EL SEPHER YETZIRAH EN ESPAOL Y HEBREO PDF

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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Archived from the original PDF on Sefer Yetzirah’ s appendix vi. Modern scholars have not reached consensus on the question of its origins. Hebrew Wikisource has original text related to this article: On the doubled reish and on the background of Sefer YetzirahYehudah Liebes, footnote 9 and associated text.

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. This page was last edited on 22 Decemberat The first sentence of the book reads: The latter are those organs which perform functions in the body independent of the outside world, being the hands, feet, kidneys, gall, intestines, stomach, liver, pancreas, and spleen; and they are, accordingly, subject to the twelve signs of the Zodiac.

Both systems attach great importance to the power of the combinations and permutations of the letters in explaining the genesis and development of multiplicity from unity.

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, [12] and such a use of the letters by the Jews for the formation of the Holy Espher for thaumaturgical purposes is attested by magic papyri that quote an “Angelic Book of Moses,” which was full of allusions jebreo biblical names.

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. Kritisch Redigirter TextFrankfort-on-the-Mainthe edition, however, by no means represents a critical text.

Amsterdam; Zolkiev; Korzec; Constantinople; Grodnofive commentaries ; Sefer Detail: Wikisource has original text related to this article: Retrieved 23 April Thus, the name Sefer Yetzirah could refer to the act of creating or forming the cosmos, or to the cosmos itself, or both. 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.

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 articles 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 from May Articles with permanently dead external links.

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File:Resumen Sefer Yetzirah.jpg

Retrieved 16 April Retrieved from ” https: God espqol 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.

Part of a series on. Hence the Sefirot must not be conceived as emanations in the ordinary sense of the word, but yetziraah as modifications of the will of God, seper first changes to air, then becomes water, and finally fire, the last being no further removed from God than the first. The date espwol origin of the book can not be definitely determined so long as there is no critical text of it. By thirty-two mysterious paths of wisdom Jah has engraved [all things], [who is] the Lord of hosts, the God of Israel, the living God, the Almighty God, He that is uplifted and exalted, He that Dwells forever, and whose Name is holy; having created His world by three [derivatives] of [the Hebrew root-word] s e f a r: Yetzirah is more literally translated as “Formation”; the word Briah is used for “Creation”.

Sefer Yetzirah – Wikipedia

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

By means of these elements the actual creation of the world took place, and the ten Sefirotwhich before this had only an ideal existence, became realities. Besides these three letters, which are called “mothers,” a distinction is also drawn between the seven “double” letters, which have two different sounds according to inflection, and the twelve “simple” letters, the remaining characters of the alphabet which represent only one sound each.

The historical origin of the Sefer Yetzirah was placed by Reitzenstein Poimandresp. The three seasons of the year, winter, summer, fl the rainy season, correspond to water, fire, and ruach in the same way as man consists of a head corresponding to firetorso represented by ruachand the other parts of the body equivalent to water. All the miraculous creations attributed to other rabbis of the Talmudic era yetzkrah ascribed by rabbinic commentators to the use of the same book.

The difficulty is rendered still greater by the lack of a critical edition, the present text being much interpolated and altered.

The division of the letters into the three classes of vowels, mutes, and sonants also appears in Hellenic texts. God’s covenant with Abraham is described as being two-fold:. Non-Orthodox interest in Jewish mysticism. The history of the study of the Sefer Yetzirah is one of the most interesting in the records of Jewish literature. 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. Views Read Edit View history.

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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 hebrfo to Abraham.

The linguistic theories of the author of the Sefer Yetzirah are an integral component of its philosophy, its other parts being astrological and Gnostic cosmogony. 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.

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 espapl elements, the substances which underlie all existence. In other projects Wikisource. 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 hebgeo by the natural course of the contrast.

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 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 ascription of its authorship to the biblical patriarch Abraham shows the high esteem which espaoll enjoyed for centuries. The Sefer Yetzirah is exceedingly difficult to understand on account of its obscure style. The Sefer Yetzirah shows how the sephirot are a creation of God and the will of God in its varied manifestations. The “dragon” rules over the world matter and the heavenly bodies ; the sphere rules time; and the heart rules over the human body.

The twenty-two letters of the Hebrew alphabet are classified both with reference to the position of the espaoo organs in producing the sounds, and with regard to sonant intensity. Benton, the Hebrew grammatical form places its origin closer to the period of the Mishna[8] around the 2nd century CE.

Hence the formation of the letters is described as follows:.