The Bahir

«1. Rabbi Nehuniah ben HaKana said: One verse (Job 37:21) states, “And now they do not see light, it is brilliant (Bahir) in the skies … [round about God in terrible majesty].” Another verse, however, (Psalm 18:12), states, “He made darkness His hiding place.” It is also written (Psalm 97:2), “Cloud and gloom surround Him.” This is an apparent contradiction. A third verse comes and reconciles the two. It is written (Psalm 139:12), “Even darkness is not dark to You. Night shines like day — light and darkness are the same.”» — §1, en boca de Nehuniah ben HaKana: el libro abre con una contradicción entre versículos —el resplandor y el escondrijo de tinieblas— y la resuelve con un tercero que iguala luz y oscuridad ante Dios. De aquí sale el nombre del libro.

«2. Rabbi Berachiah said: It is written (Genesis 1:2), “The earth was Chaos (Tohu) and Desolation (Bohu). What is the meaning of the word “was” in this verse? This indicates that the Chaos existed previously [and already was]. What is Chaos (Tohu)? Something that confounds (Taha) people. What is Desolation (Bohu)? It is something that has substance. This is the reason that it is called Bohu, that is, Bo Hu — “it is in it.”» — §2, en boca de Berachiah: el verbo *was* del Génesis prueba que el Caos preexistía, y las dos palabras se definen por etimología, Tohu como lo que confunde y Bohu como lo que tiene sustancia.

«3. Why does the Torah begin with the letter Bet? In order that it begin with a blessing (Berachah). How do we know that the Torah is called a blessing? Because it is written (Deuteronomy 33:23), “The filling is God's blessing possessing the Sea and the South.” The Sea is nothing other than the Torah, as it is written (Job 11:9), “It is wider than the sea.” What is the meaning of the verse, “The filling is God's blessing?” This means that wherever we find the letter Bet it indicates a blessing.» — §3: la Torá empieza por Bet para empezar por bendición, y de ahí la regla general de que la Bet señala bendición donde aparezca.

«The word “beginning” (Reshit) is nothing other than Wisdom. It is thus written (Psalm 111:10), “The beginning is wisdom, the fear of God.”» — §3: la ecuación que sostiene toda la lectura sefirótica posterior del Génesis, *Reshit* igual a Sabiduría.

«4. How do we know that the word Berachah [usually translated as blessing] comes from the word Baruch [meaning blessed]? Perhaps it comes from the word Berech [meaning knee]. It is written (Isaiah 44:23), “For to Me shall every knee bend.” [Berachah can therefore mean] the Place to which every knee bends.» — §4: el texto se objeta a sí mismo la etimología de *Berachah* y admite la derivación rival, de *Berech*, rodilla, que convierte la bendición en un lugar.

«5. Rabbi Rahumai sat and expounded: What is the meaning of the verse (Deuteronomy 33:23), “The filling is God's blessing, possessing the Sea and the South”? This means that wherever we find the letter Bet it is blessed. This is the Filling referred to in the verse» — §5, en boca de Rahumai: el Llenado del versículo se identifica con la Bet bendita.

«What example does this resemble? A king wanted to build his palace among great cliffs. He mined into the bedrock and uncovered a great spring of living water. The king then said, “Since I have flowing water, I will plant a garden. Then I will delight in it, and so will all the world.”» — §5: la parábola del rey que cava en la roca y encuentra el manantial, con que el texto explica de dónde se nutre el Llenado.

«The Torah is saying, “For two thousand years I was in the bosom of the Blessed Holy One as His delight.” The verse therefore says, “a day, a day.” Each day of the Blessed Holy One is a thousand years, as it is written (Psalm 90:4), “A thousand years in Your eyes is as but yesterday when it is passed.”» — §5: la Torá preexistente habla en primera persona y su antigüedad se calcula por la equivalencia de mil años por día divino.

«6. What is a blessing? It can be explained with an example. A king planted trees in his garden. It may rain and water them, and the ground may be wet and provide them with moisture, but still, he must water them from the spring.» — §6: la bendición se define por la parábola del riego: la lluvia y la humedad no bastan, hace falta el agua del manantial.

