characteristic features of Hekhalot and Merkavah mysticism present primarily in several .. Hekhalot Zutarti relates Rabbi Akiva’s ascent to the upper heavens. ); Hekhalot Rabbati (paras. , , , , ); Sar Torah (paras. ); Hekhalot Zutarti (roughly paras. , ); Magic . Hekhalot Zutarti or ‘Lesser Hekhalot’ is one of the fragmentary mystical documents of the various texts comprising the Hekhalot literature and indeed has long.
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As soon as I saw that I could not serve by means of fasting, I made use of the name of forty-two letters. If the call is imposed, it may come from compelling dreams or revelations from the spirits, who may bring an illness upon an initiate until the initiate agrees to accept the call.
The rhetorical elements that are standard for Geniza incantations also appear in the Hekhalot literature. Almost every other shamanic activity depends on this control. Our understanding of these documents can be advanced by focusing on shamanism rather than mysticism as a paradigm for what they claim to be about. Eliade summarizes the cosmology of shamanism in terms that are nearly universally cross-culturally valid: Mohr [Siebeck] I have also pointed to a close connection between the Hekhalot texts and Jewish magic.
This tendency, in great mystics, gradually captures the whole field of consciousness; it dominates their life and, in the experience called ‘mystic union,’ attains its end. Schiffman and Michael D. See especially Halperin’s comments on p.
Hekhalot literature – Wikipedia
It zutarit not impossible that what we could reasonably call a “shamanic” tradition has influenced the material about Jesus. Macmillan, andrespectively. The forging episode is on p.
Magnes, Geniza 11, p. This critical edition of Hekhalot Zutarti is based on the Jewish Theological Seminary manuscript and the different variations as found in the other major manuscripts, it also contains the abridged contents and detailed notes, and includes an introduction dealing with the various aspects and bekhalot as outlined in this summary.
Ishmael to the otherworld for practical information on the actions of Rome para. Translations are my own unless otherwise indicated. Initiatory disintegration and reintegration is much more common in Arctic Inuit and Siberian and Australian shamanism than in Native American shamanism. They were, hekhalit paraphrase Hultkrantz, social functionaries who, with the help of guardian spirits, attained ecstasy in order to create a rapport with the supernatural world on behalf of the members of their group.
Let anyone who seeks him sit forty days in fasting. A closer look at the praxes in the Second Temple and zhtarti texts associated with otherworldly visions and communication with angelic beings may therefore be in order.
I think most now find Scholem’s emphasis rather extreme since it does only occur in this one passage with many other practices discussed throughout the different “macroforms. Whether this future time is the writer’s present or not remains unclear. Divine CrownHekhalotHekhalot Zutarti. Thus, the “call” of the descenders to the chariot seems to be connected with physiognomic, and perhaps astrological, criteria, just as zytarti sometimes true for shamans. I have already suggested that the Hekhalot literature should be regarded as a subgenre of Jewish magic.
Hai Gaon has written: The true identity of the text should be questioned since its existance is based on such slender evidence.
There is no thought of mystical union. In the principal manuscripts of the Hekhalot Literature we do not find a text entitled Hekhalot Autarti. I have started to opt for not, but I probably can be easily convinced otherwise. In general the Hekhalot Zutarti focuses on the gaining of theurgical power by the individual.
Jerusalem Studies in Jewish Thought – By Rachel Elior
This text combines a Hekhalot vision with physiognomic and astrological speculation. Songs also play a crucial role in the esoteric practices described in the Hekhalot literature, which is permeated with what Scholem calls “numinous hymns. The question of how the physiognomic material determined the relationship of individuals to this divine mediator and thereby established their status in the community may be illuminated by the use of similar texts in the Hekhalot literature.
If we use Western terms and assumptions, the cause and effect relationship between the act and the consequence is mystical, not scientifically validated. And when I breathed, my breath was lightning.
In the instruction of R. Scholem also published another article on this text with an improved German translation that took into account a new manuscript: Akiva during which God on his throne enthusiastically affirmed the value of these praxes for learning Torah paras.
But there is a wide consensus as to what this content is. I suggest that the practitioners who used Hekhalot praxes probably used the sutarti closely related magical texts and thus may have been healers and exorcists as well. This collection of songs concludes, “R. Morray-Jones, understand the Hekhalot texts to describe actual theurgical practices and typical visionary experiences of the group that produced the documents.
It has a great deal of textual difficulties, so we will spread this over several posts. And I sat forty days in fasting and I prayed three prayers at dawn, three at noon, three at the afternoon offering, and three in the evening. It has taken for you arrays of Torah! It has been accepted in previous research that Hekhalot Zutarti is the oldest text of this literaturehowever, no philological analysis has ever been attempted to prove this the thesis.
The Hebrew University Magnes Press.