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Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English with an appendix on Jewish Magic
[The original version of this article appeared in Collected Articles on the Kabbalah, volume 1, by D. Karr (Ithaca: KoM #5, 1985), pp. 17-20]
Merkabah (= chariot) mysticism developed out of speculation on and expansion of the visions of Ezekiel1 and, to a lesser extent, Isaiah and Daniel.2 This strain of mysticism meanders through the intertestamental pseudepigrapha3 and even touches corners of gnostic and Qumran texts.4 __________
1. chapters 1, 8, and 10. 2. Isaiah, chapter 6; Daniel, chapter 2. 3. 1 Enoch 14; The Life of Adam and Eve (including The Apocalypse of Moses); The Apocalypse of Abraham. For translations of these, see James H. Charlesworth (ed.), The Old Testament Pseudepigrapha, Volume 1 (Garden City: Doubleday and Company, 1983). 1 Enoch 14 is particularly important; Gruenwald (AMM, p. 36) says, “…it is the oldest Merkavah vision we know of from outside the canonical Scriptures. … Indeed, one can consider this particular vision a model-vision of Merkavah mysticism.” 4. On merkabah in gnostic works: (texts) “The Hypostasis of the Archons” and “On the Origin of the World,” in James M. Robinson (ed), The Nag Hammadi Library in English (Leiden and San Francisco: E.J. Brill/Harper and Row, 1977; revised edition, Leiden: E.J. Brill, 1996); Ithamar Gruenwald’s article, “Jewish Merkavah Mysticism and Gnosticism,” in Studies in Jewish Mysticism, edited by J. Dan and F. Talmage (Cambridge: Association for Jewish Studies, 1982). >
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Merkabah material and references can be found in shreds, often more provocative than telling, in the Talmud and other rabbinic writings.5 However, the major concentrated expression of merkabah mysticism is that cluster of writings which has come to be called the hekhalot (= heavenly halls) literature, which is the focus of this paper. Arguments over the dating of this body of literature continue, but there is general agreement to a range of 200-800 C.E. The bounds and structure of these writings are also matters of dispute, for the notions of titles and fixed contents of a specific canon of hekhalot books appear to be more academic conveniences than reflections of the state of the literature. Since the ’seventies, scholarly work on the hekhalot texts has increased dramatically, as the publication dates on a clear majority of the books and articles discussed below attest. Before this spate of academic activity, there were in English little more than Gershom Scholem’s works6 and Hugo Odeberg’s attempt at a critical edition of one of the hekhalot texts7 to shed light on this oblique collection of writings. Even as this lament is being
imposing order on that which is. A list of Scholem’s works is given below. and (iii) the place of the hekhalot texts in the history and development of Judaism. 1987): Section 12. Babylonian Talmud 11b-16a. thesis. Cambridge University Press. see especially Chapter VII. Geza Vermes. in fact.recalled. 1982. as contemporary scholar David Halperin has pointed out. As for Odeberg. Cook. Wise. “Merkabah Exegesis in the Qumran Sabbath Shirot. Lawrence Schiffman. M. 3 hekhalot texts have come to seem convenient. > On merkabah in Qumran works (= Dead Sea Scrolls): David Halperin. Hagigah 2:7. But.” in Mystics. Today. rpt New York: Ktav Publishing House. though some of the leading scholars in this field publish in German9 and. Odeberg’s treatment of Sefer ha-Hekhalot (Book of the Hekhalot. edited by Alexander Altmann (Cambridge: Harvard University Press. cont. FACES (see above. Yet. with the hekhalot corpus. and articles on merkabah mysticism and hekhalot literature—including translations—are described.J. 1994): Chapter 22. 1973: with a prolegomenon by Jonas C. from the texts and studies now available in English. Scholem’s writings on this subject remain some of the clearest and best supported. 