What We Know So Far

This is going to be one long post, that for once, here, will not deal with messianism directly. It is necessary, one post, for context.

So what in the world is mysticism? What is Jewish mysticism? What is Kabbalah? When do Jewish mysticism and or Kabbalah engage with messianism?

Because you will see as this series unfolds, a great messianic movement outbreaks in the Jewish world in the 17th century, which is at the same time very kabbalistic, and after that, messianism in Judaism is mixed with Kabbalistic terms and concepts.

Ranting Instead of a Definition

Mysticism by nature is difficult to define, if not impossible to define. That is perhaps a definition already - that which is not possible to define...

It is not a doctrine or a clear system that can be taught and understood like biology, language, history or math!

If often is knowledge or experience that is so deep or so intense or so mysterious or so sacred that it cannot be put into words. 

Often it is a romanticized experience or special knowledge, that critics think is bizarre or worse, while others find it charming - and call it mystical.

It is definitely not anything logical or rationalistic. It is not a philosophy as such. Nor is it religious law. Nor is it theology as such. Nor is it historical.

In Judaism

In Judaism, often we hear of mystical groups or individuals, who are experiencing or engaging in special knowledge, we associate them and these as mystical...

Such special knowledge, practices, and experience may include: divine names, gematria, angels, working of miracles, visions, supernatural intuition, esoteric texts and ideas in regards to the divinity - His nature or His works, etc.

Traditionally in Judaism there are 2 main categories for mystical things - works of creation (ma’ase be’reshit) and the works of the chariot (ma’ase merkava). 

Creation might be: dabbling into this world, into the works of this world, how this world was created, by utterance of words…

Merkava, a reference to the vision of the Divine / chariot in Ezekiel chapter 1, could be things pertaining to the divine nature, to G-d Himself.

Biblical Beginnings

These 2 traditional categories are references to ancient biblical times, to creation in the book of Genesis and to the Babylonian exile era, so according to tradition itself these are ancient practices.

However, tracing the traditions themselves historically are a different matter!

The point is that according to Jewish mystical traditions, these are ancient if not primordial traditions. (Critical historians don't take that idea seriously.)

On the other hand, if we think of mysticism in broad terms, we can look at cases in the biblical texts and call them mystical, like the visions of Ezekiel and Isaiah, the practices of Elijah and Elisha, and much more...

Classic Stuff:

Let’s reflect a bit more on mysticism in the very general sense, and then move on to messianism and mysticism and mystical messianism, or messianic mysticism:

• Jesus vs. Bar Kochva

We mentioned Jesus and Bar Kochva previously. Jesus was definitely a mystic. He spoke with God, God spoke with him, he did miracles, he isolated and prayed, he taught about spiritual things and was mysterious.

Bar Kochva on the other hand was the opposite - not a mystic, not a spiritual man at all (according to the traditions).

• Ezekiel's Vision

We mentioned the the vision of Ezekiel, which is mysticism par excellence, here are some excerpts (chapter 1):

In the thirtieth year, on the fifth day of the fourth month, when I was in the community of exiles by the Chebar Canal, the heavens opened and I saw visions of God…

the word of the LORD came to the priest Ezekiel... by the Chebar Canal, in the land of the Chaldeans. And the hand of the LORD came upon him there.

I looked, and lo, a stormy wind came sweeping out of the north—a huge cloud and flashing fire, surrounded by a radiance; and in the center of it, in the center of the fire, a gleam as of amber.

In the center of it were also the figures of four creatures. And this was their appearance: They had the figures of human beings...

Like the appearance of the bow that shines in the clouds on a day of rain, such was the appearance of the surrounding radiance.

That was the appearance of the semblance of the Presence of GOD. When I beheld it, I flung myself down on my face. And I heard the voice speaking.

You are encouraged to read the whole chapter. But this is quite the mystical experience! The supernatural ecstatic kind.

One could suggest there is secret knowledge in this passage, preceding this experience, or following it, or only by special wisdom can one decipher the meaning of the vision...  

• Paul's Outerbody Experience

Here is another mystical experience par excellence, from the New Testament, by Paul the Apostle, writing in the third person, which is also weird, in his 2nd letter to the Corinthians, chapter 12: 

I know a man in Christ who 14 years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. 

And I know that this man—whether in the body or apart from the body I do not know, but God knows— was caught up to paradise and heard inexpressible things, things that no one is permitted to tell… 

This is interesting because historically this is a very rare very early autobiographical account of an ecstatic mystical experience, and interesting because of a few elements - the outer body experience, the third heaven, as if there are numerous such celestial spheres, and because of the phrase “paradise”, which we will encounter later!

