Merkavah Mysticism

Classical Judaism appears at first to be supremely legal and intellectual, yet at the heart of the rabbinic circles was a powerful form of mysticism centered in the spiritual “ascent” to the heavenly throne-chariot (merkabah). This form of mysticism had its dangers and was, therefore, restricted to the holiest and most learned among the Rabbis.
Classical Judaism, (or Rabbinic, Talmudic Judaism) emerged from a formative period of 500 years as a minority community challenged by Hellenism and Roman rule. Rabbinic Judaism developed from the Mishnah of Judah the Prince and crystallized in the Babylonian Talmud and the Talmud of the Land of Israel centered on a commitment to Torah observance.
Three important factors influenced this development: 1) Commitment of the Pharisees, 2) expertise of the Sadducees and 3) the Jewish Diaspora.
Following destruction of the Temple in 70 C.E. and the destruction of the city of Jerusalem in 135 C.E. following the bar Kochba rebellion Judaism lost any link to the land of Judah. The commitment of the Pharisees to Torah observance was cenral and transcended concerns over the land of Israel and even the temple. The problem faced by this commitment to Torah observance was that the laws were ancient and written for an agricultural nation, rather than an increasingly urban diasporic community. This is where the expertise of the Sopherim, the scribes, interpreted scripture (the TaNaK) through a process of midrash (lit. Interpretation). Torah showed adherents how to walk (Halakah) and every letter and syllable of the text is analysed, extended and contemporised to gain interpretive leverage from the text applied to the legal text (Halakah) and non-legal stories, psalms and wisdom literature (Haggadah). This developed the interpretive tradition of the Oral (or Second) Torah that enabled a highly flexible form of life for the Jewish diaspora forced to live among those of different beliefs. For example, the Torah commanded that the land owner leave an unharvested corner (Heb. Peah) of his land, any gleanings (Heb. Leket, ears of grain that fell from the reaper's hand or the sickle while harvesting) and forgotten sheaves (Heb shich'chah) left n in the field for the use of poor and strangers to supply their needs (Lev. 19:9–10., Lev. 23:22, Deut. 14:28-29,) . In an urban, dispersed community, this law was developed into an extensive Jewish welfare system. With the destruction of the temple, the laws of sacrifice could not be literally applied, however midrashic tradition placed equal emphasis on carrying out the Commandments and studying them. An attempt to understand the laws of sacrifice was in itself a spiritual sacrifice regarded as the equivalent of actually carrying out sacrifices in the temple that once stood in Jerusalem.

Some modern Jewish traditions stem from similar challenges to Jewish Law. For example, Torah requires that a Jew give a portion of dough to the Levites, who had no land inheritance and depended on Jewish society to perform theirreligious duties. A Levite could only eat of this food if he were ritually pure, a purity partly dependent on the sanctuary. Without the temple, no Levite can now legally eat this offering, whereas the the obligation to give it is not legally removed. So to this day a portion of challah, or Jewish Sabbath bread, is left to burn in the ovens of Jewish households preparing for sabbath as a reminder of the lost temple and of the Manna that fed the Jews in the desert after the Exodus.


Historically, the tradition developed incrementally over centuries as a body of literature expounding on the TaNaK. Around 200 C.E. Judah ha-Nasi, Judah the Prince, codified in Classical Hebrew the Oral traditions in the Mishnah, meaning to
repeat or study since it was originally memorized and recapitulated. The Mishnah, the epitome of ‘repetition’’ has six orders, each divided into a variable number of tractates. The conversations that fed into the Mishnah, expanded into the basis for the The Talmud of the Land of Israel (4th century C.E.) and The Babylonian Talmud (5th/6th century C.E.) which added commentary to the Mishnah in Aramaic (Gemara). The Babylonian Jewish community was highly regarded and Babylonian Talmud became the normative text for Jews for the next centuries. The conversation among scholars continued and commentaries on the Talmud itself were expounded and added. The collective and individuals responsibilities of God’s word were reapplied in response to changing social conditions. The Talmud is described by the Rabbi’s as an ocean (suf) to depict the almost net like webbing of competing thoughts, unified within it.
While, Judaism at first appears legalistic and intellectual, each believer is to recreate the temple within his heart. The Sabbath, both an individual and communal obligation involved a freedom from profane work and the delving into the playful work of Torah study, singing and worship. Among those studying the Torah, the divine presence, the shekinah, is felt. “When two sit and there are between them the words of Torah the Shekinah rests between them” (Pirke Aboth, 3:3) and Rabbi Hillel stated ‘if there is only one study the Torah there is Shekinah’. The Aramaic Targum of the Song of songs depicts God and his bride as torn apart in times of sin, describes the Assembly of Israel to a “chaste bride”(TCa 5:1) that ‘longed to dwell under the shadow of His Presence, and the commands of His Law were like spice to my palate–and the reward for my observances was stored up on my behalf for the world to come.” (TCa 2:30).

