Hekhalot Literature in Translation

«The texts are rambling and often incoherent. Each paragraph is normally attributed (pseudepigraphically)toaTannaiticrabbi,almostalwaysR.Akiva,R.Ishmael, or R. Nehuniah ben HaQanah.» — Davila describe el estado de los textos y señala que la adscripción de cada párrafo a un rabino tanaíta es pseudoepigráfica; la capa de texto imprime la frase sin espacios, tal como sale del justificado

«Unlike the Second-Temple-era and later apocalypses (see below), the focus of the Hekhalot literature is on this instructional material rather than on stories involving the adventures of its protagonists.» — Davila separa la literatura hekhalot de los apocalipsis por el peso del material instructivo frente al narrativo

«This is the Story of the Four Who Entered Pardes (the “garden” or “paradise”). It is found in the Hekhalot Zutarti (§§338–339, 344–346, 348; G7) and Merkavah Rabba (§§671–673) and is alluded to in 3Enoch (chapter 16 = §20) and an independent fragment at §597.» — Davila localiza la Historia de los Cuatro que Entraron al Pardes en los macroformas concretos donde aparece, con sus párrafos

«The original meaning of the Story of the Four is debated, with some scholars arguing that it was originally a parable involving proper exegesis of scripture, with the context of heavenly ascents being a later reinterpretation, and others taking the position that it involved heavenly ascents from the beginning.» — y consigna el desacuerdo sin arbitrarlo: unos leen la historia como parábola exegética reinterpretada después como ascensión, y otros la leen como ascensión desde el principio

«These texts are filled with descriptions of the seven-tiered heaven that contains seven hekhalot (“palaces,” hence, “Hekhalot literature”)» — Davila describe la arquitectura celeste de estos textos: siete cielos con siete hekhalot, y de ahí el nombre del corpus; el tramo se corta ante la llamada de nota que el troceo intercala a media frase

«concentrically arranged, with the centermost, and evidently the largest, containing the celestial throne room, with God seated on his throne-chariot surrounded by attending angels who sing the celestial liturgy.» — continuación del mismo pasaje: los palacios concéntricos, con la sala del trono en el centro y los ángeles que cantan la liturgia celeste

«The instructions consist of detailed accounts of the ritual practices to be performed, along with the texts of numerous songs and adjurations to be sung and recited. These songs and adjurations are often beautiful and carefully crafted poetic pieces, but these are interspersed and interlarded with long lists of divine names, nonsense words (nomina barbara), and names of angels, all of which are, again, intended for recitation in the rituals.» — y el contenido de las instrucciones: prácticas rituales pormenorizadas, cantos y adjuraciones entreverados de listas de nombres divinos, palabras sin sentido y nombres de ángeles, todo para recitarse

«According to the story, the four sages, Akiva and three others, usually named as Ben Azzay, Ben Zoma, and A ˙her (“the Other”—Elisha ben Avuyah), entered pardes. In the Hekhalot version, this is identified with the celestial Paradise.» — Davila resume la Historia de los Cuatro: Akiva y otros tres, con A ˙her identificado como Elisha ben Avuyah, entran al pardes, que la versión hekhalot identifica con el Paraíso celeste; la transliteración de la ḥet es la que imprime el volumen

«When each arrived at the entrance to the sixth palace, they perceived the alabaster stones there as though they were myriads of waves of water about to swamp them. Ben Azzay asked what the nature of these waters was and was promptly killed by the angels in that palace. Ben Zoma refrained from asking this, but the effort cost him his sanity. A ˙her “cut the plants,” an obscure term, interpreted in different ways, but amounting to saying that his experience in the sixth palace led him to become the arch-heretic of Jewish tradition.» — continuación: las piedras de alabastro tomadas por olas de agua, la muerte de Ben Azzay, la cordura perdida de Ben Zoma y el corte de las plantas de A ˙her, término que Davila declara oscuro

«The so-called “water test” also appears on its own in both the Hekhalot Zutarti (§§408–410) and the Hekhalot Rabbati (§259) as one of the tests facing any descender» — Davila señala que la prueba del agua corre también por su cuenta en el Hekhalot Zutarti y en el Hekhalot Rabbati; el tramo se corta al final de la plana

«The question of the central themes of the Hekhalot literature has generated muchdiscussionanddebateinthelastgeneration,withtwothemesemerging as especially important. The first is the heavenly ascent (or “descent to the chariot”), instructions for which appear in the Hekhalot Rabbati (§§198– 237) and the Hekhalot Zutarti (§§407–426)26 The second is the control of angels for various purposes, especially adjurations and ritual instructions to compel the Prince of Torah to descend and reveal expertise in Torah lore to the practitioner.» — Davila enuncia los dos temas que la discusión de la última generación señala como centrales: la ascensión celeste con sus instrucciones, y el dominio de los ángeles para obligar al Príncipe de la Torá a bajar y revelar

«A considerably larger proportion of the Hekhalot literature is devoted to adjurations and rituals involving the coercion of the Prince of Torah and other angels than to the heavenly ascent.» — el argumento de proporción que Davila recoge: hay más texto hekhalot dedicado a adjuraciones y rituales de coerción angélica que a la ascensión

«Apart from naïve theories of evolutionary religious thought, there is no inherent reason to suppose that mystical thinking involving an ascent to heaven to experience the beatific vision is more original or fundamental than magical thinking of the type involving adjurations and rituals for the coercion of angels to do the will of the practitioner.» — y el argumento de principio: Davila niega que haya razón para suponer más original el pensamiento místico de la ascensión que el mágico de la adjuración

«The ascent in the Hekhalot Rabbati culminates in the seating of the practitioner in the celestial throne room, where the choir of angels regales him with their music, and in a later ascent passage (Hekhalot Rabbati §§251–257) a practitioner who reaches the throne of God recites the hymns sung by the throne itself. In the Hekhalot Zutarti the practitioner is seated on the lap of God and granted whatever wish he desires.» — Davila describe en qué termina la ascensión según cada macroforma: sentar al practicante en la sala del trono, recitar los himnos que canta el trono mismo, y en el Hekhalot Zutarti sentarlo en el regazo de Dios con el deseo concedido

«The vision of God, although apparently an important part of the process of ascent, is not its aim and purpose.» — y la tesis que de ahí saca, con su matiz: la visión de Dios es parte del proceso pero no su fin

«It is clear that the heavenly ascent and the Sar Torah traditions must be distinguished; that each must be understood on its own terms; and that ritual and adjuration are central to the Hekhalot literature and cannot be regarded as secondary or less valid than the ascent.» — Davila enuncia su conclusión sobre las dos vertientes: se distinguen, cada una se entiende por sí misma, y el rito y la adjuración son centrales, no secundarios

«Debate continues on whether some central overarching theme can subsume and make sense of both these core themes.» — y deja la cuestión abierta: sigue en discusión si algún tema mayor abarca los dos

«TheHekhalotliteratureassumesacomplex web of scriptural connections that include not only Ezekiel’s vision, the Sinai event, and Psalm 68, but also the Sinai vision of God on the sapphire pavement in Exod 24:9–11; Isaiah’s vision of God in chapter 6; the divine silenceof1Kgs19:12;thecampsofGodinGen32:1–2;thevisionoftheAncient of Days in Dan 7:9–10; the divine chariot and fiery angels of Ps 104:1–4; and the earthly temple and temple cult of 1Chronicles 28–29 as a template for the celestial throne room and the angelic liturgy. These connections were already in place in the Second Temple period.» — Davila enumera la red de pasajes bíblicos que estos textos dan por supuesta —Ezequiel, el Sinaí, el Salmo 68, Éxodo 24, Isaías 6, 1 Reyes 19, Génesis 32, Daniel 7, Salmo 104 y 1 Crónicas 28-29— y sostiene que ya estaban enlazados en el Segundo Templo

«Scriptural exegesis is fundamental to any overarching explanation of the origins and meaning of the Hekhalot literature.» — y la consecuencia que saca: la exégesis de la Escritura es fundamental para cualquier explicación del origen y del sentido de esta literatura

«That said, although literary skill and exegesis are fundamental, they are not sufficient, and their importance should by no means lead us to dismiss or downplay the experiential elements in the Hekhalot texts.» — y de inmediato su contrapeso: la exégesis no basta, y no debe llevar a desechar los elementos experienciales

«Visionaries speak in the idiom of their own culture and visions emerge from a particular cultural matrix. Any visions or otherworldly journeys experienced by ancient Jews would necessarily be formulated according to Jewish tradition, including the vast background of exegetical speculations about the heavenly realm.» — Davila enuncia su principio sobre las visiones: se hablan en el idioma de la propia cultura, y las de judíos antiguos se formularían necesariamente según la tradición judía

«Halperin’s reconstruction of the exegetical undergirding of the Hekhalot traditions, while speculative in many respects, has many persuasive elements andtheremaybemuchtruthtoit.» — Davila fija su posición sobre esa reconstrucción, con el límite dentro: especulativa en mucho y persuasiva en mucho; la última frase sale del troceo sin espacios, tal como la imprime la capa de texto

«Along similar and complimentary lines, I have drawn on anthropological studies of shamans and related intermediaries and has argued that the paradigm of the “shaman/healer,” a shamanic intermediary characteristic of agricultural societies, provides a pattern that organizes the seemingly fragmented elements of the practices and practitioners of the Hekhalot literature into an organic whole.» — Davila expone su propia propuesta: el paradigma antropológico del chamán-sanador de las sociedades agrícolas como patrón que organiza los elementos dispersos de las prácticas hekhalot; el impreso dice *complimentary* donde se esperaría *complementary*

«The ascetic techniques used by the Hekhalot practitioners are similar to those used by shamans to achieve ecstasy or a trance state. And the accounts of otherworldly journeys found in the Hekhalot literature correspond in many ways to shamanic accounts of otherworldly journeys induced by these trance states.» — y las dos semejanzas concretas en que lo apoya: las técnicas ascéticas semejantes a las que usan los chamanes para el trance, y los relatos de viajes al otro mundo

«Hekhalot practitioners and shamans experience an initiatory disintegration and reintegration in which they are killed and brought back to life as beings filled with spiritual power. Both concern themselves with control over spirits, and this aspect of their practices is the linchpin that holds their offices together. Both also use their powers to serve a human community.» — Davila cierra la lista de semejanzas con el chamán: la desintegración y reintegración iniciáticas, el dominio de los espíritus como eje del oficio y el servicio a una comunidad humana; la frase arranca en la plana anterior

«The first point is undisputed and the second difficult to respond to directly, given that we have no access to the subjective internal states of the long-dead composers of the texts.» — y su respuesta, con lo que concede dentro: el primer punto no está en disputa y al segundo es difícil responder, porque no hay acceso a los estados internos de quienes compusieron los textos

«The evidence that the Hekhalot texts concerned themselves with ritual practices that were intended to be used by actual practitioners is overwhelming, so the question becomes whether some of those rituals were undertaken in order to generate visionary experiences.» — Davila reformula la cuestión: la prueba de que estos textos se ocupan de prácticas rituales destinadas a practicantes reales la da por abrumadora, y lo que queda por decidir es si algunos de esos ritos buscaban generar experiencias visionarias

«In sum, our evidence indicates that although the Hekhalot traditions survive as literary compositions based on profound meditation on the scriptures, they also preserve evidence in some cases for the rituals and, arguably, even the experiences of real practitioners who actually used the rituals prescribed in the texts.» — el balance que Davila declara: composiciones literarias nacidas de la meditación de las Escrituras que a la vez conservan, en algunos casos, huella de los ritos y aun de las experiencias de practicantes reales

«It is clear also that one purpose of some of these rites was to cause the practitioner to have certain experiences that we would characterize as visionary or mystical. As I have suggested elsewhere,45 the possible range of such experiences is very wide and should be viewed as a continuum: at the weaker pole they might involve the exercise of the active imagination to visualize themes and images that have been absorbed through meditation on the scriptures, but the stronger pole could include trance states and deeply altered states of consciousness.» — y el continuo que propone para esas experiencias: del polo débil de la imaginación activa que visualiza lo meditado al polo fuerte del trance y los estados de consciencia profundamente alterados

«A key question is whether the Palestinian rabbinic traditions of the Tannaitic era knew any early forms of the Hekhalot traditions. We have seen that Scholem took it that the Tannaitic references to ma#aseh merkavah referred to just such traditions, but Halperin challenged this position, arguing that the Hekhalot traditions evolved in response to third-century exegetical homiletics developed in Palestinian Shavuot sermons.» — Davila plantea la cuestión del origen y resume las dos posiciones sin arbitrar: Scholem leía las referencias tanaíticas al ma#aseh merkavah como referidas a estas tradiciones, Halperin las hacía evolucionar desde la homilética exegética del siglo III

«I have offered support to his position by showing that one of the Hodayot hymns from Qumran (1QHa xvi 4–26a), “the hymn of the garden,” also uses the image of the Garden of Eden as the celestial temple inhabited by dangerous angels and also describes a sage who survives an assault by the waters of chaos in the Garden, as well as another figure who damages the plants in the Garden.» — Davila aporta su propio apoyo: el himno del jardín de los Hodayot de Qumrán usa también el Edén como templo celeste con ángeles peligrosos, con un sabio que sobrevive al asalto de las aguas del caos y otra figura que daña las plantas

«In other words, the mystical cosmology found in some versions of the Story of the Four already existed in the Second Temple era, which increases the probability that the original Story of the Four had a mystical orientation and that this mystical cosmology may be behind some of the Tannaitic objections to study of the Merkavah.» — y lo que de ahí infiere, dicho como probabilidad: si esa cosmología mística ya existía en el Segundo Templo, aumenta la probabilidad de que la Historia de los Cuatro tuviera desde el principio orientación mística

«The Songs of the Sabbath Sacrifice, the Berakhot, and the Songs of the Sage among the Dead Sea Scrolls have many parallels in terminology, scriptural exegesis, and general interests to the Hekhalot literature. The Scrolls also show some interest in heavenly ascents.» — Davila señala los paralelos de los Rollos del Mar Muerto —los Cantos del Sacrificio Sabático, las Berakhot y los Cantos del Sabio— en terminología, exégesis e intereses

«His relative dating of 2Enoch in relation to 3Enoch is more convincing than his early absolute dating of 2Enoch.» — y el juicio que Davila le pone: la datación relativa le parece más convincente que la absoluta temprana

«On the other hand, I have shown that the early Jewish apocalypses (the collection in 1Enoch and the books of Daniel, 2Baruch, and 4Ezra) overall contain significant structural parallels to the global pattern of shamanic features associated with the Hekhalot practitioners as argued in Descenders to the Chariot. These include the use of ritual and ascetic techniques, traces of an initiatory disintegration and reintegration, the undertaking of otherworldly journeys, the control of angels, and the providing of services to their community.» — y el paralelo estructural que él mismo sostiene entre los apocalipsis judíos tempranos —1Enoc, Daniel, 2Baruc, 4Esdras— y el patrón chamánico de los practicantes hekhalot, con sus cinco rasgos

«On the one hand, Himmelfarb has demonstrated that the two groups of texts are generically quite different: the apocalypses give fictional narrative accounts of “raptures,” heavenly ascents to which» — Davila recoge de Himmelfarb la diferencia de género entre los dos grupos de textos; el tramo se corta en el cambio de plana

«human visionaries are subjected without their taking any initiative, whereas the Hekhalot texts give instructions to practitioners who seek to generate visions (of heavenly ascents or descending angels) by means of adjura» — continuación en la plana siguiente: los raptos les ocurren a los visionarios sin iniciativa suya, mientras los textos hekhalot instruyen a practicantes que buscan generar las visiones por adjuración; el corte del renglón parte la palabra

«a subterranean genetic connection, innate human neurophysiological and psychological parameters associated with altered states of consciousness, or some other explanation remains to be explored.» — Davila deja abiertas las explicaciones posibles de esos paralelos —conexión genética subterránea, parámetros neurofisiológicos y psicológicos innatos, u otra— y declara que están por explorar; la frase arranca en la plana anterior

«In sum, there is a case for the ideas and practices found in the Hekhalot literature being the result of a very long process of development, at least some of which goes back to the Second Temple period, although such early origins are by no means universally accepted by specialists.» — Davila cierra la cuestión con su límite dentro: hay caso para un proceso muy largo que llega hasta el Segundo Templo, y ese origen temprano no lo aceptan todos los especialistas

«The question of who wrote the Hekhalot literature, why, and under what circumstances, also continues to be debated. Although it is widely accepted that some of the traditions go back to the late Tannaitic period, there is also agreement that an important stage of development took place in Babylonia in the Amoraic period.» — Davila plantea la cuestión de autoría y contexto, y señala los dos puntos de acuerdo: parte de las tradiciones sube al periodo tanaítico tardío y una etapa importante ocurrió en Babilonia en el periodo amoraico

«Halperin finds the earliest rabbinic evidence for the association of ma#aseh merkavah with heavenly ascents in a fourthcentury ce or later Babylonian context and Lesses and I have pointed to extensive parallels between the Hekhalot literature and the Babylonian Aramaic incantation bowls of the fifth to seventh centuries, parallels that demonstrate that some Hekhalot rituals and adjurations were used for practical ends such as healing and exorcisms.» — y el paralelo que él mismo y Lesses sostienen con los cuencos de encantamiento arameos babilónicos de los siglos V a VII, que muestran usos prácticos de curación y exorcismo; el extractor unió el guion léxico de *fourth-century* al final del renglón y devuelve *fourthcentury*, que no es palabra del impreso

«But theevidenceoftheincantationbowls,someofwhicharebadlycopiedoreven inscribed with meaningless faux-lettering, indicates that the early Hekhalot traditions were also extensively used by semi-literate and even illiterate practitioners, perhaps embodying the radical egalitarianism promoted by the Sar Torah traditions.» — y el contrapeso que él mismo pone: los cuencos mal copiados o con letras falsas indican que también los usaron practicantes semianalfabetos y analfabetos, quizá por el igualitarismo radical de las tradiciones Sar Torah; el troceo devuelve casi todo el pasaje sin espacios

«It seems likely that most of the microforms and some version of the major macroforms of the Hekhalot literature existed by the end of the Geonic period in the eleventh century.» — Davila da su propia datación, dicha como probabilidad: la mayoría de las microformas y alguna versión de los macroformas mayores existían al final del periodo geónico, en el siglo XI

«I argue that the shamanic practitioners behind the Hekhalot literature were skilled scribes who were well educated in Bible and Jewish legendandmyth,althoughmuchlesssoinspecificallyrabbinictraditions.» — la propuesta del propio Davila sobre quiénes hay detrás: escribas diestros, bien formados en Biblia y en leyenda y mito judíos y mucho menos en lo específicamente rabínico; la última parte sale del troceo sin espacios

«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 las Conclusiones, Davila enuncia qué es el corpus para él: registro importante del misticismo judío temprano, con tradiciones exegéticas y prácticas rituales inspiradas en última instancia por las visiones de Ezequiel

«The Hekhalot rituals were clearly used by spiritual intermediaries, some of whom called themselves “descenders to the chariot” and who today are often known as “Merkavah mystics.» — y quiénes los usaron, según él: intermediarios espirituales, algunos de los cuales se llamaban a sí mismos descensores al carro y hoy suelen llamarse místicos de la Merkavah

«The clearest locus of the Hekhalot texts and the practitioners who used them is Babylonia in late antiquity and the Geonic era, but the texts also incorporate both earlier and later traditions and so they have a contribution to make to our understanding of Jewish mystical traditions and traditions of divine intermediation in earlier times» — y dónde los sitúa, con la reserva puesta en la misma frase: Babilonia en la antigüedad tardía y la era geónica, con tradiciones anteriores y posteriores incorporadas

«As for the later period, the Hekhalot literature was edited into its final form in medieval Ashkenazic circles and it continued to be transmitted and used throughout the Middle Ages and even into early modernity.» — Davila cierra la datación por el otro extremo: forma final editada en círculos asquenazíes medievales, con transmisión y uso hasta la primera modernidad

«Much work remains to be done on the text of the Hekhalot literature; its exegetical and poetic traditions; its rituals and their use; its origins; its life situation and authorship; its angelology and traditions of divine intermediation; and its reception history. This translation of central texts from the Hekhalot corpus is humbly submitted both as a tool for specialists and a vehicle for wider study of the texts.» — Davila enumera lo que declara pendiente —texto, tradiciones exegéticas y poéticas, ritos y su uso, orígenes, situación vital y autoría, angelología, recepción— y presenta el volumen como herramienta e instrumento de estudio

«These conclusions hold well for the Hekhalot Rabbati, as well as most of the other Hekhalot texts. This work was composed in the Geonic period, but drew extensively on late antique traditions, and it continued to undergo redaction and editing into the Middle Ages.» — Davila fija su propia posición sobre la fecha: composición en el periodo geónico, con deuda extensa con tradiciones de la antigüedad tardía y redacción que sigue en la Edad Media

«Relatively little can be said with confidence about the social context of the Hekhalot Rabbati beyond what has already been said in chapter one about the Hekhalot literature in general. The paragraphs extolling the greatness of the descenders to the chariot (§§81–86, 91–93) present them as powerful magico-religious practitioners with a preeminent status in their community, but one may suspect that this self-description involved a good deal of wishful thinking.» — Davila declara cuán poco se puede decir del medio social de esta obra, y lee la autodescripción de los descensores como practicantes preeminentes con la reserva de que puede haber en ella bastante de deseo

«Likewise, the practitioners are presented in the Story of the Ten Martyrs (§§107–121) and the account of R. Nehuniah ben HaQanah’s instructions for the descent to the chariot (§§198–259) as a conventicle of mystics who met secretly to share information, but these sections show little evidence of any historical basis.» — y la misma reserva para el conventículo de místicos que se reúne en secreto: las secciones que lo pintan dan poca prueba de base histórica

«On at least one level the divine realm and the human realm are merged, in that there is a concord between the earthly worship of God and his heavenly worship, described in some detail in §§170–173, 189–197.» — Davila señala el punto donde los dos ámbitos se funden: la concordia entre el culto terrestre y el celeste

«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» — y la obligación que el texto impone al practicante que sobreviva a los ángeles guardianes, a las pruebas del sexto palacio y a la obliteración de la vista de Dios: volver y dar testimonio a Israel

«But it remains clear that these songs were also intended for human use. In §94 we are told that the first collection of songs of threefold holiness are recited by a man who descends to the chariot, and §106 informs us that R. Akiva learned the songs when he stood before the throne of God.» — Davila sostiene que esos himnos se destinaban también al uso humano, y lo apoya en el propio texto: §94 dice que los recita quien desciende al carro y §106 que R. Akiva los aprendió ante el trono

«The Merkavah hymns in §§268–276 are not attributed to any particular reciter, so we may take them too to have been used by the practitioners. The overall message of the text is therefore that the Hekhalot practitioners recited these hymns as part of their ritual journeys to the heavenly world.» — y la conclusión que saca del conjunto: el mensaje del texto es que los practicantes recitaban estos himnos como parte de sus viajes rituales al mundo celeste

«The names of each guardian angel and the names of the “seals” (magical names) to be recited to pacify each are given in the remainder of the unit. Again, this praxis is presented in practical terms as something to be used, and we have no reason to doubt that it was used by actual practitioners.» — Davila declara que esta praxis se presenta en términos prácticos y que no ve razón para dudar de que la usaran practicantes reales

«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 para descender y ascender a salvo, y lo que el ascenso le da: entrar a las cámaras del palacio del firmamento Aravot, estar a la derecha del trono y saber lo que ha de ocurrir. Las letras voladas del aparato crítico van pegadas a las palabras y se conservan dentro de la cita

«Greatest of all is that he has a vision of b every deed thatc mortalsd do,e even in inner rooms, whether fine deeds,f whether corrupt deeds.g He knows and recognizes the man (who is) a thief;h he knows and recognizes the man who commits adultery;i he knows and recognizes the slayer of a living person;j he knows and recognizes the one who is suspected of (contact with) the menstruant;k he knows and recognizes the one who tells gossip.l Greatest of all is that he recognizesm alln sorcerers.» — Hekhalot Rabbati §83: la visión de todo acto humano, aun en las cámaras interiores, con la lista de a quién reconoce el descensor, que remata en todos los hechiceros

«Greatest of all is thatb anyone who raises his handc against him and strikes himd—they clothe him with plagues and cover hime with leprosy and garland him with skin blemishes. Greatest of allf is that anyone who tells gossip about himg—they attackh and they casti on himj allk strokes,» — Hekhalot Rabbati §84: lo que les ocurre a quienes levantan la mano contra el descensor o hablan mal de él, en la serie de plagas, lepra y golpes que el texto enumera

«Greatest of all is that he isa set apartb from all mortalsc,d and he is confoundinge in all his characteristics and he is glorified overf the uppermost ones and the lowermost ones. And anyone who stumbles over him—great, evil,g and harshh stumbling blocks fall on that person from heaven. And anyone whoi stretches out a handj against him with a legal documentk—the law court on high stretch out a hand against him.» — Hekhalot Rabbati §85: el descensor apartado de todos los mortales, glorificado sobre los de arriba y los de abajo, y el tribunal de lo alto que se vuelve contra quien lo demande

«who is made low,a who is made lofty, who is weakened,b who is made mighty,c who is impoverished, who is made rich, who is killed, who is made» — Hekhalot Rabbati §82: la lista de lo que el descensor llega a saber, en pares de opuestos; el tramo se corta donde la plana pasa al aparato crítico

«alive, who is dispossessed of an inheritance, who is given an inheritance,d who is made to inherit Torah,e who is given wisdom.» — continuación del §82 en la plana siguiente, hasta quién recibe sabiduría

«Greatest of all is that alla beings shall beb before him like silverc before a refiner,d whether it be refined silver,e whether it be unfit silver, whether it be pure silver.f And also he will have visionary insightg into a family:h how many bastards there are in a family,i how many sons of a menstruant,» — Hekhalot Rabbati §86: el símil de la plata ante el refinador y el comienzo de la visión genealógica que el texto atribuye al descensor; el tramo se corta donde arranca el aparato

«how many wounded by crushingk (Deut 23:2 [Evv. 23:1]), how manyl whose male organ is cut off m (Deut 23:2 [Evv. 23:1]), how many sons of slaves,n how many sons of the uncircumcised.» — continuación del §86 en la plana siguiente, con las referencias a Deuteronomio 23:2 impresas dentro del cuerpo

«Greatest of all is that anyone who sets his face against him—they make dim the luminary of his eyeballs.a Greatest of all is that anyone who despises him does not leave behindb root or branch,c,d nor does he leave an inheritance. Greatest of all is that anyone who tells tales defaming hime— they enactf against himg the decreed annihilation (Isa 10:23; 28:22; Dan 9:27) and they have no compassionh on him.» — Hekhalot Rabbati §91: lo que cae sobre quien se enfrenta al descensor, lo desprecia o lo difama, con las referencias a Isaías y Daniel dentro del cuerpo

«Let him be banished with regard toq ˙T#˙SˇS YHWH, God of Israel, with regard to Himr and with regard to the throne of His glory, with regard to the crown of His head,s with regard to the law court on high, with regard to the law court below,t with regard to the whole host on high,u with regard to all His attendants.v Whow stands before Himx consideringy the chariotz but leaving it alone?» — Hekhalot Rabbati §92, la fórmula del destierro: por el nombre divino que el volumen imprime como ˙T#˙SˇS YHWH, por el trono, por la corona, por los dos tribunales y por la hueste, contra quien considera el carro y lo deja estar

«Sucharetheywhostudythevisionofthechariot.Theonewhoconsidersa the chariot does not have permissionb to stand except before three figures alone:c before a king,d before a high priest,e and beforef the Sanhedrin. The Sanhedrin at a time wheng it has in ith a patriarch.i Behold,j if there is» — Hekhalot Rabbati §93, en boca de R. Ishmael: quien considera el carro no tiene permiso de ponerse en pie salvo ante un rey, un sumo sacerdote y el Sanedrín, y este solo cuando tiene patriarca; el troceo imprime la primera frase sin espacios

«nok patriarch in it,l he may not standm evenn before the Sanhedrin,o and if he has stood,p behold, whoever he stands before isq culpable,r becauses he lessenst his days and shortens his years.» — continuación del §93: si no hay patriarca, no se pone en pie ni ante el Sanedrín, y si lo hace, el culpable es aquel ante quien se puso

«What is distinctive of a songsb that a manc sings and descendsd toe the chariot? He opens and says:f The head of g songs ish the beginning of i praisej andk the start of a songl is the beginning of rejoicingm and the start of n a chant.» — Hekhalot Rabbati §94, apertura de las Canciones de la Triple Santidad: qué distingue al canto que un hombre canta mientras desciende al carro

«Greatest of all is that they blow a sustained, a quavering,a and a sustained blast (on the horn),b and afterward they excommunicatec and excommunicated again,e and banf (him) three times every dayg in the law court on high,h from the day that authorityi was given to Israel,» — Hekhalot Rabbati §92: los toques de cuerno y la triple excomunión diaria en el tribunal de lo alto, desde el día en que se dio autoridad a Israel; el tramo se corta donde la plana pasa al aparato

«upright,k to the ritually fit,l to the meek,m to the humble, to the sensible, and to the selected,n and to the ones set apart,o to descend and to ascend in(to) the chariot,» — continuación del §92 en la plana siguiente: la lista de aquellos a quienes se dio esa autoridad, hasta los apartados, para descender y ascender al carro

«Rejoice,x rejoice, throne of glory!y Chant, chant,z seat of the Most High!aa Cry out, cry out,bb lovely furnishingcc by which wonder after wonder is accomplished!dd Make the King who isee upon you happy indeed!ff Likegg the happiness of the bridegroomhh in his bridal chamber,ii let all the seed of Jacob be happy and rejoice!» — Hekhalot Rabbati §94, el himno al trono: se le habla al trono mismo como a un ser que canta y se alegra, y se le pide que haga feliz al Rey que está sobre él, con el símil del esposo en la cámara nupcial

«you …pp for your conversation is the conversationqq of your Kingrr and with your Formerss,tt you recount, according touu the word that is said, Holy, holy, holyvv (Isa 6:3).» — cierre del §94: la conversación del trono es la de su Rey y su Formador, y el himno remata en el Trisagio de Isaías 6:3, como todas las canciones de la triple santidad; el volumen imprime *Former* con mayúscula por la regla de traducción que Davila declara

«From praise and song of day after day,a from rejoicingb and chanting of various times, and from recitationc that goes forth from the mouth of holy ones,d and from musice that swellsf from the mouth of g attendants,h behold, firei and hills of j flamek are heaped up,l covered, and reduced to slagm each day,n according to the word that is said,o Holy, holy, holyp (Isa 6:3).» — Hekhalot Rabbati §95: del canto diario y de la recitación que sale de la boca de los santos se amontonan fuego y colinas de llama, reducidas a escoria cada día

«What is with you,a youb confounded one, faithful servant?c What is with you,d youe shaking one, attendant, and beloved one?» — Hekhalot Rabbati §96: la doble pregunta al servidor confundido y tembloroso

«IambeforeYou,gZHRRY"LYHWH,GodofIsrael.hIfIamnotconfounded, who is it who will be confounded?i If I do not shake,j who is it who will shake, since I am calledk to the Mightl for six hours each day, and they dragm men,o on my kneesp a thousand times until I reachq the throne of Your glory.» — Hekhalot Rabbati §96, la respuesta: el que habla declara que lo llaman ante la Potencia seis horas cada día y que lo arrastran de rodillas mil veces hasta llegar al trono; el troceo imprime la primera frase sin espacios

«And the voice replied and said to him,a asb it is said:c And there was a voiced from above the firmamente that was over their head.f When they stoodg still they let their wings relax (Ezek 1:25).» — Hekhalot Rabbati §97: la respuesta de la voz, citada de Ezequiel 1:25 dentro del cuerpo del texto

«It is theseh who carry out actionsi for you; there is no reproachj concerning their conversationk and no one disputes concerning their conversation and no one disputes concerning their words.l The attendants of His adornmentm calln the adorned King, enthroned in the chambers of the palace of o silence, awe, fear, holiness and purity, according to the word that is said, Holy, holy, holyp (Isa 6:3).» — cierre del §97: los atendientes del adorno llaman al Rey adornado, entronizado en las cámaras del palacio del silencio, el pavor, el temor, la santidad y la pureza

«King of miracles, King of mighty acts,a King of wonders, King of explications, Your throneb fliesc from the hour thatd You insertede the pegf of the weaving of g the web that completedh the world and plaited it,i standing over it manyj years, generationsk without end,l and as yetm it has not rested its feet onn the surface of Aravot,o but only flies like a birdp and stands under You.q The majestic ones of r majestic ones have crownss fastened ont and all the kings of the heads of the attributes whom You created are bound,u standing under the throne of Your glory.» — Hekhalot Rabbati §98: el trono que vuela como un pájaro desde la hora en que Dios insertó la clavija del tejido que completó el mundo, sin que sus pies hayan descansado sobre la superficie de Aravot

«And they carrya itb with power, strength, and might,c and they too have not rested their feet on the surface of d Aravot,e but they flyf like a birdg and they stand under it. Three times each day the throne of Your glory prostrates itself h before You and says to You:» — Hekhalot Rabbati §99: quienes cargan el trono tampoco posan los pies y vuelan bajo él, y el trono mismo se postra tres veces al día

«ZHRRY"LYHWH,GodofIsrael,beglorifiedjandsitonme,Oornamented King, becausek Your weightl is beloved upon mem and is no burden upon me,n according to the word thato is said, Holy, holy, holyp (Isa 6:3).» — continuación del §99: lo que el trono le dice a Dios, que su peso le es amado y no le pesa; el troceo imprime la primera línea sin espacios, y el nombre divino va tal como lo translitera el volumen

«Wondrous majestyaand distinguished rulership,bmajesty of cexaltation,d rulership ofgrandeur,by whichthe Angeleof thePresence conductshimself three times every single dayf in the law court on high,g when heh comes and goes uponi the firmamentj that is over the heads of k the cherubiml and over the heads of the ophannimm and over the heads of n the holy living creatures.o The cherubimp and the ophannimq and the holy living creatures are boundr and stand under the throne of glory.» — Hekhalot Rabbati §100: la majestad con que el Ángel de la Presencia se conduce tres veces al día en el tribunal de lo alto, al ir y venir sobre el firmamento que está sobre los querubines, los ofanim y las santas criaturas vivientes

«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: el fuego sale de las bocas de los querubines, los ofanim y las criaturas vivientes en la hora en que Israel dice *santo* delante de Él

«A condition of holiness,a a condition of might,b a fearsome condition, a confounding condition,c a condition of quivering, a condition of cold sweat,d a condition of confoundedness,e a condition of shuddering is the condition of f the robe of g ZHRRY"L YHWH,h God of Israel, who is garlanded and who comesi onto the throne of His glory.j And itk is engraved, and all of it is filledl inside and outm with “YHWH, YHWH.” And no eyes of any being are ablen to gaze at Him, neither eyes of flesh and blood nor the eyes» — Hekhalot Rabbati §102: las ocho condiciones de la vestidura de ZHRRY"L YHWH, grabada y llena por dentro y por fuera del nombre divino repetido, que ningún ojo puede mirar

«flashbacks seizes his eyeballs, and his eyeballst dischargeu and bring forth torches of v fire, scorchingw and burning him.» — continuación del §102 en la plana siguiente: los ojos de quien mira despiden antorchas de fuego que lo abrasan; la frase arranca a media palabra por el corte de plana

«His beauty is pleasant and sweet, like the appearance of ee the beauty of the splendor of the adornment of ff the eyes of gg the likeness of hh the holyii living creatures, according to the word that is said, Holy, holy, holyjj (Isa 6:3).» — cierre del §102: la belleza de esa vestidura, comparada con el esplendor del adorno de los ojos de la semejanza de las santas criaturas vivientes

«Who is like our King among all the majestic onesa who holdb kingship? Who is like our Former?c Who isd like YHWH our God?e Who is like Himf amongg those who fasten on the fastenings of crowns?h For with six voices the beingsi,j (who are) bearers of k the throne of His gloryl sing before Him,» — Hekhalot Rabbati §103: la pregunta por quién es como el Rey y como el Formador, y las seis voces con que cantan los portadores del trono

«As soon as whoevera are on high seeb whenc hed is coming on the firmamente that is over the heads of f the cherubim and which is over the» — Hekhalot Rabbati §101: los de lo alto ven venir a Aquel sobre el firmamento que está sobre las cabezas de los querubines; el tramo se corta donde arranca el aparato de la plana

«heads of g the ophannimh and which is over the heads of i the holy living creatures,j they shake and are confounded and overcome, and they fallk backward. For no creature is able to approach within a hundred eighty-five thousand myriad parasangs of that place» — continuación del §101 en la plana siguiente: se estremecen, se confunden y caen de espaldas, y ninguna criatura puede acercarse a ciento ochenta y cinco mil miríadas de parasangas de aquel lugar

«The voice of the first: anyonea who hearsb immediately goes insanec and prostrates himself. The voice of the second: anyone who listens to it immediately gets lost and does not return again. The voice of the third:d anyonee who hears it,f a convulsiong seizes him and immediately he dies.» — Hekhalot Rabbati §104, las tres primeras de las seis voces: la locura, el extravío sin retorno y la convulsión que mata

«The voice of the fourth: anyone who listens to it—himmediately the skull of his head, and his frame,i is shattered, and most of the joints of his ribs are torn out.j The voice of the fifth: anyone who hears it is immediately poured outk like a ladlel and it dissolvesm all of himn into blood.o,p The voice of the sixth: anyoneq who listens to it—immediately skippingr seizes his heart and his hearts shakes and overturns his bowelst and it dissolvesu his gallv inside him like water, according to the wordw that is said» — las tres restantes del §104: el cráneo y el armazón destrozados, el cuerpo vertido como un cucharón y disuelto en sangre, y la hiel disuelta como agua

«Whoa is like our King?b Who is like our Former? Who isc like YHWH our God? The sun and the moon ruled and lead forth the crown of e His head. The Pleiades, Orion, and the morning star,f groups of stars,g and stars and constellationsh dripi and go forth from the robe of Himj who is garlandedk and He is enthroned in itl upon the throne of His glorym and itn emits a great light between His eyes, foro He is a King of miracles, a King of mighty acts,p a King of wonders, and a King of explications, according to the word that is said, Holy, holy, holyq (Isa 6:3).» — Hekhalot Rabbati §105: el sol y la luna conducen la corona de Su cabeza, y las Pléyades, Orión, el lucero del alba, los grupos de estrellas y las constelaciones gotean y salen de la vestidura de Aquel que está enguirnaldado

«R. Akiva heard all these songsa when he descended to the chariot and he seized them and learned themb from before the throne of gloryc—(the songs) that His attendantsd sing before Him.» — Hekhalot Rabbati §106, en boca de R. Ishmael: R. Akiva oyó todas estas canciones al descender al carro, las asió y las aprendió ante el trono de gloria; es el pasaje en que el texto atribuye el aprendizaje de los himnos a un descenso

«It was on this day, the fifth in the week,b when a harshc proclamation came from Romed from the greate capital of Rome,f saying: Takeg four of the eminent men of Israel, R. Shimon ben Gamaliel, R. Ishmael ben Elisha, R. Elazarh ben Dama,i and R. Yehudah ben Babaj,k orl sevenm thousand disciples of the sagesn from Jerusalemo as their ransom.» — Hekhalot Rabbati §107, apertura de la Narración de los Diez Mártires: la proclama de Roma que exige cuatro eminentes de Israel, nombrados uno a uno, o siete mil discípulos de los sabios de Jerusalén como su rescate

«When R. Nehuniah bena HaQanah saw this edict, he stoodb and he made me descendc to the chariot. And I made a request of d Suriah,e the Prince of the Presence, and he saidf to me:» — Hekhalot Rabbati §108: al ver el edicto, R. Nehuniah ben HaQanah hace descender al narrador al carro, que pide ante Suriah, Príncipe de la Presencia

«(With) all thesea legal warningsb and all the stipulations of conditionsc they forewarned himd and they made an agreement withe Samma"el the wickedf and he said: I accept (this)g upon myself. Now let them destroyh these ten eminent men.» — Hekhalot Rabbati §109: la advertencia legal a Samma"el el malvado y su aceptación, que es la que pone en marcha la destrucción de los diez

«But rather at once He tookh a parchmenti and He wrote.j And thus He wrotek for the day of l vengeance designated and kept for wicked Rome:» — continuación del §110: toma Él mismo el pergamino y escribe para el día de la venganza designado y guardado para Roma

«The law court on highg wroteh teni and gavej (them) to Samma"el,k the prince of Rome,l saying: Go and destroym every good piece,n thigho and shoulder (Ezek 24:4) to completep the decree:q and whoever steals a man, whether he sells him or is found in possession of him, shall be put to death (Exod 21:16);r and vengeances was keptt for himu so as to take vengeance on him, until it arrives:v YHWH will deal withw the host of the height on high (Isa 24:21) so that he be slaughtered and hurled down along with all of the princes of x his kingdomyonhigh,liketheyounggoatsandlambsz oftheDayofAtonement.» — Hekhalot Rabbati §108, la respuesta divina: el tribunal de lo alto escribe diez y los entrega a Samma"el, príncipe de Roma, con las citas de Ezequiel, Éxodo e Isaías dentro del cuerpo y la venganza guardada para él; el troceo imprime las últimas líneas sin espacios

«What did ZHRRY"L YHWHa Godb of Israel do in that hour? He did not take enough time to sayc to the scribe:d Write decrees and great, powerful, harsh, and fearsomee smitings, heavy confoundings, and disgracesf against wicked Rome,» — Hekhalot Rabbati §110: lo que Dios hace en esa hora, sin tomarse tiempo para dictarle al escriba los decretos y castigos contra Roma; el tramo se corta donde la plana pasa al aparato

«There shall ascendn a single cloudo and it shall stand above Romep and shall send down a raw ulcerq for six months upon human beings, and upon cattle,r and upon the silver,s and upon the gold,t and upon the fruit,u and upon all the vessels of cast metal.v And afterward another cloud shall ascendw and shall thrust aside its fellow (cloud) and shall standx in its place for six monthsy and shall send down plague, leprosy, sores, blemishes, and all kinds of plagues, all of them, upon wicked Rome,» — Hekhalot Rabbati §110, el decreto contra Roma: dos nubes sucesivas de seis meses cada una, con úlcera cruda la primera y plaga, lepra, llagas y toda clase de azotes la segunda

«Look, yours isdd wicked Romeee—sheff and allgg that is in her—for a single perutah.hh But he shall say:ii She is not sought by me.» — cierre del §110: la escena en que Roma entera se ofrece por una sola perutah y el otro responde que no la busca

«Cherished one,d I saye to you, all this shamef and all this disgraceg (came) to this wicked man.h Why?i Because he made an edict againstj R. Hananiah ben Teradyon,k sincel the day upon which it was writtenm to kill him had arrived. They said to him:n My lord Caesar, relent youo concerning this sage so that he not be executed. He said:p He and all theseq sons of his household shall die, even though all Romer be cut off s with him.t I will notu relent!» — Hekhalot Rabbati §117: Suriah, Príncipe de la Presencia, adjudica la deshonra del emperador a su edicto contra R. Hananiah ben Teradyon, con el diálogo en que se niega a ceder aunque Roma entera perezca

«Cherished one,c I sayd to you, why was the vigor of e this wicked man strong?f Because he isg from the genealogical line ofh Esau the wicked,i therefore his heartj is powerful, strong, and harsh.» — Hekhalot Rabbati §118: Suriah adjudica el vigor del malvado a su linaje, que hace venir de Esaú

«Cherished one,e I say to you,f do notg be grieved by this situation,h by which you are departingi to your grave,j sincek ZHRRY"Ll YHWH, God of Israel, has already filled His mouthm with peals of laughtern over this wicked man.» — Hekhalot Rabbati §119: Suriah consuela al que va camino de su sepulcro diciéndole que Dios ya ha llenado Su boca de carcajadas sobre ese malvado

«When I came and I made knownb this testimonyc from before the throne of glory,d all the associates were happy and they madee that day before R.» — Hekhalot Rabbati §111: el narrador trae el testimonio de ante el trono de gloria y los compañeros se alegran; el tramo se corta donde arranca el aparato de la plana

«Nehuniah beng HaQanahh a day of feasting and happiness. Moreover, the Patriarchi saidj in his happiness: Let all kinds of musical instrument be gatheredk before us and let us drink winel with them,m because in the futuren ZHRRY"L YHWH,o God of Israel, will carry out vengeance, wonders, and wonders of p wonders against herq—against wicked Romer—so let us rejoices with the happiness of t the lyre and flute.» — continuación del §111 en la plana siguiente: el día de banquete ante R. Nehuniah ben HaQanah y la orden del Patriarca de reunir los instrumentos y beber vino, porque Dios hará venganza contra Roma

«What did the law court on high dob in that hour?c They commandedd the angels of violence and they descendede and wroughtf the decreed annihilationg (Isa 10:23, 28:22; Dan 9:27) against Lupinush Caesar and in his wholei palace there remainedj no survivor or fugitive (Josh 8:22).» — Hekhalot Rabbati §112: el tribunal de lo alto manda a los ángeles de violencia contra Lupinus César, con las citas de Isaías, Daniel y Josué dentro del cuerpo

«the wife of his youth,m and all his ladiesn and all his maidservants and all his concubines were thrown downo and were torn apart,p and all his sons and all the sons of his household,q and everyone beloved in his sight were thrown down before him.» — continuación del §112 en la plana siguiente: la matanza de la casa del emperador, de su mujer a sus hijos y a los suyos

«When any beingf extended his handg to take away one of h the dead of Lupinus Caesari in order to place it on the bierj so as to take it outk to bury it, the Deepl would swallow it. But when he withdrew his handm from it,n the Deep would expel ito and it would be thrown down before him. Moreover, they decomposedp and stank in the wholeq palace of his kingdomr and he was put to shame befores the officials of the kingdomt who wereu coming in and going out before him.» — continuación del §113: el Abismo se traga y devuelve los cadáveres cada vez que alguien tiende la mano para enterrarlos, y estos se descomponen y hieden en todo el palacio

«What did they dob to that wicked man? They disgraced himc and ruined» — apertura del §113 del Hekhalot Rabbati, cortada por el cambio de plana a media frase

«notw leaving alone one who is calledx uncircumcised untily Iz cause this wicked one to taste the taste of flameaa and firebb and the glowing coals ofcc the cherubim, the ophannim, and the holydd living creatures in the midst of Gehinnomee by the hands of ff R.gg Hananiah ben Teradyon.» — cierre del juramento del §119: el malvado probará el sabor de la llama, del fuego y de las brasas de los querubines, los ofanim y las santas criaturas vivientes, en medio del Gehinnom y por mano de R. Hananiah ben Teradyon

«Cherished one, I sayd to you, what did the puree adornment, splendor off adornment,g "WHYHMh YHWH, God of Israel, do in that hour? He commanded mei and I descendedj and I banished and I thrust outk Lupinus Caesarl from his palacem where he was asleep at nightn and I carried himo into a house of p a herd of q swine and dogs.» — Hekhalot Rabbati §120: Suriah cuenta cómo, por mandato divino, sacó dormido a Lupinus César de su palacio y lo llevó a una casa de cerdos y perros

«ben Teradyont in and I carried himu into the palace of v Lupinus Caesar. The next dayw the executionersx came who had received ordersy concerning R. Hananiah ben Teradyon,z saying:aa He sits and performsbb wonders in the school and sits and teachescc Torahdd to the eminent men of Israel. Chop off ee his head! Lupinusff Caesar appeared to them as R. Nehuniah ben HaQanahgg and they cut off his head.» — continuación del §120: la permuta de los dos hombres, con los verdugos decapitando a Lupinus con la apariencia de R. Nehuniah ben HaQanah

«And R.ii Hananiahjj ben Teradyon fastened onkk the crown of ll kingshipmm andhewaskingnnoverwickedRomeoowiththefacialappearanceofLupinus Caesar for six months. And he killed in itpp six thousand generalsqq» — y el reverso: R. Hananiah ben Teradyon ciñe la corona y reina seis meses sobre Roma con el rostro de Lupinus César, matando seis mil generales

«Then He restored himuu in the form of R. Hananiahvv ben Teradyon to the sons of ww Rome the wicked. They took him and threw himxx into the fire.yy But whomzz,aaa did they throw into the fire instead of R. Hananiah ben Teradyon?bbb Lupinus!ccc For after theyddd killed him,eee theyfff restored and brought him back to lifeggg in the law court on high, and theyhhh took hold of him and they threw him into the fireiii and he was in the asphyxiationjjj withinkkk the burning. It happened in this mannerlll for all ten of the sages of Israel.» — cierre del §120: la restitución de las formas, el que ardió en lugar de R. Hananiah y la fórmula con que el texto extiende el caso a los diez sabios

«Cherished one,d thereforee the praise of the King and His thronef is said: The throne of g Your glory over the cherubim of the ascenth You have exaltedi and the ophannim of greatnessj carry it. Beings of frost,k beings of smoke, and beings of kindled flame are garlanded with majesty and with grandeur.» — Hekhalot Rabbati §152, segunda colección de canciones de la triple santidad: los seres de escarcha, de humo y de llama encendida, enguirnaldados de majestad, junto al trono que llevan los ofanim

«You are adorned, exalted, lifted up, O ornamented King, for uponb an exalted, lifted up, fearsome,c confounding throne (Isa 6:1) Youd tabernacle. In the chambers of e the majestic palace the attendants of Your throne are confoundedf and in a cold sweat.g Aravot is Your footstool every day with a voice of chantingh and with an earthquake of i melody and a tumult of song,j according to the word that is said, Holy, holy, holyk (Isa 6:3).» — Hekhalot Rabbati §153: el trono exaltado y temible de Isaías 6:1 citado dentro del cuerpo, con Aravot por escabel y los atendientes en sudor frío

«Ones garlanded with ornamentation,a ones crownedb with crowns, chanters of praise of the Most High with a song of c rejoicing, exalt themd to the Lord of flame, for in the Shekhinah that tabernacles within the innermost chambers,e in the Shekhinah of the adornment of the innermost chambers,f you are encamped.» — Hekhalot Rabbati §156: los coronados que cantan la alabanza del Altísimo acampan en la Shekhinah que mora en las cámaras más interiores

«Because the heralda went forth from Aravot firmament announcing and saying in the law court on highb the thought that wicked Romec had about the eminent men of Israeldto destroy them,eZHRRY"L YHWH, God of Israel,» — Hekhalot Rabbati §121: el heraldo sale del firmamento Aravot y anuncia en el tribunal de lo alto el propósito de Roma contra los eminentes de Israel; el tramo se corta donde arranca el aparato

«took note. Even the meditation of the heart that wicked Romef meditatedg about His sons,h the thought was for themi as if they had done it.» — continuación del §121: Dios toma nota hasta de la meditación del corazón de Roma, que le fue imputada como si la hubiera ejecutado

«The eyes of the Almightym are lifted up on them and theyn are» — apertura del cierre del §152, cortada por el cambio de plana a media frase

«out of placeo under itp like doesq under the plow.r And it wass suspendedt overu their heads with power, strength, and might,v according to the word that is said, Holy, holy, holyw (Isa 6:3).» — continuación del §152 en la plana siguiente: el símil de las ciervas bajo el arado, y el trono suspendido sobre sus cabezas con poder, fuerza y potencia

