~I

II'

Chapter 11

Prayers in section I

11.1. Prayer Passages in Unit I

11.1.1. I. ( 544) Exchange concerning the prayer said on ascent

to the Merkavah
This passage, which opens Ma 'aseh Merkavah, consists of an exchange between
Rabbi Ishmael and Rabbi Akiba followed by a short prayer. Rabbi Ishmael's
question concerns the ascent and the prayer said ascending. Rabbi Akiba
answers with the requirements for the ascent: purity and holiness. He then
gives the instructions regarding how to recite the prayer. Rabbi Akiba's
ascent, as we have seen, forms the organizing principle of this section of
Ma'aseh Merkavah.
Rabbi Ishmael inquires about the praise of God (shive~o). The term
employed here, sheva~, refers in Ma 'aseh Merkavah to a specific prayer of praise,
not merely to the abstract concept ofpraise. 1 The term refers in 547 (IV) to
the prayer that allows Rabbi Ak.iba to see what God does and in (V) 550 to
'Alay le-shabbea~, recited upon Rabbi Akiba's successful vision. Thus Rabbi
Ishmael's question concerns the text ofa specific prayer.
The form of this exchange is similar to that in IV ( 547). 2 There, in
response to Rabbi Ishmael's question, Rabbi Akiba first gives the require-
ments of the vision and the instructions regarding how to recite the prayer. 3

1 See Altmann, "Shire Qedushah", 2. For other uses of the term see Cohen, Shi'ur Qomah,

201-2.
2 Cf. also 659, which was included in Peter Schafer's preliminary edition of Merkavah

Rabbah: Schafer, "Prolegomena;" Synapse, p. vii; "Tradition and Redaction," 176-77. There
too the exchange (concerning a series of incantations for different periods of the year) is
similar in form to this exchange.
3 In IV B (in the second exchange) a further step is added: The benefits of the prayer,

assurance of a place in the world to come.

108 11. Prayers in section I
The exchange in I is, then, an appropriate opening for the text. I ts vocabulary
and structure are echoed elsewhere in this section. It is consistent with the
style and themes of Section I.
The brief prayer introduced by this exchange, however, is more problema-
tic, for it differs somewhat from the concerns of this section. Unlike the other
prayers in Section I, this prayer deals with esoteric wisdom.
B. Text of prayer:
1. Be praised forever.
At the Throne of Glory You dwell,
2. in the Chambers on high, and the exalted Hekhal.
3. For you have revealed the secrets and the deepest of secrets,
and the hidden things, and the most hidden things
4. to Moses, and Moses to lsrael 4
5. So that they can engage in Torah with them,
and increase study with them.
The prayer opens with a salutation (1): a second-person hitpa'el verb of
praise. The prayer then contains six loosely parallel lines. In 2, God's
sovereignty and position in the Hekhal is established. 3-4 provide the
rationale for the prayer: God is thanked for the secrets revealed to Israel
through Moses.
The terms rz and kbf are used synonymously in the prayer to refer to
esoteric praxis and incantations. As H. Basser observes, in Hekhalot litera-
ture the term raz refers to ")m ordered procedure, the performance of which
accomplishes supernatural results." 5 Such use of the term kbfis not uncom-
mon in Hekhalot literature: Hekhalot Rabbati mentions ha-razim, ha-seturim, ha-
kevushim ... , "the mysteries, the secrets, (and) the hidden things ... " ( 201). 6
3 refers to the handing down of these secrets to Moses, and through him to
Israel. Moses is the recipient of esoteric secrets in several passages in other
Hekhalot and magical texts. In Section II of Ma'aseh Merkavah an esoteric
tradition of three "letters" was written by Moses for Joshua( 564). In a Shi'ur
Qomah passage ( 473-4), the Divine Name is given to Moses and through
4 8 Such an account forms the basis for the introduction to Sefer Ha-Razim and other
MS. NY 8128: "Moses taught them to Israel"
5
Basser, "Rabbinic Attempt," 27-28.
6 9 The passage is described in Schafer, "Prolegomena," 77.
Cf. H. Basser, "Birkat ha-Torah be-ro'sh Sefer Ma'aseh Merkavah,"' Hebrew Studies 24
(1983), 151-54. Basser cites y. Avodah Zarah 2:7. as evidence that this use of the terms
constitutes an allusion to the proper reading (qeri) of the Torah text. However, this
interpretation is unnecessary, since rz and kbS appear together elsewhere in Hekhalot
literature, as shown above.
Prayer Passages in Unit I 109
him to Israel. 7 Many of these passages constitute accounts of an esoteric
"chain oftradition." 8
A direct parallel to this prayer, encompassing all of its elements, is found in
675-676. This passage, a prayer for wisdom, is associated with Merkavah
Rabbah.9 It closely resembles our passage in structure and wording. The
prayer is presented by Rabbi Ishmael, who instructs the practitioner to
memorize and recite it each morning and to guard against all sin. Here the
prayer is translated.
( 675)
1. Be sanctified, praised, and exalted forever,
YHWH, God oflsrael and King of Kings, blessed be He.
For at the high and exalted throne You dwell,
2. in the chambers on high, the exalted Hekhal.
3. For You have revealed the secrets, and the deepest of secrets,
and You revealed the mysteries (setarim), and the deepest of mysteries.
( 676)
4. You revealed [them]1 to Moses, and Moses to Joshua, andjoshua to the
Elders, and the Elders to the Prophets, and the Prophets to the f!asidim,
and the f!asidim to the Fearers of the Name, 11 and the Fearers of the Name
to the men of the Great Assembly, and the men of the Great Assembly
revealed [themJ to all Israel,
5. So that they can engage in Torah with them, and increase study with them,
and recite before You each and every secret, by itself, and uphold, and
contemplate, and conduct themselves, be wise, and become wise, and sing.
6. HY RZY 'WZY RZYM SWRY STRYM 12 ,
'WNTYBR mysteries, Z'PTRYH, Angel of the Presence;
HDWRY'L, great over all wisdom,
and SQDI:IWZYY.
7. Thousands of thousands of thousands and myriads of myriads of myriads
stand and serve before the Throne of Glory, and recite your name:
[theurgic name]
7 Cf. also 272, from Hekhalot Rabbati. For a discussion of esoteric Moses traditions, see
Cohen, Shi'ur Qomah, 236-37.
magical texts. See M. Margalioth, Sefer ha-Razim ( 1966) 65-66.
1 0 gy[yth. The final heh is probably a vocalization of the perfect ending.
11 MS. NY 8128:yir'e shamayim, "Fearers of Heaven."
12 These words by themselves do not make sense. They may form part of the name of the
angel.