And also the revelatory inexpressible things - like secret or special knowledge, that he is not allowed to share - so there is a restriction by prohibition and also by nature of the revelation itself, it is not possible to express these things in words.

• Pardes and Such in the Talmud

Now for a famous passage from the Mishna (Hagiga 2:1) and then the Talmud expounding on it. Volumes have been written arguing regarding the meaning of these words and what they entail:

One may not expound the laws of forbidden sexual relations before three people, nor the account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. 

Anyone who looks into four things is worthy of not having come into the world: what is above, what is below, what is before, and what is after. Anyone who hasn’t considered the honor of his Maker would be better off if he had not come into the world.

A simple interpretation of this passage is that, already around the first century AD, perhaps before that who knows, we have something that is not necessarily esoteric mystical traditions but it seems like it, or seems like it could turn into that naturally from here.

It is a custom to prohibit studying religious law of matters in sexual relations. This could be understood for obvious reasons, for it is sexually explicit and immodest. But it could also be, or become, an indication of mystical studying, for example the Song of Songs is quite sexual, and this short biblical scroll of a book becomes a central item of mystical study...

It is then a custom to prohibit the study of creation, literally ma’ase be’reshit, the phrase mentioned above. So secret mystical tradition is indicated here. This passage is used later as a reference to an early tradition of ma’ase be’reshit. 

And even more prohibited is the study of the Divine Chariot, merkavah, also mentioned above, a literal reference to Ezekiel’s vision, and perhaps an indication of or a precursor to the esoteric mystical tradition of gazing upon divinity itself.

While these words do not necessarily prove the early signs of a mystical tradition, when we read later passages playing off of these ideas in the Talmudic literature, it feels stronger.

• Talmudic Midrashic Interpretation as Mysticism

Here is a passage from the Babylonian Talmud (BT Hagigah 14:2) - parts 1 & 2:

(part 1)

The Rabbis taught: It once happened that Rabban Yochanan son of Zakkai was riding on a donkey and going on the road, and Rabbi Elazar son of Arach said to him, "Master, Teach me one chapter of the works of the chariot." 

He said to him, "Have I not taught you such, 'And not regarding the chariot with one, except for if he is smart and understands on his own.' He said to him, "Rabbi, Allow me to say one thing that you have taught me." He said to him, "Say."

Immediately, Rabban Yochanan descended from the donkey, wrapped himself up, and sat on a rock under an olive tree. He said to him, "Rabbi, for what reason did you descend from the donkey?" He said, "Is it possible that you are expounding the works of the chariot, and the Presence is with us, and the servicing angels are accompanying us, and I ride on a donkey?" 

Immediately, Rabbi Elazar the son of Arach started with the works of the chariot and expounded, and fire came down from the heavens and surrounded all of the trees in the field. The [angels] all opened [their mouths] and said praise.

What praise did they say? "Praise Hashem from the land, sea monsters and all depths... fruit trees and all cedars... Praise Hashem (Psalms 148:7-14)." 

An angel spoke from the fire and said, "These are the works of the chariot." 

Rabban Yochanan the son of Zakkai stood and kissed him on the head, and said, "Blessed is Hashem, the G-d of Israel, who gave a son to Abraham our father who knows how to understand, to investigate, and to expound the works of the chariot.

There is one who expounds well but does not uphold well [and there is one who] upholds well but does not expound well. You expound well and uphold well. Praiseworthy are you, Abraham our forefather, for Elazar the son of Arakh has exited from your loins."

And when these things were said before Rabbi Yehoshua, he and Rabbi Yose the Priest were walking on the road. They said, "We, too, shall expound in the works of the chariot." 

Rabbi Yehoshua opened and expounded. And that very day was the summer solstice. The skies were covered in clouds and the form of a bow was seen in the clouds, and the servicing angels were gathering to hear like people who gather to see the amusement of the bride and groom.

Rabbi Yose the Priest went and told these things before Rabban Yochanan the son of Zakkai, and he said, "Praiseworthy are you and praiseworthy are those who bore you. Praiseworthy are my eyes, that have seen such. 

"And both you and I were, in my dreams, seated on Har Sinai, and a heavenly voice from the skies was given upon us: "Ascend here! Ascend here! A large banquet hall and pleasant couches are spread out for you. You, your students, and the students of your students are invited into the third group"...

(part 2)

The Rabbis taught: There were four who entered the pardes, and they are - Ben Azzai, Ben Zoma, Acher (Elisha Ben Avuya) and Rabbi Akiva. 

