Merkabah mysticism

"Merkavah" and "Merkabah" redirect here. For the Israeli main battle tank, seeMerkava.For other uses, seeMerkabah (disambiguation).

Copy ofMatthäus Merian's engraving ofEzekiel's vision (1670)

Merkabah(Hebrew:מֶרְכָּבָה,romanized:merkāḇā,lit. 'chariot')orMerkavahmysticism(lit.Chariot mysticism) is a school of earlyJewish mysticism,c. 100 BCE – 1000 CE, centered onvisionssuch as those found inEzekiel 1or in thehekhalot literature( "palaces" literature), concerning stories of ascents to the heavenly palaces and theThrone of God.

The main corpus of the Merkabah literature was composed in the period 200–700 CE, although later references to the Chariot tradition can also be found in the literature of theAshkenazi Hasidimin the Middle Ages.A major text in this tradition is theMaaseh Merkabah(Hebrew:מַעֲשֵׂה מֶרְכָּבָה,romanized:maʿśē merkāḇā,lit. 'Work of the Chariot').

Etymology

The nounmerkavah"thing to ride in, cart" is derived from theconsonantal rootרכב‎r-k-bwith the general meaning "to ride". The word "chariot" is found 44 times in theMasoretic Textof theHebrew Bible—most of them referring to normal chariots on earth,and although the concept of the Merkabah is associated withEzekiel's vision (1:4–26), the word is not explicitly written in Ezekiel 1.

However, when left untranslated, in English the Hebrew termmerkavahrelates to the throne-chariot ofGodin prophetic visions. It is most closely associated with the vision in Ezekiel 1 of the four-wheeled vehicle driven by fourhayyot"living creatures", each of which has four wingsand the four faces of a man, lion, ox, and eagle (or vulture).

Ezekiel's vision of the chariot

See also:Angels in Judaism § Angelic hierarchy

Ezekiel's Wheel inSt. John the BaptistChurch inKratovo,North Macedonia.Fresco from the 19th century.

According to the verses in Ezekiel and its attendant commentaries, his vision consists of a chariot made of many heavenly beings driven by the "Likeness of a Man". The base structure of the chariot is composed of four beings. These beings are called the "living creatures" (Hebrew:חיותhayyotorkhayyot). The bodies of the creatures are "like that of a human being", but each of them has four faces, corresponding to the four directions the chariot can go (East, South, North and West). The faces are that of a man, a lion, an ox (later changed to acherubin Ezekiel10:14) and an eagle. Since there are four angels and each has four faces, there are a total of sixteen faces. Each of thehayyotangels also has four wings. Two of these wings spread across the length of the chariot and connect with the wings of the angel on the other side. This creates a sort of 'box' of wings that forms the perimeter of the chariot. With the remaining two wings, each angel covers its own body. Below, but not attached to, the feet of thehayyotangels are other angels that are shaped like wheels. These wheel angels, which are described as "a wheel inside of a wheel", are called"ophanim"אופנים (lit. wheels, cycles or ways). These wheels are not directly under the chariot but are nearby and along its perimeter. The angel with the face of the man is always on the east side and looks up at the "Likeness of a Man" that drives the chariot. The "Likeness of a Man" sits on a throne made of "sapphire".

The Bible later makes mention of a third type of angel found in the merkabah called"seraphim"(lit. "burning" ) angels. These angels appear like flashes of fire continuously ascending and descending. Theseseraphimangels power the movement of the chariot. In the hierarchy of these angels,hayyothare the highest, that is, closest to God, followed by theophanim,which are followed by theseraphim.The chariot is in a constant state of motion, and the energy behind this movement runs according to this hierarchy. The movement of theophanimis controlled by the "Living creatures", orHayyot,while the movement of thehayyotis controlled by theseraphim.The movement of all the angels of the chariot is controlled by the "Likeness of a Man" on the Throne.