Rabbi Gershom Scholem, (Major Trends in Jewish Mysticism, pp. 40–79) claimed that mysticism, particularly, merkabah mysticism, was at the heart of early Rabbinic Judaism. David J Halperin (The faces of the Chariot) demonstrates from the Tosefta that ‘many expounded on the chariot. However, the Babylonian tractate Hagigah 11b, under the rubric of forbidden relations (Lev. 18:6), shifts to esoteric teaching and leads on to discuss forbidden topics of discussion “The subject of . .. the work of the chariot [may not be expounded] . . . unless [one] is a sage and understanding of his own knowledge.. Whoever speculates on [the work of the chariot], it would have been better if he had not come come into the world." (Mishnah Hagigah 2:1). Theosophic speculation on hidden gnosis of “four things … what is above, what is beneath, what before, what after” is strictly forbidden "as well as the throne chariot, the merkabah.
However, the Gemara demonstrates a variant opinion. Where the Mishna is cautious, the Gemara is positive to the presence of mystical speculation. The Gemara discusses the meaning of the seventh heaven, the creatures around the throne, and the chambers, that is the hekal, or palaces, in heaven. It also speculates on the size of the bodies of the heavenly creatures that appeared to Ezekiel. However, the Gemara also warns that speculation on the merkabah can be only undertaken by the most learned and most Torah observant. Therefore, we see that the most highly qualified exoteric Rabbi’s were linked to mysticism. For the initiate, this mysticism was ‘honey under the tongue’ but for the uninitiated it could be fatal. “A youth who studied the 'Ḥashmal' (Ezek. 1:27) was consumed by the fire which sprang forth from it" (Ḥag. 13a;). Clearly, It was considered dangerous to study these mysteries and Merkabah speculation was for the sages, Only the ages dare be initiated in the mysteries. "I am not old enough," said R. Eleazar when R. Johanan b. Nappaḥa wished to instruct him in them. They were to be imparted in suggestions rather than in complete chapters (Ḥag. 13a). "The bird that flew over the head of Jonathan b. Uzziel as he studied them was consumed by the fire surrounding him" (Suk. 28a; cp. Meg. 3a). "Ben 'Azzai was seated meditating on the Torah, when, behold, a flame encircled him; the people told R. Aḳiba, and he went to Ben 'Azzai, saying, 'Art thou studying the mysteries of the Merkabah?'" (Cant. R. i. 10; Lev. R. xvi.). "In the future Ezekiel will come again and unlock for Israel the chambers of the Merkabah" (Cant. R. i. 4).

As can be seen in the above and following examples, mystical speculation is associated with miracles:

"They seated themselves under a tree. A fire descended from heaven and encompassed them; the ministering angels danced before them as the attendants of a wedding canopy do to bring rejoicing to a groom. One angel called out of the fire: 'The work of the chariot is indeed in accord with your exposition, Eleazar b. Arakh.' At once the trees opened in song: 'Then shall all the trees sing before the Lord' (Pa 96:13). When R. Eleazar completed his discourse on the work of the chariot, R. Johanan ben Zakkai stood up and kissed him on the head and said: 'Praised be the Lord God of Abraham, Isaac and Jacob who has given Abraham our father a wise son who knows to expound the work of the chariot. (TJ Hagigah 2:1).
Tosefta Hagigah 2:3-4 tells the ‘Story of four Who Entered the Garden’.
PaRDeS (orchard, or garden) is an anagram for four level of scriptural interpretation or exegesis.

• Peshat (פְּשָׁט) (plain or simple), the direct meaning..
• Remez (רֶמֶז) (hints) referring to deeper allegoric interpretation..
• Derash (דְּרַשׁ) from the Hebrew darash,"inquire or seek, which refers to the comparative examination of similar occurrences of words.

