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36 results for "hekhalot"
1. Hebrew Bible, Exodus, 19.15, 24.10, 33.20 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 279, 290, 300
19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’ 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’
2. Hebrew Bible, Deuteronomy, 5.21, 5.24, 24.16 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 279, 282
5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 24.16. לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת אִיש בְּחֶטְאוֹ יוּמָתוּ׃ 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’ 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.
3. Hebrew Bible, Song of Songs, 5.16, 5.15, 5.14, 5.13, 5.12, 5.11, 5.10, 1.4, 1.4b (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 271, 299
5.16. חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲּמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם׃ 5.16. His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’
4. Hebrew Bible, Psalms, 18.13, 26.9, 68.18-68.19, 84.13, 101.7, 116.15, 147.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 203; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 277, 281, 287, 291, 316
18.13. מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃ 68.18. רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃ 68.19. עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃ 101.7. לֹא־יֵשֵׁב בְּקֶרֶב בֵּיתִי עֹשֵׂה רְמִיָּה דֹּבֵר שְׁקָרִים לֹא־יִכּוֹן לְנֶגֶד עֵינָי׃ 116.15. יָקָר בְּעֵינֵי יְהוָה הַמָּוְתָה לַחֲסִידָיו׃ 147.19. מַגִּיד דברו [דְּבָרָיו] לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל׃ 18.13. At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire. 68.18. The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness. 68.19. Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there. 101.7. He that worketh deceit shall not dwell within my house; he that speaketh falsehood shall not be established before mine eyes. 116.15. Precious in the sight of the LORD Is the death of His saints. 147.19. He declareth His word unto Jacob, His statutes and His ordices unto Israel.
5. Hebrew Bible, Proverbs, 25.2, 25.16 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 274, 277
25.2. כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר׃ 25.2. מַעֲדֶה בֶּגֶד בְּיוֹם קָרָה חֹמֶץ עַל־נָתֶר וְשָׁר בַּשִּׁרִים עַל לֶב־רָע׃ 25.16. דְּבַשׁ מָצָאתָ אֱכֹל דַּיֶּךָּ פֶּן־תִּשְׂבָּעֶנּוּ וַהֲקֵאתוֹ׃ 25.2. It is the glory of God to conceal a thing; but the glory of kings is to search out a matter. 25.16. Hast thou found honey? eat so much as is sufficient for thee, Lest thou be filled therewith, and vomit it.
6. Hebrew Bible, Jonah, 2.1-2.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 276
2.1. וַיְמַן יְהוָה דָּג גָּדוֹל לִבְלֹעַ אֶת־יוֹנָה וַיְהִי יוֹנָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת׃ 2.1. וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה־לָּךְ אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה יְשׁוּעָתָה לַיהוָה׃ 2.2. וַיִּתְפַּלֵּל יוֹנָה אֶל־יְהוָה אֱלֹהָיו מִמְּעֵי הַדָּגָה׃ 2.3. וַיֹּאמֶר קָרָאתִי מִצָּרָה לִי אֶל־יְהוָה וַיַּעֲנֵנִי מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי׃ 2.4. וַתַּשְׁלִיכֵנִי מְצוּלָה בִּלְבַב יַמִּים וְנָהָר יְסֹבְבֵנִי כָּל־מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ׃ 2.5. וַאֲנִי אָמַרְתִּי נִגְרַשְׁתִּי מִנֶּגֶד עֵינֶיךָ אַךְ אוֹסִיף לְהַבִּיט אֶל־הֵיכַל קָדְשֶׁךָ׃ 2.6. אֲפָפוּנִי מַיִם עַד־נֶפֶשׁ תְּהוֹם יְסֹבְבֵנִי סוּף חָבוּשׁ לְרֹאשִׁי׃ 2.7. לְקִצְבֵי הָרִים יָרַדְתִּי הָאָרֶץ בְּרִחֶיהָ בַעֲדִי לְעוֹלָם וַתַּעַל מִשַּׁחַת חַיַּי יְהוָה אֱלֹהָי׃ 2.8. בְּהִתְעַטֵּף עָלַי נַפְשִׁי אֶת־יְהוָה זָכָרְתִּי וַתָּבוֹא אֵלֶיךָ תְּפִלָּתִי אֶל־הֵיכַל קָדְשֶׁךָ׃ 2.9. מְשַׁמְּרִים הַבְלֵי־שָׁוְא חַסְדָּם יַעֲזֹבוּ׃ 2.1. And the LORD prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights. 2.2. Then Jonah prayed unto the LORD his God out of the fish’s belly. 2.3. And he said: I called out of mine affliction Unto the LORD, and He answered me; Out of the belly of the nether-world cried I, And Thou heardest my voice. 2.4. For Thou didst cast me into the depth, In the heart of the seas, And the flood was round about me; All Thy waves and Thy billows Passed over me. 2.5. And I said: ‘I am cast out From before Thine eyes’; Yet I will look again Toward Thy holy temple. 2.6. The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head. 2.7. I went down to the bottoms of the mountains; The earth with her bars closed upon me for ever; Yet hast Thou brought up my life from the pit, O LORD my God. 2.8. When my soul fainted within me, I remembered the LORD; And my prayer came in unto Thee, Into Thy holy temple. 2.9. They that regard lying vanities Forsake their own mercy.