1982). Greenfield). no time should be lost in acknowledging Scholem’s inescapable influence on this and all other aspects of the study of Jewish mysticism. (ii) the issues captivating contemporary scholarship regarding the hekhalot texts. Cambridge: Harvard University. “4Q Sir and the Tradition of the Hekhalot Hymns”). Smith translated Hekhalot Rabbati into English (the complete text—not just the second half) which was circulated among scholars in the field but never published. not only in their style but in their actual availability. In the following pages. we are in pretty fair shape to study merkabah mysticism and hekhalot texts. 419431. 6. note 4. Swetschinski (Durham: Duke University Press. and E. Newsom. Nevertheless. Some of Scholem’s conclusions regarding the hekhalot have been challenged. As significant as it was. Tosefta Hagigah 2:1-7. The Dead Sea Scrolls in English (London: Penguin Books. and idem.” for critical editions of hekhalot texts—with English translation or not—are few indeed. near chaos. “Mysticism and Magic. Scholem mentions Smith’s translation in Jewish Gnosticism…. and some of his observations on and characterizations of the __________ 4. They are also among the most accessible. Hebrew. 7. however loosely. books. 1994): pp. dubbed by Odeberg “3 Enoch”) is now considered unreliable and misleading on many points. See the books listed above by Halperin and Chernus. 1996): 365-377 (includes the “Masada Fragment”).” 5. I also discuss the various texts attached. p. the persistent reader can certainly gain firm impressions of (i) the contents of the hekhalot texts. Brill. with indications of sources for translations and studies of them. M. The Dead Sea Scrolls: A New Translation (San Francisco: HarperSanFrancisco. 4Q Serek Sirot ’Olat Hassabbat (The Qumran Angelic Liturgy: Edition Translation. his lone work is more problematic.” in Biblical and Other Studies. Palestinian Talmud 77 a-d.” in Journal of Jewish Studies 38:1 (1987) and idem. and their mysticism. Abegg. page 11.D. Morton Smith’s “Observations on Hekhalot Rabbati. Carol A. sections of books. Reclaiming the Dead Sea Scrolls (Philadelphia: Jewish Publication Society. The Dead Sea Scrolls Translated (Leiden: E. and Politicians. whose occasional notes appear in the margins. and Commentary (Ph. 1963) was another early notice. Florentino Garcia Martinez. early Christianity. In the ’forties. edited by J.8 Odeberg’s work has “proved easier to criticize than to emulate. Reinhartz and D. “Merkavah Speculation at Qumran. 3 Enoch or The Hebrew Book of Enoch (1928. . The typescript was corrected by Scholem. however. Philosophers. 5). of course. Mishna: Megillah 4:10.
which presents in the original Hebrew and Aramaic an array of manuscript readings side by side. Any reader can appreciate this well-grounded overview. Volume One: LATE ANTIQUITY (Northvale/ Jerusalem: Jason Aronson Inc. Dan reviews all of the major topics. _________ 10. 1981). 2nd improved edition. Beholders of Divine Secrets: Mysticism and Myth .B. and.. rpt. issues. 1984). Three Types of Ancient Jewish Mysticism (University of Cincinnati. 1998). 364. 1960. same publisher). • Kabbalah [articles collected from ENCYCLOPEDIA JUDAICA]. 37781 (Metatron) • Major Trends in Jewish Mysticism. and Talmudic Tradition. (See below: Halperin). Meridian. New York. the mysticism of Hebrew letters c. New York: The Jewish Theological Seminary of America. and texts in a manner which does not exclude the non-specialist. Schaefer has also published a collection of his articles—ten in German. Ancient Jewish Mysticism expands Dan’s earlier chap book. Those works by Scholem which address this subject at length are the following: • Jewish Gnosticism. Jerusalem and New York: Keter Publishing House and Times Books. p. 1965. reprinted frequently New York: Schocken Books.__________ 8. FACES. 1941. there are a number of books which focus on the topic of merkabah/hekhalot mysticism: • Arbel. which discusses a. Vita Daphna. and pp. Soon after. the most significant work which Schaefer has overseen is Synopse zur Hekhalot-Literatur (Tuebingen: J. same publisher). In German there is Peter Schaefer and his team. Lecture 2: Merkabah Mysticism and Jewish Gnosticism. pages 373-6 (Merkabah Mysticism). Many of Dan’s articles listed below have been reprinted in this book (hereafter JM1). they provide the foundation of subsequent work on merkabah mysticism and hekhalot texts. Jerusalem: Schocken Publishing House. 