«Wakers of a Might,b perturbers of Shekhinah,c shakers of d voice,e increasers of song and rebukef to the voice of holy ones,g to the voice of attendants, to the voice of eminent ones,h to the voice of magnificent ones,i are singingj» — Hekhalot Rabbati §154: los despertadores de la Potencia y perturbadores de la Shekhinah, que cantan a la voz de los santos, de los atendientes, de los eminentes y de los magníficos; el tramo se corta donde arranca el aparato

«with sweetk palate and with tunes of holy ones.l He tabernacles in Rigyon of m streams of n fire which carry the wheelo of the throne of glory.» — continuación del §154 en la plana siguiente: la morada en Rigyon, de arroyos de fuego que llevan la rueda del trono de gloria

«than the name of j His attendants,k Hel has distinguished you fromm the attendants of the chariot. He who recites the name of one of you is a blazing fire,n surrounding flame, encirclingo flame, glowing coals of fire,p,q glowing coals of wind,r gushing glowing coals of splendor,s according to the word that is said, Holy, holy, holyt (Isa 6:3).» — cierre del §156: quien recita el nombre de uno de estos es fuego llameante, llama que rodea y brasas de fuego, de viento y de esplendor

«Delectable ones of the Fearsome One, chosen ones of a the Most High, onesb receiving partiality, ones adorned of meditation, ones pleasingc and delightful in the sight of the Almighty,d who say and are heard before the ornamented King, attendants of His adornmente they are called. Kingf enthronedinthechambersofgthepalaceof hsilence,awei andfear,holiness and purity,j according to the wordk that is said, Holy, holy, holyl (Isa 6:3).» — Hekhalot Rabbati §157: los atendientes de Su adorno, que hablan y son oídos ante el Rey ornamentado entronizado en las cámaras del palacio del silencio, el pavor, el temor, la santidad y la pureza

«Abolishers of a decree,a dissolvers of an adjuration,b removers of awe,c returners of envy, reminders of love, arranges of knowledged before the adornment of the majesty of the fearsomee palace.» — Hekhalot Rabbati §158: los que abolen un decreto, disuelven una adjuración y quitan el pavor ante el adorno de la majestad del palacio temible

«When the ophannimo of p mightq turn blackr and the wheels of s the chariott grow dark,u we stand in greatv confusion, but when the splendors of w the Shekhinahx and when the splendors of y the chariotz give light, we are happy with an abundant happiness,aa according to the word that is said, Holy, holy, holybb (Isa 6:3).» — respuesta del §158: cuando los ofanim de la potencia se ennegrecen los atendientes quedan en gran confusión, y cuando los esplendores de la Shekhinah y del carro alumbran se alegran con abundante alegría

«The finea Presence, adorned Presence, Presence of b beauty, Presence of flame, is the Presence of YHWH,c the God of Israel, when He sits enthroned» — Hekhalot Rabbati §159: la Presencia fina, adornada, de belleza y de llama; el tramo se corta en el cambio de plana

«He who gazes on Him shall be torn apart at once; the one who peersm at His beautyn is poured out at once like a ladle.o,p Those who attend on Him today do not attend on Him againq tomorrow,r,s and those who attend on Him tomorrowt do not again attend,u fortheirvigorhasgrownweakandtheirfaceshaveturnedblack,theirmindv wanders and their eyesw,x have darkenedy afterz (seeing) the adornment of the splendor of aa the beauty of bb their King, according to the word that is said, Holy, holy, holycc (Isa 6:3).» — continuación del §159: quien mira queda despedazado, y los que asisten hoy no vuelven a asistir mañana porque su vigor se debilita, sus rostros se ennegrecen y sus ojos se oscurecen tras ver el adorno del esplendor de la belleza de su Rey

«Beloved attendants, fine attendants,a swift attendants, fleet attendantsb who stand on the stone of c the throne of gloryd and who are stationed on» — Hekhalot Rabbati §160: los atendientes que están sobre la piedra del trono de gloria; el tramo se corta en el cambio de plana

«the wheel of e the chariotf when the stone of g,h the throne of gloryi returns in successionj upon them. When the wheel of k the chariot snatches them,l the ones standing on the right return and stand on the left,m and the ones standing on the left returnn and stand on the right. The ones standing in front returno and standp in back and the ones standingq in back returnr and stand in front.s He who seest one saysu he is the other and he who sees the other says he is the one.» — continuación del §160: la rotación de los atendientes cuando la rueda del carro los arrebata, con derecha e izquierda, delante y detrás cambiados, y la indistinción de unos y otros

«Happy is the King who has these for attendants. Happy are the attendants who have this One for a King!z Happy is the eye that is sustained by and gazes on thisaa wondrous lightbb—a very, verycc wondrousdd and strange sight!» — cierre del §160: la bienaventuranza del Rey por sus atendientes, de los atendientes por su Rey, y del ojo que se sostiene ante esa luz maravillosa

«Like the sound of a the seas,b like an earthquake ofc rivers, like waves of d Tarshish which the south winde stirs up,f like the sound of g the song of the throne of gloryh which invokesi and gives praisej tok the wondrous King, a tumult of soundsl and a verym great earthquake. And the voices at the throne of gloryn would leaveo itp so as to help itq and strengthen it when it makes melody tor and lauds the Eminent One of s Jacob,t according to the word that is said, Holy, holy, holyu (Isa 6:3).» — Hekhalot Rabbati §162: el símil de los mares, los ríos y las olas de Tarsis para el canto del trono de gloria, y las voces que dejan el trono para ayudarlo y fortalecerlo

«Blessed to heaven and to earth bea the descendersb to the chariot, if you sayc and tell my sons what I dod at the morning prayer and at the prayer of e the afternoon and eveningf on every single dayg and every single hour that Israel says before Me, “Holy.”h Teach them,i,j say to them, “Lift up your eyesk to the firmament corresponding to your house of prayer in the hour that you say before Me, ‘Holy.’» — Hekhalot Rabbati §163: el encargo a los descensores al carro de contar a los hijos lo que Dios hace en las tres oraciones, y la orden de alzar los ojos al firmamento frente a la casa de oración

«There is nothingm,n as fine to me in My whole worldo that I createdp as thatq hourr when your eyes are lifted up to My eyess and My eyes lookt into your eyes in the houru that you say before Me,v “Holy.” For the voicew that goes forth from your mouth in thatx hour dripsy and ascends before Me as a soothing odor.» — continuación del §163: nada hay tan fino para Dios en todo Su mundo como la hora en que los ojos de unos y otros se miran, y la voz que sube ante Él como olor grato

«And testify to them.b What testimony?c You see Me—dwhat I doe to the visage of the facef of Jacob your fatherg which is engravedh for Mei uponj the throne of My glory.k,l Form in the hour that you say before Men “Holy,” I kneelo on it and embrace it and kiss it and hug itp and My handsq are on its armsr three times, corresponding tos the three timest that you sayu before Me, “Holy,”v according to the word thatw is said, Holy, holy, holyx (Isa 6:3).» — Hekhalot Rabbati §164: el testimonio que se pide, sobre el rostro de Jacob grabado en el trono de gloria, que Dios se arrodilla a abrazar y besar tres veces, una por cada *santo* del Trisagio

«Who will not adorn the adorned King? Who will not praise the praised King? Who will not sanctify the holy King,b sincec every single day numerous mighty acts and wondersd throng forthe before Him,f each made more ascendantg and different from the other?» — Hekhalot Rabbati §165: la serie de preguntas sobre quién no adornará, alabará y santificará al Rey, por los actos poderosos y maravillas que se agolpan ante Él cada día

«of j the princes of k His …l which dripsm and goes forthn from their moutho when they recite by that name, a namep that enters by the earsq and goes out by the mouth and is forgotten from the heartr that is not worthy of it, according to the word that is said, Holy, holy, holys (Isa 6:3).» — continuación del §165: el nombre que entra por los oídos, sale por la boca y se olvida del corazón que no es digno de él; los puntos suspensivos marcan una palabra corrupta en todos los manuscritos

«For in the place where they invoke it, it illuminatesb and it makes to shine,c it makes goldend and makes silvere and drips topaz and diamond,f sapphire, emerald,g carbuncle, and pure marble.h For it is wondrous and different and a great mystery;i» — Hekhalot Rabbati §166: donde se invoca ese nombre, ilumina y hace brillar, hace oro y plata y gotea topacio, diamante, zafiro, esmeralda, carbunclo y mármol puro

«Be declared lofty, be declared lofty,b masters of exaltation! Be lifted up, be lifted up, masters of grandeur! Be declared mighty, be declared mighty, masters of might! Be majestic, be majestic, masters of majesty! For the King of the world and all His attendants arec exaltation, might, majesty, and elevation. Ford to the attendants of His majesty it ise finef to be majestic and for the bearers of His throneg it is fitting to be empowered.» — Hekhalot Rabbati §167: la serie de imperativos a los señores de la exaltación, la grandeza, la potencia y la majestad, y la conveniencia que el texto declara para los portadores del trono

«For from the throne of h His glory and on upi His height is one hundred eightyj thousand myriad parasangsk [and from His throne of glory on down one hundred eighty thousand myriad parasangs is His stature.l It is two hundred thirty-six thousand myriad parasangs from the right eyeball to the left eyeball. The width of His right eye is three myriad and three thousand parasangsmandsoisHislefteye.]» — Hekhalot Rabbati §167: las medidas del cuerpo divino, del tipo Shi#ur Qomah, en miríadas de parasangas; los corchetes son los del volumen y marcan texto restituido, y el troceo imprime el final sin espacios

«and the name of the leftt arm is MTQHY "SSYH. The palms of His hands are four thousand myriad parasangs, each one. The name of the right palm is HWRZYH and the name of the left is HZˇSˇSYH]u [For this reason He is called the great, mighty, and fearsome God (Deut 10:17).» — continuación de las medidas del §167, con los nombres de los brazos y las palmas transliterados como los imprime el volumen, y la cita de Deuteronomio 10:17 dentro del cuerpo

«Up to here I saw the height of w the Beloved, the Lord of the world. What is your belovedx more than another belovedy, O fairest among women, etc.?» — Hekhalot Rabbati §167, en boca de Metatrón: hasta aquí vio la altura del Amado, Señor del mundo, y remata citando el Cantar de los Cantares 5:9; el pasaje entero va entre corchetes de restitución

«The decree of heaven isa against you,b descenders to the chariot, unless you sayc what you have heardd and unless you testify to what you have seene concerning the Presence, the Presence of f exaltation and might, majestygandgrandeur,whichisliftedup,hborne,istirredup,jandmagnified. The Presence isk declared loftyl and declared mightym three times every single dayn on high, and there are no mortalso who know and recognize it.p According to the word that is said, Holy, holy, holyq (Isa 6:3).» — Hekhalot Rabbati §169: el decreto del cielo obliga a los descensores al carro a decir lo que oyeron y a testimoniar lo que vieron de la Presencia, que ningún mortal conoce ni reconoce

«the name by whichj heaven and earth were created and the secrets of k creation were swallowedl and they were» — cierre del §166: el nombre por el que fueron creados el cielo y la tierra y por el que los secretos de la creación fueron tragados; el tramo se corta donde arranca el aparato

«restrainedm and suspendedn and sealed,o according to the wordp that is said, Holy, holy, holyq (Isa 6:3).» — continuación del §166 en la plana siguiente: refrenados, suspendidos y sellados

«For how mightya are the bearers of b the throne of gloryc of d this mighty King (Dan 11:3)?e They are loaded upf and they stand by day and night,g evening and morningh and noontime, with trembling, in confusion, in awe, with quivering, in a cold sweat, and with fear.» — Hekhalot Rabbati §168: los portadores del trono cargados y en pie día y noche, con temblor, confusión, pavor, estremecimiento y sudor frío, con la cita de Daniel 11:3 dentro del cuerpo

«For whati vigorj is there in you, attendants of our God,k that youl proclaimm to Him the invocation of His name on the eternal heightn unsearchable and innumerable in voiceo» — continuación del §168: la pregunta por el vigor de los atendientes que proclaman la invocación de Su nombre en la altura eterna

«He fastensm two thousandn crowns onto the cherubim of glory,o to every singlep one of them onto his headq and twor thousand timess he bends down and falls and abases himself t beforeu everyv single one of them.» — continuación del §170: dos mil coronas a los querubines de gloria y dos mil postraciones ante cada uno

«He fastensa three thousand crownsb to the holy living creatures, to every single one of themc onto her head,d and three thousande times he bows down and falls and abases himself before every single one of them.» — Hekhalot Rabbati §171: tres mil coronas a las santas criaturas vivientes, con la misma cuenta de postraciones

«He fastensf six thousands crowns onto the morning star of light,g to ith and to eighti thousandj thousands of k thousands and manyl myriadsm of myriads crowns. Six thousand timesn he bows down and fallso,p and abases himself q before everyr single one of them.» — continuación del §171: seis mil coronas al lucero del alba, con la escalada de cifras que el texto acumula

«Please, youa beingsb who carryc the throne of gloryd wholeheartedly and with a willing soul, magnifye rejoicing and chanting,f song and melody, before the throne of His gloryg of ˙TW ˙TRWSY"Y NBWBMRT˙S#Nh (and some say NDYB MRT˙S#N) YHWH God of Israel, that His heart may rejoicei in the hour of the prayer of His sons,j and (that) He may be soughtk and foundl by them,m by the descenders to the chariot, in the hourn that they stand beforeo the throne of His glory.» — Hekhalot Rabbati §172: la petición a los seres que cargan el trono para que magnifiquen el canto ante el nombre divino que el volumen imprime con su variante entre paréntesis, para que Dios sea hallado por los descensores al carro

«Every singlea day whenb the rising of the dawn approaches, the attending angels seek to recite a song of praise. They come into the region of the throne of glory like mountains, mountains of fire, and like hills, hills of flame.» — Hekhalot Rabbati §173: cada día, al acercarse el alba, los ángeles atendientes entran a la región del trono como montañas de fuego y colinas de llama

«When the Angel ofb the Presence enters in order to extolc and to make arrangement for the throne of His gloryd and to prepare a seat for the Eminent One of e Jacob, he fastensf a thousand thousandg crowns onto the ophannim of adornment,h to every single one of themi onto his head. A thousand thousandj timesk he bends downl and falls and abases himself» — Hekhalot Rabbati §170: el Ángel de la Presencia entra a preparar el trono y el asiento del Eminente de Jacob, y ciñe mil mil coronas a los ofanim del adorno, postrándose otras tantas veces; el tramo se corta donde arranca el aparato

«To you,f living creatures,g I say; to you,h beings,i I announce.j Living creatures, living creatures,k who bearl the throne of My glorym wholeheartedly and with a willing spirit, blessed be the» — Hekhalot Rabbati §173: la bendición que el Rey ornamentado dirige a las criaturas vivientes que cargan el trono de Su gloria de todo corazón y con espíritu dispuesto; el tramo se corta al final de la plana

«be the constellationp under which I formed you!q May the light shine on the dayr when you came up in thoughts into my heart!t For you areu the lovely furnishings that I preparedv and I completed you with it, forw allx formed beingsy whom I created are silentz before me that I may hearaa and give earbb to the prayercc of my sons.» — cierre del §173: Dios llama a las criaturas vivientes los adornos amables que preparó, y declara que todos los seres formados callan ante Él para que pueda oír la oración de sus hijos

«Every singleb day, when the afternoon prayer arrives, the adorned Kingc sits enthroned and exaltsd the living creatures. The word does not finish coming from His mouthe beforef the holyg living creatures go forthh from under the throne of glory. From their mouth is fullness of chanting,i with» — Hekhalot Rabbati §189: al llegar la oración de la tarde, las santas criaturas vivientes salen de debajo del trono antes de que la palabra acabe de salir de Su boca; el tramo se corta en el cambio de plana

«their wingsj is fullness of rejoicing,k their hands make music, and their feet dance. They go aroundl and surround their King; one from His right and one from His left,m one from in front of Himn and one from behind Him. They embraceo and kiss Him and uncover their faces.» — continuación del §189: las criaturas rodean a su Rey por los cuatro lados, lo abrazan y lo besan y descubren sus rostros

«They uncoverp and the King of glory covers His face, and the Aravot firmament is splitq like a siever before the King,s beforet the adornment of the splendor of the attractiveness of the form of the loveliness of the compassion of u the craving of the radiance of the light of v the praise of w the appearance of their faces, according to the wordx that is written, Holy, holy, holyy (Isa 6:3).» — cierre del §189: el Rey de gloria cubre Su rostro y el firmamento Aravot se raja como un cedazo ante el esplendor del rostro de ellas

«Abolishers of decree, annullers of oath, removers of wrath, ones who turn backa jealousy,b invokers of love, the love of Abrahamc before their Kingd—when they would see that He was angrye concerning His sons,f what would they do? They would knock off g their crowns and unbind th» — Hekhalot Rabbati §190: los que anulan decreto y juramento e invocan el amor de Abraham ante su Rey, y lo que hacían al verlo airado con sus hijos; el tramo se corta al final de la plana

«and eartha You called them? And horns go forthb from under the throne of glory,c entourages, entouragesd (of them), and they blowe a sustained and a quaveringf blast and they bless: Blessedg are youh who argue for the merit of My sons!i Praise to you,j extollers of k the fathers!» — Hekhalot Rabbati §192: los cuernos que salen de debajo del trono y la bendición a quienes argumentan a favor del mérito de los hijos

«Yours, YHWH, area the greatness and the mightb and the ornamentation andtheenduranceandtheeffulgence,foreverythinginheavenandonearthis Yours, YHWH, the kingdom and the loftiness for all asc Head. Riches and glory are before You and You rule over all and in Your hand is strength and might and it is in Your power to make great and to give strength to all. And now, our God,d we offer thanks to You and praise the name of Your ornamentation (1Chr 29:11–13).» — Hekhalot Rabbati §193: la cita larga de 1 Crónicas 29:11-13 traída dentro del cuerpo del texto, con su referencia impresa al final

«Be adorned, be exalted, be lifted up, O ornamented King!» — Hekhalot Rabbati §194, la fórmula entera: la aclamación al Rey ornamentado

«And the signb of this halakhac is for committing to memory. These are the names:d RBD ⟨DBRKT"⟩M ˙TW ˙TRWS"Y and up to ˙TW ˙TRWSYT. Let this tradition be committed to memory:e,f YH" ˙HL GK P˙S ˇSBNS #QT.» — Hekhalot Rabbati §196: la señal mnemotécnica de esta halakhah, con la lista de nombres y las letras de memoria tal como el volumen las translitera, y el corchete angular que marca una corrección marginal del manuscrito

«Fearsome King,a confoundingb King, worthy and gloriousc King,d why do You have a grudgee toward the seed of Abraham? Why do You have jealousy toward the seed of Isaac?f Why do You have strife with the seed of Jacob,» — Hekhalot Rabbati §191: las preguntas a Dios por su rencor contra la simiente de Abraham, su celo contra la de Isaac y su contienda con la de Jacob; el tramo se corta antes del siguiente párrafo numerado

«When R. Nehuniah ben HaQanah sawa that wicked Romeb was holding a council against the eminent ones of Israel in order to destroy them,c,d he stood and revealed a secret counsel of eternity,e the character thatf resemblesg the one who is fit to gaze on the Kingh and the throne,i on His adornment,j on His beautyk and on the holy living creatures,l on the» — Hekhalot Rabbati §198, apertura de las Instrucciones para el descenso al carro: al ver el consejo de Roma contra los eminentes de Israel, R. Nehuniah revela un consejo secreto de eternidad y el carácter de quien es apto para contemplar al Rey; el tramo cruza el cambio de plana

«cherubim of m might and on the ophannim of n the Shekhinah, on the confounding lightningflash,o on the fearsome Hashmal,p on Rigyonq that encircles aroundr His throne,s on its bridges,t and on the flamesu that grow mightyv and ascend between one bridge and another,w and on the dustyx smoke and on the wind of the splendory that has raisedz all the dust of the glowing coalsaa whichbb spreads over and covers all the chambers of the palace of the Aravot firmamentcc on the misty clouds of dd the glowing coals,ee and on Suriah,ff Prince of the Presence, servant of gg ˙TW ˙TRKY"Lhh YHWH the majestic.» — continuación del §198: la lista de lo que se contempla, del Hashmal temible y Rigyon con sus puentes al humo polvoriento y a Suriah, Príncipe de la Presencia

«What does this characterb resemble? A man who has a ladder inside his housec on whichd,e he ascends and descends;» — Hekhalot Rabbati §199: el símil con que el texto explica el descenso al carro, la escalera dentro de la propia casa; el tramo se corta donde arranca el aparato

«restrainsg his hand. Everyone whoh is innocent and voidi of idolatry, lewdness, bloodshed, slander,j a vain oath, profanation of the Name,k an insolent demeanor,l and an unfounded grudge.m And he keeps every positive and negative commandment.» — continuación del §199: las ocho faltas de las que ha de estar limpio quien desciende, y el cumplimiento de todo mandamiento positivo y negativo; el tramo arranca donde la plana reanuda la frase

«Son of majestic ones, cheerful is he and cheerfulb is the soulc of anyoned who is innocente and void of these eightf characteristics that ˙TW ˙TRKY"Lg YHWHh and Suriahi His servantj rejects.k He descends and gazesl,m on the majesty, wondrousness, and strange princeliness, majesty of n exaltation and princelinesso of grandeur that are stirred upp before the throne of His gloryq three time every singler day on high from the day that the world was created until now for praises with whicht ˙TW ˙TRKY"Lu YHWHv conducts Himself on high.» — Hekhalot Rabbati §200: quien está limpio de esas ocho características desciende y contempla la majestad y la extrañeza que se agitan ante el trono tres veces al día desde que el mundo fue creado

«When my ears hearda this warning,b my vigorc grew weak. I said to him:d My master, if so, there is no end to the matter, for you do not havee a manf who has breath in himg who is innocenth and voidi of these eight characteristics.» — Hekhalot Rabbati §201, la objeción de R. Ishmael: al oír la advertencia se le debilita el vigor y responde que así no hay hombre con aliento que cumpla las ocho condiciones

«Son of majestic ones, if not,l stand and bringm before men all the mighty men of o the associationp and all the magnificent ones of q the academy and I will reciter before its the mysteries, the things made secrett and preserved,u wonders,v and the weaving of w the web that is the completion of the world and upon itx its extolmenty stands, the axle of z heaven and earth, onaa which all the extremitiesbb of the earth and inhabited worldcc and the extremities of the firmamentsdd on high are tied, sewn,ee fastened, suspended, and» — respuesta del §201: que reúna a los poderosos de la asociación y a los magníficos de la academia, y él recitará ante ellos los misterios y el tejido que completa el mundo, eje del cielo y de la tierra; el tramo se corta al final de la plana

«And the way of the ladder on high isff that its one endgg is on earth and its other endhh is on the right foot of ii the throne of glory.» — cierre del §201: la escalera de lo alto tiene un extremo en la tierra y el otro en el pie derecho del trono de gloria

«At once I stood and I assembled the wholea great Sanhedrin and the small,b at the thirdc entrance that is in the House of YHWH. And he sat upond a bench of puree alabaster that Elisha my father gave to mef at the behest of g her who bore me,h who brought (it) for himi in her marriage contract.» — Hekhalot Rabbati §202: la convocatoria del Sanedrín grande y pequeño en la tercera entrada de la Casa de YHWH, con el detalle del banco de alabastro que el narrador dice heredado por su madre

«When a man seeks to descendb in(to) the chariot,c he callsd on Suriah, Prince of the Presence and adjures hime one hundred and twelve timesf by ˙TW ˙TRWSY"Y YHWH,g who is calledh ˙TW ˙TRWSY"Y ˙SWR ˙TQ ˙TW ˙TRBY"L ˙TWPGRi "ˇSRWYLY"Yj ZBWDY"L, and ZHRRY"L ˙TND"L,k and ˇSQDHWZY"Y DHYBYRWN,l and "DYRYRWN YHWH, God of Israel.» — Hekhalot Rabbati §204: la adjuración de Suriah ciento doce veces por el nombre divino, con la lista entera de nombres tal como el volumen los translitera

«In sevenc palaces ˙TW ˙TRWSY"Y YHWH,d God of Israel,e sits enthroned, chamber within chamber.f And at the entranceg of every single palace are eight guardians of the threshold,h fouri to the right of the lintel and fourj to the leftk of the lintel.» — Hekhalot Rabbati §206: los siete palacios, cámara dentro de cámara, y los ocho guardianes del umbral de cada entrada, cuatro a cada lado del dintel

«These are the names of a the guardians of the entranceb of the first palace: DHB"L, QˇSR"L, GHWRY"L, BZTY"L, ˙TWPHY"L, DHRY"L, MTQ"L, and ˇSWW"L, and there are some who say ˇSB"L.» — Hekhalot Rabbati §207: los nombres de los guardianes de la primera entrada, con la variante que el propio texto recoge al final

«These are the names of a the guardians of the entrance of the fourth palace:b P ˙HD"L, GBWRTY"L, KZWY"L, ˇSKYN"L, ˇSTQ"L, #RB"L, KPY"L, and #Anaphi"el.» — Hekhalot Rabbati §210: los guardianes de la cuarta entrada, que cierran con #Anaphi"el, el único de la serie que el volumen imprime en forma normalizada y no en transliteración de consonantes

«And there cameb Rabban Shimon ben Gamaliel, R. Eliezer the Great,c R. Elazard ben Dama,e R. Elazar benf Shammua,g Johananh ben Dahavai,i Hananiahj ben Hakhinai,k,l Jonathanm ben Uzziel, R. Akiva,n and R. Judah ben Baba. We came and we sato before him,p and they were a whole crowd of q associatesr standing on their feet, because they were seeing tos the» — Hekhalot Rabbati §203: la lista de los sabios que acuden a la asamblea, nombre por nombre; el tramo se corta al final de la plana

«pans of t fire and torches of u light that they had set as a barrier between us and them.v And R. Nehuniah ben HaQanahw sat and set out in orderx ally the matters of the chariot: descent and ascent, how one who descends descends,z and one who ascends ascends.» — continuación del §203: la barrera de braseros de fuego y antorchas entre unos y otros, y R. Nehuniah ben HaQanah poniendo en orden todos los asuntos del carro, descenso y ascenso

«And he must be carefula not to add to the one hundred and twelve times, and not to subtract from them.b And if c he addsd or he subtracts,e his blood is on his own head (Josh 2:19). But his mouthf,g must bring forthh names,» — Hekhalot Rabbati §205: la advertencia de no añadir ni quitar a las ciento doce veces, con la cita de Josué 2:19 dentro del cuerpo; el tramo se corta donde arranca el aparato

«and the fingers of his handsj must count one hundred and twelve.k At once he descends and has authorityl over the chariot.» — continuación del §205: los dedos cuentan las ciento doce y en el acto desciende y tiene autoridad sobre el carro

«And at the entrance ofa the seventhb palace all the mighty onesc stand raging, frightening, powerful, hard, fearsome, and confounding,d taller than mountainse and sharper than hills.f Their bows are drawn and they are at their faces;g their swordsh are sharp and they are in their hands. Lightningboltsi drip and go forth from their eyeballs,j and pans of k fire from» — Hekhalot Rabbati §213: los poderosos a la entrada del séptimo palacio, más altos que montañas y más agudos que colinas, con los arcos tensados y las espadas desnudas; el tramo se corta donde arranca el aparato

«their nostrils,l and torches of glowing coalsm from their mouths. They are armedn (with)o helmets and coats of mail,p and lances and spears are hung for them on their arms for them.» — continuación del §213: los relámpagos que salen de sus globos oculares, los braseros de sus narices y las antorchas de brasas de sus bocas, con yelmos, cotas, lanzas y picas

«Their horses are horses of darkness, horses of a deep darkness, horses of gloom,horsesoffire,bhorsesofblood,c horsesofhail,dhorsesofiron,ehorses of the misty cloud.f The horsesg upon which they rideh standi over mangers of j fire filled with glowing juniper coals,k and they eatl glowing coals out of their mangers,m aboutn a measure of fortyo seahs in one mouthful.p And the measure of q,r the mouth of s every singlet horse is three times as much as the measure of u the entrancev of the mangers of w Caesarea.» — Hekhalot Rabbati §214: los caballos de tiniebla, tiniebla profunda, penumbra, fuego, sangre, granizo, hierro y nube de bruma, que comen brasas de pesebres de fuego a razón de cuarenta seahs por bocado

«And all the descenders toa the chariot ascend and are notb harmed; rather they see all this violencec and they descendd safely and they come and they stand and testifye to the fearsomef and confounding sight, the like ofg which is not in all the palaces of kings of h flesh and blood.» — Hekhalot Rabbati §216: los descensores al carro suben sin daño, ven toda esa violencia, bajan a salvo y testimonian de una vista cuyo igual no hay en ningún palacio de reyes de carne y sangre

«The King of Israel, the beloved King, the blessed King, the King of majesty, the King of the miracle, the upright King,b the faithful King, the beloved King,c the delectable King,d the supporting King,e the humbled King,f the afflicted King,g the righteous King,h the pious King,i the holy King, the pure King,j the mighty King,k the gracious King,l the merciful King,m the King of Kings of Kings and Lord of crowns.» — Hekhalot Rabbati §217: la letanía de títulos del Rey, que incluye al Rey humillado y al Rey afligido junto al Rey poderoso y al Rey de reyes de reyes

«When you come and stand at the entrance of the first palace,a take two sealsb in your two hands, one of ˙TW ˙TRWSY"Y YHWHc and one of d Suriah, Prince of the Presence. (The one) of ˙TW ˙TRWSY"Y YHWH,e show itf to the ones standing to the right, and (the one) of Suriah,g show ith to the ones standing to the left.» — Hekhalot Rabbati §219: el procedimiento ante la primera entrada, dos sellos en las dos manos, uno mostrado a los de la derecha y otro a los de la izquierda

«Show to thema two seals: one of "DRYHRWN YHWH,b onec of d "WZHYY", Prince of the Presence. (The one) ofe "DRYH⟨Y⟩RWN YHWH,f showg,h to the ones standing to the right.i (The one) of "WZHYY",j Prince of the Presence,k showl to the ones standing to the left. At once they take hold of you, one from your rightm,n and one from your left,o until they bring you and deliver you over and introduce youp and admonish ˇSBWRY"Lq concerning you,r the princes who is head of the entrance of the third palacet and stands to the right of the lintel, and R˙SW˙SY"L,u the prince who stands to the left of the lintelv with him.» — Hekhalot Rabbati §220: el mismo procedimiento en la segunda entrada, con los dos sellos propios y los dos príncipes que lo entregan al guardián de la tercera; el corchete angular dentro del nombre marca una corrección del manuscrito

«There are rivers of fire beside their mangers,a and all their horsesb drinkc about the measure of the full canal of d water that there is in the brooke Kidron, which brings out and unites all the rainwaterf of Jerusalem.» — Hekhalot Rabbati §215: los ríos de fuego junto a los pesebres y la medida del agua que beben los caballos, dada por el caudal del arroyo Cedrón; el tramo se corta donde arranca el aparato

«cloudh is there above their heads,i dripping bloodj above their headsk and (those) of l their horses.m So this is the mark and charactern of the guardians of the entrance of the seventh palace, and such iso the entrance of p everyq single palace.» — continuación del §215 en la plana siguiente: la nube que gotea sangre sobre las cabezas de los guardianes y de sus caballos, marca de cada entrada

«˙TW ˙TRWSY"Y YHWH God of Israela covets and waitsb in the mannerc» — apertura del §218, cortada por el cambio de plana

«that He waitsd for the redemptione and for the time of salvationf that is kept for Israelg after the destruction of the formerh Temple.i When will the descenderj descend to the chariot? When will he feast his eyes on» — continuación del §218: Dios aguarda al descensor como aguarda la redención y el tiempo de salvación guardado para Israel tras la destrucción del Templo; el tramo se corta donde arranca el aparato

«majestiesk on high? When will he hearl the end of m salvation?n When will he see what eye has not seen (Isa 64:4)? Wheno will he ascend and report to the seed of Abrahamp who loves Him?» — cierre del §218: cuándo oirá el fin de la salvación, cuándo verá lo que el ojo no ha visto —con Isaías 64:4 dentro del cuerpo— y cuándo subirá a informar a la simiente de Abraham

«Show to them two seals,a one of b ˙TW ˙TRBY"L YHWHc and oned of e ZHPNWRY"Y,f Prince of the Presence. (The one) of g ˙TW ˙TRBY"L YHWHh showi to the ones standing to the rightj and (the one) of k ZHPNWRY"Y,l Prince of the Presence, showm to the ones standing to the left.n At once they take hold of o you and they bring you,p three princes from before youq and three princes from behind you,r and perhaps.» — Hekhalot Rabbati §223: el procedimiento ante la quinta entrada, que el texto deja interrumpido en un *and perhaps* sin continuación

«Because the guardians of b the entrance of c the sixth palace used to destroy (some) fromd the descenders to the chariot, and not among the ones who descend to the chariote without authority, theyf gave orders concerning them and they beat them and burned themg and they set othersh in their place.i But, the others who stand instead of them,j their nature is alsok such: they are notl afraid, nor does it occur to them to say: Whym are we burned? For what reason do we get a beating?n Because we destroy (some) fromo the descenders to the chariot, and not amongp those who descend to the chariot without authority. And still,q such is the nature of the guardians of the entrance of the sixth palace.» — Hekhalot Rabbati §224: los guardianes del sexto palacio destruyen a algunos de los descensores al carro, son quemados y azotados por ello, y los que los sustituyen tienen la misma naturaleza y no se preguntan por qué (cita larga, releída entera en el crudo: roza los 700 caracteres)

«Son of majestic ones,c you, since youd rule over the light of e Torah, just likef R. Nehuniah ben HaQanah, show him,g bring him back, so that he may sit with us,h from the visioni where hej is peering atk the vision of the chariot,l and let him say to usm what isn “(some) from the descenders too the chariot” andp “not among the descenders toq the chariot” whom the guardians of the entrance of r the sixth palace assault, but they do not attacks “the descenders to the chariot” in any way. What is the difference between the ones and the others?» — Hekhalot Rabbati §225: la asociación pide que traigan de vuelta a R. Nehuniah desde la visión para que explique la diferencia entre los de los descensores y los que no están entre los descensores al carro

«At once I took a strip of a parhaba"b wool and I gave itc to R. Akiva, and R. Akivad gave ite to a servant of ours,f saying:g Go and place this strip besideh a woman who has been immersed, but her immersioni was void, and have her immerse (again)j so that if thisk woman comes and recounts the condition of l her menstrual cycle before» — Hekhalot Rabbati §226: la tira de lana que R. Ishmael entrega a R. Akiva y el procedimiento con la mujer cuya inmersión fue nula, que es el medio de hacer volver al vidente

«Touchp this strip with the tip of the middle finger of (your) hand,q do not pressr the fingertips upon it,t but like a man who takes a fiberu from his eyeballv which fell (in),w pushingx it with a light touch.» — continuación del §226: cómo se toca la tira, con la yema del dedo medio y sin apretar, como quien se saca una hebra del ojo

«They went and did so and they put downa the strip before R.b Ishmael. He inserted into it a branchc of myrtled full of e foliatumf that was soakedg in pure balsam,h and they set it downi on the knees of R.j Nehuniah ben HaQanah. At once they dismissed him from before the throne of glory,k where he had been sittingl and feasting his eyes on the wonderful majesty and the strange rulership,m on the majesty of exaltationn and the rulership of o grandeur that throngp before the throne of gloryq threer times every singles day on hight sinceu the world was created and until now for praise.» — Hekhalot Rabbati §227: la rama de mirto empapada en bálsamo puro puesta sobre las rodillas de R. Nehuniah ben HaQanah, que lo despide de ante el trono de gloria donde contemplaba

«These are mortals whom the descenders to the chariot have takenc and they station themd above them or that they seate themf before them and they sayg to them, “Watchh and see and give ear and writei everything that we sayj and everything that wek hear from beforel the throne of glory.”m But these mortals are notn fit for such.o Therefore the guardians of the entrance ofp the sixth palace used toq attack them. Be carefulr that you selects for yourselves ritually fitt mortals and that they are fromu the welltested associates.» — Hekhalot Rabbati §228, la respuesta: los atacados son mortales no aptos a quienes los descensores ponen a escribir lo que oyen ante el trono, y de ahí la advertencia de escoger compañeros rituales aptos y bien probados; el extractor unió el guion léxico de *well-tested* al final del renglón y devuelve *welltested*, que no es palabra del impreso

«When you come and stand at the entrance of the sixth palace, showa three seals of the guardians ofb the entrance of the sixth palace to Qa˙spi"el,c the princed whose sword ise drawn in his hand and lightningbolts dripf and go forth from it.g And it was roused againsth anyone whoi is not fit to gaze at the King and the throne.j And there is no being who staysk his hand, and his swordl cries out and it says,m “Ruin!”n And he standso in the lintel to the right.» — Hekhalot Rabbati §229: Qa˙spi"el a la entrada del sexto palacio, con la espada desnuda de la que gotean relámpagos, que grita *ruina* contra quien no es apto para contemplar al Rey

«And show one seal toa Dumi"el.b Is his name indeed Dumi"el? Is it not "BYRGHYDRPYR?c Why is his named called Dumi"el?e R. Ishmael said: R. Nehuniah ben HaQanahf said thus:g Every singleh day a heavenly voicei goes forth from the Aravot firmament and proclaims and saysj in the law court on high:» — Hekhalot Rabbati §230: la pregunta del texto por el nombre verdadero de Dumi"el y la voz celeste que sale cada día del firmamento Aravot

«Call himm Dumi"el after My name.n Whato I see, remaining silent, so (does) Dumi"el.p His domainq is the lintel of r the right side, but Qa˙spi"els the princet used to thrust him aside,u yet he has nothing against him: no grudge and no hatred and no jealousy,v and no rivalry, but one is for My glory and the other is for My glory.» — Hekhalot Rabbati §230, la explicación del nombre: lo que Dios ve y calla, también lo calla Dumi"el, y la aclaración de que entre él y Qa˙spi"el no hay rencor ni odio ni celo, porque uno y otro son para Su gloria

«ZHRRY"L and P#LY P#LYa—show these twob seals whoever he isc to Qa˙spi"eld and show BRWNYHe,f to Dumi"elg the prince, upright and humble prince.h At once Qa˙spi"eli would draw his bow and sharpen his swordj and bring to you a tempest wind and seat you in a wagon of k brightnessl» — Hekhalot Rabbati §231: los sellos que se muestran a Qa˙spi"el y a Dumi"el, y el carro de resplandor en que este último sienta al descensor

«This gift thatb Dumi"el the princec bears before the wagon of d this man who has merit and descends to the chariot is not a gift of silver, and not of e gold, but it is that they attribute merit to this manf and they ask him nothing: not at the first palace, not at the second palace, not at the third palace,g not at the fourth palace,h not at the fifth palace,i not at the sixth palace,j and not at the seventh palace,k butl he shows them sealsm and they leave him alonen and he enters.» — Hekhalot Rabbati §232: el don que Dumi"el lleva ante el carro del que tiene mérito no es de plata ni de oro, sino que se le atribuye mérito y no se le pregunta nada en ninguno de los siete palacios

«Dumi"el the prince binds himself g to Gabriel the scribeh and he writes the parchment for him and he hangs the parchmenti on the polej of the wagonk,l of m this man,n which (parchment) says:o Such and such is the Torah of so-and-so, suchp and such are his deeds, and he seeksq to enter before the throne of His glory.» — Hekhalot Rabbati §235: Gabriel el escriba redacta el pergamino con la Torá y las obras del descensor y lo cuelga del poste de su carro

«Son of majestic ones, if not,f what honor do I have among you? I have placedg in your mouthsh Torah,i Prophets, and Writings, Mishnahj and midrash,k lawsl and lore and interpretation,m laws of forbidden and permitted action. Except for the secrets of Torah, which I have hiddenn from you,o would you have come and appearedp before me at all?q I know whyr yous have come. You have come only concerningt the guardians of the entrance of u the seventh palace.» — Hekhalot Rabbati §239, la respuesta de R. Nehuniah: declara haber puesto en boca de ellos Torá, Profetas, Escritos, Mishnah y midrash, y haberles ocultado los secretos de la Torá, que es lo único por lo que vinieron

«As for allb the guardians of the entrances of c the six palaces, it is permissible to invoke the names of everyd singlee one of themf and to attain to them,g but (as for) the guardians of the entrance of h the seventh palace, the rumori of them confounds a manj and he cannot attain to them.k Because every singlel one of them—his namem is called by the name of the King of the world—I have notn specified them.o Now, since you sayp to me, specify (the names), come inq and standr on your feet,s and everyt single one of you,u when his namev issues from my mouth,w bend down and fallx on your faces.» — Hekhalot Rabbati §240: se pueden invocar los nombres de los guardianes de los seis palacios, pero los del séptimo confunden con solo su rumor porque cada uno lleva el nombre del Rey del mundo, y de ahí la postración exigida para oírlos

«At oncey came inz all the mighty ones of aa the association and all the magnificent ones of bb the academy and stood oncc their feet beforedd R. Nehuniah ben HaQanah.ee He would reciteff (a name) and they would fallgg on their faces and the scribes would write.» — continuación del §240: los poderosos de la asociación y los magníficos de la academia se ponen en pie, caen de bruces a cada nombre y los escribas escriben

«And hea would say to himb two (things): Before youc I testifyd and forewarn youe that the descender does not descendf to the chariotg except he who has in himself these twoh characteristics:heisonewhohasreaditheTorah,jtheProphets,andtheWritings,and he studiesk traditions,l midrash, laws, lore, and interpretation of lawsm» — Hekhalot Rabbati §234: las dos condiciones que Dumi"el pone al descensor, con la primera entera: haber leído la Torá, los Profetas y los Escritos y estudiado tradiciones, midrash, leyes, saber e interpretación; el tramo se corta donde arranca el aparato y el troceo imprime media frase sin espacios

«negative commandmento that is written in the Torahp and he has keptq all the prohibitionsr of the laws and of s the customs and of the instructionst which were saidu to Mosesv at Sinai.» — continuación del §234 en la plana siguiente: la segunda condición, haber confirmado todo mandamiento negativo y guardado las prohibiciones dichas a Moisés en el Sinaí

«Whena the guardians of the entrance of the seventh palace would see Dum"iel, Gabriel, and Qa˙spi"el,b that they would comec before the wagond of this man who has merite and descends to the chariot,f they would cover their faces and sit down—for they were ragingg and standing» — Hekhalot Rabbati §236: al ver venir a Dumi"el, Gabriel y Qa˙spi"el ante el carro del que tiene mérito, los guardianes del séptimo palacio se cubren el rostro y se sientan; el tramo se corta donde arranca el aparato

«cherubim, besider the ophannim, and besides the holy living creatures. And he sees wonders and mighty acts, majesty and greatness, holiness and purity, awe, humility, and uprightness in that hour.» — cierre del §236: lo sientan junto a los querubines, los ofanim y las santas criaturas vivientes, y ve maravillas, majestad, santidad, pureza, pavor, humildad y rectitud

«All the associates are comparablea to this character:b to a man whoc has a ladderd inside his house on which he would ascend and descend;» — Hekhalot Rabbati §237: el símil de la escalera dentro de la casa aplicado a todos los compañeros; el tramo se corta donde arranca el aparato

«is no being who restrainsf his hand. Blessed are You, YHWH,g the One who is wise in mysteries and the Lordh of secrets.» — continuación del §237: la bendición al Sabio en misterios y Señor de secretos

«Rabban Shimon ben Gamaliel was enrageda with me.b He said to me:c ZHPNWRY"Yd very nearly reprimandede usf and crushedg us like bran-flour.h Why is it that you have committed a willful errori with us, when you imaginedj that Jonathank ben Uzziel is an inferior manl in Israel?m Whatn if he descended ando just came and stoodp at the entrance of the seventh palace withoutq a seal?» — Hekhalot Rabbati §238: el reproche del Patriarca por haber tenido a Jonathan ben Uzziel por hombre inferior y haberlo dejado llegar sin sello a la séptima entrada; el tramo se corta donde arranca el aparato

«unstringing (their) drawn bows, and returningh (their) sharpened swords to their sheaths.i Nevertheless, it is necessary to let them feast their eyes» — continuación del §236: destensan los arcos y envainan las espadas, y aun así hay que dejarles contemplar; el tramo se corta al final de la plana

«onj a great sealk and a fearsome crownl ˙T#RS WBRMˇS GYY HW B#ˇSP ˙TˇSm YHWH God of Israel. And they would enter before the throne of His gloryn and make before Himo all kinds of melody and song, making melody and coming before himp until they bring him upq and seat him beside the cherubim, besider the ophannim, and besides the holy living creatures.» — continuación del §236: el gran sello y la corona temible con su nombre divino, y el ascenso hasta sentar al descensor junto a los querubines, los ofanim y las santas criaturas vivientes

«What would have happened to him? There would ber just enough (time for him) to squeeze his eyes shuts until the guardians» — continuación del §238: apenas el tiempo de apretar los ojos antes de que llegaran los guardianes; el tramo se corta donde arranca el aparato

«prince,z the prince whose nameaa is mentioned before the throne of His glorybbthreetimeseverysingleccdayonhighddsinceeetheworldffwascreated and until nowgg for praise.hh Why? Because the seal-ring of the seal of ii heaven and earth is delivered into his hand.» — continuación del §241: el anillo del sello del cielo y de la tierra está entregado en la mano de #Anaphi"el, que es la razón que el texto da para su rango

«And when all who are on high see him,a they bow downb and fall and abase themselves before him, which is unheard-of on high. If you say they do notc falld before the Prince of the Presence, (it is) rather apart from those who stand before the throne of His glory,e for they do not prostrate themselvesf tog the Prince of the Presence. But beforeh #Anaphi"el the princei (even) they prostrate themselves with permission and willinglyj,k " ˙TNWRWS RBY HGDWL RBWl ⟨H'G'⟩Y" PYMYL ˇSNTMR˙S#m YHWH God of Israel.» — Hekhalot Rabbati §242: todos los de lo alto se postran ante #Anaphi"el, cosa inaudita allá arriba, y el texto acota que ni siquiera ante el Príncipe de la Presencia se postran los que están ante el trono

«And why is his name called #Anaphi"el?b Because of the branch of the crowns of c crownsd which is placed on his head, which overshadows and covers alle the chambers of f the palace of the Aravot firmament like the One who formedg primordial creation. What (about) the One who formed the primordial creation? A vision is written about Him:h His effulgence coveredi the heavens (Hab 3:3).» — Hekhalot Rabbati §244: el nombre de #Anaphi"el se explica por la rama de coronas sobre su cabeza, que cubre las cámaras del palacio de Aravot como el que formó la creación primordial, con la cita de Habacuc 3:3 dentro del cuerpo

«Likewise #Anaphi"el the prince, the servantj who is called thus by the name of his Lord. Why is he cherished and honoredk more than all the guardians of the entrances of the palaces?l Because he opens the doors of m the entrance of n the seventho palacep» — continuación del §244: por qué es más querido y honrado que todos los guardianes, porque abre las puertas del séptimo palacio; el tramo se corta al final de la plana

«The holyf living creatures are oppositeg the entrance of the seventh palace and the cherubim and the ophannimh are oppositei the entrance of the seventh palace.» — Hekhalot Rabbati §245: las santas criaturas vivientes, los querubines y los ofanim frente a la séptima entrada, con las doscientas cincuenta y seis caras que el texto cuenta

«Greatest of all, there are five hundred and twelve eyes inb the fourc living creatures opposite the entrance of the seventh palace.» — Hekhalot Rabbati §246: los quinientos doce ojos de las cuatro criaturas vivientes y las dieciséis por dieciséis caras de cada una

«When a man would seek to descend in(to) the chariot,a #Anaphi"elb would open the doors of the entrance of c the seventh palace for him. This mand,e would enter and stand at the» — Hekhalot Rabbati §247: #Anaphi"el abre las puertas de la séptima entrada al que busca descender al carro; el tramo se corta en el cambio de plana

«creaturesi is split openj likek the measure of a greatl winnowers’m sieve.n And the appearance of o their eyes is like they dartp like lightningboltsq (Nah 2:5 [Evv. 2:4]). Besides, there are the eyes of the cherubim of Mightr and the ophannim of s the Shekhinah, which resemble torches of lightt and flames of u glowing coals of v juniper.» — continuación del §247: los ojos que se rajan como criba de aventador y disparan como relámpagos, con la cita de Nahúm dentro del cuerpo, y los ojos de los querubines y los ofanim como antorchas y llamas de brasas de enebro

«And thisa man would be in a cold sweat and shrinking back and shaking.b He would be confounded, confused,c and overcome,d and falling backward.e But #Anaphi"elf the prince would support him, he and the sixty-three guardiansg of the entrances of h the seven palaces. All of themi would help him and say to him:» — Hekhalot Rabbati §248: el descensor en sudor frío, confundido y cayendo de espaldas, sostenido por #Anaphi"el y los sesenta y tres guardianes de las entradas de los siete palacios

«Do not fear, O son of thek beloved seed!l Enterm and seen the King in his beauty (Isa 33:17).o You are not destroyed,p and you are not burned.» — cierre del §248: la fórmula de aliento al descensor, con la cita de Isaías 33:17 dentro del cuerpo y la promesa de que no será destruido ni quemado

«These are the names of the guardians of the entrance of the seventh palace: ZHPNWRY"Y YHWH,a the honored and lovely prince;b "BYR ZHY"Y YHWH, the honored, lovely, and fearsome prince;c " ˙TRYGY"L YHWH, the honored, lovely, fearsome,d and confoundinge prince; NGRN"L YHWH, the honored, lovely, fearsome,f confounding, and worthyg prince;h #NWRPNY"Li,j YHWH, the honored, lovely, fearsome,k confounding, worthy,l and ornamentedm prince; N#DWRY"Ln,o,p YHWH, the honored, lovely, fearsome,q confounding,r worthy,sornamented,tandpowerfulprince;» — Hekhalot Rabbati §241: los guardianes de la séptima entrada, cada uno con un epíteto más que el anterior; el tramo se corta antes del último de la serie por la guarda anticosido

«SS ˙TY ˙TY"LYHWH,thehonored, lovely, fearsome,v confounding, worthy,w ornamented,x powerful,y and magnificent prince; #Anaphi"el YHWH, the honored, lovely, fearsome, confounding, worthy, ornamented, powerful, strong, upright, and valiant» — cierre de la serie del §241, con #Anaphi"el reuniendo todos los epítetos anteriores

«These are the names of the guardians of the entrance of a the seventh palace of the descent.b,c Explication of d the names of e the ascent: NWRPNY"L YHWH,f the honored, lovely, and fearsomeg prince, who ish called "BYRZHY"Y YHWH. DLQWQY"LYHWH,thehonored,lovely,andfearsomeprincewhoiscalledi,j LBKPY"L YHWH.k YQRY"L YHWH,lthe honored, lovely, and fearsome prince who is calledm " ˙TRYGY"L YHWH. YˇSYˇSY"L YHWH,n the honored, lovely, and fearsome princeo who is called BN"N"Lp YHWH.» — Hekhalot Rabbati §243: los mismos guardianes con otros nombres para el ascenso, en la correspondencia que el texto establece nombre por nombre; el troceo imprime varias líneas sin espacios

