{"id":27328,"date":"2022-06-07T12:43:32","date_gmt":"2022-06-07T10:43:32","guid":{"rendered":"https:\/\/beithazohar.com\/le-commentaire-de-nahmanide-sur-le-sefer-yetsirah\/"},"modified":"2024-02-07T18:10:03","modified_gmt":"2024-02-07T17:10:03","slug":"nahmanides-commentary-on-sefer-yetsirah","status":"publish","type":"post","link":"https:\/\/beithazohar.com\/en\/nahmanides-commentary-on-sefer-yetsirah\/","title":{"rendered":"Nahmanides&#8217; Commentary on the Sefer Yetzirah"},"content":{"rendered":"<style>.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-wrap{max-width:1215px;overflow:hidden;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-wrap .kt-block-intrisic{padding-bottom:100%;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-color-wrapper{opacity:0.01;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-wrap:has(:focus-visible) .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-wrap:hover .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-color{background-color:#fcf9f9;opacity:0.6;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-message{border-top:2px solid #fcf9f9;border-right:2px solid #fcf9f9;border-bottom:2px solid #fcf9f9;border-left:2px solid #fcf9f9;inset:10px;}.wp-block-kadence-imageoverlay.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-message .image-overlay-title{color:#0d2240;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-size:38px;font-weight:regular;font-style:normal;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-divider{border-top-color:#1a4380;border-top-width:2px;width:80%;border-top-style:solid;}.wp-block-kadence-imageoverlay.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-message .image-overlay-subtitle{color:#133260;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-weight:regular;font-style:normal;}@media all and (max-width: 1024px){.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-wrap{max-width:1215px;}}@media all and (max-width: 1024px){.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-message{border-top:2px solid #fcf9f9;border-right:2px solid #fcf9f9;border-bottom:2px solid #fcf9f9;border-left:2px solid #fcf9f9;}}@media all and (max-width: 767px){.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-wrap{max-width:1215px;}.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-message{border-top:2px solid #fcf9f9;border-right:2px solid #fcf9f9;border-bottom:2px solid #fcf9f9;border-left:2px solid #fcf9f9;}.wp-block-kadence-imageoverlay.kt-img-overlay27291_5b8cf8-37 .kt-image-overlay-message .image-overlay-title{font-size:26px;}}<\/style>\n<div class=\"kt-img-overlay27291_5b8cf8-37 aligncenter wp-block-kadence-imageoverlay\" data-aos=\"flip-up\" data-aos-easing=\"linear\"><div class=\"kt-image-overlay-wrap kt-over-image-zoomin\"><div class=\"kt-block-intrisic kt-over-set-ratio\"><img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271.jpg\" alt=\"Ramban Sefer Yetsirah\" width=\"1215\" height=\"1084\" class=\"kt-img-overlay wp-image-27312\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271.jpg 1215w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-300x268.jpg 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-1024x914.jpg 1024w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-768x685.jpg 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-30x27.jpg 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-75x67.jpg 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-110x98.jpg 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-160x143.jpg 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-500x446.jpg 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-50x45.jpg 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-100x89.jpg 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/06\/Ramban-Sefer-Yetsirah-scaled-e1654599002271-200x178.jpg 200w\" sizes=\"(max-width: 1215px) 100vw, 1215px\" \/><div class=\"kt-image-overlay-color-wrapper\"><div class=\"kt-image-overlay-color\"><\/div><\/div><span class=\"kt-imageoverlay-link\"><div class=\"kt-image-overlay-message kt-over-substyle-hidden_below kt-over-valign-center kt-over-halign-center\"><div class=\"kt-image-overlay-inner\"><h1 class=\"image-overlay-title\"> Le commentaire &#8216;v\u00e9ritable&#8217; de Nahmanide sur le <strong>Sefer Yetsirah<\/strong> et la question de l\u2019authenticit\u00e9<\/h1><div class=\"kt-image-overlay-divider\"><\/div><h4 class=\"image-overlay-subtitle\"><strong>Julien Darmon<\/strong><\/h4><\/div><\/div><\/span><\/div><\/div><\/div>\n<style>.