Support for Teaching Ezekiel 1:4-28 The development of Jewish mysticism can be traced back to the second century C.E. when merkavah mysticism emerged. This mystical tradition focused on the breathtaking vision described in the book of Ezekiel, in which the prophet sees a heavenly chariot surrounded by four winged creatures. The goal of the merkavah mystics was to recreate this experience and explore the heavens through ecstatic means. The heikhalot mystics, on the other hand, expounded on the journey through heavenly precincts. These works are characterized by their visionary nature and are examples of Moshe Idel's intensive mode of mysticism. Although the authors of these mystical texts are unknown, they have been incorrectly attributed to prominent figures such as Rabbi Akiba and Rabbi Ishmael. Within rabbinic literature, there are passages that suggest that the teachings of the chariot were highly secret and only meant to be shared with a select few. This introduction offers a glimpse into the rich and complex tradition of Jewish mysticism.
The vision of Ezekiel's chariot in the book of Ezekiel is described as a chariot made up of many heavenly beings driven by the "Likeness of a Man." The base of the chariot is composed of four living creatures, each with four faces (a man, a lion, an ox, and an eagle) and four wings. Below their feet are other angels shaped like wheels called ophanim. The chariot is in a constant state of motion, and its movement is powered by seraphim angels, with the movement of all the angels controlled by the "Likeness of a Man" on the Throne.
The earliest Rabbinic interpretations of the merkabah were focused on the prophetic visions of God in the heavens and the angels around him. These interpretations did not necessarily lead to mystical ascent experiences, as some sages studied the merkabah without ever seeing it. The Talmud acknowledges the importance of the merkabah account, and sages such as Rabbi Yochanan Ben Zakkai and Rabbi Akiva were heavily involved in merkabah exegesis. Rabbi Akiva and Rabbi Ishmael ben Elisha are often the main characters in later merkabah ascent literature.
Discussions about the merkabah were limited to worthy sages, and warnings were given about the dangers of excessive speculation. The secret doctrines were not to be discussed in public, and only exemplary scholars could study them. Even then, only chapter headings of Ma'aseh Merkabah could be taught, subject to the approval of a teacher. The secret doctrine was only to be entrusted to someone with certain qualities and a certain age. Perils were often described in connection with unauthorized discussion of these subjects.
Apart from the rabbinic community, other Jewish groups such as apocalyptists and the Dead Sea community engaged in visionary exegesis on the divine realm and creatures similar to the rabbinic material. The merkabah homilies, which described multiple layered heavens guarded by angels, were eventually combined with a mystical experiential motif of individual ascent and union. These themes were developed in the third century CE, but there is a dispute among historians over whether they were influenced by foreign, usually Gnostic, ideas or a natural progression within rabbinic Judaism. Recently uncovered Jewish mystical texts show a strong connection to the rabbinic merkabah homilies.
Maaseh Merkabah is a Jewish mystical text discovered by Gershom Scholem and is a form of pre-Kabbalah Jewish mysticism. It teaches about making a journey to the heavenly hekhal and drawing down divine powers to earth. The text is a spiritualization of pilgrimages to the earthly hekhal after the Second Temple period. Jewish biblical commentaries emphasize that the imagery of the merkabah is not meant to be taken literally but as analogies for the ways that God reveals himself. Jews read the biblical passages concerning the merkabah in the synagogue every year on the holiday of Shavuot.
Hekhalot literature focuses on accounts of divine visions, mystical ascents into heaven, and the summoning and control of great angels, with the goal of gaining insight into Torah. It is distinct from other literature in that it does not focus on eschatology, has little interest in fallen angels or demonology, and democratizes the possibility of divine ascent. The mystical ascent involves journeying through the seven stages of the Seven Heavens and seven throne rooms, with purification preparation, knowledge of the proper incantations, seals and angelic names, and navigating various forces. The recital of hymns and the use of secret names of God are used for heavenly ascent. The ultimate goal of the ascent varies, from a visionary glimpse of God to enthronement among the angelic retinue of God. Surviving works related to the Hekhalot tradition include Hekhalot Rabbati, Hekhalot Zutarti, 3rd Enoch, and Maaseh Merkabah.
The ascent texts, which describe mystical ascents to the divine realms, exist in four principal works, including Hekhalot Zutartey, Hekhalot Rabbati, Maaseh Merkabah, and Sepher Hekhalot. A fifth work, Shi'ur Qomah, describes the Creator as seen by those who make the ascent. Sefer Yetzirah, a cosmogony text, was probably composed during the seventh century and describes God creating the universe through combining the 22 letters of the Hebrew alphabet and ten emanations. While some concepts from Sefer Yetzirah are found in the Talmud, scholars are uncertain if the current versions of the text are identical to the referenced book.