• Sod (סוֹד) (secret, mystery) or the mystical meaning

The story begins with the phrase “Our rabbis taught” which usually indicates the story us traced to the earliest teachers of the Talmud, the Talmudim.

“Our rabbis taught: Four entered the 'Garden' (pardes), namely, Ben Azzai, Ben Zoma, Acher [a famous heretic], and Rabbi Akiva (the most learned Rabbi and hero Martyred by the Romans in 135 C.E.)” states the Talmud ( Hagigah 14b, (Song of Songs 1:4)).
Alluding to the symbol of the shiny sapphire floor of the TaNaK the account continues:
"Rabbi Akiva said to them, When you arrive at the stones of pure marble, do not say 'Water, water!' For it is said, 'Whoever speaks falsely shall not be established before My eyes' (Psalm 101:7). Ben Azzai took a look and died. Of him Scripture says 'Precious in the sight of the Lord is the death of His righteous ones' (Psalm 116:15). Ben Zoma looked and was stricken [mad]. Of him Scripture says 'Have you found honey? Eat as much as is sufficient for you, lest you be filled with it and vomit it out' (Proverbs 25:16). Acher mutilated the shoots. Rabbi Akiva departed unharmed. Concerning him Scripture says: "Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it [was] an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?" (Ecclesiastes 5:5).And Rabbi Akiva went up safely and came down safely. Concerning him Scripture says: "Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee."
Rabbi Akiva is held in such esteem that it is said that Moses saw of a vision of Akiva’s future martyrdom when he received the Talmud. We thus observe that the most orthodox of men is associated with a mystical experience.
"R. Eleazar ben 'Arak was riding on a mule behind R. Johanan b. Zakkai, when he asked for the privilege of being initiated into the secrets of the Merkabah. The great master demanded proof of his initiation into the gnosis, and when Eleazar began to tell what he had learned thereof, R. Johanan immediately descended from the mule and sat upon the rock. 'Why, O master, dost thou descend from the mule?' asked the disciple. 'Can I remain mounted upon the mule when the telling of the secrets of the Merkabah causes the Shekinah to dwell with us and the angels to accompany us?' was the answer. Eleazar continued, and, behold, fire descended from heaven and lit up the trees of the field, causing them to sing anthems, and an angel cried out, 'Truly these are the secrets of the Merkabah.' Whereupon R. Johanan kissed Eleazar upon the forehead, saying, 'Blessed be thou, O father Abraham, that hast a descendant like Eleazar b. 'Arak!' Subsequently two other disciples of R. Johanan b. Zakkai walking together said to each other: 'Let us also talk together about the Ma'aseh Merkabah'; and no sooner did R. Joshua begin speaking than a rainbow-like appearance [Ezek. 1:288] was seen upon the thick clouds which covered the sky, and angels came to listen as men do to hear wedding-music. On hearing the things related by R. Jose, R. Johanan b. Zakkai blessed his disciples and said: 'Blessed the eyes that beheld these things! Indeed I saw myself in a dream together with you, seated like the select ones [comp. Ex. xxiv. 11] upon Mount Sinai; and I heard a heavenly voice saying: "Enter the banquet-hall and take your seats with your disciples and disciples' disciples, among the elect, the highest ('third') class"'
The theme of the spiritual ascent to the merkabah was powerfully developed by the Rabbis in Hekaloth literature which was edited in the 5th to 6th centuries). In the literature, such as in the books III Enoch, The Lesser Hekaloth, The Greater Hekaloth the heavenly halls or palaces through which the visionary passes are described and in the seventh heaven is the throne-chariot resides, on which God sits.
Consider the Jewish Hebrew book 3 Enoch purporting to be written in the 3rd century B.C.E. but possibly written in the 5th century C.E.
Beginning with the words, “And Enoch walked with the with God and he was not for God took him’ from Genesis 5:25 we read of Rabbi Ishmael ascending to the Throne chariot. “Rabbi Ishmael (who died 132 C.E.) said “When I ascended on high to behold the vision of the Merkaba and had entered the six Palaces, one within the other: as soon as I reached the door of the seventh Hall I stood still in prayer before the Holy One, blessed be He, and, lifting up my eyes on high, I said Lord of the Universe, I pray thee, that the merit of Aaron, the son of and pursuer of peace, who received the the lover of peace crown of priesthood from of Sinai, be valid for me in this hour, so and the angels with him may not get power over me nor throw me down from the heavens." Thus he requests that opposing angels not hinder his progress.

