TRADICIÓN · rama de Judaísmo
Hekhalot
El nombre sale de la arquitectura que estos textos describen, y Davila lo explica al presentarlos: «These texts are filled with descriptions of the seven-tiered heaven that contains seven hekhalot (“palaces,” hence, “Hekhalot literature”)» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 10». El otro nombre es el de la práctica y no el del lugar, y el volumen consigna quién usaba cada uno: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 39». *Descensores al carro* es como se llamaban ellos; *místicos de la Merkavah*, como se los llama hoy.
Es rama del judaísmo por declaración del mismo volumen que los traduce, y con dos razones dichas en la misma página. James Davila enuncia qué es el corpus: «The Hekhalot literature is an important record of early Jewish mysticism, a fascinating collection of exegetical traditions and ritual practices inspired ultimately by the prophet Ezekiel’s visions of the divine realm.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 39», y antes había fijado el principio del que eso se sigue: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 21». La red de escrituras sobre la que se monta el corpus es la del mismo canon: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 20».
Lo que estos textos hacen se reparte en dos, y Davila insiste en no subordinar uno al otro. Enuncia los dos temas: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 17», mide cuál pesa más en el corpus —«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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 18»— y saca la consecuencia de método: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 18».
El ascenso, tal como el texto lo instruye, se hace con cantos y tiene una meta descrita sin rodeos. «What are these songs that he who seeks to gaze on the vision of the chariot recites, so as to descend safely and ascend safely?b Greatest of all is to bind oneself to Himc so as to make one enter and to bring oned into the chambers of the palace of the Aravot firmamente so as to make one standf on the right side of the throne of His glory,g and the timesh that one standsi opposite ˙T#˙SˇS YHWH, God of Israel,j to see whateverk they dol before the throne of His glorym and to know whatevern shall happen in the future in the world:» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 60». La liturgia que allí se recita coincide con la de abajo: «from the mouths of the cherubim and from the mouths of the ophannim and from the mouths ofm the holy living creatures who open their mouths, saying,n “Holy,”o in the hour that Israel sayp before Himq “Holy,”r according to the word that is said,s Holy, holy, holyt (Isa 6:3).» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 71», y quien vuelve queda obligado: «The individual practitioners, should they survive the perilous gauntlet of entrance-guarding angels, the tests in the sixth palace (§§258–259), and the transformational obliteration of the sight of God himself (§§101–104, 159) are obliged to return to the earthly realm and bear witness to Israel of all that they have seen» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 53».
El acceso no se declara abierto. El texto pone condiciones a quien mira el carro: «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» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 64» —la capa de texto funde las palabras en las líneas justificadas, y así entra—, y sanciona a quien lo considera y lo deja: «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?» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 64».
De quiénes fueron los que lo practicaron, el volumen dice lo que el corpus deja ver y marca dónde el corpus se retrata a sí mismo. Davila describe a los descensores tal como los pintan los párrafos que los ensalzan y añade su reserva: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 52». Su propia tesis sobre quiénes escribieron es de escribas: «I argue that the shamanic practitioners behind the Hekhalot literature were skilled scribes who were well educated in Bible and Jewish legendandmyth,althoughmuchlesssoinspecificallyrabbinictraditions.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 26», y la fecha de formación la deja abierta: «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.» «Literatura hekhalot en traducción (tr. Davila, Brill 2013) · p. 25».
en la biblioteca: 1 obra adscrita · 0 autores vinculados
Obras adscritas
cada adscripción se consigna en la ficha de su obraQué dicen de ella las obras
cómo la define cada obra, con su pasajeSchäfer — The Origins of Jewish Mysticism (2009)
Scholem — Sabbatai Ṣevi: The Mystical Messiah (1973; Princeton Classics, 2016)
Afirmaciones
17 entradas«These texts are filled with descriptions of the seven-tiered heaven that contains seven hekhalot (“palaces,” hence, “Hekhalot literature”)» — Davila explica de dónde viene el nombre del corpus: los siete cielos contienen siete hekhalot, palacios; el tramo se corta ante la llamada de nota que el troceo intercala.