«7. Rabbi Amorai sat and expounded: What is the meaning of the verse (Deuteronomy 33:23), “The filling is God's blessing, possessing the Sea and the South?” Moses was saying, “If you follow my decrees, you will inherit both this world and the next.”» — §7, en boca de Amorai —el sabio que Kaplan propone como seudónimo de Nehuniah—: el versículo se lee como promesa de heredar los dos mundos.

«The World to Come is likened to the sea, as it is written (Job 11:9), “It is wider than the sea.” The present world is referred to as the South. It is thus written (Joshua 15:19), [Give me a blessing] for you have set me in the land of the south, [therefore give me springs of water].” The Targum translates this, “behold the earth is the south.”» — §7: la clave de la equivalencia, mar igual a Mundo Venidero y sur igual a mundo presente, apoyada en el Targum.

«8. Why did God add the letter Heh to Abraham's name, rather than any other letter?3 This was so that all parts of man's body should be worthy of life in the World to Come, which is likened to the sea. To the extent that we can express it, the Structure was completed in Abraham. [Regarding this Structure] it is written (Genesis 9:6), “For in the form of God, He made the man.” The numerical value of Abraham is 248, the number of parts in man's body.» — §8: el argumento gemátrico que hace de Abraham la Estructura completada; el valor 248 iguala las partes del cuerpo humano.

«What does this resemble? A king had two treasuries, and he hid one away. After many days he said to his son, “Take what is in these two treasuries.” The son replied, “Perhaps you are not giving me all that you have hidden away.” The king said, “Take everything.”» — §9: la parábola de los dos tesoros con que el texto lee la palabra *YiRaShaH* como *hereda a Dios*.

«10. Rabbi Bun said: What is the meaning of the verse (Proverbs 8:23), “I was set up from eternity (Me-Olam), from a head, before the earth?” What is the meaning of “from eternity (Me-Olam)?” This means that it must be concealed (He-elam) from the world.» — §10, en boca de Bun: el juego entre *Olam* y *He-elam* convierte la eternidad en ocultamiento, y con eso funda la reserva sobre la enseñanza.

«The Torah said, “I was first, so that I might be the head of the world.” It is thus written, “I was set up from eternity, from a head.”» — §10: la Torá habla y reclama precedencia sobre la tierra.

«11. What is the meaning of the verse (Ecclesiastes 7:14), “Also one opposite the other was made by God.” He created Desolation (Bohu) and placed it in Peace, and He created Chaos (Tohu) and placed it in Evil.» — §11: el reparto que ata Bohu a la Paz y Tohu al Mal, leído de la sentencia de que Dios hizo lo uno frente a lo otro.

«This teaches us that Michael, the prince to God's right, is water and hail, while Gabriel, the prince to God's left, is fire. The two are reconciled by the Prince of Peace.» — §11: la pareja angélica de los contrarios —Miguel agua y granizo, Gabriel fuego— y el tercero que los reconcilia.

«12. How do we know that Chaos is in Evil? It is written (Isaiah 45:7), “He makes peace and creates evil.” How does this come out? Evil is from Chaos, while Peace is from Desolation.» — §12: la prueba escrituraria del reparto anterior, con el mal derivado del Caos.

«13. Rabbi Bun also sat and expounded: What is the meaning of the verse (Isaiah 45:7), “He forms light and creates darkness?” Light has substance. Therefore, the term “formation” is used with regard to it. Darkness has no substance, and therefore, with regard to it, the term “creation” is used.» — §13, en boca de Bun: la distinción técnica entre formar y crear se apoya en si el objeto tiene sustancia.

«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.» — §13: la segunda explicación del mismo verbo, que hace de la oscuridad separación y no hechura.

«14. Why is the letter Bet closed on all sides and open in the front? This teaches us that it is the House (Bayit) of the world. God is the place of the world, and the world is not His place.» — §14: la forma de la letra lleva la doctrina; de la Bet cerrada y abierta al frente sale la fórmula de que Dios es el lugar del mundo y no al revés.