Rabbi Akiva said to them: "When you reach near the pure marble stones, do not say 'Water, water'," Because it is said, "A speaker of lies shall not abide before my eyes (Psalms 101:7)."

Ben Azzai glanced and died, and upon him the verse says, "It is precious in the eyes of Hashem, the death to his pious (Psalms 116:15)." 

Ben Zoma glanced and was hurt (mentally; he went insane), and upon him the verse says, "Honey you have found- eat [only] your fill, lest you become satisfied with it and regurgitate it (Proverbs 25:16)." 

Acher chopped down saplings [ie. he became a heretic]. Rabbi Akiva emerged in peace.

So. This section puts together 2 different passages. The first one deals with expounding on the works of the divine chariot, ma’ase merkavah, which is prohibited, but they do it a little anyway. And it is powerful and supernatural and seems like they have interpretive traditions and a practice of expounding on it...

The second part is a separate text essentially. It has a number of variations in other places, and goes into slightly different directions and ideas, but this was another one of them - positioned here because of the association to the terms, it is considered the same field, dealing with esoteric powerful knowledge. 

We encounter interesting terminology - pardes, like paradise of Paul in 2nd Corinthians, which there is a place of mystical knowledge or even outer body experience (“astral projection”?!).

Pardes also literally means garden, which is a reference to the Garden of Eden, or a heavenly garden, and also used to associate with the garden metaphors of the Song of Songs, of intimacy between male and female, and these themes cross over with the Creation idea, or maybe the works of creation, of be’reshit. 

I would add here a comment that what we see here something that is characteristic of mystical texts and traditions and ideas, and that is again, the opposite of a clear distinctive structure of ideas, rather what seems like a mess of themes all over each other - what is illogical, but sensible in the context of spiritual meditation, presumably. 

So the Song of Songs, male and female intimacy, Genesis / Creation, the garden, entering the divine presence, the Chariot, the King, the presence of the King, the heavenly places… These are spheres of metaphors that are common in mystical literature and experience.

Finally, what is interesting, and different from the old school ecstatic mystical experience of Ezekiel's vision for example, is that here above the practice of mysticism is a textual practice, expounding on texts of Creation and Merkavah.

• Apocalyptic Celestial Literature

We also have what is typically called “ancient Jewish mysticism”, or “apocalyptic literature” or “hechalot literature”... This literature and world of ideas are full of angels and visions, a lot like the Second Temple sectarians that emphasized angels and visions. 

Hechalot literally means “halls” or “palaces”, like heavenly spheres or rooms or chambers leading to that of the King of the palace. In other words, most likely, dealing with celestial matters, or even ascension to these ‘places’.

It is common for scholars to date most of these documents anywhere between the 1st and 8th centuries! 

Some of these writings are attributed to biblical figures, others are attributed to figures of the Mishna, and some to angels... For example, the book of secrets (Sefer ha’Razim) is attributed to the angel Raziel, who delivered words to Noah.

This book speaks of 7 firmaments, each with virtues of sorts, each with a list of angels present there, and a list of instructions for actions, call it magic or call it theurgical directives, and grandiose praises of the G-d sitting on the throne, kind of like the style of the visions in Ezekiel and Isaiah the prophets. 

Another example from this genre of early medieval apocalyptic / mystical Jewish literature is Shiur Koma, literally the measure of height or breadth. G-d is described in this booklet as having limbs, like in the Song of Songs, poetically described, very anthropomorphic (describing G-d in a physical form).

Where Were We?

To get us from here to there, we showed some ideas and texts of what is considered mysticism in Judaism, and the last important issue to address before we can jump deeper into our messianism and mysticism segment is - where does classic Jewish mysticism end and Kabbalah begin? Because we are more interested in Kabbalah with messianism.

So, we were just touching the surface of Jewish mysticism. It is a field of darkness, of fog. It is by nature unclear and esoteric if not secret. So it becomes difficult if not impossible to trace historically. Who knows how many ideas were not even written, or how many texts were lost?

We have a marker of the 12-13 century where new waves of mystical ideas and texts become relatively public and known, we have surfaced concrete textual and historical phenomena of mystical traditions, famously: the Zoharic literature and the mystic Abraham Abulafiya (and also the Ashkenazi Hasidim, and some writings from the other perhaps mainstream esoteric schools of Kabbalah).

In all this literature, so far above, was there anything messianic? Was the Ezekiel vision messianic? It was not. Nor were there elements of messianism in the Pardes and such passages. Now we may resume.