Early Jewish merkabah mysticism

Mark Verman has distinguished four periods in earlyJewish mysticism,developing fromIsaiah'sand Ezekiel's visions of the Throne/Chariot, to later extant merkabah mysticism texts:

1. 800–500 BCE, mystical elements inProphetic Judaismsuch as Ezekiel's chariot
2. Beginning c.530s BCE,especially 300–100 BCE,Apocalyptic literaturemysticism
3. Beginning c. 100 BCE, especially 1–130s CE,early Rabbinicmerkabah mysticism referred to briefly in exotericRabbinic literaturesuch as thePardesascent;also related to earlyChristian mysticism
4. c. 1–200 CE, continuing till c. 1000 CE, merkabah mystical ascent accounts in theesotericmerkabah-Hekhalot literature

Rabbinic commentary

Tomb of RabbiYohanan ben ZakaiinTiberias

The earliestRabbinicmerkabah commentaries wereexegeticalexpositions of the prophetic visions of God in the heavens, and the divine retinue of angels, hosts, and heavenly creatures surrounding God. The earliest evidence suggests that merkabahhomileticsdid not give rise to ascent experiences—as one rabbinic sage states: "Many have expounded upon the merkabah without ever seeing it."

One mention of the merkabah in theTalmudnotes the importance of the passage: "A great issue—the account of the merkavah; a small issue—the discussions ofAbayeandRava[famous Talmudic sages]. "The sagesRabbiYochanan Ben Zakkai(d. c. 80 CE) and later,Rabbi Akiva(d. 135) were deeply involved in merkabah exegesis. Rabbi Akiva and his contemporary RabbiIshmael ben Elishaare most often the protagonists of later merkabah ascent literature.

Prohibition against study

Talmudon theKnesset Menorah.References in rabbinic Talmud andMidrashto merkabah mysticism are brief, avoiding explanation.

TheTalmudicinterdictions concerning merkabah speculation are numerous and widely held. Discussions concerning the merkabah were limited to only the most worthy sages, and admonitory legends are preserved about the dangers of overzealous speculation concerning the merkabah.

For example, the secret doctrines might not be discussed in public: "Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what is commanded thee, think thereupon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret."It must be studied only by exemplary scholars: "Ma'aseh Bereshitmust not be explained before two, norMa'aseh Merkabahbefore one, unless he be wise and understands it by himself. "Further commentary notes that the chapter-headings ofMa'aseh Merkabahmay be taught, as was done by RabbiḤiyya.According toYer.Hagigahii. 1, the teacher read the headings of the chapters, after which, subject to the approval of the teacher, the pupil read to the end of the chapter,although Rabbi Zera said that even the chapter-headings might be communicated only to a person who was head of a school and was cautious in temperament.

According toRabbi Ammi,the secret doctrine might be entrusted only to one who possessed the five qualities enumerated inIsaiah 3:3(being experienced in any of five different professions requiring good judgement), and a certain age is, of course, necessary. WhenR. Johananwished to initiateR. Eliezerin theMa'aseh Merkabah,the latter answered, "I am not yet old enough." A boy who recognized the meaning ofחשמל(Ezekiel 1:4) was consumed by fire (Hagigah13b), and the perils connected with the unauthorized discussion of these subjects are often described (Hagigahii. 1;Shab.80b).

Jewish development

Later MedievalKabbalahon theKnesset Menorah.Posture similar to earlier "descenders of merkabah", head between knees, also mentioned in the Talmud.

Beyond therabbiniccommunity, Jewishapocalyptistsalso engaged in visionary exegeses concerning the divine realm and the divine creatures which are remarkably similar to the rabbinic material. A small number of texts unearthed atQumranindicate that theDead Seacommunity also engaged in merkabah exegesis. Recently uncoveredJewish mysticaltexts also evidence a deep affinity with the rabbinic merkabah homilies.

The merkabah homilies eventually consisted of detailed descriptions of multiple layered heavens (usuallySeven Heavens), often guarded over by angels, and encircled by flames and lightning. The highest heaven contains seven palaces (hekhalot), and in the innermost palace resides a supreme divine image (God's Glory or an angelic image) seated on a throne, surrounded by awesome hosts who sing God's praise.