1978. Pages 8-21. ascent to the divine world b. same publisher).C. German translations of Synopse appeared (1987 onward. Dorset Press. 1974. 1993). rpt. Synopse was followed by Geniza-Fragmente zur Hekhalot-Literatur by the same team (1984. London: Thames and Hudson. Certainly. three in English—as Hekhalot-Studien (1988.10 Further elaborating on the topics covered in The Ancient Jewish Mysticism is the collection of articles which comprises Dan’s Jewish Mysticism. Mohr [Paul Siebeck]. Sar Torah (Prince of the Torah) revelations (Three Types of Ancient Jewish Mysticism = JM1: Chapter 2. 1987. 9. 4 Studies The best general introduction to hekhalot and merkabah mysticism is Joseph Dan’s Ancient Jewish Mysticism (Tel Aviv: MOD [= Ministry of Defense] Books. 1955. New York.) 5 Besides Dan’s works on ancient Jewish mysticism and Scholem’s Jewish Gnosticism…. hence. Merkabah Mysticism. The works of Gershom Scholem form the basis of contemporary scholarship on Jewish mysticism.
Albany: State University of New York Press. drawing on many of the writers mentioned in this bibliography. 1982. Arbel nicely treats the question. • Davila.” • Deutsch. Nathaniel. to communicate mystical content.in the Hekhalot and Merkavah Literature. the introduction in Davila’s Descenders to the Chariot (see below). He then makes his case for understanding the hekhalot texts as not being mere literary constructs but as describing the experiences of real practitioners.” • Chernus. apocalyptic. God is frequently depicted as an exalted and highly remote figure. Arbel’s summary of hekhalot and merkabah literature and scholarly approaches to it is not as engaging or detailed as. its role as an intellectual catalyst cannot be overstated. In the first chapter.” “intermediaries” seeking “to gain power over the spiritual world. Leiden/Boston/Koln: Brill. Leiden: E. Descenders to the Chariot: The People behind the Hekhalot Literature [SUPPLEMENT TO THE JOURNAL FOR THE STUDY OF JUDAISM. Leiden: Brill. Mandaeism. 2003. Davila provides an excellent summary of the issues and debates in hekhalot scholarship. Guardians of the Gate. “Within Merkabah mysticism. Band XI]. for instance. He surveys a range of scholarly opinion on issues surrounding these topics. i.” • Deutsch. two motifs: the revelation on Mount Sinai and the eschatological rewards of the world to come. Scholem was partly right when he described the gulf between humans and the God in Merkabah mysticism. when he defined the God of Merkabah mysticism as absolutely inaccessible or . Arbel suggests that mythological patterns of expression. this work points out additional mythological traditions that resonate in this literature. Nathaniel. Brill. Berlin/New York: Walter de Gruyter. “religious functionaries. The Gnostic Imagination. what are its “mystical” characteristics and intentions? FROM THE SUNY PRESS CATALOGUE (Spring 2003): “While previous scholarship has demonstrated the connection between Hekhalot and Merkavah mysticism and parallel traditions in Rabbinical writings. “What is MYSTICAL about hekhalot/merkabah mysticism?” i. Thus. This series of essays shows the relationship between merkabah mysticism and rabbinic midrashim following. Mysticism in Rabbinic Judaism: Studies in the History of Midrash [STUDIA JUDAICA. Ira. the Dead Sea Scrolls. 13]. Yet. Scholem erred when he emphasized the impossibility of closing this gulf—that is. whom Davila likens to shamans..e. 22]. and Gnostic sources. 6 Deutsch summarizes his view of Scholem on page 36: “Even though his [Scholem’s] comparative analysis of Gnosticism and Merkabah mysticism is problematic from a number of methodological perspectives. 1995. Angelic Vice Regency in Late Antiquity [BRILL’S SERIES IN JEWISH STUDIES.. Gnosticism. as well as themes and models rooted in Near Eastern mythological traditions are employed. early Christian.J. James R. Volume 70]. Deutsch gives an account of the relationship between Gnosticism and merkabah mysticism using Scholem’s written statements on these as a starting point.e. 1999. and Merkabah Mysticism [BRILL’S SERIES ON JEWISH STUDIES. generally. 2001. in spiritualized fashion.