7. Hebrew Bible, Job, 26.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 291
26.9. מְאַחֵז פְּנֵי־כִסֵּה פַּרְשֵׁז עָלָיו עֲנָנוֹ׃ 26.9. He closeth in the face of His throne, And spreadeth His cloud upon it.
8. Hebrew Bible, Isaiah, 6.1-6.3, 6.11, 26.4 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 271, 279, 286, 287, 297, 299
6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 26.4. בִּטְחוּ בַיהוָה עֲדֵי־עַד כִּי בְּיָהּ יְהוָה צוּר עוֹלָמִים׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste, 26.4. Trust ye in the LORD for ever, For the LORD is GOD, an everlasting Rock.
9. Hebrew Bible, Jeremiah, 17.12 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 279
17.12. כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ׃ 17.12. Thou throne of glory, on high from the beginning, Thou place of our sanctuary,
10. Hebrew Bible, 2 Samuel, 22.13 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 291
11. Hebrew Bible, 1 Kings, 19.11-19.12 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 289
19.12. וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָאֵשׁ יְהוָה וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַקָּה׃ 19.12. and after the earthquake a fire; but the LORD was not in the fire; and after the fire a still small voice.
12. Hebrew Bible, Ezekiel, 1.4, 1.12-1.13, 1.20, 1.24, 1.26-1.28, 3.12, 28.2, 28.13, 28.24 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 140, 271, 279, 288, 289, 290, 291, 292
1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 1.12. וְאִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ אֶל אֲשֶׁר יִהְיֶה־שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן׃ 1.13. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃ 1.24. וָאֶשְׁמַע אֶת־קוֹל כַּנְפֵיהֶם כְּקוֹל מַיִם רַבִּים כְּקוֹל־שַׁדַּי בְּלֶכְתָּם קוֹל הֲמֻלָּה כְּקוֹל מַחֲנֶה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃ 28.2. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.24. וְלֹא־יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל סִלּוֹן מַמְאִיר וְקוֹץ מַכְאִב מִכֹּל סְבִיבֹתָם הַשָּׁאטִים אוֹתָם וְיָדְעוּ כִּי אֲנִי אֲדֹנָי יְהוִה׃ 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire. 1.12. And they went every one straight forward; whither the spirit was to go, they went; they turned not when they went. 1.13. As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning. 1.20. Whithersoever the spirit was to go, as the spirit was to go thither, so they went; and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels. 1.24. And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host; when they stood, they let down their wings. 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke. 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’; 28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God— 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared. 28.24. And there shall be no more a pricking brier unto the house of Israel, nor a piercing thorn of any that are round about them, that did have them in disdain; and they shall know that I am the Lord GOD.
13. Hebrew Bible, Ecclesiastes, 5.5 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 277
5.5. אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃ 5.5. Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?
14. Anon., 1 Enoch, 14 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 271
14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
15. Hebrew Bible, Daniel, 7.9-7.10, 10.6 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 281, 282, 285, 289
7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 10.6. וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃ 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 10.6. his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.
