The Hekhalot and Merkavah Literature and Its Mystical Tradition. Those who define mysticism in terms of a certain type of experience of God often seem to forget. Heikhalot Literature. Scholars Reprinted with permission from Descenders to the Chariot: The People Behind the Hekhalot Literature, published by Brill. The Hekhalot literature is a motley collection of textually fluid and often textually corrupt documents in Hebrew and Aramaic which deal with.
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The Hekhalot literature sometimes transliterated Heichalot from the Hebrew word for “Palaces”, relating to visions of ascents into heavenly palaces.
Many articles refer to the Rabbis of Israel, other to the Byzantine area, and others to Bavel.
Hekhalot literature – Wikipedia
In order to follow up this assertion it is necessary to define a number of terms and draw some important distinctions. The voice hekhalo the second: And I invoked twelve words on every single one. As soon as R. I have also pointed to a close connection between the Hekhalot texts and Jewish magic. Otherworldly visionary journeys are not characteristic of Japanese shamanism, although Blacker argues the likelihood that they were much more common in the past.
For my purposes it is more useful to use the term in the restricted sense of mystical union.
I take no position on this conclusion to what is an extremely difficult problembut I take issue with her similar conclusions about the Hekhalot literature pp. Ilterature propose therefore that the most illuminating framework for these experiences liferature shamanism. They in turn passed on the power from their experiences to their community which on various levels seems to have been as narrow as a circle of adepts and as broad as the human race.
The literature as a whole is also often referred to as a group, but not specific book or collection of fragments is explicitly mentioned.
Although this union is an absorption of an individual into the divine, the unitive life of the highest mystics is generally intensely social: Halperin has traced the interpretation of Ezekiel 1 and related passages through many centuries and has illuminated this exegetical tradition a great deal. The prince of light opposite the angel of darkness, or Belial is clearly related to the theology behind this magical evaluation. Shamans reach the state that gives them access to the supernatural world in a variety of ways.
Indeed, it is difficult to be certain whether to define the Sar Panim as a Hekhalot or a magical document.
But they also developed a strain of magical praxis that from an anthropological perspective is closer to shamanism than anything else. She takes the position that the Second Temple apocalypses should be read “not as fictionalized accounts of personal experiences but as works of fiction from start to finish” p.
The longest and most detailed description of the descent to the chariot is in R. As Halperin admits, the term “people of the land” is not well understood, and thus is of limited use for our purposes.
Hekhalot Literature – Brill Reference
In the liteeature he entered as a skeleton and was “forged” into a shaman. The end of the Sar Panim appears to be an exorcism text para. Scholem points out that “binders of crowns” hekhaot to be a category of litterature mentioned twice in the Hekhalot Rabbati. Frequently a candidate will gain shamanic powers during a visionary experience in which he or she undergoes some hekhqlot of death or personal destruction and disintegration at the hands of divine beings, followed by a corresponding resurrection or reintegration that purges and gives a qualitatively different life to the initiate.
It also seems to allude to a future leader of an esoteric community in Babylon. Again, definitions of magic are notoriously difficult, since the word “magic” is often used merely to mean religious cult that is disapproved of by the speaker. This tendency, in great mystics, gradually captures the whole field of consciousness; it heekhalot their life and, in the experience called ‘mystic union,’ attains its end. Nonetheless, it may be that magical healing and exorcism are neglected in the Hekhalot literature simply because they are adequately dealt with in the more general magical literature, some of which is preserved in the medieval manuscripts and Geniza fragments discussed above.
Finally, he snatched a stone from the underworld, and then revived near the root of the tree he was about to cut down, having been fully instructed as a shaman. A fairly typical example appears as an instruction of R.
I suggest that the practitioners who used Hekhalot praxes probably used the other closely related magical texts and thus may have been healers and exorcists as well. This Kabbalah -related article is a stub.
And for the hekgalot day I prayed three times and invoked and PRQDS, the angel of the Presence, descended, and with him were angels of mercy. The quotation is from p.
Daniel Merkur suggests that this experience is a form of anxiety attack generated by sensory deprivation e. He argues, on the basis of a passage found in some manuscripts of the Sar Torah text paras. Almost every other shamanic activity depends on this control. God of the attendants, And His name is declared holy over the attendants. Like any library, Mi Yodeya offers tons of great information, but does not offer personalized, professional adviceand does not take the place of literatur such advice from your rabbi.
The voice of heknalot fourth: My bay had lightning stripes all over him and his mane was cloud. The salutary effects of reciting this teaching are also described paras.
God is nearly as remote in the heavenly throne room as he is on earth. One description indicates that the subject is “a son of two worlds” PRI para. The songs that can be understood either through the linguistic knowledge of the researcher or because they are sung in a more modern form by a literate speaker clearly derive power from their content. Sharpe,esp.