Sefer ha-Bahir § 178 -- the brook and the inheritance

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

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About Sefer ha-Bahir § 178 -- the brook and the inheritance

Sefer ha-Bahir § 178 maps the flow of the grades as a river-system. The willows "mix (me'arvim)" their actions; and "willows of the brook (nachal)" are named for the brook in which they are fixed -- "all the brooks go to the sea, and the sea is not full" (Ecclesiastes 1:7), the sea being the citron. Each of the seven grades is a "brook" ("Naḥaliel" read "the brooks of God," Numbers 21:19); the six go "by one way," the deciding channel (tzinor), to the sea. The place-names of Numbers 21:19-20 map the descending flow -- from "the brain (moach)" (Mattanah) through Naḥaliel and Bamoth to "the field of Moab," read "from the father (me-av)" -- Abraham (Genesis 26:5); "flowing streams from Lebanon" (Song of Songs 4:15), and "Lebanon is wisdom (chokhmah)." The willows, "who gave an inheritance to Israel," are "the two wheels of the chariot."

The whole sefirotic flow as a river from Ḥokhmah (Lebanon), the source, through the channels to the sea (Malkhut) -- the human "brain" and "heavens" marking the supernal stages. This is a provisional scholarly draft, released openly for correction; the standard modern English translation (Kaplan, 1979) remains under copyright.

Sefer ha-Bahir 178 -- the brook and the inheritance

Sefer ha-Bahir · The Book of Brilliance

ספר הבהיר · קעח

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 sefirotic flow mapped as a river-system. Each grade a “brook” flowing to the sea (the citron), through one deciding channel; and the place-names of the wilderness itinerary — Mattanah, Naḥaliel, Bamoth, the field of Moab (read “from the father,” Abraham), Lebanon — read as the stages of the descent from wisdom to the last grade, with the willows as the two wheels of the chariot (§ 178).

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.

ד”א ערבי נחל, שפעמים מערבים פעולותם זה עם זה, ומאי וערבי נחל, הוי אומר על שם המקום שהם קבועים בו ששמו נחל דכתיב (קהלת א’ ז) כל הנחלים הולכים אל הים והים איננו מלא, ומאי ניהו ים זה, הוי אומר זה אתרוג ומנא לן דכל מדה ומדה מאלה השבעה אתקרי נחל דכתיב (במדבר כ”א יט) וממתנה נחליאל, אל תקרי נחליאל אלא נחלי אל, וכל הששה הולכים על דרך אחד אל הים, ומאי ניהו אותו דרך אחד מכריע בנתיים דכתיב (חבקוק ג’ ה) לפניו ילך דבר ויצא רשף לרגליו, וכולם הולכים לאותו צינור ומאתו צינור אל הים והיינו דכתיב וממתנה נחליאל, ממקום שניתן דהיינו המוח לנחליאל ומנחליאל במות ומאי במות כדמתרגם רמתה, מאי רמתה אותה סגולתא שאחרי הזרקא, ומבמות הגיא אשר בשדה מואב ראש הפסגה ונשקפה על פני הישימון, ומבמות הגי אשר בשדה מואב אשר הוא מזומן, ומאי הוא אותו אשר בשדה מואב, אל תקרי מואב אלא מאב, אותו האב שנאמר עליו (בראשית כ”ו ה) עקב אשר שמע אברהם בקולי וישמור משמרתי מצותי חקותי וגו’, ומאי ניהו אותו השדה, אותו שהוא בראש הפסגה וגם נשקפה על פני הישימון ומתרגמינן שמיא, ועל אותו הצינור נאמר (שה”ש ד’ טו) מעין גנים באר מים חיים ונוזלים מן לבנון, ומאי ניהו לבנון, הרי אומר זה חכמה, ומאי ערבי נחל, הרי אומר אותו שנתן נחלה לישראל והיינו שני אופני המרכבה:
Another interpretation of ‘willows of the brook (arvei nachal)’: that sometimes they mix (me’arvim) their actions, one with the other. And what is ‘and willows of the brook (arvei nachal)’? Say: on account of the place in which they are fixed, whose name is ‘brook (nachal),’ as it is written (Ecclesiastes 1:7), ‘all the brooks (nechalim) go to the sea, and the sea is not full.’ And what is this sea? Say: this is the citron (etrog). And whence do we [know] that each and every measure of these seven is called ‘brook (nachal)’? As it is written (Numbers 21:19), ‘and from Mattanah Nahaliel’ — do not read ‘Nahaliel’ but ‘the brooks of God (nachalei El)’; and all the six go by one way to the sea. And what is that one way that decides among them? As it is written (Habakkuk 3:5), ‘before him goes pestilence, and a burning coal (reshef) goes forth at his feet’; and they all go to that channel (tzinor), and from that channel to the sea; and this is what is written ‘and from Mattanah Nahaliel’ — from the place that was given, which is the brain (moach), to Nahaliel; and from Nahaliel to Bamoth (the heights) — and what is Bamoth? As we render [in the Targum]: ‘Ramata (the heights).’ What is ‘Ramata’? That ‘segolta’ which is after the ‘zarka.’ And [from Bamoth] ‘the valley that is in the field of Moab, the top of the Pisgah, and it looks down upon the face of the wasteland (ha-yeshimon)’; ‘the valley that is in the field of Moab’ — which is prepared. And what is that ‘which is in the field of Moab’? Do not read ‘Moab’ but ‘from the father (me-av)’ — that father of whom it is said (Genesis 26:5), ‘because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes,’ and so on. And what is that field? The one that is at the top of the Pisgah, and also ‘looks down upon the face of the wasteland,’ which we render [in the Targum] ‘the heavens (shemaya).’ And of that channel (tzinor) it is said (Song of Songs 4:15), ‘a fountain of gardens, a well of living waters, and flowing streams from Lebanon.’ And what is Lebanon? Say: this is wisdom (chokhmah). And what is ‘willows of the brook (arvei nachal)’? Say: that one who gave an inheritance (nachalah) to Israel; and this is the two wheels of the chariot (ofanei ha-merkavah).
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.

Controlled terms noted in this passage: chokhmah (rendered as wisdom), tzinor (rendered as channel). For each, the apparatus carries the sense set and the reason for the rendering chosen.

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 § 178 -- the brook and the inheritance." Hekhal: An Open Reference for Esoteric Tradition. Last modified May 2, 2026. https://hekhal.org/texts/sefer-ha-bahir-178-targum.
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