When these images were combined with an actual mystical experiential motif of individual ascent (paradoxically called "descent" in most texts,Yordei Merkabah,"descenders of the chariot", perhaps describing inward contemplation) and union is not precisely known. By inference, contemporary historians of Jewish mysticism usually date this development to the third century CE. Again, there is a significant dispute among historians over whether these ascent and unitive themes were the result of some foreign, usuallyGnostic,influence, or a natural progression of religious dynamics within rabbinic Judaism.

Maaseh Merkabah

Main article:Maaseh Merkabah

Maaseh Merkabah(Work of the Chariot) is the modern name given to aHekhalottext, discovered by scholarGershom Scholem.Maaseh Merkabahdates from lateHellenistic period,after the end of theSecond Templeperiod following the destruction of the Second Temple in 70 CEwhen the physicalcultceased to function. The idea of making a journey to the heavenlyhekhalseems to be a kind of spiritualization of the pilgrimages to the earthlyhekhalthat were now no longer possible. It is a form of pre-KabbalahJewishmysticismthat teaches both of the possibility of making a sublime journey toGodand of the ability of man to draw down divine powers to earth; it seems to have been anesotericmovement that grew out of the priestly mysticism already evident in theDead Sea Scrollsand some apocalyptic writings (see the studies byRachel Elior).

Several movements in Jewish mysticism and, later, students of the Kabbalah have focused on these passages from Ezekiel, seeking underlying meaning and the secrets ofCreationin what they argued was themetaphoriclanguage of the verses.

Due to the concern of someTorah scholarsthat misunderstanding these passages as literal descriptions of God's image might lead toblasphemyoridolatry,there was great opposition to studying this topic without the proper initiation.Jewish biblical commentariesemphasize that the imagery of the merkabah is not meant to be taken literally; rather the chariot and its accompanying angels areanalogiesfor the various ways that God reveals himself in this world.Hasidic philosophyand kabbalah discuss at length what each aspect of this vision represents in this world, and how the vision does not imply that God is made up of these forms.

Jews customarily read the Biblical passages concerning the merkabah in thesynagogueevery year on the holiday ofShavuot,and the merkabah is also referenced in several places in traditionalJewish liturgy.

Hekhalot literature

Main article:Hekhalot literature

The main interests ofHekhalot literatureare accounts of divine visions, mystical ascents into heaven and observance of thedivine council,and the summoning and control ofgreat angels,usually for the purpose of gaining insight intoTorah.Thelocus classicusfor these practices is the biblical accounts of the Chariot vision of Ezekiel and the Temple vision ofIsaiah(Chap.6). It is from these, and from the manyextra-canonicalapocalyptic writings of heavenly visitations, that hekhalot literature emerges. Still, it is distinctive from bothQumranliterature and apocalyptic writings for several reasons, chief among them being that hekhalot literature is not at all interested ineschatology,largely ignores the unique status of the priesthood, has little interest infallen angelsordemonology,and it "democratizes" the possibility of divine ascent.

In their visions, these mystics would enter into the celestial realms and journey through the seven stages of mystical ascent: theSeven Heavensand seventhrone rooms.Such a journey is fraught with great danger, and the adept must not only have made elaboratepurificationpreparation, but must also know the properincantations,seals and angelic names needed to get past the fierce angelic guards, as well as know how to navigate the various forces at work inside and outside the palaces.

This heavenly ascent is accomplished by the recital ofhymns,as well as thetheurgicuse of secretnames of Godwhich abound in the Hekhalot literature. TheHekalot Zutartiin particular is concerned with the secret names of God and their powers:

This is His great name, with whichMosesdivided the great sea:

.בשובר ירברב סגי בדסיקין מרא סחטי בר סאיי לבים

This is His great name which turned the waters into high walls:

אנסיהגמן לכסם נעלם סוסיאל ושברים מרוב און אר אסמוריאל סחריש

בי?ו אנמם כהה יהאל.