«Whenb he stands before the throne of glory,c he opensd and he recites the song thate the throne of gloryf sings every singleg day:» — Hekhalot Rabbati §251: ante el trono, el descensor abre y recita el canto que el propio trono canta cada día

«May psalm,h song, melody, blessing,i praise, psalmody, laud, thanksgiving, confessions,j illustriousness, music,k recitation, rejoicing,l shouting, happiness, gladness, chantings, euphony,m humility,n fineness,o truth,p righteousness,q uprightness, a treasured possession,r ornamentation, power,s exultation, glee,t ascent, rest, restfulness, comfort, ease, quiet, peace, repose,u trust, goodness, love, delectation,v grace, lovingkindness,w beauty, shapeliness, magnificence,x compassion, splendor, radiance, merit,y shine, epiphany,z garlanding,aa the morning star, light,bb branch,cc elevation,dd» — Hekhalot Rabbati §251: la letanía de sustantivos que el trono acumula, del salmo y el canto a la estrella del alba y la rama; el tramo se corta en el cambio de plana

«wonders,ee salvation, salted incense, luminary,ff magnificent acts,gg acts of help,hh exclamations, vigor,ii loftiness,jj worth,kk strength,ll rulership, courage,mm testing,nn exaltation, grandeur,oo powerfulness,pp might, valor,qq holiness, purity, cleanness, majesty, greatness,rr kingship, effulgence, adornment,ss glory, and ornamentationtt be to ZHRRY"L YHWH, God of Israel.» — continuación de la letanía del §251 hasta el nombre divino al que se dirige

«Ornamenteda King,b garlandedc with ornamentation,d adornede with embroideriesf of song,g garlandedh with effulgence, glory, and adornment:i a garland of majestic acts and a crown of j fearsome acts. His (own) name is pleasant to Him;k its invocation is sweetl to Him;» — Hekhalot Rabbati §252: el Rey ornamentado con guirnalda de actos majestuosos y corona de actos temibles, a quien su propio nombre le es grato

«His throne is ornamented for Him;m His palace is adorned for Him;n His glory is delectable to Him;o His effulgence is fine to Him;p His power is pleasing to Him.q His attendants chant euphoniously to Him;r Israels recounts to Himt His power and His wondrous acts.» — continuación del §252: trono, palacio, gloria, efulgencia y poder, cada uno grato a Él, y los atendientes y Israel recontándolos

«King of kings of b kings, God of c gods, Lord of lords; who is surroundedd by fastenings of e crowns,f encircledg by branches of h brightness.i For with the branch of j His effulgence He coveredk the heavens (Hab 3:3).» — Hekhalot Rabbati §253: Rey de reyes de reyes, Dios de dioses y Señor de señores, rodeado de coronas y ramas de resplandor, con Habacuc 3:3 dentro del cuerpo; es el himno que Davila da como ejemplo de texto casi impenetrable en cualquier manuscrito suelto

«With His adornmentm He shonen from the heights.o By His beautyp,q the deepsr were burned;s by His form the heavenly cloudst were splashed.u His formv rescues majestic ones;w His crownx shatters enduring ones; His robe banishes worthy ones.y All the trees rejoicez in His word; the grassesaa chant with His happiness.bb His wordscc are spices that flow,dd,ee drippingff and going forthgg in flames of hh fire.» — continuación del §253: por Su belleza fueron quemados los abismos, los árboles se alegran en Su palabra, las hierbas cantan con Su alegría y Sus palabras son especias que fluyen y gotean en llamas de fuego

«Beloved, delectable, pleasing,a and innocentb King, who is declared mighty over the kings.c Majestic One who is declared majesticd over the majestic ones, Adorned One who is lifted up above the enduring onese and exalted over the fearsome ones.f The Ornamentg of kings,h the Psalm for the select ones,i the Treasured Possession for the holy ones,j the Meek Onek for the meek ones.l Pleasantm in the mouth of n the ones who call on Him,o sweet is His name to the ones who wait for Him.p righteousq in all His ways,r upright in all His works, fine in all His dimensions,s meritorious in counsel and in knowledge,» — Hekhalot Rabbati §254: la serie de títulos por pares, con el Manso para los mansos y el Adorno de los reyes, y la dulzura de Su nombre para los que lo esperan

«King of truth and Unique One, King who brings death and gives life,a King who lives and abides forever, Kingb who says and doesc and sustains.d King who forms everye wound,f and who creates all healing.g King who makes all evil,h and establishesi all good.» — Hekhalot Rabbati §255: el Rey que mata y da vida, que forma toda herida y crea toda sanación, que hace todo mal y establece todo bien

«Exalted and lifted-up (Isa 6:1) King,a elevated and wondrous,b cherished and venerable,c upright and faithful, worthy and glorified, strong and valiant, righteous and truthful,d holy and pure,e pious, great, mighty, powerful, enduring, worthy, fearsome,f and confounding,g,h enthroneduponani exaltedandlifted-up,powerful,magnificent,jworthy, fearsome, and confounding throne (Isa 6:1).k Extolledl above completions of majesty,m perfectedn above the garlands of o the ornamentation in the chambers of p the majestic,q powerful, enduring, worthy, fearsome,r and confoundings palace.» — Hekhalot Rabbati §256: la serie de epítetos por pares, con Isaías 6:1 citado dos veces dentro del cuerpo, y el palacio majestuoso, poderoso, temible y desconcertante

«And they placea in him vigor. At once one blowsb the horn from above the firmament that is over their headc (Ezek 1:26), and the holy living creaturesd covere their faces, and the cherubimf,g and the ophannim turn back their faces, and he enters and stands beforeh the throne of His glory.» — Hekhalot Rabbati §250: le infunden vigor, suena el cuerno de sobre el firmamento —con Ezequiel 1:26 citado dentro del cuerpo—, las criaturas se cubren el rostro y el descensor entra y se planta ante el trono de Su gloria

«He who feasts His eyes on the depths,t who has a vision of the secrets,u who looks into the dark places;v in every place He isw there, in every heartx is He.y There is no altering His will,z no turning back His word,aa and no delaying His desire.bb There is no place to fleecc from Him, and one cannot be made secret or hiddendd from His presence.» — Hekhalot Rabbati §256: el que contempla los abismos y mira los lugares oscuros está en todo lugar y en todo corazón, y no hay dónde huir de Él ni modo de esconderse de Su presencia

«You will reign forever; Your throne shall reigna to generation after generation,b O merciful and gracious King, who pardons them and forgives them,c bears with (them) and overlooks.d You are adornede with every song;f You are ornamentedg with all euphony,» — Hekhalot Rabbati §257: el reinado eterno del trono y el Rey misericordioso que perdona, soporta y pasa por alto

«You are exaltedi over the palace of j majesty;k You are lifted upl over garlands of ornamentation, You are declared loftym by alln works; You are declared majestic over all formed beings, You are glorifiedo above the throne of p Your glory; You are worthier than Your lovely furnishing;q You are blessed with all blessings;r You are praised with all praisesongs;s You are psalmedt with all psalming;u You are lauded with all chants;v You are declared great forever; You are declared holy forever and ever; ˙TW ˙TRWSY"Y YHWH,w King of allx worlds, Lord of y works,z wise one in all mysteries, ruler over all generations,» — continuación del §257: la serie de pasivas en segunda persona, exaltado, levantado, glorificado y santificado por siempre, hasta el nombre divino y los títulos de Rey de todos los mundos y sabio en todos los misterios

«And I sawb something likec Hashmal (Ezek 1:27) was binding itself d and standinge and distinguishingf among the descenders to the chariot— betweeng him who is fit to descendh to the charioti,j and him who is unfitk to descend to the chariot.» — Hekhalot Rabbati §258, la prueba de la entrada al sexto palacio: algo semejante al Hashmal de Ezequiel 1:27 se ata y distingue entre quien es apto para descender al carro y quien no

«would sayn to him, “Enter!”o he would notp enter.q They would say againr to him, “Enter!” At once he woulds enter. They would praise him, saying, “Certainlyt this isu one of the descenders to the chariot!” But if he was unfit to descendv to the chariot,w when they would sayx to him, “Enter!”y andz he would enter, at once they would castaa uponbb him iron axes.» — continuación del §258: el apto no entra a la primera invitación y sí a la segunda, y al inepto que entra a la primera le arrojan hachas de hierro

«Because the guardians of the entrance of b the sixthc palaced cast and throwe upon him a thousand thousandf waves of g waters,h but there is not really eveni one dropj there, if he says, “These waters—what is their nature?”k at once they runl after himm with stoning,n saying to him, “Fool!o Perhaps you are of the seed of those who kissed the calf, and you are unfit to feast your» — Hekhalot Rabbati §259, la prueba del agua: los guardianes arrojan mil mil olas de agua donde no hay ni una gota, y al que pregunta por su naturaleza lo persiguen a pedradas llamándolo necio y simiente de los que besaron el becerro

«eyesp on the Kingq and His throne!”r If he is such,s a heavenly voicet goes forth from the Aravot firmament, saying,u “You have spoken well; he isv of the seed of those who kissed the calf.w He is unfit to feast his eyes on the Kingx and His throne.” He does not departy from there until they cast upon himz a thousand thousand iron axes.» — continuación del §259: la voz celeste sale del firmamento Aravot y dice que han hablado bien, y el reprobado no sale de allí hasta que le arrojan mil mil hachas de hierro

«Who isa like You, YHWH, God of Israel, Master of mighty acts? Before You,b YHWH, God of Israel, the uppermost ones and the lowermost ones bend down and prostrate themselves.c Before You,d YHWH, God of Israel, the seraphim adorn,e,f they gushg chants. Before You, YHWH, God of Israel, the throne of Your glory psalms Youh and attributes to Youi majestiesj and magnitude, power and ornamentation.» — Hekhalot Rabbati §268, uno de los dos únicos himnos del macroforma donde aparecen los serafines: ante Dios se postran los de arriba y los de abajo, los serafines adornan y el trono de gloria le salmodia

«Your attendantsk crown Youl (with) crowns and they sing to Youm a newn songo and make You rule everlastingly and You are called Onep forever and ever.q Before Your they bless,s before You they praise,t before You they ornament,u before You they exalt, before You they confess.v For You are YHWH, God of Israel, mighty of valor and greatw to save (Isa 63:1). Blessed are You, YHWH,x Wise One of y mysteries, Lord of secrets.» — continuación del §268: los atendientes lo coronan y le cantan canto nuevo, con la cita de Isaías 63:1 dentro del cuerpo y el cierre de bendición al Sabio en misterios

«You area the Lord,b the great,c the mighty, and the fearsome,d the righteous, the pious, the holy,e and the faithful, slowf to anger and abounding in lovingkindness and truth (Exod 34:6). You are the Lord,g God of godsh and Lord of lords.i You arej great;k,l all the possessors of greatness declare You great.» — Hekhalot Rabbati §271: la serie de atributos con la cita de Éxodo 34:6 dentro del cuerpo, y el Dios de dioses y Señor de señores

«You are He who doesb mighty acts, who renews new things, who renews Your beingsc every singled day.e Attendantsf (come) from fire to exaltg the praises of h Your mysteries,» — Hekhalot Rabbati §269: el que hace actos poderosos, renueva cosas nuevas y renueva Sus seres cada día; el tramo se corta donde arranca el aparato

«Vigorous One who brightens in the midst of myriads of fire,j loathing hatredk and jealousy,l rejectingm enmity and contention, removingn anger, destroying wrath, increasingo all grace and goodness.p The cherubim of Your glory areq fire, O One who is declared majesticr over the cherubim of fire, Prince over the princes.s Seraphim are seraphim of flame, surrounding Your thronet they stand,u each makes the other hear.v Extolw the One who ridesx in Aravot,y BYH is His name, and be gleefulz before Him! (Ps 68:5 [Evv. 68:4]).» — continuación del §269: aborrece el odio y el celo, quita la ira y destruye la cólera, con los querubines y serafines de fuego y la cita del Salmo 68 dentro del cuerpo

«Blessing,a praise, and psalmody, song, thanksgiving,b and confessions,c,d praise,e ornamentation,f and incantation, laud, humility, and lovingkindness,» — Hekhalot Rabbati §270: la letanía de alabanzas; el tramo se corta donde arranca el aparato

«be to the Magnificent One,h to the Eminent One,i to the Valiant One,j to the Blessed One,k to the Select One, to the Tester,l to the Mighty One,m majesticn and lofty.o In their mouths is melody, on their tongues are chants.p They have no slumber, not (by) nightq and not (by) day.r But by the light of s the morning start is (their) melody and psalmody.» — continuación del §270: a quiénes se dirige esa alabanza, y los que no duermen ni de noche ni de día sino que salmodian a la luz del lucero del alba

«You are mighty;m all the possessors of might declare You mighty.n You are fearsome;o,p all the possessors of chantsq chant to You. You are righteous;r All the possessors of righteous actss declare You righteous.t You are pious;u all the possessors of pious actsv wait for You.w You are holy;x all the possessors of holiness declare You holy. You are faithful;y in Your wordsz all the possessors of faithfulness declare You faithful.» — continuación del §271: la serie de correspondencias entre cada atributo divino y los poseedores de ese atributo que lo declaran

«You area the One who revealed Your secret counsel to Mosesb and You did not conceal from himc alld Your mighty acts.e At the timef when the speechg goes forth from Your mouthh alli the exaltedj mountains shrink backk and they stand before Youl in great confounding.» — Hekhalot Rabbati §272: Dios revela su consejo secreto a Moisés sin ocultarle ninguno de sus actos poderosos, y ante la palabra que sale de su boca los montes exaltados se encogen

«You are the One who tests the inner affections and heart (Jer 11:20)p and the One who selectsq the faithful.r You dwell in flame of fire (and) flames.s You are the Mighty One of the majestic ones,t majesticu over everything, declared majesticv over everything,w making lowly the loftyx and making lofty the lowly.» — continuación del §272: el que prueba los afectos íntimos y el corazón, mora en llama de fuego, abaja lo alto y levanta lo bajo

«Majesticb among beings is man. The likeness of a manc You inscribed on Your throne.d To them is the face of a mane and the hand of f a man underg their wings (Ezek 10:8; cf. 1:8). They runh like a man,i they toil like a man,» — Hekhalot Rabbati §273: el hombre como el más majestuoso de los seres, con su semejanza inscrita en el trono, y la cita de Ezequiel 10:8 dentro del cuerpo; es el pasaje que Davila da como ejemplo de reconstrucción por crítica textual

«for such is the obligation of i all formed beingsj to declare You magnificent,k,l to adorn You,m to exalt You, to lift You up,n to ornament You,o to bless You,p to praise You,q to declare You great,r to declare You holy, to declare You ascendant,s to be gleeful over You,t to laud You,u O holyv King, Authority over the uppermost ones and the lowermost ones, over the first and over the last,» — continuación del §274: la misma serie vuelta obligación de todo ser formado ante el Rey santo, autoridad sobre los de arriba y los de abajo

«Who is able to speak one of a thousand thousands of b thousandsc and myriadd myriads of e myriads of f Your mighty acts?g King of Kings of Kings,h blessed be He,i You before whom the living creatures are stationed and standj in think silence (1Kgs 19:12).» — Hekhalot Rabbati §276: la pregunta por quién puede decir una de las mil miríadas de Sus actos poderosos, con las criaturas vivientes apostadas en el silencio tenue de 1 Reyes 19:12, citado dentro del cuerpo

«There is none, nothh among the uppermost onesii nor among the lowermost ones, not among the first ones, nor among the last ones,jj who is able to knowkk Your deeds and to search out allll Your wonders,mm just as there is none able to compare: Alphabet:nn aleph-aleph, bet-bet, gimel-gimel, dalet-dalet, he-he, vav-vav, zayin-zayin, ˙het-˙het.» — cierre del §276: nadie de arriba ni de abajo, ni de los primeros ni de los últimos, puede conocer Sus obras, y el texto remata en una serie de letras del alfabeto duplicadas

«Majestic among animals is the lion.v You have inscribedw the likeness of a lionx on Your throne. They have the face of a lion.y Their roar isz like (that of) a lion, their awe isaa like (that of) a lion,bb their dread iscc like (that of) a lion,dd and their powerful arm isee like (that of) a lion.ff And awe of You,gg O Magnificent One,hh is over them.» — continuación del §273: el león entre los animales, con su rugido, su pavor y su brazo poderoso

«Majestic among birds is the eagle.ii You inscribed the likeness of an eagle on Your throne.jj They have the face of an eagle.kk They run like an eagle,» — continuación del §273: el águila entre las aves, cuarta de las semejanzas del trono; el tramo se corta donde arranca el aparato

«they are swift as an eaglemm and they fly like an eagle,nn they flit aboutoo like an eagle.pp And awe of You, O Pure One, is over them.qq And all of themrr proclaim three timesss Your holinesstt with a threefold qedushah,uu according to the word that is said,vv Holy, holy, holyww (Isa 6:3).» — cierre del §273: veloces como el águila, y todos proclamando tres veces la santidad con la triple qedushah

«Magnificence and faithfulness belong to the One who lives forever, understanding and blessing belong to the One who lives forever, greatnessb and mightc belong to the One who lives forever, knowledge and speechd belong to the One who lives forever, effulgence and adornment belong to the One who lives forever, intellectual assemblye and seniorityf belong to the One who lives forever, merit and invocationg belong to the One who lives forever, grace and lovingkindnessh belong to the One who lives forever, purityi and goodnessj belong to the One who lives forever, worthk and salvationl belong to the One» — Hekhalot Rabbati §275: la letanía de pares de atributos que pertenecen al que vive para siempre; el tramo se corta al final de la plana

«powero and humilityp belong to the One who lives forever, ornament and wonder belong to the One who lives forever,q shoutingr and righteousnesss belong to the One who lives forever, laudt and holinessu belong to the One who lives forever, chantings and mercies belong to the One who lives forever,v reposew and quiet belong to the One who lives forever,x psalm and ornamentation belong to the One who lives forever.» — continuación del §275 en la plana siguiente, hasta el último par de la serie

«No eye can behold where Your encampment is,dd O greatee and holy King, Authorityff over the uppermost ones and over the lowermost ones,» — continuación del §276: ningún ojo alcanza dónde está Su campamento; el tramo se corta donde arranca el aparato

«And because of the lovel with which they have loved him on high,» — apertura del cierre del §277, cortada donde arranca el aparato de la plana

«they would calln him in the encampments of the holy oneso Metatron, servant of p YHWH,q slow to anger and abounding in lovingkindnessr (Exod 34:6).s Blessed are You,t YHWH, the Wise One of mysteries and Lord of secrets.u Amen Amen.» — cierre del §277 y del Hekhalot Rabbati: en los campamentos de los santos lo llaman Metatrón, siervo de YHWH, con la cita de Éxodo 34:6 dentro del cuerpo, y la bendición final al Sabio en misterios y Señor de secretos

«Majestic among cattlel is the ox.m You inscribed the likeness of an oxn on Your throne. They have the face of the ox. They low like an oxo and the vision of them is like an ox.p They stand upon their standing-placeq like an» — continuación del §273: el buey entre las bestias, con su semejanza inscrita en el trono; el tramo se corta en el límite de trozo

«You are declared magnificent, You are adorned,b You are exalted,c You are lifted up, You are ornamented,d You are blessed, You are praised,e You are declared great, You are declared ascendant, You are declared holy,f You are received with gleeg You are lauded,h» — Hekhalot Rabbati §274: la serie de pasivas en segunda persona, de declarado magnífico a laudado

«Metatron,b whose name is calledc by eightd names:e MRGWY"L is his name;» — apertura del §277: los ocho nombres de Metatrón; el tramo se corta en el límite de trozo

«GYWT"Lishisname;gZYWTY"Lishisname; "YZYHY"Lishisname;hYHWY"L is his name; MYW"L is his name;i SGNSGY"L is his name;j SGNSYYRYH is his name.» — continuación de la lista de nombres del §277, que el troceo imprime casi entera sin espacios

«From the day that the Torah was given to Israelc until the latter Housed was built, the Torahe was given. But its adornment andf its worth, its glory,g its greatness, and its ornamentation, awe of it,h dread of it, fear of it,i its garland,j its majestyk and its majesticality, a cold sweat from it,l its splendor, its powerm and its powerfulness,n its rulership, and its mighto were not given until the latter House was built, and the Shekhinah did not dwell in it.» — Sar Torah §281, en boca de R. Ishmael citando a R. Akiva en nombre de R. Eliezer: la Torá fue dada desde el Sinaí, pero su adorno, su valor, su gloria y su poder no lo fueron hasta que se construyó la Casa posterior

«You have caused many troubles to falla upon us. Of what shall we take hold? What shall we leave? You have cast upon us great toil and a heavyb burden. You said to us, “Buildc a House! Although you ared building, be busy with Torah.” This is the response of His sons.» — Sar Torah §282, el reproche de Israel a Dios: las muchas tribulaciones y la carga pesada de construir la Casa y estar a la vez ocupados en la Torá; la cita cruza el cambio de plana

«Sincea you had a great interruption betweenb the exiles,c I have felt craving: when would I heard the sound of the words of my Torah out of your mouths? You did not act rightly and I did not act rightly.e For youf did not act rightly, since you opposed Meg so that I became angry with you and I stoodh and I carried out the decreed annihilationi (Isa 10:23; 28:22; Dan 9:27) against My city and against My House and against My sons. But I myself j did not act rightly, since I stood against you and I sealedk against you an edict of judgment.» — Sar Torah §283, la respuesta de Dios: ni ellos ni Él actuaron bien, con la aniquilación decretada contra Su ciudad, Su Casa y Sus hijos, y el edicto de juicio sellado contra ellos; las citas de Isaías y Daniel van dentro del cuerpo

«However, you reproachedv Me. Youw acted rightly: already I have accepted your reproachx upon Myself.» — cierre del §283: Dios declara que en el reproche ellos actuaron bien y que ya lo ha aceptado sobre Sí mismo

«For the groaning of Israel is sweetb upon Me and craving forc Torah has coveredd Me.e Your words have found favorf in My hearing and the sayings of g your mouth are received upon Me: You be busy with the House of My choosingh and let Torah not depart from your mouths.» — Sar Torah §284: el gemido de Israel le es dulce y el anhelo de Torá lo ha cubierto, con el encargo de ocuparse de la Casa sin que la Torá se aparte de sus bocas

«For I ama the Owner of wonders,b the Lord of explications am I.c Mighty acts throng forthd before Me, miracles and amazing things are before My throne. Whoe has greeted Me firstf and I did not reward him?g,h Who has called me and I did not answer himi at once?» — Sar Torah §285: Dios como Dueño de maravillas y Señor de explicaciones, con las dos preguntas retóricas sobre a quién no recompensó o no respondió

«My storehousesa and My treasure housesb—there is nothing lacking in them.c Say your requestsd and they shall be givene to you, and the craving of your soul,f at once it shall be done! For there is no momentg like this moment, and no time like this time. There is no momenth like this moment,i because My soul has tarriedj until I have seen you, and there is no time like this time, when your lovek clings to My heart.» — Sar Torah §286: los almacenes y tesoros sin falta, la invitación a pedir y la doble razón de la hora, que el alma divina ha esperado y que el amor de ellos se le pega al corazón

«IknowwhatyouseekandMyheartarecognizeswhatyoucrave:youseekb an abundance of Torah and a tumult of Talmud,c you hope for a multitude of legal discussions, to askd about the law. For a tumult of extension youe are longing in order to multiply testimonyf—mountains (and) mountains (of it); to set downg sound wisdom—hills (and) hills (of it); to magnifyh» — Sar Torah §287: lo que Dios declara saber que buscan, abundancia de Torá, tumulto de Talmud y multitud de discusiones legales; el troceo imprime la primera línea sin espacios

«You area happy but My attendants are sad,b since this mystery is one of the mysteriesc that goes forth from withind My storehouse.e All your academies aref like calves of g the stall;h you no longer learni with labor and notj with toil, but ratherk by means of the name of this seal and by the invocation of the crown.» — Sar Torah §289: el misterio sale del almacén divino y las academias dejan de aprender con trabajo y fatiga para hacerlo por el nombre del sello y la invocación de la corona

«By your handsa the patriarchsb are anointedc and by your mouth the fathers of the law court stand. You give standing to the exilarchs;d the judges of e the citiesf (act) on your authority. The reform of g the world issues from you and there is none who opposes it.h My attendants battle a great battle with Me.i A dialogue between the angels and God (§§291–294) As for the chief prosecutor of the attending angels,j this isk his answer:» — Sar Torah §291: por sus manos se ungen los patriarcas y por su boca se sostienen los padres del tribunal, y el texto pasa al fiscal jefe de los ángeles atendientes

«Let this mysterya not go forthb from Your storehouse, and the secret of prudence from Your treasuries. Do not make flesh and blood like us, do not think of mortals as our substitute.c Let them labord at Torah to the same degree that they havee labored,» — Sar Torah §292, la objeción angélica: que el misterio no salga del almacén, que no haga a la carne y la sangre como ellos, y que trabajen la Torá en la misma medida en que han trabajado

«and there shall be no fool or dullard among you.» — cierre del §288 en la plana siguiente: no habrá necio ni torpe entre ellos

«Riches and wealth grow mighty upon you; the great ones of the world cling to you; the family that you marry into— pedigree surrounds ita from allb sides. The one blessedc by youd is blessede and the one praisedf by youg is praised. You are calledh ones who make the manyi righteous (Dan 12:3)j they call you th» — Sar Torah §290: las riquezas, el linaje y la bendición que el texto promete, con Daniel 12:3 citado dentro del cuerpo; el tramo se corta al final de la plana

«The proclamation of k new moons goes forth from you and the intercalation of years from the prudence of your wisdom.» — continuación del §290: la proclamación de las lunas nuevas y la intercalación de los años salen de ellos

«to founda academiesb in the gates of tents,c,d to explain what ise forbidden and permitted, to declare impure the impure in them,f to declare pure the pure,g to declare ritually fit the ritually fit,h and to disqualify the disqualified;i to recognize bloods among them;j to teach menstruantsk what things should be done;» — Sar Torah §288, primera mitad de la lista de lo que el sello y la corona conceden: fundar academias, explicar lo prohibido y lo permitido y dictaminar en materia de pureza

«to fasten crownsm onto your headsn and garlandso of kingshipp onto the head of q your sons;r to compels kingst to abase themselves before you and to oblige potentatesu to prostrate themselves before you;v to chisel your namew into every rockx and your remembrancey in the sea towns;z to enlighten your faces like the shining of aa the day and your foreheadbb like the star of cc dawn.dd If you merit this sealee so as to make use of ff this crown,gg the people of the landhh shall not be foundii in the worldjj» — segunda mitad de la lista del §288: coronas y guirnaldas, reyes abajados, el nombre cincelado en toda roca, y la desaparición de la gente de la tierra

«Butx if You revealy this mysteryz to Your sons,aa the lesser shall become equal to the greaterbb and the fool like the wise.» — cierre de la objeción angélica del §292: si el misterio se revela, el menor se igualará al mayor y el necio al sabio

«Do not, My attendants,a do not, My servants, do not pester Me about this matter.b This mystery shall go forth from My storehouse, and the secret of prudence from My treasuries.» — Sar Torah §293, la respuesta de Dios a los ángeles: que no le importunen, porque el misterio saldrá de Su almacén

«For them it was hiddeng from days of oldh but from the days of creation it was perfectedi for them, yet it did not come upon My heart to tell itj to any of thesek generations from the days of Mosesl until now. It was kept for this generation, to make use of it until the end of all generations. Form they have gone forth from evil to eviln and Me they did not knowo (Jer 9:2), since their heartp was squashedq fromr the exiles,s so words of Torah were as hardt as bronze and as iron to them. It is fitting to make use of itu to bringv,w Torahx like watery into their midst,z and like oil on their limbs.» — continuación del §293: guardado desde los días de la creación y no dicho a ninguna generación desde Moisés, se reserva a esta porque su corazón quedó aplastado por los exilios y las palabras de la Torá se les volvieron duras como bronce y hierro, con Jeremías 9:2 dentro del cuerpo

«With whata will I have favor on him?b With whatc shall I comfort himd or whate good dispensationf of delectation is thereg on high that I may bring (it) out and give (it) to himh and I may make him happyi with it?j I envisioned and saw gold with Mek—gold is in the world.l Silver is with Me—silver is in the world.m Precious stones and pearls are with Men— precious stones and pearlso are in the world. Wheat and barley,p honeyq and oilr alreadys I have putt into the world,u but what does the world lack?v It is this mystery and this secret that are not in the world. Therefore I will give to themw a dispensation of majesty with which My sons may make themselves majestic.» — Sar Torah §294: Dios repasa lo que ya puso en el mundo —oro, plata, piedras preciosas, perlas, trigo, cebada, miel y aceite— y concluye que lo que al mundo le falta es este misterio y este secreto

«and all the attendants were bound to it,e and the Prince of f Torah revealed to them how they should actg and how they should make use of it.h At once the holy spirit appeared from the thirdi entrance that is in the House of YHWH, since the Shekhinahj had not descended nor dwelt ink the most holy House because of the decree. As soon asl our fathers saw the throne of glorym that was elevatedn and stood between the porch and the altar— although untilo,p that hourq the building was not rebuilt,r but was upon the place of s the formst that were formedu and remainedv (for them) to complete according to them the porch and the vestibule,w the altarx and the whole House.» — Sar Torah §297: el Príncipe de la Torá revela a los padres cómo obrar, el espíritu santo aparece en la tercera entrada de la Casa de YHWH y el trono de gloria se ve entre el pórtico y el altar, con el Templo todavía sin reconstruir

«And as soon as our fathersb saw the throne of glory,c that it was elevatedd from its midste and standingf between the porch and the altar and the King of the world upon it, at once they fell on their faces. And about that time He said, “Greater shall beg the glory of thish latter Housei than that of the former etc. (Hag 2:9), since in the former sanctuaryj I was not bound to My sons except by a voice. This one isk Minel and for My throne and for all My attendants.» — Sar Torah §298: al ver el trono los padres caen sobre sus rostros, y Dios cita Hageo 2:9 dentro del cuerpo para decir que en el santuario anterior solo estaba ligado a sus hijos por una voz

«Why are you falling downo and are thrown downp on your faces? Stand and sit before My throne in the same wayq that you sit in the academy.r And take hold ofs the crown and receive the sealt and learnu the order of this Prince of v Torah: howw you do it, how you inquire about it,x how you make use of it,y» — continuación del §298: la orden de ponerse en pie y sentarse ante el trono como en la academia, y de tomar la corona y recibir el sello para aprender el orden del Príncipe de la Torá

«At onceff Zerubbabel ben Shealtiel gave an answergg and he stood on his feethh before Him like a translator. He explicated the names of ii the Prince of Torah,jj one by one,kk by his name,ll the name of the crownmm and the name of the seal.» — Sar Torah §298: Zorobabel ben Shealtiel se pone en pie como un intérprete y explica uno por uno los nombres del Príncipe de la Torá, el de la corona y el del sello

«He who would binde himself to the Princef of Torah mustg wash his clothes and his garments and immerse (in) a stricth immersion in case of a nocturnal emission.i And he must enter and dwellj for twelve daysk in a room or in an upper chamber. He may notl go out and he may not come in,m and he must not eat or drink. But from evening to evening (see) thatn he eats his bread,o clean bread of his own hands,p and he drinks clear water,q and he may notr taste anys kind of vegetable.» — Sar Torah §299, la praxis: lavar ropas y vestiduras, inmersión estricta, doce días encerrado en una cámara sin salir ni entrar, con pan limpio de sus propias manos y agua clara de tarde a tarde y ninguna clase de verdura

«And he must insert this midrash of the Prince of a Torah into the prayerb three times in every singlec day; it is after the prayerd that he should pray it from its beginning to its end. And afterward he must site and studyf itg (for) twelve days, the days of his fasting,h from morning until evening, and he must not be silent. And in every hour that he finishes iti he must stand on his feet and adjure the servantsj by their Kingk and he must calll for every single princem twelve times. Afterward he must adjure him by the seal—every single one of them.» — Sar Torah §300: el midrash del Príncipe de la Torá se inserta en la oración tres veces al día, se estudia los doce días del ayuno sin callar, y al terminar cada vez se adjura a los servidores por su Rey doce veces por cada príncipe

«These are theirb names. He must say:c ˇSQDHWZY"Y YHWH the prince;» — Sar Torah §301: los nombres de los príncipes que se adjuran, con las variantes entre corchetes angulares que marcan correcciones marginales de los manuscritos

«hours in each day. And he must go back and adjure them, the latter fourg princes,h with ai great seal and with aj great oath in the name ofk "ZBWG",l which is a great seal,m and in the name of ˙SWR ˙TQ,n a holy name and a fearsome crown.» — Sar Torah §302: la adjuración final a los cuatro últimos príncipes por "ZBWG", que el texto llama gran sello, y por ˙SWR ˙TQ, nombre santo y corona temible

«When he completesa the twelve,b he will go forthc to all the principles of d Torah that he seeks, whether to Bible or to Mishnahe orf to the vision of the chariot, for he goes forth in a pure conditiong and away from grief h and away from great pain.i For the learning isj in our hands, the reform of k the olden ones and the tradition of the ancients, which they wrote and they set downl for generations (to come), for the humble to make use of it. And whoever is fit is answeredm by them.» — Sar Torah §303: al completar los doce días sale a todos los principios de la Torá que busque, sea Biblia, Mishnah o la visión del carro, en condición pura y lejos del dolor

«You are adorned, exalted and lifted up, O ornamented King,e uponf Your exalted, lifted up, fearsome, and confounding throneg (Isa 6:1) You tabernacle. In the chambers of h the majestic palace the attendants of Your throne are confounded and in a cold sweat. Aravot is Your footstool every day with a voice of chanting and with an earthquakei of melody and a tumult of song,j according to the word that is said, Holy, holy, holy (Isa 6:3).» — Sar Torah §306, la primera de las dos oraciones finales: repite casi palabra por palabra el §153 del Hekhalot Rabbati, con Isaías 6:1 y el Trisagio dentro del cuerpo

«Whom will not exalt You, fearsomen and confounding King, over all Your attendants,o with quivering and in a cold sweat,p attending Youq with confounding and with quaking, confoundedr by decree,s with one moutht bringing forth Your fearsome nameu out of v,w awex and fear,y since they standz before You.aa None is ahead and none is behind,bb and everyonecc whose voice falls behinddd his companion’s w» — Sar Torah §306, la segunda oración: los atendientes que profieren Su nombre temible con una sola boca, sin que ninguno vaya delante ni detrás; el tramo se corta al final de la plana y del macroforma

«This thing was done by the hands of R. Eliezer and he was answered, but he did not believe it. It was done againa by my hands but I did not believe it untilb I brought in a certain dullard and he became equal to me.c,d It was done again by the hands of e the shepherds and they became equal to me.» — Sar Torah §305, la prueba de la praxis: el propio narrador no creyó hasta que un torpe quedó igualado a él, y luego los pastores

«They brought R. Akivag out of the Land (of Israel) by the authority of the law court and he tarried until it was done by hands of h the multitudei who did not read and did notj study and they became equal to (the) othersk and were made like the disciples of the sages. He came and established and agreed with their testimonyl in the law court of the patriarch,m saying: This thing was done even outside the Land and it succeeded.» — continuación del §305: la multitud que no leía ni estudiaba quedó igualada a los discípulos de los sabios, y R. Akiva estableció el testimonio ante el tribunal del patriarca

«If you want to be unique in the world, to have the mysteries of b the world and the secrets of wisdomc revealedd to you, studye this teaching and be carefulwithitfuntilthedayofyourseparation.gDonotseekunderstandingh of what is behind you,i and do not search out the words of your lips.j What is in your heartk you shall understandl when you merit the beauties of m the chariot. Be careful with the glory of your Creator, and do not descend to» — Hekhalot Zutarti §335, la advertencia de apertura: quien quiera que se le revelen los misterios estudie esta enseñanza, no busque entender lo que está detrás de él y cuide la gloria de su Creador; el tramo se corta donde arranca el aparato

«it.n And if you have descendedo to it,p do notq enjoy it.r And if you enjoy it,s your end is to be banished from the world. The glory of Godt is to keep a matter secretu (Prov 25:2), lest you be banished from the world.» — continuación del §335: si desciende, que no lo disfrute, so pena de ser desterrado del mundo, con Proverbios 25:2 citado dentro del cuerpo

«In the hourb that Moses ascendedc to God,d He taught him:e Any man whose heart errsf—invoke over him these names: In the name of g B"RYh "BH"Y H""Y MR MR"WTi SMW SLMj "BRYk W"NKYBWN, so that all that I hear and learnl may be gathered into my» — Hekhalot Zutarti §336: en la hora en que Moisés ascendió a Dios, este le enseñó los nombres que se invocan sobre el hombre cuyo corazón yerra; el tramo se corta donde arranca el aparato

«heartm—Bible and Mishnah,n laws and lore—and I may not forget, noto in this world and not the world to come. Blessed are You, YHWH. Teach me Your laws (Ps 119:12, 26, 68).» — continuación del §336: el propósito declarado de la fórmula, no olvidar ni en este mundo ni en el venidero, con el Salmo 119 citado dentro del cuerpo

«This is the name that was revealedb to R. Akiva, who was gazing atc the working of d the chariot. R. Akiva descendede and taught itf to his disciples.g He said to them: My sons, be careful with this name;h it is a great name,i it is a holy name,j it is a pure name.k For everyone who makes use of itl in awe, in fear, in purity,m in holiness, in humility,n will multiply offspringo and will succeed in all his waysp and his days shall be lengthened.q Blessed are You,r YHWH,s who has sanctified us by His commandst and commanded usu concerning the sanctification of the name.» — Hekhalot Zutarti §337: el nombre revelado a R. Akiva mientras contemplaba la obra del carro, que descendió y enseñó a sus discípulos, con las condiciones de uso —pavor, temor, pureza, santidad, humildad— y lo que promete a quien lo usa así

«We were four who enteredc paradise.d Onee peered in and died.f Oneg peeredinandwasstruckdown.hOneipeeredinandcuttheplants.Ienteredj safely and I went forthk safely. Why did I enter safely and go forth safely?l NotbecauseIwasmgreaterthanmyassociates,butmyworksnaccomplished for me to establish whato the sages taughtp in their Mishnah,q Your works shall bring you near and your works shall make you far away (m. #Ed. 5.7).» — Hekhalot Zutarti §338, en boca de R. Akiva, la Historia de los Cuatro: uno miró y murió, uno miró y fue derribado, uno miró y cortó las plantas, y él entró y salió a salvo, y la razón que da no es ser mayor que sus compañeros sino sus obras, con la cita de la Mishnah dentro del cuerpo

«And these are they who entered paradise: Ben Azzay,b Ben Zoma,c the Other,d and R. Akiva.e Ben Azzay peered and died.f Concerning him the Scripture says, Worthy in the eyes of YHWH is the death of His pious onesg (Ps 116:15).» — Hekhalot Zutarti §339: los cuatro nombrados, y el versículo del Salmo 116 aplicado a la muerte de Ben Azzay

«Ben Zoma peered and was struck down.h Concerning him the Scripture says, Have you found honey?i Eat (only) your fill, lest you become satedj and vomit it up (Prov 25:16). Elisha ben Avuyahk peered and cut the plants.l Concerning him the Scripture says, Do not let your mouthm cause your flesh to sin (Qoh 5:5). R. Akiva enteredn safely and went fortho safely. Concerning him the Scripture says, Draw me after you, let us run.p The King has brought me into His chambers (Cant 1:4).» — continuación del §339: un versículo para cada uno, Proverbios para Ben Zoma, Qohélet para Elisha ben Avuyah y el Cantar para R. Akiva

«In the hourc that I ascended on high,d I laid downe more markings on the entrances of the firmament thanf on the entrances of my house. And when I arrived at the curtain,g angels of violence went forthh to do me violence.i,j The Holy One,k blessed be He, saidl to them:m Leave this elder alone, for hen is fit to gaze at Me.» — Hekhalot Zutarti §346: R. Akiva puso más señales en las entradas del firmamento que en las de su casa, y los ángeles de violencia salieron contra él hasta que Dios los detuvo diciendo que es apto para contemplarlo

«In the hourc,d that I ascended to the chariote a heavenly voice went forthf from beneath the throne of glory, speakingg inh the Aramaic language.i In this languagej what did it speak?k Before YHWH madel heaven and earthm,n He established a vestibuleo to the firmamentp,q to enter by itr and to go out by it. A vestibule is nothing but an entrance. He established the firm names to fashiont by means of it the whole world.» — Hekhalot Zutarti §348: la voz celeste que habla en arameo de debajo del trono de gloria, sobre el vestíbulo que Dios estableció al firmamento antes de hacer el cielo y la tierra

«And what mortal manb,c is it who is abled to ascend on high,e to ride on wheels, to descend below,f to search outg the inhabited world,h» — Hekhalot Zutarti §349, los poderes del practicante: la pregunta por qué hombre mortal puede ascender, cabalgar sobre ruedas, descender y escudriñar el mundo habitado; el tramo se corta donde arranca el aparato

«to walki on the dry land,j to gazek at His splendor,l to unbindm by means of His crown,n to be transformedo by His glory,p to recite His praise,q to combine letters,r to recite their names,s,t to have a vision of what is above, to have a vision of what is below,u to know the explanation of v the living, and to see the vision of the dead,w to walkx in rivers of fire,y and to knowz the lightning?» — continuación del §349: la lista entera de lo que el practicante puede hacer, de contemplar Su esplendor y ser transformado por Su gloria a combinar letras, ver a los vivos y a los muertos, andar en ríos de fuego y conocer el relámpago

«First, this is written: For a human being shall not see Me and livef (Exod 33:20). Second, it is written:g that God speaksh with a human being and he livesi (Deut 5:24 [21]). Third, it is written: And I saw YHWH seated on a thronej (Isa 6:1» — Hekhalot Zutarti §350b, el problema de si un mortal puede ver a Dios y vivir: el texto pone en serie Éxodo 33:20, Deuteronomio 5:24 e Isaías 6:1 sin armonizarlos

«And what is His name? SSYYT KSPN WDNYN DNYN NWN NYNYH, since all the holiness of His hostsa is fire,b even the fire of YHc ˇSWWH WHYY ˙SBYd fire BNYNe effulgence KYˇSN NGWNY "BYRW,f seated on an exalted and lifted-up throne (Isa 6:1). Holy, holy, holy, YHWH of hosts; the whole earth is full of His glory (Isa 6:3). Blessed be the glory of YHWH from His placeg (Ezek 3:12).» — Hekhalot Zutarti §351: el nombre entreverado de nomina barbara con los versículos de Isaías 6:1, 6:3 y Ezequiel 3:12 dentro del cuerpo

«But R. Akiva says:m He is, as it were,n like us,o and He is greater than all.p And this is His glory,q which is made secret from us.» — Hekhalot Zutarti §351, la respuesta de R. Akiva a la cuestión: Dios es, por así decirlo, como nosotros y a la vez mayor que todo, y esa es Su gloria, que se nos mantiene en secreto

«Moses says to them, to these and to those: Do not inquire intos your (own) words;t rather, let Him be blessed in His place.u Therefore it is said: Blessed be the glory of YHWH from His place (Ezek 3:12).» — y la respuesta de Moisés en el mismo pasaje: que no indaguen en sus propias palabras y que Él sea bendito en Su lugar

«And abovegg themhh are stationedii thunderclapsjj and lightningbolts and the letters of His namekk like the splendor of ll the rainbow in the cloudmm,nn and dripping. He saysoo He is coveringpp over all of themqq and high over them,rr and He seesss all of them. He Himself—His exaltationtt dwells inuu the world, and His fullnessvv dwellsww in His palace.» — continuación del §356: los truenos, los relámpagos y las letras de Su nombre como el esplendor del arcoíris, y la distinción entre Su exaltación, que habita el mundo, y Su plenitud, que habita Su palacio

«From its right side and from its left sideb I heard some who were saying:c Whoeverd seeks that he may know this name,e let him learn this wisdom. And whoever seeks that he may learn this wisdom,f let him learn this mystery. And whoever seeks that he may learng this mystery, let him learn knowledge from the living creaturesh who are before Himi—their walking,» — Hekhalot Zutarti §353: la cadena de aprendizajes, del nombre a la sabiduría, de esta al misterio y del misterio al conocimiento de las criaturas vivientes; el tramo se corta al final de la plana

«the appearance ofj their faces, their wings.k Their walking isl like the appearance of a lightningflash;m,n a vision of them is like the vision of o the rainbowp in the cloud;q their faces are like a vision of r a bride;s their wings are like the radiance of t the clouds of glory.» — continuación del §353: los símiles del relámpago, del arcoíris en la nube, de la novia y del resplandor de las nubes de gloria

«There are four facesb to each, there are four faces to a face,c there are four faces to every single face,d there are sixteen facese to every single face, there are sixty-four facesf to each being.g The number of the faces of the four beings is two hundred fifty-sixh faces.» — Hekhalot Zutarti §354: la multiplicación de caras de las criaturas vivientes, que suma doscientas cincuenta y seis; el tramo se corta ante la llamada de nota

«When they seekb to watch, they watchc in front of themselvesd to the east.e And when theyf seek to gaze, they gaze,g but not behind themselves,h and not to the west.i And when they fly, they flyj with the outer (wings)k and they coverl their bodiesm with the inner (wings).n And when they pray, they prayo with the inner (wings)p and they cover their bodiesq,r» — Hekhalot Zutarti §355: las criaturas miran al este y nunca atrás ni al oeste, y alternan alas exteriores e interiores para volar y para orar; el tramo se corta donde arranca el aparato

«with the outer (wings).y They speakz their earthquakeaa and they make the worldbb quake with their words.cc And whendd they undertakeee to recite a melodyff beforegg God Almighty,hh the Holy One, with their mouths,ii with their facesjj and with their wings.» — continuación del §355: hablan su terremoto y hacen temblar el mundo con sus palabras, y recitan la melodía con la boca, con el rostro y con las alas

«Before the hooves of b their feetc lied hailstones;e beforef the hailstonesg lie stones of h glowing coal; before the stones of glowing coali lie beryl stones; before the beryl stones lie clouds of comfort;j ⟨⟨before the clouds of comfort⟩⟩k are gathered windsl and glowing coals;m and before the winds and glowing coalsn stand holy walls;o before the holy wallsp are gathered spirits and lilin; before the spirits and lilinq rivers of firer go in a circle;» — Hekhalot Zutarti §356: la serie concéntrica de lo que hay ante las pezuñas de las criaturas, del granizo a los ríos de fuego que giran en círculo, con el doble corchete angular que marca texto restituido que no está en ningún manuscrito

«There are four wings to each,i there are four wings to a wing,j,k there are four wingsl to every single wing,» — continuación del §354: la misma multiplicación aplicada a las alas; el tramo se corta donde arranca el aparato

«there are sixteen wings to every single wing,m there are sixty-four wings to each being.n The number of the wings of the four beings is two hundred fifty-sixo wings.» — cierre del §354: doscientas cincuenta y seis alas en total para los cuatro seres

«before the rivers of firet is he seizesu the face of the thronev (Job 26:9a); before» — continuación del §356, cortada por el aparato al pie de la plana: la cadena sigue con Job 26:9 citado dentro del cuerpo

«he seizes the face of the thronew is spreading his cloud upon itx (Job 26:9b); before spreading his cloud upon ity there stand a thousandz thousands ministertoHimaa andamyriadmyriadsbeforeHimbb(Dan7:10b),thereforeit is said,cc A river of firedd issuedee and came forth before Him, etc.ff (Dan 7:10a).» — continuación del §356 en la plana siguiente: la nube tendida sobre el trono y los mil miles y miríadas de Daniel 7:10, todo citado dentro del cuerpo

«like Tarshishffff (Dan 10:6), filling the whole world,gggg so that none—near or far—may gaze at Him.hhhh Blessediiii and blest is His name forever and ever and ever.» — cierre del §356: el cuerpo como Tarsis, con Daniel 10:6 dentro del cuerpo, llenando el mundo entero de modo que nadie, ni de cerca ni de lejos, pueda mirarlo

«Blessed be His great, fearsome,b strong, valiant, magnificent, and eminentc name, for which our eyes hope. And by His name they adjure.d I adjure you MQLY ˙TW like the name of the bookse MKNYSWf ˙HYYT"g The One who ridesh over the upper level of i the wings of j the storm.k BYTWR# BYTPRW.l Balaam said: ˙TW ˙TYPWS P"MWN is His name; TWPY ˙TWPY PWSY PYYMWN is His name. Moses said:m P ˙TˇSYYˇS is His name.» — Hekhalot Zutarti §357: la serie en que Balaam, Moisés y el ángel de la muerte declaran cada uno un nombre divino, y el ángel de la muerte declara el mismo que Moisés

«And he who pronounces the name of YHWH (Lev 24:16) for all who are standing, ˙T ˙HWN is His name, which is the explicitp name. And they explicate it and search itq out and pronounce it,r and the explication of its is Greek.» — cierre del §357: el nombre explícito que se pronuncia, con Levítico 24:16 dentro del cuerpo, y la declaración del texto de que su explicación es griega

«And who is the mortal man who is able to ascend on high, to descend below, to ride on wheels,b to search out the inhabited world, to walk on the dry land,c to praised the glory,e to gaze at His splendor,f to unbindg by means of the crown,h to be transformed by the glory, to recite His praise,i to combine letters,j to recite the names,k to have a vision of l what is above, to have a vision of what is below, to know the explanation of m the living,n and to see the vision of the dead,o to ascend on wheels of iron and on the living creature(s) in nearness?» — Hekhalot Zutarti §361: la lista de poderes del practicante repetida casi palabra por palabra respecto del §349, esta vez rematando en subir sobre ruedas de hierro y sobre las criaturas vivientes

«This is the name of a might. Cheerful is anyone who knows it and invokes it;b his Torahc is established in his hand.d Your praisesonge is forever and ever and ever, since even though he stands in the middle of the night and gloom (Prov 7:9) again he suffers no harm.f David said: YHWH of Hosts,g cheerful is the manh who trusts in You (Ps 84:13). Jeremiah said: Blessed is the man who trusts in YHWH and YHWH is his trusti (Jer 17:7) Isaiah said:j Trust in YHWH forever and ever, for in YH, YHWHk is the Rock of agesl (Isa 26:4).» — Hekhalot Zutarti §365: quien conoce e invoca este nombre tiene su Torá establecida en la mano y no sufre daño aunque esté en medio de la noche, con Proverbios 7:9 dentro del cuerpo, y la serie de versículos de David, Jeremías e Isaías sobre la confianza

«I had a vision of and I observed the whole inhabited world, and I saw it—what it is. I ascendedc in a wagon of fired and I gazed on the palaces of hail and I found GRWSQ" GRWSQ" that sitse on the burning sea.f The substitute (names) of the keys of the book:g QYPD Lord YH YWD BYWDh H" K"LP.i Stones of j glowing coal is His name;k GRSWQ" stones of pitch is His name;l and threem stones of fire is His namen GRSWQ" GRNSQ"; and threeo stones of hailp is His name;q and threer stones of the torchs is His name.» — Hekhalot Zutarti §366: R. Akiva declara haber visto el mundo habitado entero, haber ascendido en un carro de fuego y contemplado los palacios de granizo, con la serie de nombres de piedras de brasa, de pez, de fuego, de granizo y de antorcha