16. Mishnah, Eduyot, 5.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 277
5.7. בִּשְׁעַת מִיתָתוֹ אָמַר לִבְנוֹ, בְּנִי, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתִי אוֹמֵר. אָמַר לוֹ, וְלָמָּה לֹא חָזַרְתָּ בָּךְ. אָמַר לוֹ, אֲנִי שָׁמַעְתִּי מִפִּי הַמְרֻבִּים, וְהֵם שָׁמְעוּ מִפִּי הַמְרֻבִּים. אֲנִי עָמַדְתִּי בִשְׁמוּעָתִי, וְהֵם עָמְדוּ בִשְׁמוּעָתָן. אֲבָל אַתָּה שָׁמַעְתָּ מִפִּי הַיָּחִיד, וּמִפִּי הַמְרֻבִּין. מוּטָב לְהַנִּיחַ דִּבְרֵי הַיָּחִיד, וְלֶאֱחֹז בְּדִבְרֵי הַמְרֻבִּין. אָמַר לוֹ, אַבָּא, פְּקֹד עָלַי לַחֲבֵרֶיךָ. אָמַר לוֹ, אֵינִי מַפְקִיד. אָמַר לוֹ, שֶׁמָּא עִילָה מָצָאתָ בִי. אָמַר לוֹ, לָאו. מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ: 5.7. At the time of his death he said to his son, “Retract the four opinions which I used to declare.” He (the said to him, “Why did not you retract them?” He said to him, “I heard them from the mouth of the many, and they heard [the contrary] from the mouth of the many. I stood fast by the tradition which I heard, and they stood fast by the tradition which they heard. But you have heard [my tradition] from the mouth of a single individual and [their tradition] from the mouth of the many. It is better to leave the opinion of the single individual and to hold by the opinion of the many.” He said to him, “Father commend me to your colleagues.” He said to him, “I will not commend you.” He said to him, “Have you found in me any wrong?” He said, “No; your own deeds will cause you to be near, and your own deeds will cause you to be far.”
17. New Testament, 2 Corinthians, 4.10, 12.4, 12.7, 12.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 140, 270
4.10. πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ· 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. 12.7. καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος Σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. 12.9. Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις, ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ χριστοῦ.
18. New Testament, 2 Thessalonians, 2.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 140
2.4. ὁ ἀντικείμενοςκαὶ ὑπεραιρόμενος ἐπὶ πάνταλεγόμενονθεὸνἢ σέβασμα, ὥστε αὐτὸνεἰς τὸνναὸντοῦ θεοῦ καθίξαι,ἀποδεικνύντα ἑαυτὸν ὅτι ἔστινθεός—. 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God.
19. New Testament, Apocalypse, 4.8, 7.15, 21.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 140, 290
4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 7.15. διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς. 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God.
20. New Testament, John, 1.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 140
1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
21. Mishnah, Avot, 1.13 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 270, 284
1.13. הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: 1.13. He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away.