«15. What does the Bet resemble? It is like a man, formed by God with wisdom. He is closed on all sides, but open in front. The Alef, however, is open from behind. This teaches us that the tail of the Bet is open from behind. If not for this, man could not exist. Likewise, if not for the Bet on the tail of the Alef, the world could not exist.» — §15: la Bet se lee como figura del hombre y la Alef como su condición; las dos aperturas sostienen respectivamente al hombre y al mundo.

«16. Rabbi Rahumai said: Illumination preceded the world, since it is written (Psalm 97:2), “Cloud and gloom surround Him.”» — §16, en boca de Rahumai: la iluminación precede al mundo, y la prueba se saca de un versículo sobre nube y penumbra.

«They said to Him, “Before the creation of Israel your son, will you then make him a crown?” He replied yes. What does this resemble? A king yearned for a son. One day he found a beautiful, precious crown, and he said, “This is fitting for my son's head.” They said to him, “Are you then certain that your son will be worthy of this crown?” He replied, “Be still. This is what arises in thought.”» — §16: la parábola de la corona hallada antes del hijo, con la que el texto responde a la objeción sobre el mérito con un *así surge en el pensamiento*.

«17. Rabbi Amorai sat and expounded: Why is the letter Alef at the beginning? Because it was before everything, even the Torah.» — §17, en boca de Amorai: la Alef precede a todo, incluida la Torá.

«18. Why does Bet follow it? Because it was first. Why does it have a tail? To point to the place from which it came. Some say, from there the world is sustained.» — §18: la cola de la Bet como señal del origen, con una lectura alterna consignada sin arbitrar.

«It has three parts, teaching us that it bestows (gomel) kindness. But did Rabbi Akiba not say that Gimel has three parts because it bestows, grows, and sustains. It is thus written (Genesis 21:8), “The lad grew and was bestowed.”» — §19: dos lecturas de la Gimel, la del expositor y la de Akiba, que el texto pone frente a frente y resuelve diciendo que dicen lo mismo.

«20. And why is there a tail at the bottom of the Gimel? He said: The Gimel has a head on top, and is like a pipe. Just like a pipe, the Gimel draws from above through its head, and disperses through its tail.» — §20: la Gimel como caño que toma por arriba y reparte por abajo, imagen del flujo descendente.

«21. Rabbi Yochanan said: The angels were created on the second day. It is therefore written (Psalm 104:3), “He rafters His upper chambers with water [He makes the clouds His chariot, He walks on the wings of the wind].” It is then written (Psalm 104:4), “He makes the winds His angels, His ministers from flaming fire.”» — §21, en boca de Yochanan: los ángeles se crean el segundo día.

«[Rabbi Haninah said: The angels were created on the fifth day, as it is written (Genesis 1:20), “And flying things shall fly upon the firmament of heaven.” Regarding the angels it is written (Isaiah 6:2), “With two wings did they fly.”]» — §21, la posición contraria, en boca de Haninah: quinto día; el corchete marca lo que la edición añade a su texto base.

«Rabbi Levatas ben Tavrus said: All agree, even Rabbi Yochanan, that the water already existed [on the first day]. But it was on the second day that “He raftered His upper chambers with water.” [At that time He also created] the one who “makes the clouds his chariot,” and the one who “walks on the wings of the wind.” But His messengers were not created until the fifth day.» — §21: la conciliación de las dos fechas, en boca del sabio que aquí se imprime *Levatas ben Tavrus* y en la introducción *Levitas ben Tavroe*.

«22. All agree that none were created on the first day. It should therefore not be said that Michael drew out the heaven at the south, and Gabriel drew it out at the north, while God arranged things in the middle.» — §22: el punto en que sí hay acuerdo, y su consecuencia polémica: negar que dos ángeles ayudaran a extender el cielo.

«I am the One who planted this tree in order that all the world should delight in it. And in it, I spread All.5 I called it All because all depend on it, all emanate from it, and all need it. To it they look, for it they wait, and from it, souls fly in joy.» — §22: la primera persona divina define el Árbol y el Todo por dependencia, emanación y necesidad.

