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Ln that period, tbere were some sages who eschewed tbese mysteries completely. In the same context, Sefer Yetzirah is mentioned but a very few times in the Zohar, and then, not in the main text." This also answers the question as to wb.y the Sefer Yet:ti.rah is never mentioned in the Hekhalot, the classic of Markava literature.92 The Markava literature developed in a school that might have not had access to Sefer Yetzirah, even though certain of its members were ely versed in it. The two involved different disciplines, and care was taken to keep them separate. 9 l This indicates that the mysteries of tbe Markava and those of Sefer Yetzirah were taught by different schools, and that members of one school did not. Rav Yosef got tbe elders to teach him tbe mysteries of creation, but would not entrust them with the Markava mysteries in return. 90 The Talmud relates that Rav Yosef knew tbe mysteries of the Markava, while the Melders of Pumpadita" were versed in tbe mysteries of creat1on. Hebrew language, even in his daily conversation." Rav Yehudah also maintained tbat prayer should be voiced in Hebrew, and not in the Aramaic vernacular. We thus find that be emphasized the use of the ~opy r
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There is also evidence that Rav Yebudah learned the mysteries of the 42 letter Name from Rav." As an initiate into the mysteries ofScfer Yetzirah, Rav Yehudah would also have a deep understanding of the mystical significance of the Hebrew Language. go out of your astrology.ft., This indicates that he had some evidence that Abraham was versed in astrology, a position clearly found in Sefer Yetzirah.Rav Yehudab in the name of Rav.ftu Also attn'buted to him is the statement that God told Abraham to.
KEHILAT PARDES HOW TO
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