At times, heavenly interlocutors will reveal divine secrets. In some texts, the mystic's interest extends to the heavenly music and liturgy, usually connected with the angelic adorations mentioned in Isaiah 6:3. Themantra-like repetitive nature of the liturgies recorded in many of these compositions seems meant to encourage further ascent. The ultimate goal of the ascent varies from text to text. In some cases, it seems to be a visionary glimpse of God, to "Behold the King in His Beauty". Others hint at "enthronement",that the adept be accepted among the angelicretinueof God and be given an honored seat. One text actually envisions the successful pilgrim getting to sit in God's "lap". Scholars such asPeter SchaeferandElliot Wolfsonsee an erotictheologyimplied in this kind of image, though it must be said sexual motifs, while present in highly attenuated forms, are few and far between if one surveys the full scope of the literature.

Literary works related to the Hekhalot tradition that have survived in whole or in part includeHekhalot Rabbati(orPirkei Hekhalot),Hekhalot Zutarti,3rd Enoch(also known as "Hebrew Enoch" ), andMaaseh Merkabah.In addition there are many smaller and fragmentary manuscripts that seem to belong to this genre, but their exact relationship toMaaseh Merkabahmysticism and to each other is often not clear (Dennis, 2007, 199–120).

Key texts

The ascent texts are extant in four principal works, all redacted well after the third but certainly before the ninth century CE. They are:

1. Hekhalot Zutartey( "The Lesser Palaces" ), which details an ascent ofRabbi Akiva;
2. Hekhalot Rabbati( "The Greater Palaces" ), which details an ascent ofRabbi Ishmael;
3. Maaseh Merkabah( "Work of the Chariot" ), a collection of hymns recited by the "descenders" and heard during their ascent;
4. Sepher Hekhalot( "Book of Palaces", also known as3 Enoch), which recounts an ascent and divine transformation of the biblical figureEnochinto the archangelMetatron,as related by Rabbi Ishmael.

A fifth work provides a detailed description of the Creator as seen by the "descenders" at the climax of their ascent. This work, preserved in various forms, is calledShi'ur Qomah( "Measurement of the Body" ), and is rooted in a mystical exegesis of theSong of Songs,a book reputedly venerated by Rabbi Akiva. The literal message of the work was repulsive to those who maintained God's incorporeality;Maimonides(d. 1204) wrote that the book should be erased and all mention of its existence deleted.

While throughout the era of merkabah mysticism the problem of creation was not of paramount importance, the treatiseSefer Yetzirah( "Book of Formation" ) represents an attemptedcosmogonyfrom within a merkabah milieu. This text was probably composed during the seventh century, and evidence suggestsNeoplatonic,Pythagoric,andStoicinfluences. It features a linguistic theory of creation in which God creates the universe by combining the 22 letters of theHebrew Alpha bet,along with emanations represented by the ten numerals, orsefirot.

Certain key concepts found in the Sefer Yetzirah, such as the "6 directions", are mentioned in the Talmud, and also the title of the book is referenced: yet scholars do not conclude that the versions of the Sefer Yetzirah that have been handed down today are identical to the book which the Talmud references.

Hekhalot literature and "Four EnteredPardes"

Main article:Pardes (legend)

Tomb ofRabbi AkivainTiberias,northern Israel

Moshe Idel,Gershom Scholem,Joseph Dan,and others have raised the natural question concerning the relationship between the "chambers" portion of theHekhalot literatureand theBabylonian Talmud's treatment of "The Work of the Chariot" in the presentation and analysis of such in theGemarato tractateHagigahof theMishna.This portion of the Babylonian Talmud, which includes the famous "four enteredpardes"material, runs from 12b-iv (wherein the Gemara's treatment of the" Work of Creation "flows into and becomes its treatment of" The Work of the Chariot ") to and into 16a-i. (All references are to theArtScrollpagination.)

By making use of the Rabbinically paradigmatic figures ofRabbi AkivaandRabbi Ishmaelin their writings, the generators of the Hekhalot literature, quite arguably, seem to be attempting to show some sort of connection between their writings and the Chariot/Throne study and practice of the Rabbinic Movement in the decades immediately following upon the destruction of the Temple. However, in both the Jerusalem Talmud and the Babylonian Talmud the major players in this Chariot/Throne endeavor are, clearly, Rabbi Akiva andElisha ben Abuyahwho is referred to as "Akher". Neither Talmud presents Rabbi Ishmael as a player in merkabah study and practice.