«Alone was I when I made it. Let no angel rise above it and say, “I was before you.”» — §22: la exclusión de todo cooperador angélico en la plantación del Árbol.

«23. Rabbi Rahumai said: From your words we could conclude that the needs of this world were created before the heavens. He answered yes.» — §23, en boca de Rahumai: la consecuencia cosmogónica que se extrae y se acepta, contra el orden aparente del Génesis.

«He then said, “I will dig for water, and will bring forth a spring to nourish the tree.” He dug and opened a well, flowing with living water. He then planted the tree, and it stood, giving forth fruit. It was successfully rooted, since it was always watered from the well.» — §23: la parábola del pozo cavado antes del árbol, que ilustra esa precedencia.

«24. Rabbi Yanai said: The earth was created first, as it is written (Genesis 2:4), “[On the day that God made] earth and heaven.”» — §24, en boca de Yanai: la tierra primero, apoyado en el orden invertido del segundo relato del Génesis.

«He replied: What is this like? A king bought a beautiful object, but since it was not complete, he did not give it a name. He said, “I will complete it, I will prepare its pedestal and attachment, and then I will give it a name.”» — §24: la objeción se contesta con la parábola del objeto sin nombrar hasta tener pedestal.

«What is its name?7 “And Forever” (VoEd) is its name. And [the name of] its pedestal is “World” (Olam). It is therefore written, “for the World And Forever.”» — §24: los dos nombres —VoEd y Olam— que el texto saca de la fórmula litúrgica.

«25. Rabbi Berachiah said: What is the meaning of the verse (Genesis 1:3), And God said, ‘Let there be light,’ and there was light”? Why does the verse not say, “And it was so”?» — §25, en boca de Berachiah: la pregunta por la fórmula anómala del versículo de la luz; la comilla de apertura se pierde en la capa de texto.

«Until the publication of the Zohar, the Bahir was the most influential and widely quoted primary source of Kabbalistic teachings.» — Kaplan sitúa el lugar del Bahir en la serie cabalística: hasta que aparece el Zohar, es la fuente primaria más influyente y más citada.

«It is quoted in virtually every major book on Kabbalah, the earliest being the Raavad's commentary on Sefer Yetzirah,1 and it is cited numerous times by Rabbi Moshe ben Nachman (Ramban) in his commentary on the Torah.» — Kaplan fecha la citación más temprana en el comentario del Raavad al Sefer Yetzirah y señala el uso repetido que hace Ramban en su comentario a la Torá; el *1* es la llamada a nota.

«It is also called the “Midrash of Rabbi Nehuniah ben HaKana,” particularly by Ramban.» — Kaplan registra el segundo nombre con que el libro circula, y a quién se debe sobre todo.

«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.» — Kaplan da la razón del nombre con un *might*, y distingue entre el título y la atribución: la mayoría de los cabalistas adjudican el libro a Nehuniah y a su escuela, no solo a él.

«Some consider it the oldest Kabbalistic text ever written.» — Kaplan consigna la opinión de antigüedad máxima sin hacerla suya, atribuyéndola a un *some* sin nombrar.

«Rabbi Judah Chayit, a prominent fifteenth century Kabbalist writes, “Make this book a crown for your head.”» — la valoración que Kaplan cita del cabalista del siglo XV Judah Chayit.

«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.”» — Kaplan declara la dificultad del texto y la respalda con la sentencia de Cordevero, cabeza de la escuela de Safed, que juega con el propio nombre del libro.

«The first printed edition appeared in Amsterdam (1651), and subsequent editions were printed in Berlin (1706), Koretz (1784), Shklav (1784) and Vilna (1883).» — la cadena de ediciones impresas que da Kaplan; la lista numerada de la misma plana escribe *Sklav* y añade Lvov 1800, 1830 y 1865, y Vilna 1913.

«The earliest commentary on the Bahir was written in 1331 by Rabbi Meir ben Shalom Abi-Sahula, a disciple of Rabbi Shlomo ben Avraham Aderet (Rashba), and it was published anonymously under the title Or HaGanuz (“The Concealed Light”).» — Kaplan fecha y nombra el comentario más antiguo, y consigna que salió sin firma.

