New Book Explores Genesis of Kabbalah's Foundational Text 'Tree of Life'
Translated & summarized from Makor Rishon by baba
Moshe Hillel's new book examines the autograph manuscript of "Etz Chaim," a foundational Kabbalistic text by Rabbi Chaim Vital. Hillel argues the manuscript was written in Damascus between 1598 and 1620, representing Vital's final version. The book details the manuscript's complex journey through centuries, including its alleged theft and eventual reappearance in Israel. Hillel uses philological and codicological analysis to reconstruct the text's history and creation process.
The story in 6 lines · by baba
- Moshe Hillel's book analyzes the "Etz Chaim" manuscript, a key Kabbalistic text by Rabbi Chaim Vital.
- Hillel posits the manuscript was written in Damascus from 1598-1620, its final intended version.
- The book traces the manuscript's dramatic history, including its sale and eventual reappearance.
- Research includes investigating the alleged "theft" of earlier versions of the text.
- The study uses philological and codicological methods to reconstruct the text's creation.
- The work is praised for its rigorous research and contribution to understanding Kabbalah's history.
A new book by researcher Moshe Hillel delves into the creation and history of "Etz Chaim" (Tree of Life), the seminal work of Kabbalah attributed to Rabbi Yitzchak Luria, known as the Ari, and transcribed by his disciple Rabbi Chaim Vital. While the book has been a cornerstone of Jewish literature since the late 16th century, influencing various streams of Jewish thought and practice, Hillel's work focuses on the manuscript itself, its writing process, and its journey through history.
Hillel's research centers on the autograph manuscript of "Etz Chaim" by Rabbi Chaim Vital. He argues, based on philological, paleographical, and codicological evidence, that the manuscript was written in Damascus during the last two decades of Vital's life, from 1598 to 1620. This dating suggests it represents Vital's mature and final intended version of the work, challenging the traditional belief that it was completed shortly after the Ari's death. Evidence includes comparisons with earlier editions and watermarks on the paper consistent with Northern Italian production from the late 16th century.
The book also traces the manuscript's fascinating and often dramatic travels. It remained with Vital's family for three generations before passing through various hands, being loaned to scholars, and even being sold cheaply in a Cairo market. The manuscript eventually split into two parts, disappearing and then miraculously reappearing in Israel decades apart, acquired by a Jerusalem antiquities dealer. One part was examined at the National Library of Jerusalem before its acquisition, leading to its microfilming.
Hillel also examines the earlier stages of "Etz Chaim's" development, including the "Kadima Edition" manuscripts, which were allegedly copied without Vital's permission during his illness. He investigates the historical basis of a story about the "theft" of these early manuscripts, initiated by Rabbi Yehoshua ben Nun, a scholar from Safed, finding traces of this event within the manuscripts themselves.
Hillel, an independent researcher with a background in traditional Jewish study, applies rigorous academic methods, including philology and paleography, to analyze the manuscript's layers of writing, corrections, and changes. The book is praised for its meticulous research, extensive use of sources, and its contribution to understanding not just the content of "Etz Chaim" but also the historical process of its creation. The publication itself is noted for its high production quality and inclusion of manuscript images, though it is currently distributed primarily through word-of-mouth among scholars and students.