Hasidic thought interprets Kabbalah in terms of human psychology, and the multi-layered analogy of the Merkaba offers insight into the nature of man, the ecosystem, and the world while teaching self-refinement. The four Hayyot angels are archetypes that God used to create the current nature of the world, and Ophanim are the ways these archetypes combine to create actual entities that exist in the world. God controls how all the archetypes interact, and this lesson applies to how the four basic groups of animals and philosophies reveal a higher, Godly source when opposing forces interact in harmony. A person should strive to be like a Merkaba and realize how all forces in the world can unite when used to serve a higher purpose.
Jewish mysticism has a rich and complex tradition dating back to the second century C.E. when merkavah mysticism emerged. The merkavah mystics aimed to recreate the experience of the breathtaking vision of the heavenly chariot described in the book of Ezekiel, while the heikhalot mystics focused on the journey through heavenly precincts. Discussions about the merkabah were limited to worthy sages, and warnings were given about the dangers of excessive speculation. Recently uncovered Jewish mystical texts show a strong connection to the rabbinic merkabah homilies. Hekhalot literature focuses on accounts of divine visions, mystical ascents into heaven, and the summoning and control of great angels, with the goal of gaining insight into Torah. Surviving works related to the Hekhalot tradition include Hekhalot Rabbati, Hekhalot Zutarti, 3rd Enoch, and Maaseh Merkabah--Akiva Michael Shoulta
The vision of Ezekiel's chariot in the book of Ezekiel is described as a chariot made up of many heavenly beings driven by the "Likeness of a Man." The base of the chariot is composed of four living creatures, each with four faces (a man, a lion, an ox, and an eagle) and four wings. Below their feet are other angels shaped like wheels called ophanim. The chariot is in a constant state of motion, and its movement is powered by seraphim angels, with the movement of all the angels controlled by the "Likeness of a Man" on the Throne.
The earliest Rabbinic interpretations of the merkabah were focused on the prophetic visions of God in the heavens and the angels around him. These interpretations did not necessarily lead to mystical ascent experiences, as some sages studied the merkabah without ever seeing it. The Talmud acknowledges the importance of the merkabah account, and sages such as Rabbi Yochanan Ben Zakkai and Rabbi Akiva were heavily involved in merkabah exegesis. Rabbi Akiva and Rabbi Ishmael ben Elisha are often the main characters in later merkabah ascent literature.
Discussions about the merkabah were limited to worthy sages, and warnings were given about the dangers of excessive speculation. The secret doctrines were not to be discussed in public, and only exemplary scholars could study them. Even then, only chapter headings of Ma'aseh Merkabah could be taught, subject to the approval of a teacher. The secret doctrine was only to be entrusted to someone with certain qualities and a certain age. Perils were often described in connection with unauthorized discussion of these subjects.
Apart from the rabbinic community, other Jewish groups such as apocalyptists and the Dead Sea community engaged in visionary exegesis on the divine realm and creatures similar to the rabbinic material. The merkabah homilies, which described multiple layered heavens guarded by angels, were eventually combined with a mystical experiential motif of individual ascent and union. These themes were developed in the third century CE, but there is a dispute among historians over whether they were influenced by foreign, usually Gnostic, ideas or a natural progression within rabbinic Judaism. Recently uncovered Jewish mystical texts show a strong connection to the rabbinic merkabah homilies.
Maaseh Merkabah is a Jewish mystical text discovered by Gershom Scholem and is a form of pre-Kabbalah Jewish mysticism. It teaches about making a journey to the heavenly hekhal and drawing down divine powers to earth. The text is a spiritualization of pilgrimages to the earthly hekhal after the Second Temple period. Jewish biblical commentaries emphasize that the imagery of the merkabah is not meant to be taken literally but as analogies for the ways that God reveals himself. Jews read the biblical passages concerning the merkabah in the synagogue every year on the holiday of Shavuot.
Hekhalot literature focuses on accounts of divine visions, mystical ascents into heaven, and the summoning and control of great angels, with the goal of gaining insight into Torah. It is distinct from other literature in that it does not focus on eschatology, has little interest in fallen angels or demonology, and democratizes the possibility of divine ascent. The mystical ascent involves journeying through the seven stages of the Seven Heavens and seven throne rooms, with purification preparation, knowledge of the proper incantations, seals and angelic names, and navigating various forces. The recital of hymns and the use of secret names of God are used for heavenly ascent. The ultimate goal of the ascent varies, from a visionary glimpse of God to enthronement among the angelic retinue of God. Surviving works related to the Hekhalot tradition include Hekhalot Rabbati, Hekhalot Zutarti, 3rd Enoch, and Maaseh Merkabah.
The ascent texts, which describe mystical ascents to the divine realms, exist in four principal works, including Hekhalot Zutartey, Hekhalot Rabbati, Maaseh Merkabah, and Sepher Hekhalot. A fifth work, Shi'ur Qomah, describes the Creator as seen by those who make the ascent. Sefer Yetzirah, a cosmogony text, was probably composed during the seventh century and describes God creating the universe through combining the 22 letters of the Hebrew alphabet and ten emanations. While some concepts from Sefer Yetzirah are found in the Talmud, scholars are uncertain if the current versions of the text are identical to the referenced book.
