Merkabah mysticism found many of its roots to come from within the apocalyptic tradition. Many elements of the Merkabah tradition can be traced to the apocalypses, especially that of Enoch. However, some elements can also be traced back to a time before the apocalyptic tradition. In 592 BCE, Ezekiel had a vision which added its influence to Merkabah mysticism.
The importance of the vision of Ezekiel cannot be overlooked although it occurred prior to the development of the apocalyptic tradition. His vision contained elements which were influential in the subsequent engagement of mysticism. In his vision, Ezekiel saw a cloud coming toward him. Within this cloud was a vault with a brilliant throne with a figure that Ezekiel understood to be God. The vault was carried by four creatures with several heads, four wings, and bovine hooves. Next to the creatures were wheels within wheels which contained innumerable eyes around the rims (Ariel 18). These elements of his vision provided a framework for the development of the latter mystical tradition. One other important aspect was also mentioned in the "Visions of Ezekiel." Ezekiel saw a reflection in the Chebar River of seven heavens with seven Merkabahs (Scholem 54). This vision, too, added to the framework.
Another important contribution to the development of the mystical tradition was the apocalypse of Enoch. In his vision Enoch saw God upon His throne flanked by angels (Himmelfarb 150). What was of special significance in this vision was that, unlike Ezekiel in which he was approached by God, Enoch ascended to heaven. It was the first ascent experience and all subsequent visions in the apocalyptic tradition, with the exception of Enoch's second vision, involved an ascent experience (Himmelfarb 150).
The role of the angels in the apocalypse of Enoch was implied as a continual praising of God. This role became more overt in later apocalypses (Himmelfarb 152). Specifically, the Apocalypse of Abraham mentioned he was taught a hymn during an ascent experience. The hymn was one sung by the angels who surrounded God's throne (Scholem 61). This praising of God as the angels did also became an important contribution to the development of the mystical tradition.
In the Hekhalot texts all of the above elements were introduced as characteristic of a mystical vision. A visionary made an ascent through the seven heavens with numerous angels praising God. The texts showed a knowledge of how these heavens were arranged as well as what God's throne looked like (Himmelfarb 153). The creatures carrying the throne witnessed by Ezekiel, the hayoth , became part of the angelologic hierarchy in the heavens (Scholem 42). Both the Greater and the Lesser Hekhalot contain detailed accounts of the ascent experience to the Merkabah, the chariot of God as indicated in Ezekiel's vision.
One difference between the apocalyptic visionaries and the later Merkabah mystics was one of intent. The visionaries had an experience by the grace of God. The Merkabah mystics, on the other hand, made an intentional effort through strictly disciplined training to have an ascent experience (Ariel 19). Part of this effort involved repetitive prayer. Praying in this manner effectively produced a trance state which aided in the procurement of an ascent experience. This repetitive prayer was modeled on the hymns of praise the angels offered to God on the Hekhalot texts (Himmelfarb 152). This praising of God by the angels came from the apocalyptic traditon as mentioned above.
Another important aspect of mystical experience was the opportunity to have secrets revealed. in the Book of the Watchers, Enoch travelled with angels in order to learn the secrets of creation (Himmelfarb 145). The Book of the Watchers also purported that God revealed secrets to righteous heroes such as Enoch (Himmelfarb 159). The opportunity to learn secrets was again promised in the Greater Hekhalot . The secrets to the foundation and perfection of the universe were promised to be revealed, however, it was a promise that was never fulfilled (Scholem 56).
The ascent experience was also characterized as being dangerous from its apocalyptic origins. From the time of Enoch it was conceded that not everyone was graced with the opportunity for such an experience, and even those who were graced still needed to fear (Himmelfarb 152). The dangers were both physical and religious in nature. The pardes parable suggested the danger involved in the ascent experience. Four men entered the pardes and had an ascent experience. Ben Zoma died. Ben Azai was injured by his experience. Elisha ben Avuya returned to become a heretic. Only one of the four, Rabbi Akiba, successfully completed the experience without harm (Dan 293). Later Merkabah mystics were not oblivious to the dangers. Proper precautions and the disciplined training both aided the mystic in a successful ascent experience. The mystics also never attempted ascent without another person around to ensure safety.
Merkabah mysticism found many of its elements precursored in the apocalyptic traditon. The throne and hayoth went back even further to the time of Ezekiel. The mystical tradition did not develop overnight, but evolved over time to change from being an experience of grace to one of intentional p
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