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.
Their name is possibly derived from the fact that as numbers express only the relations of two objects to each other, so the ten Sefirot are only abstractions and not realities. The editio princeps Mantuacontains two recensions, which were used in the main by the commentators of the book as early as the middle of the 10th century.
Both the macrocosm the universe and the microcosm man are viewed in this system as products of the combination and permutation of these mystic characters,  and such a use of the letters by the Jews for the formation of the Holy Name for thaumaturgical purposes is attested by magic papyri that quote an “Angelic Book of Moses,” which was full of allusions to biblical names.
The twelve “simple” letters created the twelve signs of the zodiac, whose relation to the earth is always simple or stable; and to them belong the twelve months in time, and the twelve “leaders” in man.
This doctrine is based on the assumption that the physical as well as the moral world consists of a series fl contrasts mutually at war, yet pacified and equalized by the unity, God. In addition to the doctrine of the Sefirot and the letters, the theory of contrasts in nature, or of the syzygies “pairs”as they are called by the Gnostics, occupies a prominent place in the Sefer Yetzirah. Retrieved from ” https: They seem to be the connecting-link between essence and form.
File:Resumen Sefer Yetzirah.jpg
Its Doctrines, Development and Literature. The water formed the earth; heaven was produced from the fire; and the ruach produced the air between heaven and earth. Hebrew Wikisource has original text related to this article: Hence the Sefirot must not be conceived as emanations in the ordinary sense of the word, but rather as modifications of the will of God, which yetzirahh changes to air, then becomes water, and finally fire, the last being no further removed from God than the first.
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. In other projects Wikisource. The letters are distinguished, moreover, by the intensity of the sound necessary to jebreo them, and are accordingly divided into:. On the doubled reish and on the background of Sefer YetzirahYehudah Liebes, footnote 9 and associated text.
Although most Muslims believe this book to have long perished it is speculated that this may be a reference to Sefer Yetzirah as Jewish tradition generally ascribes authorship of that book to Abraham.
The Clementine eepher present another form of gnosis which agrees in many points with the Sefer Yetzirah. The three letters Aleph, Mem, Shin, are not only the three “mothers” from which the other letters of the alphabet are formed, but they are also symbolical figures for the three primordial elements, the substances which underlie all existence. Non-Orthodox interest in Jewish mysticism.
Modern scholars have not reached consensus on the question of its origins. Mysticism after Spanish expulsion. These divisions correspond to Jewish concepts such as the 3 letters making up God’s name yudheand vavthe 7 days of the Jewish week, the 12 tribes of Israeland the 12 months of the Hebrew calendaras well as espsol early “scientific” or philosophical ideas such as the 4 elements fire, water, air, earththe 7 planets10 directions, the 12 zodiacal constellations, various human physical functions, and a list of the parts of the human body.
Sefer Yetzirah – Wikipedia
The essential elements of the book are characteristic of the 3rd or 4th century; for a work of 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. All the miraculous creations attributed to other rabbis of the Talmudic era are ascribed by rabbinic commentators to the use of the same book.
The “dragon” rules over the world matter and the heavenly bodies ; the sphere rules time; and the heart rules over the human body. With the exception of the Bible, scarcely any other book has been the subject of so much annotation. Part of a series on. Isaiah Horowitz Abraham Azulai.
Mystics of 16th-century Safed. The history of the study of the Sefer Yetzirah is one of the most interesting in the records of Jewish literature.
In addition to these two principal recensions of the text, both versions contain a number of variant readings which have not rspaol been examined critically. 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 uetzirah all existence and development.
An intimate relation exists between the Sefer Yetzirah and the later mystics; and although there is a sephher difference between the later Kabbalah and the Sefer Yetzirah for instance, the Sefirot of the Kabbalists do not correspond to those of the Sefer Yetzirahthe system laid down in the latter is the first visible link in the development of Kabbalistic ideas. The Sefer Yetzirah is devoted to speculations concerning God’s creation of the world. Archived from the original on The longer recension, on the other hand, was little known, the form given in the editio princeps of the Sefer Yetzirah being probably yetsirah copy of the text found in Donnolo’s commentary.
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. In its relation to the construction of the cosmos, matter consists of the three primordial elements, which, however, are not chemically connected with one another, but modify one another only physically. Karppe, Etude sur les Origines. The historical origin of the Sefer Yetzirah was placed by Reitzenstein Poimandresp.
Retrieved 16 April Hence the formation of the letters is described as follows:. From these premises the Sefer Yezirah draws edpaol 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.
Sepyer Wikipedia, the free encyclopedia. The last sentence describes how God “connects” the 22 letters of the Torah to Abraham’s tongue, and reveals its secret to Abraham.
File:Resumen Sefer – Wikimedia Commons
Instead of the immediate creation ex nihiloboth works postulate a series of emanations of mediums between God and the universe; and both consider God as the first cause only, and not as the immediate efficient cause of the world. The first sentence of the book reads: In contrast to the Jewish grammarians, who assumed a special mode of articulation for each of the five groups of sounds, the Sefer Yetzirah says that no sound can be produced without the tongue, to which the other organs of speech merely lend assistance.
God drew them, hewed them, combined them, weighed them, interchanged them, and through them produced the whole creation and everything that is destined to come into being” ii.
The difficulty is rendered still greater by the lack of a critical edition, the present text being much interpolated and altered. Wikisource has original text related to this article: