Sefer ha-Bahir § 161 -- the bitter waters and the tree of life

Sefer ha-Bahir · The Book of Brilliance · Anonymous (attributed to Rabbi Neḥunya ben ha-Kanah)

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About Sefer ha-Bahir § 161 -- the bitter waters and the tree of life

Sefer ha-Bahir § 161 reads the seventy palm trees and twelve springs of Elim (Exodus 15:27) against the bitter waters of Marah just before. The north wind -- the side of severity and evil -- was "mixed in" the waters; the Adversary (ha-satan) had removed the tree of life that stood around them, "to accuse Israel and cause them to sin," warning them they would die of thirst in the wilderness. Moses' cry brought the tree back, and casting it into the water "sweetened" it (Exodus 15:25). "There He made for him a statute and an ordinance, and there He tested him" is read doubly: the Holy One set a limit upon the Adversary and diminished him, and tested Israel -- then warned them, "if you will diligently hearken to the voice of the LORD your God" (Exodus 15:26).

Evil, figured as the Adversary drawing on the northern side (unbalanced Din / Gevurah), is real but bounded -- placed under a divine statute; and the tree of life restored is what sweetens the bitter. This is a provisional scholarly draft, released openly for correction; the standard modern English translation (Kaplan, 1979) remains under copyright.

Sefer ha-Bahir 161 -- the bitter waters and the tree of life

Sefer ha-Bahir · The Book of Brilliance

ספר הבהיר · קסא

canonical late 12th c., Provence (ascribed to the 1st c. tanna) Hebrew Anonymous (attributed to Rabbi Nehunya ben ha-Kanah) tr. Hekhal Targum Project (machine-assisted draft; pending scholarly review)

The Bahir’s fullest narrative of evil, read into the bitter waters of Marah. The north wind mixed into the waters; the Adversary removing the tree of life to accuse Israel; Moses’ cry restoring it, and the tree cast in sweetening the waters; and the Holy One setting a statute upon the Adversary that diminished him — so that evil, though real, is bounded, and the tree of life is what sweetens the bitter (§ 161).

A provisional scholarly draft, released openly for correction and not yet reviewed by a credentialed editor. The Hebrew is reproduced verbatim from the Hebrew Wikisource transcription; the standard modern English translation (Kaplan, 1979) is under copyright.

מאי דכתיב (שמות ט”ו כז) ויבואו אלימה ושם שתים עשרה עינות מים ושבעים תמרים ויחנו שם על המים, וכי מה שבח היה בשבעים תמרים, באחת מקטני המקומות יש אלף, אלא זכו לדוגמתם ויש להם משל בתמרים דכתיב ויבואו מרתה ולא יכלו לשתות מים ממרה כי מרים הם, מלמד שרוח צפונית היתה מעורבבת שנאמר (שם כ”ה) ויצעק אל ה’ ויורהו ה’ עץ וישלך אל המים וימתקו המים, מיד נתן הקב”ה ידו בשטן ומיעטו, ואילמלא כך לא יכלו ישראל לעמוד מפניו דכתיב (שם) שם שם לו חוק ומשפט ושם נסהו, מלמד שבאותה שעה דבק השטן בהם כדי לאבדם מן העולם דכתיב (שם כ”ד) וילונו העם על משה לאמר מה נשתה, ועוד קטרג על משה עד כי צעק אל ה’ ונענה, ומאי ויורהו ה’ עץ, מלמד שעץ החיים היה סביב המים ובא השטן ונטלו משם כדי לקטרג על ישראל ולהחטיאם לאביהם שבשמים, והיה אומר להם עתה תכנסו במדבר ועדיין אלה המים שהם מרים הם טובים כי תסתפקו מהם, אבל במדבר לא תמצאו אפילו לרחוץ ידיכם ופניכם, ותמותו ברעב ובצמא בעירום ובחוסר כל, באו אל משה ואמרו לו כך וכך, דחה אותם, ראה כי לא יכול להם התחזק על ישראל ועל משה ובאו העם וילונו על משה כאן חסרים לנו מים ומה נשתה במדבר, בא השטן וזייף דבריהם אל משה כדי להחטיאם, ומיד כשראה משה השטן ויצעק אל ה’ ויורהו ה’ עץ, אותו עץ החיים היה שהסיר השטן, וישלך אל המים וימתקו המים, שם שם לו הקב”ה לשטן חק ומשפט, ושם נסהו לישראל, ובא הקב”ה להזהיר את ישראל ויאמר אם שמוע תשמע לקול ה’ אלהיך וגו’:
What is written (Exodus 15:27), ‘and they came to Elim, and there were twelve springs of water and seventy palm trees, and they camped there by the waters’? And what praise was there in seventy palm trees? In one of the smallest of places there are a thousand! Rather, they merited [something] corresponding to them, and there is a parable for them in the palms. As it is written, ‘and they came to Marah, and they could not drink water from Marah, for it was bitter’ — this teaches that the north wind was mixed in, as it is said (ibid. 25), ‘and he cried to the LORD, and the LORD showed him a tree, and he cast it into the water, and the water became sweet.’ Immediately the Holy One put His hand upon the Adversary and diminished him; and had it not been so, Israel could not have stood before him, as it is written (ibid.), ‘there He made for him a statute and an ordinance, and there He tested him.’ This teaches that at that hour the Adversary clung to them, in order to destroy them from the world, as it is written (ibid. 24), ‘and the people murmured against Moses, saying, what shall we drink?’ And moreover he accused Moses, until he cried to the LORD and was answered. And what is ‘and the LORD showed him a tree’? This teaches that the tree of life was around the waters, and the Adversary came and took it from there, in order to accuse Israel and cause them to sin against their Father in heaven; and he would say to them: now you will enter the wilderness, and even these waters, which are bitter, are good, for you will supply yourselves from them; but in the wilderness you will not find even [enough] to wash your hands and your face, and you will die of hunger and of thirst, naked and lacking everything. They came to Moses and said to him thus and thus; he pushed them away. He saw that he could not prevail against them, [and] strengthened himself against Israel and against Moses; and the people came and murmured against Moses: here we lack water, and what shall we drink in the wilderness? The Adversary came and falsified their words to Moses, in order to make them sin. And immediately, when Moses saw the Adversary, ‘and he cried to the LORD, and the LORD showed him a tree’ — it was that tree of life that the Adversary had removed — ‘and he cast it into the water, and the water became sweet.’ ‘There He made for him’ — the Holy One [set] for the Adversary ‘a statute and an ordinance,’ ‘and there He tested’ Israel; and the Holy One came to warn Israel, and said, ‘if you will diligently hearken to the voice of the LORD your God,’ and so on.
Provisional draft (pending scholarly review)
An orientation

This edition sets the verbatim Hebrew beside a fresh English rendering and a critical apparatus: a running commentary on the passage, notes on the controlled vocabulary and the rendering chosen for each term, and cross-references to the lexicon and to related sections. It is a provisional scholarly draft, released openly for correction and not yet reviewed by a credentialed editor.

Apparatus
Tradition
jewish-mysticism
Language
Hebrew
Period
late 12th c., Provence (ascribed to the 1st c. tanna)
Attribution
Anonymous (attributed to Rabbi Neḥunya ben ha-Kanah)
Translator
Hekhal Targum Project (machine-assisted draft; pending scholarly review)
License
Underlying Bahir text public domain by age; digital Hebrew transcription from Hebrew Wikisource (CC-BY-SA) via Sefaria, credited; English rendering and apparatus CC-BY-SA-4.0
Provenance
The Sefer ha-Bahir is a late-12th-century work, in the public domain by age. The Hebrew is reproduced verbatim from the Hebrew Wikisource transcription (CC-BY-SA), retrieved via Sefaria and credited accordingly. This English rendering and its apparatus are a provisional scholarly draft, released openly for correction and not yet reviewed by a credentialed editor. The standard modern English translation (Kaplan, 1979) remains under copyright.

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Anonymous (attributed to Rabbi Neḥunya ben ha-Kanah). "Sefer ha-Bahir § 161 -- the bitter waters and the tree of life." Hekhal: An Open Reference for Esoteric Tradition. Last modified May 2, 2026. https://hekhal.org/texts/sefer-ha-bahir-161-targum.
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