In the long study on these matters contained in"'The Written' as the Vocation of Conceiving Jewishly "(McGinley, J W; 2006) the hypothesis is offered and defended that "Rabbi Ishmael ben Elisha" (more often, simply "Rabbi Ishmael" ) is in fact a Rabbinically sanctioned cognomen for Elisha ben Abuyah whoapostatizedfrom the Rabbinic Movement.The argument is that through this indirection Rabbinic officialdom was able to integrate into the Gemaric give and take of argumentation and analysis the huge body ofhalakhicandhermeneuticalteachings of this great Torah scholar without, however, honoring his equally significant apostasy. To be sure, in the accounting of this figure's mystical study and practice the pejorative (in context) "Akher" is used instead of "Rabbi Ishmael". This is because Elisha ben Abuyah's teachings under the heading of "The Work of the Chariot" came to be considered heretical in contrast to his halakhic and hermeneutical teachings which were generally admired—and whose weighty influence, in any case, could not be ignored. All of this indicates that the generators of the Hekhalot literature were indeed savvy in choosing "Rabbi Ishmael" asparadigmaticin their own writings as a means of relating their own endeavors to the mystical study and practices of thetannaimin the early decades following upon the destruction of the Temple.

Both Akiva and the "Ishmaelic Akher" traded upon the "two-thrones" / "two-powers" -in-Heaven motif in their respective merkabah-oriented undertakings. Akiva's version is memorialized in the Babylonian Gemara to tractateHagigahat 14a-ii wherein Akiva puts forth the pairing of God and "David"in amessianicversion of that mystical motif. Immediately after this Akivian "solution" to the puzzle of thrones referred to in Song of Songs and the two thrones spoken of inDaniel,Chapter7,the text presents Akiva as being pressured—and then acquiescing to—a domesticated version of this twoness theme for the single Jewish God which would be acceptable to Rabbinic officialdom. The text offersJustice[din] andCharity(ts'daqqa) as themiddotof God which are enthroned in Heaven. (Again, 14a-ii) Akher's non-Messianic and Metatron-oriented version of this "two-thrones" / "two-powers" -in-Heaven motif is discussed at length in the entry "Paradigmatia" of the above-mentioned study. The generic point in all of this is that by the time of the final editing of the Mishna this whole motif (along with other dimensions of merkabah-oriented study and practice) came to be severely discouraged by Rabbinic officialdom. Those who still pursued these kinds of things were marginalized by the Rabbinic Movement over the next several centuries becoming, in effect, a separate grouping responsible for the Hekhalot literature.

In the "four-entered-pardes"section of this portion of the Babylonian Gemara on tractateHagigah,it is the figure of Akiva who seems to be lionized. For of the four he is the only one presented who ascended and descended "whole". The other three were broken, one way or another:Ben Azzaidies soon after;Ben Zomais presented as going insane; and worst of all, "Akher" apostatizes. This putative lionization of Rabbi Akiva occurs at 15b-vi-16a-i of our Gemara section.

The merkabah in later Jewish interpretations

Maimonides' explanation

Maimonides'philosophical12th-century workGuide for the Perplexedis in part intended as an explanation of the passagesMa'aseh BereshitandMa'aseh Merkabah.In the third volume, Maimonides commences the exposition of the mystical passage of themystic doctrinesfound in the merkabah passages, while justifying this "crossing of the line" from hints to direct instruction. Maimonides explains basic mystical concepts via the Biblical terms referring to Spheres, elements and Intelligences. In these chapters, however, there is still very little in terms of direct explanation.

We have frequently mentioned in this treatise the principle of our Sages "not to discuss theMaaseh Merkabaheven in the presence of one pupil, except he be wise and intelligent; and then only the headings of the chapters are to be given to him. "We must, therefore, begin with teaching these subjects according to the capacity of the pupil, and on two conditions, first, that he be wise, i.e., that he should have successfully gone through the preliminary studies, and secondly that he be intelligent, talented, clear-headed, and of quick perception, that is," have a mind of his own ", as our Sages termed it.

