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Like most other Hekhalot texts, the Ma'aseh Merkabah revolves around the knowledge of secret names of God used theurgically for mystical ascent. It begins with a conversation between Rabbi Ishmael and Rabbi Akiva, [3] where the latter expounds on the mysteries of the spiritual world, as well as describing the appearance of the heavenly planes.
The noun merkavah "thing to ride in, cart" is derived from the consonantal root רכב r-k-b with the general meaning "to ride". The word "chariot" is found 44 times in the Masoretic Text of the Hebrew Bible—most of them referring to normal chariots on earth, [5] and although the concept of the Merkabah is associated with Ezekiel's vision (), the word is not explicitly written in Ezekiel 1.
The Hebrew word for "wheel" (ôpannîm) was also used in later Jewish literature to indicate a member of the angelic orders (1 Enoch 71:7; 3 Enoch 1:8; 7:1; 25:5–6, etc.). Comparing the living creatures in Ezekiel with Revelation's is a prominent apocalyptic study in Western Christianity. [6]
A traditional depiction of the chariot vision, based on the description in Ezekiel, with an opan on the left side. The ophanim (Hebrew: אוֹפַנִּים ʼōp̄annīm, ' wheels '; singular: אוֹפָן ʼōp̄ān), alternatively spelled auphanim or ofanim, and also called galgalim (Hebrew: גַּלְגַּלִּים galgallīm, ' spheres, wheels, whirlwinds '; singular: גַּלְגַּל ...
The Hekhalot literature (sometimes transliterated Heichalot) from the Hebrew word for "Palaces", relating to visions of ascents into heavenly palaces.The genre overlaps with Merkabah or "Chariot" literature, concerning Ezekiel's chariot, so the two are sometimes referred to together as "Books of the Palaces and the Chariot" (ספרות ההיכלות והמרכבה ).
John Speed's Genealogies recorded in the Sacred Scriptures (1611), bound into first King James Bible in quarto size (1612). The title of the first edition of the translation, in Early Modern English, was "THE HOLY BIBLE, Conteyning the Old Teſtament, AND THE NEW: Newly Tranſlated out of the Originall tongues: & with the former Tranſlations diligently compared and reuiſed, by his Maiesties ...
[citation needed] The function ascribed to erelim in Isaiah 33:7 and in Jewish folklore [6] is not consistent with the lore surrounding the thrones. Thrones are sometimes equated with ophanim since the throne of God is usually depicted as being moved by wheels, as in the vision of Daniel 7:9 (Old Testament). Rosemary Ellen Guiley (1996: p. 37 ...
According to the Jerusalem Talmud Hagigah 2:1, the teacher read the headings of the chapters, after which, subject to the approval of the teacher, the pupil read to the end of the chapter. Zeira said that even the chapter-headings might be communicated only to a person who was head of a school and was cautious in temperament.
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