting the most complex ideas in accessible terms. And when he passed away suddenly at the age of 48 with decades of productive activity still ahead of him, Jewry lost a priceless, irreplaceable treasure.
Aryeh Kaplan left a legacy of the thousands of people whom he touched and elevated, and of the scores of books and papers that flowed from his pen. "The Aryeh Kaplan Reader" is a collection of his essays reflecting the broad range of his interest and genius. From biography to Kabbalah, from contemporary movements to cosmic speculation, Aryeh Kaplan was at home. His writing is original and incisive. But most of all, it is always clear and to the point. Every appetite for Jewish themes will be whetted and satisfied by this book. True, to read this collection is to feel a keen sense of loss at the premature passing of a bright star in the Jewish literary firmament. But it is an intensely satisfying experience as well, because this book is crammed with substance and enlightenment. We put it down enriched by the intellectual company of Aryeh Kaplan, and grateful for this "gift he left behind. He died in 1983 at the young age of 48 years. May his memory be for a blessing.
http://www.sephardicstudies.org/kapla...
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Displaying 1 - 11 of 11 reviews
January 17, 2014
Let me say, first, that this is extraordinarily intricate and complicated. I have only the roughest knowledge of the precepts of Kabbalah, and found this to be quite difficult to get through. The book is structured into five parts (1. The first verses of creation, 2. The alphabet, 3. The Seven Voices and Sefirot, 4. The Ten Sefirot, and 5. Mysteries of the soul). Kaplan does a masterful job in the introductory analysis, and parts are extraordinarily compelling.
From the introduction, one of the most important Kabbalistic concepts introduced in the Bahir is Tzimtzum, or the self-constriction of God’s Light. “In its literal sense, the concept of Tzimtzum is straightforward. God first ‘withdrew’ His Light, forming a vacated space, in which all creation would take place. In order for His creative power to be in that space, He drew into it a ‘thread’ of His Light. It was through this thread that all creation took place.” He writes, “Light was actually brought into existence, as it is written (Genesis 1:3), ‘And God said, let there be light.’ Something cannot be brought into existence uless it is made. The term ‘formation’ is therefore used.
In the case of darkness, however, there was no making, only separation and setting aside. It is for this reason that the term ‘created’ (Bara) is used. It has the same sense as in the expression, ‘That person became well (hi-Bria).’ (6)
Later, when discussing the alphabet, “The reason for this involves an important concept. God’s primary purpose in creation was to give. Since creation cannot accept all that God has to give, He must also restrain. The concept of restraint therefore fulfills a secondary function in creation. Silver and Chesed-Love represent giving, and are thus on a higher level than gold and Gevurah-Strength, which represent restraint.” (123)
The discussion of the “Thirty-two Paths” is a brilliant visual representation within section two. (155) These representations are essential to my understanding, and are present throughout the book.
Unfortunately, this is still a pretty dense. I would not recommend this for anyone except those that are familiar with Jewish mysticism and Kabbalah.
From the introduction, one of the most important Kabbalistic concepts introduced in the Bahir is Tzimtzum, or the self-constriction of God’s Light. “In its literal sense, the concept of Tzimtzum is straightforward. God first ‘withdrew’ His Light, forming a vacated space, in which all creation would take place. In order for His creative power to be in that space, He drew into it a ‘thread’ of His Light. It was through this thread that all creation took place.” He writes, “Light was actually brought into existence, as it is written (Genesis 1:3), ‘And God said, let there be light.’ Something cannot be brought into existence uless it is made. The term ‘formation’ is therefore used.
In the case of darkness, however, there was no making, only separation and setting aside. It is for this reason that the term ‘created’ (Bara) is used. It has the same sense as in the expression, ‘That person became well (hi-Bria).’ (6)
Later, when discussing the alphabet, “The reason for this involves an important concept. God’s primary purpose in creation was to give. Since creation cannot accept all that God has to give, He must also restrain. The concept of restraint therefore fulfills a secondary function in creation. Silver and Chesed-Love represent giving, and are thus on a higher level than gold and Gevurah-Strength, which represent restraint.” (123)
The discussion of the “Thirty-two Paths” is a brilliant visual representation within section two. (155) These representations are essential to my understanding, and are present throughout the book.
