TRADITION
Judaísmo
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El nombre de la religión aparece dentro de los textos por boca de quien mira desde fuera y por boca de quien está dentro, y las dos veces se dice del libro antes que de la gente. En el Zohar un gobernador detiene a Rabbi El'azar en el camino y le pregunta por el libro: «I remember one time when I was walking with Rabbi El’azar. He encountered a certain hegmona, who said to him, ‘Are you familiar with the Torah of the Jews?» «The Zohar — Pritzker Edition, doce tomos (tr. Matt, Wolski y Hecker, 2004-2017), trad. inglés 2011 · p. 40». Y el mismo texto usa el nombre desde dentro al leer un versículo de Ester, donde concentra en Moisés al pueblo entero: «When Moses descended, having received the Torah, he alone was the totality of Israel, and he received the Torah in the world and even the scroll of Esther, as is written: היהודים וקבל (Ve-qibbel ha-yehudim), The Jews received (Esther 9:23). The verse should read היהודים וקבלו (ve-qibbelu ha-yehudim), The Jews received; why ve-qibbel? Well, this is Moses, who is the Jews, totality of the Jews» «The Zohar — Pritzker Edition, doce tomos (tr. Matt, Wolski y Hecker, 2004-2017), trad. inglés 2011 · p. 50». *Judíos*, *Israel* y *Torá* se dicen ahí como tres caras de una sola cosa.
Lo primero que estos textos ponen no es un pueblo ni un dios sino un libro, y lo ponen antes del mundo. El Bahir abre preguntando por qué la Torá empieza por la letra Bet y responde por la bendición: «3. Why does the Torah begin with the letter Bet? In order that it begin with a blessing (Berachah). How do we know that the Torah is called a blessing? Because it is written (Deuteronomy 33:23), “The filling is God's blessing possessing the Sea and the South.” The Sea is nothing other than the Torah, as it is written (Job 11:9), “It is wider than the sea.” What is the meaning of the verse, “The filling is God's blessing?” This means that wherever we find the letter Bet it indicates a blessing.» «El Bahir, trad., introd. y comentario de Aryeh Kaplan (1979) · p. 21». La Torá habla en primera persona y reclama precedencia: «The Torah said, “I was first, so that I might be the head of the world.” It is thus written, “I was set up from eternity, from a head.”» «El Bahir, trad., introd. y comentario de Aryeh Kaplan (1979) · p. 24», y cuenta su propia antigüedad en días divinos de mil años: «The Torah is saying, “For two thousand years I was in the bosom of the Blessed Holy One as His delight.” The verse therefore says, “a day, a day.” Each day of the Blessed Holy One is a thousand years, as it is written (Psalm 90:4), “A thousand years in Your eyes is as but yesterday when it is passed.”» «El Bahir, trad., introd. y comentario de Aryeh Kaplan (1979) · p. 22».
La entrega de ese libro se cuenta como acontecimiento visible y no como dictado. El Bahir lo fija en el número de las voces: «This teaches us that the Torah was given with seven voices. In each of them the Master of the universe revealed Himself to them, and they saw Him. It is thus written, “And all the people saw the voices.”» «El Bahir, trad., introd. y comentario de Aryeh Kaplan (1979) · p. 35». El lugar lo nombra 1 Enoc al abrir su oráculo con la teofanía: «The Great Holy One will come forth from his dwelling, 4 and the eternal God will tread from thence upon Mount Sinai.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 31».
Del lado de la gente, la relación se enuncia como recíproca y con nombre propio. El Zohar dice del Santo bendito que quiere ser glorificado por Israel «The blessed Holy One always desires to be glorified through Israel—and is named for Israel alone» «The Zohar — Pritzker Edition, doce tomos (tr. Matt, Wolski y Hecker, 2004-2017), trad. inglés 2004 · p. 138», y hace de los mandamientos el modo en que esa relación se cumple: «The commandments of Torah given by the blessed Holy One to Israel are all written in Torah in general terms.» «The Zohar — Pritzker Edition, doce tomos (tr. Matt, Wolski y Hecker, 2004-2017), trad. inglés 2004 · p. 143». Al pueblo lo nombra Asamblea de Israel y lo lee en la rosa del Cantar: «Just as a rose has thirteen petals, so Assembly of Israel has thirteen qualities of compassion surrounding Her on every side.» «The Zohar — Pritzker Edition, doce tomos (tr. Matt, Wolski y Hecker, 2004-2017), trad. inglés 2004 · p. 101».