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap{align-content:start;}:where(.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap) > .wp-block-kadence-column{justify-content:start;}.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap{column-gap:var(--global-kb-gap-md, 2rem);row-gap:var(--global-kb-gap-md, 2rem);padding-top:var(--global-kb-spacing-sm, 1.5rem);padding-bottom:var(--global-kb-spacing-sm, 1.5rem);}.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr) minmax(0, 6fr) minmax(0, 1fr);}.kb-row-layout-id27291_21f6b8-d8 > .kt-row-layout-overlay{opacity:0.30;}@media all and (max-width: 1024px){.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}}@media all and (max-width: 1024px){.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr) minmax(0, 6fr) minmax(0, 1fr);}}@media all and (max-width: 767px){.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}.kb-row-layout-id27291_21f6b8-d8 > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}<\/style><div class=\"kb-row-layout-wrap kb-row-layout-id27291_21f6b8-d8 alignnone wp-block-kadence-rowlayout\"><div class=\"kt-row-column-wrap kt-has-3-columns kt-row-layout-center-exwide kt-tab-layout-inherit kt-mobile-layout-row kt-row-valign-top\">\n<style>.kadence-column27291_23bafe-32 > .kt-inside-inner-col,.kadence-column27291_23bafe-32 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column27291_23bafe-32 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column27291_23bafe-32 > .kt-inside-inner-col{flex-direction:column;}.kadence-column27291_23bafe-32 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column27291_23bafe-32 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column27291_23bafe-32{position:relative;}@media all and (max-width: 1024px){.kadence-column27291_23bafe-32 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 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.kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column27291_c337fe-b3 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column27291_c337fe-b3 inner-column-2\"><div class=\"kt-inside-inner-col\"> \r\n<style>\r\n.new-speakers .col-sm {\r\n    width: 24.33%;\r\n    display: table-cell;\r\n    padding: 8px;\r\n}\r\n.image_div {\r\n    overflow: hidden;\r\n    width: 100%;\r\n    height: 164%!important;\r\n    max-height: 206px !important;\r\n    border-radius: 50%;\r\n}\r\n\r\n\r\n.evenements-blockquote .image_div img {\r\n     width: 100%;\r\n    height: 170px !important;\r\n    object-fit: cover;\r\n    margin: 0 auto !important;\r\n    display: inline-block !important;\r\n}\r\nspan.evenements-text {\r\n    float: left;\r\n    width: 100%;\r\n}\r\n\r\nspan.evenements-author {\r\n    float: left;\r\n    width: 100%;\r\n    margin-bottom: 20px;\r\n}\r\nblockquote{\r\n\tmargin:unset !important;\r\n}\r\n\r\n.evenements-blockquote .row{\r\n    width: 100%;\r\n    display: flex;\t\r\n}\r\n\r\n.evenements-blockquote .row .col.span_1_of_3{\r\n      margin: auto;\r\n    text-align: center;\t\r\n}\r\n\r\n@media only screen and (max-width: 480px){\r\n.span_3_of_3, .span_2_of_3, .span_1_of_3 {\r\n    width: 62%!important;\r\n}\r\n}\r\n<\/style>\r\n\r\n<div id=\"article-block_8c34f70e0732d4a2f39b625eeb0757ab\" class=\"article\">\r\n    <blockquote class=\"evenements-blockquote\">\r\n\t\t<!