22. Tosefta, Hagigah, 2.1 (77a) 167, 2.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 216
23. Tosefta, Megillah, a b c d\n0 3(4).5 3(4).5 3(4) 5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316
24. New Testament, Luke, 1.35 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 140
1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
25. Babylonian Talmud, Megillah, 31a (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316
31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:, 31a. they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.,On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.,The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II Kings 23).,The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out [mishkhu] and take your lambs” (Exodus 12:21–51); alef for the portion of “If [im] you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew [pesol] for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke [vaydabber]” (Numbers 9:1–14).,The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.,Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?”,The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh.,Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥa said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.,It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6).,The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I Kings 8:2–21), which describes events that took place on the festival of Sukkot.,The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I Kings 8:22–53).,Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption.,The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I Kings 7:40–50), which discusses the lamps in the Temple.,The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon.,Rav Huna said:
26. Babylonian Talmud, Hagigah, 14b (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hekhalot zutarti •r. akiba, in hekhalot zutarti •ascent, in hekhalot zutarti Found in books: Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 203; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 232, 269; Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 216
14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל 14b. This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.,§ The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.,Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.,What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥa ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.,The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.,Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥa ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls [teraklin] and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.,The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥaya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥaya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.,§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregt, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:
27. Babylonian Talmud, Arakhin, 13b (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 286
13b. המבוקרים בלשכת הטלאים ארבעה ימים קודם שחיטה ומני בן בג בג היא דתניא בן בג בג אומר מנין לתמיד שטעון ביקור ארבעה ימים קודם שחיטה,ת"ל (במדבר כח, ב) תשמרו להקריב לי במועדו ולהלן הוא אומר (שמות יב, ו) והיה לכם למשמרת עד ארבעה עשר יום לחדש (הראשון) מה להלן טעון ביקור ארבעה ימים קודם שחיטה אף כאן טעון ביקור ארבעה ימים קודם שחיטה,דיקא נמי דקתני כדי לשבת ולא קתני לשבת שמע מינה:,משתי חצוצרות ומוסיפין וכו': ועד כמה אמר רב הונא ואמרי לה אמר רב זבדי אמר רב הונא עד מאה ועשרים שנאמר (דברי הימים ב ה, יב) ועמהם כהנים למאה ועשרים מחצרים בחצוצרות:,מתשעה כנורות וכו' וצלצל לבד: מנא הני מילי אמר רב אסי דאמר קרא (דברי הימים א טז, ה) ואסף במצלתים (להשמיע) מצלתים תרי הוו כיון דחדא עבידתא עבדי וחד גברא עביד בהו קרי להו חד:, 13b. >that have been >inspected in the Chamber of the Lambs for >four days prior to the time of their >slaughter. The reserve of six lambs ensured that each lamb would be available for inspection for three days prior to the day of its sacrifice, for a total of four. >And whose opinion is this? >It is the opinion of >ben Bag Bag, as it is taught in a baraita that >ben Bag Bag says: From where is it derived that >the daily offering requires examination four days prior to its >slaughter?,>The verse states with regard to the daily offering: “My food that is presented unto Me for offerings made by fire, of a pleasing aroma unto Me, >shall you safeguard to offer unto Me in its due season” (Numbers 28:2); >and it states there, with regard to the Paschal offering: “In the tenth day of this month they shall take to them every man a lamb…>and it shall be for you as a safeguard until the fourteenth day of this >month” (Exodus 12:3–6), i.e., >the first month. Since the word “safeguard” appears in both verses, it is derived that >just as in the verse >there, the Paschal offering >requires examination four days prior to its >slaughter, so too here, the daily offering >requires examination four days prior to its >slaughter.,The Gemara notes: The language of the mishna >is also precise, according to the explanation that the mishna is referring to Shabbat and Rosh HaShana merely as a mnemonic device, >as it teaches that the six lambs are >sufficient for Shabbat and the two Festival days of Rosh HaShana, >and it does not teach that the six lambs are >for use on >Shabbat and the two days of Rosh HaShana. The Gemara concludes: >Learn from the language of the mishna that this explanation is correct.,§ The mishna teaches that one plays no fewer >than two trumpets, and one may add to that number. The Gemara asks: >Until how many trumpets may these additions be made? The Gemara answers that >Rav Huna says, and some say Rav Zavdi says that >Rav Huna says: They may play >up to 120 trumpets, >as it is stated: “And with them one hundred and twenty priests sounding with trumpets” (II Chronicles 5:12).,The mishna teaches that one plays no fewer >than nine harps and one may add up to an infinite number, >and the cymbal was played >alone and none may be added to it. The Gemara asks: >From where is this matter derived? >Rav Asi says that it is as >the verse states: “And Asaph with the cymbals, sounding aloud” (I Chronicles 16:5), which indicates that only one Levite played the cymbals. The Gemara asks: The word >cymbals is in the plural, indicating that >there were two; why, then, does the mishna say that there is only one cymbal? The Gemara answers: >Since two cymbals >perform one act and one person plays them by banging them together, the mishna >calls them one instrument.,>no fewer than twelve Levites standing on the platform adjacent to the altar and singing, >and one may add Levites on the platform >up to an infinite number. >A minor Levite may >enter the Temple courtyard for service only at a time when the Levites are engaging in song, so that he may accompany them. >And minors >would not engage in playing >a lyre and in playing >a harp; rather, they would engage >in singing with >the mouth, in order to provide flavor to the music with their pure, high voices.,>Rabbi Eliezer ben Ya’akov says: Minors >are not tallied in the minimum >total of twelve Levites, >and they do not ascend to the platform; rather, they would stand on the ground and their heads would reach to >between the legs of the Levites, and they were called cadets [tzoarei] of the Levites.,>To what does >this number >correspond? Rav Pappa says: It >corresponds to the minimum number of instruments that were played: >Nine harps and two lyres and one cymbal. This number is also alluded to in the Bible, >as it is stated: “Instructed in singing unto the Lord…>he and his brethren and sons were twelve” (I Chronicles 25:7–9).,§ The mishna teaches: >A minor Levite may >enter the Temple courtyard for service only at a time when the Levites are engaging in song. The Gemara asks: >From where is this matter derived? >Rabbi Yoḥa says: As the verse states: “Then stood Jeshua with his sons and his brethren, and Kadmiel and his sons, the sons of Judah, together, to make music for the workmen in the House of God” (Ezra 3:9). This verse shows that in making music it is preferable to have one’s sons, i.e., minors, as accompaniment.,The mishna teaches: The minors >would not engage in playing >a lyre and in playing >a harp; rather, in singing with >the mouth in order to provide flavor to the music with their pure, high voices. The Gemara notes: >That is to say that a lyre and a harp are two >distinct instruments. >Let us say that the mishna is not in accordance with the opinion of >Rabbi Yehuda, as it is taught in a baraita that >Rabbi Yehuda says: The harp used >in the Temple was an instrument >of seven strings, as it is stated: “In your presence is fullness [sova] of joy, in your right hand sweetness for evermore” (Psalms 16:11). >Do not read the word as “>fullness [sova]” but as >seven [sheva]. This indicates that the “sweet harp” (see Psalms 81:3) played in the presence of God, i.e., in the Temple, has seven strings.,Rabbi Yehuda continues: >And the harp that will be played >in the days of the Messiah will have >eight strings, >as it is stated: “For the Leader, on the eighth: A Psalm of David” (Psalms 12:1). This indicates that the psalms that will be recited in the time of the Messiah, son of David, will be played >on the eighth string that will be added to the harp.,And the harp that will be played >in the World-to-Come will have >ten strings, >as it is stated: “A Psalm, a song. For the Shabbat…>With an instrument of ten strings and with the lyre, with a solemn sound upon the