El instrumento con que estos textos explican la creación son las letras y el nombre. El Sefer Yetzirah abre nombrando a Dios con la serie entera de sus nombres y le atribuye tres libros: «With 32 mystical paths of Wisdom engraved Yah the Lord of Hosts the God of Israel the living God King of the universe El Shaddai Merciful and Gracious High and Exalted Dwelling in eternity Whose name is Holy— He is lofty and holy— And He created His universe with three books (Sepharim), with text (Sepher) with number (Sephar) and with communication (Sippur).» «Kaplan — Sefer Yetzirah: The Book of Creation in Theory and Practice (1990) · p. 29». Y cierra atando esa operación a un patriarca y a un pacto: «And when Abraham our father, may he rest in peace, looked, saw, understood, probed, engraved and carved, He was successful in creation, as it is written. “And the souls that they made in Haran” (Genesis 12:5). Immediately there was revealed to him the Master of all, may His name be blessed forever, He placed him in His bosom, and kissed him on his head, and He called him, “Abraham my beloved” (Isaiah 41:8).» «Kaplan — Sefer Yetzirah: The Book of Creation in Theory and Practice (1990) · p. 348», pacto que el mismo remate reparte entre los dedos de las manos y los de los pies: «He made a covenant with him and with his children after him forever, as it is written, “And he believed in God, and He considered and He considered it righteousness” (Genesis 15:6). He made with him a covenant between the ten fingers of his hands— this is the covenant of the tongue, and between the ten toes of his feet— this is the covenant of circumcision, And He bound the 22 letters of the Torah to his tongue and He revealed to him His mystery He drew them in water, He flamed them with fire, He agitated them with Breath, He burned them with the seven [planets] He directed them with the twelve constellations.» «Kaplan — Sefer Yetzirah: The Book of Creation in Theory and Practice (1990) · p. 348».
De la misma casa sale una práctica que no lee el libro sino que sube a verlo. Los macroformas hekhalot describen el ascenso como recitación de cantos ante el Dios de Israel: «What are these songs that he who seeks to gaze on the vision of the chariot recites, so as to descend safely and ascend safely?b Greatest of all is to bind oneself to Himc so as to make one enter and to bring oned into the chambers of the palace of the Aravot firmamente so as to make one standf on the right side of the throne of His glory,g and the timesh that one standsi opposite ˙T#˙SˇS YHWH, God of Israel,j to see whateverk they dol before the throne of His glorym and to know whatevern shall happen in the future in the world:» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 60», y atan la liturgia de arriba a la de abajo en un mismo instante: «from the mouths of the cherubim and from the mouths of the ophannim and from the mouths ofm the holy living creatures who open their mouths, saying,n “Holy,”o in the hour that Israel sayp before Himq “Holy,”r according to the word that is said,s Holy, holy, holyt (Isa 6:3).» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 71». Lo que se trae de vuelta tiene destinatario: «The individual practitioners, should they survive the perilous gauntlet of entrance-guarding angels, the tests in the sixth palace (§§258–259), and the transformational obliteration of the sight of God himself (§§101–104, 159) are obliged to return to the earthly realm and bear witness to Israel of all that they have seen» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 53».
A quienes reciben la promesa, 1 Enoc los llama los justos y los elegidos, y pone el libro entero bajo esa dirección: «THE WORDS OF THE BLESSING WITH WHICH ENOCH BLESSED THE RIGHTEOUS CHOSEN who will be present on the day of tribulation, to remove all the enemies; and the righteous will be saved.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 31». La palabra se dirige a la vez a los antiguos y a los que vendrán: «This is the beginning of the words of wisdom, which I took up to recount to those who dwell on the earth.> Listen, O ancients, and look, you who come after— the words of the Holy One,‘ which I speak in the presence of the Lord of Spirits.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 62», y lo que se les promete es la herencia de la tierra: «But all the <chosen> will rejoice; and for them there will be forgiveness of sins and all mercy and peace and clemency. For them there will be salvation, a good light, and they will inherit the earth.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 34».
Que las vías que cuelgan de esta raíz sean vías DE una religión y no cosa aparte lo dice el aparato, y aquí se consigna con firmante. Peter Schäfer da por central en Gershom Scholem la conclusión de que no hay mística en abstracto: «The point I should like to make,” Scholem concludes, “is this — that there is no such thing as mysticism in the abstract, that is to say, a phenomenon or experience which has no particular relation to other religious phenomena. There is no mysticism as such, there is only the mysticism of a particular religious system, Christian, Islamic, Jewish Mysticism and so on.» «Schäfer — The Origins of Jewish Mysticism (2009) · p. 23». James Davila enuncia en el mismo sentido qué es el corpus que traduce: «The Hekhalot literature is an important record of early Jewish mysticism, a fascinating collection of exegetical traditions and ritual practices inspired ultimately by the prophet Ezekiel’s visions of the divine realm.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 39». Y Arthur Green fecha y sitúa a la cábala dentro del mismo canon: «Kabbalah, a new sort of mystical-esoteric exegesis first appearing in the twelfth century, may be seen as another medieval rereading of the received Jewish canon.» «The Zohar — Pritzker Edition, doce tomos (tr. Matt, Wolski y Hecker, 2004-2017), trad. inglés 2004 · p. 35».