«These are the twenty-twoa lettersb that arec the twenty-twod namese from one letterf that is in the Torah:g TˇSRQ ˙SP#S NML KY ˙T ˙H ZWHD GBh" for in YH YHWH is the rock of ages (Isa 26:4)» — Hekhalot Zutarti §364: las veintidós letras como veintidós nombres a partir de una letra que está en la Torá, con el alfabeto hebreo transliterado al revés y con Isaías 26:4 dentro del cuerpo

«What is His firsti name that they call Him at night?j MHW"H W"ZKYRYYT" who is enthroned in the midst of MS".k And what is His second name? BRYHl DYQRNWS". And what is His third name? QDQY" that issued and came forth (Dan 7:10), that lifts upm and carries, from the seventy-two lettersn from the keys of o» — Hekhalot Zutarti §362: los nombres primero, segundo y tercero con que se le llama, con Daniel 7:10 dentro del cuerpo y las setenta y dos letras de las llaves; el tramo se corta donde arranca el aparato

«His stature is full of a throne of(?)o fire.p DGBT GB HYWWG is its name. His endsq are like His stature. DBRr BRDs RWBG is His name. And they have half. B ˙TYYNt GLˇSRD is its name. And His one eye, which sees from one end of the world to the other end, " ˙T ˙TST is its name. And the sparks that go forth from it give their light tou beings.» — Hekhalot Zutarti §367b, fragmento del Shi#ur Qomah: la estatura y los extremos con sus nombres, y el ojo que ve de un extremo del mundo al otro, cuyas chispas alumbran a los seres; el signo de interrogación entre paréntesis es la marca del traductor

«The first foot of the throne,c its named is "GL";e the second,f its nameg is BZBN; the third,h BBBB is its name;i the fourth,j "˙SB˙S#YY" is its name.k The first living creature, #GLY is its name; the second, BZBYH is its name; the third, BLBW BQM is its name; the fourth, BBT D˙SB{#} ˙TYY" is its name.» — Hekhalot Zutarti §368a, el Midrash del Trono: los nombres de las cuatro patas del trono y de las cuatro criaturas vivientes, con las llaves que marcan texto borrado en el manuscrito

«And the likeness of their facesn is the stamp of a lion and the seal of an eagle and the likeness of an oxo and the face of a sealedp man. To each are four faces, and four faces to a corner,q and four faces to every single corner: sixty-four faces to every single living creature. And there are four wingsr to a wings and four wings to every single wing: sixty-four wings to every single living creature.» — Hekhalot Zutarti §368b: el cuño del león, el sello del águila, la semejanza del buey y la cara de un hombre sellado, con la cuenta de sesenta y cuatro caras y sesenta y cuatro alas por criatura, que difiere de la del §354

«And when Israel sinnedi the face of the ox was concealed and He brought in a cherubj in its place. The prince of the face of the cherub: PSYH #MNWk HW"LYH {MBY} #MNWl MBY"LYH KRWBYH KRWBYHm P˙SWP{?}˙S⟨Y⟩H P˙SP˙SYH HNQ NQYH is his name.» — Hekhalot Zutarti §369: cuando Israel pecó se ocultó la cara del buey y Dios metió un querubín en su lugar, con el nombre del príncipe de la cara del querubín

«As for the living creatures, when they fly, they fly with thirty-two (wings) {and they fly on the wind} and they cover their bodies with thirty-two. And they fly on the wind, for they are wholly of fire and the fire is lighter than the wind. Therefore the wind supports the fire, as it is said, wherever the wind would be, they would go, etc. (Ezek 1:12» — Hekhalot Zutarti §370: las criaturas vuelan con treinta y dos alas y se cubren con otras treinta y dos, y vuelan sobre el viento porque son todas de fuego y el fuego es más ligero que el viento, con Ezequiel 1:12 dentro del cuerpo

«And He is enthroned in the center. His gloryf is likeg the Hashmal,h and on His forehead is the crown of the explicit name, wholly of fire, and gloriousi on His head is the garland of effulgence, as it is said, out of the brightness corresponding to Himj (2Sam 22:13//Ps 18:13). From His right hand is life, from His left hand is death, and in His hand are scepters of fire.k On His right side are two princes {of fire}, mighty ones of l vigor, and these are their names: ˇSBBY"L and PRY"L.m And on His left side are two mighty ones of vigor who establish decrees, and these are their names: HBWR"n and GLY˙SWR.» — Hekhalot Zutarti §372: la disposición de los ángeles alrededor del entronizado, la corona del nombre explícito toda de fuego en Su frente, la vida a la derecha y la muerte a la izquierda, con la cita de 2 Samuel y el Salmo 18 dentro del cuerpo

«The fourteen lettersa that standb in correspondence to the crown: YDYDYHc WHYY HYY HRY "H H" YDYDd YH YH WW H" HW"e H" ZMN.f Blessed be YHWH,g abundant of h thanksgivingsi and bringing good. May there be favor from before You, YHWH my God, that I may not sin and I may not provoke angerj from now and until eternal time.k YHWH has been Kingl (Ps 93:1; 96:10; 97:1, etc.), YHWH will be Kingm forever and ever (Exod 15:18) three times.» — Hekhalot Zutarti §374: las catorce letras que corresponden a la corona, con la bendición y la petición de no pecar ni provocar ira, y las citas del Salmo 93 y de Éxodo 15:18 dentro del cuerpo

«These are the princes of the faces of the living creatures.b These say “Holy”; behold, these say “Blessed,” as it is said, He declares His words to Jacob (Ps 147:19).» — Hekhalot Zutarti §375, en boca de R. Akiva: unos dicen *santo* y otros dicen *bendito*, con el Salmo 147:19 dentro del cuerpo

«This is the binding and the sealb by which they bindc the earth and by which they bind the heavens.d The earth totters from ite» — Hekhalot Zutarti §367a, el sello cósmico: ata la tierra y los cielos; el tramo se corta donde arranca el aparato

«and the inhabited world is made to quake from before it.f It opens the mouth of the sea and closes the hooks of g the firmament; it opens the heavens and saturatesh the inhabited world, it uproots the earth and confuses the inhabited world.» — continuación del §367a: abre la boca del mar y cierra los ganchos del firmamento, satura el mundo habitado, desarraiga la tierra y la confunde

«the throne are pure thunderheads that strike lightning like the lightningc of beryl.d And the splendor of the lightninge of the throne, which is like sapphire with the lightningf of beryl, is the brightnessg (Ezek 1:4, 28). Like the likeness of both of them, sapphire and beryl, is the likeness of the Hashmal:» — Hekhalot Zutarti §371: el esplendor del relámpago del trono como zafiro con relámpago de berilo, con Ezequiel 1:4 y 1:28 dentro del cuerpo

«like the appearance of fire (Ezek 1:27) yet not the fire, but like the likeness of flames of fire, something like mixed colors. And the eye cannot master them, with regard to their likeness. And outside the throne, fire betakes itself (Ezek 1:4) from the burnish and from the abundance of the lightnings of the Shape.h And from the midst of these fearsome things were likened to Ezekiel the likeness of the living creatures, who are the legs of the throne.» — continuación del §371: la semejanza del Hashmal, que es como la apariencia del fuego y no el fuego, y las criaturas vivientes como patas del trono

«But there would not really be on him even one drop of water; rather it wash the atmosphere ofi the splendor of j the pure alabaster stones that are paved in the palace, which is a splendork more fearsome than water.» — Hekhalot Zutarti §408, la prueba del agua: no hay en él ni una gota, sino la atmósfera del esplendor de las piedras de alabastro pavimentadas en el palacio, esplendor más temible que el agua; es la explicación que este macroforma da y el Hekhalot Rabbati no

«And if he would say,n “These waters—what is their nature?”o at once they would run after himp and say to him,q “Fool! From now onr you shall not have a vision with your eyes!s Perhaps you are of the seed of those w» — continuación del §408: la corrida tras el que pregunta, el insulto y la voz celeste que sale del séptimo palacio con el heraldo y el toque de cuerno que dan por buena la sentencia; el tramo se corta al final de la plana

«AndIsawsomethinglikec Hashmald (Ezek 1:27) which was made stronge and was standing and distinguishing among the descenders to the chariot— between him who isf fit to see the King in His beauty andg him who is unfit to see the King in His beauty.» — Hekhalot Zutarti §407, la prueba de la entrada: el Hashmal de Ezequiel 1:27 distingue entre el apto y el inepto para ver al Rey en Su hermosura; el troceo imprime la primera línea sin espacios

«Who is it who is fit to see the King in His beauty?i They would put in his heart: When they would sayj to him, “Enter!” he would not enter. And they would say to himk again, “Enter!” At once he would enter.l They would laud him,m saying, “Indeed hen is fit to see the Kingo in His beauty!” And who is it who is unfitp to see the Kingq in His beauty? They would put in his heart:r When they would say to him,s “Enter!” he would enter.t At once they would wring him outu and thro» — continuación del §407: al apto le ponen en el corazón que no entre a la primera invitación y sí a la segunda, y al inepto, que entre a la primera

«Rather, they give him the benefit of the doubt,m saying,n “If o he is unfit to see the King in His beauty, how did he enter into the sixp palaces?» — Hekhalot Zutarti §409: al que se equivoca no lo aniquilan, sino que le conceden el beneficio de la duda con el argumento de cómo habría entrado en los seis palacios de no ser apto

«So-and-soa had merit and stood at the entrance of the sixth palace and he saw the splendor of the atmosphere of the stones.b He opened his mouth two timesc and said,d “Water, water!” In the blink of an eye they severede his head and they castf on himg elevenh thousand iron axes.i Let it bej according to this sign for generations, so that no one errk at the entrance of the sixth palace.l YHWH has been King, YHWH has been King,m (Ps 93:1 etc.) YHWH will be King forever and ever (Exod 15:18).» — Hekhalot Zutarti §410: el practicante sin nombre que dijo *agua, agua* y fue decapitado con once mil hachas de hierro, y la moraleja que el texto saca para las generaciones

«blood.g In the seventh palace the ophannim of light drip foliatum and even pure balsam,h and a double ophani blows a sustained, a quavering, and a sustained blast on the horn, saying, “Let whoever is fit to see the King in His beauty enter and see.” And if so, the ophannim of might would embrace him and the cherubim of effulgence kiss him, and the living creatures lift him up, and the morning starj dance before him, and the Hashmalk would sing before him,l and a living wind of splendor would lift him upm until they have made him ascendn and they have seated himo before the throne of glory.» — Hekhalot Zutarti §411: el triunfo del descensor, con los ofanim de luz goteando foliatum y bálsamo puro, el toque de cuerno, los abrazos, los besos y el viento vivo de esplendor que lo sienta ante el trono de gloria

«Again, take for yourself the names of the seven princes, guardians of b the seven entrances of the palacesc—the palace of majesty, the palace of exaltation,d the palace of wonders, the palace of purity, the palace of princeliness, the palace of ornamentation, the palace of holinesse—and the names of their sealed ones,f the name of every single one. You show himg his seal and he lets you enter his palace.» — Hekhalot Zutarti §413: los nombres de los siete príncipes y de sus sellos, con los siete palacios nombrados uno a uno —majestad, exaltación, maravillas, pureza, principado, ornamentación y santidad

«RGZ"L YHWH the prince—show him the seal-ring on which is engraved "B ˙T ˙H YHWH God of Israel.» — Hekhalot Zutarti §415: el anillo de sello grabado que se muestra a cada príncipe, con la serie entera de nombres tal como el volumen los translitera

«At onceh the firsti takes hold of it in his hand and introduces it to the second, and the secondj to the third, and the thirdk to the fourth, and the fourthl to the fifth, and the fifthm to the sixth, and the sixthn to the seventh, and the seventho makes you ascendp and seats you on the lapq of "B ˙T ˙H YHWH, God of Israel, on the lap of "ZBWGH YHWH, God of Israel, on the lap of ZH{?}PNWDY"Y YHWH, God of Israel, on the lap of ZBYRY"L YHWH, God of Israel, on the lap of "BRNRGHWDRYHW YHWH, God of Israel, on the lap of NTPDD"YLN YHWH, God of Israel, on the lap of ˇSTQYYR» — Hekhalot Zutarti §417: el paso de regazo en regazo, del primer príncipe al séptimo, que hace ascender al practicante y lo sienta; el tramo se corta al final de la plana

«Make your request: May there be favor from before You, YHWH, God of Israel,a our God and the God of our fathers.» — Hekhalot Zutarti §418: la petición que se hace al final del ascenso, en la fórmula litúrgica del favor ante Dios

«throne of Your glorye and in the eyes of f all Your attendants.g,h And may You bind to me alli Your attendantsj so as to do such and such, O great, mighty, fearsome, strong, valiant, magnificent, and eminent God! My beloved is resplendent and ruddy, distinguished among a myriad (Cant 5:10).» — Hekhalot Zutarti §419: se pide gracia ante el trono y ante los atendientes y se les pide que hagan tal y tal cosa, y arranca la recitación del Cantar de los Cantares 5:10 dentro del cuerpo

«His head isfinegold,Hislocksarewavy,blackasaraven (5:11) ⟨ˇS.⟩.k Hiseyes ⟨ˇS.⟩arelike doves beside springs of water, bathed in milk, fitly set (5:12) ⟨ˇS.⟩. His cheeks ⟨ˇS.⟩are like beds of spices, yielding fragrances. His lips are lilies distilling flowing myrrh (5:13) ⟨ˇS.⟩. His hands are waves of l gold, he fills a crown of m his abdomen #ˇST ˇSG M#SPY n (5:14). His legs are columns of alabaster, water on light of o fine gold is His appearance, like frankincense, choice as cedars (5:15).» — continuación del §419: los versículos del Cantar 5:11-15 recitados uno tras otro con la sigla entre corchetes angulares que el volumen intercala; el troceo imprime varias líneas sin espacios

«the robez and adorns the Hashmal and opensaa the gates of salvationbb to show Himcc gracedd and lovingkindness and merciesee in the eyes of all who see him. And all who see him,ff whether young man,gg whether virgin girl,hh whether youth,ii whether elder,jj whether man,kk whether woman,ll whether gentile,mm whether Israel,nn whether slave,oo whether maidservant,pp they will run to meet him and they will love himqq for his peace,rr and they will runss in his goodness and are happy in his provision, whether in his goodnesstt or not in his goodness.» — continuación del §420: viste la vestidura, adorna el Hashmal y abre las puertas de la salvación, y todos los que lo ven —de la doncella al gentil y de la sierva al anciano— corren a su encuentro

«Anyone who seeks to pray this prayer and to obtain understanding of the work of his Former must invokec for himself one of these letters.» — Hekhalot Zutarti §421, en boca de #Anaphi"el: quien quiera rezar esta oración y entender la obra de su Formador ha de invocar para sí una de estas letras

«the great, mighty, fearsome, grand,w and strong God who is hidden from the eyes of x all beings and kept secret from the attending angels,y but is revealed to him, to R. Akiva by the working of the chariotz to do his will.» — continuación del §421: el Dios oculto a los ojos de todos los seres y secreto para los ángeles atendientes, revelado a R. Akiva por la obra del carro

«This is that which is written,aa each who calls on My name,bb and for My gloryIcreatedhim(Isa43:7),solethimaccomplishmywillccandmyrequest and all that I ask.dd Amen. Amen.ee Selah. YHWH has been King, YHWH has been King,ff (Ps 93:1 etc.) YHWH will be King forever and ever (Exod 15:18)» — cierre del §421: la cita de Isaías 43:7 dentro del cuerpo como fundamento de la petición, con el amén y las aclamaciones del Salmo 93 y de Éxodo 15:18

«(As for) My cherished oned who troubles himself with the praxis of the ascent and the descent of e the chariot before Me,f I have appointed for him a blessingg three times every singleh day in the law court above and in the law courti below. And the house in whichj they learnk itl—I redeem it and love it.» — Hekhalot Zutarti §423: la bendición tres veces al día en los tribunales de arriba y de abajo para quien se afana en la praxis del ascenso y el descenso del carro, y para la casa en que se aprende

«Whoever seeks to learn this teaching and to explicate the namea with its explicationb must sit in fasting for forty days; and he must place his headc between his knees until the fasting overcomes him.d He must recite an incantatione to earth and not to heaven. And earth shall hear, but not heaven. And if he is a youth, he may recite itf so long as he does not have an ejaculation. If he is the husband of a wife, he must be ready by the third day,g as it is said, Be ready by the third day; you shall not touchh a woman (Exod 19:15).» — Hekhalot Zutarti §424, la praxis completa: cuarenta días de ayuno, la cabeza entre las rodillas, el encantamiento recitado a la tierra y no al cielo, y la continencia sexual con Éxodo 19:15 citado dentro del cuerpo

«If he seeksq to test it,r he may test its one time,t but he must not test it twice.u He must be meticulous with it,v lest he err and lay waste to the world of the Holy One, blessed be He.» — continuación del §424: puede probarlo una vez y no dos, y ha de ser meticuloso no sea que yerre y asole el mundo

«And he must make a habit of itx from month to month and from year to year, thirty days before the New Year, from the beginning of the month of Elul to the Day of Atonement,y lest satan and strokez accuse him all year long.» — cierre del §424: la repetición mensual y anual, treinta días antes del Año Nuevo, del principio de Elul al Día de la Expiación, no sea que satán y el golpe lo acusen todo el año

«I reveal to you this secret,c and anyone who revealsd ite to one who is unworthyisbanishedf fromthisworldgandhisdwellingishinthelowermost dwellingi in Gehinnom.» — Hekhalot Zutarti §425, la maldición final en boca de Suria, Príncipe de la Presencia: quien revele el secreto a un indigno es desterrado de este mundo y su morada queda en lo más bajo del Gehinnom

«Anyone who takes precautionsc with this book and purifiesd himself— angels, "er"ellim,e bands, seraphim, cherubim,f ophannim, and the throne of gloryg love him.h And the righteous, the upright, and the fathers of the worldi pray for his lifej and they bequeathk himl the Garden of Eden.» — Hekhalot Zutarti §426, la bendición con que cierra el macroforma: a quien se guarda con este libro y se purifica lo aman los ángeles y el trono de gloria, y los justos le legan el Jardín del Edén

«Concerning him who is silent,d the princee whom he calls MGHˇSH, that there is no beingf among all the attendantsg who calls himh by this name.i AndyoucallhimMGHˇSH,becauseheissecondtoHDRYRWN,jgood adornment, pure adornment,k adornment of splendor, light of YHl YH YH YHWHm God of Israel.» — Hekhalot Zutarti §420: el príncipe a quien ningún ser entre los atendientes llama por ese nombre, segundo de HDRYRWN; el troceo imprime media frase sin espacios

«And he stands at the first entrancen and he ministers at the great entrance.o When I saw him, my hands and my feetp were burned,q and I was standingr without hands and feets until PNYYWN, the princet from among the attendants of the uppermost ones appeared to me.u And he was standingv before the throne of glory opposite the speech of the seraphim,w whose name is like His name,xand it is one name. And he stands at the throne of gloryy and tends the throne, and he clothes (God) with» — continuación del §420: el relato en primera persona de las manos y los pies quemados al verlo, hasta que apareció PNYYWN, cuyo nombre es como Su nombre y es un solo nombre

«I asked R. Akivaa for a prayer by which a man praysb the praise of RWZYY YHWH, God of Israel. Who knows what it is?c He said to me: Holiness and purityd are in hise heart and he praysf a prayer: You are blessed foreverg on the throne of glory.h You tabernacle in the chambers on high and in a majestici palace, for You revealed the mysteries and mysteries of mysteries,j the concealed things and the most concealed things,k to Moses, and Mosesl to Israel to be about accomplishing the Torah by means of them and multiplying the learningm by means of them.» — Ma#aseh Merkavah §544, apertura del macroforma: R. Ishmael pide a R. Akiva una oración, y la respuesta pone como condición la santidad y la pureza en el corazón, con la cadena de transmisión de los misterios de Dios a Moisés y de Moisés a Israel; el volumen numera además cada párrafo con la cifra de Scholem

«Like a bridgec that is placed over the river and the whole world crosses over it,d so a bridge is placed at the head of the entrancee and up to its end,f and the attending angels go aroundg on it and they recite a song before ˙TRQLYY YHWH, God of Israel,h and zealous ones of awe, captains of fear stand on it,i a thousand thousands of thousands and myriads of j myriads of myriads. And they give praisek before this thronel YHW˙SYH YHWH, God of Israel.» — Ma#aseh Merkavah §546: el símil del puente sobre el río por donde cruza el mundo entero, aplicado al puente que va de la cabeza de la entrada hasta su fin, por donde van los ángeles atendientes

«How many bridgesm are there? How many rivers of firen are there?o How many rivers of hail are there? How many storehouses of snow are there? How many wheels of fire are there? How many attending angels are there?» — continuación del §546: la serie de preguntas por el número de puentes, ríos de fuego, ríos de granizo, almacenes de nieve, ruedas de fuego y ángeles atendientes

«How many attending angels are inbb every single entrance? Six for every single being.cc And they stand in their midstdd opposite all the paths of heaven.» — cierre del §546: seis ángeles atendientes por cada ser, apostados frente a todos los caminos del cielo

«I prayed a prayer of f mercy, and by means of this I was saved. Zealous God,g YHWH, God of Israel, blessed are You, YHWH,h great God, mightyi in might.» — Ma#aseh Merkavah §547: la oración de misericordia por la que el que habla dice haberse salvado

«You have stretched out heaven, You have founded Your throne, and Your great name is ornamented over the throne of Your glory. You spread out earth and You founded on it a throne as Your footstool. Your glory fills the world,f Your greatg name is in allh might and there is no number to your acts of understandings.i You know the mysteries of the worldj and search out wise things and ways of things made secret.» — Ma#aseh Merkavah §548: el cielo extendido, el trono fundado, la tierra por escabel, y el conocimiento de los misterios del mundo

«Who is Godbb like you, bearingcc iniquity and overlookingdd transgression? (Mic 7:18) Who isee in heaven who has it in his vigorff to do the like of Your actionsgg and the like of Your mighty acts?hh Your mighty acts areii fire, Your chambersjj are fire,kk Your namell is hewnmm with fire of flame,nn etc.» — continuación del §549: la cita de Miqueas 7:18 dentro del cuerpo y la serie de actos poderosos, cámaras y nombre tallado con fuego de llama

«When I prayedbthis prayer, I saw six hundred and forty thousand myriadc angels of gloryd who stood facinge the throne of glory. And I saw the knot of the phylacteries of the bands of f YHWH, God of Israel, and I gave praiseg upon all my limbs.» — Ma#aseh Merkavah §550, en boca de R. Akiva: al rezar esa oración vio seiscientas cuarenta mil miríadas de ángeles de gloria frente al trono y el nudo de las filacterias de las bandas de YHWH

«It is incumbent upon meb to praisec the Lord of all,d,e to ascribef greatness to the One who formed primordial creation, who did not make us like the nations of the lands,g and did noth place us as the clans of the earth,i since He has not placed my portion among them and my lot in their whole crowd, since they prostrate themselves to vanity and emptiness (Isa 30:7) and they pray to a god who does not save (Isa 45:20). But Ij prayk beforel the King of Kings of Kings, the Holy One, blessed be He, who stretches out the heavens and founds the earth (Isa 51» — Ma#aseh Merkavah §551: la oración #Alay le-shabbea˙h, que el macroforma incorpora de la liturgia, con las citas de Isaías dentro del cuerpo; el tramo se corta al final de la plana

«In the hour that I ascended and had a vision of the Might,c I saw all the beings that ared in the midst of e the roads of heaven: what was their height» — Ma#aseh Merkavah §545, en boca de R. Akiva: al ascender y tener visión de la Potencia vio todos los seres que están en medio de los caminos del cielo; el tramo se corta donde arranca el aparato

«And he revealed to mel that as for all flesh and blood who has in his heartm the praise of n RWZYY YHWH, God of Israel, this great mystery is revealed to him.» — continuación del §547: a quien lleva en el corazón la alabanza se le revela este gran misterio

«He must complete it on each dayp at the break of dawn and cleanse himself from iniquity and from falsehoodq and from all evil.» — y la condición que se le pone: completarlo cada día al romper el alba y limpiarse de iniquidad, de falsedad y de todo mal

«This is Your name forever and this Your invocation from generation to generation.a,b Merciful and graciousc (Exod 34:6) is Your name,d Your mercies are mighty upon the uppermost ones and the lowermost ones. Your wordse are good upon lovers of Your Torah,f Your pronouncements are pure upon those who declare Your name holy. Your way is on the seag and Your road on the waters.» — Ma#aseh Merkavah §549: el nombre y la invocación de generación en generación, con Éxodo 34:6 citado dentro del cuerpo, y el camino sobre el mar

«Therefore we hope for Youw (Jer 14:22), YHWH our God,x quicklyy to feast our eyesz on the ornament of Your power, to remove idols from the earth, and that worthless idol(s?) may surelyaa be cut off,bb to mend the world with the kingdom of the Almighty. And all the sons of flesh shall call on Your name so as to turn all the wicked of the earth to You.» — cierre del §551: la esperanza de ver el ornamento de Su poder, quitar los ídolos de la tierra y reparar el mundo con el reino del Todopoderoso, con Jeremías 14:22 dentro del cuerpo

«WhoisabletoadornandtosanctifythekingdomoftheKingoftheworld and to make use of His crown and to invoke His name and to ornament His invocation and to psalm His praise and to stand with His attendants(!)b with a still small voice (1Kgs 19:12) YY YY YY God of adornment B#Rc YH the great, holy(!)d and lifted up One. You are declared great, you are declared holy, the King of Kings of Kings who is enthroned(!)e in the chambers of the palace of the flames of fire and hail(!).» — Ma#aseh Merkavah §552: la pregunta por quién es capaz de adornar el reino, usar Su corona e invocar Su nombre, con 1 Reyes 19:12 citado dentro del cuerpo; los signos de admiración entre paréntesis son emendaciones del traductor y el troceo imprime la primera línea sin espacios

«Who is able to conceive of c the sevend palaces, and to have a vision of e the innermost heavens, and to see the innermost chambersf and to say, “I saw the chambers of YH?» — Ma#aseh Merkavah §554, en boca de R. Akiva: la pregunta por quién puede concebir los siete palacios y decir que vio las cámaras de YH

«In the first palace standh fouri thousand myriad chariotsj of fire and twok thousand myriad flames mixed among them. In the second palace stand one hundred thousand myriadl chariots of firem and fortyn thousand myriadoflamespmixed among them.q In the third palace stand two hundred thousand myriad chariots of fire and a hundred thousand myriad flames mixed among them.r» — continuación del §554: el censo de carros de fuego y llamas mezcladas palacio por palacio, con las cifras que el texto acumula

«In the first palace,a chariots of fireb say:c Holy, holy, holy (Isa 6:3). And flamesd of firee are scattered and are gathered to the secondf palace, and they say: Holy, holy, holy (Isa 6:3). In the second palace, chariots of fireg say: Blessed is the glory of YHWH from His placeh,i (Ezek 3:12). And flamesj of firek are scattered andl are gathered tom the third palace and they say: Blessed is the glory of YHWH from His placen (Ezek 3:12).» — Ma#aseh Merkavah §555: la liturgia por palacios, con el Trisagio en el primero y Ezequiel 3:12 en el segundo, y las llamas que se dispersan y se reúnen en el siguiente repitiendo la misma fórmula

«In the seventh palace, chariots of fire say: Blessed is the King of oo Kings of Kings, YHWH, Lord of all the mighty ones.pp Who is like God, living and abiding? His praise is in the innermost heavens. The holiness of His kingdomqq isrr in the innermost heavens.ss His might is in the innermost chambers. From one side, “Holy,” and from the other side, “Holy,” and they gush forth a songtt continually and invoke the name of uu GHWRY"L YHWH God of Israel, and they say: Blessedvv is the name of the glory of His kingdom forever and ever fromww the place of the house of His Shekhinah.» — cierre del §555: la fórmula del séptimo palacio, con el Rey de reyes de reyes y la santidad de Su reino en los cielos más interiores

«The mystery of d the chamberse of the palacef of the chariot and alsog the Torah—I shall not forgeth a chamber of i them. I saw the King of the worl» — Ma#aseh Merkavah §556: lo que R. Nehuniah dice a su discípulo sobre el misterio de las cámaras del palacio del carro; el tramo se corta al final de la plana

«Happy is the mana who stands with all his vigor and bringsb a song before BRWKYYc YHWH, God of Israel, and he has a visiond of the chariote and he sees everything thatf they do beforeg the throne of glory upon whichh sits BRWKYYi YHWH,j God of Israel. And he sees to the commandment and to the might and tok the laws and to the good decrees, so that harshl decrees may be abolishedm from the world and one may not banishn his companion.» — Ma#aseh Merkavah §557: el que canta ante Dios tiene visión del carro y ve lo que hacen ante el trono, de modo que se anulen los decretos duros y nadie destierre a su compañero

«When I ascendedf in(to) the first palace, I becameg pious. In the second palace I became pure. In the third palace I became upright.h In the fourth palace I becamei faultless. In the fifth palace I broughtj holinessk before the King of Kings of Kings, blessed be He.l In the sixth palace I recited the qedushah before Him who said and He formed the worldm and He commanded that all beings be created,n so that the attending angelso would notdestroyme.» — Ma#aseh Merkavah §558: la escala de estados que el ascendente va adquiriendo palacio por palacio, de piadoso a puro, recto y sin falta, hasta recitar la qedushah en el sexto para que los ángeles atendientes no lo destruyan

«IntheseventhpalaceIstoodwithallmyvigor,q butIshookr and shrank back ins all my limbs, and I said:t O Living and abiding Godu whov formed heaven and earth, beside You there is no Rock.» — continuación del §558: en el séptimo palacio se estremece y se encoge en todos sus miembros, y pronuncia la oración al Dios vivo y permanente

«From the holy living creatures tobb the throne of glory are thirty thousandcc myriad parasangs. And from the footdd of the throne of glory up to the place where He sits—the holy God,ee the exalted and lifted-up (Isa 6:1) King,ff "NPR" YHWH God of Israel—are forty thousand myriadgg parasangs.hh And His great name is sanctified there.» — cierre del §559: treinta mil miríadas de parasangas de las santas criaturas al trono y cuarenta mil del pie del trono al lugar donde Él se sienta, con Isaías 6:1 dentro del cuerpo

«I was thirteen years oldb and my heart was movedc ond each day that it persisted in fasting. As soon as R.e Nehuniah ben HaQanah revealedf to meg this mysteryh of Torah,i Suriah, Prince of the Presence, was revealed.j He said to me: (As for) the Prince of Torah, YWPY"L is his name, and anyone who seeks concerning himk must sit forty days in fasting.» — Ma#aseh Merkavah §560: R. Ishmael a los trece años, con el corazón conmovido cada día por el ayuno, recibe el misterio de la Torá y la revelación de Suriah, que le da el nombre del Príncipe de la Torá y la condición de cuarenta días de ayuno

«He must sets his heart on his prayer and he must seal himself t with his sealsu and he must invokev twelve words.» — continuación del §560: poner el corazón en la oración, sellarse con sus sellos e invocar doce palabras

«Anyone who wishesd to make use of this great mysterye must pray it with all his vigor, lest he forget one wordf of it. For if he forgets one word of it,g allh his limbs suffer destruction.» — Ma#aseh Merkavah §563, en boca del Ángel de la Presencia: quien quiera usar este gran misterio ha de rezarlo con todo su vigor no sea que olvide una palabra, porque entonces todos sus miembros sufren destrucción

«In the hour that you pray,f invokeg three names that the angels of gloryh invoke:i Z˙S ˙TY˙S ZRZY"L TYT TWPYL ˙TY RBTj YP" "RHR, cold sweat, powerfulness, in might. And when you pray, invoke at the end three lettersk that the living creatures invoke in the hour that they have a vision of and feast their eyesl on "RKSm YHWH God of Israel: GLYn "YYo "RDR YH"L ZKp BBYB". And when you prayq another prayer, invoke three lettersr that the wheels of the chariot invoke, who recites a song before the throne of glory: H˙S PZt HP" Y"W GHW" ˇSBYB". This is the acquisition of wisdomu such that any man who invokes itv acquires wisdom forever.» — Ma#aseh Merkavah §564: los tres nombres que invocan los ángeles de gloria, las tres letras que invocan las criaturas vivientes y las que invocan las ruedas del carro, que son la adquisición de la sabiduría; la cita cruza el cambio de plana

«But ratherx Mosesy wrote these three lettersz for Joshua on a cupaa and he drank.» — continuación del §564: el precedente que el texto invoca, Moisés escribiendo esas tres letras para Josué en una copa de la que este bebió

«I sought this mystery andb I sat twelve days in fasting. As soon as I saw that I could not persevere in fasting,c I made use of d the namee of forty-two letters.f And P{D}DQRM, the Angel of the Presence, descended in rage, so that I shrank back,g I fell backward.» — Ma#aseh Merkavah §565: R. Ishmael no aguanta el ayuno, usa el nombre de cuarenta y dos letras y el Ángel de la Presencia desciende con furia

«Mortal,i son of a putrid drop, son of a maggotj and a worm!k You made use of a great name! (Let this be) a lesson to you! Arrays of Torah I am not giving to youl until you sit for forty days.» — continuación del §565, el reproche del ángel: mortal, hijo de una gota pútrida, hijo de gusano, que usó un gran nombre, y la negativa a darle las hileras de la Torá hasta cumplir los cuarenta días

«At once I stood with all my vigor,n and I roused myself o and I invokedp threeq letters,r and he ascended. (This: B"R#"s BYH GDWLTt "TYT BYH.) And I sat forty days,u and I prayedv three prayers atw dawn» — y lo que R. Ishmael hace entonces: invoca tres letras, el ángel asciende, y se sienta los cuarenta días rezando tres oraciones al alba

«I sealed myself (with) seven seals in the hour that PDQDS, the Angela of the Presence, descended: Blessed are You YHWH,b since You created heaven and earth by Your wisdom and by Your understanding.c Your name is forever: ˙HY"WP SYSY PYY"W LW SM BY KYY TNYY. The name of Your servant is:d "WRYS SSTYY. Upon my feet:e "BG GGG. Upon my heart:f "RYM TYP". Upon my right arm:g "WRYS TSY Y"H. Upon my left arm:h "BYT TL BG "R YYW DYW"L.» — Ma#aseh Merkavah §566: los siete sellos que R. Ishmael se pone al descender el Ángel de la Presencia, nombrando la parte del cuerpo a la que corresponde cada uno

«So how mucha space is there betweenb one bridge and another? He said to me:c Between one bridge and another are twelve myriad parasangs. In their ascent are twelve myriad parasangsd and in their descent twelve myriad parasangs.e,f Between the rivers of awe and the rivers of fear are twenty-twog myriadh parasangs. Between the rivers of hail and the rivers of darknessi are thirty-six myriad parasangs. Between the ranksj of lightning and the» — Ma#aseh Merkavah §559: las distancias celestes en miríadas de parasangas, de puente a puente y de los ríos de pavor a los de temor, de granizo y de oscuridad; el tramo se corta al final de la plana

«You are the King of Kings of Kings,a You alone are declared blessed,b for You are Onec alone.d HWKY ˙He is Your name;f "WZW" ZWHWW"H is Your name; RMg KYh YDi "ZY is Your name; "BY˙S YHW is Your name; ZYH" YH TYD"Y is Your name; G ˙HWP is Your name;j #WTTY"H is Your name; HKB WYH" is Your name. A flame of might of exaltation,k this is the splendor of l the Lord of m the whole chariot forever. You are declared holy, O King of holiness. Your holiness isn in heaven and on earth. Blessed are You YHWH, the holy God.» — Ma#aseh Merkavah §567: la letanía de nombres divinos, cada uno declarado como Su nombre, y la llama de potencia de exaltación que es el esplendor del Señor de todo el carro

«And I invokedy three names ZYYPz from His name,aa lest He strike me with destruction. And when he ascended, I invoked three signs,bb lest angels and harmful (demons) strike me.cc RDNW Y"H SHRY YW"Y "KBKY "YSTKY KWYW" H"L HBdd W"ˇSBYRee and the harmful (demons) D# K'B'ff BYNYYNgg "RYMhh MDRSii QDWMH "LPjj "YS YH" YZH YWH MBY"kk "WP HP YH YDll YH HW a greatmm seal.» — Ma#aseh Merkavah §568: los tres nombres invocados para que Dios no lo hiera de destrucción y los tres signos invocados al ascender el ángel para que no lo hieran los ángeles ni los demonios dañinos

«He prayedg a prayerh with all his vigor,i and the Shekhinah was beloved to him,j and He would givek him permission to have a vision, and he was not harmed.» — Ma#aseh Merkavah §570: quien rezó con todo su vigor tuvo amada la Shekhinah, se le dio permiso de tener visión y no sufrió daño

«This is the work of wisdom and understanding. Everyone who works it is wise and understanding. In the name of YH YH YH YHW YHW YHW YHYb YHY HY Y HY HW HW HW "HW "HW "HW "H YH I am (Exod 3:14) I am (Exod 3:14) blessed blessed blessed holy holy holy Almighty Almighty Almighty YHW˙S YHW˙S YHW˙S P˙Sc P˙S P˙S merciful merciful merciful gracious gracious gracious.» — Ma#aseh Merkavah §571, la segunda praxis Sar Torah que solo trae N: la cadena de nombres triplicados con Éxodo 3:14 citado dentro del cuerpo

«His name is explicated with forty-two letters.e Whoever works it is wise and filled (with) wisdom. This is My name forever and this is My invocation from generation to generation (Exod 3:15).» — continuación del §571: el nombre explicado con cuarenta y dos letras, y quien lo obra es sabio y lleno de sabiduría, con Éxodo 3:15 dentro del cuerpo

«and when he has passed the nightd he immerses. But after he has eaten he does not need to. And when he seeks to eat he must bring a jug(!) of his owne wine,f and he must count over it nine times and immerse and drink and use a new vessel. And he must not lie alone, for this is in order that he not be harmed.» — Ma#aseh Merkavah §572: la inmersión, el jarro de vino propio contado nueve veces, el vaso nuevo y la prohibición de dormir solo, para no sufrir daño

«A fig leaf and olive leaves and a silver cup and wine and an egg. He said to me: Concerning all you ask as to holiness and purity, (if) uprightness and piety are in your heart, then you may take your stand on their vigor.» — Ma#aseh Merkavah §573: la lista de materiales del rito —hoja de higuera, hojas de olivo, copa de plata, vino y un huevo— y la condición de rectitud y piedad en el corazón

«Fig leaf: I adjure you, SWDLPN,a the angel who fastens on the crown of his Lord, that you ascend and say to Him: Two angels, Metatron and #GM ˙TY", who areb the wisdom in the heart of so-and-so, and he knows.» — Ma#aseh Merkavah §574: la adjuración a SWDLPN sobre la hoja de higuera, con Metatrón y #GM ˙TY" como los dos ángeles de la sabiduría en el corazón

«The silver cup: Ink and lead pigmentb and "P??NYM H"HTYTN W" ˙TW ˙TWT. He must gather and order(!)c the ranks. These are the orderings of Michael, the great prince(!)d of Israel, that you should preserve ite for the study of Torah in my heart. Amen. Amen. Selah. Hallelujah. Write (this) on a silver cup, blot (it) out with wine, and drink it, and count twenty-four times, “Listen to our voice,” and (at) the final one say, “Who hears prayer.”» — Ma#aseh Merkavah §576: la copa de plata escrita con tinta y pigmento de plomo, borrada con vino y bebida, con la cuenta de veinticuatro veces y la fórmula final

«Wine: An open buda that sits on the heart and an attached growth that sits on the mouth of the stomach. My word(s) from me.b And throw on me Bible and Mishnah and Talmud, and enlighten my heart {with} ⟨concerning⟩words of Torah. And may I not stumble with my tongue in all that I will learn.» — Ma#aseh Merkavah §577: la petición sobre el vino, que le echen encima Biblia, Mishnah y Talmud y le alumbren el corazón, sin tropezar con la lengua en lo que aprenda; los corchetes angulares marcan una corrección del manuscrito

«Son of majestic ones, in the hourd when I saw a vision of the chariot, I saw adornment of majesty,e inner chambers,f magnificent ones of g awe,h chosen ones of i fear,j burning and confounding.k Their burning is more than burningl and their confounding is more than confounding.» — Ma#aseh Merkavah §579: lo que R. Nehuniah ben HaQanah dice haber visto en la visión del carro, con la fórmula de intensificación que el texto repite

«As soon as I heard this reportb from R. Nehuniah ben HaQanah, my master,c I stood on my feet and I asked him all the names of the princes of d wisdom. And from the requeste that I asked of himf I saw light in my heart like the days of heaveng,h (Deut 11:21; Ps 89:30 [Evv. 89:29]).» — Ma#aseh Merkavah §580: R. Ishmael pide todos los nombres de los príncipes de la sabiduría y de esa petición le viene luz en el corazón como los días del cielo, con Deuteronomio y el Salmo 89 dentro del cuerpo

«Blessed are You, YHWH, my Godj and my Former, greatk and fearsome, living forever, magnificentl overm the chariot. Who is like You, magnificent on high? Give me success in all my limbs, and I will meditate on the gates of wisdom; I will search in the ways of understanding; I will have a vision of the chambers of n Torah; I will meditate on the treasuries of o blessing, and they shall be treasured up for me, for wisdom is before You.p And saveq me from all the enraged ones who stand before You,r and let them love me before You.» — Ma#aseh Merkavah §569: la oración de protección ante los ángeles que están detrás de las criaturas vivientes, con la petición de meditar en las puertas de la sabiduría y de ser salvado de los airados que están ante Él

«And I know thatt Your holiness is forever, and I bless the holiness of Your name forever,u and I declare holyv Your great name.» — continuación del §569: la bendición de la santidad de Su nombre; el tramo se corta al final de la plana

«Son of majestic ones, whata merit did your father and your mother have that you merit taking your stand upon this mystery? For the wholeb entire world did not merit it, but I and R. Akiva merit making use of it.» — Ma#aseh Merkavah §583: la pregunta del Ángel de la Presencia por el mérito de los padres, y la declaración de que el mundo entero no lo mereció pero sí él y R. Akiva

«Son of majestic ones, do not declare yourself more majestic than all yo» — Ma#aseh Merkavah §584, la advertencia del ángel contra la soberbia; el tramo se corta al final de la plana

«When R. Nehuniah ben HaQanahr arranged these prayerss before me, every day I was praying every single one witht the names of itu in descent and in ascent, and it was refreshmentv to all my limbs.» — continuación del §586: R. Ishmael rezaba cada una con sus nombres en el descenso y en el ascenso, y le eran refrigerio para todos sus miembros

«The first prayer, which Z#WPY"L, Prince of Gehinnom, would praya in the hour that he would seeb the righteous and Y ˙HDYc YHWH the God of Israel in the Garden of d Eden with them.» — Ma#aseh Merkavah §587: la primera de las cinco oraciones, atribuida a Z#WPY"L, Príncipe del Gehinnom, en la hora en que ve a los justos en el Jardín del Edén

«Be prayinge that your peoplef should be savedg from the judgment of Gehinnom.» — el encargo con que arranca el §587: rezar para que su pueblo se salve del juicio del Gehinnom

«You are declared holy,a God of b heaven and earth,c Lord of d lords, Magnificent One of magnificent ones;e God of f the cherubim, Rider of the cherubim; God of hosts, And His rulershipg is over the hosts. God of h the attendants, And His namei is declared holy over His attendants.j Hek is His namel and His name is He. He is in He and His name is in His name.m A song is His name and His name is a song.» — Ma#aseh Merkavah §588, la segunda oración: las identificaciones recíprocas entre Dios y Su nombre, que el texto enuncia en serie

«Blesseda is Your name, holy is Your name, King of b strength, magnificent over the mysteries of c the height and below. Lord of miracles, Lord of mighty acts, Lord of wonders, Lord of explications, who give wisdom to sages and knowledge to those who know understanding. God of gods,d Lord of e lords, the great, mighty and fearsome God, God Most Highf enthroned in secret, Most High (Ps 91:1)g who do miracles and mighty acts and many acts of wonder, Magnificent One, strong, powerful, and explicit. Great God, mightyh over His fearsome actsi and the mighty ones. YHWH is one (Deut 6:4), The law of His name is one:» — Ma#aseh Merkavah §589, la tercera oración: los títulos de Señor de milagros, de actos poderosos, de maravillas y de explicaciones, con Deuteronomio 6:4 y el Salmo 91 dentro del cuerpo

«Magnificenta is Your name in the whole earth (Ps 8:2). You founded Your throne in heaven,b Your seat You placed in the lofty heights. You placed Your chariotc in the uppermost parts of Your residence in the misty clouds of purity. The bands of fire ornament Your invocation. The seraphim of fire psalm Your praise. The ophannim and the holy living creatures and the ophannim of adornmentd and the seraphim of flame and the wheels of the chariot stand before Youe with the sound of f a great earthquake (Ezek 3:12) and quaking and earthquake,g sayingh an invocation in the name of ˙T ˙TRWSYi YHWH one hundred and elevenj times.» — Ma#aseh Merkavah §590, la cuarta oración: el trono fundado en el cielo y el carro puesto en las nubes de pureza, con las huestes de fuego y las ruedas del carro invocando el nombre ciento once veces, y las citas del Salmo 8 y de Ezequiel 3:12 dentro del cuerpo

«Holy is Your name in the innermost heavens,ss exalted and lifted up (Isa 6:1) over all the cherubim. Your name is declared holy in holiness,tt declaredgreatingreatness,uudeclaredmightyinmight.vvAndYourrulership is to the end of all generations. For Your might is lasting and lasting and everlasting.ww Blessed are You YHWH, magnificent in power, great in might.» — cierre del §590: la santidad del nombre en los cielos más interiores, con Isaías 6:1 citado dentro del cuerpo

«When R. Nehuniah ben HaQanah, my master,a heard that I stood opposite heavenb and I explicated every single angelc who is in every single palace, he said to me: Why have you explicated the angels who stand at the entrances of the palaces?» — Ma#aseh Merkavah §586: la pregunta de R. Nehuniah a R. Ishmael por haber explicado los ángeles de las entradas de los palacios

«In that hour he arranged prayers before mek and every single prayerl was twelve signsm from the name of n the living and abiding God, the frightening and sanctifiedo God who is seated in the wide places on high.» — continuación del §586: las oraciones que dispone ante él, cada una de doce signos del nombre del Dios vivo y permanente

«YHWHa my God, You are very great, You wear effulgence and adornment (Ps 104:1). Who is like You, magnificent on high (Ps 93:4)?» — Ma#aseh Merkavah §591, la quinta oración: arranca con el Salmo 104:1 y el Salmo 93:4 citados dentro del cuerpo

«Anyone who prays this prayer with all his vigor is able to have a vision of the splendor of the Shekhinah, and the Shekhinah is beloved to him.» — cierre del §591: quien reza esta oración con todo su vigor puede tener visión del esplendor de la Shekhinah, y la Shekhinah le es amada

«I prayed a prayer,c and I had a vision of the Shekhinah,d and I saw everything that they do before the throne of glory.» — Ma#aseh Merkavah §592, en boca de R. Akiva: rezó una oración, tuvo visión de la Shekhinah y vio todo lo que hacen ante el trono de gloria

«You fixed (in) the inhabited worldr majesty and majesties,s and You founded (it) in gloryt and psalmody,u song, psalming, and being ornamented,v and all the bandsw and seraphimx who standy before You psalm and ornament Your name, and the wheels of the chariot sing a song before You, and You founded the throne of Your glory,z melody and purity,aa and the attending angels who standbb declaring holycc Your holiness,dd declaring great Your might, and saying YHWH of hosts, the Almighty, lives!» — continuación del §592: las huestes, los serafines, las ruedas del carro y los ángeles atendientes que salmodian ante el trono

«You are declared greaterk than the ophannim of adornment,l You are declared more holy than the cherubim of holiness,m You are more adornedn than the inner chambers,o You are ornamented more than the bands of fire, You are declared dearer than the holy living creatures, You are praised more than the throne of Your glory, since they standp before You and they sing before Youq every day. And they bringr laud to Your great, mighty, and fearsome name, for there is none like You in heaven and on earth.s Blessed are You, YHWH the holy God.» — Ma#aseh Merkavah §594: la serie de comparaciones en que Dios es declarado mayor que los ofanim, más santo que los querubines y más alabado que Su propio trono

«How can oneb have a vision of above the seraphim who stand abovec the head of RWZYY YHWH, God of Israel?» — Ma#aseh Merkavah §595: la pregunta de R. Ishmael a R. Akiva por cómo tener visión de lo que está por encima de los serafines

«Mortal,j do not fear. He is the holy King who is uponk an exalted and lifted-up throne (Isa 6:1), and He is choicel forever and magnificent over the chariot.m In that hour I saw above the seraphim who stand above the head of RWZYY YHWH, God of Israel.» — continuación del §595: la respuesta que le quita el miedo y la declaración de haber visto, en aquella hora, lo que está por encima de los serafines

«Blessed are You YHWH, oneb God, Creator of the world with Your one name,c The One who forms everything with one command.d In the heightse of heaven You founded Your throne,f You placed Your seatg in the lofty places of Your height,h You placedi Your chariotryj in the upper chamber on high, You planted Your residence among the ophannim of adornment.k Bands of fire ornament Your invocation,l» — Ma#aseh Merkavah §596, la oración final del macroforma: el trono fundado en las alturas, el carro en la cámara alta y la residencia plantada entre los ofanim del adorno

«the pure living creatures lift upgg Holy, holy, holy,hh (Isa 6:3) the attending angelsii recite before You, the orb of the sun is the substance of jj their faces,kk their splendorll glistens like the radiancesmm of the firmament, their wings are spread,nn (Ezek 1:11) their hands are stretched out,oo like the soundpp of many waters is the sound of their wings,qq torches of fire driprr and go forthss from their eyeballs,tt with the sound of a great earthquake (Ezek 3:12) they sing a song before You.» — continuación del §596: el orbe del sol como sustancia de sus rostros, las alas extendidas y el sonido de muchas aguas, con Ezequiel 1:11 y 3:12 citados dentro del cuerpo

«for there is noneddd like You (2Chr 6:14), and there are none like Your priests,eee and there are none like Your pious ones,fff and there is none like Your great nameggg forever and ever and ever, (You) who ragehhh at the seaiii and it dries upjjj (Nah 1:4), looking at the earth and it quakes.kkk From Your mightlll the whole world is stirred up,mmm (You) who makennn the dead live, making the dead stand upooo from their dust.» — continuación del §596: las citas de 2 Crónicas 6:14 y Nahúm 1:4 dentro del cuerpo, y el que hace vivir a los muertos y los levanta de su polvo

«Therefore we call Your name,bbbb we bless Your might,cccc we extol and we bringdddd laudeeee before the throne of Your glory,ffff for there is none like Yougggg in heaven and on earth.hhhh Blessed are You, YHWH, Rock of ages (Isa 26:4).» — cierre del §596 y del Ma#aseh Merkavah: la bendición final con Isaías 26:4 citado dentro del cuerpo

