Sefer Similarity Map

Visualizing the landscape of Jewish texts.

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Kabbalah

Kabbalah

Details:
37 items.
250070 unique n-grams of size 1.

Interpretation

Analyzed by Jeremy Tibbetts.

The Tanach and Talmud graphs compare texts that share many words and topics, and so while those maps can show general patterns, the points on the map did not form distinct clusters. This graph of Kabbalah texts shows the strength of the method when comparing wildly varied texts. The Zohar/Tikkunei Zohar and Maggid Meisharim texts (all in Aramaic) are completely on their own to the side! The central cluster shows texts that are more similar, and that consequently form one connected cluster. We can still see subclusters within it:

  • Within that top-left cluster: the leftmost texts are Lurianic, the middle are Cordoverian, and the right-most are pre-Cordoverian.
  • The Etz Chayim and the Pri Etz Chayim (16th century) are clustered with older texts, such as the Avodat HaKodesh (13th century).
  • Milchamot Hashem ("The Wars of God") is Rav Gershonides (Rasag).
  • Avodat HaKodesh is considered one of the first “comprehensive” Kabbalistic works. Sefer HaKana and Pri Etz Hadar are both earlier works it would’ve drawn on.
  • The Gra’s work is in that cluster. His works are mainly commentaries that bridge the two time periods.
  • The top-left of the cluster is all the Sefer Yetzirah content: the texts themselves, and their commentaries.
  • Chesed L’Avraham is bundled very closely with the Lurianic works on the left. So is the Ramchal Asara Perakim, a summary of Lurianic Kabbalah.
  • Interestingly, Shaarei Kedusha was written by the Arizal (Luria’s) primary student but is much closer to the earlier texts in the plot.
  • Biur Eser Sefirot is with them also, despite being the most recently written text on here. It’s written by the Baal HaSulam on the Zohar.
  • Beginning of Wisdom is an intro to Kabbalah based on the writings of the Vilna Gaon and the Ramchal, and is directly in between them in the plot.
  • Kadmonim (Hechalot Rabbati) are towards the top right - united by Pardes Rimonim. All post-Cordoverian - Ramak, who took the Kadmonim and summarized them. The Arizal took those, and builds his own system on the foundation of the Ramak's work, in a later time period. He wrote the Or Neerav, a commentary on the Zohar, which on the plot is right next to the Pardes Rimmonim.