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The Hebrew word '''Merkabah''' (מרכבה "chariot)", derived from the  ''r-k-b'' with general meaning "to ride" is used in [[Ezekiel]] (1:4-26) to refer to the throne-chariot of [[God]], the four-wheeled vehicle driven by four "''chayot''" (Hebrew: "living creatures"), each of which has four wings and the four faces of a man, lion, ox, and eagle.

The Hebrew word '''Merkabah''' (מרכבה "chariot)", derived from the  ''r-k-b'' with general meaning "to ride" is used in [[Ezekiel]] (1:4-26) to refer to the throne-chariot of [[God]], the four-wheeled vehicle driven by four "''chayot''" (Hebrew: "living creatures"), each of which has four wings and the four faces of a man, lion, ox, and eagle.

Several movements in Jewish mysticism, including the '''''Ma’asei Merkavah''''' of the late Greco-Roman period following the destruction of the Second Temple in 70 C.E., and later, students of the [[Kabbalah]], have focused on these passages from Ezekiel, seeking underlying meaning and the secrets of Creation in what they argued was the [[metaphor]]ic language of the verses.  Due to the concern of some [[Torah]] scholars that misunderstanding these passages as literal decriptions of God's image might lead to blasphemy and/or idolatry, there was great opposition to studying this topic without the proper initiation. Jewish biblical commentaries emphasize that the imagery of the Merkaba is not meant to be taken literally; rather the chariot and its accompanying angels are analogies for the various ways that God reveals Himself in this world. [[Maimonides]], in his "Thirteen Principles of Faith", emphasizes that God is not limited to any particular form, as this prophesy might seem to imply. [[Hasidic]] philosophy and [[Kabbalah]] discuss at length what each aspect of this vision represents in this world, and how the vision does not imply that God is made up of these forms.  Jews customarily read the Biblical passages concerning the Merkaba in their synagogues every year on the holiday of [[Shavuot]], and the Merkabah is also referenced in several places in traditional Jewish [[liturgy]].   

Several movements in Jewish mysticism, including the '''''Ma’asei Merkavah''''' of the late Greco-Roman period following the destruction of the Second Temple in 70 C.E., and later, students of the [[Kabbalah]], have focused on these passages from Ezekiel, seeking underlying meaning and the secrets of Creation in what they argued was the [[metaphor]]ic language of the verses.  Due to the concern of some [[Torah]] scholars that misunderstanding these passages as literal decriptions of God's image might lead to blasphemy and/or idolatry, there was great opposition to studying this topic without the proper initiation. Jewish biblical commentaries emphasize that the imagery of the Merkaba is not meant to be taken literally; rather the chariot and its accompanying angels are analogies for the various ways that God reveals Himself in this world. [[Maimonides]], in his "Thirteen Principles of Faith", emphasizes that God is not limited to any particular form, as this prophesy might seem to imply. [[Hasidic]] philosophy and [[Kabbalah]] discuss at length what each aspect of this vision represents in this world, and how the vision does not imply that God is made up of these forms.  Jews customarily read the Biblical passages concerning the Merkaba in their synagogues every year on the holiday of [[Shavuot]], and the Merkabah is also referenced in several places in traditional Jewish [[liturgy]].   

In Christianity, the man, lion, ox, and eagle are used as symbols for the four evangelists (or gospel-writers), and appear frequently in church decorations.  They also appear in the [[Tarot]] card "The World". The creatures are called Zoë (or the Tetramorph), and continuously surround the throne of God in [[Heaven]], along with the twenty-four angelic rulers, the [[Seraphim]], the [[Cherubim]], the seven [[Archangels]], the [[Ophanim]], and countless angels, spirits, and saints, where they sing praises to the [[Trinity]], and beg [[Christ Michael|Christ]] to have mercy on humankind.

In Christianity, the man, lion, ox, and eagle are used as symbols for the four evangelists (or gospel-writers), and appear frequently in church decorations.  They also appear in the [[Tarot]] card "The World". The creatures are called Zoë (or the Tetramorph), and continuously surround the throne of God in [[Heaven]], along with the twenty-four angelic rulers, the [[Seraphim]], the [[Cherubim]], the seven [[Archangels]], the [[Ophanim]], and countless angels, spirits, and saints, where they sing praises to the [[Trinity]], and beg [[Christ Michael|Christ]] to have mercy on humankind.

The earliest Rabbinic merkabah commentaries were expositions of the prophetic visions of God in the heavens, and the divine retinue of angels, hosts, and heavenly creatures surrounding God.  The earliest evidence suggests that merkabah homiletics did not give rise to ascent experiences - as one rabbinic sage states: "Many have expounded upon the merkabah without ever seeing it."Tosefta' Megillah 3[4]:28.