Unfortunately, this is still a pretty dense. I would not recommend this for anyone except those that are familiar with Jewish mysticism and Kabbalah.
November 28, 2025
His disciples said to him: From above to below we know. But from below to above we do not know.
He replied: Is it not all one — below to above and above to below?
They said: Our master, ascending is not the same as descending. One can run while descending, but cannot do so while ascending.
He replied: Go out and see.
He sat and expounded to them:
There is a Divine Presence below, just like there is a Divine Presence above.
What is this Divine Presence? We have said that it is the light that was derived from the first Light, which is Wisdom. It also surrounds all things, as it is written (Isaiah 6:3), "The whole earth is filled with His glory." [171]
Shout out to the golem mention as well.
He replied: Is it not all one — below to above and above to below?
They said: Our master, ascending is not the same as descending. One can run while descending, but cannot do so while ascending.
He replied: Go out and see.
He sat and expounded to them:
There is a Divine Presence below, just like there is a Divine Presence above.
What is this Divine Presence? We have said that it is the light that was derived from the first Light, which is Wisdom. It also surrounds all things, as it is written (Isaiah 6:3), "The whole earth is filled with His glory." [171]
Shout out to the golem mention as well.
September 18, 2018
Kaplan is goofy. as bad as bobby Thurman.
December 20, 2023
There are three primary texts that define the early Kabbalah: Sefer Yetzirah, The Bahir, and The Zohar. The first is short and rather inscrutable, and the last is long and mostly incomprehensible. In the middle lies the 12th century Bahir ("Illumination"), which is also fairly short but relatively accessible. Of course the author assumes that the reader basically knows the entire Tanach (Old Testament) by heart and is himself (women weren't considered capable of grokking such esoteric knowledge) a Talmudic scholar, but most of the quotes are cited, so the modern reader can easily follow along.
That said, in order to actually understand what's going on, it helps to have a least a basic familiarity with the principles of the Kabbalah, especially the Sephirot. Although they are barely mentioned in the actual text, as made clear in the commentary that makes up the second half of this book, they are implied throughout.
This modern translation and commentary help provide context and render the potentially obscure and obfuscatory text into an easily digestible form.
October 20, 2020
I enjoyed this book very much. Enlightening and interesting.
January 3, 2024
best book I've ever read
August 11, 2024
Still difficult, but certainly improves with a reread and lots of cross-checking. Considering the context in which early Kabbalistic texts were written, it's understandable that this reads like a puzzle book; however, for a modern reader, it seems unfortunate that any of its insights needed to be so veiled. Still, with effort there is a genuine and reasonable form of guidance that can be uncovered here - one that isn't as abstracted from the real act of living as it initially seems.
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A bizarre book in that it makes no sense at times, but overall it is a fairly coherent system despite its complexity. This requires a lot of effort to understand, so I think it’s best to take small steps with it. As Kaplan notes, reading the whole text to get the gist of it first is the best approach. My understanding of the text is limited now, so I can’t comment too much on it; but I can say there are aspects of it that I like immensely, while there are others that seem like a big stretch. As for Kaplan’s commentary, it can be helpful, but at times I found it narrowed my understanding.
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A bizarre book in that it makes no sense at times, but overall it is a fairly coherent system despite its complexity. This requires a lot of effort to understand, so I think it’s best to take small steps with it. As Kaplan notes, reading the whole text to get the gist of it first is the best approach. My understanding of the text is limited now, so I can’t comment too much on it; but I can say there are aspects of it that I like immensely, while there are others that seem like a big stretch. As for Kaplan’s commentary, it can be helpful, but at times I found it narrowed my understanding.
April 12, 2007
And now they do not see light, it is brilliant (Bahir) in the skies. Job 37:21. And that is what this book is; brilliant. Takes another look at the Sefirot and concepts such as the Divine Constriction. This book has a translated version in the first half and a commentary by Rab. Aryeh Kaplan in the second half. Very enlightening.
March 13, 2012
Excellent.
March 13, 2012
Excellent.
November 22, 2012
Challenging. Not for the beginning Kabbalah student.
Displaying 1 - 11 of 11 reviews