«You are declared great, You are declared holy forever, King, holya God, exalted and lifted up (Isa 6:1), for there is none like You in heaven and on earth,b in the sea and in the deeps.c In the heights of the heavenly cloud the throne of Your glory sings,d,e and the Aravot firmament—there You founded Your throne.f In them angels of magnificenceg and fright extol before You gladness and happiness; ophannim of effulgenceh and cherubim of holiness sing a song; clouds of i comfort, holy living creatures proclaim with melody;» — Ma#aseh Merkavah §593: no hay nadie como Él en el cielo ni en la tierra, en el mar ni en los abismos, con Isaías 6:1 dentro del cuerpo, y las huestes que cantan desde el firmamento Aravot

«I saw the King of the world sittingc on an exalted and lifted-up throne (Isa 6:1). And one bandd was standinge from the earthf up to the firmament. Sandalphon is his name. And in the hour that He—RWZYY YHWH,g God of Israel—seeks to swear by the phylacteriesh and to hurl an adjuration with His hand, he takes the phylacteries from His head and abolishes decrees from the earth.» — Merkavah Rabba §655, el misterio de Sandalfón: la banda que se yergue de la tierra al firmamento, y Dios que se quita las filacterias de la cabeza para jurar por ellas y anular decretos, con Isaías 6:1 dentro del cuerpo

«Who is able to regard the face of RWZYYj YHWH, God of Israel? His face is His namek and His name is His face.l And the sayings of m His lips are His name.n His words are fire. The breath of His lips (Isa 11:4) is fire. With His breath He has repaired the whole world, all of it.» — continuación del §655: la identidad entre rostro, nombre y dichos de los labios, con Isaías 11:4 dentro del cuerpo, y el mundo entero reparado con Su aliento

«I asked R. Akiva about the mystery of b Sandalphon. He said to me:c Sandalphond—his name is ˙SP" NGWDY"Le "LH"f "Lg YWS SKWDDY"L NGDYY "NGYY "PPP" "LP"h "NG", adding to iti ZRZ Z#N YHWH, God of Israel. Three names of dearness:j GRWYYY ˙THWYY ˙HBYBY"L.» — Merkavah Rabba §656: los nombres de Sandalfón y los tres nombres de la predilección, tal como el volumen los translitera

«As soon as he revealedk the names of l the angel I stood and engraved them, on the basis of authority.m And there was light in my heartn like the light of lightningo that goes from one end of the world to the other.» — continuación del §656: al revelarse los nombres, el que habla los graba con autoridad y le viene luz en el corazón como la luz del relámpago que va de un extremo del mundo al otro

«And in the names of the angeln,o who writes on the basis of his authority,p he must invokeq twice.r He must sits with twot and he must stand with two. And he must invokeu the name of RWZYY YHWH, God of Israel, beforev he writes them. If he has written themw without invocation, he shall go out of his mind.» — Merkavah Rabba §658: la regla de invocación antes de escribir los nombres, y el castigo que el texto declara para quien los escriba sin invocación: perder la razón

«I askedd R. Akiva the word of #A˙seret,e the word of Rosh HaShanah,f the word of every single New Moon, and the word of g the first of h the month of Adar.i He said to mej concerning allk that I asked:l As to holiness and purity, (if) uprightnessm and piety aren in your heart, you may take your stand on their vigor.» — Merkavah Rabba §659, apertura de la praxis calendárica: la pregunta por las palabras de cada fiesta y la condición de santidad, pureza, rectitud y piedad en el corazón

«The word of #A˙seret: HP YH HPY HP" HYZ" ZYH" YD" DS YHW. Writeb these (names) on myrtle leaves on the eve of #A˙seret. At cockcrowc he must putd the myrtle inside his mouthe and he must blot them out.» — Merkavah Rabba §660: los nombres escritos en hojas de mirto la víspera de #A˙seret, metidos en la boca al canto del gallo y borrados allí

«The word of every singlea New Moon: DD ˙TB"b ˙TR ˙TY NY ˙T". Write these on your fingernailc and putd your fingernaile inside your mouthf and blot them out.» — Merkavah Rabba §662: la variante del mismo rito para cada luna nueva, escrita sobre la uña y borrada en la boca

«Inquiry: Purifyp yourself for seven days and keep bathingq in a river three times a day, and purify yourself from bad food and from wine. And in the hourr that you come to pray this name, keep puttings in your moutht a rolled leaf u and chewv itw firstx and afterward keep praying:y Blessed be Your name "H "H YH YH HW HW HY HY H" H".» — Merkavah Rabba §663: la purificación de siete días, los tres baños diarios en un río, la abstinencia de mala comida y de vino, y la hoja enrollada que se masca antes de rezar

«Michael, the great angelb who is the princec at the throned on which Gode is engraved, praisesf H' with these in the first firmament:g "H" "H" "H" 3 (times); YHWH "Y "Y "W "W Y"W.» — Merkavah Rabba §664: Miguel alabando en el primer firmamento, primero de la serie de siete ángeles repartidos por firmamento

«"KTRY"La praises in the fourth firmament: "W "W "Y "Y HWH HWHb I Am Who I Am (Exod 3:14) B"T.c It is the explicit name BH. Metatrond is enthroned on his throne of glory, "HY "HY PLMKS KKe MR"WTf "WTg "W "W HY HY HW HY HW "Y Y"W HY" BH.» — Merkavah Rabba §667: "KTRY"L alabando en el cuarto firmamento, con Éxodo 3:14 citado dentro del cuerpo y Metatrón entronizado en su trono de gloria

«Cheerful is the man who completes this mystery from dawn to dawn. He acquires this world,b and the world to come, and the worlds,c and he merits greeting the return of d the Presence of the Shekhinah in the future.e Complete this with all your heartf and with all your soul and with all your might (Deut 6:5) to do My will.gKeep your mouth from allhiniquity. Sanctify yourself from all sin and from all guilt and from all iniquity,i and I am with youj at every time and in every hourk and in every momentl and at every second.» — Merkavah Rabba §675: lo que gana quien completa este misterio de alba a alba —este mundo, el venidero y los mundos— con Deuteronomio 6:5 citado dentro del cuerpo y las condiciones de santificación

«readh Bible one day,i in (a few) daysj,k I would forget (it).l When I would studym Mishnah one day,n I would forget (it) the next day.o What did I do?p As soon as I saw that Torahq did not stay in me,r I took hold of s myself and withheld myself t and my appetiteu from food and drink, from washing,v and anointing, and I deprived myself w of the use of the bed. I did not chant,x I did not laugh,y nor did a word of anyz melody and song go forth from my mouth.» — Merkavah Rabba §677: el olvido de lo estudiado y las privaciones que el que habla se impone —comida, bebida, baño, unción, lecho, canto y risa

«At oncea R. Nehuniah ben HaQanah, my master,b stoodc and took me from the house of my father and brought me into the Chamber of Hewn Stoned and adjured me by the great seale that belongs tof ZBWDY"L YHWH, God of Israel—this is Metatron YHWH,g» — Merkavah Rabba §678: R. Nehuniah ben HaQanah lo lleva a la Cámara de la Piedra Tallada y lo adjura por el gran sello, que el texto identifica con Metatrón

«And he revealed to me the praxis of k the secret counsel of l Torah. At oncem he illuminatedn my hearto at the gates ofp,q,r the east,s and my eyeballst had a vision of u the depths and of the paths of Torah. And not a wordv of all that my ears heardw from the mouth of my master and from the mouth of the disciplesx was ever forgotten again.y And as for allz of the paths of aa Torah on which I acted according to their truth,bb I would never forget themcc again.» — Merkavah Rabba §678: la praxis del consejo secreto de la Torá le ilumina el corazón en las puertas del este y desde entonces no vuelve a olvidar nada de lo oído

«If I had not done anyc Torah, this praxis that I fixed in Israeld would be equivalent for me to the Torah,e so that (people) should multiply the Torah that is without effort.» — Merkavah Rabba §679, la declaración de R. Ishmael: aunque no hubiera hecho ninguna Torá, esta praxis que fijó en Israel le valdría por la Torá, para que se multiplique la Torá sin esfuerzo

«Son of majestic ones, go,a return to the presence of R. Nehuniah ben HaQanahb and askc your master, that he may tell you and explain to youd the explication of this praxis:e how one makes use of it and theyf adjure with it, lest you errg and use (it) unlawfullyh and you act inappropriately, and theyi attack you, like the case of j the so-and-sos whom they attacked and whose gall was dissolvedk inside theml to become like water.m For they listened unlawfullyn and they actedo inappropriately.» — Merkavah Rabba §681: la advertencia de R. Akiva sobre el peligro de usar mal la praxis, con el caso de los que fueron atacados y cuya hiel se disolvió por dentro hasta volverse agua

«My disciple, whatever R. Akiva said to your my mouth says.s But fort the covenant that wasu madev for Aaron and the shoot from which youw emerged, theyx already would have attacked you and destroyed you from the world.» — respuesta del §681: de no ser por el pacto hecho a Aarón y el vástago del que procede, ya lo habrían atacado y destruido del mundo

«They administer an oath toz attendants by their king, and they administer an oath toaa the servant by his master.bb,cc When he returned and brought back the answer to its owner, what did he do? His mouth enunciated names,dd and the fingers of his hands were counting,ee until they counted one hundred and eleven times.» — continuación del §681: la fórmula del juramento por el rey y por el maestro, y la cuenta con los dedos hasta ciento once

«Concerning this mattera R. Akiva descended to inquire of the chariot. And he said: If it be the will of ZBWDY"Lb YHWH, God of Israel King of Kings of Kings, blessed be He, King, that he be psalmedc from the midst of the names …d His names aree sweeter than honey and milk, whose namef is called over ten names:g #WZYh WZYH H ˙HL P˙SR WˇSRD ˇSWWRY #WZYMi ZKWKBH #NN"j ˙HGYG"k "GD GNYK D ˙HWPl {NRDW} NRDW PD ˙HWP "HH "HY WGY SPSYPR W#"YH RWPSRYP LMRG"L this is Metatron in His midstm "Y #DYH holy. And with the love with which they love himn on high, they call him Prince of o the Hostp on high, ZWYTY"L, servant to YHWH, God of Israel, blessed be He.» — Merkavah Rabba §685: R. Akiva desciende a indagar del carro, con la serie de diez nombres y la declaración de que este es Metatrón, llamado Príncipe de la Hueste por el amor con que lo aman en lo alto

«Akiva,e my son, this throne of glory on which I am seated is a lovely furnishingf that My hand—My right handg—has founded.h Even if one has been a proselyte for only an hour,i and his body is innocent of idolatry and bloodshed and incest,j,k I bind myself to him. I bind to him Metatron, My servant—to his stepsl and to much study of Torah.» — Merkavah Rabba §686, en boca de Dios: el trono de gloria como adorno amable fundado por Su diestra, y la promesa de ligarse aun al prosélito de una hora cuyo cuerpo esté limpio de idolatría, derramamiento de sangre e incesto

«And when I was dismissed from before the throne of glory to descend to be with mortals, He said to me: Akiva, My son,m descend and bear testimony of the praxisn to beings. And R. Akiva descended and taughto this praxis to beings.» — continuación del §686: el encargo de descender y dar testimonio de la praxis a los seres, y el cumplimiento de R. Akiva

«I saw the King of the world seated on an exalted and lifted-up throne (Isa 6:1) and all His armies standing and the whole host on high that is in heaven prostrating themselves, stationeda before Him from His right and from His left.» — Merkavah Rabba §688: la visión del Rey del mundo entronizado con sus ejércitos postrados a derecha e izquierda, con Isaías 6:1 dentro del cuerpo

«And the Youthb calls Himc by His good and pure, strong and magnificent and fearsomed name. And he says thus: HHH YH HH HY YHH HWH HY HH YHWH YH H⟨YH HH⟩YY' W"YY HYHe YHH HWH HH YH HWH YHW HH HW HH HH YHWH HW HY HY YHW YH YH WH WYHW WHY"f WH" WYHYg HYHh HYHi H" "RB" SKS great, great namej YHW YH YHWH WYHW HY HY H" HY HY HHH "Lk HW"L HW "HY W"HYHl "RD" ⟨"RD"⟩SB" great, great name,m saying if it be the will of ZBWDY"Ln "HWH HH WH Y"H WHYHo WHY HYHp "DWMq DWMr MZRWWD HW HY {HWY"L} HW YH HW YH HW YH YH YH YH HY HYHs WH HY HYHt YHW YH HW HY"u HW W"HW HYHv HYHw YHY.» — Merkavah Rabba §690: la adjuración de nomina barbara que el Joven recita, con los corchetes angulares que marcan correcciones marginales de los manuscritos

«ThemeasurebofourFormer,cblessedbethedgreat,mightyandfearsome, meritorious, puree and glorious, eminent and valiant,f mighty and fearsome and meritorious and abidingg and exalting name overh the heights,i tabernacling upon the cherub of j fire, seated with the ophannim of flame,k riding on Aravot, BYH is His name (Ps 68:5). And His majesty is that He is abiding and His name is abiding,l for He is abiding forever and ever and ever.» — Merkavah Rabba §692: la medida del Formador, que mora sobre el querubín de fuego y cabalga en Aravot, con el Salmo 68:5 citado dentro del cuerpo

«The soles of His feet fill the whole entire world, as it is said, YHWH said, The heavens …b and earth is my footstool (Isa 66:1).]c The height of d His soles is three thousande myriad parasangs.f From the sole of His foot and up to His ankle is twelve thousand myriad parasangs.g The sole ofh His right foot: "PRMWSYH is its name. And the left: "GTM˙S is its name.» — Merkavah Rabba §695, apertura del Shi#ur Qomah: las plantas de Sus pies llenan el mundo entero, con Isaías 66:1 citado dentro del cuerpo, y las medidas en miríadas de parasangas con el nombre propio de cada pie; los corchetes rectos son los del volumen y marcan texto reconstruido

«From His thighsa and up to His shoulders is eighty-five thousand myriad parasangs. The height of His shouldersb and up to His neck is nineteenc thousand parasangs. The height of His loins:d "PSS GHWRDYYH is its name.» — Merkavah Rabba §696: las medidas del muslo al hombro y del hombro al cuello, y el nombre de los lomos

«Thecrownthat is on His head: Israel is its name. Its measure is three hundred thousand by three hundred thousand myriad parasangs.i The stature of the fineness of His head: twenty-four thousand myriad parasangsj is its height.» — Merkavah Rabba §697: la corona que está sobre Su cabeza se llama Israel, con su medida y la estatura de la finura de Su cabeza

«The measure of the whole stature comes out to two hundred and forty-five thousand myriad and one thousand five hundred parasangs, and with reference to the phrase another says: The measure of the stature is a hundred thousands and seven myriad parasangs.» — continuación del §697: las dos cifras discrepantes que el propio texto da para la medida de la estatura entera, sin armonizarlas; el pasaje va entre corchetes de restitución

«And His ear is ninety worlds. The width of His forehead:h six myriad and eight thousand myriad parasangs is its width. His forehead:i MSSGH YHWH is its name.» — Merkavah Rabba §698: la oreja medida en noventa mundos y la anchura de la frente en miríadas de parasangas, con el nombre propio de la frente

«The appearance of His face and the appearance of f the cheeks are as the measure of g the spirith and like the formation of i the soulj [. There is not any being able to know it. His body is like Tarshish (Dan 10:6).]k Andl glistening splendorm and fear from the midst of darkness. Cloud and misty cloud encircle Him and all the Princes of the Presence are poured outn before Him from the vigor of the countenance of His beautyo and His adornment. There is no measure in our hand, butp the names are revealed to us.» — Merkavah Rabba §699: el rostro y las mejillas como la medida del espíritu y la formación del alma, con Daniel 10:6 dentro del cuerpo, y la declaración de que no hay medida en nuestra mano pero los nombres nos son revelados

«Also he gave me a correct measure of the nose, and so the lip and so the cheeks. Although he gave me the measure by the forehead, he gave me the measure of the width of the forehead, the height of the neck. And so the shoulder is the same length as the nose and the length of the nose is as the length of one little finger. His upper lip: GBRH ˙TYH is its name.» — Merkavah Rabba §700, en boca de R. Nathan, discípulo de R. Ishmael: las medidas de la nariz, el labio y las mejillas, y la boca que es fuego consumidor

«And thesek parasangs are measuredl by His cubit,m and His cubitn is three spans and a handbreadth, and a handbreadtho fills the whole world, as it says, Who has measured the waters in His cupped hand? (Isa 40:12).» — Merkavah Rabba §703: la unidad de medida declarada, el codo divino de tres palmos y un palmo menor, cuyo palmo llena el mundo entero, con Isaías 40:12 citado dentro del cuerpo

«He whob studiesc this great mystery—his face is sallow, his stature is fine to him,d awe of hime is imposed upon beings, and his good name goes into all the places of Israel.f His dreams are easy upon him,g his Torah is preserved in him, and he does not forgeth the words of Torah all his days.i It is good for him in this world and restful for him with regard to the world to come. Even the iniquities of his youth He remitsj to him for the futurek to come. The evil inclination has no authority over him, and he is saved from spirits and demons and robbersl and from all injurious animals and from snake and scorpion and from allm harmful (demons).» — Merkavah Rabba §705: lo que este misterio da a quien lo estudia, del buen nombre en Israel y la Torá que no se olvida a la salvación de espíritus, demonios, ladrones, serpientes y escorpiones

«And you must do good to me from your goodness in this world and you must wake me to the world to come and you must seekm mercy for me from before the throne of glory that He may remit for me alln my iniquities that I did in my youth.o And let the evil inclination not have authority over me, and save me from all spirits and demonsp and (demonic) afflictersq and robbersr and from all evil mortals,s and rescue me from all injurious animals and from every snake and scorpiont and from all the harming (demons) that are in the world. And curbu the mouth of the ones who speakv evil of me. Blessed are You, YHWH, who hear prayer.» — Merkavah Rabba §706: la oración que pide lo mismo en primera persona, con la remisión de las iniquidades de la juventud y el freno a la boca de los que hablan mal

«God of gods, gods ⟨[G]od⟩,b Eminent One,c Former of all my kidneys,d for in You BBK YH "H B"H ⟨B"H⟩{ ˙HZT} ˙HT ⟨˙HT⟩by the seal "GLW" exaltatione TQYN exalted by the great seal,f Zealous One by Hi» — Merkavah Rabba §708, la última oración del macroforma; los corchetes rectos dentro de los angulares marcan restitución dentro de corrección marginal, y el tramo se corta al final de la plana

«his bed and wash his hands and his feet twice with water and anoint them with oil. And he must put on phylacteries and stand and pray in front of his bed. And when he finishes his prayer, he must go back and sit on his bed and recite and explicate and adjure and invoke and decree» — Merkavah Rabba §682: el rito junto al lecho, con el lavado de manos y pies, la unción con aceite, las filacterias y la oración, antes de recitar, explicar, adjurar e invocar; la frase arranca en la plana anterior

«palace.b For You revealed to Moses how they may ornament Your name in» — Merkavah Rabba §694: la revelación a Moisés sobre cómo adornar Su nombre; el tramo se corta a media frase en el cambio de plana

«The fingers of His hands: thirty-two myriad parasangs. Three for each» — Merkavah Rabba §702: las medidas de los dedos de las manos; el tramo se corta donde arranca el aparato

«Up to here I saw the height of YDYDYHb who is the Lord of c the World.d Peace.e What is your beloved more than (any) beloved, O most beautiful among women? (Cant 5:9a) My beloved is resplendent and ruddy.» — Merkavah Rabba §704, en boca de Metatrón: hasta aquí vio la altura del Señor del Mundo, y remata encadenando versículos del Cantar de los Cantares 5

«Listen to the voice of q my prayer in this hour O majestic and strong King, gracious and mercifulr and answerer of all His beings.s Turn to the prayer of Your servant and answer me in the time of favor "W YH HW YHW YHH forever.t The Great (Book) of the Chariot is finished.» — cierre del Merkavah Rabba (§708) y colofón del macroforma, tal como lo imprime el volumen

«Chapter of R. Nehuniah Ben HaQanah, Which He Taught R. Ishmaela Who will proclaim the mighty acts of YWY (Ps 106:2) and who is able to recount the praise of the King of Kings of Kings? These are the attending angels. You are declared majestic, You are praised, etc., YWY, God of Israel, blessed be He forever, You are exalted forever.» — Capítulo de R. Nehuniah ben HaQanah §307, apertura del macroforma: la pregunta por quién puede recontar la alabanza del Rey de reyes de reyes, con el Salmo 106:2 citado dentro del cuerpo

«(For) three years R. Nehuniah ben HaQanah saw me in great privation and in great grief. When I would read and study Bible one day, {and} I would forget themb the next day. And as soon as I saw that my learningc was not established in my hand(s), I stood and took myself away from food and drink, from washing and anointing, and from the use of» — Capítulo de R. Nehuniah ben HaQanah §308: tres años de privación y de aflicción, el olvido de lo leído y las abstinencias que el narrador se impone; el tramo se corta al final de la plana

«And now, let every disciple who knows that his learningb is not established in his hand stand and bless, and arise and adjure in the name of MDGWBY"L GYWT"L ZYWT"L ˙TNRY"L HWZHYH SYN SGNc SWBYR"WHW: all of them are Metatron. MRG is Metatron; GWW is Metatron, ˙TNRY"L is Metatron; HWZHYH is Metatron; SYN is Metatron; SGN is Metatron; SWBYR"YHW is Metatron. And out of the love with which they love him on high they say to him: ZYWT"L, servant of ZBWDY"L YH "KTRY"L YWY,d God of Israel, YWY YWY, merciful and gracious God, slow to anger and abounding in lovingkindness and truth (Exod 34:6). Blessed be the Wise One of mysteries and the Lord of secrets.» — Capítulo de R. Nehuniah ben HaQanah §310: la adjuración en que cada nombre se declara Metatrón, con Éxodo 34:6 citado dentro del cuerpo

«When I was thirteen years old, my heart was moved by this matter and I returned to the presence of R. Nehuniah ben HaQanah, my master. I declared to him:b The Prince of Torah—what is his name? And he declared to me: YWPY"L is his name. At once I arose and denied myself for forty days. Then I recited the great name until I made him descend. And he descended in a flame of fire, and his face was like the appearance of a lightningflash.» — Capítulo de R. Nehuniah ben HaQanah §313: a los trece años pregunta el nombre del Príncipe de la Torá, se priva cuarenta días y lo hace descender en llama de fuego

«Mortal, who do you think you are, that you have shaken the great entourage? And I declared to him: It is manifest and well known before the One who said and the world was, that I have not made you descend for my own glory,» — continuación: el reproche del ángel por haber sacudido el gran séquito y la respuesta de que no lo hizo descender para gloria propia

«I asked R.c Nehuniah ben HaQanahd one question about the name of the great seal and about the name of the fearsome crown. As for the name of the great seal,e thus I learned it from him:f ˙SWR ˙TQ DR#GYNT #RK NZYRg ˇSWR ˙TYNRDYDYH.Thisisthesealhbywhichheavenandearthweresealed.i The fearsome crown isj "ZBWGH "BGDHW ZHWZYH ZWH˙SYH. This is the crownk by which they adjure all the princes of wisdom.» — Gran Sello-Corona Temible §318: los dos juegos de nombres, con la definición que el propio texto da del sello con que se sellaron cielo y tierra y de la corona con que se adjura a los príncipes de la sabiduría

«Everyone whoa makes use ofb the great sealc and does not prayd a prayere—his end is to pass away.» — Gran Sello-Corona Temible §319: quien usa el gran sello sin rezar una oración acaba por morir

«You are declared holy everlastingly,e since You createdf the heavens with understandingg and the earth You foundedh with wisdom. In the palace of i silence Your thronej You founded,k Your footstool in Your inhabited earth. The starsl and constellations prostrate themselves to You. The sunm and the moon You founded in heaven,n The heavens You foundedo in the depths of p the waters, with the seal-rings of q Your hands You markedr the heavens and the earth,s and the whole host on high answer thus:t You are declared holy,u our God,v You are declared holy,w our King,x You are declared holy, our Former,y» — Oración del Gran Sello (§320): los cielos creados con entendimiento y la tierra fundada con sabiduría, el trono en el palacio del silencio y los sellos de Sus manos marcando cielo y tierra

«You are the great, mighty, and fearsome God (Deut 10:17), King of the Kings of c Kings. Blessed bed Your great and dear crowne more than all the crowns, and Your mightf more than all the mighty acts.g Who is like our King?h Who is like our God?i Who is like our Former?j King of the worlds,k You are declared holy above, You are declared great below,l You are declared blessed above, You are ornamented below, You are declared holy above, You are declared great below,m» — Oración de la Corona Temible (§321): la serie de arriba y abajo, con Deuteronomio 10:17 citado dentro del cuerpo; es la oración que Davila señala como himno genérico sin conexión evidente con su propósito declarado

«When I ascended into paradise,b I saw "KTRY"L YHc God of Israel,d YHWH of Hosts, who sits at the entrance of paradise, and one hundred twenty myriads of attending angels encircling him,e as it is said, A thousand thousands served Him and a myriad myriadsf stood before Him (Dan 7:10). When I saw them, I was confounded and shaken, but I forced myself g and I entered before the Holy One, blessed be He.» — Ascenso de Elisha ben Avuyah §597: la visión de "KTRY"L a la entrada del paraíso con ciento veinte miríadas de ángeles, con Daniel 7:10 citado dentro del cuerpo

«With whatb do they adjure the Prince of the Presencec to descend to earth in order to reveald to a man mysteries of above and below, and the searchings of the foundations above and below,e and the dark things of wisdom (Job 11:6), and the shrewdness of abiding success?» — Sar Panim §623, la pregunta de apertura: con qué se adjura al Príncipe de la Presencia a bajar para revelar los misterios de arriba y de abajo, con Job 11:6 citado dentro del cuerpo

«My son,g one time I made him descendh and he sought to destroy the whole world,i for he is a more magnificent prince than the whole entourage on high and he always stands and attends before the King of the world in innocence,j explications, purity, and awe, and fear in the glory of his Owner,k since the Shekhinah is with him in every place.» — respuesta del §623: la vez que lo hizo descender y buscó destruir el mundo entero, por ser príncipe más magnífico que todo el séquito de lo alto

«The one whou binds himself to make use of him must sitv in fasting one day in order that he may make him descend.w And before that dayx he must sanctify himself seveny days from nocturnal emission.z He must immerseaa in a cubitbb of water and must not make conversation.cc And at the end of the days of his purification,dd,ee on the day of his fasting,ff he must descend and sit in water up to his neck, and he must recitegg before he adjures:» — Sar Panim §623: la preparación del rito, un día de ayuno, siete de santificación, la inmersión en un codo de agua, el silencio y el sentarse en agua hasta el cuello

«I adjure you, princes of awe and fear and quaking—you who are appointed to attack anyone whoa is notb innocentc and pure and who undertakesd to make use of the attendants of the Most High—by this honored and fearsome namee that is read:» — Sar Panim §624: la adjuración a los príncipes del pavor, encargados de atacar a quien no sea inocente y puro y pretenda usar a los atendientes del Altísimo

«And afterwarda he must openb and adjure, for he has strengthened himself, for he has sealed himself c with the name of forty-two lettersd which is read:e QHTY WH HH SNBQQ RWTT HWR HYHf PPNN HYHg WH WH "G QS YHYHh magnificent over all letters, which from hearing iti the whole host on high are confounded, put in dread, and shaken.j And againk he adjures them: "DD GHW HY ZZ P˙S˙S YH, the prince who strikes and ignites among all the angels of violence.» — Sar Panim §625: la adjuración por el nombre de cuarenta y dos letras, magnífico sobre todas las letras, de oírlo el cual la hueste de lo alto se confunde y se estremece

«By this name, in this language,a I call to you, Ozhayah,b Prince of the Presence, Youth,c attendant before the King of the world.» — Sar Panim §626: la invocación a Ozhayah, Príncipe de la Presencia, a quien el texto llama también Joven; es el pasaje en que Davila apoya la distinción entre el Joven y Metatrón

«Let no convulsionm seize me,n and do not let the foot of o your attendantsp make me wanderq so as to confound me and to make me fear and so as to make my hands slack.r And let me not be drowned in the fire and in the flame, in the tempest and the storms,t that goesu with you, wondrous and elevated one.» — Sar Panim §627: la petición de protección durante la adjuración, que no lo tome convulsión ni se ahogue en el fuego, la llama, la tempestad y las tormentas que van con el ángel

«Behold I adjure by the fourteena namesb by which all mysteries and secretsc and lettersd and sealse are made,f andg the foundations of h heaven and earth by them.» — Sar Panim §629: la adjuración por los catorce nombres con que están hechos todos los misterios, secretos, letras y sellos, y los fundamentos del cielo y de la tierra

«And four of them are engraved on the heads of the living creatures, and these are they: HWGG ˙TTY WHW ˙S˙S NNY ⟨YYSY NNY⟩SYH Lord of the mighty acts; ZHWa BD HWG QSYSH Master of wonders; T˙SM˙S ˇSˇS GHY HH Master of explications; QTNT ˙SNYH WBR GRDYH Master of the world.» — Sar Panim §630: los cuatro primeros nombres grabados en las cabezas de las criaturas vivientes, cada uno con su título

«And four of thema are engraved on the four crowns of b the ophannimc who stand opposite the living creatures, as it is said:d In their going they go and in their standinge they stand (Ezek 1:21). And these are: BLY ˙T GYYH W?YY ⟨WZZY⟩{YYHW}, Authoritative over all; "GSNW ˙SB SS RWR YH, Magnificent over all; ZGGHW SS HY ˙S˙S HWH, Ruler over all (1Chr 29:12); DRHY BYRNNYHW, in whose hand is all.» — Sar Panim §632: los cuatro nombres grabados en las coronas de los ofanim, con Ezequiel 1:21 y 1 Crónicas 29:12 citados dentro del cuerpo

«And two of them are engraveda on the crown of the Most High King, exalted and lifted up (Isa 6:1, 57:15). And these are they: ZTT ˙S˙S PP ˙S˙S QDDR ˙HYb TSYH, before whom every knee shall bow (Isa 45:23) and every mouth give shall give thanks before Him.» — Sar Panim §633: los dos últimos nombres, grabados en la corona del Rey Altísimo, con Isaías 6:1, 57:15 y 45:23 citados dentro del cuerpo

«For byj the great and magnificent and wondrous and tested and arrayed names I have adjured you,k by which the throne of glory is founded and the seat of the Most High, the lovely furnishingl by which wonderm after wonder was made of old,n before you were formed or the whole host on high was smelted, before He madeo the earthp and (its) paths (Prov 8:26) and the ages of the earth and the beings of praise.» — Sar Panim §634: la adjuración por los nombres con que se fundó el trono de gloria, antes de que el ángel fuera formado y antes de que la hueste de lo alto fuera fundida, con Proverbios 8:26 dentro del cuerpo

«By them I adjure youu that you know and recognize the praise and greatness of these names, such that mouth cannot praise and ears cannot heedv the great praise of one of them. Upon them you are commanded and you are warnedw from the mouth of the Most High, that if you hear an adjuration by these names, do gloryx to His namey and hasten and descend and doz the will of the one who adjures you.» — Sar Panim §636: la advertencia al ángel de que está mandado desde la boca del Altísimo a bajar y hacer la voluntad de quien lo adjura si oye estos nombres

«Again, I call you by the greatest and loveliest and dearesta name of all your names, in the name of your Commander from which name of his one letter is missing. And by it He formed and founded everything and He sealed with it all the work of His hands.» — Sar Panim §637: la invocación por el nombre mayor, al que le falta una letra del nombre de su Comandante, y con el que Dios formó y selló toda la obra de Sus manos

«I adjure and I decree and I establish upon youp that you not transgress concerning my wordq nor delay concerningr my words and that you not change any of my decrees.» — Sar Panim §638: la fórmula de mando al ángel, que no transgreda ni se demore ni cambie ninguno de sus decretos

«With these fearsome and powerful names that darkenr the sun and thrust aside the moonlight and overturn the seas and splitt the stoneu and quench the fire, I adjure spirits and devas,v and demonsw and satans:x you must go far awayy and you must departz from so-and-so, son of so-and-so.» — Sar Panim §639, la fórmula de exorcismo con que cierra el macroforma: los nombres que oscurecen el sol y parten la piedra, con los espíritus, devas, demonios y satanes mandados alejarse de fulano hijo de fulano; es el pasaje que Davila señala como híbrido entre lo hekhalot y lo mágico

«He said and the world was, and His name is established forever and ever and ever. His ornamentation 8fills the inhabited world: bands of rage from His right, and from His left effulgent zealous ones, and darkness and cloud 9and misty cloud and thick mud before Him. Before Him is a field in which stars are sown. Between each 10star is a place dedicated to lightningbolts. Every single lightningbolt is an entrance of Hashmal. Above are 11winds for lightningbolts and thunderbolts, clouds and thunderclaps, and the ends of the rainbow, and upon Him are grace, 12lovingkindness, glory, effulgence, garlanding, ornamentation, majesty, and the seal-ring of the lion» — El Joven: el campo donde están sembradas las estrellas, con un lugar para los relámpagos entre cada dos, y cada relámpago como entrada del Hashmal

«And the Youth, this is the prince who is inscribed with seven voices, 25with seven letters, with seventy in six-by-six and placed in most secret places, in innermost 26chambers, as wonders of wonders. And he ministers before consuming fire (Deut 4:24). The Holy One, blessed be He, did not give permission 27to make use of it, not to Adam, not to Shem, not to Abraham, to Isaac, and to Jacob, but 28to Moses alone.» — El Joven: el príncipe inscrito con siete voces y siete letras, puesto en los lugares más secretos, que sirve ante fuego consumidor, y el permiso de usarlo negado a Adán, Sem, Abraham, Isaac y Jacob y dado solo a Moisés, con Deuteronomio 4:24 dentro del cuerpo

«At once the ophannim keep quiet, 41the seraphim are silent, bands of watchers and holy onesk are pushed to the river of fire,l the living creatures 42putm their faces to the ground, and the Youth brings deafening fire and places (it) into their ears 43in order that they not hear the sound of the speech. Hen remains alone.» — El Joven: los ofanim callan, los serafines enmudecen, las criaturas ponen el rostro en tierra y el Joven les mete fuego ensordecedor en los oídos para que no oigan el sonido del habla, con 1 Reyes 19:12 dentro del cuerpo

«Metatron the great attendant said this testimony to me: A Shi#ur Qomah passagea 3I testify by H', the God of Israel, that the height of His stature when He 4sits» — El Joven, apertura del texto: Metatrón declara su testimonio a R. Ishmael; el volumen numera aquí por líneas del manuscrito, que quedan dentro de la cita

«(A 1–34 is almost entirely destroyed) A 34 … Holy, holy, holy etc. (Isa 6:3).» — G1, apertura del capítulo de los fragmentos: la nota del traductor sobre la columna destruida y lo primero legible; el volumen numera aquí por columna y línea del manuscrito, no por párrafos

«35 … day after day, B 1from rejoicing and chanting of various times, 2recitation that goes forth from the mouth of holy ones, making music 3and it goes forth from the mouth of the attendants, behold, earthquake 4and hills of flame are heaped up, 5covered, and reduced to slag every single day, according to the word that is said, 6And one calls etc. (Isa 6:3).» — G1, versión del Hekhalot Rabbati §95: donde el texto completo dice fuego, este fragmento dice *earthquake*, y donde aquel remata en el Trisagio, este remata en *And one calls*; la discrepancia queda como la imprime el volumen

«Who will not exalt 7You, fearsome, fearsome and confounding King, over all 8Your attendants, with quiverings and in a cold sweat, attending 9You with confounding and with quaking, standing before You» — G1, versión del Sar Torah §306: aquí el epíteto *fearsome* va duplicado, frente al texto completo del capítulo tres

«27Yo[u are] the One who revealed Your [secret counsel] to Moses 28at Sinai and You did not [conceal] from him Your might. 29Every time when the [spe]ech [goes f]orth from Your mouth the mountains 30are in a cold sweat and are confounded from before You and they stand 31b[efore Yo]u in great confounding.» — G1, versión del Hekhalot Rabbati §272: los corchetes rectos marcan texto reconstruido en la laguna, y este testimonio añade *at Sinai*, que el texto completo no trae

«13for such is the obligation of all formed beings, Your people the house of Israel in every 14place in their habitations. To declare You upright, to declare You upright, to declare You upright, 15to declare You upright, to declare You [uprig]ht, to fear You, for Your little ones,b O One who lives forever. 16According to the word that is said, And one called to another and said, “Holy, 17holy, holy, YHWH of Hosts; the whole earth is full of 18His glory (Isa 6:3). End of chapter.» — G1, versión del Hekhalot Rabbati §274: este testimonio repite cinco veces *to declare You upright* donde los manuscritos completos traen la serie variada de verbos, y añade *Your people the house of Israel*

«12AndHe/hecalledandsaid,Metatron,whoplaceshisname 13to eight names: MRGYY"L, GY°°°"L, 14°°°"L, °TRY"L HZZHYYH °°°°°R° 15MGY"L YHWRY"L YWPY"L, mud betweenf is [his] n[ame] 16YHW, this is Metatron.» — G1, versión del Hekhalot Rabbati §277: aquí Metatrón pone su nombre en ocho nombres y la lista difiere de la de los manuscritos completos, con los circulitos que marcan letras dañadas e ilegibles

«9[Greatest of all is that anyone] who raisesd a hand against him and strikes him—10[they clothe a s]ign of e plague and cover him 11[with lep]rosy and garland [him with skin] blemishes. Greatest of all is 12that anyone who tells go[ssip about him]—13and they cast on me on [him …] 14skin eruptions and injuries [… and stro]kes 15from which a raw boil emerges.» — G2, versión del Hekhalot Rabbati §84: los corchetes marcan la reconstrucción de las lagunas, y este testimonio dice *a sign of plague* donde el texto completo dice plagas

«Such are they who study the vis[ion of] 13the chariot. The one who considers the chariot does not 14have permission to stand except before 15three figures alone: before the king, 16before a high priest, and before the Sanhedrin. 17And the Sanhedrin at a time when it has in it a patriarch. 18Behold, if there is no patriarch in it, he may not stand even before 19the Sanhedrin, and if with you (masc. sg.),g 20beho[ld], because he stands 21before him he is cul[pabl]e, because he lessens his days 22and sho[rtens] his years.» — G2, versión del Hekhalot Rabbati §93: la misma regla sobre ante quién puede ponerse en pie quien considera el carro, con las siglas de fin de sección que el manuscrito imprime

«When I came and 3I made known this testimony from before His throne glory,alltheassociateswerehappyandtheassociatesmade 4thatdaybefore Nehuniah. The Patriarch said in his happiness: Let all kinds of 5musical instrument be gathered before us and let us drink wine with them, because in the future ZHRRY"L YYY, God of Israel, will carry out 6[ven]geance, wonders, and he wondrously caused wonders against her—against wicked Rome. Let us rejoice with the happiness of 7the» — G2, versión del Hekhalot Rabbati §111: aquí se dice *from before His throne glory* y el Patriarca no lleva el nombre completo de R. Nehuniah ben HaQanah, sino solo Nehuniah

«26The prince, the name that was revealed to Moses at S[inai] … 27The God, the God of your fathers, the God of Abraham, the God o[f I]saac, 28and the God of Jacob» — G1: el fragmento de adjuración del Príncipe de la Presencia que la Synopse trae como Sondergut, con los corchetes de laguna y los puntos suspensivos del aparato de signos

«Cherished one, ⟨go, say to him, Rabbi Hanniah ben Teradyon⟩, do not be grieved by this situation, by which you are dep[arting] 4{departing} to your grave. YYY, God of Israel, has already filled His mouth with peals of 5laughter over him, over this wicked man.» — G3, versión del Hekhalot Rabbati §119: este testimonio inserta entre corchetes angulares un encargo a Hanniah ben Teradyon que los manuscritos completos no traen, y repite *departing* entre llaves de borrado

«And this man would be in a cold sweat and shrinking back(!)c 2and shaking and shaking. And he would be confounded and overcome, 3and falling backward. But #Anaph"el 4the prince would support him, he and the sixty-three guardians of 5the entrances of the seven palaces. All of them would 6help him and say: No, do not [f]ear, O son of the 7beloved seed! Enterd and see 8the King in his beauty. Your eyes shall see a vision. (Isa 33:17). You are not 9destroyed, you are not burned.» — G4, versión del Hekhalot Rabbati §248: aquí se repite *shaking and shaking*, el nombre del ángel se imprime #Anaph"el y la cita de Isaías 33:17 se alarga con *Your eyes shall see a vision*

«He is the upright King, 10He is the meek King, He is the pious King, He is the humble King,» — G4, versión del Hekhalot Rabbati §249: el orden de los títulos del Rey difiere del de los manuscritos completos

«2[R. Ishmael] s[aid]: [The na]me of [all] the associates is 3[to this character: to a ma]n [who has] a ???a 4[inside his house] on [which] he would ascend and descend; 5[there is no being] who restrains his hand. 6[Blessed are You, YHWH,b the One who is wise in mysteries and the Lor]dc of secrets.» — G5, versión del Hekhalot Rabbati §237: los corchetes marcan la reconstrucción y los signos de interrogación las palabras ilegibles; aquí se lee *the name of all the associates* donde el texto completo dice que todos los compañeros son comparables

«14Go, say to the Patriarch: As for all the guardians of 15the entrances of the six palaces, it is permissible 16to invoke their names which are every single one 17to be silent while praising them, but (as for) the guardians of 18 the entrance of {???} the seventh palace,» — G5, versión del Hekhalot Rabbati §240: este testimonio dice que de los guardianes de los seis palacios es lícito invocar sus nombres para callar mientras se los alaba, lectura que no está en los manuscritos completos

«the plants. I ascended 9safely and I descended safely. And because why did I ascend safely and descend safely? Not because 10I was was greater than my associates, but my works accomplished for me to establish what they taught among the sages in the Mishnah, 11Your works shall bring you near and Your works shall make you far away (m. #Ed. 5.7).» — G7, versión de la Historia de los Cuatro: aquí se dice *ascendí* y *descendí* donde el texto completo del Hekhalot Zutarti dice entré y salí

«In the hour that I ascended 12on high, I laid down marking on the entrances of the firmament more than on the entrances of my house. And when I arrived 13behind the curtain, angels of violence came in and they made an attempt against me to knock me down until the Holy One» — G7, versión del Hekhalot Zutarti §346: aquí los ángeles de violencia *entran* e intentan derribarlo, frente al *salieron a hacerme violencia* del texto completo

«2' When they seek to watch, they watch behind themselves to the west. When 5they seek to gaze, they gaze in front of themselves to the east.» — G7, versión del Hekhalot Zutarti §355: este testimonio invierte los puntos cardinales respecto del texto completo, que dice que miran delante al este y nunca atrás ni al oeste; la discrepancia queda sin armonizar

«9You holy letters and these holy names, 10guard me—I am DRKWT son of YPT—and all m[y household](?) from every 11satan and from every evil stroke and from every mortal who … 12[g]ive me for grace and for lovingkindness and for mercies in the eyes of all» — G75, amuleto de encantamiento: la fórmula de guarda con el nombre del portador y de su madre, contra todo satán, todo golpe maligno y todo mortal

«And after an hour, the Holy One, blessed be He, opened for me gates 1:12 §61/43:2b of wisdom, gates of understanding. 16And He enlightened my eyes and He made me enter beside the place of the Shekhinah and He revealed to me 17and He showed me those souls that were not yet created for a body, which 18fly above the throne of glory before the Holy One, blessed be He.» — G12, recensión temprana de 3Enoc: las puertas de la sabiduría y del entendimiento abiertas, y las almas todavía no creadas para un cuerpo que vuelan sobre el trono de gloria

«He who is born 15in the constellation ⟨in⟩Libra, on the first day, in Jupiter or in the moon, when he, 16the child,j is born in these two hours, he is not born except when he is 17little and smallk and sallow. And he shall have a signl on the fingers of his hands and the toes of 18his feet, or an extra fingerm on his hands or on his feet. And this man shall be 19quick. And three lines in (the form of) crowns are on his forehead, and the middle one is broken 20into three, and they are wide lines. And he is one of the good. And at the age of 21seven months and ten days he is sick and shall be in warm water.» — G12: el pasaje de metoposcopia y quiromancia, con el pronóstico por constelación, hora y planeta, los signos en los dedos y las tres líneas de la frente

«And I say, this name is my name because it is five letters and the name of this sage is five lette[rs]. And what is 21t[his] house [in] establishment? Indeed it is in establishment. And the number of the name is the letters of his name—five, and the number of my name is five. It shall be measure for 22measure, for I, Ozhayah, am appointed over one of them whose name is Magog,o like his name, And ˙TNR"[L Y]HWH God of Israel is appointed over one 23of them to lift him up to the eyes of QHLp QHLYq QHYLWT.» — Fragmento Ozhayah (G8): el cómputo de letras con que el ángel empareja su nombre con el del sabio, y el reparto por el que él queda apostado sobre uno llamado Magog

«But you do not get even one scratch 35from the princes of the guardians of the palaces or from any angel of the angels of violence.u And you come and arrive at the sixth palace: regiments upon regiments of 36princes and of princes of princes and of bands and of bands of bands, since the entrance of the sixthv palace thrusts and splashes and brings forth 37myriads upon myriads and camps upon camps and entourages upon entourages in a single hour. But there is no hindrance and you are not harmed, for it is a great sealw 38you take hold of and all the angels on high tremble at it.» — Fragmento Ozhayah: el paso por el sexto palacio sin un rasguño, con las miríadas y los campamentos que su entrada arroja, y el gran sello ante el cual tiemblan todos los ángeles de lo alto

«King, his robe is like the robe of his King,gg and a robe15 of stonehh is girded on his loins. The sun is poured from the belt in front of him and the moon from the knots behind him. His eyes ki[ndle like to]rches, and his eyeballs 16kindle like lamps. His splendor is like the splendor of his King, and his adornment is like the adornment of his Former. ZHWBDYH is his name. And behold he takes hold of [you] by your hand and seats you 17on his lap.ii It is not just that you entered by his authority; but he has seated others on the seat that is prepared befor[e the throne of] glory.» — Fragmento Ozhayah: la descripción del Joven, con el sol vertido del cinturón por delante y la luna por detrás, que toma al practicante de la mano y lo sienta en su regazo

«Their names are fixed and they are not written in the language of Tarsus:rr "BYRss GHY D[RYM]tt … YRYW"LW "RDYW"YLW DRKYHY"L YHWH GBW 26GMuu HWDvv HWRGYZYY ZHPYR … R"RY"YLY "WGWHYY MHWRGYZYY … ˇSMSˇSMSYH. These are the twelve names 27that I have, corresponding to to the twelve tribes of Israel.» — Fragmento Ozhayah: los doce nombres que el ángel declara suyos, correspondientes a las doce tribus de Israel, y que declara no escritos en la lengua de Tarso

«at once I sat and had a vision and feasted my eyes on the midrash and on the laws and on the message and on the interpretation of the laws, and I expounded and extolled the Torah, the Prophets, 37and the Writings for a year and a half by the command of the owner of interpretations and the lord of wonders, Ozhayah MYHˇSGH, the prince who has authority.» — Fragmento Ozhayah: el resultado de la praxis, año y medio expositando Torá, Profetas y Escritos por mandato de Ozhayah

«I adjure you, 16Metatron,e Prince of the Presence; I recite over you, Metatron, Angel of ⟨the⟩Presence; I decree over you, 17Metatron, Prince of the Presence; I establish over you, Metatron, Angel of the Presence; 18and I seal upon you, Metatron, Prince of the Presence. In the name of ˇSQD ˙H⟨W⟩ZYY, what is called 19by seven names: MRGYWY"L GYWT"L ˙TN"RY"L HWZH YH ˇSQDHWZY M ˙TRWN 20GNWW YH SSNGY" SSBRY" R' S',f God of Israel, God of hosts, God of heaven, 21God of the sea, God of the dry land. By ZBWRY"L HWZH YH YH YHW holy YH QDWˇSYH 22QDWˇSYH. Thus far, one hundred and eleven times. He must not decrease and he must not increase.» — G19, adjuración de Metatrón: la serie de verbos de mando —adjuro, recito, decreto, establezco y sello— con los siete nombres, y la cuenta de ciento once veces que no se puede disminuir ni aumentar

«And listen to the voice of my prayer in this hour, O magnificent and strong King, gracious and merciful whose eyes are on 15His beings. Turn to the prayer of your servant and answer me in the time of favor,s O Lord of all the worlds, Creator of all, 16Unique One of the world. Let the gates of heaven be opened» — G19: la petición final de que se abran las puertas del cielo, con la fórmula que reaparece al cierre del Merkavah Rabba

«SGNSG"L said to me: Prince, prince, prince, prince, prince, prince, prince, princes of the … 41in the entrance of the fearsome palace, the palace of the firmament which is above … 42in the words of the chariot, as it is written, and above the firmament that is over their head (Ezek 1:26) … 43of the world. He is the effulgence of the King of the world. He is the ether» — Fragmento Unicum (G22): la séptuple repetición de *prince* y el palacio temible del firmamento, con Ezequiel 1:26 citado dentro del cuerpo

«There went forth the shape of a hand (Ezek 8:3; 10:8) and it gave to me at [once]v … 8 … [a se]al and seal-ringw in his right hand and he said to me: See the latter things: seal of a sea[l-ring]x … 9 … the upright ones, for at there command each one who enters enters and each one who goes forth goes forth, and at [their] co[mmand] … 10 … and at their command each one who is made wise is [made wise] and each one who receives insight receives insight. And at their command each one [who is humbled] is humbled … 11 … all who multiply paths of Torah, testimony,y and salvation. For they are the masters of Mishnah, masters of Talm[ud]» — Fragmento Unicum: la forma de una mano que entrega sello y anillo, con Ezequiel 8:3 y 10:8 citados dentro del cuerpo, y los maestros de Mishnah y de Talmud

«he must put] on ne[w] clothes,ss and he must cover himself with new garments of wool 28 … t[o]day,tt and he must eat in the evening [br]ead of his (own) hands, and he must not go out that day, and he must not come inuu» — Fragmento Unicum, cierre del capítulo: las ropas nuevas, el vestido de lana, el pan de sus propias manos por la tarde y el encierro, con los corchetes de reconstrucción del traductor

«Showthemtwoseals,aoneofbZBWRY"LYHWHcandoneof dMRGYWY"L, Prince of the Presence. (The one) of e ZBWRY"L YHWHf show to the ones standing to the right» — Hekhalot Rabbati §222: el mismo procedimiento de los dos sellos ante la cuarta entrada; el troceo imprime la primera línea sin espacios

«WH" H" "H" "R{B}SY" ⟨N'L'⟩RSYY" GLGR ˙TY GS ˙TYN GLGR ˙TYN W"H" H" "DRBWN ˙TRBWN "SPYQWN SLGWS "RPYS QPYS DYN" ˙TSW ˙T WL ˙TWM WBYNYN WBNY ˙TYYS GLN ˙T" "#S "RKWNa ˙TLKWN "SPYQS SLQYM ˙HMR QYR" BYRS HSTRb HSTHSYM "BRKT" SWRYSTWN HSTRc HSd BRQ ˙TY"L BˇSGSY"L R ˙HMY"L W ˙HNY"L ˇS ˙HQ' TWQPY"L SRGY"L MGLW BLYMHe WZWWY ˙TWT ⟨WZWWY ˙T⟩GLBY "WQW "BRYf "BRYM» — Hekhalot Zutarti §359: la sarta de nomina barbara, con las llaves que marcan texto borrado en el manuscrito y los corchetes angulares una corrección marginal

