{"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":"2026-08-02T19:58:42","modified_gmt":"2026-08-02T17:58:42","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\"> Nahmanides&#8217; &#8216;Genuine&#8217; Commentary on the <strong>Sefer Yetzirah<\/strong> and the Question of Authenticity<\/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: 767px){.kadence-column27291_23bafe-32 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column27291_23bafe-32 inner-column-1\"><div class=\"kt-inside-inner-col\"><\/div><\/div>\n\n\n<style>.kadence-column27291_c337fe-b3 > .kt-inside-inner-col,.kadence-column27291_c337fe-b3 > .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_c337fe-b3 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column27291_c337fe-b3 > .kt-inside-inner-col{flex-direction:column;}.kadence-column27291_c337fe-b3 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column27291_c337fe-b3 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column27291_c337fe-b3{position:relative;}@media all and (max-width: 1024px){.kadence-column27291_c337fe-b3 > .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\"><div class=\"intervenant-article-wrap\"><article class=\"linked-post-block\"><a class=\"linked-post-thumb-wrap\" href=\"https:\/\/beithazohar.com\/en\/speaker\/julien-darmon\/\"><img width=\"300\" height=\"200\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-300x200.jpg\" class=\"linked-post-thumb wp-post-image\" alt=\"Julien Darmon\" loading=\"lazy\" decoding=\"async\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-300x200.jpg 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-scaled-600x400.jpg 600w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-150x100.jpg 150w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-768x512.jpg 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-scaled.jpg 1024w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-1320x880.jpg 1320w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><div class=\"linked-post-body\"><h3 class=\"linked-post-title\"><a href=\"https:\/\/beithazohar.com\/en\/speaker\/julien-darmon\/\">Julien Darmon<\/a><\/h3><\/div><\/article><\/div>        <style>\n        .intervenant-article-wrap{margin-top:12px;padding:10px 12px;text-align:center;max-width:380px;margin-left:auto;margin-right:auto}\n        .linked-post-block{display:flex;flex-direction:column;align-items:center;justify-content:center;gap:12px}\n        .linked-post-thumb-wrap{display:block;width:140px;height:140px;border-radius:50%;overflow:hidden;flex:0 0 auto;box-shadow:0 6px 18px rgba(0,0,0,0.08);background-color:#f6f6f6}\n        .linked-post-thumb-wrap img{width:100%;height:100%;display:block;object-fit:cover}\n        .linked-post-title{font-family:serif;font-size:1.25rem;margin:0;font-weight:600;line-height:1.1}\n        .linked-post-title a{color:inherit;text-decoration:none}\n        .linked-post-title a:hover{text-decoration:underline}\n        @media (max-width:900px){.intervenant-article-wrap{max-width:320px}.linked-post-thumb-wrap{width:120px;height:120px}}\n        @media (max-width:480px){.intervenant-article-wrap{max-width:260px}.linked-post-thumb-wrap{width:92px;height:92px}}\n        <\/style>\n        <\/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\/speaker\/julien-darmon\/\" data-type=\"intervenant\" data-id=\"17434\">Julien Darmon <\/a><\/h2><div class=\"uagb-separator\"><\/div><p class=\"uagb-desc-text\">Symposium on &#8220;<a href=\"https:\/\/beithazohar.com\/en\/event\/the-sefer-yetsirah-history-and-reception-of-a-major-cabalistic-text\/\" data-type=\"evenement\" data-id=\"24270\">The Sefer Yetsirah<\/a>&#8220;<\/p><\/div>\n\n<p class=\"has-drop-cap has-text-align-left wp-block-paragraph\">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 class=\"wp-block-paragraph\">However, while the Kabbalistic nature of his commentary on the Torah is evident, we do not possess any explicitly Kabbalistic writings in his own hand; hence the significance of having a commentary by him on the <em>Sefer Yetzira<\/em>. (By \u201cexplicitly Kabbalistic,\u201d we mean the fulfillment of a criterion that is ultimately simple: the non-cryptic use of the names of <em>the sefirot<\/em>, namely <em>Keter<\/em>, <em>Hokhma<\/em>, <em>Bina<\/em>, <em>Hesed<\/em>, <em>Gevura<\/em>, <em>Tif\u2019eret<\/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 given that Nahmanides, both in his introduction to the commentary on the Torah and in his correspondence with Isaac the Blind, repeatedly denounced the new practice of putting the secret doctrines of Kabbalah into writing. Could he nevertheless have succumbed to this temptation, much to the delight of his followers? This discovery would also play an essential role in reconstructing the chain of tradition, since it would allow the <em>Sefer Yetzira<\/em> to be incorporated into the Kabbalistic corpus and trace its origins much further back in time than the Catalan Proven\u00e7al-Catalan period, thereby providing it with the ancient foundation that some of his contemporaries would undoubtedly have questioned. It is therefore clear that having such a commentary is crucial, both for Tradition and for academia.    <\/p>\n\n<p class=\"wp-block-paragraph\"> 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 class=\"wp-block-paragraph\">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 class=\"wp-block-paragraph\">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 class=\"wp-block-paragraph\">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 class=\"wp-block-paragraph\">The very possibility of Kabbalistic writings by Nahmanides is, moreover, doubtful if one takes literally his explicit opposition to such an endeavor, as evidenced by the criticisms he directed in his letters to Isaac the Blind. If Nahmanides did indeed write any Kabbalistic works, they could only have been personal notes at most <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"0000000000002f830000000000000000_27328\"><a href=\"javascript:void(0)\"  title=\". For this entire discussion, see D. Abrams, *Kabbalistic Manuscripts and Textual Theory*, pp. 198\u2013203. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f830000000000000000_27328-1\">1<\/a><\/sup><span id=\"mfn-content-0000000000002f830000000000000000_27328-1\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\">. For this entire discussion, see D. Abrams, <em>*Kabbalistic Manuscripts and Textual Theory*<\/em>, pp. 198\u2013203. <\/span> \u2014which, incidentally, is not incompatible with the fragmentary commentary attributed to him by Scholem. <\/p>\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n<p class=\"wp-block-paragraph\">At this point, it is helpful to take a step back and consider more broadly the various commentaries attributed to the very first generations of Proven\u00e7al-Catalan Kabbalists. It has long been accepted that the commentary attributed to the Raavad is in fact the work of Joseph b. Shalom Ashkenazi, a student of Ibn Shu\u2019ayb (c. 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=\"0000000000002f830000000000000000_27328\"><a href=\"javascript:void(0)\"  title=\" Avishai Bar-Asher. \u201cIllusion versus Reality in the Study of Early Kabbalah: The Commentary on *Sefer Yetzirah* Attributed to Rabbi Yitzhak Sagi Nahor and Its History in Kabbalah and Scholarship.\u201d Tarbi\u1e95, vol. 86-2\/3, Mandel Institute for Jewish Studies \/ \u05de\u05e0\u05d3\u05dc, 2019, pp. 269\u2013384, \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000000002f830000000000000000_27328-2\">2<\/a><\/sup><span id=\"mfn-content-0000000000002f830000000000000000_27328-2\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\"> Avishai Bar-Asher. \u201cIllusion versus Reality in the Study of Early Kabbalah: The Commentary on *Sefer Yetzirah* Attributed to Rabbi Yitzhak Sagi Nahor and Its History in Kabbalah and Scholarship.\u201d <em>Tarbi\u1e95<\/em>, vol. 86-2\/3, Mandel Institute for Jewish Studies \/ \u05de\u05e0\u05d3\u05dc, 2019, pp. 269\u2013384, <\/span> convincingly argued that the attribution to Isaac the Blind was also apocryphal and that it had likely been composed within the same circle of Catalan Kabbalists at the very end of the 13th century. The commentary attributed to Nahmanides in the Mantua edition, once its apocryphal nature was established, was attributed to \u2018Ezra or \u2018Azriel of Girona, but apparently without any convincing arguments other than the conviction that it must be a \u201cprincipled\u201d commentary \u201d\u2014even though its style appears to date from a later period than the \u201cauthentic\u201d commentary by Nahmanides that is the subject of this discussion. Avishai Bar Asher, regarding the latter, also deconstructs the arguments put forward by Scholem to authenticate it on the basis of passages cited in the works of Nahmanides\u2019 successors. Hebrew manuscript 763 of the BNF also contains, on folios 12r\u201321v, a text by Asher ben David, grandson of Abraham ben David of Posqui\u00e8res, nephew of Isaac the Blind, and a contemporary of Nahmanides, which offers a lengthy Kabbalistic exegesis of the Tetragrammaton. Given that he refers repeatedly to the <em>Sefer Yetzirah<\/em>, it is not unreasonable to think that this is Asher ben David\u2019s lost commentary on that book, although it is not, strictly speaking, a continuous commentary\u2014far from it. The presence of a gloss in Proven\u00e7al on folio 21r certainly suggests a pre-Catalan-period origin.      <\/p>\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n<p class=\"wp-block-paragraph\">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 class=\"wp-block-paragraph\">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 class=\"wp-block-paragraph\">This set of phenomena is significant in that concepts such as the names of <em>the<\/em> higher <em>sefirot<\/em> are absent from Nahmanides\u2019 <em>Commentary on the Torah<\/em>, which focuses most of its kabbalistic discussion on the dialectic between <em>Tiferet<\/em> and <em>Malkhut<\/em> \u2014without ever referring to them by name. Of course, one should not conclude from this that Nahmanides was \u201cunaware\u201d of the other <em>sephirot<\/em>, as these are integral to Proven\u00e7al and Spanish Kabbalah. The explanatory intent of the long version is similar to the supercommentaries by the students of Solomon ben Adret on Nahmanides\u2019 <em>Commentary on the Torah<\/em>, as evidenced by this concern to clarify the concepts of <em>Tif\u2019eret<\/em> and<em>\u2018Atara<\/em>. Indeed, this method of writing is characteristic in particular of <em>Isaac of Acre\u2019s *Me\u2019irat \u2018Einayim* <\/em>and the <em>*Ma\u2018arekhet ha-Elohut*<\/em>, whereas the very term<em>*\u2018Atara*<\/em> \u2014so typical of this school\u2014is found onlyonce in the commentary on <em>the Sefer Yetsira attributed <\/em>to Nahmanides in the Mantua edition, once in Nahmanides\u2019s writings compiled by Chavel (<em>in *Derashat \u2018al divrei Qohelet*<\/em>, <em>*Kitvei Ramban*<\/em>, vol. I, p. 180), and not at all in his <em>Commentary on the Torah<\/em>.      It should also be noted that the names <em>Tif\u2019eret<\/em> and<em>\u2018Atara<\/em> appear in our full version only as abbreviations, which could mean two things that are not mutually exclusive: that the terms are already well known to the intended audience, and that their names must still be concealed from the uninitiated.<\/p>\n\n<p class=\"wp-block-paragraph\">There is little doubt that this long version is a later, secondary elaboration of the short version. However, if we accept the dating of the Hebrew manuscript 763 to the year 1284\u2014as Giacomo Corazzol argued in his opening remarks at the symposium dedicated to this manuscript at the Museum of Jewish Art and History in Paris on November 14, 2021\u2014then the chronology becomes interesting. Indeed, Nahmanides left Spain for the Land of Israel between 1265 and 1267 and died in 1270. This means, therefore, that within the space of a few years, his disciples and contemporaries worked to produce several successive versions of a commentary on the <em>Sefer Yetsira<\/em> that they attributed to him (and which may well have been compiled from fragments preserved in our text), and this even before the birth of the school\u2019s later representatives, such as Joshua Ibn Shu\u2019ayb and Shem Tov ibn Gaon. It is probably to this same circle that we must attribute the development\u2014again in successive layers\u2014of the commentaries attributed to Isaac the Blind, Abraham ben David, \u2018Azriel of Girona, and others. Paradoxically, Asher ben David\u2019s Kabbalistic commentary on the Tetragrammaton appears to represent an older style of writing, one that draws on the maxims of <em>the Sefer Yetzirah<\/em> without feeling the need to justify its arguments by adopting the form of a commentary following that work. All of this Kabbalistic output, dating from the years 1270\u20131280, is in any case remarkable for its abundance and inventiveness. This observation invites us to finally move beyond the notions of an \u201cauthentic commentary\u201d and an \u201coriginal version,\u201d which do not really make sense within the context of 13th-century writing practices and which, by pitting texts against one another, often prevent us from perceiving their 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":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","_seopress_robots_follow":"","_seopress_robots_imageindex":"","_seopress_robots_snippet":"","_seopress_robots_primary_cat":"","_seopress_robots_breadcrumbs":"","_seopress_robots_freeze_modified_date":"","_seopress_robots_custom_modified_date":"","_seopress_robots_canonical":"","_seopress_social_fb_title":"","_seopress_social_fb_desc":"","_seopress_social_fb_img":"","_seopress_social_fb_img_attachment_id":0,"_seopress_social_fb_img_width":0,"_seopress_social_fb_img_height":0,"_seopress_social_twitter_title":"","_seopress_social_twitter_desc":"","_seopress_social_twitter_img":"","_seopress_social_twitter_img_attachment_id":0,"_seopress_social_twitter_img_width":0,"_seopress_social_twitter_img_height":0,"_seopress_redirections_value":"","_seopress_redirections_enabled":"","_seopress_redirections_enabled_regex":"","_seopress_redirections_logged_status":"","_seopress_redirections_param":"","_seopress_redirections_type":0,"_seopress_analysis_target_kw":"","_seopress_news_disabled":"","_seopress_video_disabled":"","_seopress_video":[],"_seopress_pro_schemas_manual":[],"_seopress_pro_rich_snippets_disable_all":"","_seopress_pro_rich_snippets_disable":[],"_seopress_pro_schemas":[],"_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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