«Notes on the first part of the Bahir (up to 36) were written by Rabbi Eliahu, the Gaon of Vilna (1720–1797), and these are also included in the Margolius edition.» — Kaplan indica que el Gaón de Vilna solo anotó hasta el párrafo 36, y que esas notas viajan en la edición que él traduce.

«The Bahir was translated into Latin by Flavius Mitridates in the end of the fifteenth century, but this translation is wordy and virtually unreadable.» — Kaplan data la traducción latina a fines del siglo XV y la descalifica como prolija e ilegible.

«The attribution to Rabbi Nehuniah appears surprising for another reason; namely, because after the first paragraph, his name is never again mentioned in the text.» — la objeción interna que Kaplan opone a la atribución tradicional: el nombre de Nehuniah no reaparece después del primer párrafo.

«An interesting possibility is that Rabbi Amorai, who plays an important role in the Bahir, is actually a pseudonym for Rabbi Nehuniah.» — la hipótesis que Kaplan propone, dicha como *possibility*: Amorai sería seudónimo de Nehuniah.

«Careful study indicates that this mysterious Rabbi Amorai, who is mentioned nine times in the text, is actually the source of the main teachings found in the Bahir.» — Kaplan cuenta nueve menciones de Amorai y le adjudica el núcleo doctrinal del libro.

«Rabbi Amorai is particularly intriguing, since his name is found nowhere else in classical Jewish literature. All attempts to identify him have been futile, and it is assumed by many that this is a fictitious name.» — el dato que sostiene la hipótesis y la lectura rival que Kaplan consigna sin suscribir: para muchos, Amorai es un nombre ficticio.

«The word Amorai means “speakers,” and would indicate that Rabbi Nehuniah was the primary spokesman for the group, the plural form being used as a sign of respect.» — el argumento filológico de Kaplan: el plural *speakers* sería tratamiento de respeto para el portavoz del grupo.

«This hypothesis is also supported by the fact that the other sages of the Bahir speak of Rabbi Amorai with the greatest respect, and go to great length to explain his teachings.» — el segundo apoyo que Kaplan alega, tomado del trato que los demás sabios le dan dentro del texto.

«Although Rabbi Nehuniah be HaKana is mentioned only a few times in the Talmud, these citations leave no doubt as to the important position that he occupied.» — Kaplan reconoce lo escaso de las menciones talmúdicas y aun así les hace decir la posición del personaje; el impreso da *be HaKana* donde en otras planas escribe *ben*.

«As a young man he studied in the school of Rabbi Yochanan ben Zakkai, even though he was already an ordained rabbi.» — el dato biográfico con que Kaplan lo sitúa en la generación posterior a la destrucción del Templo.

«He lived to a very old age, and when asked the reason, replied that it was because he never gained from another's downfall, never took a grudge to bed, and always took a relaxed attitude with respect to money.» — la explicación ética de su longevidad que Kaplan recoge del Talmud.

«Precise interpretation of the Torah was a prime quest of Rabbi Nehuniah, and it was he who taught Rabbi Ishmael (ben Elisha) how to properly interpret every word.» — Kaplan hace de Nehuniah el maestro hermenéutico de Ishmael, de quien saldrán los Trece Principios.

«So careful was Rabbi Nehuniah in his teachings, that, as the Mishnah records, each day before he would begin his studies, he would pray that he not be in error.» — el rasgo de cautela doctrinal que Kaplan toma de la Mishnah.

«His favorite saying was, “Whoever accepts the yoke of the Torah is relieved of the yokes of government and livelihood.”» — la máxima que Kaplan le adjudica como dicho predilecto.

«Another picture of Rabbi Nehuniah, not found in the Talmud, is brought out in the Hekhalot Rabatai, written by his disciple, Rabbi Ishmael.» — Kaplan distingue dos retratos de Nehuniah y adjudica el segundo a la literatura de los Hekhalot, atribuida a su discípulo.