Hasidic thought interprets Kabbalah in terms of human psychology, and the multi-layered analogy of the Merkaba offers insight into the nature of man, the ecosystem, and the world while teaching self-refinement. The four Hayyot angels are archetypes that God used to create the current nature of the world, and Ophanim are the ways these archetypes combine to create actual entities that exist in the world. God controls how all the archetypes interact, and this lesson applies to how the four basic groups of animals and philosophies reveal a higher, Godly source when opposing forces interact in harmony. A person should strive to be like a Merkaba and realize how all forces in the world can unite when used to serve a higher purpose.
Jewish mysticism has a rich and complex tradition dating back to the second century C.E. when merkavah mysticism emerged. The merkavah mystics aimed to recreate the experience of the breathtaking vision of the heavenly chariot described in the book of Ezekiel, while the heikhalot mystics focused on the journey through heavenly precincts. Discussions about the merkabah were limited to worthy sages, and warnings were given about the dangers of excessive speculation. Recently uncovered Jewish mystical texts show a strong connection to the rabbinic merkabah homilies. Hekhalot literature focuses on accounts of divine visions, mystical ascents into heaven, and the summoning and control of great angels, with the goal of gaining insight into Torah. Surviving works related to the Hekhalot tradition include Hekhalot Rabbati, Hekhalot Zutarti, 3rd Enoch, and Maaseh Merkabah--Akiva Michael Shoulta
Support for teaching Mishna Chagiga 2:1 More than any other source, this Mishna---which dates to the second century, though it might reflect earlier traditions--granted legal authority to the claim that there is a secret dimension to the Jewish tradition. It is small wonder that many esotericists called their teachings ma'ase merkabah (the story/act/work/vision of the chariot). An analysis of this Mishna yields several important insights. The area of knowledge for which the group of students must be filtered and access restricted is related to certain specified portions of Scripture. "The work [vision] of the chariot" and "the work [narrative] of creation" deal
with the opening chapters of Genesis and Ezekiel, respectively, as is evidenced in another passage of the Mishna. The exposition of these passages is proscribed outside closed, restricted contexts. The secret whose dissemination is prohibited by the Mishna is not located in the hidden exegetical level of the biblical text as a whole, but in certain specified chapters. At this point, we may already state that the idea that all of Scripture has a hidden esoteric level, which runs parallel to its external meaning--an idea of profound import in the Middle Ages--finds no expression in talmudic literature. Concealment and Revelation, Moshe Halbertal (trans. Jackie Feldman) at page 8.
with the opening chapters of Genesis and Ezekiel, respectively, as is evidenced in another passage of the Mishna. The exposition of these passages is proscribed outside closed, restricted contexts. The secret whose dissemination is prohibited by the Mishna is not located in the hidden exegetical level of the biblical text as a whole, but in certain specified chapters. At this point, we may already state that the idea that all of Scripture has a hidden esoteric level, which runs parallel to its external meaning--an idea of profound import in the Middle Ages--finds no expression in talmudic literature. Concealment and Revelation, Moshe Halbertal (trans. Jackie Feldman) at page 8.
Support for teaching Heikhalot Rabati The Hekhalot literature is a motley collection of textually fluid and often textually corrupt documents in Hebrew and Aramaic which deal with mystical themes associated especially with visions of God's throne-chariot (the markavah or "chariot," hence "Merkavah mysticism"), control over angels, and details descriptions of the heavenly realm....Broadly speaking, the Hekhalot literature focuses on two main themes. The first is how a practitioner may ascend (or, frequently and paradoxically, "descend") to heaven in order to be transformed, at least temporarily, into a being of fire; to join in the angelic liturgy in the divine throne room; and to sit enthroned, sometimes on God's lap, and be granted theurgic power. The second is how the practitioner may gain control over angels, especially the Sar Torah or Prince of Torah who can grant expertise in rabbinic Torah lore without the need for the normal arduous study. These texts are filled with descriptions of the seven-tiered heaven that contains seven hekhalot ("palaces," hence, "Hekhalot literature"), concentrically arranged, with the centermost, and evidently the largest, containing the celestial throne room, with God seated on his throne-chariot surrounded by attending angels who sing the celestial liturgy. But for the most part the texts are simply descriptions of the heavenly realm, they are instructions manuals on how to carry out the two main goals, the heavenly ascent or "descent to the chariot" and the acquiring of power over angels, especially the Prince of Torah. The instructions consist of detailed accounts of the ritual practices to be performed, along with the texts of numerous songs and adjurations to be sung and recited. These songs and adjurations are often beautiful and carefully crafted poetic pieces, but these are interspersed and interlarded with long lists of divine names, nonsense words (nominan barbara), and names of angels, all of which are, again, intended for recitation in the rituals. Hekhalot Literature in Translation, James R. Davila, at 1-2