--<span class=\"evenements-author\"><h3>Intervenants:<\/h3><\/span>-->\r\n\t\t\r\n\t\t\r\n\t\t<div class=\"section group\">\r\n\r\n\t\t\t<!--<div class=\"container new-speakers\">-->\r\n\t\t\t\t<div class=\"row\">\r\n\t\t\t\t\t\t\t<!--<div class=\"col-sm\">-->\r\n\t\t\t\t\t<div class=\"col span_1_of_3\">\r\n\t\t\t\t\t\t<a href=\"https:\/\/beithazohar.com\/en\/?post_type=intervenant&#038;p=37252\">\r\n\t\t\t\t\t\t\t<h3>Julien Darmon<\/h3>\r\n\t\t\t\t\t\t\t<div class=\"image_div\">\r\n\t\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-scaled.jpg\">\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t\t\t\t\t<\/div>\r\n\t\t\t\t\r\n\t\t\t\t\t\r\n\t\t\t\t<!--<\/div>-->\r\n\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n  <\/blockquote>\r\n    <div class=\"testimonial-image\">\r\n            <\/div>\r\n   \r\n<\/div><\/div><\/div>\n\n\n<style>.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col,.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col{flex-direction:column;}.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column27291_cb9b4c-52{position:relative;}@media all and (max-width: 1024px){.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column27291_cb9b4c-52 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column27291_cb9b4c-52 inner-column-3\"><div class=\"kt-inside-inner-col\"><\/div><\/div>\n\n<\/div><\/div>\n<div class=\"wp-block-uagb-advanced-heading uagb-block-2a17c417\"><h2 class=\"uagb-heading-text\"><br\/>Paper by <a href=\"https:\/\/beithazohar.com\/en\/?post_type=intervenant&amp;p=37252\" data-type=\"intervenant\" data-id=\"17434\">Julien Darmon <\/a><\/h2><div class=\"uagb-separator\"><\/div><p class=\"uagb-desc-text\">Colloque &#8220;<a href=\"https:\/\/beithazohar.com\/evenement\/le-sefer-yetsirah-histoire-et-reception-dun-texte-cabalistique-majeur\/\" data-type=\"evenement\" data-id=\"24270\">Le Sefer Yetsirah<\/a><\/p><\/div>\n\n<p class=\"has-drop-cap has-text-align-left\">Nahmanides (1194-1270) occupies, in the eyes of the later kabbalistic tradition as well as those of academic research, an axial place in the history of the Kabbalah. For the first, attested in particular by Hayyim Vital in his introduction to <em>&#8216;Ets Hayyim<\/em> , he is the ultimate representative of an authentic transmission that emerged historically in Provence with Abraham b. David de Posqui\u00e8res (1120-1198) and passed through his son Isaac the Blind (1160-1235) and from there to &#8216;Ezra and &#8216;Azriel of Girona (1160-1238). For contemporary research, he is with his crypto-kabalistic commentaries on the Torah one of the very first witnesses, and undoubtedly the most important, of the writing of the Kabbalah and the major referent of later kabbalists until the appearance of the Zohar in the early years of the fourteenth century. It is on his work that the direct or indirect pupils of his disciple Salomon b. Adret (1235-1310) whose biblical commentaries take the form of supercommentaries of that of Nahmanides: thus Menahem Recanati (1223-1290), Bahya b. Asher (1255-1340), Joshua Ibn Shu&#8217;ayb (c. 1280-c. 1340), Shem Tov ibn Gaon (1283-c. 1330) and Isaac of Acre (1250-1340).<\/p>\n\n<p>However, if the kabbalistic tenor of his commentary on the Torah is obvious, we do not have any explicitly kabbalistic writings from his hand; hence the interest of having a commentary from his pen on the <em>Sefer Yetzira<\/em> . (By \u201cexplicitly kabbalistic\u201d, we can mean the verification of an ultimately simple criterion: the non-cryptic use of the name of the <em>sefirot<\/em> , namely <em>Keter<\/em>, <em>Hokhma<\/em>, <em> Bina <\/em> , <em>Hesed<\/em>, <em>Gevura<\/em>, <em>Tif&#8217;eret<\/em>,  <em>Netsah<\/em>,  <em>Hod<\/em>,  <em>Yesod<\/em>  and  <em>Malkhut<\/em>.) The discovery of such a text would be all the more unexpected as Nahmanides, in his introduction to the Torah commentary and in his epistolary exchange with Isaac the Blind, constantly denounces the new practice of writing