in the library: 1 ascribed work (plus 28 in its branches) · 0 linked authors
Ascribed works
each ascription is recorded in the entry of its workBranches
traditions that hang from this one; each branch declares its house in its own entryWorks of its branches
ascribed to a branch, not to the house: shown here by inheritanceWhat the works say about it
how each work defines it, with its passageBoyce — Textual Sources for the Study of Zoroastrianism (Chicago 1990)
Roberts — The Individual and the Nature of Mass Events (1981)
Roberts — The Magical Approach (1995)
The Spirit of Zoroastrianism, trad. Skjærvø 2011
Heaven and Hell (Swedenborg), trad. Dole 2000
Claims
22 entries«I remember one time when I was walking with Rabbi El’azar. He encountered a certain hegmona, who said to him, ‘Are you familiar with the Torah of the Jews?» — el nombre de la religión dicho desde fuera dentro del propio texto: un gobernador pregunta a Rabbi El'azar por la Torá de los judíos.
«When Moses descended, having received the Torah, he alone was the totality of Israel, and he received the Torah in the world and even the scroll of Esther, as is written: היהודים וקבל (Ve-qibbel ha-yehudim), The Jews received (Esther 9:23). The verse should read היהודים וקבלו (ve-qibbelu ha-yehudim), The Jews received; why ve-qibbel? Well, this is Moses, who is the Jews, totality of the Jews» — y el nombre dicho desde dentro, al leer *ve-qibbel ha-yehudim* de Ester 9:23 en singular: Moisés es la totalidad de los judíos.
«3. Why does the Torah begin with the letter Bet? In order that it begin with a blessing (Berachah). How do we know that the Torah is called a blessing? Because it is written (Deuteronomy 33:23), “The filling is God's blessing possessing the Sea and the South.” The Sea is nothing other than the Torah, as it is written (Job 11:9), “It is wider than the sea.” What is the meaning of the verse, “The filling is God's blessing?” This means that wherever we find the letter Bet it indicates a blessing.» — §3 del Bahir: la Torá empieza por Bet para empezar por bendición, y de ahí la regla de que la Bet señala bendición donde aparezca.
«The Torah said, “I was first, so that I might be the head of the world.” It is thus written, “I was set up from eternity, from a head.”» — §10: la Torá habla en primera persona y reclama precedencia sobre el mundo.
«The Torah is saying, “For two thousand years I was in the bosom of the Blessed Holy One as His delight.” The verse therefore says, “a day, a day.” Each day of the Blessed Holy One is a thousand years, as it is written (Psalm 90:4), “A thousand years in Your eyes is as but yesterday when it is passed.”» — §5: la Torá preexistente cuenta su antigüedad por la equivalencia de mil años por día divino.
«This teaches us that the Torah was given with seven voices. In each of them the Master of the universe revealed Himself to them, and they saw Him. It is thus written, “And all the people saw the voices.”» — §45: la entrega del libro se cuenta con siete voces y en cada una una revelación visible.
«The Great Holy One will come forth from his dwelling, 4 and the eternal God will tread from thence upon Mount Sinai.» — 1 En. 1:3-4, voz de Enoc: la teofanía que abre el oráculo sitúa la venida de Dios en el Sinaí.
«The blessed Holy One always desires to be glorified through Israel—and is named for Israel alone» — el Zohar dice que el Santo bendito quiere ser glorificado por Israel y lleva su nombre.
«The commandments of Torah given by the blessed Holy One to Israel are all written in Torah in general terms.» — Rabbi Shim'on abre la serie de los mandamientos declarando que en la Torá están escritos en términos generales.
«Just as a rose has thirteen petals, so Assembly of Israel has thirteen qualities of compassion surrounding Her on every side.» — la apertura del Zohar cuenta los trece pétalos de la rosa y les hace corresponder las trece cualidades de compasión que rodean a la Asamblea de Israel.
«With 32 mystical paths of Wisdom engraved Yah the Lord of Hosts the God of Israel the living God King of the universe El Shaddai Merciful and Gracious High and Exalted Dwelling in eternity Whose name is Holy— He is lofty and holy— And He created His universe with three books (Sepharim), with text (Sepher) with number (Sephar) and with communication (Sippur).» — apertura del Sefer Yetzirah en la versión Gra que traduce Kaplan: con treinta y dos sendas de Sabiduría grabó Yah, y creó su universo con tres libros, *Sepher*, *Sephar* y *Sippur*.
