Hekhalot literature Hekhalot literature (Hekhalot, "Palaces") are not a single text. Rather, they are a genre of writings with shared characteristics. These texts focus primarily either on how to achieve a heavenly ascent through the
Hekhalot and what to expect there, or on drawing down angelic spirits to interact and help the adept. There are several larger documents of the hekhalot, such as
Hekhalot Rabbati, in which six of the seven palaces of God are described,
Hekhalot Zutarti, ''
Shi'ur Qomah and sixth-century 3 Enoch'', as well as hundreds of small documents, many little more than fragments.
Sefer Yetzirah Sefer Yetzirah (סֵפֶר יְצִירָה) ("Book of Creation"), also known as
Hilkhot Yetzira ("Laws of Creation"), is a primary source of Kabbalistic teaching. The first commentaries on this small book were written in the 10th century, a book by the title is mentioned in the
Talmud, and its linguistic organization of the Hebrew alphabet could be from as early as the 2nd century. Its historical origins remain obscure, although Kabbalists believe that it was authored by
Abraham and edited by
Rabbi Akiva. It exists today in a number of editions, up to 2,500 words long (about the size of a pamphlet). It organizes the cosmos into "32 paths of wisdom", comprising "10 sefirot" (numbers, not the
Sefirot of later Kabbalah) and "22 letters" of the Hebrew alphabet. It uses this structure to organize cosmic phenomena ranging from the seasons of the calendar to the emotions of the intellect, and is essentially an index of cosmic correspondences.
Bahir Bahir (בהיר) ("Illumination"), also known as
Midrash of Rabbi Nehunya ben HaKana - a book of special interest to students of Kabbalah because it serves as a kind of epitome that surveys the essential concepts of the subsequent literature of Kabbalah. It is about 12,000 words (about the size of a magazine). Despite its name "Illumination", it is notoriously cryptic and difficult to understand (but not impossible). Much of it is written in parables, one after the other. The
Bahir opens with a quote attributed to Nehunya ben HaKana, a Talmudic sage of the 1st century, and the rest of the book is an unfolding discussion about the quote. Jewish tradition considers the whole book to be written in the spirit of Nehunya (or even literally written by him). It was first mentioned in
Provence in 1176. Historians suspect
Isaac the Blind wrote the book at this time, probably incorporating some pre-existing traditions.
Sefer Raziel HaMalakh Sefer Raziel HaMalakh (ספר רזיאל המלאך, "Book of
Raziel the Angel") is a collection of esoteric writings, probably compiled and edited by the same hand, but originally not the work of one author.
Leopold Zunz ("G. V." 2d ed., p. 176) distinguishes three main parts: (1) the Book Ha-Malbush; (2) the Great Raziel; (3) the Book of Secrets, or the Book of Noah. These three parts are still distinguishable—2b–7a, 7b–33b, 34a and b. After these follow two shorter parts entitled "Creation" and "Shi'ur Ḳomah," and after 41a come formulas for amulets and incantations.
Sefer haḤesheq Sefer haḤesheq ( "Book of Delight"), a kabbalistic treatise dealing with the Divine names and their efficacy in mystical practices. Passed down by
Abraham Abulafia, the information distinguishes between the various methods of kabbalistic transmission to later generations. Abulafia opposes the method he received to the Talmudic and theosophical Sefirotic methods.
Zohar Zohar (זהר) ("Splendor") – the most important text of Kabbalah, which mainstream Judaism believes has achieved canonical status as part of the Oral Torah. Although kabbalists attribute it to
Simeon ben Yohai, modern academics have speculated that its origin may be the medieval era, CE, and was at least largely composed by
Moses de Leon. De Leon himself denied this claim, as recorded by Issac of Acco's investigation, recorded in Sefer Yuchasin. It is a mystical commentary on the Torah, written in an artificial mixture of the
Babylonian Aramaic dialects in
Targum Onkelos The ''Shemona She'arim'' (eight gates): is the full Lurianic system as arranged by Shmuel Vital, the son of Haim Vital. Early drafts of Vital's
Eitz Hayim were published within Hayim Vital's lifetime, the rest of his writings were either buried (these were Kabbalistic explanations authored by Vital hinself as opposed to strictly Luria's teachings and were buried by Vital himself) or given to his son Shmuel Vital (specifically the final edited Etz Chaim first published in the 21st century). Shmuel Vital compiled the 8 gates based on his fathers Etz Chaim, which also contained 8 gates. Shmuel Vital went on then to redact and publish the works as the Eight Gates which are then, at times subdivided into other works: •
Shaar HaHakdamot – Gate of Introduction: Otztrot Haim, Eitz Haim, Arbah Meot Shekel Kesef, Mavoa Shaarim, Adam Yashar •
Shaar Mamri RaShB"Y – Gate Words of R.
Simeon bar Yochai •
Shaar Mamri RaZ"L – Gate Words of Our Sages •
Shaar HaMitzvot – Gate of
Mitzvot commandments •
Shaar HaPasukim – Gate of Verses: Likutei Torah, Sepher HaLikutim •
Shaar HaKavanot – Gate of
Kavanot (intentions): Shaar HaKavvanot, Pri Eitz Haim, Olat Tamid •
Shaar Ruach HaKodesh – Gate of Prophetic Spirit •
Shaar HaGilgulim – Gate of
Gilgul reincarnations
Sephardi and
Mizrahi Kabbalists endeavor to study all eight gates.
Etz Hayim is published standard in a single volume three part arrangement, the initial two parts published by Haim Vital, with a third part,
Nahar Shalom by Rabbi
Shalom Sharabi, being now considered the third part.
Ashkenazi Kabbalists often tend to focus only on Eitz Haim, with explanations of the RaMHaL (Rabbi
Moshe Haim Luzzato). However this is not always the case. There are Yeshivot such as
Shaar Shmayim that deal with the works of Haim Vital in their entirety. ==Notes==