down the secret doctrines of Kabbalah. Would he nevertheless have yielded to this temptation, to the delight of his epigones? This opportunity would also fulfill an essential function in the reconstitution of the chain of tradition, since it would allow the insertion of the <em>Sefer Yetzira<\/em>  in the Kabbalistic corpus and to date it much further back in time than the Proven\u00e7al-Catalan moment, thus providing the latter with the ancient foundation that some of its contemporaries were bound to question. We therefore understand that it is crucial, both for the Tradition and for the Academy, to have such a commentary.<\/p>\n\n<p> In fact, the <em>princeps<\/em> edition of the <em>Sefer Yetzira<\/em> , printed in Mantua in 1562, includes two commentaries thereby canonized, one attributed to Abraham b. David de Posqui\u00e8res, the other to Nahmanides. Later research (Jellinek, Scholem), building on reservations already expressed by 16th-century Kabbalists, has however clearly questioned these attributions, and generally considers that attributed to Abraham b. David de Posqui\u00e8res would in fact be due to Joseph b. Shalom Ashkenazi, pupil of Ibn Shu&#8217;ayb, who would have composed it around 1320, and that attributed to Nahmanides should rather be attributed to &#8216;Ezra or &#8216;Azriel of Girona.<\/p>\n\n<p>Scholem further states that the commentary exists in two recensions, a short one, contained in particular in the manuscript Jer. 8\u00b0404 except that it lacks the beginning and a long one, contained in the manuscripts of the British Museum, Paris (ms. heb. 763, fol. 31v-34r), Jerusalem and Leyden. He judges that it is the short recension which constitutes the authentic commentary on Nahmanides \u2013 and it is the only one of which he gives an edition in his article.<\/p>\n\n<p>The long version contains a few omissions as well as numerous additions, mainly explanatory glosses. Scholem also considers it to be quite old, but believes that it was drawn up in an Ashkenazi context \u2013 although our Paris manuscript is written in Sephardic cursive and presumably copied in Italy.<\/p>\n\n<p>Soon enough, this &#8220;discovery&#8221; of Scholem was called into question. In his edition of the <em>Writings<\/em> of Nahmanides (1962), Charles (Hayyim) Chavel considers that this attribution is not conclusive and that, on the whole, the commentary of the Mantua edition reflects as much if not more the traditions of his school.<\/p>\n\n<p>The very possibility of Kabbalistic writings from the pen of Nahmanides is also doubtful if one takes literally his explicit opposition to such a step, as evidenced by the epistolary reproaches he addressed to Isaac the Blind. If there were any kabbalistic writings by Nahmanides, they could only be personal notes at most. <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"00000000000028b20000000000000000_27328\"><a href=\"javascript:void(0)\"  title=\" For the full discussion, see D. Abrams, Kabbalistic Manuscripts and Textual Theory, pp. 198-203 \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028b20000000000000000_27328-1\">1<\/a><\/sup><span id=\"mfn-content-00000000000028b20000000000000000_27328-1\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\"> For the full discussion, see D. Abrams, <em>Kabbalistic Manuscripts and Textual Theory<\/em>, pp. 198-203 <\/span>.   \u2013 which, moreover, is not incompatible with the fragmentary commentary attributed to it by Scholem.