The Bahir: Illumination

by Nehunia ben haKana, Aryeh Kaplan (Editor)

" The Bahir is one of the oldest and most influential of all classical Kabbalah texts.

Until the publication of the Zohar, the Bahir was the most widely quoted primary source of Kabbalistic teachings. The Bahir is quoted in every major book on Kabbalah, the earliest being the Raavad's commentary on Sefer Yetzirah , and it is cited numerous times by Rabbi Moshe ben Nachman (Ramban) in his commentary on the Torah. It is also quoted many times in the Zohar. It was first published around 1176 by the Provence school of Kabbalists; the first printed edition appeared in Amsterdam in 1651. The name Bahir is derived from the first verse quoted in the text (Job 37:21), "And now they do not see light, it is brilliant (Bahir) in the skies." It is also called the "Midrash of Rabbi Nehuniah ben HaKana," particularly by the Ramban. The reason might be that Rabbi Nehuniah's name is at the very beginning of the book, but most Kabbalists actually attribute the Bahir to him and his school. Some consider it the oldest kabbalistic text ever written.

Although the Bahir is a fairly small book, some 12,000 words in all, it was very highly esteemed among those who probed its mysteries. Rabbi Judah Chayit, a prominent fifteenth-century Kabbalist, writes, "Make this book a crown for your head." Much of the text is very difficult to understand, and Rabbi Moshe Cordevero (1522-1570), head of the Safed school of Kabbalah, says, "The words of this text are bright (Bahir) and sparkling, but their brilliance can blind the eye." One of the most important concepts revealed in the Bahir is that of the Ten Sefirot, and careful analysis of these discussions yields much of what will be found in later kabbalistic works, as well as their relation to anthropomorphism and the reason for the commandments. Also included is a discussion of reincarnation, or Gilgul, an interpretation of the letters of the Hebrew alphabet, the Thirty-two Paths of Wisdom, and the concept of Tzimtzum.
"

Genres: Religion, Judaism, Occult, Spirituality, Jewish, Mysticism, Judaica

296 pages, Paperback

First published January 1, 1176

Reviews

[Greg · Rating 4 out of 5]

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.

[Lukas Stock · Rating 3 out of 5]

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.

[Richard · Rating 3 out of 5]

Kaplan is goofy. as bad as bobby Thurman.

[David · Rating 5 out of 5]

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.

[Susan Shuman · Rating 5 out of 5]

I enjoyed this book very much. Enlightening and interesting.

[plum · Rating 5 out of 5]

best book I've ever read

[Tayylor · Rating 4 out of 5]

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.

[josh · Rating 5 out of 5]

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.

[Jacob · Rating 5 out of 5]

Excellent.

[Jacob · Rating 5 out of 5]

Excellent.

[Arthur Gershman · Rating 5 out of 5]

Challenging. Not for the beginning Kabbalah student.