«And when Abraham our father, may he rest in peace, looked, saw, understood, probed, engraved and carved, He was successful in creation, as it is written. “And the souls that they made in Haran” (Genesis 12:5). Immediately there was revealed to him the Master of all, may His name be blessed forever, He placed him in His bosom, and kissed him on his head, and He called him, “Abraham my beloved” (Isaiah 41:8).» — estrofa final del Sefer Yetzirah: Abraham miró, vio, entendió, sondeó, grabó y talló, tuvo éxito en la creación y se le reveló el Señor de todo.
«He made a covenant with him and with his children after him forever, as it is written, “And he believed in God, and He considered and He considered it righteousness” (Genesis 15:6). He made with him a covenant between the ten fingers of his hands— this is the covenant of the tongue, and between the ten toes of his feet— this is the covenant of circumcision, And He bound the 22 letters of the Torah to his tongue and He revealed to him His mystery He drew them in water, He flamed them with fire, He agitated them with Breath, He burned them with the seven [planets] He directed them with the twelve constellations.» — el remate de esa misma estrofa: el pacto entre los diez dedos de las manos, que es el de la lengua, y los diez de los pies, que es el de la circuncisión, con las veintidós letras de la Torá atadas a su lengua.
«What are these songs that he who seeks to gaze on the vision of the chariot recites, so as to descend safely and ascend safely?b Greatest of all is to bind oneself to Himc so as to make one enter and to bring oned into the chambers of the palace of the Aravot firmamente so as to make one standf on the right side of the throne of His glory,g and the timesh that one standsi opposite ˙T#˙SˇS YHWH, God of Israel,j to see whateverk they dol before the throne of His glorym and to know whatevern shall happen in the future in the world:» — Hekhalot Rabbati §81, en boca de R. Ishmael: los cantos que recita quien busca contemplar la visión del carro, y el sitio donde lo ponen, frente al Dios de Israel. Las letras voladas son las llamadas del aparato crítico de Davila.
«from the mouths of the cherubim and from the mouths of the ophannim and from the mouths ofm the holy living creatures who open their mouths, saying,n “Holy,”o in the hour that Israel sayp before Himq “Holy,”r according to the word that is said,s Holy, holy, holyt (Isa 6:3).» — continuación del §101: la liturgia de los querubines y los ofanim coincide con la hora en que Israel dice *santo* delante de Él.
«The individual practitioners, should they survive the perilous gauntlet of entrance-guarding angels, the tests in the sixth palace (§§258–259), and the transformational obliteration of the sight of God himself (§§101–104, 159) are obliged to return to the earthly realm and bear witness to Israel of all that they have seen» — Davila enuncia la obligación que el texto impone al practicante que sobrevive al ascenso: volver y dar testimonio a Israel de lo visto.
«THE WORDS OF THE BLESSING WITH WHICH ENOCH BLESSED THE RIGHTEOUS CHOSEN who will be present on the day of tribulation, to remove all the enemies; and the righteous will be saved.» — 1 En. 1:1, superscripción del Libro de los Vigilantes: el libro se presenta como bendición de Enoc a los justos elegidos.
«This is the beginning of the words of wisdom, which I took up to recount to those who dwell on the earth.> Listen, O ancients, and look, you who come after— the words of the Holy One,‘ which I speak in the presence of the Lord of Spirits.» — 1 En. 37:2, voz de Enoc: la palabra se dirige a la vez a los antiguos y a los que vienen después.
«But all the <chosen> will rejoice; and for them there will be forgiveness of sins and all mercy and peace and clemency. For them there will be salvation, a good light, and they will inherit the earth.» — 1 En. 5:6: a los elegidos se les promete perdón, salvación y la herencia de la tierra.
«The point I should like to make,” Scholem concludes, “is this — that there is no such thing as mysticism in the abstract, that is to say, a phenomenon or experience which has no particular relation to other religious phenomena. There is no mysticism as such, there is only the mysticism of a particular religious system, Christian, Islamic, Jewish Mysticism and so on.» — Peter Schäfer da por central en Gershom Scholem que no hay mística en abstracto, sino solo la de un sistema religioso particular; el inciso del narrador va dentro de la cita tal como lo imprime el volumen.
«The Hekhalot literature is an important record of early Jewish mysticism, a fascinating collection of exegetical traditions and ritual practices inspired ultimately by the prophet Ezekiel’s visions of the divine realm.» — en sus Conclusiones, James Davila enuncia qué es para él la literatura hekhalot: registro del misticismo judío temprano, con tradiciones exegéticas y prácticas rituales inspiradas en las visiones de Ezequiel.
«Kabbalah, a new sort of mystical-esoteric exegesis first appearing in the twelfth century, may be seen as another medieval rereading of the received Jewish canon.» — Arthur Green fecha la aparición de la cábala en el siglo XII y la sitúa como una relectura medieval más del canon judío recibido.