<\/p>\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n<p>At this point, it is useful to step back and consider more broadly the various commentaries attributed to the very first generations of Proven\u00e7o-Catalan kabbalists. It has long been accepted that the commentary attributed to the Raavad is actually due to Joseph b. Shalom Ashkenazi, student of Ibn Shu&#8217;ayb (circa 1320). Avishai Bar Asher, in a recent in-depth study<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"2\" data-mfn-post-scope=\"00000000000028b20000000000000000_27328\"><a href=\"javascript:void(0)\"  title=\" Avishai Bar-Asher. \u05d3\u05de\u05d9\u05d5\u05df \u05d5\u05de\u05e6\u05d9\u05d0\u05d5\u05ea \u05d1\u05d7\u05e7\u05e8 \u05e8\u05d0\u05e9\u05d9\u05ea \u05d4\u05e7\u05d1\u05dc\u05d4 &#8211; Illusion versus Reality in the Study of Early Kabbalah: \u05e4\u05d9\u05e8\u05d5\u05e9 &#8216;\u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4&#8217; \u05d4\u05de\u05d9\u05d5\u05d7\u05e1 \u05dc\u05e8&#8217; \u05d9\u05e6\u05d7\u05e7 \u05e1\u05d2\u05d9 \u05e0\u05d4\u05d5\u05e8 \u05d5\u05ea\u05d5\u05dc\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d1\u05e7\u05d1\u05dc\u05d4 \u05d5\u05d1\u05de\u05d7\u05e7\u05e8.&#8221; Tarbi\u1e95, vol. 86-2\/3, Mandel Institute for Jewish Studies \/ \u05de\u05e0\u05d3\u05dc, 2019, pp. 269-384. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000028b20000000000000000_27328-2\">2<\/a><\/sup><span id=\"mfn-content-00000000000028b20000000000000000_27328-2\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\"> Avishai Bar-Asher. \u05d3\u05de\u05d9\u05d5\u05df \u05d5\u05de\u05e6\u05d9\u05d0\u05d5\u05ea \u05d1\u05d7\u05e7\u05e8 \u05e8\u05d0\u05e9\u05d9\u05ea \u05d4\u05e7\u05d1\u05dc\u05d4 &#8211; Illusion versus Reality in the Study of Early Kabbalah: \u05e4\u05d9\u05e8\u05d5\u05e9 &#8216;\u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4&#8217; \u05d4\u05de\u05d9\u05d5\u05d7\u05e1 \u05dc\u05e8&#8217; \u05d9\u05e6\u05d7\u05e7 \u05e1\u05d2\u05d9 \u05e0\u05d4\u05d5\u05e8 \u05d5\u05ea\u05d5\u05dc\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d1\u05e7\u05d1\u05dc\u05d4 \u05d5\u05d1\u05de\u05d7\u05e7\u05e8.&#8221; <em>Tarbi\u1e95,<\/em> vol. 86-2\/3, Mandel Institute for Jewish Studies \/ \u05de\u05e0\u05d3\u05dc, 2019, pp. 269-384. <\/span> , argued convincingly that the attribution of that of Isaac the Blind was also apocryphal and that it was probably written in the same milieu of Catalan kabbalists from the very end of the 13th century. The commentary attributed to Nahmanides in the Mantuan edition was, once its apocryphal character established, attributed to &#8216;Ezra or &#8216;Azriel of Girona, but it seems without any other convincing arguments than the conviction that it must to act as a &#8220;principial&#8221; commentary &#8211; even though its style seems later than the &#8220;authentic&#8221; commentary of Nahmanides which concerns us here. Avishai Bar Asher, about the latter, also deconstructs the arguments put forward by Scholem to authenticate him on the basis of the passages quoted in the works of the successors of Nahmanides. The Hebrew manuscript 763 of the BNF also contains, on folios 12r-21v, a text by Asher ben David, grandson of Abraham ben David de Posqui\u00e8res, nephew of Isaac the Blind and contemporary of Nahmanides, which offers a long kabbalistic exegesis of the Tetragrammaton. Insofar as he repeatedly resorts to the <em>Sefer Yetzira<\/em> , it is not forbidden to think that this is Asher ben David&#8217;s lost commentary on this book, although it is not properly speaking of a follow-up commentary, far from it. The presence of a gloss in Proven\u00e7al in 21r pleads in any case for a Catalan pre-period origin.<\/p>\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n<p>The first assessment of this panorama seems at first very disappointing: none of these texts, so often presented as the first traces of kabbalistic literature, would be authentic? Should we only see clumsy attempts, on the part of generations after the golden age closed with Nahmanides and before the emergence of the <em>Zohar<\/em> , to reconstitute a written trace of the passage from the &#8220;kabala&#8221; of the <em>Sefer Yetzira<\/em> to that of Provence and Catalonia?