Aryeh Kaplan – författare

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.

The Sefer Yetzirah is perhaps the oldest and most mysterious of all kabbalistic texts. In this landmark work of mystical studies, Rabbi Aryeh Kaplan brings the text’s theoretical, meditative, and magical implications to light.The book explores the dynamics of the spiritual domain, the worlds of the sefirot, souls and angels. Rabbi Kaplan explains that when properly understood the Sefer Yetzirah becomes an instruction manual for a very special type of meditation meant to strengthen concentration and to aid in the development of telekinetic and telepathic powers. Through the use of various signs, incantations, and divine names, initiates could also influence or alter natural events.This translation includes the meditation in five dimensions, the transition from binah to chakhmah consciousness, the point of infinity, kabbalistic astrology, Ezekiel’s vision according to the Sefer Yetzirah, and the mystery of the 231 gates. Also included is a digest of all major commentaries on the text of the Sefer Yetzirah and a bibliography of many of the major kabbalistic works that discus it, as well as extensive notes regarding the various aspects of the translation. Rabbi Kaplan’s translation is based on the Gra version of the text, which is thought to eb the most authentic. Also included is the short version, the long version, and the Saadia version, making this volume the most complete work on the Sefer Yetzirah available in English.

The Kabbalah is divided into three branches-the theoretical, the meditative, and the practical. While many books, both in Hebrew and English, have explored the theoretical Kabbalah, virtually nothing has been published regarding the meditative methods of these schools. This is the first book published in any language that reveals the methodology of the Kabbalists and stresses the meditative techniques that were essential to their discipline. Kaplan offers a lucid presentation of the mantras, mandalas, and other devices used by these schools, as well as a penetrating interpretation of their significance in light of contemporary meditative research.In addition, Meditation and Kabbalah presents relevant portions of such meditative texts as the Greater Hekhalot (textbook of the Merkava School), the writings of Abraham Abulafia, Joseph Gikatalia''s Gates of Holiness, Gate of the Holy Spirit (textbook of the Lurianic School), and the important meditative hasidic classics. Also investigated is the intriguing possibility, suggested by the Zohar, that the meditative methods of the East might have been derived from the mystical techniques of the prophets.

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 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, the s

The Kabbalah is divided into three branches—the theoretical, the meditative, and the practical. While many books, both in Hebrew and English, have explored the theoretical Kabbalah, virtually nothing has been published regarding the meditative methods of these schools. This is the first book published in any language that reveals the methodology of the Kabbalists and stresses the meditative techniques that were essential to their discipline. Kaplan offers a lucid presentation of the mantras, mandalas, and other devices used by these schools, as well as a penetrating interpretation of their significance in light of contemporary meditative research.In addition, Meditation and Kabbalah presents relevant portions of such meditative texts as the Greater Hekhalot (textbook of the Merkava School), the writings of Abraham Abulafia, Joseph Gikatalia's Gates of Holiness, Gate of the Holy Spirit (textbook of the Lurianic School), and the important meditative hasidic classics. Also investigated is the intriguing possibility, suggested by the Zohar, that the meditative methods of the East might have been derived from the mystical techniques of the prophets.

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 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, the s