In the commentary of Ramban and Rabbeinu Bahya is found very interesting concept called [Kol] (all) which could be found in Sefer ha Bahir. And Ibn Ezra in his commentary on Genesis 24:1 refuted this very concept. (In my own opinion, it seems like he had misunderstanding concerning this issue.) It appears certain to me that Ramban was influenced by Bahir. But is there any side evidence that he was influenced by pre-Zohar text or Zohar? Because in Zohar and Tikkunei Zohar, lower Shechinah (Malchut, Nukva) is an offering to Hashem and Ramban in his commentary on Exodus 25:3 wrote so. And in Zohar, "zeh" is Zeir Anpin and "zot" is Malchut. But Rabbeinu Bahya identified "zeh" to be Shechinah as well (due to numerical value of "zeh"). Is there anyone who can clarify this subject for me?
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1Your question is undecipherable without quoting the sources.– Al BerkoCommented Sep 5 at 13:27
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Is the question (1) about Ramban and Ibn Ezra on Genesis 24:1 (if so I don't really understand what the question is), or (2) about whether the Ramban was influenced by the Zohar, or (3) why does the Zohar interpret zeh as ze'er anpin while Rabbeinu Bachya interprets zeh as shechinah?– b aCommented Sep 5 at 13:30
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The Shelah lists Ramban as one of the people unaware of the Zohar.– N.T.Commented Sep 5 at 16:00
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@N.T. Can you point me to that Shelah? I'd love to see it inside.– YehudaCommented Sep 5 at 19:47
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Towards beginning of Asarah Ma'amaros.– N.T.Commented Sep 6 at 5:57
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