<\/p>\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n<p>Paradoxically, the use of the long version of the Paris manuscript, traditionally presented as later and therefore virtually uninteresting, makes it possible to shift the gaze. The long version certainly omits the three passages where the short version expresses misunderstandings or hesitations \u2013 \u201cI don&#8217;t know\u201d, \u201cit&#8217;s not clear\u201d, which is consistent with a subsequent \u201csmoothing out\u201d. Above all, it systematically adds clarifications as to the sefirotic symbolism. The short version focuses on <em>Hochma<\/em> and <em>Bina<\/em> (as these words appear in the <em>Sefer Yetzira<\/em> ), as well as <em>Keter<\/em> , and adds <em>Gedula<\/em> \/ <em>Gevura<\/em> along with <em>Netsah<\/em> and <em>Hod<\/em> , but <em>Tiferet<\/em> and <em>Malchut<\/em> are absent altogether. The long version, for its part, adds long developments on <em>Malchut<\/em> , which it calls &#8216; <em>Atara<\/em> (in 32v. in particular), as well as the expression <em>&#8216;ilat ha-&#8216;ilot<\/em> , &#8220;cause of causes&#8221;.<\/p>\n\n<p>Cet ensemble de ph\u00e9nom\u00e8nes est significatif dans la mesure o\u00f9 les notions comme les noms des <em>sefirot<\/em> sup\u00e9rieures sont absentes du <em>Commentaire sur la Torah<\/em> de Nahmanide, qui concentre l\u2019essentiel des propos kabbalistiques sur la dialectique entre <em>Tif\u2019eret<\/em> et <em>Malkhut<\/em> \u2013 sans jamais les d\u00e9signer nomm\u00e9ment. De cela, il ne faudrait \u00e9videmment pas conclure que Nahmanide \u00ab\u00a0ignorait\u00a0\u00bb les autres <em>sefirot<\/em>, celles-ci \u00e9tant consubstantielles \u00e0 la kabbale proven\u00e7ale et espagnole. L\u2019intention \u00e9lucidatrice de la version longue est similaire aux surcommentaires des \u00e9l\u00e8ves de Salomon ben Adret sur le <em>Commentaire sur la Torah<\/em> de Nahmanide, comme en t\u00e9moigne ce souci d\u2019expliciter les notions de <em>Tif\u2019eret<\/em> et \u2018<em>Atara<\/em>. En effet, cette m\u00e9thode d\u2019\u00e9criture est caract\u00e9ristique notamment de la <em>Me\u2019irat \u2018Einayim <\/em>d\u2019Isaac d\u2019Acre et de la <em>Ma\u2018arekhet ha-Elohut<\/em>, alors que le terme m\u00eame de \u2018<em>Atara<\/em> si typique de cette \u00e9cole ne se trouve qu\u2019une seule fois dans le commentaire du <em>Sefer Yetsira <\/em>attribu\u00e9 \u00e0 Nahmanide dans l\u2019\u00e9dition de Mantoue, une seule fois dans les \u00e9crits de Nahmanide r\u00e9unis par Chavel (<em>in Derashat \u2018al divrei Qohelet<\/em>, <em>Kitvei Ramban<\/em>, t. I, p. 180), et aucune fois dans son <em>Commentaire sur la Torah<\/em>. On notera encore que les noms de <em>Tif\u2019eret<\/em> et \u2018<em>Atara<\/em> ne figurent dans notre version longue que sous la forme d\u2019abr\u00e9viations, ce qui peut signifier deux choses non exclusives l\u2019une de l\u2019autre\u00a0: que les termes sont d\u00e9j\u00e0 bien connus du lectorat vis\u00e9, et qu\u2019il faut encore en dissimuler le nom aux regards non initi\u00e9s.<\/p>\n\n<p>There is little doubt that this long version is a later, secondary elaboration of the short version. However, if we accept the dating of ms. heb. 763 of the year 1284, as defended by Giacomo Corazzol at the opening of the symposium devoted to this manuscript at the Museum of Art and History of Judaism in Paris on November 14, 2021, then the chronology becomes interesting. Indeed, Nahmanides left Spain for the land of Israel in 1265-1267 and died in 1270. This therefore means that in the space of a few years, his disciples and contemporaries work to elaborate several successive versions of a commentary on the <em>Sefer Yetzira<\/em>  which they attribute to him (and which may well be based on fragments preserved in our text), even before the birth of the last representatives of this school, such as Joshua ibn Shu&#8217;ayb and Shem Tov ibn Gaon. It is probably to this same milieu that we must attribute the elaboration, again in successive layers, of the