«Over the thirdg palace has been appointed ˇSQDHWZYY YHWH the prince.h ⟨⟨You⟩⟩i show him the seal and seal-ring on which is engraved ZHPNWRYY YHWH, God of Israel, our Father who is in heaven.» — Hekhalot Zutarti §416: la fórmula que se repite palacio por palacio, con el sello y el anillo de sello grabados y la invocación a nuestro Padre que está en los cielos; el doble corchete angular marca texto restituido

«In the fourth palace, chariots of fire say: Blessed is YHWH,u living and abiding forever and ever and ever, magnificent over the whole chariot. And flamesv of fire are scattered and are gatheredw tox the fifth palace and they say: Blessed is YHWH,y living and abiding forever and ever and ever, magnificent over the whole chariot.z» — Ma#aseh Merkavah §555: la fórmula del cuarto palacio y su repetición por las llamas que se reúnen en el quinto

«secretsr of wisdom by permission of s Your name, since You are the King of the world. Sot I invoke before Youu the name of v ˇSQD ˙HWZYH Your servantw QWW˙S DRYZZ ˇSSB˙S R ˙HBYW"L SGD˙S B ˙HDGYW"L "R ˙TMS NYLW {MY ˙T} MYP ˙TWN "RY˙S {T}DYS NQBYM HDRYN "L ZRZW"L ZHWRY"L HGD˙S "DR˙S NHGYW"L YDYW"L YY' GDTRYW"L YHWH"L YH "LYM ˙HYY L" ˙HY L"x YHWH whose name is made to ascend because of the namey of the One who formed him.» — Ma#aseh Merkavah §562: la invocación del nombre del servidor ˇSQD ˙HWZYH, cuyo nombre se hace ascender por el nombre del que lo formó; las llaves marcan texto borrado en el manuscrito

«At the entrance of the second palace stand: Gabriel Qa˙spi"el RHB"L ˇSBZRY"L ˇSTQY"L and HRBY"L QˇSR"L #WBMY"L #RP"L. At the entrance of the third palace stand: HDRY"L ZBDY"L ZRWRY"L SRN"L #MTY"L #MM#L and #MTLY"L NWRDY"L and RWDY"L.» — Ma#aseh Merkavah §581: los ángeles guardianes de las entradas del segundo y del tercer palacio, con Gabriel y Qa˙spi"el a la cabeza de la segunda

«lowermost ones.n Your name is the merit of the earth and Your name is the merit of heaven.o And the angels stand in heavenp and the righteous ones trust in Your invocation. And Your nameq flies over all and Your invocation is declared greatr over all sons of s flesh. Blessed is Your name alone, blessed is Your name alone.t Fire that is worthy,u kindled fire, Z#N "PSP", consuming fire, enraged fire of ire,v fear of w seraphim» — Ma#aseh Merkavah §587: el nombre como mérito de la tierra y del cielo, y la serie de fuegos —digno, encendido, consumidor, airado de ira— con el temor de los serafines

«meditating and conducting themselves as sagesg and making themselves wise and making melody, Living One,h mysteries of my power,i mysteries,j,k my Rock,l secrets. "WNTYBYR secrets Z#P ˙TRYH Angel of m the Presence HDWRY"L greatn over all wisdomo WˇSD ˙HWZYH a thousand thousands of thousands and myriads of myriads stand and attend before the throne of gloryp,q and they invoker Your name: W"Y "KTYRs G˙S NWRt HGGu ˙TWW ZG "YSQR ˙TYH. Blessed is the praise of Your name» — Merkavah Rabba §676: la invocación al Ángel de la Presencia HDWRY"L, con los mil miles y las miríadas que asisten ante el trono de gloria

«17to the Majestic One, to the Majesty, to the Majestic One. [They] have no slumber, not (by) night 18and not (by) daytime. Rejoicing is in their mouths, chanting is on [their] to[ngue] in every day, 19[and] day [th]un[d]ers an earthquake of melody. According to the word that is said, 20[And] one called etc. (Isa 6:3).» — G1, versión del Hekhalot Rabbati §270: aquí se dice *rejoicing* donde el texto completo dice melodía, y el remate es *And one called* y no el Trisagio

«To You it is said: Be adorned(!),l 11[be] exalted, and be lifted up, O ornamented King!» — G2, versión del Hekhalot Rabbati §194: el signo de admiración entre paréntesis marca una emendación del traductor sobre el verbo

«who is innocent and void of id[olatry, lew]10dness, bloodshed, slander, a vain oath, pr[ofanation of] 11the Name, an in[solent demeanor, and] an unfounded grudge. And he [keeps] concerning the positive and concerning the negative commandment.» — G2, versión del Hekhalot Rabbati §199: aquí la fórmula dice *concerning the positive and concerning the negative commandment*, con una preposición que el texto completo no repite

«Caesar! And there, after they killed him, 3they brought him back to life again in the law court on high. They took hold of him and threw [him] into the fire 4[and he] was in the asphyxiation within the burning(!).p It happened [in] this manner for all ten of the sages of Israel.» — G3, versión del Hekhalot Rabbati §120: el signo de admiración marca la emendación del traductor sobre *burning*, y los corchetes la reconstrucción de las lagunas

«4ones receiving partiality, ones adorned of meditation, faces and delightful in the sight of the Almighty, who say (and) are h[eard] 5before the ornamentedaa King, attendants of His adornmentsbb [they are] called—from the King of adornment enthroned in the chamber[s of] 6the palace of silence, awe and fear, holine[ss and pu]r[it]y, according to the word that is said, Holy, holy (Isa 6:3). S' P'» — G3, versión del Hekhalot Rabbati §157: aquí se lee *faces and delightful* donde el texto completo dice agradables y deleitosos, y *from the King of adornment* donde aquel dice Rey ornamentado

«5Prince of the Presence: show it to GBWRTY"L the prince. At once they seize 6y[o]u, one from your right and one from your left, and they bring you 7and introduce you and admonish ˇSBWRY"L the prince concerning you.» — GO56, versión del Hekhalot Rabbati §222: el testimonio en que falta la digresión de los §§224-228, con los nombres de los príncipes en formas distintas de las de los manuscritos completos

«11 … [BY ˙T] avenging is His name; 12 … [BY ˙T] avenging is His name; BY[ ˙T] "KMDDT" is His name; 13BY ˙T Lord is His name; BY ˙T Hosts is Hi» — G16, paralelo del Hekhalot Zutarti §362: la serie de nombres con el prefijo BY ˙T, aquí con *avenging* repetido dos veces y con un nombre que el texto completo no trae

«Lightning[bolt]s were going forth from his eyebrows and glowing coals from his cudgel. Pansf of fire blaz[e] from it 10and misty clouds of smoke from its smiting.g When I was smiting until the Flood happened, the arrows of the rage of the King of the world and two arrows of rage and anger» — Fragmento Ozhayah (G8): los relámpagos que salían de sus cejas y las brasas de su maza, con las nubes de humo de su golpear y las flechas de la ira del Rey del mundo hasta el Diluvio

«this be a sign to you: even 49though you are thrown on your face before the earthquake of fires of destruction that enter as far as this place where you are thrown down, your ears (G8 2b)2b 1 … and healing it is to you in order that [not] … like a potsherd in order that not 2 … {and healing it is to you in order that not} … from you it was thrown down.» — Fragmento Ozhayah: la señal que se da al practicante arrojado de bruces ante el terremoto de fuegos de destrucción, con las llaves que marcan texto borrado en el manuscrito

«delay—except for the king, for we do not set a hand against the kingdom, because of the distribution of the glory 49which He distributes to kings of flesh and blood.hhh Thus far the might of #Anaph"el.» — Fragmento Ozhayah, cierre: la excepción del rey, porque no ponen mano contra el reino, por el reparto de la gloria que Dios hace a los reyes de carne y sangre

«he will e]nter into his house and will put downa his burden from upon him and they will sit on … 3 … upon him "BRYHWGDDRYHb YHWH who said and th[e worl]d was … 4 … and also to David. They did not give him authority to touch the name» — Fragmento Unicum (G22), apertura: el que entra en su casa y descarga su fardo, con la negativa de autoridad para tocar el nombre, también a David

«and Lord of crowns who said and the world was and ap[a]rt from Him there is no God (Isa 44:6). … 26YHWH the King and He is the prince who was made secret in the p[al]aces of the crowns» — Fragmento Unicum: el Señor de las coronas que dijo y el mundo fue, con Isaías 44:6 citado dentro del cuerpo y repetido como estribillo

«Supplements to The Journal of Jewish Thought and Philosophy Edited by Elliot R. Wolfson (New York University) Christian Wiese (University of Frankfurt) Hartwig Wiedebach (University of Zurich) VOLUME 20» — el frontispicio de la serie en que sale el volumen, con sus tres editores; voz del aparato editorial de Brill

«Hekhalot literature in translation : major texts of Merkavah mysticism / by James R. Davila. p. cm. – pages cm. – (Supplements to the Journal of Jewish thought and philosophy, ISSN 1873-9008 ; volume 20) Includes index. ISBN 978-90-04-25215-8 (hardback : alk. paper) – ISBN 978-90-04-25216-5 (e-book) 1. Hekhalot literature–History and criticism. 2. Merkava. 3. Mysticism–Judaism. 4. Heikhalot rabbati. 5. Heikhalot zutrati. 6. Ma'aseh merkavah. 7. Kitve-yad ha-Genizah. 8. Cairo Genizah. I. Title. BM525.A2D38 2013 296.1–dc23 2013009766» — la ficha catalográfica de la Library of Congress, con las materias bajo las que asienta el volumen y su número de control; voz del aparato editorial

«Copyright 2013 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers and Martinus Nijhoff Publishers.» — el pie de derechos, que fecha el volumen en 2013 y nombra los sellos de Koninklijke Brill NV

«This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities.» — la nota tipográfica del editor sobre la fuente Brill, que es la que explica por qué el volumen transcribe hebreo y arameo en caracteres latinos con diacríticos y no en alfabeto hebreo

«2. Hekhalot Rabbati: The Greater (Book of the Heavenly) Palaces . . . . . . 37 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 3. Sar Torah: The Prince of Torah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159» — el índice del volumen, con el patrón que se repite en cada capítulo: introducción primero y texto después; los folios impresos que da aquí son los que permiten medir la equivalencia con la plana del PDF

«The production of this translation has been a long-term project, extending, with stops and starts, over more than twenty years.» — Davila abre los agradecimientos fechando el proyecto en más de veinte años de trabajo intermitente

«Central College in Pella, Iowa, provided a research and development grant in 1992 which allowed for the purchase of books that made this one possible.» — y nombra el apoyo material del que parte: una beca de 1992 para comprar libros

«The Biblioteca Mediceo Laurenziana and the Rijks Universiteit Leiden kindly granted permission, respectively, for me to publish material from manuscripts Florence Laurentziana Plut. 44/13 and Leiden Or. 4730.» — los dos permisos de publicación que declara, por los manuscritos de Florencia y de Leiden

«The University of St. Andrews provided me with a semester of research leave in 2008, followed by a year of research leave in 2011–2012 during which I was able to finish the project.» — y los dos permisos de investigación de St Andrews con que lo cerró

«This book is dedicated to my son, Ted Davila, and to the memory of my mother, Lois A. Davila. St. Andrews 28 March 2013» — la dedicatoria y la firma con lugar y fecha, que es de donde sale la fecha de cierre del libro

«A “geniza” is a repository for worn manuscripts on which the name of God is written. The manuscripts are retained in a geniza until they can be disposed of in an acceptable manner according to Jewish tradition. Over a period lasting a millennium the Cairo Geniza was used to discard a vast number of old manuscripts, not all of which contained the name of God.» — la nota al pie en que Davila define qué es una geniza y advierte que la de El Cairo acabó recogiendo manuscritos que no llevaban el nombre de Dios

«Schäfer’s synoptic edition of seven important Hekhalot manuscripts has made the textual fluidity of the macroforms abundantly clear, and this edition, along with his edition of the Hekhalot Geniza fragments, now provides the textual foundation for the study of the Hekhalot literature.» — y declara cuál es el fundamento textual del que parte: la edición sinóptica de siete manuscritos y la de los fragmentos de la Geniza, las dos de Schäfer

«Broadly speaking, there are two sources for the texts of the Hekhalot literature. First, there are some forty-seven manuscripts dating from the High Middle Ages onward which contain mostly complete copies of the larger compositions.» — Davila enuncia la primera fuente manuscrita del corpus: unos cuarenta y siete manuscritos de la Baja Edad Media en adelante

«Second, the Cairo Geniza (an important cache of manuscripts recovered in the late nineteenth century from the geniza6 of the Ben Ezra Synagogue in Old Cairo) has preserved numerous early medieval fragments of Hekhalot texts, some of documents known from the later manuscripts and some otherwise unknown.» — y la segunda: los fragmentos altomedievales de la Geniza de El Cairo, algunos de documentos ya conocidos y otros no

«The boundaries and contents of the individual larger compositions are frequently difficult to define, inasmuch as the basic unit of these documents, as is noted above, consists of single paragraphs (“microforms” in Schäfer’s terminology) which frequently stand on their own. The larger compositions or “macroforms” consist of collections of these microforms and a given macroform often appears in the manuscripts in multiple recensions that contain more or fewer microforms in somewhat different orderings.» — Davila expone la distinción de Schäfer entre microforma —el párrafo suelto— y macroforma, y por qué los límites de cada composición son difíciles de fijar

«Thus, although it is convenient to group the Hekhalot literature by its macroforms and these groups tell us something about the transmission history and interpretation of the traditions, the fullest understanding of the material comes only through careful attention to the individual microforms.» — y sostiene que la comprensión plena del material pasa por las microformas individuales, no por los grupos

«Hekhalot Rabbati (§§81–121, 152–173, 189–277), the “Greater (Book of the Heavenly) Palaces,” is the longest and most textually stable macroform. Along with numerous Merkavah hymns about the glories of both the celestial realm and of the descenders to the chariot, it includes a version of the Story of the Ten Martyrs, which is known elsewhere in Jewish tradition in various forms; an instructional account of a descent to the chariot by R. Nehuniah in the company of his disciples; and a description of the water test.» — Davila inventaría el Hekhalot Rabbati: el macroforma más largo y más estable, con himnos de la Merkavah, la Historia de los Diez Mártires, el descenso de R. Nehuniah con sus discípulos y la prueba del agua

«Sar Torah9 (§§281–306), the “Prince of Torah,” gives instructions on how to summon and control the Prince of Torah so as to compel him to reveal knowledge of Torah to the practitioner. This macroform almost always is appended to the Hekhalot Rabbati and there are significant manuscript variations in the last third of it.» — el Sar Torah: instrucciones para convocar y controlar al Príncipe de la Torá, casi siempre apéndice del Hekhalot Rabbati y con variantes fuertes en su último tercio

«I italicize the phrase Sar Torah when it refers to this particular macroform and write it in Roman type as Sar Torah when it refers either to the angel with that name or to other ritual practices involving this angel.» — la nota en que Davila declara su convención tipográfica: cursiva para el macroforma, redonda para el ángel o para las prácticas rituales que lo invocan

«Hekhalot Zutarti (approximately §§335–375, 407–426), the “Lesser (Book of the Heavenly) Palaces,” survives in somewhat varied manuscripts and contains adjurational material; the above-mentioned Story of the Four Who Entered Paradise; and a set of instructions for the descent to the chariot.» — el Hekhalot Zutarti: material de adjuración, la Historia de los Cuatro y un juego de instrucciones para el descenso al carro, con un rango de párrafos que Davila da como aproximado

«Ma#aseh Merkavah (§§544–596), the “Working of the Chariot,” is a collection of adjurations and rituals for controlling angels and ascending to heaven; descriptions of the heavenly realm; and Merkavah hymns. The manuscripts survive in three recensions.» — el Ma#aseh Merkavah: adjuraciones y rituales para dominar ángeles y ascender, descripciones del reino celeste e himnos, en tres recensiones

«Merkavah Rabba (§§655–708), the “Greater (Book of the) Chariot,” is a compendium of instructions for Torah-memory practices and Shi#ur Qomah traditions. It survives in a long and a short recension.» — el Merkavah Rabba: compendio de prácticas de memoria de la Torá y tradiciones del Shi#ur Qomah, en recensión larga y corta

«Sefer Hekhalot (§§1–79), “The Book of the Palaces,” is also known as 3Enoch (after [Ethiopic] 1Enoch and [Slavonic] 2Enoch). This text comes in the form of an apocalypse, a revelatory discourse granted to R. Ishmael, who ascends to heaven and there meets the angel Metatron (the patriarch Enoch transformed into an archangel). Metatron relates the history of his own exaltation and enthronement, as well as of his dethronement when Elisha ben Avuyah ascended and mistook him for a second god (see on the Story of the Four Who Entered Paradise above). Metatron then takes R. Ishmael on a long tour of the universe.» — el Sefer Hekhalot o 3Enoc: apocalipsis revelado a R. Ishmael, con Metatrón —Enoc transformado en arcángel— relatando su entronización y su destronamiento cuando Elisha ben Avuyah lo tomó por un segundo dios

«This work survives in a long and a short recension, with variations even among these. It contains no magical or ritual material, although the fragment from the Cairo Geniza (see below) does include some such material.» — y su rasgo distintivo dentro del corpus: no trae material mágico ni ritual, salvo en el fragmento de la Geniza

«Shi#ur Qomah, the “Measure of the Stature,” consists of diverse material that focuses on the measurements and names of the various gigantic body parts of God. Schäfer’s Synopse contains some material from this corpus, but the major complete manuscripts and recensions have been edited by Martin Samuel Cohen.» — el Shi#ur Qomah: las medidas y los nombres de las partes gigantescas del cuerpo de Dios, editado en lo principal por Martin Samuel Cohen y no por la Synopse

«Massekhet Hekhalot, the “Treatise of the Palaces,” is a borderline case that arguably should not be included among the Hekhalot literature. It contains detailed descriptions of the celestial realm, but these are not connected to a heavenly ascent and there are no ritual instructions, song and adjurations, or Sar Torah materials. It has been edited by Klaus Herrmann.» — y el caso límite que Davila declara como tal: el Massekhet Hekhalot describe el reino celeste sin ascensión ni instrucción ritual, y por eso discute si pertenece al corpus

«In Geniza-Fragmente, Schäfer also published twenty-three fragmentary manuscripts from the Cairo Geniza, the most important of which are the following. • The “Ozhayah Fragment” (G8), an instructional account of the descent to the chariot involving the angel Ozhayah as guide, followed by a Sar Torah instruction.» — y de los veintitrés fragmentos de la Geniza publicados por Schäfer destaca primero el Fragmento Ozhayah (G8), relato instructivo del descenso con un ángel por guía

«The “Unicum (i.e., “unique”) Fragment” (G22) is a collection of Hekhalot adjurations and Merkavah hymns. It is preceded in the manuscript by Shi#ur Qomah material.» — el Fragmento Unicum (G22), colección de adjuraciones e himnos precedida de material del Shi#ur Qomah

«Sometimes these fragments provide a better text than the much later complete medieval manuscripts.» — y el juicio textual que Davila adjunta: a veces estos fragmentos dan mejor texto que los manuscritos medievales completos, muy posteriores

«Other texts published in Geniza Fragmente fall on the borderline of the Hekhalot literature. One may well include the fragment involving Metatron and Moses (G19), but we should exclude the work known as ShevaZutarti (the“LesserAdjuration”)orShevaEliyahu(the“Adjuration of Elijah”), copies of which are found in G13–G17 and elsewhere. G11 also contains an otherwise unknown passage about Metatron. G20 is a collection of magical recipes for various practical purposes. G21 opens with an adjuration but then segues into a long account of the ascent of Moses to heaven. G23 is from Pereq Shirah, a text outside the Hekhalot corpus, known from elsewhere.» — Davila declara qué deja fuera del corpus y por qué, fragmento por fragmento; el Sheva Zutarti y el Pereq Shirah quedan excluidos y el fragmento de Metatrón y Moisés (G19) admitido

«This volume translates most of the major macroforms in chapters two throughsix:HekhalotRabbati,SarTorah,HekhalotZutarti,Ma#asehMerkavah, and Merkavah Rabba. The shorter texts mentioned above are also translated in chapter seven: The Chapter of R. Nehuniah ben HaQanah, The Great Seal-Fearsome Crown, Sar Panim, The Ascent of Elisha ben Avuyah, and The Youth. In chapter eight the Geniza fragments of Hekhalot Rabbati, Hekhalot Zutarti, 3Enoch, Sar Panim, and some related material (G1–7, G12, G16, and G75) are translated, as are G8, G19, and G22.» — Davila declara el plan del volumen: cinco macroformas mayores en los capítulos dos a seis, los textos breves en el siete y los fragmentos de la Geniza en el ocho

«Massekhet Hekhalot has been translated into German by Herrmann. Although an English translation is a desideratum, for reasons noted above it is doubtful that this text should be included in the Hekhalot corpus and I do not translate it here.» — el segundo excluido, el Massekhet Hekhalot, por la duda que él mismo declara sobre su pertenencia al corpus

«The Shi#ur Qomah corpus is a loose collection of traditions rather than a single text and its relationship to the other Hekhalot texts is somewhat tangential. Cohen has produced a translation of the various recensions. His work, however, needs to be revised to take fully into account the much earlier Geniza material published by Schäfer. This would be a worthy project in itself, but it is one outside the scope of this volume.» — y el tercero, el Shi#ur Qomah, con la tarea que deja pendiente: revisar la traducción de Cohen a la luz del material de la Geniza

«ben HaQanah (§§307–314); the incantation prayers16 in The Great Seal-FearsomeCrown(§§318–321//§§651–654);abriefaccountofTheAscent of Elisha ben Avuyah (§597); the Sar Panim (§§623–639), a collections of rites and adjurations to control the angelic Prince of the Presence; andapassageaboutTheYouth(ha-na#ar),anangelichigh-priestlyfigure who leads the celestial liturgy.» — Davila inventaría los textos breves de los manuscritos completos: el Capítulo de R. Nehuniah ben HaQanah, las oraciones de encantamiento del Gran Sello-Corona Temible, el Ascenso de Elisha ben Avuyah, el Sar Panim y el pasaje sobre el Joven (ha-na#ar); la capa de texto imprime varias frases sin espacios

«Still other texts from the Geniza and elsewhere have thematic overlaps and connections with the Hekhalot literature, but should not be classed as part of that literature.» — Davila traza el borde exterior del corpus: hay textos con solapamientos temáticos que, sostiene, no deben clasificarse dentro de la literatura hekhalot

«Re"uot Ye˙hezqel, the “Visions of Ezekiel” is a midrashic work that describes the visionary ascent of Ezekiel through the seven heavens, using some of the same terminology and ideas as those found in the Hekhalot literature.» — y nombra el primero de ellos: las Visiones de Ezequiel, obra midrásica sobre la ascensión visionaria del profeta por los siete cielos, con parte del vocabulario hekhalot

«Seder Rabba de Bereshit, the “Great Order of Creation,” is a cosmological tractate that describes the seven heavens and the sevenhells.» — el segundo, el Seder Rabba de Bereshit, tratado cosmológico de los siete cielos y los siete infiernos; la capa de texto imprime *sevenhells* sin espacio

«VariousmagicaltractatessuchasSeferHaRazim,the“Bookofthe Mysteries” include adjurations and cosmological speculations with parallels to the Hekhalot texts, as do some of the fragments of magical handbooks and treatises recovered from the Geniza.» — y el tercero: los tratados mágicos como el Sefer HaRazim, con adjuraciones y especulación cosmológica paralelas a las hekhalot

«I have chosen not to translate three of the longer macroforms. An excellent English translation of an eclectic critical text of 3Enoch by Philip Alexander was published as part of the Old Testament Pseudepigrapha corpus edited» — Davila declara lo que NO traduce, empezando por 3Enoc, del que ya existe la traducción inglesa de Philip Alexander en el corpus de los pseudoepígrafos del Antiguo Testamento

«by James H. Charlesworth in 1983 and a German translation of the Vatican manuscript, with variants from other major manuscripts, was published by PeterSchäferandKlausHerrmannin1995.25Isawnoneedtoproduceanother» — continuación: la traducción alemana del manuscrito del Vaticano por Schäfer y Herrmann en 1995, y la razón que Davila da para no hacer otra; la capa de texto imprime la frase entera sin espacios

«Gershom G. Scholem, the pioneer of critical study of the Hekhalot literature in the twentieth century, saw the ascent traditions as the central theme of the Hekhalot literature, with the adjurations and rituals preparatory to them, and the aim of the ascent to achieve a direct vision of God.» — Davila resume la posición de Scholem: las tradiciones de ascensión como tema central, las adjuraciones como preparación, y la visión directa de Dios como fin

«Although he thought the adjurational material in the Hekhalot texts to “belong to the very core of their particular religious system,” he regarded at least much of the Sar Torah traditions as a later and somewhat degenerate aspect of these texts.» — y el límite de esa misma posición, que Davila consigna con la cita interna: Scholem tenía por tardío y algo degenerado buena parte del material Sar Torah

«But beginning in the 1980s Schäfer, David J. Halperin, and Martha Himmelfarb began to challenge this understanding of the texts and to show that elements of it were unsatisfactory.» — Davila data en los años ochenta la objeción de Schäfer, Halperin y Himmelfarb a esa lectura; el corte del renglón parte el apellido y así lo devuelve el troceo

«Scholem accepted that actual practitioners made use of the rituals in the Hekhalot texts and that the descriptions of the ascents and angelic encounters on some level reflected experiences that arose from these practices.» — Davila consigna lo que Scholem aceptaba: que hubo practicantes reales de estos ritos y que las descripciones reflejan en algún nivel experiencias nacidas de ellos

«The Amoraim are Palestinian and Babylonian sages who lived from the early third century ce to the end of the fifth century and whose sayings are quoted in the Gemara (post-Mishnaic traditions) of the Babylonian and Palestinian Talmuds and the Midrashim.» — la nota en que Davila define quiénes son los amoraítas y en qué siglos los sitúa

«This position began to be challenged in 1980 with the work of Halperin on the rabbinic traditions about ma#aseh merkavah and the Story of the Four Who Entered Paradise. Halperin concluded that the Tannaitic traditions about this material knew nothing of the Hekhalot traditions, but rather referred to traditions of scriptural exegesis that the rabbis found objection» — Davila data en 1980 la objeción de Halperin a esa lectura y resume su conclusión: las tradiciones tanaíticas sobre ese material no sabían nada de lo hekhalot; el troceo corta la palabra al final del renglón

«He argued that the Hekhalot traditions developed as an unanticipated side track from third-century ce Palestinian sermons associated with the festival of Shavuot and connected particularly with R. Joshua ben Levi in Caesarea.» — y la tesis de Halperin sobre el origen: un desvío imprevisto de sermones palestinos del siglo III para la fiesta de Shavuot, ligados a R. Joshua ben Levi en Cesarea

«None of these sermons survive, but Halperin reconstructed what he regarded to be their basic content from Re"uot Ye˙hezqel, homilies of the contemporary church father Origen, and other Jewish midrashic and homiletic sources.» — con el límite que Davila deja escrito: ninguno de esos sermones sobrevive, y Halperin reconstruye su contenido desde las Visiones de Ezequiel, las homilías de Orígenes y otras fuentes

«The basic exegetical strategy of these sermons was to connect Ezekiel’s vision of the Merkavah in Ezekiel 1 and 10 with the revelation of Torah on Mount Sinai in Exodus 19, this by way of Ps 68:18–19, which connected the divine chariotry with Sinai.» — la estrategia exegética que Halperin les atribuye: enlazar la visión de la Merkavah de Ezequiel 1 y 10 con la revelación del Sinaí de Éxodo 19 por la vía del Salmo 68

«According to Halperin, the Hekhalot traditions developed when some exegetes carried elements of this myth to conclusions never anticipated by its formulators. Its themes were combined with the myth of the ascent to heaven of the patriarch Enoch, producing the Hekhalot myth of the transformation of Enoch into the angel Metatron, to which the Moses ascent myth has many parallels.» — Davila resume cómo sale de ahí, según Halperin, el mito hekhalot de la transformación de Enoc en el ángel Metatrón

«rabbinic literature against misuse or even use of ma#aseh merkavah referred to the use of the rituals and traditions found in the Hekhalot literature.» — Davila consigna la segunda mitad de la lectura de Scholem: las advertencias rabínicas contra el uso del ma#aseh merkavah se referían a los ritos y tradiciones hekhalot; la frase arranca en la plana anterior y aquí se cita su continuación

«The reference to an ascent in Psalm 68 was developed into a myth in which Moses ascended to heaven» — el mito que Halperin desprende del Salmo 68: Moisés asciende al cielo; la frase se corta aquí porque el cambio de plana parte la palabra *overcame* en dos

«came angelic opposition, laid hold of God’s throne, and received the Torah to bring back to Israel.» — continuación en la plana siguiente, que abre con la segunda mitad de *overcame*: vencer la oposición angélica, aferrarse al trono y recibir la Torá para Israel

«The connection between Psalm 68 and Ezekiel’s vision is attested in the Second Temple period in the ancient Greek translation (the Septuagint) of Ezekiel and in the Songs of the Sabbath Sacrifice from Qumran, so the third century Shavuot sermons were developing an old theme, through which they offered a considerable exegetical payoff in opening the possibility of learning more about the nature of the deeply enshrouded Sinai revelation through the details of Ezekiel’s mysterious vision.» — y el apoyo antiguo que Halperin le encuentra —la Septuaginta de Ezequiel y los Cantos del Sacrificio Sabático de Qumrán— con el rédito exegético que atribuye a los sermones

«compel angels to deliver up the secrets of Torah. The heavenly journey is thus no more than a fantasy that validates the theurgic rituals used by the Hekhalot practitioners as a short-cut to gain both unearned knowledge of Torah and the social status that accompanies such knowledge.» — Davila cierra la tesis de Halperin: el viaje celeste sería solo una fantasía que valida los ritos teúrgicos como atajo hacia un saber de la Torá no ganado y hacia el estatus social que lo acompaña

«Halperin acknowledged the possibility that some practitioners experienced “hallucinations” corresponding to the visionary traditions in the Hekhalot texts, but he regarded these as an unimportant by-product of what was ultimately a feat of exegetical creativity that produced the foundation myth of the Hekhalot literature.» — y el lugar que Halperin deja a la experiencia: alucinaciones posibles, pero subproducto sin importancia de una hazaña de creatividad exegética

«He noted that the ascent instructions in the Hekhalot Zutarti end with the command to “recite this mishnah” (§419) and concluded that the Hekhalot practitioners thought it necessary only to recite accounts of the ascents of ancient worthies, not to embark on their own ascents.» — el argumento textual de Halperin: las instrucciones del Hekhalot Zutarti terminan mandando recitar esta mishnah, de donde concluye que bastaba recitar ascensiones ajenas

«Without necessarily accepting Halperin’s entire reconstruction, Schäfer, Himmelfarb, and Michael D. Swartz agreed that the basis of the Hekhalot traditions was literary expression based on exegesis of scripture and that the heavenly journey was of secondary importance, probably mainly as a fictional paradigm involving Tannaitic rabbis.» — y quiénes lo siguieron en parte: Schäfer, Himmelfarb y Swartz, con el viaje celeste como paradigma ficticio de importancia secundaria

«a wedge between the two is to introduce a false dichotomy, a point that was forcefully made by Elliot R. Wolfson.» — Davila atribuye a Wolfson la objeción a la dicotomía entre exégesis y experiencia; la frase arranca en la plana anterior

«She demonstrates that these adjurations are formulated to be enacted, composed both of efficacious words and of ritual actions intended to be performed. They are not merely literary refractions of an exegetical tradition.» — la conclusión que Davila le atribuye: estas adjuraciones están formuladas para ejecutarse, con palabras eficaces y actos rituales, y no son refracciones literarias de una tradición exegética

«Swartz made a promising start when he turned not to the experience of the Hekhalot practitioners, which is not accessible to us, but to the rituals and practices they used, which are.» — Davila reconoce el giro de Swartz hacia los ritos, accesibles, y no hacia la experiencia, que no lo es; el tramo se corta ante la llamada de nota

«But his focus is on the implications of these practices for the social location of the practitioners (on which see below) and he accepts the false dichotomy between exegesis and experience.» — y la objeción que le pone en la misma plana: Swartz acepta la falsa dicotomía entre exégesis y experiencia

«Macy Lesses focuses on the performative and ritual aspects of the Hekhalot literature and how they aim to use ritual power to accomplish certain goals.» — lo que Davila atribuye a Lesses: el foco en lo ejecutivo y ritual, y en cómo estos textos buscan usar el poder del rito para fines determinados

«She draws on the approaches of Stanley Tambiah on ritual as performance; J.L. Austin on speech-act theory; and Lawrence Sullivan on the hermeneutics of performance, and uses these tools to analyze various types of adjurations in the Hekhalot literature and related texts, with attention to their context in the Jewish and other adjurational traditions of late antiquity (including the Greek Magical Papyri and Jewish magical and halakhic works).» — y el aparato del que Lesses se vale —Tambiah sobre el rito como ejecución, Austin sobre los actos de habla, Sullivan sobre la hermenéutica de la ejecución— aplicado a las adjuraciones de la antigüedad tardía, incluidos los papiros mágicos griegos

«More recently, Schäfer has a wide-ranging analysis of the origins of Jewish mysticism in which he demonstrates the pervasive importance of scriptural exegesis in some macroforms of the Hekhalot literature and in which he expresses considerable skepticism about any experiential visionary component that might lie behind the texts.» — Davila resume el análisis reciente de Schäfer sobre los orígenes del misticismo judío y el escepticismo que este declara ante todo componente visionario

«Schäfer and Halperin have noted evidence for a later or concurrent simplification of the rites in which recitation could be substituted for carrying them out, but these are separate from and dependent on the rites themselves, which rites are designed actually to be performed.» — Davila consigna lo que Schäfer y Halperin señalan —una simplificación posterior o simultánea en que la recitación sustituye a la ejecución— y por qué no lo acepta como origen: los ritos están hechos para ejecutarse

«Drawing especially on Geniza evidence, Morray-Jones has reconstructed a first-person version of the Story of the Four Who Entered Paradise narrated pseudepigraphically by R. Akiva which Morray-Jones finds to be stratigraphically earlier than the rabbinic versions and which has an unambiguous association with the heavenly ascent. The implication is that this version of the story, which has a mystical rather than exegetical orientation, existed by late in the Tannaitic period.» — la reconstrucción de Morray-Jones que Davila expone: una versión en primera persona de la Historia de los Cuatro puesta en boca de R. Akiva, estratigráficamente anterior a las rabínicas y con nexo inequívoco con la ascensión

«Alon Goshen Gottstein rejects Morray-Jones’s reconstruction and argues that the earliest version of the Story of the Four appears in the Tosefta in “Four Entered Paradise Revisited,” HTR 88 (1995):» — la nota en que Davila consigna el desacuerdo de Alon Goshen Gottstein con Morray-Jones, que sitúa la versión más antigua de la historia en la Tosefta

«Morray-Jones has also argued for extensive parallels between the Hekhalot literature and the writings of the Apostle Paul.» — y el paralelo que Morray-Jones tiende entre la literatura hekhalot y los escritos del apóstol Pablo

«Andrei A. Orlov has argued that the book of 2Enoch, preserved in medieval Slavonic recensions (and recently discovered Coptic fragments), presents a picture of the deified Enoch which is stratigraphically earlier than that of 3Enoch and which may go back to traditions of the Second Temple era.» — la tesis de Orlov sobre 2Enoc como retrato del Enoc deificado anterior al de 3Enoc

«In his recent monograph, Schäfer has undertaken a comprehensive review of the evidence for mystical traditions in ancient Judaism that might be argued to be antecedent to the traditions in the Hekhalot literature, including the book of Ezekiel, the Enochic literature, the ascent apocalypses, the Qumran library, the works of Philo of Alexandria, and the relevant rabbinic texts.» — Davila describe el barrido de fuentes con que Schäfer revisa los antecedentes posibles del misticismo hekhalot

«Ultimately, he finds that “the romantic quest for ‘origins’ has turned out to be a futile and methodologically misguided exercise.” The diversity of the texts leads him to find little commonality between them, apart from the aim to bridge the gap between our world and heaven where a loving God awaits, and he finds no discernible linear development leading from the earlier traditions to the Hekhalot literature.» — y la conclusión de Schäfer, con su cita interna sobre la búsqueda romántica de los orígenes y la ausencia de desarrollo lineal discernible

«Schäfer suggested that the texts are “an expression of how an elite post-Rabbinic group of scholars understood the world and reality.» — la propuesta de Schäfer sobre el medio social: una expresión de cómo un grupo de eruditos posrabínicos de élite entendía el mundo

«This theory has not been found convincing by other scholars. Rather, there is more support for the case that the writers were literate people with some education but who were not members of the rabbinic movement.» — Davila consigna que esa teoría no ha convencido a otros y cuál es la alternativa con más apoyo: gente letrada con cierta educación y ajena al movimiento rabínico

«the Sar Torah tradition expresses toward the rabbis and its envy of their social status. He has proposed that the Hekhalot literature was produced by the #am ha"arets, the common “people of the land,” an uneducated lower class mentioned with contempt in the rabbinic texts.» — la propuesta de Halperin sobre el medio social: el #am ha"arets, la gente de la tierra, produciendo esta literatura por hostilidad y envidia hacia los rabinos; la frase arranca en la plana anterior

«Halperin suggests that the contempt was reciprocated and that, inspired by the myth of Moses’ ascent in the Shavuot synagogue tradition, these people developed theurgic methods that they convinced themselves gave them the power to acquire Torah learning effortlessly rather than through years of painstaking» — y el mecanismo que le atribuye: inspirados en el mito de la ascensión de Moisés, se convencieron de que sus métodos teúrgicos daban la Torá sin años de estudio penoso

«Swartz looks to “synagogue functionaries, scribes, non-intellectual professional reciters (tanna"im), and a complex network of professions and social groups” with an aspiration to elitism characteristic of secret societies rather than the actual social elite of the time.» — lo que Swartz propone en su lugar: funcionarios de sinagoga, escribas, recitadores profesionales y una red de oficios con aspiración de élite propia de las sociedades secretas

«Lesses would “locate these texts within the larger world of Jewish learning, even if the exact placement is elusive.” They sought to combine traditional Jewish learning, including the Bible and rabbinic and liturgical traditions, with the world of adjurations and incantations.» — y lo que propone Lesses: situar estos textos dentro del mundo mayor del saber judío, aunque el sitio exacto se le escape

«Philip Alexander has argued that the core of 3Enoch (chapters 3–15; §§4–19) must have existed by the ninth century ce, since its contents are reflected in an Arabic summary by the Karaite Jacob al-Kirkisani (c. 900ce).» — la de Philip Alexander para el núcleo de 3Enoc, apoyada en el resumen árabe del caraíta Jacob al-Kirkisani

«Annette Reed has argued in turn that elements of 3Enoch come from earlier Enochic materials as mediated through Byzantine Christian writers, which, if correct, dates the composition of this material to the Byzantine era.» — y la de Annette Reed, que hace venir elementos de 3Enoc de material enóquico mediado por escritores cristianos bizantinos

«Boustan argues that the Hekhalot Rabbati made extensive use of a recension of the Story of the Ten Martyrs which existed in the sixth or seventh century and therefore» — la datación que Boustan propone para el Hekhalot Rabbati a partir de su uso de una recensión de la Historia de los Diez Mártires; el tramo se corta ante la nota al pie que el troceo intercala

«must have been composed (probably in Iraq) between then and the eleventh century, when surviving fragments from the Cairo Geniza were copied.» — continuación: la composición situada, probablemente en Irak, entre ese momento y el siglo XI en que se copiaron los fragmentos de la Geniza

«The Hekhalot literature continued to be studied, copied, edited, and used long after its composition. The earliest Geniza fragments come from before the ninth century to the eleventh century and they demonstrate that earlier recensions of some of the surviving macroforms once existed.» — Davila abre la historia de la transmisión: el corpus se siguió estudiando, copiando y usando mucho después de compuesto, y los fragmentos más viejos de la Geniza prueban recensiones hoy perdidas

«The fragmentary medieval magical handbooks from the Cairo Geniza also show familiarity with the Hekhalot traditions. They present these traditions in contexts that confirm that they were meant to be used for practical ends and they offer additional evidence that the life situation of these traditions was in scribal circles.» — y lo que los manuales mágicos medievales de la Geniza le indican: que estas tradiciones se destinaban a fines prácticos y que su situación vital estaba en círculos de escribas; el corte de renglón parte la palabra al inicio

«There is evidence also that the Hekhalot traditions had some influence in Islamic circles, particularly Shi"ite ones.» — y la huella que les atribuye en círculos islámicos, señaladamente chiíes

«ThefinalformsoftheHekhalotmacroformsasattestedinthelatemedieval and early modern manuscripts came about through the editing of the texts in the circles of the ˙Haside Ashkenaz in Germany.» — Davila adjudica la forma final de los macroformas a la edición hecha en los círculos de los ˙Haside Ashkenaz en Alemania; el troceo imprime la primera frase sin espacios

«The reception history of the Hekhalot literature between the early Middle Ages and the present is a vast topic that has begun to receive attention, but the work on it is still at an early stage.» — y declara el estado de la cuestión: la historia de la recepción entre la Alta Edad Media y hoy apenas empieza a trabajarse

«The Geonim or “Majestic Ones” were the heads of the Babylonian Academies at Sura and Pumbeditha from the late sixth century ce to the early eleventh century.» — la nota en que Davila define a los geonim y acota el periodo geónico

«This translation is based mainly on the seven manuscripts published in a synopticeditionbySchäferintheSynopse.Briefly,theyarethefollowing,each headed by the siglum used for it in the critical apparatus to my translation.» — Davila declara la base de su traducción: los siete manuscritos de la edición sinóptica de Schäfer, cada uno con el siglo que usa en su aparato; el troceo imprime la primera frase sin espacios

«MS New York, Jewish Theological Seminary 828/8128. This is an Ashkenanzic manuscript dating probably to the end of the fifteenth or the beginning of the sixteenth century. The texts therein have been heavily interpolated with magical, liturgical, and even apocalyptic materials.» — el primero de los siete, N: manuscrito asquenazí de fines del siglo XV o principios del XVI, con los textos muy interpolados de material mágico, litúrgico y aun apocalíptico

«MS Oxford, Bodleian Library, Michael 9 (Neugebauer 1531). An Ashkenazic manuscript dating to around 1300.» — O: manuscrito asquenazí de hacia 1300

«MS Munich, Bayerische Staatsbibliothek, Cod. hebr. 22. This Italian manuscript was also written by multiple scribes, but the section containing the Hekhalot texts translated here is dated to the middle of the sixteenth century.» — M22: manuscrito italiano de varias manos, cuya sección hekhalot se data a mediados del siglo XVI

«MS Dropsie, Philadelphia, Dropsie University 436. A Sephardic manuscript dated to the fifteenth century.» — D: manuscrito sefardí del siglo XV

«Vatican, Biblioteca Apostolica, Vaticana, Vat. ebr. 228. A Byzantine manuscript dated to the fifteenth century.» — V: manuscrito bizantino del siglo XV

«MS Budapest, Rabbinic Seminary, Kaufman 238. An Italian manuscript dated to the fifteenth century.» — B: manuscrito italiano del siglo XV

«These seven manuscripts were chosen primarily for the range of material covered in them, and the quality of their text varies from manuscript to manuscript and even from macroform to macroform within a given» — el criterio de selección que Davila declara y su límite: se eligieron por el abanico de material, y la calidad del texto varía de manuscrito a manuscrito y aun de macroforma a macroforma

«For the Hekhalot Rabbati only, I have also collated microfilm copies of two manuscripts not included in the Synopse, although Schäfer also collated their readings in the Übersetzung. These are Florence Laurenziana Plut. 44/13 (F) and Leiden Or. 4730 (L), details of which are covered in the introduction to chapter two.» — la excepción: para el Hekhalot Rabbati coteja además microfilmes de Florencia (F) y de Leiden (L), fuera de la Synopse

«I have also fully collated the Cairo Geniza fragments of the Hekhalot Rabbati, the Hekhalot Zutarti, 3Enoch, and the Sar Panim, as well as the texts of G8, G19, and G22. I have worked from the photographs published in Geniza-Fragmente, with full attention to the transcriptions and commentary by Schäfer and, earlier, Gruenwald.» — y el cotejo de los fragmentos de la Geniza, hecho sobre las fotografías publicadas en Geniza-Fragmente

«To produce the critical texts of the various works that are translated in the subsequent chapters of this book I collated the readings of these seven manuscripts as transcribed by Schäfer.» — Davila declara cómo produce sus textos críticos: cotejando las lecturas de los siete manuscritos tal como las transcribe Schäfer

«have not examined photographs of any of these manuscripts myself» — y el límite que él mismo pone a continuación: no ha examinado fotografías de ninguno de esos manuscritos; la frase arranca con una I que el cambio de renglón deja en la línea anterior

«Schäfer and his colleagues have produced their German translations of the Hekhalot texts on a diplomatic basis: they translate one manuscript (usually O), occasionally emending it when its readings are incoherent, and they collate variants in the other manuscripts in the notes. The notes also consistently flag incoherent readings as corrupt and sometimes, but far from always, indicate that one reading is better than the others.» — Davila describe el método diplomático de Schäfer: traducir un manuscrito, casi siempre O, emendarlo cuando no se entiende y colacionar las variantes en nota

«They are generally loosely redacted, without a clear overall plan and sometimes with little sense of order at all; often their beginning and ending are not clearly or consistently marked internally either within their own content or in the layout of the manuscripts; the text of some of the macroforms varies widely even among the complete medieval and later manuscripts, suggesting that no canonical form was ever established» — y las razones del formato sinóptico que declara: redacción laxa, principio y fin no marcados con claridad, texto que varía tanto entre manuscritos completos que nunca se fijó forma canónica

«Despite its strengths, this approach has its weaknesses as well. To my mind it exaggerates some of the problems with the texts.» — y la objeción que Davila le pone: a su juicio ese método exagera algunos de los problemas de los textos

«Despite their variegated nature, close attention to the content of the macroforms usually makes their textual boundaries clear, and the later division markers in the manuscripts are rarely significantly in conflict with such internally suggested bound» — el primer argumento con que la sostiene: atender al contenido de los macroformas suele dejar claros sus límites textuales

«Much of the recensional variation between the complete medieval manuscripts consists of the addition in one or a few manuscripts (notably N) of unrelated units that are often known from elsewhere and which are in any case easily isolated.» — el segundo: buena parte de la variación de recensión consiste en unidades ajenas añadidas en uno o pocos manuscritos, fáciles de aislar

«And, although it is true that the Geniza fragments show us that earlier forms existed of some of texts—and permit us to reconstruct at least bits and pieces of these earlier forms—the complete manuscripts clearly go back to a common text, one apparently produced around the thirteenth century by the ˙Haside Ashkenaz, and this text ought to be susceptible to reconstruction using the normal canons of textual criticism.» — y el tercero, con lo que concede dentro: los fragmentos de la Geniza sí muestran formas anteriores, pero los manuscritos completos remiten a un texto común del siglo XIII que debería poderse reconstruir

«Moreover,itmustbeunderlinedthatnosinglemanuscriptalwaysgivesthe best text of any of the macroforms, so to gain access to the earliest available form of a macroform we must resort to an eclectic text-critical reconstruction of it. The conceptual and methodological difficulties of the task do not permit ustoevadeit.» — la consecuencia de método que Davila declara: ningún manuscrito da siempre el mejor texto, de modo que llegar a la forma más antigua exige una reconstrucción crítica ecléctica que las dificultades no permiten esquivar; el troceo devuelve casi todo el pasaje sin espacios

«Ihavearguedthispointindetailelsewhere,usingasanexample the Merkavah hymn in Hekhalot Rabbati §253, which is nearly impenetrably corrupt in any individual manuscript, but whose complex and beautiful text» — y el ejemplo con que lo apoya: el himno de la Merkavah de Hekhalot Rabbati §253, casi impenetrablemente corrupto en cualquier manuscrito suelto; el tramo se corta ante las notas al pie

«This translation is of an eclectic critical text of the above-indicated macroforms, reconstructed primarily from the texts of the complete manuscripts published in the Synopse along with, for the Hekhalot Rabbati, the texts of F and L.» — Davila declara qué es exactamente lo que traduce: un texto crítico ecléctico reconstruido de los manuscritos completos de la Synopse, más F y L para el Hekhalot Rabbati

«A reconstruction based on these manuscripts gives us a good approximation of the text edited by the ˙Haside Ashkenaz. This text made use of and to a significant degree preserved the earlier Geonic recensions of the macroforms, but at times it did not understand the earlier text and at times it deliberately altered it.» — y hasta dónde llega: una buena aproximación al texto editado por los ˙Haside Ashkenaz, que conservó recensiones geónicas anteriores, a veces sin entenderlas y a veces alterándolas a propósito

«Misunderstandings, for example, occurred in the transmission of Greek phrases transliterated into Hebrew letters in Hekhalot Rabbati §§230, 233, 236, 242, which now survive only as corrupt nomina barbara in the manuscripts. The manuscript (or manuscripts) used by the Ashkenazic redactors may itself have already been corrupt.» — el ejemplo de malentendido que da: frases griegas transliteradas a letras hebreas que sobreviven solo como nomina barbara corruptos

«Ihaveaimedbroadlytoreconstructtheearliestrecoverabletextnotonlyof the macroforms in general, but also of each individual microform. As already noted, the Geniza fragments not infrequently allow us to recover a better text than that preserved in the later complete manuscripts. The Geniza fragments themselves are frequently quite corrupt, but with a different pattern of errors than is found in the complete manuscripts. The use of both sometimes permits us to recover the text of individual microforms in a form closer to the otherwise lost Geonic recensions.» — Davila declara su objetivo textual —la forma más antigua recuperable, tanto del macroforma como de cada microforma— y por qué los dos testimonios se usan juntos: los fragmentos de la Geniza también son corruptos, pero con otro patrón de errores; el troceo imprime la primera frase sin espacios

«Such examples could be multiplied. The passage on the likenesses of Ezekiel’s four living creatures engraved on the throne of God in Hekhalot Rabbati §273 and the description of the concentric rings of spirits and wonders surrounding the throne in Hekhalot Zutarti §356 are both highly corrupt in the individual manuscripts but again can largely be reconstructed using textual criticism. Geniza fragments of the latter two passages also give us access to some earlier and better readings than those found in the later complete manuscripts.» — dos ejemplos más de reconstrucción por crítica textual: las cuatro criaturas vivientes de Ezequiel grabadas en el trono (Hekhalot Rabbati §273) y los anillos concéntricos de espíritus del Hekhalot Zutarti §356

«An excellent example of a deliberate alteration to the earlier text is the addition of §§224–228 to the passage in the Hekhalot Rabbati in which R. Nehuniah ben HaQanah instructs his followers on how to undertake a descent to the chariot. This passage is missing in a corresponding Geniza fragment and it both misunderstands and changes the tenor of its interrupted context in the Hekhalot Rabbati.» — el ejemplo de alteración deliberada que Davila da: la inserción de los §§224-228 en el pasaje donde R. Nehuniah ben HaQanah instruye el descenso al carro, ausente del fragmento de la Geniza correspondiente