— Guide for the Perplexed,ch. XXXIII

The Four Worlds of Kabbalah

Kabbalahrelates the Merkabah vision of Ezekiel and theThrone visionofIsaiah(Isaiah 6:1–8) describing theseraphangels, to its comprehensiveFour Worlds.The highest World,Atziluth( "Emanation" —Divine wisdom), is the realm of absolute Divine manifestation without self-awareness,metaphoricallydescribed in the vision as thelikeness of a Manon the throne. The throne of sapphire is an etymological root in Kabbalah for theSephirotdivine powers. The second World,Beriah( "Creation" —Divine understanding), is the first independent root creation, the realm of the Throne,denoting God descending into Creation, as a king limits his true greatness and revealed posture when seated. The World ofBeriahis the realm of the higher angels, theSeraphim( "burning" in ascent and descent as their understanding of God motivates self-annihilation).The third World,Yetzirah( "Formation" —Divine emotions), is the realm of archetypal existence, the abode of the mainHayyotangels ( "alive" with divine emotion). They are described with faces of a lion, ox and eagle, as their emotional nature is instinctive like animals, and they are the archetypal origins of creatures in this World. The lowest World,Assiah( "Action" —Divine rulership), is the realm guided by the lower channels of theOphanim(humble "ways" in realised creation).

The RabbinicTalmudcomparesEzekielandIsaiah's visions of God's Chariot-Throne, noticing that Ezekiel gives a lengthy account of details, while Isaiah is very brief. It gives an exoteric explanation for this; Isaiah prophesied in the era ofSolomon's Temple,Ezekiel's vision took place in the exile ofBabylonian captivity.Rava states in the Babylonian Talmud that although Ezekiel describes the appearance of the throne of God, this is not because he had seen more than Isaiah, but rather because the latter was more accustomed to such visions; for the relation of the two prophets is that of a courtier to a peasant, the latter of whom would always describe a royal court more floridly than the former, to whom such things would be familiar.Ezekiel, like all prophets except Moses, has beheld only a blurred reflection of the divine majesty, just as a poor mirror reflects objects only imperfectly.

The Kabbalistic account explains this difference in terms of the Four Worlds. Allprophecyemanates from the divinechokhmah(wisdom) realm ofAtziluth.However, in order to be perceived it descends to be enclothed in vessels of lower Worlds. Isaiah's prophecy saw the merkabah in the World ofBeriahdivine understanding, restraining his explanation by realising the inadequacy of description. Ezekiel saw the merkabah in the lower World ofYetzirahdivine emotions, causing him to describe the vision in rapturous detail.

The two visions also form theKedushahJewish daily liturgy:

We will sanctify Thy name in the world even as they sanctify it in the highest heavens, as it is written by the hand of Thy prophet: "And they (theSeraphim) called one unto the other and said, Holy, holy, holy is the Lord of Hosts; the whole earth is full of His glory. "

— Isaiah 6:3

Those over against them (theHayyot) say, Blessed: "Blessed be the glory of the Lord from His place."

— Ezekiel 3:12

And in Thy holy words it is written, saying: "The Lord shall reign forever, thy God, O Zion, unto all generations; Hallelujah."

— Psalm 146:10

According to the Kabbalistic explanation, theSeraphim( "burning" angels) inBeriah(divine understanding) realise their distance from the absolute divinity ofAtziluth.Their call, "Holy",repeated three times, means removed or separated. This causes their" burning up "continualself-nullification,ascending to God and returning to their place. Their understanding realises instead that God's true purpose (glory) for creation is with lowly man. The lowerHayyot( "living" angels) inYetzirah(divine emotions) say, "Blessed [etymologically in Kabbalah" drawing down "blessing] be the glory... from His [distant-unknown to them] place" ofAtziluth.Though lower than theSeraphim,their emotional self-awareness has a superior advantage of powerful desire. This causes them to be able to draw down divine vitality from a higher source, the supreme realm ofAtziluth,to lower creation and man. In Ezekiel's vision, theHayyothave a central role in the merkabah's channeling of thedivine flowin creation.