harp” (Psalms 92:1–4). This indicates that in the World-to-Come, which is comparable to Shabbat, songs of praise to God will be played on a ten-stringed instrument, identified here as both a lyre and a harp.,>And similarly, another verse >states: “Give thanks unto the Lord with the harp; sing praises unto Him with the lyre of ten strings. Sing unto Him a new song” (Psalms 33:2–3), which is referring to the new song that will be sung only in the World-to-Come. This proof in support of Rabbi Yehuda’s claim that the harp used in the World-to-Come will have ten strings is from a verse that is referring to a ten-stringed lyre, which shows that according to Rabbi Yehuda, the lyre and harp are the same instrument. Therefore, his opinion apparently contradicts the mishna.,The Gemara answers: >You may >even say the mishna is in accordance with the opinion of >Rabbi Yehuda, as even he agrees that the harp and lyre are essentially two different instruments. But >in the World-to-Come, since the strings of the harp >will be increased, its sound will be increased like that of >the lyre, and therefore >he calls the harp >a lyre.,The mishna teaches that >Rabbi Eliezer ben Ya’akov says: The minors >are not tallied in the minimum >total of twelve Levites…and they were called cadets [tzoarei] of the Levites. The Sages >taught in a baraita: >And they were called the helpers [soadei] of the Levites. The Gemara asks: >And the tanna of our mishna, why is he referring to them as tzoarei? The Gemara answers: >Since these minors had >high voices and those adults had >deep voices, and >these minors would >sing in a high voice [mekateti], and those adults could >not sing in such >a high voice, they were called tzoarei, as they caused the adult Levites anguish [tza’ar] due to the fact that they could not produce the same pleasant sounds as the minors.,,>There are halakhot >with regard to valuations that are lenient and others >that are stringent; and there are halakhot >with regard to an ancestral field that are lenient and others >that are stringent; and there are halakhot >with regard to a forewarned ox that killed a Canaanite >slave that are lenient and others >that are stringent; and there are halakhot >with regard to a rapist, and a seducer, and a defamer that are lenient and others >that are stringent.,>There are halakhot >with regard to valuations that are lenient and others >that are stringent; how so? Both in the case of one >who took a vow of >valuation to donate the fixed value >of the most >attractive among the Jewish people and in the case of one who took a vow of valuation to donate the fixed value of >the most >unsightly among the Jewish people, he gives the fixed payment of >fifty sela, shekels, to the Temple treasury (see Leviticus 27:3). >And if one >said: It is incumbent >upon me to donate the >assessment of another to the Temple treasury, >he gives the price for that person if sold as a slave, a sum that can be more or less than fifty shekels.,>There are halakhot >with regard to valuations that are lenient and others >that are stringent; how so? Both in the case of one >who took a vow of >valuation to donate the fixed value of the most attractive among the Jewish people >and in the case of one who took a vow of valuation to donate the fixed value of the most unsightly among the Jewish people, he gives the fixed payment of fifty sela to the Temple treasury. The Gemara infers from this that if the vow of valuation referred >to a Jew, yes, he pays the fixed value; but if one took a vow of valuation to donate the fixed value >of gentiles, he does >not pay the fixed value.,The Gemara asks: If so, >let us say that the mishna is not in accordance with the opinion of >Rabbi Meir, as we learned in a mishna (5b): With regard to >a gentile, Rabbi Meir says: He is valuated in a case where a Jew says: It is incumbent upon me to donate the fixed value of this gentile; >but a gentile >does not take a vow of >valuation to donate his fixed value or the value of others.,The Gemara answers: >You can >even say that the mishna is in accordance with the opinion of >Rabbi Meir, as it can be claimed that >the same is true, i.e. >that even if one took a vow of valuation to donate the fixed value of >a gentile, he >also pays the fixed amount. >But
28. Anon., Apocalypse of Abraham, 10.9  Tagged with subjects: •hekhalot zutarti Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 297
10.9. I am appointed according to his commandment to reconcile the rivalries of the Living Creatures of the Cherubim against one another, and teach those who bear him [to sing] the Song in the middle of man’s night, at the seventh hour.
29. Anon., Pesiqta De Rav Kahana, 12, 22  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316