To which “the Holy One.. sent to me Metatron, his Servant the angel, the Prince of the Presence … [who] spreading his wings … save(d) me from their hand” “saying to me: "Enter in peace before the high and exalted King 3 and behold the picture of the Merkaba". Then I entered the seventh Palace, and he led me to the camp(s) of Shekhina and placed me before the Holy One, blessed be He to behold the Merkaba” When the piercing eyes of the princes of the Merkaba and the flaming Seraphim.
And Ishmael “was benumbed by the radiant image of their eyes and the splendid appearance of their faces” until God rebukes them and Metatron restored his spirit.
(1:6-8).

Exhausted, an hour passes before God “opened to me the gates of Shekhina, the gates of Peace, the gates of Wisdom, the gates of Strength, the gates of Power, the gates of Speech, the gates of Song, the gates of Qedushsha, the gates of Chant.” And he enlightened my eyes and my heart by words of psalm, song, praise, exaltation, thanksgiving, extolment, glorification, hymn and eulogy And as I opened mouth, uttering a song before the Holy Chayyoth beneath and Holy One, blessed be He" above the Throne of Glory answered and said "HOLY and "BLESSED " BE THE GLORY OF YHWH FROM HIS PLACE (that is they chanted the Qedushsha, traditionally the third section of all Amidah recitations).” These hymns give a mystical glow to the vision while the wording is of limited content.

These mystical ascents follow a period of ascetic living of 12 to 40 days, and the sexual abstinence immediately before the esoteric experience. The ascent is an internal one, described experientially, that becomes increasingly hazardous. Angelic guards bar the path that require the utterance of prayers, the use of seals, the uttering of passwords such as the correct verses of Torah. The dangers include gazing on the waters, passing through fire, and experiencing suspension in bottomless space. Hekaloth literature developed and expanded images from TaNaK symbolism.
In the Visions of Ezekiel, the son of Buzi “It would have been proper for the text to say, ‘The heaven was opened’(niftah hashshamayim). What does it mean by saying, The Heavens were opened (niftehu hashshamaayin, [Ezekiel 1:1]) . This teaches us that seven firmaments (heavens) were opened to Ezekiel: shamayim, sheme shamayim, Zebul, cAraful, shehaqim, cArabot, and kisse’ kabod” The Vison of Ezekiel, claims there is a uniquely named merkavah in each of the seven heavens. These seven heavens protect Ezekiel from the assumption that access to God is immediate or quick. Astronomical times are given to cross these heavens. ‘Rabbi Isaac said ‘From earth to the firmament (raqia) is a journey of five hundred years … the thickness of the water that is on the firmament is a journey of five hundred years … It is a journey of five hundred years from the sea to the sheme shamayim is five hundred years”(Visions of Ezekiel ii:A1-C). Leading to a journey of 3,500 years total. The jouney protects the trranscendance of God from man and the journey is in itself arduous. More than desire is required to reach god. God really is other and beyond. This transcendence is characteristic of hekalot mysticism.
This transcendeance is perhaps mitigated by Shiur Koma (measure of the body), speculation on the body of God. Specualed measuerements of extravagant proportions are given for the the body of God. This fascination of the holy Ones body is suggested by Professor Luke Timothy Johnson to have derive from the Song of Songs descriptions of the beloveds body and is an attempt to give the transcendant God a sennce of immediacy in the initiates mind. God is depicted in a ‘garment of light’ that reveals god presence yet it also conceals him.
We see that within the detailed, exoteric strictness of Judaic Torah observance there is an esoteric teaching, a sod, a secret, practiced by the most orthodox experts and adherents of the exoteric tradition. As manuscripts were difficult to obtain, it is likely thatinitiates met together, and this common society suggests a school tradition.of esoteric mysticism. The spiritual ascent of the internal mind and heart, combined with ascetic preparation, reveals that the point of Torah is the individual’s relationship with the divine. Nevertheless, the mystic scholarship is highly mental, rather than of the heart, and highly speculative. Perhaps, as Professor Johnson suggests the point of this literature was that it could be used to induce a mystical experience in initiates. This may in itself be a reason why the literature is rhetorically rich but lacking in specific details.