«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.» — el nombre que se daban los practicantes y el que se les da hoy, dichos por Davila en la misma frase: descensores al carro, místicos de la Merkavah.
«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.» — la declaración de Davila que sostiene la filiación de esta ficha: el corpus es un registro del misticismo judío temprano, inspirado en última instancia por las visiones de Ezequiel.
«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.» — el principio del que Davila hace derivar esa filiación: las visiones se formulan en el idioma de la propia cultura, y las de judíos antiguos según la tradición judía.
«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.» — la red de escrituras que el corpus da por supuesta: Ezequiel, el Sinaí, el Salmo 68, Éxodo 24, Isaías 6, el silencio de 1 Reyes 19, los campamentos de Génesis 32, el Anciano de Días de Daniel 7 y el carro del Salmo 104; el troceo pierde los espacios en las líneas justificadas.
«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 nombra los dos temas que la discusión de la última generación dio por centrales: el ascenso celeste, llamado también descenso al carro, y el control de ángeles; el troceo funde las palabras de la línea justificada.
«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.» — y mide cuál de los dos ocupa más corpus: las adjuraciones y los rituales del Príncipe de la Torá, por encima del ascenso.
«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.» — la consecuencia de método que saca: los dos deben distinguirse y entenderse cada uno en sus términos, sin tratar el ritual como secundario.
«What are these songs that he who seeks to gaze on the vision of the chariot recites, so as to descend safely and ascend safely?b Greatest of all is to bind oneself to Himc so as to make one enter and to bring oned into the chambers of the palace of the Aravot firmamente so as to make one standf on the right side of the throne of His glory,g and the timesh that one standsi opposite ˙T#˙SˇS YHWH, God of Israel,j to see whateverk they dol before the throne of His glorym and to know whatevern shall happen in the future in the world:» — Hekhalot Rabbati §81, en boca de R. Ishmael: los cantos que recita quien busca contemplar la visión del carro, y lo que el ascenso le da. Las letras voladas son llamadas del aparato crítico de Davila.
«from the mouths of the cherubim and from the mouths of the ophannim and from the mouths ofm the holy living creatures who open their mouths, saying,n “Holy,”o in the hour that Israel sayp before Himq “Holy,”r according to the word that is said,s Holy, holy, holyt (Isa 6:3).» — continuación del §101: la liturgia de los querubines y los ofanim coincide con la hora en que Israel dice *santo* delante de Él.
«The individual practitioners, should they survive the perilous gauntlet of entrance-guarding angels, the tests in the sixth palace (§§258–259), and the transformational obliteration of the sight of God himself (§§101–104, 159) are obliged to return to the earthly realm and bear witness to Israel of all that they have seen» — la obligación que el texto impone al que sobrevive al ascenso: volver y dar testimonio a Israel de todo lo visto.
«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» — el texto restringe ante quién puede ponerse de pie el que considera el carro: solo ante un rey, un sumo sacerdote y el Sanedrín; el troceo imprime la primera oración sin espacios.
«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?» — y la sanción para quien se queda a medias: la excomunión ante el Dios de Israel, el trono de su gloria y las dos cortes, la de arriba y la de abajo.
«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 describe cómo se retratan los descensores en los párrafos que los ensalzan, practicantes mágico-religiosos de estatus preeminente, y añade su reserva sobre esa autodescripción.
«I argue that the shamanic practitioners behind the Hekhalot literature were skilled scribes who were well educated in Bible and Jewish legendandmyth,althoughmuchlesssoinspecificallyrabbinictraditions.» — su tesis sobre quiénes escribieron: escribas hábiles, bien formados en Biblia y en leyenda y mito judíos, y mucho menos en tradiciones específicamente rabínicas; el troceo funde las palabras al final de la frase.
«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.» — y lo que declara sin resolver: quién escribió el corpus, por qué y en qué circunstancias se sigue discutiendo, con acuerdo en que una etapa importante ocurrió en Babilonia en el periodo amoraico.
«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.» — la conclusión que saca sobre el desarrollo: hay caso para un proceso muy largo, parte del cual se remontaría al periodo del Segundo Templo, y consigna que ese origen temprano no lo aceptan todos los especialistas.