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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.
Hekhalot literature (sometimes transliterated as Heichalot), from the Hebrew word for "Palaces," relates to visions of entering heaven alive.The genre overlaps with Merkabah mysticism, also called "Chariot literature", which concerns Ezekiel's chariot, so the two are sometimes referred to as the "Books of the Palaces and the Chariot" (ספרות ההיכלות והמרכבה ).
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.
If you pull the Chariot tarot card in a tarot reading, here's what it means, including upright and reversed interpretations and some keywords.
In the New Testament book of Revelation 4:6–8, four living beings (Greek: ζῷον, zōion) [5] are seen in John's vision. These appear as a lion, an ox, a man, and an eagle, much as in Ezekiel but in a different order. They have six wings, whereas Ezekiel's four living creatures are described as having four. [5]
The exception is "The Chariot," which was Dickinson's original published title. Each song is dedicated to a composer friend. The sequence, with dedicatees, is: Nature, the Gentlest Mother (David Diamond) There Came a Wind Like a Bugle (Elliott Carter) Why Do They Shut Me Out of Heaven? (Ingolf Dahl) The World Feels Dusty (Alexei Haieff)
The book begins with an epigraph from The Marriage of Heaven and Hell, in which William Blake imagines a conversation with the prophets Isaiah and Ezekiel.Asked how he could dare to claim that God had spoken to him, Isaiah says he came to sense the infinite in everything and concluded that the voice of honest indignation was itself the voice of God.
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.