«When reconstructing individual microforms I have used all the available manuscript evidence, whether or not the manuscripts were of the same recension. Thus, I do not distinguish between the readings of the long and short recensions for the Ma#aseh Merkavah or the Merkavah Rabba and I translate the Story of the Four Who Entered Paradise, which appears in both the Hekhalot Zutarti and the Merkavah Rabba, one time in the Hekhalot Zutarti alone, making use of all manuscripts from both macroforms.» — la decisión editorial que Davila declara: usa todo el testimonio manuscrito sin distinguir recensiones, y traduce la Historia de los Cuatro una sola vez, dentro del Hekhalot Zutarti

«It is possible that in some cases the result is that a slightly better—or at least slightly different—text is reconstructed for a given microform than ever was found in that particular macroform, but those interested in such fine tuning of results can easily make such distinctions by examining the readings of the individual manuscripts given in the critical apparatus. Readers who simply want the best and most coherent texts of the works overall will find it in the translation itself.» — y el riesgo que reconoce en ello: puede que para alguna microforma salga un texto que nunca estuvo en ese macroforma, y remite al aparato a quien quiera afinar

«The limitations of the eclectic critical texts translated here should not be denied or downplayed. I am confident that these texts are close to what came to us from the hands of the ˙Haside Ashkenaz and sometime better, but I cannot claim either that the Vorlage that left their hands came to us with a single canonical wording throughout or that, if such ever existed, I have reconstructed it.» — Davila declara los límites de sus textos eclécticos: los cree cercanos a lo que salió de manos de los ˙Haside Ashkenaz, y niega poder afirmar que ese Vorlage tuviera una redacción canónica única ni haberla reconstruido

«Most of the time the overall sense of a passage can be reconstructed with a high level of confidence and even its specific wording to a fair level of detail. But in many individual cases one reading is no more likely than another and one must be chosen for the translation.» — y hasta dónde llega la confianza: el sentido general casi siempre se reconstruye con alto grado de certeza, pero en muchos casos una lectura no es más probable que otra y hay que elegir

«No doubt there will be any number of cases in which other specialists will judge a different reading than I did to be original, and the full range of evidence is given in the notes to facilitate such independent judgments and make such conversations easier.» — y para qué sirve entonces el aparato: para que otros especialistas juzguen distinto con todo el testimonio a la vista

«Thus the exact wording of the text often remains at least slightly in doubt, and some passages remain stubbornly corrupt or at least incomprehensible—the arcane nature of some of the material sometimes makes it difficult to decide which.» — la formulación más franca de esa reserva: la redacción exacta queda a menudo algo en duda y hay pasajes tercamente corruptos o incomprensibles, sin que siempre se pueda decidir cuál de las dos cosas

«Dan raises the disquieting possibility that all surviving complete manuscripts of the major Hekhalot macroforms go back a single European manuscript (“Hekhalot Texts in the Middle Ages,” 92–93). If this is correct, a single such canonical version did once exist, but only by virtue of suppressing an earlier textual variety, bits of which have now been recovered in the Geniza fragments.» — la nota en que Davila consigna la posibilidad inquietante que plantea Dan: que todos los manuscritos completos vengan de un solo manuscrito europeo

«Likewise, emendation occasionally permits us to reconstruct a better, otherwise lost reading» — el papel que Davila deja a la emendación: recuperar de vez en cuando una lectura mejor, por lo demás perdida; el tramo se corta ante la lista de notas

«This is as much as can be down with the evidence in our hands at present. Philologicalandexegeticaladvancesinourunderstandingofthemanuscripts and their variants will doubtless provide some improvements in our texts and understanding of the material, although we should not expect enormous advances from such approaches. We can only hope that future discoveries of better and earlier manuscripts will help us to recover a better and earlier text.» — Davila cierra la sección declarando el techo de lo que hoy se puede hacer y lo que espera del futuro: manuscritos mejores y más antiguos; el impreso dice *down* donde se esperaría *done*, y la frase siguiente sale del troceo sin espacios

«The text of the Hekhalot Rabbati seems to be recoverable overall with a high degree of confidence. The text is redactionally quite stable and additions belonging a later stratum are easily identifiable. The Geniza evidence, however,indicatesthattheGeonictexthasbeensubjectedtosomesignificant editing by the ˙Haside Ashkenaz and we do not know how extensive the changes were. A full collation of all the manuscripts is necessary before a definitive evaluation of its text is possible.» — el juicio de recuperabilidad texto por texto, empezando por el Hekhalot Rabbati: estable en redacción, con adiciones tardías fáciles de identificar, y con edición asquenazí de alcance desconocido

«The text of the Sar Torah can also be reconstructed with a high degree of confidence. The manuscripts show some degree of redactional variability, but a more original core text is not difficult to isolate.» — el del Sar Torah: reconstruible con alto grado de confianza, con variabilidad de redacción pero núcleo aislable

«The individual microforms of the Hekhalot Zutarti are frequently reconstructable with a fairly high level of confidence, but the arcane nature of the adjurations often make reconstruction difficult and the lists of names often remain highly corrupt. This work has greater redactional variability than either of the first two, but a core text can be isolated fairly confidently.» — el del Hekhalot Zutarti: microformas a menudo reconstruibles, con las adjuraciones y las listas de nombres como obstáculo y mayor variabilidad de redacción

«The Merkavah Rabba is the most difficult macroform to reconstruct, both in terms of its wording and its overall structure. Its textual base is the narrowest of all the major macroforms and it comes to us in a long and a short recension, whose relationship remains to be clarified.» — y el del Merkavah Rabba, que declara el más difícil de todos: la base textual más estrecha y dos recensiones cuya relación queda por aclarar

«corrupt and I have sometimes pointed to a particular reading as clearly the best, but there are also not a few cases in which a range of readings could be original. In such cases the sense of the sentence or passage is generally not in doubt.» — cómo marca Davila el aparato: señala lo que juzga corrupto y a veces la lectura claramente mejor, y advierte que en no pocos casos varias lecturas podrían ser originales sin que el sentido quede en duda; la frase arranca en la plana anterior

«The text of the Ma#aseh Merkavah comes to us in two basic recensions (one of which has an addition in N, creating a third recension).» — el del Ma#aseh Merkavah: dos recensiones básicas, con una tercera creada por una adición en N

«This recensional variety creates some complexities, but the text of the individual microforms can usually be reconstructed (apart from divine names and nomina barbara) with a high degree of confidence.» — y lo que de ahí sale para el Ma#aseh Merkavah: microformas reconstruibles con alto grado de confianza, salvo los nombres divinos y los nomina barbara; el tramo se corta en el límite de trozo

«ItseemslikelythatotherShi#urQomahmanuscriptsand recensions influenced the transmission of the text in the manuscripts of the Merkavah Rabba. The overall shape of the text of this part of the macroform can be reconstructed, but the specific details are often irrecoverable.» — Davila declara lo que no se recupera del Merkavah Rabba: la forma general del texto sí, los detalles a menudo no

«The Sar Panim also comes to us in a narrow manuscript base, but the overall shape of the text and even its detail are recoverable with a good degree of confidence. That said, the Geniza fragment that preserves part of its opening paragraph is disquietingly different from that of the full text we know.» — el Sar Panim, con base estrecha pero recuperable, y la advertencia que añade: el fragmento de la Geniza de su párrafo inicial es inquietantemente distinto

«The Great Seal-Fearsome Crown is a brief text that seems to be well preserved and has no redactional issues. No Geniza fragments of it survive.» — el Gran Sello-Corona Temible: texto breve, bien conservado, sin problemas de redacción y sin fragmentos de la Geniza

«The Chapter of R. Nehuniah ben HaQanah survives in only one manuscript (V §§307–314), as do G8, G19, and G22. I have noted parallels in them with other Hekhalot texts and have taken these into account where they helped to reconstruct the text. The brief text The Ascent of Elisha ben Avuyah (§597) survives in only two manuscripts which have very few variations.» — y los testimonios únicos: el Capítulo de R. Nehuniah ben HaQanah en un solo manuscrito, igual que G8, G19 y G22, y el Ascenso de Elisha ben Avuyah en dos

«This translation and its attendant notes are aimed in the first instance at specialists who know Hebrew and Aramaic, who are familiar with the Hekhalot texts and the secondary literature about them, and who can consult this volume alongside the Synopse and the Geniza-Fragmente.» — Davila declara para quién traduce en primer término: especialistas que saben hebreo y arameo y que pueden tener al lado la Synopse y los Geniza-Fragmente

«The notes in the critical apparatus will make full sense only to those readers. These texts are difficult and esoteric, and anyone who has limited background in Judaism and Jewish mysticism of late antiquity and the early Middle Ages will find them challenging.» — y la advertencia que pone a continuación: el aparato solo cobra sentido pleno para esos lectores, y los textos son difíciles y esotéricos

«Nevertheless, I have undertaken every effort to make this volume accessible to specialists in cognate disciplines such as biblical studies, patristics, and medieval studies, who may or may not have the original languages and who do not control the secondary literature. This is a translation, not a commentary, and most of the notes are text-critical or philological, but I have also included some notes aimed at providing basic background information and important discussions in the secondary literature and these should be helpful to nonspecialists.» — y el segundo público que declara buscar: especialistas de disciplinas vecinas, para quienes añade notas de contexto; aquí es donde escribe que esto es traducción y no comentario

«When possible a Hebrew root, whether a noun or a verbal form, is translated throughout using the same English word, although I have allowed myself some flexibility to vary the translation as required by context and English idiom.» — la política de traducción que declara: una misma palabra inglesa por raíz hebrea, con la flexibilidad que el contexto y el inglés exijan

«I have on a few occasions resorted to neologisms, as have the Hekhalot authors. I have aimed to make the translation readable, but nevertheless, the style is repetitive and sometimes even awkward or stilted, but the same is often true of the style of the Hebrew and Aramaic of the Hekhalot texts themselves.» — y el reconocimiento del resultado: estilo repetitivo y a veces desmañado, como el del hebreo y el arameo de los propios textos

«The manuscripts normally divide some of the macroforms into verses or chapters and verses. I have ignored these markers in the translation unless there was some specific reason for taking note of them. (However, such divisions are included in the translations of the Geniza fragments in chapter eight.)» — Davila declara que ignora las divisiones en capítulos y versículos de los manuscritos, salvo en los fragmentos de la Geniza del capítulo ocho

«I have also included the paragraph numbers assigned to the Ma#aseh Merkavah by Scholem. In the introductions to the Hekhalot Rabbati and the Sar Torah I have also included charts correlating Schäfer’s paragraph divisions with Jellenik’s and Wertheimer’s chapter and verse divisions for these texts.» — y los dos aparatos de concordancia que sí incorpora: los números de párrafo de Scholem para el Ma#aseh Merkavah y las tablas que correlacionan las divisiones de Schäfer con las de Jellenik y Wertheimer

«In general my assumption is that readers working with the original languages will have the Synopse and the Geniza-Fragmente to hand alongside this translation, so I do not cite the original Hebrew or Aramaic words behind the translation in the notes unless they are needed to make some philological or text-critical point clear.» — el supuesto que Davila declara sobre su lector y lo que de ahí se sigue: no cita el hebreo ni el arameo detrás de la traducción salvo cuando hace falta para un punto filológico

«The manuscripts used for the translation often include punctuation implying a particular grammatical interpretation of a passage. I have ignored all such punctuation unless there was a specific reason for noting it, and all punctuation in the translation is my own, based on the content and context of the text itself. Catchwords at the beginning of a page in the manuscripts are ignored.» — y las decisiones de puntuación: ignora la de los manuscritos, toda la puntuación de la traducción es suya, y descarta los reclamos de página

«Abbreviations in the manuscripts are ignored and treated as the fully written word(s) unless there was a reason to do otherwise. The manuscripts make use of numerous abbreviations of the Tetragrammaton, the four-letter name of God. In chapters two through seven all these abbreviations are normally transcribed simply as “YHWH” in the main text» — la política sobre las abreviaturas del Tetragrámaton: en los capítulos dos a siete se transcriben simplemente como YHWH en el cuerpo

«Abbreviations of the Tetragrammaton in the Geniza fragments are transliterated in chapter eight exactly as they appear in the manuscripts.» — con su excepción declarada: en el capítulo ocho, el de la Geniza, las abreviaturas del Tetragrámaton se transliteran exactamente como aparecen

«Other divine names and nomina barbara are normally transliterated in the translation according to the reading of O, unless O is unavailable, in which case the manuscript used is indicated in the notes.» — y la regla para los demás nombres divinos y los nomina barbara: se transliteran según la lectura de O salvo aviso en nota

«To have given every variant of the Tetragrammaton, the divine names, and the nomina barbara would have vastly increased the size and complexity of the notes, without providing any correspondingly better understanding of the texts.» — y por qué no da todas las variantes: habría inflado el aparato sin mejorar la comprensión de los textos

«Most of the scriptural quotations and allusions cited in the translation were first pointed out by Schäfer in the notes to his German translation. A few come from others and I have added a few mys» — el crédito que Davila da por las citas y alusiones bíblicas: casi todas las señaló primero Schäfer en las notas de su traducción alemana; el tramo se corta al final de la plana

«The biblical idiom r"h b- (lit. “to see on”), which has the sense “to look in triumph on” or “to prevail over” (e.g., Ezek 28:17; Ps 112:8), is used in the Hekhalot texts from time to time of the descender to the chariot who has braved the terrors of the descent and who now looks in triumph on the wonders of the heavenly and divine vision, and of God likewise looking on his creation. I have translated it throughout as “to feast the eyes on.» — el modismo bíblico que Davila explica y cómo lo vierte: mirar en triunfo, aplicado al descensor al carro que ha vencido los terrores del descenso, traducido en todo el volumen como *to feast the eyes on*

«The Hebrew word miˇsnah can mean, according to context, the Jewish scripture “the Mishnah” or a “mishnah” in the sense of a “tradition” or “recitation.” I have translated it in all four ways as appropriate in context.» — y la polisemia de *mishnah*, que traduce de cuatro maneras según el contexto; la transliteración del shin es la que imprime el volumen

«The Hebrew word kavod has the basic meaning “heaviness,” “weight,” and by extension, “glory.” The Aramaic term yaqar has the basic meaning “value,” “worth,” but is sometimes used as a synonym for kavod in these texts, in which cases I have translated it as “glory.» — la del hebreo *kavod* y del arameo *yaqar*, que a veces le sirve de sinónimo y se vierte igual como gloria

«The noun beriyah, which is used in the Hekhalot literature to refer to sentient beings, whether earthly or heavenly, is translatedas“being.”Thenounye˙sur istranslatedas“formedbeing.”Thenoun middah, whose basic meaning is “measure,” has a wide variety of meanings and is translated according to context as “measure,” “being,” “characteristic,” “consistency,” etc.» — y las tres palabras que más pesan en la traducción de estos textos: *beriyah* como ser, *ye˙sur* como ser formado y *middah* según contexto

«The phrase “so-and-so” is not pejorative; it translates a Hebrew term that means something like “fill in the relevant name here.» — la advertencia de Davila sobre una fórmula que podría malentenderse: *so-and-so* no es despectivo y traduce un término que dice escríbase aquí el nombre que corresponda

«A number of Hebrew letters are easily confused with one another, leading to some common errors in copying. The preposition meaning “like,” “as,” “according to” (k-) is easily confused with the preposition meaning “in,” “at,” “on” (b-). The pronominal suffix “my” or “me” (-y) is easily confused with the suffix “his” or “him” (-w). And the letter waw, which can mean “and” or the numeral “six” is easily confused with the letter zayin, which can represent the numeral “seven” or act as an abbreviation for the word “times.» — las confusiones de letras hebreas que Davila declara como fuente de errores de copia: k- con b-, el sufijo de primera con el de tercera persona, y waw con zayin

«is translated throughout using the English word “form.” Thus the capitalized noun “Former” is used with a meaning analogous to the word “Creator,” i.e., the “One who Formed.” The phrase yo˙ser bereˇsit is translated as “The One who formed primordial creation.» — por qué el volumen imprime *Former* con mayúscula: la raíz hebrea que significa formar se traduce siempre con *form*, y el sustantivo capitalizado funciona como análogo de *Creator*; el tramo arranca donde el troceo reanuda la frase

«Altman, Alexander. “Shire Qedushah be-Sifrut ha-Hekhalot ha-Qedumah.” Melilah 2 (1946): 1–24. Excerpts of the Ma#aseh Merkavah from manuscript O.» — muestra de la bibliografía de ediciones y herramientas con que Davila abre su aparato, aquí con la anotación que él añade a cada entrada

«Schäfer, Peter, et al. Synopse zur Hekhalot-Literatur. TSAJ 2. Tübingen: Mohr Siebeck, 1981.» — la entrada de la Synopse, que es la edición de la que sale la numeración de párrafos de todo el volumen

«Scholem, Gershom G. Major Trends in Jewish Mysticism. 3rd ed. New York: Schocken, 1954.» — la entrada de Scholem en la bibliografía, con la tercera edición neoyorquina de 1954, que es la que Davila maneja

«Waldman,Carl S.“HekhalotZutrati: ACritical EditionBased ona GenizaManuscript.” Unpublished Master’s thesis, Yeshiva University 1978. I have been unable to obtain a copy of this work.» — una negativa que Davila consigna en la propia bibliografía: de la tesis de Waldman declara no haber podido conseguir copia; el troceo imprime la entrada casi sin espacios

«Square brackets indicate damaged, illegible, or missing text. Any text within the brackets has been reconstructed for reasons that are normally explained in the notes. Brackets with ellipses “[…]” indicate a lacuna that cannot be reconstructed.» — el primero de los signos del aparato: el corchete recto marca texto dañado, ilegible o ausente, y con puntos suspensivos una laguna irrecuperable

«Parentheses or round brackets indicate words added by the translator for clarity. ⟨⟩ Pointed brackets indicate a marginal or interlinear correction in a manuscript.» — los dos siguientes: el paréntesis marca palabras añadidas por el traductor y el ángulo una corrección marginal o interlineal

«Braces indicate text that has been erased or otherwise deleted in a manuscript. {{ }} Double braces indicate erroneous readings in a manuscript which should be ignored.» — la llave, para texto borrado, y la llave doble, para lecturas erróneas que deben ignorarse

«Half-brackets indicate text that is damaged in the manuscript but is still legible. ⟨⟨⟩⟩Double pointed brackets indicate restored text not found in the manuscript (or, if relevant, in any manuscript).» — el medio corchete, para texto dañado pero legible, y el ángulo doble, para texto restituido que no está en ningún manuscrito

«An exclamation point enclosed in round brackets indicates an emendation by the translator. ° A circlet indicates an unreadably damaged letter.» — la admiración entre paréntesis, que marca emendación del traductor, y el circulito, que marca letra dañada e ilegible

«Books and articles found in the bibliographies are cited in the notes with short titles according to the conventions of The SBL Handbook.» — y la convención de citación del volumen, tomada del SBL Handbook of Style

«The Hekhalot Rabbati (§§81–121, 152–173, 189–277), the “Greater (Book of the Heavenly) Palaces,” is the longest surviving Hekhalot text. It is written in Hebrew with an Aramaic phrase or two and a few transliterated Greek words and phrases.» — Davila abre la introducción al Hekhalot Rabbati: el texto hekhalot más largo que sobrevive, en hebreo con alguna frase aramea y unas cuantas palabras griegas transliteradas

«It is built around two stories set loosely in the generation of the main players in the texts, Rabbis Ishmael, Akiva, and Nehuniah ben HaQanah, but the narratives themselves are mostly or entirely legendary.» — y su armazón narrativo, con el juicio que Davila le pone: dos historias situadas en la generación de Ishmael, Akiva y Nehuniah ben HaQanah, con relatos en su mayor parte o del todo legendarios

«The work includes an important account of a ritual praxis for traveling (“descending”) to the divine throne room. It is also replete with merkavah hymns to be recited by various heavenly and earthly beings.» — y sus dos contenidos mayores: un relato de praxis ritual para descender a la sala del trono y una abundancia de himnos de la Merkavah para recitarse

«The HekhalotRabbati opens with a passage extolling the surpassing greatness of the descenders to the chariot (§§81–86, 91–93). A collection of songs of threefold holiness follows—Merkavah hymns that end by quoting the Trisagion of Isa 6:3 (§§94–106). Then comes a version of the Story of the Ten Martyrs, a narrative set in the time of the Roman empire but likely composed in the Geonic era, many other versions of which survive1 (§§107– 121).» — el sumario de contenidos, párrafo por párrafo: la grandeza de los descensores, las canciones de la triple santidad que rematan en el Trisagio de Isaías 6:3, y la Historia de los Diez Mártires

«Another collection of songs of threefold holiness follows (§§152–169), then a description of daily worship in heaven and its ties to earthly worship (§§170–174, 189–197). After this we find a long account of a meeting of the mystical sages in which R. Nehuniah ben HaQanah gave them detailed instructions for accomplishing the descent to the chariot, culminating with the arrival of the adept at the throne of God, where he recites songs of praise along with the throne itself. The section closes with accounts of two tests that must be passed by the adept while crossing the sixth palace (§§198–259).» — continuación del sumario: el culto celeste y su lazo con el terrestre, la reunión de los sabios en que R. Nehuniah instruye el descenso, la llegada al trono y las dos pruebas del sexto palacio

«The document concludes with a collection of Merkavah hymns (§§268–276) and a meditation on the names of the angel Metatron» — y el cierre del macroforma: una colección de himnos y una meditación sobre los nombres del ángel Metatrón

«Florence Laurenziana Plut. 44/13, an Italian manuscript dating to the fourteenth century, which presents the macroform as §§81–277, 281–306, 489–495. This unit is also preceded by another copy of §§297–334.4 This manuscript preserves the best overall text of the Hekhalot Rabbati of any of the manuscripts I have examined. It has a very high density of original readings, although only a very few of these are unique original readings. It thus appears to preserve a text very close to the one that left the hands of the ˙Haside Ashkenaz.» — el manuscrito F, con el juicio que Davila le da: el mejor texto de conjunto del Hekhalot Rabbati de cuantos ha examinado, muy cercano al que salió de manos de los ˙Haside Ashkenaz

«Leiden Or. 4730, an Italian manuscript that may date to the sixteenth or seventeenth century, which presents the macroform as §§81–277.5 It stems from a good Vorlage with a high density of original readings, but it also contains a great many unique readings. Some of these unique readings are interesting in and of themselves, but few if any are original. It seems that the text has been substantially altered at some point for reasons that remain unclear.» — y el manuscrito L, con su contrario: buen Vorlage y muchísimas lecturas únicas, pocas o ninguna original, por razones que Davila declara oscuras

«This translation of the Hekhalot Rabbati is of an interim eclectic critical text that is based on these nine complete manuscripts and the fragments from the Cairo Geniza and which does not take into account any of the other manuscripts. The degree to which their evidence would improve the reconstructed text must remain an open question pending a full collation of them. I hope to return in the future to the project of a complete critical edition of the Hekhalot Rabbati.» — Davila declara el carácter provisional de este texto y la deuda que deja abierta: no toma en cuenta los demás manuscritos, y espera volver a una edición crítica completa

«Altogether I am aware of twenty-two manuscripts of the complete macroform of the Hekhalot Rabbati as described above, some of which contain additional material (see under redactional issues below). Ten other manuscripts contain material from the macroform.» — el censo de manuscritos que Davila declara para el Hekhalot Rabbati: veintidós del macroforma completo y diez más con material suelto; el tramo se corta ante la llamada de nota

«In addition, there are seven highly fragmentary manuscripts of the Hekhalot Rabbati from the Cairo Geniza (G1–G6 and GO56).» — y los siete manuscritos muy fragmentarios de la Geniza que se le suman

«The earliest surviving reference to the title Hekhalot Rabbati is found in an eleventh-century responsum written by Hai ben Sherira HaGaon, the head of a Babylonian rabbinic academy. The responsum addresses some questions sent to him about the Story of the Four Who Entered Paradise, and in his response he refers to two works that he believed stemmed from the Tannaitic era, the Hekhalot Rabbati and the Hekhalot Zutarti.» — Davila data el testimonio más antiguo del título en un responsum del siglo XI de Hai ben Sherira HaGaon, que tenía los dos títulos por tanaíticos

«His comments make clear thathehadaversionofthetextwecalltheHekhalotZutarti,butunfortunately nothing he says ties the title Hekhalot Rabbati to the text we have before us by that name.» — y el límite que le pone en la misma plana: del responsum se desprende que tenía el Hekhalot Zutarti, y nada de lo que dice ata el título Hekhalot Rabbati al texto que hoy lleva ese nombre; el troceo imprime la frase sin espacios

«Aside from Hai’s mention of the title, the only evidence we have for it is in two manuscripts of the work itself. It appears as the concluding title to a long recension in N §335 and as the opening title in manuscript Warsaw 877, fol. la. But numerous other titles are found in other manuscripts of the work, usually at its end. These include: “(the book of) the palaces” ((sefer) hekhalot), “The book of the adjuration of the holy palaces” (sefersheba#hekhle qodesh), “The palaces of R. Ishmael” (hekhalot de-R. Yisham#el), and even hekhalot zutarti!» — los demás títulos que los manuscritos dan a esta misma obra, hasta llamarla *hekhalot zutarti*, que es el nombre de otra

«In short, we have some evidence for the title Hekhalot Rabbati, among other titles, being applied to the work in question, and this usage may go» — el balance que Davila saca del asunto del título, dicho con su *may*; el tramo se corta al final de la plana

«back to the eleventh century, but we have no way of knowing which, if any title was originally associated with it. I retain the title Hekhalot Rabbati here as a convention.» — Davila cierra el asunto del título declarando lo que no se sabe: qué título llevó originalmente la obra, y que conserva el de Hekhalot Rabbati por convención; la frase arranca en la plana anterior

«The Sar Torah text (§§281–306, with most manuscripts omitting §§295– 296 and §§304–305) is included in fifteen of the complete manuscripts as part of the Hekhalot Rabbati, but it is missing in two and separated by a colophon in one. It also appears on its own in another manuscript. Its content deals with themes otherwise unknown in the Hekhalot Rabbati. It clearly is a separate document, added only secondarily to the larger macroform, and it is translated as a separate work in chapter three of this volume.» — por qué el Sar Torah se traduce como obra aparte: va dentro del Hekhalot Rabbati en quince manuscritos completos, falta en dos, lo separa un colofón en otro y aparece solo en otro más, y sus temas son ajenos al macroforma

«These texts each appear in only one or only a few manuscripts of the HekhalotRabbati,mostofthemarealsoknownfromothercontexts,andmost of them stand in themselves as independent units. They were simply added by accretion to individual manuscripts of the larger macroform, especially N. In addition, manuscript N uniquely and obviously erroneously closes the macroform one paragraph into the Hekhalot Zutarti, at the end of §335.» — y cómo los explica: añadidos por acreción a manuscritos sueltos, sobre todo N, que además cierra el macroforma un párrafo dentro del Hekhalot Zutarti

«The archetype §§81–277 contains the earliest reconstructable macroform from the complete Sephardic and Ashkenazic manuscripts and it is broadly supported by the evidence of the much earlier Oriental Geniza manuscripts. The latter are highly fragmentary, but they do give us a significant sampling of an early text.» — Davila declara qué es el arquetipo que reconstruye y con qué lo apoya: los manuscritos sefardíes y asquenazíes completos, respaldados por los fragmentos orientales de la Geniza

«At the same time, it is clear that the text of the archetype has not reached us without some significant alterations, presumably by the ˙Haside Ashkenaz. Although the different recension of hymns in G1 may not prove this—it may be an independent formulation of this hymns-complex or a secondary formulation excerpted from the Hekhalot Rabbati, the Sar Torah, and two SarPanim texts—the evidence of the Oxford Geniza fragment (GO56) is not so easily dismissed.» — y la alteración que reconoce en él, con la cautela puesta dentro sobre lo que G1 prueba o no prueba

«The latter conclusively demonstrates the secondary nature of the passage involving the recall of R. Nehuniah ben HaQanah from his visionary descent (§§224–228), a passage already suspect on redaction-critical grounds11 but which appears in all the complete manuscripts.» — el caso concreto que el fragmento de Oxford decide: el carácter secundario del pasaje del regreso de R. Nehuniah ben HaQanah de su descenso visionario, presente en todos los manuscritos completos

«I translate the earliest reconstructable archetype based on the indicated manuscript evidence, and I believe this evidence gives us a good approximation of the text as edited by the Haside Ashkenaz. Moreover, I present the earliest recoverable texts of individual macroforms in the cases where we can get behind the text of the archetype (mainly with the help of the evidence of the Geniza fragments; see, for example §273).» — y qué traduce exactamente: el arquetipo más antiguo reconstruible, con los textos más antiguos recuperables de cada microforma cuando se puede ir por detrás del arquetipo

«The Hekhalot Rabbati has clearly been composed by incorporating many earlier traditions, but nevertheless it shows a significant degree of redactional and textual integrity.» — el juicio de redacción que Davila da del Hekhalot Rabbati: obra compuesta incorporando muchas tradiciones anteriores que aun así muestra un grado notable de integridad redaccional y textual; el tramo se corta ante la llamada de nota

«During the course of its transmission, some of its manuscriptshaveincludedothertexts,butitisarguablypossibletoisolatethe archetype behind the surviving manuscripts. This is the unit described above under “Contents,” consisting of §§81–277, minus a few obviously secondary additions.» — y la operación que declara posible: aislar el arquetipo tras los manuscritos, los §§81-277 menos unas pocas adiciones secundarias evidentes; el troceo imprime media frase sin espacios

«Other texts are occasionally included either in the body of §§81–277 or afteritaspartofthemacroform.TheseincludeTheDavidApocalypse(§§122– 126); AggadatR.Ishmael (§§130–138 only in N); TheMessiahAggada (§§140– 145, only in N); a fragment about Metatron’s intercession for repentant souls (§§147–149, N//§§315–317 V); a fragment about the firmaments of the universe (§150, only in N)» — Davila lista los textos que algunos manuscritos meten dentro del Hekhalot Rabbati o después de él: el Apocalipsis de David, la Aggadat R. Ishmael, la Aggadá del Mesías y fragmentos sobre Metatrón y los firmamentos

«a fragment about R. Ishmael interceding with God while making an offering (§151, only in N); a fragment from Seder Rabba di-Bereshit (§§175–188 or some part thereof); a Sar Torah fragment attributed to R. Ishmael (§§278–280//§§308–309//Merkavah Rabba 677– 679); The Chapter of R. Nehuniah Ben HaQanah (§§307–314, only in V); The Great Seal-Fearsome Crown (§§318–321//§§651–654); an Aramaic magic book (§§489–495); and the Apocalypse of Zerubbabel (not in the Synopse).» — y el resto de la lista: un fragmento sobre R. Ishmael intercediendo, otro del Seder Rabba di-Bereshit, un fragmento Sar Torah, el Capítulo de R. Nehuniah, el Gran Sello-Corona Temible, un libro mágico arameo y el Apocalipsis de Zorobabel

«The earliest external evidence for the existence of the Hekhalot Rabbati is provided by the Geniza manuscripts, two of which (G2 and G3) go back to the eleventh century, roughly the same period as the possible citation by Hai Gaon.» — el testimonio externo más antiguo que Davila reconoce para el Hekhalot Rabbati: dos manuscritos de la Geniza del siglo XI

«Boustan has analyzed the martyrological themes in the Hekhalot Rabbati and the Story of the Ten Martyrs and has concluded that the former was composed in the eighth or ninth century, perhaps in Iraq. The Hekhalot Rabbati subverts the theology of the Story of the Ten Martyrs by transferring redemptive power from the martyrs to the descenders to the chariot, so that the actual suffering and death of martyrdom is no longer needed.» — la datación de Boustan por los temas martirológicos, con el mecanismo que le atribuye al texto: transferir el poder redentor de los mártires a los descensores al carro

«He also argues for a Palestinian origin for the ascent narrative of R. Nehuniah ben HaQanah in the Hekhalot Rabbati, based on references therein (§§214–215) to the topography of the environs of Jerusalem and Caesarea.» — y el origen palestino que Scholem propone para la narración de la ascensión de R. Nehuniah, por las referencias a la topografía de Jerusalén y Cesarea

«Schäfer registers some skepticism about the Palestinian origins of the material based on the single passage in the Hekhalot Rabbati and he allows, like Boustan, for a considerable Babylonian influence and later editing in Egypt, North Africa, and medieval Germany. He refrains from assigning the Hekhalot Rabbati a date, but places it in the context of the Hekhalot literature as a whole, which he dates to the sixth century or later.» — el escepticismo de Schäfer ante ese origen palestino, su preferencia por una influencia babilónica considerable y su abstención: no le asigna fecha al Hekhalot Rabbati

«Scholem has argued for a still earlier date for at least some of the contents of the work. Some of the hymnic material is closely related to Talmudic and other traditions going back to late antiquity, perhaps as early as the third century. And elements of the theurgic rites have parallels to Christian Gnostic material of the second century.» — la datación más temprana de Scholem para parte del contenido, con sus dos apoyos: material hímnico emparentado con tradiciones talmúdicas y ritos teúrgicos con paralelos gnósticos cristianos del siglo II

«Since he sees no evidence that the Hekhalot literature borrowed from any form of Christianity, Scholem argues that the ChristianGnosticsandtheHekhalottraditionsdrewindependentlyonearlier pagan rites.» — y cómo explica Scholem ese paralelo sin dependencia: gnósticos cristianos y tradiciones hekhalot bebiendo por separado de ritos paganos anteriores; el troceo imprime la frase final sin espacios

«The parallels to earlier material from the second and first centuries put forth by Scholem and Smith apply as well to similar traditions from late antiquity, so I see little need to find such early traditions in the work. The parallels between the Hekhalot Rabbati and Paul adduced by Morray-Jones are not extensive and may suggest an earlier origin for some of the material, but the case cannot be regarded as conclusive.» — y cómo despacha las propuestas más tempranas sin cerrarlas: los paralelos de Scholem y Smith valen igual para la antigüedad tardía, y los de Morray-Jones con Pablo no son extensos y no los tiene por concluyentes

«Ira Chernus has made the case that a central redactional theme of the Hekhalot Rabbati is that the practitioner acts as an intermediary between the heavenly and earthly realms by passing information both ways.» — el tema redaccional que Chernus propone para el Hekhalot Rabbati: el practicante como intermediario que pasa información en los dos sentidos

«his time to be mistaken for a Tannaitic work. Likewise, if the hymn collection of G1 is derived from the Hekhalot Rabbati, the latter must be dated before the ninth century.» — las dos dataciones condicionales que Davila saca del responsum de Hai y de la colección hímnica de G1, dichas las dos con *if*; la primera arranca en la plana anterior

«Smith likewise finds the influence of traditions going back to late antiquity and even to the first century.» — el apoyo de Smith para una fecha aún anterior; el tramo se corta ante la llamada de nota

«In addition, Morray-Jones draws parallels between traditions in the Hekhalot Rabbati and the letters of the Apostle Paul which, if valid, would indicate that the Hekhalot Rabbati at least drew on ideas current in the first century.» — y el de Morray-Jones por los paralelos con las cartas del apóstol Pablo, dicho con su condicional

«God appears in the Hekhalot Rabbati as the exalted and enthroned King of the universe. Two objects in the divine throne room receive special attention. Thefirstisthethroneitself,whichhasboundunderitthefourlivingcreatures (who come out to play with God at the times of prayer)» — los temas teológicos que Davila resume: Dios como Rey entronizado, y el trono con las cuatro criaturas vivientes atadas debajo, que salen a jugar con Dios a las horas de la oración

«The second object is the robe that God wears on his own person, which emanates the stars and constellations (§105) and the mere gazing at which incinerates the visionary» — y el segundo objeto de la sala del trono: la vestidura que Dios lleva, de la que emanan las estrellas y las constelaciones, y cuya sola contemplación incinera al visionario

«Angels are also important. In the heavenly throne room we find biblical angels, including the living creatures, the cherubim and ophannim (e.g., §§100–103, 245–247), and, surprisingly only in two hymns (§§268–269), the seraphim.» — el inventario angélico que Davila hace del macroforma, con el dato que él mismo marca como sorprendente: los serafines solo aparecen en dos himnos

«Suriah, the Prince of the Presence, and Samma"el, the evil tutelary angel of Rome, are important players in the narrative about the ten martyrs.» — Suriah, Príncipe de la Presencia, y Samma"el, ángel tutelar del mal de Roma, como piezas del relato de los diez mártires

«The exalted angel #Anaphi"el, who comes perilously close to being worshipped in heaven, also has a notable role» — y el ángel #Anaphi"el, del que Davila señala que llega peligrosamente cerca de ser adorado en el cielo

«The Shekhinah, God’s visible presence on earth, is mentioned a number of times (§§154, 156, 158, 198, 247).» — y la Shekhinah, la presencia visible de Dios en la tierra, con las planas donde aparece

«Theframeoftheindividualparagraphsinthe HekhalotRabbati isconsistently a narration by R. Ishmael. Two specific stories are told in the work. The first is a retelling of the Story of the Ten Martyrs in which the Hekhalot practitioners become the heroes of the narrative (§§107–121). The second is the account of R. Nehuniah ben HaQanah’s teaching concerning the praxis of the descent to the chariot (§§198–259).» — el marco narrativo que Davila describe: cada párrafo es narración de R. Ishmael, con dos historias, la de los Diez Mártires y la enseñanza del descenso por R. Nehuniah ben HaQanah; el troceo imprime la primera frase sin espacios

«The Hekhalot Rabbati mentions far more rabbis by name than any other Hekhalot text: four in §107 (with ten in a variant in §109) and ten in §203. R. Nehuniah and R. Hananiah ben Teradyon are players in the first story, as are R. Akiva (in the addition in §226) and the Patriarch Rabban Shimon ben Gamaliel (§238) in the second.» — y el rasgo que lo distingue de los demás textos hekhalot: nombra muchos más rabinos, con la cuenta por párrafo

«As already noted, it is very difficult to find any historical basis for either story. The first is filled with obviously legendary miraculous elements; there is no record of such plagues being visited on Rome; and there was never an emperor named Lupinus with a wife named Ripa.» — la negativa que Davila consigna sobre la historicidad de la primera historia: no hay registro de tales plagas sobre Roma ni hubo emperador llamado Lupinus con una esposa llamada Ripa

«It is chronologically impossible for the meeting of the named characters in the second story to have occurred in a room in the Temple precincts, since their floruit was in the second century, long after the Temple was destroyed.» — y la imposibilidad cronológica de la segunda: los personajes florecen en el siglo II, mucho después de destruido el Templo

«Two main types of ritual praxis are presented in the Hekhalot Rabbati. First, it contains an extensive corpus of Merkavah hymns—hymns mostly ostensibly recited by heavenly beings: the songs of threefold holiness in §§94–106, 152–169; songs recited by the angels and God in §§173, 190–195, and songs recited by the throne of God» — las dos praxis rituales que Davila distingue en el macroforma, empezando por el corpus de himnos de la Merkavah recitados en apariencia por seres celestes, por los ángeles y por el propio trono

«The second main praxis is the one given in the name of R. Nehuniah ben HaQanah in §§198–248, which involves the adjuration of Suriah, Prince of the Presence, one hundred and twelve times, once for each guardian angel on the departing descent to the chariot and once for each on the returning ascent, each adjuration being counted on the fingers so that no angel is omitted (§§204–205).» — la segunda praxis: la adjuración de Suriah ciento doce veces, una por cada ángel guardián en el descenso y otra en el ascenso, contadas con los dedos para no omitir ninguno

«As with nearly all the other texts translated in this volume, this translation of the Hekhalot Rabbati is numbered according to its paragraphing in the Synopse.» — Davila declara la numeración que usa en este capítulo

«But earlier discussions frequently cite the work according to the chapter and verse divisions of the two earlier editions of the work by Jellinek and Wertheimer. Since the publication of the Synopse these editions have been only of historical interest, but in order to facilitate the use of the secondary literature that cites the text according to them, I have provided below in the appendix a chart giving the correspondences between the various text-division numberings in the three editions.» — y por qué añade la tabla de correspondencias con Jellinek y Wertheimer: para poder usar la literatura secundaria que cita por esas divisiones

«Jellinek, Bet ha-Midrash, 3: xx–xxv, 83–104. Schäfer et al. Synopse, §§81–277. Schäfer, Geniza Fragmente, 9–85 (G1–G6) Schäfer, Peter. “Ein neues Hekhalot Rabbati-Fragment.” (GO56) Wertheimer. Batei Midrashot, 1:63–112.» — muestra de la bibliografía propia del capítulo: los textos hebreos del Hekhalot Rabbati que Davila reúne, con la Synopse y los fragmentos de la Geniza entre ellos

«Alexander, Philip S. (ed. and trans.). Textual Sources for the Study of Judaism. Chicago: University of Chicago Press, 1984. Hekhalot Rabbati §§198–219, 224–236 is translated on pp. 120–125, 189.» — y la anotación con que Davila describe cada traducción previa, aquí la parcial de Philip S. Alexander

«This rite is presented as having been used in a purely fictional narrative rather than in an instructional context, so the case for it ever actually being used is considerably weaker than for the rituals discussed above.» — la acotación que Davila pone al rito del regreso de R. Nehuniah: se presenta dentro de un relato puramente ficticio y no en contexto instructivo, de modo que el caso de su uso real es bastante más débil que el de los demás ritos

«Smith, Morton (trans.), corrected by Gershom Scholem, transcribed and edited by Don Karr. Hekhalot Rabbati HYKLWT RBTY The Greater Treatise Concerning the Palaces of Heaven. Online at http://www.digital-brilliance.com/contributed/Karr/ HekRab/index.php.» — muestra de las traducciones previas que Davila inventaría: la de Morton Smith corregida por Scholem, transcrita y editada por Don Karr, accesible en línea

«Fauth, Wolfgang. “ ˙Ta˙trosjah- ˙To˙trosjah und Me˙ta˙tron in der jüdischen Merkabah-Mystik.” JSJ 22 (1991): 40–87. Goldberg, Arnold. “Einige Bemerkungen zu den Quellen und den redaktionellen Einheiten der Grossen Hekhalot.” FJB 1 (1973): 1–49.» — muestra de la bibliografía de estudios del capítulo, con las transliteraciones puntuadas que el volumen imprime para las consonantes enfáticas

«Appendix: Paragraph and Chapter Divisions in Editions of the Hekhalot Rabbati» — el encabezado del apéndice del capítulo: la tabla de correspondencias entre las divisiones de la Synopse, de Jellinek y de Wertheimer

«Jellinek gives §106 as 4.2, then §105 as 4.3, then repeats §106 as a second 4.3.» — la nota al pie de la tabla, donde Davila consigna una irregularidad de la edición de Jellinek sin corregirla

«The verse numbering of Jellinek’s chapter 24 skips from v. 1 directly to v. 7.» — y la segunda irregularidad de la misma edición, en la numeración de versículos del capítulo 24

«The word “prince” (´sr) is used frequently in the Hekhalot literature as an angelic title and angels are also often called “attendant” or “attending” (mˇsrt). The Hebrew Bible and the Qumran literature occasionally use the word “prince” as an angelic title, although in the Qumran literature the normal corresponding term is n´sy", whose meaning in the Hekhalot texts is always the technical term “patriarch” (see §93 n. i). Attending angels are also known from the Qumran texts. See Davila, Liturgical Works, 100–102, 104.» — la nota en que Davila explica el uso de *prince* como título angélico en este corpus y lo distingue del término correspondiente en la literatura de Qumrán

«The text contains no previous reference to the fifth day of the week which would explain this one.» — la nota en que Davila señala el cabo suelto del relato: nada en el texto explica esa referencia al quinto día de la semana

«In M40, §§119–121 come before §117 and are given as §§114–116 in the Synopse. I have collated the readings of §§114–116 at the corresponding points in §§119–121 below.» — la nota en que Davila consigna el desorden de párrafos en M40 y cómo lo trata en el aparato, sin reordenar el texto

«Rigyon is the river of fire that flows around the throne of God (cf. Dan 7:10; §198 as well as n. e to §95; Hekhalot Zutarti §407; and Sar Panim §636» — la nota en que Davila identifica a Rigyon como el río de fuego que corre alrededor del trono y remite a los paralelos internos del propio volumen

«Paragraphs 224–228 are an obvious insertion that misunderstands the p» — la nota en que Davila declara los §§224-228 como inserción evidente; el tramo se corta a media palabra en el cambio de plana

«The songs of the throne in §§251–257 are trunca» — la nota de Davila sobre los cantos del trono; el tramo se corta a media palabra en el cambio de plana

«The macroform conventionally known as the Sar Torah (§§281–306) gives instructions on how to invoke the angelic “Prince of Torah” (the meaning of the title) and compel him to grant the practitioner effortless knowledge of “Torah,” that is of the five books of Moses and the rabbinic teachings about them, thereby also granting the social and material benefits associated with a rabbinic education. The instructions for the praxis are preceded by stories that purport to tell how God chose, in the face of angelic opposition, to reveal it to the Judean exiles when they returned from Babylon to rebuild the Temple. The text is written in Hebrew.» — Davila abre la introducción al Sar Torah: instrucciones para invocar al Príncipe de la Torá y obligarlo a dar conocimiento sin esfuerzo de la Torá, con los beneficios sociales y materiales de una educación rabínica, precedidas de relatos sobre cómo Dios decidió revelarlo a los exiliados judíos

«The text opens with a paragraph attributed to R. Ishmael, citing R. Akiva in the name of R. Eliezer, asserting that the true power of Torah was not revealed until the time of the Second Temple (§281). There follows a dialogue between God and Israel in which Israel reproaches God for imposing troubles and toils on them which interfere with their study of Torah. God accepts their reproach, commends their desire to learn Torah, and offers them a “seal” and a “crown”, the proper use of which will eliminate the uneducated from Israel and will grant the users great benefits that are the envy of the angels (§§282–291a).» — el sumario de contenidos: el reproche de Israel a Dios por las fatigas que estorban el estudio, la aceptación del reproche y la oferta de un sello y una corona

«The Sar Torah macroform is included as part of the Hekhalot Rabbati in fifteen manuscripts. In addition, it appears after the Hekhalot Rabbati in V, but separated from it by a colophon and thus understood to be a separate work. It appears as a separate work not associated with the Hekhalot Rabbati in one manuscript, London Harley 5510. Parts of the work also appear in F (§§297–306, before and §§281–306 after the Hekhalot Rabbati); Parma 1287/1 (§§281–298); and London Add. 15299 (§299–306).» — el censo de manuscritos del Sar Torah: quince lo llevan dentro del Hekhalot Rabbati, V lo separa por colofón y London Harley 5510 lo trae solo

«The manuscripts of the Hekhalot Rabbati which include the Sar Torah reckon it as part of the Hekhalot Rabbati in their chapter and verse enumerations and give it no special title of its own. Manuscript Parma Cod. 1287/1 (de Rossi 2239) includes §281–298 and uses the phrase sodtorah (“secret of the Torah”) at the beginning and end of the unit» — el asunto del título: los manuscritos que lo llevan dentro del Hekhalot Rabbati no le dan título propio, y solo el de Parma usa la expresión *sod torah*

«The main text of the Sar Torah naturally divides itself into two distinct episodes: the story of the revelation of the praxis at the time of the rebuilding of the Temple (§§281–294) and the praxis itself (§§297–303, and perhaps §306). The episode involving the testing of the praxis found in §§304–305 is found only in M22, V, B, and twice in F. These three episodes are all presented as quotations of R. Ishmael in the names of R. Akiva and R. Eliezer. The passage in §§295–296 is clearly a secondary addition. It is found only in B (with a parallel with N in §§405–406); both paragraphs are attributed to R. Akiva and they deal with Metatron and the heavenly throne room.» — los episodios en que Davila divide el texto y la adición secundaria que declara: los §§295-296, presentes solo en B, sobre Metatrón y la sala del trono

«This macroform is primarily interested in the revelation of a special ritual praxis that makes the study of Torah vastly easier. This is a theme entirely foreign» — el interés que Davila adjudica al macroforma: la revelación de una praxis ritual que vuelve muchísimo más fácil el estudio de la Torá; el tramo se corta al final de la plana

«As for the microform §§304–305, it fits well in the context of the SarTorah macroform, but its absence from most of the manuscripts is suspicious. Its text has some relationship to early material in G8 (see below), so it may be an independent Sar Torah tradition incorporated secondarily into this macroform.» — y la sospecha que declara sobre los §§304-305: encajan bien, pero su ausencia de casi todos los manuscritos los hace sospechosos

«Something similar to our Sar Torah macroform was known in the early tenth century by the Kairite author Salmon ben Yeruhim, so some version of it must have existed by then.» — la datación mínima que Davila da al Sar Torah, por el autor caraíta Salmon ben Yeruhim a principios del siglo X

«Thissentenceparallelsthelanguageofasentencein§305,butthecontextsof the two sentences are quite different. The “thing” accomplished in §305 is the successfulapplicationoftheSarTorahpraxisbythedullpractitioner,whereas in G8 it is the praxis of the ascent to the chariot, about which R. Ishmael is exhorted to testify in the immediately following context. Thus the saying may be a conventional one in Hekhalot traditions, but its use in these two very different passages does not imply a literary r» — el paralelo entre §305 y el fragmento G8 y el límite que Davila le pone: la frase puede ser convencional y su uso en dos contextos tan distintos no implica relación literaria; el troceo imprime la primera línea sin espacios

«MoulieVidashasarguedinarecentdoctoraldissertationthattheauthor(s) of the Sar Torah text and perhaps other Hekhalot traditions were associated with the group referred to in hostile terms by the Babylonian Talmud as the “reciters” (tanna"im). These “reciters” were “known from other sources as those entrusted with the memorization, transmission and recitation of rabbinic traditions in educational and ritual contexts.» — la tesis de Vidas sobre los recitadores (tanna"im) como medio de estos textos, con la cita que Davila le toma

«The second theme is the hostile response of the angels to God’s gift. They recognize that this praxis gives a supernatural power to human beings which blurs the distinction between them and the angels. The hostility of the angels totherevelationofTorahtohumanbeingsisalongstandingthemeinrabbinic literature, but the Sar Torah text makes the issue not the revelation per se, but rather the magical rite that allows mortals to assimilate knowledge of the divine gift of Torah without effort.» — el segundo tema teológico que Davila señala: la hostilidad de los ángeles ante una praxis que difumina la distinción entre ellos y los hombres, y el desplazamiento del asunto de la revelación al rito mágico

«Thus the title ´sar torah is used in only one manuscript, but that manuscript treats the text as a separate work on its own terms. It should also be noted that in the manuscripts sod torah is often given as a variant for ´sar torah (see the text-critical notes), so the two titles are closely related.» — el asunto del título del Sar Torah: se usa en un solo manuscrito, que trata el texto como obra aparte, y *sod torah* aparece a menudo como variante

«We have no way of knowing which, if any, title was originally assigned to the work. I retain the title Sar Torah here as a convention.» — y la misma abstención que en el capítulo anterior: no hay modo de saber qué título llevó originalmente, y conserva el actual por convención

«Halperin, picking up on hints in §288, argues that the Sar Torah traditions were developed by the people of the land (#am ha"arets), the Jews untrained in rabbinic traditions who were stereotyped in the rabbinic literature as ignorant and boorish.» — la tesis de Halperin sobre el #am ha"arets aplicada al Sar Torah; el tramo se corta ante la llamada de nota

