Read the latest magazines about Yetzirah and discover magazines on Yumpu. com. El SEPHER YETZIRAH en Español y · felizond. El SEPHER. Podemos entender como los poetas de la literatura Hebrea cuando se en su Libro el Sefer Yetzirah, denominada El Nombre de Dios en Hebreo, esta. Manuscritos Hebreos y Arameos de la Biblia (Rome, ), pp. This device was apparently also used by Saadia Gaon in his commentary on Sefer Yetzirah, p.

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Isaac the Blind Azriel. The first sentence of the book reads: Archived from the original on Mantua; HebrewBooks. According to Rabbi Saadia Gaonthe objective of the book’s author was to convey in writing how the things esspaol our universe came into existence.

A work of art, for example, is called in Hebrew ‘yetzira’, as well as the action of creating it.

File:Resumen Sefer – Wikimedia Commons

To harmonize the biblical statement of the creation ” ex nihilo ” with the doctrine of the primordial elements, the Sefer Yetzirah assumes a double creation, one ideal and the other real.

They are designated as the instruments by which the real world, which consists of essence and form, was produced from the Sefirotwhich are merely formless essences.

Archived from the original PDF on Wikisource has original text related to this article: In addition to the doctrine of the Sefirot and the letters, the theory of contrasts in nature, epaol of the syzygies “pairs”as they are called by the Gnostics, occupies a prominent place in the Sefer Yetzirah.

Again, as the seven double letters vary, being pronounced either hard or soft, so the seven planets are in continuous movement, approaching or receding from the earth. Yetzirah is more literally translated as “Formation”; the word Briah is used for “Creation”. Singer, Isidore ; et al. The linguistic theories of the author of the Sefer Yetzirah are an integral component of its philosophy, its other parts being astrological and Hebteo cosmogony.

An intimate relation exists between the Sefer Yetzirah and the later mystics; and although there is a marked difference between the later Kabbalah and the Sefer Yetzirah for instance, the Sefirot of espsol Kabbalists do not correspond to those of the Sefer Yetzirah ek, the system laid down in the latter is the first visible link in the development of Kabbalistic ideas.

File:Resumen Sefer Yetzirah.jpg

The editio princeps Mantuacontains two recensions, which were sepaol in the main by the commentators of the book as early as the middle of the 10th century. Mystics of 16th-century Safed. Modern scholars have not reached consensus on the question of its e. Mysticism after Spanish expulsion. In addition to these two principal recensions of the text, both versions contain a number of variant readings which have not yet been examined critically.


Retrieved 16 April Mainstream displacement of rationalism with Kabbalah. The historical origin of the Sefer Yetzirah was placed by Reitzenstein Poimandresp.

Pages using web citations with no URL CS1 uses Hebrew-language script he CS1 Hebrew-language sources he Wikipedia articles incorporating a citation from the Jewish Encyclopedia Wikipedia articles incorporating a citation from the Jewish Encyclopedia without a Wikisource reference Wikipedia ywtzirah incorporating text from the Jewish Encyclopedia Webarchive template wayback links Articles containing Hebrew-language text All articles with dead external links Articles with dead external links speher May Articles with permanently dead external links.

Its Doctrines, Development and Literature. The twenty-two letters of the Hebrew alphabet are classified both with reference to the position of the vocal organs in producing the sounds, and with regard to sonant intensity.

Hebrew Wikisource has original text related to this article: The shorter version was also used by most of the later commentators, such as Judah b. Hence the formation hebrel the letters is described as follows:.

God’s covenant with Abraham is described as being two-fold:. Sefer yetzirah, original text, short version. According to modern historians, the origin of the text is unknown, and hotly debated. Academic interest in Jewish mysticism. As the Sefer Yetzirah divides the Hebrew alphabet into three groups, so the Gnostic Marcus divided jebreo Greek letters into three classes, regarded by him as the symbolic emanations of the three powers which include the whole number of the upper elements.

This book seems to be a mystic work on the six days of creation, and corresponded in part to the small Midrash Seder Rabbah de-Bereshit. Hence these organs are subject to the influence of the planets, the e, eye being under Sephfr, the left eye under Jupiter, sephfr the like. The remaining six Sefirotor the limitations of space by the three dimensions in a twofold direction, are also found in the Clementina, where God is described as the boundary of the universe and as the source of the six infinite dimensions.

Sefer Yetzirah describes how the universe was created by the “God of Jetzirah a list of all of God’s Hebrew names appears in the first sentence of the book through “32 wondrous ways of wisdom”:. Non-Orthodox interest in Jewish mysticism. Sefer Yetzirah’ s appendix vi. The seven double letters produced the seven planets, the “seven days,” and the seven apertures in man two eyes, two ears, two nostrils, and one mouth.

A book of the same name was circulated among the Chassidei Ashkenaz Rhineland mystics between the eleventh and 13th centuries, for whom it became a source of magical speculation.


This is, then, a modified form of the Talmudic doctrine that God created heaven and earth by means of letters Berachot 58a. The essential elements of the book are characteristic of the 3rd or 4th century; for a work espoal this nature, composed in the Geonic period could have been cast only in the form of Jewish gnosis, which remained stationary after the 4th century, if indeed it had not already become extinct.

On the doubled reish and on the background of Sefer YetzirahYehudah Liebes, footnote 9 and associated text. Thus in the three prototypes of creation the contrasting elements fire and water are equalized by air; corresponding to this are the three “mothers” among the letters, the mute Mem contrasting with the hissing Shin, and both being equalized by Aleph. The cosmos consists of three parts, the world, the year or timeand man, which are combined in such a way that the three primordial elements are contained in each of the three categories.

Besides these abstract ten Sefirotwhich are conceived only ideally, the twenty-two letters of the alphabet produced the material world, for they are real, and are the formative powers of all existence and development. The Quran speaks of a holy book by the name of the Scrolls of Abraham which translates to the scrolls of Abraham. It may even be said that this work had a greater influence on the development of the Jewish mind than almost any other book after the completion of the Talmud.

The book describes how God used the 10 sefirot and the 22 Hebrew letters in various combinations, and finally as described in the closing section of the bookhow he revealed this secret to Abraham as a covenant with him.

From these premises the Sefer Yezirah draws the important conclusion that “good and evil” have no real existence, for since everything in nature can exist only by means of its contrast, a thing may be called good or evil according to its influence over man by the natural course of the contrast. Since there is a specific Hebrew word for the creation of the cosmos briah it is more likely that the meaning refers to formation, or formed-object, or both.

The ascription of its authorship to the biblical patriarch Abraham shows the high esteem which it enjoyed for centuries.