22. "... “For, like the earth, which gives forth its plants…” (Isaiah 61:11) R’ Pinchas and R’ Chilkiya in the name of R’ Simon: like someone who says to his friend ‘may the Holy One make you grow, may you win your judgment, “And nations shall see your righteousness…” (Isaiah 62:2) R’ Levi said: since in this world anyone who explicitly pronounces the name of the Holy One is liable for death, as it says “And one who blasphemously pronounces the Name of the Lord, shall be put to death…” (Leviticus 24:16) so too in the time to come anyone who explicitly pronounces the name of Jerusalem is liable for death, as it says “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: there are six things which the Holy One will renew in the time to come and they are: heavens and earth, the heart, the spirit, the name of the Messiah and the name of Jerusalem. From where do we learn the heavens and earth? “For behold, I create new heavens and a new earth…” (Isaiah 65:17) From where do we learn the heart and the spirit? “And I will give you a new heart, and a new spirit will I put within you…” (Ezekiel 36:26) And from where do we learn the name of the Messiah? “May his name be forever; before the sun, his name will be magnified…” (Psalms 72:17) And from where do we learn the name of Jerusalem? “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: happy is the city whose name is the same as that of her king and whose king’s name is the same as that of her God. Whose name is the same as her king? “…and the name of the city from that day will be ‘The Lord is There.’” (Ezekiel 48:35) Whose king’s name is the same as that of her God? “…and this is his name that he shall be called, The Lord is our righteousness.” (Jeremiah 23:6) ",
30. Anon., Sefer Ha-Koma, 939-961, 963-978, 962  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 506
31. Anon., Merkava Rabba, 671, 672, §673, 673  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 269, 276, 366
32. Anon., Maase Merkava, §544  Tagged with subjects: •r. akiba, in hekhalot zutarti •ascent, in hekhalot zutarti Found in books: Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 217
33. Anon., Hekhalot Zutarti, 373a, 337, 336, 373b, 381, 382, 470, 469, 383, 468, 386, 384, 335, 385, 410, 342, 338, 339, 340, 350c, 350b, 409, 347, 346, 345, 344, 341, 408, 407, 375b, 380, 379, 378, 377, 376, 350, 349, 348, 343, 374a, 374b, 374c, 375a, 419g, 350d, 425, 426, 424, 423, 422, 413, 414, 415, 416, 417, 418, 419, 420, 421, 412, 342a, 352d, 352c, 352b, 352a, 351c, 351b, 351a, 352e, 352, 344c, 342b, 342c, 343a, 343b, 343c, 343d, 341b, 344a, 344b, 353, 411a, 411b, 411c, 483, 484, 485, 486, 487, 488, 351, 419h, 419-g, 419e, 419d, 419c, 419b, 419a, 418g, 418e, 482, 481, 480, 479, 354, 355, 356, 357, 953, 358, 359, 360, 361, 362, 363, 411, 364, 365, 375, 374, 410d, 410c, 410b, 410a, 366, 367, 368, 471, 409a, 409b, 472, 473, 474, 475, 476, 369, 477, 478, 370, 371, 372, 373, 367b, 368d, 368c-373a, 368c, 354a, 418d, 418c-419b, 418b, 367c, 367d, 367e, 335a, 335b, 335c, 417b, 417c, 417a, 368b, 417d, 418a, 368a, 4.16-17a, 415c, 336a, 336b, 336c, 336d, 336e, 415a, 415b, 418c, 341a, 340d, 340c, 340b, 340a, 337a, 424d, 337d, 337c, 337b, 355b, 355a, 354b, 353d, 353c, 353b, 353a, 371b, 365a, 367a, 366d, 366c, 366b, 366a, 365c, 365b, 356g, 356h, 362e, 362d, 362c, 362b, 362a, 361b, 357d, 357c, 357b, 357e, 357a, 362h, 362g, 418c-g, 362i, 398, 399, 400, 401, 402, 403, 397, 404, 406, 405, 396, 395, 394, 387, 388, 389, 390, 391, 392, 393, 419j, 359d, 364b, 364a, 515, 514, 513, 512, 511, 510, 509, 508, 507, 506, 413a, 414b, 414a, 413b, 516, 446, 517, 424e, 424c, 371a, 424b, 424a, 356c, 741, 740, 939, 356d, 423c, 423b, 423a, 422b, 422a, 356e, 447, 448, 449, 359b, 359c, 494, 493, 492, 360b, 498, 497, 496, 495, 360a, 489, 358e, 358d, 358c, 358b, 358a, 359a, 490, 491, 361a, 456, 457, 459, 458, 450, 451, 452, 453, 454, 455, 412c, 460, 500, 499, 467, 461, 462, 412a, 411d, 505, 504, 463, 464, 465, 466, 503, 502, 501, 412b, 350a, 348c-352-3, 348c, 345e, 345d, 427, 428, 345c, 345b, 345a, 344d, 348b, 348a, 673, 373b-374, 355c, 408b, 429, 430, 408c, 408d, 4.11a-412c, 431, 356a, 407a, 407b, 407c, 435, 434, 433, 432, 436, 437, 438, 439, 440, 441, 442, 408a, 356b, 407d, 443, 444, 445, §348-56, §348-49, §346, §340-43, §336, §350, §335-56, §338-39, §354-56, §353, §352, §351, §350-52, §335, §335-38, §350-53, 346a, 346b, 409c  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 291
34. Anon., Hekhalot Rabbati, 100-166, 168-306, 81-99, 167  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 232, 265, 268
35. Anon., Tanhuma, tzav 12, tzav 15  Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316
36. Anon., B. Geniza-Fragmente Zur Hekhalot-Literatur, g7  Tagged with subjects: •r. akiba, in hekhalot zutarti •ascent, in hekhalot zutarti Found in books: Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 215, 216, 217, 218