«The stories in the Sar Torah text consistently function as advertisements for the power and efficacy of the Sar Torah praxis prescribed in the text. Two stories appear in the main macroform, each placed in the mouth of R. Ishmael, who in turn quotes R. Akiva in the name of R. Eliezer.» — la función que Davila adjudica a los relatos del Sar Torah: anuncios del poder y la eficacia de la praxis, puestos en boca de R. Ishmael citando a R. Akiva en nombre de R. Eliezer

«The first is an account of dialogues of God with Israel and then with “the chief prosecutor of the attending angels,” emphasizing the wondrous nature of the praxis, which even the angels envy. The second tells of the appearance to the fathers of a vision of the Temple on the site of its ruins and the subsequent revelation of the Sar Torah praxis, apparently mediated by the biblical character Zerubbabel ben Shealtiel.» — y el contenido de los dos relatos: los diálogos de Dios con Israel y con el fiscal de los ángeles atendientes, y la visión del Templo sobre sus ruinas con la revelación mediada por Zorobabel

«Although his theory has not been found convincing, it is more widely accepted that the Hekhalot literature came from scribal circles who knew the Bible and some rabbinic traditions but who had no formal rabbinic training and who may indeed have envied the superior power and social status of the rabbis.» — la alternativa que Davila declara más aceptada —círculos de escribas que sabían la Biblia y algo de tradición rabínica, sin formación formal y quizá envidiosos del poder y el estatus de los rabinos

«That said, it is unclear whether the “Israel” to whom the praxis is to be revealed refers to the Jewish people as a whole or to the Hekhalot practitioners alone.» — y la pregunta que deja abierta: si el *Israel* a quien se revela la praxis es el pueblo judío entero o solo los practicantes hekhalot

«The centerpiece of this macroform is the ritual praxis presented in §§299– 303 and 306. It combines ascetic practices with the recitation of traditions, divine names, and prayers. The practitioner must purify himself, isolate himself for a twelve-day period, and observe certain dietary restrictions.» — la praxis que Davila pone en el centro del macroforma: prácticas ascéticas con recitación de tradiciones, nombres divinos y oraciones, con purificación, doce días de aislamiento y restricciones dietéticas

«During this period he must recite “this midrash of the Prince of Torah” along with his normal prayers and he must study it throughout each day. The specific content of the midrash is not indicated, but is presumably some or all of the preceding narrative in §§281–294, 297–298, functioning as an historiola or a story whose recitation provides a paradigm to empower an incantation.» — y la lectura que propone del midrash que se recita: probablemente el relato anterior, funcionando como historiola cuya recitación da poder al encantamiento

«In addition the practitioner must recite a series of angelic names as adjurations. Two of these names, "ZBWG" and ˙SWR ˙TQ, are referred to respectively as “a great seal” and “a fearsome crown.” These terms are used elsewhere in the Hekhalot literature, most notably as a title for the incantation prayers found in §§318–321//651–654, translated in chapter seven.» — los dos nombres que el texto llama gran sello y corona temible, y su nexo con las oraciones de encantamiento traducidas en el capítulo siete

«The Sar Torah praxis may or may not have this particular set of adjurations in mind; the terminology may be traditional and its application here independent of other uses.» — y la reserva que Davila pone a ese nexo, dicha con su *may or may not*: la terminología puede ser tradicional y su uso aquí independiente

«Schäfer reports that the other independent copy of the Sar Torah in manuscript London Harley 5510 contains “5 Kapitel wie in MS Vatikan, jeweils am Anfang durchgezählt” (“Handschriften,” 208).» — la nota en que Davila cita en alemán el informe de Schäfer sobre la otra copia independiente del Sar Torah

«Grodner and Blumenthal. “Pirkei Heikhalot: Text and Commentary.” Paragraphs 281– 287 from the Sar Torah text are translated on pp. 287–289.» — muestra de la bibliografía de traducciones del capítulo, con la anotación que Davila añade a cada entrada indicando qué párrafos cubre

«TheHekhalotZutarti (§§335–375,407–426)iswritteninamixtureofHebrew and Aramaic and presents the reader with a welter of mysterious divine and angelic names to be used in adjurations, along with ascent rituals for theurgic purposes. Its text and original form (insofar as we can speak of the latter) are more difficult to reconstruct than for some of the other Hekhalot texts, but are recoverable to a significant degree.» — Davila abre la introducción al Hekhalot Zutarti: mezcla de hebreo y arameo, con una maraña de nombres divinos y angélicos para adjuraciones y rituales de ascenso con fines teúrgicos; el troceo imprime la primera línea sin espacios

«ThecontentsoftheHekhalotZutarti arevariedandaredifficulttosummarize. Thefirstpart(§§335–375)hasaspecialinterestindivinenamesandtheiruse in adjurations. The work opens with introductory material issuing obscure warnings about the dangers of the practices taught therein (§335), followed by brief references to ascents by Moses and R. Akiva (§§336–337). A textually complex account of the Story of the Four Who Entered Paradise follows (§§338–345).» — el sumario de contenidos: advertencias oscuras sobre los peligros, referencias breves a las ascensiones de Moisés y de R. Akiva, y la Historia de los Cuatro

«The complete text of the Hekhalot Zutarti is found in N, O, M40, M22, and D, all of which have been published in the Synopse. The text of N has been heavily interpolated with other material. A fragment recovered from the Cairo Geniza dated to the eleventh century (G7) preserves a substantial portion of §§335–356 and is our earliest textual source for the work.» — el censo de manuscritos del Hekhalot Zutarti, con el fragmento G7 del siglo XI como fuente textual más antigua

«He sits in fasting a certain number of days and rests his head between his knees and whispers to the ground many songs and praises which are specified. And so he peers into its (or “his”) inner rooms and chambers like one who sees seven palaces with his eyes, and he has a vision as if he were entering from palace to palace and seeing what is in each.» — la descripción de la praxis que Davila cita del responsum de Hai Gaón: ayuno, cabeza entre las rodillas y susurro al suelo de cantos y alabanzas, hasta ver los siete palacios como quien entra de uno en otro

«The parallels to §424—which prescribes a forty-day fast, the same posture, and the whispering of an incantation to the ground—are clear. Moreover, the reference to “many songs and praises which are specified” may allude to the numerous adjurations also found in the Hekhalot Zutarti, although the text of our Hekhalot Rabbati also contains many Merkavah hymns. Hai’s questioners also refer in some detail to the Story of the Four Who Entered Paradise, which is also found in the Hekhalot Zutarti.» — y el cotejo que Davila hace de esa descripción con el §424, con la reserva puesta en la misma frase sobre los himnos del Hekhalot Rabbati

«We see, therefore, that some version of the work translated in this chapter went by the title Hekhalot Zutarti as early as the eleventh century. But, surprisingly, none of the surviving manuscripts use this title. Indeed, the only place it appears as a title to a Hekhalot text is in manuscript Talmud Tora Livorno, where it is found before the Hekhalot Rabbati.» — el hallazgo de título que Davila consigna: el nombre Hekhalot Zutarti se usaba en el siglo XI, y sin embargo ninguno de los manuscritos conservados lo lleva, salvo uno donde encabeza el Hekhalot Rabbati

«This core has been heavily interpolated in N (see below), but even when we set aside those interpolations, the core-text shows signs of a careless and incomplete redaction.» — el juicio de redacción que Davila da del núcleo: aun descontadas las interpolaciones de N, muestra señales de una redacción descuidada e incompleta

«The area of greatest textual variety is found in the section that tells the Story of the Four Who Entered Paradise, which is closely associated with a description of an account of a (presumably the) ascent of R. Akiva. For the most part the manuscripts cover the same ground, but the order of the material is highly variable.» — y dónde se concentra esa variedad: la Historia de los Cuatro, donde los manuscritos cubren el mismo terreno pero en orden muy variable

«Another possible indication of careless or incomplete editing is the appearanceoftheparagraphabouttheimpressivepowersofthepractitioners twice in slightly different forms, once in §349–350a and once in §361. In addition, overlaps with the text of the Havdalah di-R. Akiva in §§362–365; with the Shi#ur Qomah in §§367–369, 375; and with G8 and an amulet from the Cairo Geniza in §§420–421 may point to the incorporation of traditional material in relatively undigested form.» — la segunda señal de edición descuidada: el párrafo sobre los poderes de los practicantes aparece dos veces con formas algo distintas, y hay solapamientos con la Havdalah di-R. Akiva y el Shi#ur Qomah; el troceo imprime una línea sin espacios

«Rather than attempting to adjudicate on either debate, I simply include all of §§368b–375 and §§420–426 so readers may have all the relevant data with which to form their own conclusions.» — la abstención editorial que Davila declara: en vez de arbitrar los dos debates, incluye todo el material para que el lector saque sus conclusiones

«Although Schäfer does not propose a specific date of composition for the Hekhalot Zutarti, he has argued that it is later than and dependent on the Hekhalot Rabbati. In particular, he finds different emphases in the two major sections of the former: §§335–374 focuses on the theology of the divine name and limits its treatment of angels to the four living creatures, whereas §§407–426 has a strong interest of the theology of God as King, focusing on angels as guardians of the entrances to the seven palaces along with angelic princes known from the Hekhalot Rabbati. The second section is dependent on the Hekhalot Rabbati, while moving the ascent tradition in a theurgic direction.» — la tesis de Schäfer sobre la dependencia del Hekhalot Zutarti respecto del Rabbati, con los énfasis distintos que distingue en sus dos secciones

«Little can be said about the social context of the work apart from generalizations already made about the Hekhalot literature: the composers of the traditions gathered in it knew the Bible and some rabbinic traditions and may have had a scribal background. In addition they had a special interest in the theurgic use of divine names to tap divine power.» — lo poco que Davila dice del medio social del Hekhalot Zutarti, con el interés propio que le reconoce: el uso teúrgico de los nombres divinos para captar poder divino

«The Hekhalot Zutarti evinces a strong interest in the dangers associated with contact with the divine realm. Many passages deal with the perils of the ascent or descent to the chariot. The opening paragraph (§335) issues an obscure warning about this subject; it is the apparent moral of the Story of the Four Who Entered Paradise (§§338–345); dangers from angels of violence figure in an account of an ascent of R. Akiva (§346); and the entrance test (§407) and the water test (§§408–410) likewise portray dangers from hostile angels. The care that must be taken with magical use of the divine name is underlined in §337.» — el tema teológico que Davila destaca: el interés por los peligros del contacto con lo divino, con la lista de pasajes donde aparece

«The microforms in the Hekhalot Zutarti are consistently presented as narrations by R. Akiva, with the sole exceptions of §§420–421, 425–426, which are attributed to R. Ishmael and which may be secondary additions to the core text.» — el marco narrativo del Hekhalot Zutarti: sus microformas se presentan como narraciones de R. Akiva, salvo cuatro párrafos atribuidos a R. Ishmael que Davila declara posibles adiciones secundarias

«The stories in the Hekhalot Zutarti tend to be brief, and all of them involve the ascent of one or more human beings to heaven where, if they make the trip successfully, they receive an esoteric revelation.» — y el patrón común que les encuentra: relatos breves en que uno o más hombres ascienden al cielo y, si el viaje sale bien, reciben una revelación esotérica

«Besides the latter narrative, we read of three additional ascents of R. Akiva: in the first he ascended to the throne of God, where the “great name” was revealed to him (§337); in another associated with the Story of the Four he was protected by God from angels of violence and he received an obscure revelation about a heavenly “vestibule” (§§346, 348); and in yet another he ascended to heaven in a wagon of fire, gazed with clear sight on the entire universe, and received a revelation of divine names (§366).» — las tres ascensiones adicionales de R. Akiva que Davila inventaría, con el carro de fuego y la vista clara del universo entero en la tercera

«Finally, in §410 Akiva tells us about an unnamed practitioner who came to the sixth celestial palace, failed the water test, and was destroyed by the angels therein.» — y el caso contrario: el practicante sin nombre que reprueba la prueba del agua en el sexto palacio y es destruido

«The second section of the work also focuses on the use of divine names, primarilythenamesoftheangels.Theguardianangelofeachoftheentrances to the seven palaces must be invoked by name and then pacified by the recitation of additional names called “seals” and “seal-rings” in order that he may be passed safely (§§413–417), after which the practitioner is passed from lap to lap of ever mightier angels until he is invited to make a request (§418), apparently for anything he wants.» — la praxis de la segunda sección: invocar por su nombre al guardián de cada entrada y apaciguarlo con sellos y anillos de sello, hasta pasar de regazo en regazo de ángeles cada vez más poderosos

«Finally, a rite for “the praxis of the ascent and the descent of the chariot” is prescribed in §422–424 which involves a forty-day fast, sexual continence, the adopting of a specific posture, the whispering of an incantation, and the repeated performance of the rite in coordination with holy days in the liturgical calendar.» — el rito de §§422-424: ayuno de cuarenta días, continencia sexual, postura determinada, susurro de un encantamiento y repetición acompasada al calendario litúrgico

«Thus the entire core of the Hekhalot Zutarti has a strong interest in the theurgic use of divine and angelic names, with the first part concentrating more on the names themselves and the second on their use in an ascent rite. But despite this difference in emphasis, the entire work has a practical emphasis:» — el balance de Davila sobre el conjunto: interés teúrgico por los nombres divinos y angélicos, con las dos secciones repartiéndose el énfasis pero las dos prácticas

«Musajoff, Shlomo. Merkavah Shelemah. Folios 38b–40a contain some material from the Hekhalot Zutarti as found in N §§368–369, 375–392. See Schäfer, Synopse, XII–XIII for details.» — muestra de la bibliografía de textos del capítulo, con la anotación que Davila añade indicando qué folios traen material

«Paragraphs 335–337 are in Hebrew.» — la nota con que Davila declara la lengua de cada bloque de párrafos, que es como el volumen consigna la mezcla de hebreo y arameo del Hekhalot Zutarti

«After these nomina barbara the text switches to Hebrew.» — la nota con que Davila marca el paso del arameo al hebreo dentro de un mismo párrafo, que es como el volumen consigna la mezcla de lenguas

«Paragraph361isinAramaicandisanear-verbatimrepetitionof§§349– 350a. See the latter for collation of important variants with this paragraph.» — la nota en que Davila declara que el §361 es repetición casi literal del §349 y remite al aparato de aquel para las variantes; es uno de los indicios de redacción descuidada que señala en la introducción del capítulo

«The Ma#aseh Merkavah (§§544–596) is a collection of Hebrew prayers and Sar Torah traditions (including an Aramaic Sar Torah passage found in only one manuscript) now framed to give the practitioner who uses them theurgic powers and the ability to ascend to heaven. Many of the prayers seem to have been incorporated and adapted from elsewhere.» — Davila abre la introducción al Ma#aseh Merkavah: colección de oraciones hebreas y tradiciones Sar Torah enmarcadas ahora para dar poderes teúrgicos y la capacidad de ascender, con muchas oraciones tomadas de otra parte

«Michael Swartz has done the most thorough redactional and historical-critical analysis of the work and I will summarize and interact with his conclusions here, taking into account any responses by others.» — y la deuda que Davila declara: el análisis redaccional e histórico-crítico más completo es el de Michael Swartz, y este capítulo resume y discute sus conclusiones

«Section I (§§544–559) presents conversations between the three rabbis who are the central human characters in the Hekhalot literature: R. Ishmael, R. Akiva, and R. Nehuniah ben HaQanah. The main topic is ascents to heaven and the subject matter consists of revelations about the celestial cosmography and prayers to be recited in order to experience a vision of heaven.» — el contenido de la sección I: conversaciones entre R. Ishmael, R. Akiva y R. Nehuniah ben HaQanah sobre ascensos, cosmografía celeste y oraciones para tener visión del cielo

«The Ma#aseh Merkavah survives complete in the five manuscripts N, O, M40, M22, and D, although these represent multiple recensions (see below). Five other manuscripts contain material that overlaps with the Ma#aseh Merkavah: Jerusalem 381, a Sephardic (Balkan) manuscript of the sixteenth or seventeenth century; New York JTS 1746, an Oriental manuscript of the seventeenth century; New York Enelow 704 (JTS 1786), an Ashkenazic, manuscript of the sixteenth century; Oxford Michael 175 (Neubauer 2257) an Ashkenazic manuscript of the early eighteenth century; Oxford Opp. 495 (Neubauer 1568), another Ashkenazic manuscript of the early eighteenth century.» — el censo de manuscritos del Ma#aseh Merkavah: cinco completos en varias recensiones y cinco más con material que se solapa, cada uno con su datación

«This work is untitled, both at its beginning and at its end, in all manuscripts. Since it is quoted by Eleazar of Worms with the title Ma#aseh Merkavah, Scholem published it under this title, but with full knowledge that phrase was a generic term for Hekhalot texts, since they deal with the workings of Ezekiel’s throne-chariot vision, and that it was applied to many such texts.» — el hallazgo de título de este capítulo: la obra no lleva título ni al principio ni al final en ningún manuscrito, y Scholem la publicó con el que Eleazar de Worms le da, sabiendo que era un término genérico

«I retain the title Ma#aseh Merkavah here as a convention.» — y la misma decisión que en los capítulos anteriores: conserva el título por convención

«Swartz has concluded that three recensions of the Ma#aseh Merkavah survive in the manuscripts. He argues that the original work consisted of section I (§§544–559) and perhaps section IV (§§592–596). The prayers in section I were taken from other contexts rather than being composed for the purpose of the ascent, although the prayers in section IV fit their current context well and were probably composed for it.» — la reconstrucción de Swartz que Davila expone: tres recensiones, con la obra original formada por la sección I y quizá la IV, y las oraciones de la I tomadas de otros contextos

«Swartz concludes that the prayers in sections I, II, and IV were composed with awareness of the poetic conventions of the third to fifth centuries, but were written somewhat later, from the fourth to the seventh centuries in Palestine.» — la datación de Swartz para las oraciones: escritas con conciencia de las convenciones poéticas de los siglos III a V pero algo más tarde, del IV al VII, en Palestina

«The narrative frames around the prayers often involve matters not actually found in the prayers themselves, particularly heavenly ascents, which shows that many of the poems were composed before the compilation of the Ma#aseh Merkavah, and for different purposes.» — y el argumento con que la sostiene: los marcos narrativos tratan de cosas que no están en las oraciones mismas, lo que indica que los poemas son anteriores a la compilación

«The cosmography of the celestial realm is also of special interest, particularly in section I, where we find a detailed account of the bridges over the rivers of fire, the rivers of hail, the storehouses of snow, wheels of fire, and other types of rivers (§§546, 558–559). God’s chariot is mentioned often (e.g., §§548, 553, 557, 567, 579, 590), but in addition the seven heavenly palaces are replete with myriads of chariots that participate in the heavenly liturgy (§§554–555).» — el interés cosmográfico que Davila destaca: los puentes sobre los ríos de fuego y de granizo, los almacenes de nieve, las ruedas de fuego y las miríadas de carros de los siete palacios

«In N alone we find a second Sar Torah praxis (§§571–578) which is set in a specific period in the Jewish liturgical year and which involves the use of the forty-two-letter divine name, fasting, invocations, dietary restrictions, immersion, and rites involving the writing of divine names on objects, some of which are consumed and others of which are rinsed with wine and the wine consumed.» — la segunda praxis Sar Torah, presente solo en N: fechada en el año litúrgico, con el nombre de cuarenta y dos letras, ayuno, restricciones dietéticas, inmersión y nombres divinos escritos sobre objetos que se comen o se enjuagan con vino

«The only real story in the work is the account of R. Nehuniah ben HaQanah teaching R. Ishmael a Sar Torah praxis and the attempt of R. Ishmael then to carry the praxis out. When he realized that he could not complete the requisite forty-day fast, he attempted to abort the procedure by reciting the forty-two letter name, but an angry Angel of the Presence descended» — el único relato propiamente dicho del macroforma: R. Ishmael no puede completar el ayuno de cuarenta días e intenta abortar el procedimiento recitando el nombre de cuarenta y dos letras; el tramo se corta al final de la plana

«and compelled him to finish the fast. In the end he did so and apparently completed the praxis successfully (§561–565).» — continuación: el ángel lo obliga a terminar el ayuno y al final lo completa, al parecer con éxito

«Swartz characterizes the Ma#aseh Merkavah as “[a] collection of potent prayers,” but one that did not have “an integrated praxis” for their use.» — el juicio de Swartz sobre el conjunto: colección de oraciones potentes sin praxis integrada; el tramo se corta ante la llamada de nota

«This is an accurate assessment: the document consists largely of a jumble of prayers presented, sometimes with other ritual practices, to be used for visionary or theurgic purposes.» — y Davila lo hace suyo: el documento es en buena parte un revoltijo de oraciones para fines visionarios o teúrgicos

«The Merkavah Rabba (§§655–708) is a variegated collection of material, mostly in Hebrew but with a little Aramaic, which focuses on theurgic praxes, especially Torah-memory adjurations and rites, and meditation on the size of God’s enormous body and the esoteric names of his body parts in the Shi#ur Qomah tradition. Its text is less well preserved than that of the other major macroformsanditscontentsarehighlyesoteric.Ithasreceivedcomparatively little attention in the secondary literature and many basic questions about its content, purpose, date, and provenance remain unresolved.» — Davila abre la introducción al Merkavah Rabba: colección variada centrada en praxis teúrgicas, adjuraciones de memoria de la Torá y meditación sobre el tamaño del cuerpo divino en la tradición del Shi#ur Qomah, con el texto peor conservado de todos y muchas preguntas básicas sin resolver; el troceo imprime una frase sin espacios

«The Merkavah Rabba opens with a theurgic rite involving the angel Sandalphon (§§655–658). Another collection of theurgic rituals follows, whose aim is generically to have one’s prayers heard (§659–670, of which §§664– 670 are mostly in Aramaic). These passages are narrated by R. Ishmael. Then comes a version of the Story of the Four Who Entered Paradise (§§671–674). Then a series of praxes for remembering Torah are revealed by R. Nehuniah ben HaQanah, R. Ishmael, and R. Akiva (§§675–687).» — el sumario de contenidos: el rito de Sandalfón, los rituales teúrgicos para que se oigan las oraciones, la Historia de los Cuatro y las praxis de memoria de la Torá

«This work is preserved in N, O, M40, M22, and D. Manuscript D, however, is damaged and everything that it contained after §657 is lost. In addition, M22 has a short recension that concluded with §670. Schäfer also reports that substantial passages from the Merkavah Rabba appear in the esoteric work Sode Razayya by Eleazar of Worms.» — el censo de manuscritos, con el daño declarado de D y la recensión corta de M22, y los pasajes que Schäfer localiza en el Sode Razayya de Eleazar de Worms

«As far as I am aware, this is the first English translation of the complete text of the Merkavah Rabba.» — la declaración que Davila hace sobre el alcance de su propio trabajo: hasta donde sabe, esta es la primera traducción inglesa del texto completo del Merkavah Rabba

«This work is the least tightly edited of the Hekhalot macroforms. It draws freely on pre-existent literary traditions, sometimes incorporating them relatively undigested.» — el juicio de redacción: el macroforma menos ceñidamente editado de todos, que echa mano de tradiciones literarias previas a veces sin digerirlas

«We do not know whether this is an early form of the text to which §§671–708 were subsequently added or a secondary excerpt of a more-original long recension.» — y la abstención que declara sobre la recensión de M22: no se sabe si es forma temprana del texto o extracto secundario de una recensión larga más original

«The high degree of textual fluidity in the surviving manuscripts of the Merkavah Rabba, its free use of earlier material, the limited number of manuscripts preserving it, and its frequently perplexing content make it the most difficult macroform for which to establish an Urtext. We can be reasonably confident of the flow of thought for the narrative passages, but the esoteric details of the adjurations and names are often uncertain, and even the flow of though for the Shi#ur Qomah material is sometimes beyond recovery with our surviving evidence.» — por qué lo llama el macroforma más difícil de fijar: fluidez textual alta, uso libre de material anterior, pocos manuscritos y contenido desconcertante, con el hilo del Shi#ur Qomah a veces irrecuperable

«In addition the Merkavah Rabba displays a strong interest in divine names and in rituals and adjurations clearly meant for use. This interest contrasts sharply with both the ascent apocalypse 3Enoch as found in the complete medieval manuscripts, which shows no such interest,7 and with the entirely descriptive account of the celestial realm found in the Massekhet Hekhalot.» — el contraste que Davila traza: el interés del Merkavah Rabba por nombres, ritos y adjuraciones de uso frente al 3Enoc medieval, que no lo muestra, y frente al Massekhet Hekhalot, puramente descriptivo

«But we should resist such simplistic attempts at diachronic pigeonholing without much more detailed arguments for a stratigraphic relationship between such texts.» — y la cautela que pone de inmediato a su propio argumento: hay que resistirse a encasillar diacrónicamente sin argumentos estratigráficos mucho más detallados

«In short, it remains possible that some version of the Merkavah Rabba existed as early as the late Geonic period, but probably not much before this, and we know that the long recension was composed not later than about 1300.» — el rango de fechas que deja abierto: alguna versión pudo existir a finales del periodo geónico, y la recensión larga no es posterior a 1300

«As Schäfer notes, the angelic guardians of the seven palaces, generally associated with the descent to the chariot, are conspicuous by their abs» — la ausencia que Davila consigna con Schäfer: los guardianes angélicos de los siete palacios, ligados en otras partes al descenso al carro, brillan aquí por su ausencia; el tramo se corta al final de la plana

«The calendrical theurgic praxis in §§659–670 is correlated with certain sacred festivals and involves the writing of divine names on various objects, with the names then being consumed by the practitioner, with or without the object. The praxis includes self-purification, immersion, dietary restrictions, and self-fumigation, and it somehow involves seven high angels who praise God in the seven firmaments. The objective is to make one’s prayers efficacious at any time or place.» — la praxis calendárica que Davila describe: nombres divinos escritos sobre objetos que luego se consumen, con purificación, inmersión, restricciones dietéticas y fumigación, para que las oraciones sean eficaces en todo tiempo y lugar

«The Merkavah Rabba concludes with an adjuration of Metatron (§706b) and two incantation prayers addressed to God (§§707–708). The adjuration and the first prayer seek the same sorts of benefits as those sought in §§705– 706a. The second prayer requests only that God hear the prayer of the reciter.» — el cierre del macroforma: una adjuración de Metatrón y dos oraciones de encantamiento, la segunda de las cuales solo pide que Dios oiga la oración de quien recita

«The manuscripts do not divide the text into chapters or verses. In this translation I divide the text into paragraphs according to the enumeration in the Synopse. Schäfer gives the corresponding paragraph numbers from the original publication of his article “Prolegomena” (in FJB 5), as well as the corresponding folio and line numbers of Musajoff’s edition, in Synopse, XIII–XIV.» — la decisión de numeración para este capítulo: los manuscritos no dividen el texto y Davila lo divide según la enumeración de la Synopse

«This chapter translates five short texts found in the Hekhalot manuscripts which are self-contained and may be counted as macroforms in their own right. These passages have interesting connections to some of the material in the larger macroforms and are worthy of further attention in connection with the Hekhalot literature.» — Davila abre el capítulo de los macroformas breves: cinco textos autónomos que a su juicio cuentan como macroformas por derecho propio

«This passage, narrated by R. Ishmael, tells of a series of ritual practices taught to him by R. Nehuniah ben HaQanah. The title is found in the manuscript at the beginning of the passage. The conclusion is marked with “It is finished.” at §314 and chapter two is marked in §310, with verse two of that chapter indicated in §311.» — el primero de ellos, el Capítulo de R. Nehuniah ben HaQanah, con el título que el manuscrito trae al principio y la marca de fin

«Afteran opening invocation (§307), R.Ishmael recounts apraxis to perfect one’s memory of Torah which involves an adjuration, perhaps preceded by fastingandself-denial(§§308–309),thenanadjurationofMetatroninvoking his different names and using a finger-counting praxis known from elsewhere (§310), the benefits of which are extolled in §§311. A prayer is prescribed in §312, followed by a story about the revelation of a dangerous praxis involving a forty-day limited fast, immersion, sensory deprivation, and the invocation of the Pri» — el sumario de ese capítulo: la praxis de memoria perfecta de la Torá, la adjuración de Metatrón con cuenta de dedos y el relato de una praxis peligrosa con ayuno de cuarenta días y privación sensorial; el tramo se corta al final de la plana

«This text, also narrated by R. Ishmael, tells of a pair of incantation prayers revealed to him by R. Nehuniah ben HaQanah. The great seal and the fearsome crown are two sets of nomina barbara, each of which is assigned a prayer to go with it. The great seal “is the seal by which heaven and earth were sealed” (§318/651; cf. Hekhalot Zutarti §367a) and the fearsome crown “is the crown by which they adjure all the princes of wisdom”» — el Gran Sello-Corona Temible: dos juegos de nomina barbara con su oración cada uno, definidos por el propio texto como el sello con que se sellaron cielo y tierra y la corona con que se adjura a los príncipes de la sabiduría

«The prayer associated with the great seal (§320/653) deals with cosmological matters and may have been composed for the stated purpose. The prayer associated with the fearsome crown (§321/654) is a hymn of generic praise to God and its content has no obvious connection with its stated purpose.» — y el desajuste que Davila señala sin resolverlo: la oración del sello encaja con su propósito declarado y la de la corona es un himno genérico sin conexión evidente con el suyo

«There is no rigorous consistency in these traditions. The reference in Sar Torah §302 gives the great seal as "ZBWG" and the fearsome crown as ˙SWR ˙TQ. The Great Seal-Fearsome Crown agrees in giving these as the first name of each but goes on to assign additional nomina barbara to both (§318/651). Hekhalot Rabbati §236 gives an entirely different string of nomina barbara which may be a corrupt transcription of a Greek phrase.» — la inconsistencia que Davila consigna entre los pasajes que nombran el gran sello y la corona temible, con los nomina barbara distintos que cada uno da

«The concept of a pair of adjurations that went together under the names “great seal” and “fearsome crown” was known to the composers of the Hekhalot Rabbati and the Sar Torah and may be very old. But given the variations noted above, we have no reason to assume that the other mentions of the great seal and the fearsome crown had in mind either the specific nomina barbara or the incantation prayers assigned to each in this text. Nor dowehaveanywayofdeterminingthedateofcompositionortheprovenance of this particular text.» — y lo que de ahí concluye, con su límite: el concepto de la pareja pudo ser muy antiguo, pero no hay razón para suponer que las demás menciones tuvieran en mente estos nomina barbara ni estas oraciones

«It is the only other passage in the Hekhalot literature to use the term pardes, and here too it means the celestial paradise rather than having some more generic sense of “garden.” We have no way to determine the date or provenance of the passage.» — el Ascenso de Elisha ben Avuyah: el único otro pasaje del corpus que usa el término pardes, aquí también como paraíso celeste, sin modo de fechar ni situar

«The Sar Panim (§§623–639) presents an extended ritual praxis for summoning and controlling the angelic “Prince of the Presence.” It is in Hebrew with some Aramaic phrases and it survives complete in manuscripts N, O, M40, and D, and a significantly variant fragment of §623 is found, following hymns also known from the Hekhalot Rabbati and the Sar Torah, at the end of G1 in col. F 22–33. This translation is of a critical eclectic text reconstructed from the four complete manuscripts as transcribed in the Synopse and the text of G1.» — el Sar Panim: praxis ritual extensa para convocar y dominar al Príncipe de la Presencia, en hebreo con frases arameas, con el censo de manuscritos y el texto crítico que Davila reconstruye

«Hekhalot literature, it concludes in §639 with an exorcism formula in which the name of the patient is to be inserted. This work is thus something of a hybrid between the Hekhalot literature and the magical literature. The latter normally seeks a specific practical outcome such as an exorcism.» — el híbrido que Davila declara: el Sar Panim termina con una fórmula de exorcismo donde se inserta el nombre del paciente, de modo que está a medio camino entre la literatura hekhalot y la mágica

«The fragment of §623 in G1 demonstrates that some version of this work existed by the ninth century or earlier. We have no information on where it was composed.» — la datación mínima del Sar Panim por el fragmento G1 y la abstención sobre su lugar de composición

«The passage in G8 and the mentions of him in Merkavah Rabba §690 and Sar Panim §626 do not refer to Metatron. In the Sar Panim he is identified with Ozhayah, the Prince of the Presence.» — y las pruebas que aduce: ni el pasaje de G8 ni las menciones de Merkavah Rabba §690 y Sar Panim §626 se refieren a Metatrón, y en el Sar Panim el Joven se identifica con Ozhayah

«The text is given no special title in the manuscripts; I have assigned it a title that reflects its content. The line numbers are those of the manuscript as transcribed by Cohen.» — la decisión editorial que Davila declara para El Joven: el texto no lleva título en los manuscritos y el que se le pone es suyo, por su contenido

«The Youth is an intriguing figure whose function is similar in many ways to that of Metatron, the angelified patriarch Enoch. Indeed the manuscript tradition has often identified the Youth with Metatron; 3Enoch 3–4 does so» — el Joven como figura de función parecida a la de Metatrón, con la identificación que la tradición manuscrita y 3Enoc hacen de los dos; el tramo se corta al final de la plana

«as well; and scholars have often taken this identification at face value and treated them as the same angel. Nevertheless, their independent origin and essential distinctiveness are clear.» — y la objeción de Davila: los estudiosos han tomado esa identificación al pie de la letra, y a él le parecen claros el origen independiente y la distinción esencial de los dos

«In addition to the medieval manuscripts that contain the complete texts of the Hekhalot macroforms translated in chapters one to seven, numerous fragments of Hekhalot literature have been recovered from the Cairo Geniza. Although badly damaged, these fragments are of extraordinary importance, since they were copied before, sometimes centuries before, the editing of the major macroforms by the ˙Haside Ashkenaz and they thus give us some information on the state of the texts of these macroforms in an earlier period.» — Davila abre el capítulo de los fragmentos de la Geniza y declara por qué importan: fueron copiados antes, a veces siglos antes, de la edición de los macroformas por los ˙Haside Ashkenaz

«These manuscripts are not always easy to work with: they are not only fragmentary, they are themselves often quite corrupt. But their text still comes to us without the redactional changes introduced by the ˙Haside Ashkenaz(cf.G12andGO56)and,evenwhencorrupt,theycontainadifferent pattern of copyist errors than those in the later complete manuscripts, not infrequently preserving better readings that would otherwise be lost (cf. the text of Hekhalot Rabbati §273 in G1).» — y el límite y la ventaja que les reconoce en la misma frase: son fragmentarios y a menudo corruptos, pero con otro patrón de errores de copista, de modo que a veces conservan mejores lecturas

«G1 (T.-S. K 21.95.S) is a leather fragment of a scroll containing a small part of one column of text, with five nearly complete columns following it. Both its beginning and its end are lost. It is unusual to find a non-biblical scroll in this period, which may suggest it had a liturgical function.» — la descripción de G1: fragmento de cuero de un rollo, forma inusual en la época, lo que a juicio de Davila puede indicar una función litúrgica

«This is one of the earliest Geniza fragments, dating to before the ninth century. It is mainly a collection of hymns that are known from the Hekhalot Rabbati, but they appear here in a different order. With them are a hymn known from the Sar Torah, an adjuration of the Prince of the Presence, and the opening of the Sar Panim text, which also concerns the Prince of the Presence.» — y su contenido: colección de himnos conocidos del Hekhalot Rabbati pero en otro orden, con un himno del Sar Torah, una adjuración del Príncipe de la Presencia y la apertura del Sar Panim

«G2 (T.-S. K 21.95.K) consists of two fragmentary, non-contiguous leaves from a codex that was copied before the middle of the eleventh century. The first leaf contains Hekhalot Rabbati §§84–94 (in the order §§86, 85, 84, 91, 92, 93, 94) and the second §§190–196, and 198–201. The paragraphs at the beginning and end of each leaf begin and end, respectively, in media res. The text of §85 appears in a uniquely short form. The order §§86–85–84 (§§88–89–90) is also found in V and L.» — la descripción de G2, con el orden alterado de los párrafos que trae y la forma únicamente breve del §85

«GO56 (Oxford Heb. f. 56, fol. 125a 1–15) is a fragment from a scroll or amulet written in an Oriental script of the twelfth to fourteenth centuries. It contains a very interesting variant text of the ascent instructions in Hekhalot Rabbati §§221–229 or 230 in which the digression of §§224–228 is missing. The text reads smoothly without it and it appears that this is a fragment of an early recension in which the digression, which is likely to be secondary on other grounds, had not yet been added.» — el hallazgo textual de GO56: trae las instrucciones de ascenso sin la digresión de los §§224-228, el texto se lee sin tropiezo y Davila lo interpreta como recensión temprana anterior a esa adición

«Folio 2b 11–15 contains a small amount of material that is found both in Hekhalot Zutarti §362 and in the magical treatise Havdalah di-R. Akiva §3. It is impossible to tell whether this text comes from the former or the latter document or whether it is a freestanding tradition (which consisted of §§362, 364–365) which was incorporated into both.» — la abstención que Davila declara sobre G16: es imposible decir si ese material viene del Hekhalot Zutarti, de la Havdalah di-R. Akiva o de una tradición exenta incorporada a los dos

«G19 (Antonin 186) is a single leaf copied roughly at the end of the eleventh century. It is part of an adjuration of Metatron and contains extensive parallels with ritual praxes found in other Hekhalot texts, notably the Sar Torah. It is written in Hebrew with occasional phrases in Aramaic. We have no way of knowing how much of the text has been lost from the beginning and the end. There are no clear grounds for assigning it a date or provenance beyond the date of the manuscript itself.» — la descripción de G19 y la abstención sobre su fecha: no hay base clara para asignarle fecha ni procedencia más allá de la del manuscrito

«G22 (T.-S. K 21.95.G, published by Gruenwald as the “Unicum” i.e., “Unique” Hekhalot text) is a single leaf copied before the middle of the eleventh century. Bits of a second leaf remain attached but contain no decipherable text. The top and outer-side margins are destroyed. The beginning of the document is lost and it may have commenced in a previous leaf. The ending is preserved and includes a colophon containing a name. This work is written in Hebrew and contains ritual instructions, perhaps for a Sar Torah praxis; adjurations; and hymnic material, some of which of the latter is also known from the Hekhalot Rabbati. Several sections open with an attribution to R. Ishmael.» — la descripción de G22, con el colofón que conserva un nombre y las secciones que abren con atribución a R. Ishmael

«G18 (Heb. e.107.10): is a fragment of Havdalah di-R. Akiva §3 which passage has a parallel in Hekhalot Zutarti. Its readings are collated in the critical apparatus to Hekhalot Zutarti §§362, 364–365, but the fragment is not translated here, since it is not technically of a Hekhalot text.» — el criterio de exclusión que Davila aplica a G18: sus lecturas van al aparato pero el fragmento no se traduce porque técnicamente no es un texto hekhalot

«The surviving Ozhayah Fragment consists of a Hebrew narrative text in three demarcated sections. The first (2a 1–2b 24a) is marked with the concluding title “The Seal of the Chariot.” It is a narration by the angel Ozhayah and it includes a number of verbal parallels with the Hekhalot Rabbati and one each with the Hekhalot Zutarti and the Sar Torah. It opens with an obscure and poorly-preserved story involving creation and the Flood, segueing into a mysterious description of a future sage in Babylonia.» — el contenido del Fragmento Ozhayah: narración del ángel Ozhayah titulada el Sello del Carro, con una historia mal conservada sobre la creación y el Diluvio y la descripción de un sabio futuro en Babilonia

«Ozhayah describes an ascent praxis called “the seal of the descent to the chariot” (2a 25) culminating in the presentation of the heavenly angel called “the Youth,” who greets the successful practitioner at the end of his ascent.» — y la praxis que describe: el sello del descenso al carro, que culmina en la presentación del ángel llamado el Joven, que recibe al practicante

«Abrams, D., 4n.7, 19n.69, 31, 344, 355n.c Alexander, P.H., 36 Alexander, P.S., 5n.13, 7, 15n.50, 18, 32, 35, 46, 47, 104n.k, 254n.a, 255n.cc, 376n.14, 379 Altman, A., 4n.11, 30, 252» — muestra del Índice de Autores Modernos, que remite por plana y por letra de nota; es el aparato que permite rastrear qué estudioso sostiene cada tesis en el volumen

«lilin, 211, 211nn.l,q, 400 lilit, 211n.q» — entrada del Índice de Palabras y Frases Extranjeras: los *lilin* y la *lilit*, con la remisión al pasaje del Hekhalot Zutarti donde aparecen ante los muros santos

«´sar torah, 160, 161 ´sar ˇsel torah, 160» — la entrada del índice para *sar torah* y su variante, con la transliteración de la shin que el volumen imprime

«koinologia, 402 l¯est¯es, 337n.l» — la entrada griega del índice para *koinologia*, el término con que el volumen rotula la sección de guarda del amuleto G75

«theos ouran¯on pyr g¯es sig¯e est, 117n.l(§230) theos ouranos g¯e ho [h¯o] despot¯es, 121n.m» — dos entradas griegas del índice con las macras que el volumen imprime para las vocales largas: son las frases griegas transliteradas a letras hebreas que sobreviven como nomina barbara corruptos

«Massekhet Hekhalot 3n.5, 5, 15, 8, 31, 197, 305 §28» — entrada del Índice de Fuentes Primarias para el Massekhet Hekhalot, el macroforma que Davila declara caso límite y no traduce

«Scholem. “Appendix C: Ma#aseh Merkabah—An Unpublished Merkabah Text.” Pages 101–117 in Jewish Gnosticism.» — la entrada bibliográfica de la edición de Scholem del Ma#aseh Merkavah, publicada como apéndice de su Jewish Gnosticism

«Schäfer, Peter. “Prolegomena zu einer kritischen Edition und Analyse der Merkava Rabba.” ———. Pages 97–121 in The Hidden and Manifest God. Related Davila, James R. “The Macrocosmic Temple, Scriptural Exegesis, and the Songs of the Sabbath Sacrifice.” Harari, Yuval. “The Sword of Moses (˙Harba de-Moshe): A New Translation and Introduction.” Magic, Ritual and Witchcraft 7 (2012): 58–98.» — muestra de la bibliografía del capítulo del Merkavah Rabba, que cierra con el estudio de Harari sobre la Espada de Moisés, texto que algunos manuscritos anteponen a este macroforma

«Halperin. Pages 258, 402–405, 424–427, 491–494 in The Faces of the Chariot. Much of the text is translated piecemeal.» — muestra de la bibliografía del capítulo de los macroformas breves, con la anotación en que Davila advierte que la traducción anterior de ese pasaje está desperdigada

«Gruenwald. “New Passages from Hekhalot Literature.” (G8 and G22) ———. “Remarks on the Article ‘New Passages from Hekhalot Literature.’” Schäfer. Geniza-Fragmente zur Hekhalot-Literatur. ———. “Ein neues Hekhalot Rabbati-Fragment.” (GO56)» — muestra de la bibliografía de ediciones del capítulo de la Geniza, con la sigla de cada fragmento entre paréntesis

«Alexander, P.S. “The Historical Setting of the Hebrew Book of Enoch.” JJS 28 (1977): 156–180. ———. “3 (Hebrew Apocalypse of) Enoch.” In OTP 1:223–315.» — muestra de la bibliografía de literatura secundaria del capítulo uno, con las dos entradas de Alexander sobre 3Enoc

«———. Kabbalah. New York: Meridian, 1974.» — la entrada bibliográfica de la *Kabbalah* de Scholem de 1974, obra distinta de las Major Trends que Davila cita en las notas

«Wewers,GerdA.“DieÜberlegenheitdesMystikers.ZurAussagederGedulla-Hymnen in Hekhalot Rabbati 1,2–2,3.” JSJ 17 (1986): 3–22.» — la entrada bibliográfica del estudio de Wewers sobre los himnos de la Gedulla, que Davila cita en la primera nota del texto del Hekhalot Rabbati

«Halperin, David J. The Merkabah in Rabbinic Literature. New Haven, Conn.: American Oriental Society, 1980. ———. “A New Edition of the Hekhalot Literature.” JAOS 104 (1984): 543–552. ———. The Faces of the Chariot: Early Jewish Responses to Ezekiel’s Vision. Tübingen: Mohr Siebeck, 1988. ———. “Hekhalot and Mi#r¯aj: Observations on the Heavenly Journey in Judaism and Islam.”» — muestra de la bibliografía del capítulo uno con las cuatro entradas de Halperin, incluida la del viaje celeste en el judaísmo y el islam que Davila cita para la huella chií

«Morray-Jones, C.R.A., 1n.3, 14, 14n.48, 14n.49, 33, 34, 39n.7, 42, 43, 48, 143n.y, 187, 188, 191, 192, 193» — muestra del Índice de Autores Modernos: la entrada de Morray-Jones, con la densidad de remisiones que mide su peso en el volumen

«Sullivan, L., 12 Swartz, M.D., 5n.11, 11, 12, 17, 35, 161» — entrada del Índice de Autores Modernos para Lawrence Sullivan, citado una sola vez, por su hermenéutica de la ejecución ritual

«2:19 102, 322, 350, 413 8:22 70» — entrada del Índice de Fuentes Primarias para Josué 2:19, el versículo que el Hekhalot Rabbati cita dentro del cuerpo al prohibir añadir o quitar a las ciento doce adjuraciones

«Story of the Ten Martyrs 4, 17, 37, 42, 43, 44, 66, 66n.a(§107)» — entrada del Índice de Fuentes Primarias para la Historia de los Diez Mártires, que el Hekhalot Rabbati incorpora

«§§579–591 245, 247, 282n.a(21/» — entrada del Índice de Fuentes Primarias para la sección de los nombres angélicos y las cinco oraciones del Ma#aseh Merkavah, indizada por número de párrafo de la Synopse

«w’plw plsmwn nqy, 231n.h(§411) w’th mlk mlky hmlkym g’h ‘l kwlm, 151n.qq» — dos entradas del Índice de Palabras y Frases Extranjeras en la transliteración consonántica del volumen: el bálsamo puro del Hekhalot Zutarti §411 y la fórmula del Rey de reyes de reyes del Hekhalot Rabbati

«89:30 [89:29] 282, 282n.g(22/§580)» — entrada del Índice de Fuentes Primarias para el Salmo 89:30, con la doble numeración que el volumen da entre corchetes para las versiones inglesas

«§155 373 §156 44, 79n.q, 343n., 373, 393 §158 22, 44, 373» — entradas del Índice de Fuentes Primarias para los §§155 y 156 del Hekhalot Rabbati, con las remisiones a las planas del capítulo de la Geniza donde reaparecen

«§§413–419 187 §§414–417 196, 282n.a(23/§581) §415 418n.w» — entrada del Índice de Fuentes Primarias para las instrucciones del descenso al carro del Hekhalot Zutarti

«G8 (T.-S. K 21.95.C) 6, 6n.17, 7, 376, 416n.i 1a 35 358n.l 2a 12b–23a 163 2a 25 376» — entrada del Índice de Fuentes Primarias para el Fragmento Ozhayah, indizado por columna y línea del manuscrito y no por párrafo

«’bynw mlkynw, 215n.i ’byry, 124n.bb» — primeras entradas hebreas del Índice de Palabras y Frases Extranjeras, en la transliteración consonántica del volumen

«1:11 297 1:12 224, 296n.o 1:13 226» — entradas del Índice de Fuentes Primarias para Ezequiel 1:11 y 1:12, dos de los versículos que los textos hekhalot citan dentro del cuerpo

«9:27 54, 70, 123, 170, 387, 391» — entrada del Índice de Fuentes Primarias para Daniel 9:27, el versículo de la aniquilación decretada que el Hekhalot Rabbati y el Sar Torah citan dentro del cuerpo

«§§238–243 45 §240 374 §241 44, 418n.w §§241–242 127n.c» — entradas del Índice de Fuentes Primarias para la sección de los nombres de los guardianes de la séptima entrada del Hekhalot Rabbati

«§§335–356 188 §§335–374 193 §§335–375 4, 187, 190, 196» — entradas del Índice de Fuentes Primarias para los tramos del Hekhalot Zutarti, indizados por número de párrafo de la Synopse

«§§695–704 301, 302, 303, 307 §697» — entrada del Índice de Fuentes Primarias para el pasaje del Shi#ur Qomah dentro del Merkavah Rabba

«Philo of Alexandria Spec. Leg. 1:66–67, 82–89 225n.c(§371) Mos. 2:74–76, 88, 98, 101–105, 109–133» — entradas del Índice de Fuentes Primarias para Filón de Alejandría, que Davila cita en nota al comentar el Hashmal del Hekhalot Zutarti

«INDEX OF PRIMARY SOURCES Hebrew Bible Genesis 1 51n.e 1:2» — encabezado del Índice de Fuentes Primarias y sus primeras entradas, que abren por el Génesis: es el índice que mide cuánta Escritura entra dentro del cuerpo de estos textos

Theurgia (obra divina) — Davila declara que uno de los dos fines de estos textos es transformar al practicante y darle poder teúrgico, y que el otro es dominar a los ángeles; el Hekhalot Zutarti entero se ocupa del uso teúrgico de los nombres divinos y angélicos.

Evocación (llamar y constreñir espíritus) — La operación central de la praxis es hacer descender al ángel y constreñirlo: se adjura a Suriah ciento doce veces para descender al carro, y el Sar Panim entero es un rito para hacer bajar al Príncipe de la Presencia.

Secreto (lo que se jura no fijar por escrito) — El misterio sale del almacén divino solo para un pueblo amado, y quien lo revela a un indigno queda desterrado del mundo con morada en lo más bajo del Gehinnom.

Tetragrammaton (el Nombre de cuatro letras) — Los manuscritos abrevian el nombre de cuatro letras de muchas maneras; Davila las transcribe todas como YHWH en los capítulos dos a siete y las translitera tal cual en el capítulo de la Geniza.

Iniciación (recepción por grados / metamorfosis del ser) — Davila sostiene que practicantes hekhalot y chamanes pasan por una desintegración y reintegración iniciáticas en que son muertos y devueltos a la vida llenos de poder espiritual.

Imaginación (phantasia) — En el continuo de experiencias que Davila propone, el polo débil es el ejercicio de la imaginación activa sobre lo absorbido en la meditación de las Escrituras, y el fuerte, el trance.

Cadena de transmisión (quién tomó de quién) — Cada párrafo llega con su cadena: R. Ishmael cita a R. Akiva en nombre de R. Eliezer, y el §544 hace bajar los misterios de Dios a Moisés y de Moisés a Israel.

Crítica de fuentes (criterios de inclusión y descarte) — Davila declara su base textual, objeta el método diplomático de Schäfer, sostiene la necesidad de una reconstrucción ecléctica y escribe los límites de lo que entrega.

Templo de Salomón (el escenario del oficio) — El Sar Torah sitúa la revelación de la praxis en la reconstrucción de la Casa posterior, con el trono visto entre el pórtico y el altar, y el Merkavah Rabba lleva al discípulo a la Cámara de la Piedra Tallada.

Daimon (entidad intermedia, ni ángel ni demonio) — La fórmula de exorcismo que cierra el Sar Panim manda alejarse a espíritus, devas, demonios y satanes de fulano hijo de fulano.

Grimorio (libro de magia) — Davila lee estos textos como manuales de instrucción antes que como descripciones del cielo, y declara el Sar Panim un híbrido entre la literatura hekhalot y la mágica.