Hasidic explanation

Hasidic thoughtexplains Kabbalah in terms of human psychology. Through this, the merkabah is a multi-layered analogy that offers insight into the nature of man, the ecosystem, the world, and teaches self-refinement.

The fourHayyotangels represent the basic archetypes that God used to create the current nature of the world.Ophanim,which means "ways", are the ways these archetypes combine to create actual entities that exist in the world. For instance, in the basicelements of the world,the lion represents fire, the ox/earth, the man/water, and the eagle/air. However, in practice, everything in the world is some combination of all four, and the particular combination of each element that exist in each thing are its particularOphanimor ways.

The 'man on the throne' in the vision of Ezekiel descriptively represents God, who is controlling everything that goes on in the world, and how all of the archetypes He set up should interact. The 'man on the throne', however, drives when the four angels connect their wings. This means that God will not be revealed to us by us looking at all four elements (for instance) as separate and independent entities. However, when one looks at the way that earth, wind, fire and water (for instance) which all oppose each other are able to work together and coexist in complete harmony in the world, this shows that there is really a higher power (God) telling these elements how to act.

This very lesson carries over to explain how the four basic groups of animals and the four basic archetypal philosophies and personalities reveal a higher, Godly source when one is able to read between the lines and see how these opposing forces can and do interact in harmony. A person should strive to be like a Merkaba, that is to say, he should realize all the different qualities, talents and inclinations he has (his angels). They may seem to contradict, but when one directs his life to a higher goal such as doing God's will he (the man on the chair driving the chariot) will see how they all can work together and even complement each other. Ultimately, we should strive to realize how all of the forces in the world, though they may seem to conflict, can unite when one knows how to use them all to fulfill a higher purpose; namely to serve God.

Christianity

See also:Christian mysticism

Christian depiction of the four "animal" symbols of the Evangelists (in corners)

According to Timo Eskola, early Christian theology and discourse was influenced by the Jewish merkabah tradition.Similarly,Alan SegalandDaniel BoyarinregardPaul the Apostle's accounts of his conversion experience and his ascent to the heavens (2 Corinthians 12:2–4) as the earliest first person accounts we have of a merkabah mystic in Jewish or Christian literature. Timothy Churchill has argued that Paul's Damascus road encounter (e.g., Acts 9:1–9) does not fit the pattern of merkabah, but this experience is not described in Paul's letters, and Acts does not claim to be a first-person account.

In Christianity, the man, lion, ox, and eagle are used as symbols for thefour evangelists(or gospel-writers),and appear frequently in church decorations. These Creatures are calledZoë(or theTetramorph), and surround the throne of God in Heaven, along with twenty-four elders and seven spirits of God (according toRevelation4:1–11).

Warnings against children or "excitable persons" reading the Ezekiel story exist in some translations.

See also

Religion, philosophy, mysticism

• Maaseh Breishit and Maaseh Merkavah
• Bearers of the Throne
• Cherubim
• Elijah's chariot of fire
• Jewish angelic hierarchy
• Muraqabah
• Practical Kabbalah
• Quadriga
• Solar chariot
• Vimana

Ancient astronaut theories

• Chariots of the Gods?
• The Spaceships of Ezekiel

Science fiction

• Contact(film)
• Knowing(film)(Matthäus Merian's "Chariot Vision" )
• Project UFO(TV)

Other

• Ezekiel Airship
• "Ezekiel Saw the Wheel"(folk song based on the vision)
• MerkavaanIsrael Defense Forcesmain battle tanknamed after a more literal interpretation of the Hebrew word meaning "chariot"

Sources

• This article incorporates text from a publication now in thepublic domain:Singer, Isidore;et al., eds. (1901–1906). "Merkabah".The Jewish Encyclopedia.New York: Funk & Wagnalls.
  • Jacobs, Joseph;Biram, A."Ma'aseh Bereshit; Ma'aseh Merkabah".The Jewish Encyclopedia.
  • Kohler, Kaufmann."Merkabah".The Jewish Encyclopedia.
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