What Is Mysticism?

The greatest ambition of the mystic is to passionately seek God. Rather than rely on the mediated doctrines and rituals of external, or exoteric, religious experience, the mystic wants a direct unmediated experience with the divine.
Typically popular misconception betrays mysticism as irrational and delusional. We imagine the intense prayer and contemplation of the isolated permit or the passion of the Sufi. Arguably the rationalistic scientific worldview which demands verification for all things, would see the passionate pursuit of an unverifiable divinity seen as an act of avoiding life. To some extent all religion seeks a knowledge beyond the empirical and so face the same charge. However much of human experience cannot be verified how can one empirical in measure the phrase “I love you”? Or can wonder nine the very real emotional appeal of art simply because it cannot be measured? In the mystic would claim that such reductionism tragically cuts out much of the human experience arguing that is all her relationship with the divine is holistic, a suprarational experience that is closer to reality.
Although visionaries and ecstatic is our part of the mystic tradition, the popular image of an emotionally unstable permit in a state of constant ecstasy is far from the truth. The pursuit of a passionate personal relationship with the divine was practised by people of all levels of intelligence society and emotional health. Some mystic literature demonstrates exceptional intellectual rigour, just as art can also demonstrate exceptional skill. Just as art can be appreciated by skilled artisan or a person barely able to hold a paintbrush, the genius of Beethoven and the majesty of Bach can be appreciated by people of various levels of technical proficiency. In the same way, esoteric traditions have been practised by people of varying ability.
Throughout history the relationship between the exoteric practice of the church synagogue or mosque has been both synergistic and at times tense. Arguably mysticism and organised religion have existed in a state of mutual dependence. Each form of religious expression has grown in response to the other. For, some of the most influential religious literature is a product of the fervent search for a fervent, intimate love for the inexpressible divinity. With the re-popularization of the works of Sufi Mohammad Jalal al-Din al-Balkhi al-Rumi, the West has been reacquainted with the fusion of intense eroticism that expresses the fusion of a love for the divine with a passion between lovers. Nevertheless mystic mystical literature gets within the historical framework of the exoteric religious tradition of the time. Also, although mysticism is a personal experience it flourished in the community's Halachic observers Christian monasteries and Sufi fellowships.
To many in the West the esoteric traditions of the Abraham in religions have been largely forgotten. People identify mysticism with the video key sitting in the lotus position or the meditating Buddhist monk. Judaism Christianity and is lamb are seen as active external community focused traditions of ritual prayer religious law and morality. Yet it would be remiss not to remember that Eastern traditions also have strongly developed principles of law ritual and morality.
Religion is a way of life organised around experiences and convictions concerning an ultimate power. The community life of exoteric religious practice includes shared ritual myth doctrine codes of morality and sacred books that mediate the power of religious experience in indirect and nonthreatening ways. The believer is our sable to experience God at a distance so as to not be destroyed by it. In contrast, mysticism is an individual and very personal search for direct unmediated contact with the divine. Through the term of mysticism derives from the Greek Mister or one who has been initiated into a cult being granted access to the status in law unavailable to the uninitiated however deterministic is usually apply to the individual suggesting access to a realm of knowledge not available to others or able to be fully expressed. For although pray is the practice of human communication with the divine mystic creator often transcends speech either through ecstatic utterance or prayers of silence. This intense contemplation meditation and silent prayer transcends the common community prayer petition praise confession the out bowel or him practised in a church synagogue or mosque
According to your Joachim Wach, “ religious experience is the response of the whole person to what is perceived as ultimate, characterised by a peculiar intensity, and issuing inappropriate action.” That is, the believer's response derives from a conviction in the religious experience and is not a self generating fantasy. The religious experience is not merely a matter of ideas of will or emotions that involves the whole person including his or her body. The religious experience is subjective and being perceived as ultimate transcends all goes beyond normal experience, with an intensity and a perceived reality that may not be able to be explained by the believer but the believer knows a certain that he experienced it. Unlike an intense emotional response to beautiful music the religious experience has the power to organise the believer's life. Arts may elicit a powerful emotional response but rarely will a change a person's life.
Mysticism presupposes a dimension of being the is greater and true than what is perceived by the five senses. It presumes an innate capacity within humans to gain this reality and at this access can be instructed by those who have already obtained experience