Bahir

The Bahir is one of the oldest and most important of all classical Kabbalah texts. Until the publication of the Zohar, the Bahir was the most influential and 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 laterkabbalistic 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, the self-constriction of God's light. Part One provides a modern translation of the text; Part Two is Aryeh Kaplan's commentary.

Authored by Rabbi Nehuniah ben HaKana, this early kabbalistic work is one of the basic texts introducing the concept of the Ten Sefirot, and discussing such concepts as Gilgul, (reincarnation) and tzimtzum (self-constriction of God's light). The Hebrew text is also included.

Rabbi Aryeh Kaplan was born in New York City and was educated in The Torah Voda'as and Mir Yeshivot in Brooklyn. After years of study at Jerusalem's Mir Yeshiva, he was ordained by some of Israel's foremost rabbinic authorities. He also earned a master's degree in physics and was listed in Who's Who in Physics in the United States. In the course of a writing career spanning only twelve years, Rabbi Kaplan earned a reputation as one of the most effective, persuasive, scholarly, and prolific exponents of Judaism in the English language. He died on January 28, 1983, at the age of 48.