The earliest Rabbinic merkabah commentaries were expositions of the prophetic visions of God in the heavens, and the divine retinue of angels, hosts, and heavenly creatures surrounding God.  The earliest evidence suggests that merkabah homiletics did not give rise to ascent experiences - as one rabbinic sage states: "Many have expounded upon the merkabah without ever seeing it."Tosefta' Megillah 3[4]:28.

One mention of the merkabah in the Talmud notes the importance of the passage: "A great issue—the account of the merkavah; a small issue—the discussions of Abaye and Rava [famous Talmudic sages]." (See Idel, Moshe. [http://www.myjewishlearning.com/ideas_belief/Kabbalah_and_Mysticism/Overview_The_Origins/Merkavah_Mysticism/Mysticism_RabMerk_Idel.htm]), citing Babylonian Talmud [[Sukkah]] 28a. The sages Rabbi Yochanan Ben Zakkai (d. ca. 80 CE) and later, Rabbi Akiva (d. 135) were deeply involved in merkabah exegesis.  Rabbi Akiva and his contemporary Rabbi Ishmael ben Elisha are most often the protagonists of later merkabah ascent literature.

One mention of the merkabah in the Talmud notes the importance of the passage: "A great issue—the account of the merkavah; a small issue—the discussions of Abaye and Rava [famous Talmudic sages]." (See Idel, Moshe. [https://www.myjewishlearning.com/ideas_belief/Kabbalah_and_Mysticism/Overview_The_Origins/Merkavah_Mysticism/Mysticism_RabMerk_Idel.htm]), citing Babylonian Talmud [[Sukkah]] 28a. The sages Rabbi Yochanan Ben Zakkai (d. ca. 80 CE) and later, Rabbi Akiva (d. 135) were deeply involved in merkabah exegesis.  Rabbi Akiva and his contemporary Rabbi Ishmael ben Elisha are most often the protagonists of later merkabah ascent literature.

===Prohibition against study===

===Prohibition against study===

   

   

==See also==

==See also==

*[http://en.wikipedia.org/wiki/Third_eye Third eye]

*[https://en.wikipedia.org/wiki/Third_eye Third eye]

*[http://en.wikipedia.org/wiki/Chakra Chakra]

*[https://en.wikipedia.org/wiki/Chakra Chakra]

*[http://en.wikipedia.org/wiki/Pineal_gland Pineal gland]

*[https://en.wikipedia.org/wiki/Pineal_gland Pineal gland]

*[http://en.wikipedia.org/wiki/Flower_of_Life Flower of Life]

*[https://en.wikipedia.org/wiki/Flower_of_Life Flower of Life]

*[http://en.wikipedia.org/wiki/Sacred_geometry Sacred geometry]

*[https://en.wikipedia.org/wiki/Sacred_geometry Sacred geometry]

==Notes==

==Notes==

This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.

This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.

*Dennis, Geoffrey. ''The Encyclopedia of Jewish Myth, Magic, and Mysticism''(Llewellyn Worldwide, 2007)

*Dennis, Geoffrey. ''The Encyclopedia of Jewish Myth, Magic, and Mysticism''(Llewellyn Worldwide, 2007)

*Dennis, Geoffrey, "Water as a Medium for Altered States of Consciousness in Early Jewish Mysticism," ''Anthropology of Consciousness''Vol. 19, No. 1, 2008.

*Dennis, Geoffrey, "Water as a Medium for Altered States of Consciousness in Early Jewish Mysticism," ''Anthropology of Consciousness''Vol. 19, No. 1, 2008.

*Kohler, Kaufmann. [http://www.jewishencyclopedia.com/view.jsp?artid=479&letter=M "Merkabah"] at JewishEncyclopedia.com

*Kohler, Kaufmann. [https://www.jewishencyclopedia.com/view.jsp?artid=479&letter=M "Merkabah"] at JewishEncyclopedia.com

*Jacobs, Joseph and A. Biram [http://www.jewishencyclopedia.com/view.jsp?artid=10&letter=M&search=Merkabah Ma'aseh Bereshit, Ma'aseh Merkabah] at JewishEncyclopedia.com

*Jacobs, Joseph and A. Biram [https://www.jewishencyclopedia.com/view.jsp?artid=10&letter=M&search=Merkabah Ma'aseh Bereshit, Ma'aseh Merkabah] at JewishEncyclopedia.com

*Karr, Don. [http://www.digital-brilliance.com/kab/karr/index.htm Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English]

*Karr, Don. [https://www.digital-brilliance.com/kab/karr/index.htm Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English]

*Scholem, Gershom. Origins of the Kabbalah, ISBN 0691020477

*Scholem, Gershom. Origins of the Kabbalah, ISBN 0691020477

[[Category: Religion]]

[[Category: Religion]]