«In the Hekhalot, Rabbi Ishmael describes how Rabbi Nehuniah taught him about the heavenly chambers and the names of the angels who guarded their gates.» — el contenido que Kaplan resume de los Hekhalot: cámaras celestes y nombres de los ángeles que guardan sus puertas.

«A clear picture emerges of Rabbi Nehuniah as a master of the mystical arts and teacher of his entire generation.» — la conclusión que Kaplan saca de las dos series de testimonios.

«Sitting before him as disciples were the luminaries of his time: Rabbi Shimon be Gamaliel, Eliezer the Great, Akiba, Yonatan ben Uziel, and many others.» — la lista de discípulos que Kaplan toma de los Hekhalot; el impreso da *Shimon be Gamaliel*.

«When there was a decree to kill the sages, it was Rabbi Nehuniah who ascended to heaven to ascertain the reason.» — el episodio de ascenso celeste que Kaplan cita de la misma fuente.

«Besides the Bahir, also attributed to Rabbi Nehuniah is the prayer Anna BaKoach. The initial letters of the words in the prayer spell out the 42 letter Name of God, which is discussed at length in mystical literature.» — Kaplan añade una segunda atribución al mismo nombre, y explica su interés: las iniciales de la plegaria deletrean el Nombre de 42 letras.

«Although the Bahir had its origins in Rabbi Nehuniah's teachings, considerable portions are directly attributed to other sages. Rabbi Nehuniah taught the mysteries of Kabbalah to many sages of his generation, and it must be assumed that this school preserved his teachings after his death. It is to this school that we must attribute the main text of the Bahir.» — la posición de Kaplan sobre la autoría: no una persona sino una escuela; el texto principal se adjudica al círculo que preservó las enseñanzas.

«Thus, Rabbi Akiba is quoted three times in the Bahir (19, 32, 186), and the Talmud states that he was the one sage who entered Paradise and emerged unharmed.» — Kaplan localiza las tres citas de Akiba por número de párrafo y explica por qué el nombre pertenece al elenco místico.

«Rabbi Eliezer the Great is also quoted (104), and he is also known for his mystical experiences.26 His chief work, Pirkey DeRabbi Eliezer (“Chapters of Rabbi Eliezer”), also exhibits considerable influence from the Bahir.» — Kaplan señala la influencia en dirección inversa: los Pirkey DeRabbi Eliezer muestran huella del Bahir.

«The most prominent sage of the Bahir, mentioned more often than any other, is Rabbi Rahumai, whose name appears thirteen times in the text.» — el recuento de menciones con que Kaplan encabeza el elenco interno.

«No mention of Rabbi Rahumai is found in the Talmud or Midrash, but in the Zohar we find that he knew Rabbi Pinches ben Yair, father-in-law of the Zohar's author, Rabbi Shimon bar Yochai.» — Kaplan consigna que el sabio más citado del Bahir no aparece en el Talmud ni en el Midrash, y solo lo sitúa por el Zohar.

«It is also related that he spent a week in Ono, a suburb of Jerusalem, together with an otherwise unidentified Rabbi Kisma ben Geira.» — el dato geográfico del que Kaplan derivará su hipótesis sobre Ono.

«From the Bahir itself there is evidence that it was Rabbi Rahumai who led the school after Rabbi Nehuniah's death.» — la sucesión que Kaplan lee dentro del propio texto.

«Also prominent in the text is Rabbi Berachia, mentioned seven times in all.» — el segundo del elenco por número de menciones.

«In the Bahir, it is he who defines a number of difficult terms from Sefer Yetzirah (106), and explains the meaning of the World to Come (160).» — Kaplan adjudica a Berachia los pasajes técnicos, con el número de párrafo.

«This together was the fact that he is the second one mentioned in the Bahir, lend support to the theory that it was Rabbi Berachia who led the Kabbalistic school after Rabbi Rahumai.» — la segunda sucesión que Kaplan propone, dicha como *theory*; el impreso trae *This together was* donde se esperaría *with*.

«His prominent mention may also be due to the fact that it was under his influence that the initial draft of the Bahir was composed.» — Kaplan aventura, con *may*, que el primer borrador del libro se compuso bajo la influencia de Berachia.