In this study our interest lies in the occupants of the throne. The Faces of the Chariot: Early Jewish Responses to Ezekiel’s Vision. HEKHAL BA-MISTIKAH HA YEHIDIT HAKEDUMAH. a hekhalot-related text). the second half describes the hekhalot texts one by one. • Gruenwald. [TEXTE UND STUDIEN ZUM ANTIKEN JUDENTUM. Studies in Apocalypticism. 1980.J. passages from Shi‘ur Qomah. (hereafter AMM) The first half of the book analyzes the major features of the merkabah tradition. Band XIV]. • Gruenwald. and Gnosticism [BEITRAGE ZUR ERFORSCHUNG DES ALTEN TESTAMENTS UND DES ANTIKEN JUDENTUMS. Rachel. and the priests serving therein become the ministering angels in the supernal Temples. 1997. most previously published. p. Merkavah Mysticism. Razo shel Sandalphon (Secret of Sandalphon. From Apocalypticism to Gnosticism. She writes. The Three Temples: On the Emergence of Jewish Mysticism. David J. translated by David Louvish [= MIKDASH U-MERKAVAH. In chapters 4 through 7. combining the hallowed memory of ritual with creative imagination and visionary inspiration. Band 14]. in enthronements. Apocalyptic and Merkavah Mysticism [ARBEITEN ZUR GESCHTICHTE DES ANTIKEN JUDENTUMS UND DES URCHRISTENTUMS. Timo. Eskola says in the introduction (page 17). Tuebingen: Mohr Siebeck. the sacred service in these heavenly sanctuaries is described explicitly in terms of the rituals of the earthly Temple. creating a bridge between the ‘revealed’ and the ‘hidden’” (INTRODUCTION. 9).” 7 • Green. Deutsch discusses Metatron in this role.transcendent. Leiden/Koln: E. 1988. KOHANIM U-MAL’AKHIM. 3 Enoch. From Apocalypticism…is a collection of articles. Arthur. . he then examines similar figures in Gnosticism (Sabaoth) and Mandaeism (Abathur). Ithamar. and Hekhalot Rabbati are translated and analyzed. 2004. and one appears in English for the first time. “…it will be the main purpose of this work to investigate the relationship between Jewish merkabah mysticism and New Testament exaltation Christology by focusing on the central metaphor of the throne. Ithamar. Messiah and the Throne: Jewish Merkabah Mysticism and Early Christian Exaltation Discourse [WISSENSCHAFTLICHE UNTER-SUCHUNGEN ZUM NEUEN TESTAMENT 2. and in the function of the throne in different contexts. Frankfurt am Main: Verlag Peter Lang. Four of the articles are new. pages 14-15). “Heikhalot literature preserves the living continuation of the sacred service by recovering it from the realm of space and time: the Temple/heikhal is lifted up to the heavens. Keter: The Crown of God in Early Jewish Mysticism. How was the distance between human beings and God breached in Merkabah mysticism? The answer to this question requires an appreciation of the paradoxical nature of the angelic vice regent” (Guardians. Brill. Oxford / Portland: The Littman Library of Jewish Civilization. 2001. • Halperin. This metamorphosis is implemented through the terminology of Merkavah mysticism. Reihe 142]. 2002]. with comments on Akatriel. Princeton: Princeton University Press. • Eskola. • Elior. Elior details the traditions and literature leading up to the hekhalot texts.
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