commentaries attributed to Isaac the Blind, Abraham ben David, &#8216;Azriel of Girona, etc. Paradoxically, the kabbalistic commentary on the Tetragrammaton of Asher ben David would be the representative of an older way of writing, which is based on the maxims of the <em>Sefer Yetzira<\/em> without feeling the need to justify his statement by adopting the form of a commentary followed by this one. All this kabbalistic production datable to the years 1270-1280 turns out to be remarkable for its profusion and inventiveness. This observation invites us to finally get rid of the notions of &#8220;authentic commentary&#8221; and &#8220;original version&#8221;, which do not really make sense in the context of the writing practices of the 13th century and which, by opposing the texts to each other, often prevent us from perceiving its richness and polyphony<em>.<\/em><\/p>\n\n<a class=\"fullscreen-mode\" href=\"https:\/\/beithazohar.com\/en\/pdfviewer\/sefer-yetsirah-nahmanide\/?auto_viewer=true#page=&zoom=auto&pagemode=none\" target=\"_blank\">Plein \u00c9cran<\/a><br><iframe class=\"pvfw-pdf-viewer-frame\" width=\"100%\" height=\"800\" src=\"https:\/\/beithazohar.com\/en\/pdfviewer\/sefer-yetsirah-nahmanide\/?auto_viewer=true#page=&zoom=auto&pagemode=none\" title=\"Commentaire de Nahmanide sur le Sefer Yetsirah\"><\/iframe>\n\n<div id=\"wi590\"><div class=\"sq_wiki_content\" style=\"position: relative;clear: both;background: white;font-size: 14px;color: #333;max-width: 500px;margin: 5px auto 5px auto;padding: 13px;border: 1px solid #DDD;-webkit-box-shadow: 0 1px 0 #DDD;-moz-box-shadow: 0 1px 0 #ddd;box-shadow: 0 1px 0 #DDD;\"><a id=\"w_0\" class=\"sq_wiki\" href=\"\/\/fr.wikipedia.org\/wiki\/Sefer_Yetsirah\" title=\"Sefer Yetzirah\" style=\"display: block;font-weight: 700;color: #0074B7;line-height: 1.4em;margin-bottom: 5px;text-decoration: none;\">Sefer Yetzirah<\/a><div class=\"sq_wiki_text\" style=\"font-style:italic;color: #333;\"><span class=\"searchmatch\">Sefer<\/span> <span class=\"searchmatch\">Yetzirah<\/span> Title page of an edition of the <span class=\"searchmatch\">Sefer<\/span> <span class=\"searchmatch\">Yetzirah<\/span> published in Mantua in 1562. The <span class=\"searchmatch\">Sefer<\/span> <span class=\"searchmatch\">Yetzirah<\/span> (Hebrew: \u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4 &#8220;Book of Creation&#8221;<\/div><\/div><\/div><div><br style=\"clear:both\"\/><\/div>\n\n<div id=\"wi386\"><div class=\"sq_wiki_content\" style=\"position: relative;clear: both;background: white;font-size: 14px;color: #333;max-width: 500px;margin: 5px auto 5px auto;padding: 13px;border: 1px solid #DDD;-webkit-box-shadow: 0 1px 0 #DDD;-moz-box-shadow: 0 1px 0 #ddd;box-shadow: 0 1px 0 #DDD;\"><a id=\"w_11\" class=\"sq_wiki\" href=\"\/\/fr.wikipedia.org\/wiki\/Kabbale\" title=\"Kabbalah\" style=\"display: block;font-weight: 700;color: #0074B7;line-height: 1.4em;margin-bottom: 5px;text-decoration: none;\">Kabbalah<\/a><div class=\"sq_wiki_text\" style=\"font-style:italic;color: #333;\">between the 4th century and the 8th century. The Book of Creation ( <span class=\"searchmatch\">Sefer<\/span> <span class=\"searchmatch\">Yetzirah<\/span> ), the oldest written text of Kabbalah attributed to the Patriarch Abraham<\/div><\/div><\/div><div><br style=\"clear:both\"\/><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Nahmanides&#8217; (1194-1270) commentary on the Sefer Yetzirah, the Book of Creation<\/p>\n","protected":false},"author":1,"featured_media":27313,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_seopress_robots_primary_cat":"","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","_uag_custom_page_level_css":"","_kad_blocks_custom_css":"","_kad_blocks_head_custom_js":"","_kad_blocks_body_custom_js":"","_kad_blocks_footer_custom_js":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center 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