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See Sefer Yetzirah.
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See Anafim on Rabbenu Bachya's Sefer Ikkarim 2: 18 ; Midrash Bereshit Rabbah 9.
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Sefer and Yetzirah
During the Middle Ages, passages from the Sefer Yetzirah ( Book of Creation ) were studied as a means to attain the mystical ability to create and animate a golem, although there is little in the writings of Jewish mysticism that supports this belief.
The Kabbalah includes the tracts named Sefer Yetzirah, The Zohar, Pardes Rimonim, and Eitz Chaim.
The Zohar draws upon early mystical texts such as the Sefer Yetzirah and the Bahir, and the early medieval writings of the Hasidei Ashkenaz.
* Astrological Equations in the Sefer Yetzirah Book of Formation
Yet some scholars suggested it to be a reference to Sefer Yetzirah, as Jewish tradition generally ascribed its authorship to Abraham.
Both of these views are disputed because Sefer Yetzirah is a part of esoteric Jewish mysticism, which originated much later in the 13th century, such scrolls or testaments should not have existed in the time of Muhammad for being referred to.
" Some have suggested that Abraham introduced a philosophy learned from Melchizedek ; Some Jews ascribe the Sefer Yetzirah " Book of Creation " to Abraham.
Dāwūd ibn Marwān al-Muqammiṣ was author of the earliest known Jewish philosophical work of the Middle Ages, a commentary on Sefer Yetzirah ( Book of Creation ); he is regarded as the father of Jewish medieval philosophy.
Sefer Yetzirah ( Hebrew, Sēpher Yəṣîrâh " Book of Formation ," or " Book of Creation ," ספר יצירה ) is the title of the earliest extant book on Jewish esotericism, although some early commentators treated it as a treatise on mathematical and linguistic theory as opposed to Kabbalah.
A cryptic story in the Babylonian Talmud states that " On the eve of every Shabbat, Judah HaNasi's pupils, Rab Hanina and Rab Hoshaiah, who devoted themselves especially to cosmogony, used to create a delicious calf by means of the Sefer Yetzirah, and ate it on the Sabbath.
The historical origin of the Sefer Yetzirah was placed by Reitzenstein in the 2nd century BCE.
In a manuscript in the British Museum, the Sefer Yetzirah is called the Hilkot Yetzirah and declared to be esoteric lore not accessible to anyone but the pious, and only to be used for Kabbalistic purposes.
The Sefer Yetzirah exists in multiple versions, including:
The Sefer Yetzirah is devoted to speculations concerning God's creation of the world.
The Sefer Yetzirah is exceedingly difficult to understand on account of its obscure style.
Sefer Yetzirah describes how the universe was created by the " God of Israel " ( a list of all of God's Hebrew names appears in the first sentence of the book ) through " 32 wondrous ways of wisdom ":
In contrast to the Jewish grammarians, who assumed a special mode of articulation for each of the five groups of sounds, the Sefer Yetzirah says that no sound can be produced without the tongue, to which the other organs of speech merely lend assistance.
The linguistic theories of the author of the Sefer Yetzirah are an integral component of his philosophy, its other parts being astrological and Gnostic cosmogony.
According to the Sefer Yetzirah, the first emanation from the spirit of God was the ruach (= " spirit ," " air ") that produced water, which, in its turn, formed the genesis of fire.
To harmonize the Biblical statement of the creation " ex nihilo " with the doctrine of the primordial elements, the Sefer Yetzirah assumes a double creation, one ideal and the other real.
In addition to the doctrine of the Sefirot and the letters, the theory of contrasts in nature, or of the syzygies (" pairs "), as they are called by the Gnostics, occupies a prominent place in the Sefer Yetzirah.
The Sefer Yetzirah is similar to various Gnostic systems.
As the Sefer Yetzirah divides the Hebrew alphabet into three groups, so the Gnostic Marcus divided the Greek letters into three classes, regarded by him as the symbolic emanations of the three powers which include the whole number of the upper elements.
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