110 11. Prayers in section I
7. Blessed be the praise ofYour name, and the song of Your might.
Your remembrance is forever and ever.
8. By the praise ofYour name the secret of wisdom shall be revealed,
and by the song of your remembrance the mysteries of mysteries and the
gates of understanding shall be opened,
and the creatures of heaven and earth shall acknowledge before You.
9. Blessed are You, YHWH, the Sage of all secrets (lfakham ha-razim) and
Lord of all mysteries.
This passage and 544 are no doubt two versions of the same prayer. This
hymn parallels our prayer in Ma'aseh Merkavah, but in appears here in
expanded form. Both versions proceed from the beginning verbs of praise ( 1)
to a statement about God's establishment of His throne (2), to the account of
the revelation to Moses (3; here 675-676 contains a long "chain of tradi-
tion"), to a statement of the purpose of the secrets, which is to increase the
study of Torah. At each of these points, 675-676 is more elaborate.
675-676 also continues where our prayer ends. It contains theurgic names
(6), a petition, (8) and a closing blessing. These elements are present in most
prayers in Ma'aseh Merkavah, but they are absent in Unit I. It is possible that
544 is a truncated version of this prayer, and may originally have included a
prayer for wisdom and a closing blessing.
The themes of these two prayers predominate not in Section I, but in
Sections II and III. The role of esoteric secrets in the acquisition of wisdom is
a major subject of the latter sections. The Angel of the Presence, Mal'akh ha-
Panim, who appears in 675-676, also plays a significant role in Sections II
and III.
11.1.1.1. 544: Conclusions
The exchange in I, which concerns Rabbi Akiba's ascent, is appropriate as an
opening for Ma'aseh Merkavah. However, the goal of increasing one's learning
skill, which is the subject of the prayer in I, does not characterize Section I,
but rather Sections II and III.
'I This discrepancy is brought into relief by comparison of the prayer with
I:
675-676, a complete prayer for wisdom similar to such prayers in Sections
II and III. This suggests that 544 is a version of 675-676, perhaps
abbreviated, which was placed into this exchange by a redactor. Having
Section II before him, this redactor saw the text primarily as a praxis for the
study of Torah. Thus the unit serves as an introduction to both sections.
Prayer Passages in Unit I 111
11.1.2. IIIC. (548-549) "PrayerforMercy"Recitedby
Rabbi Akiba
This prayer is introduced by two exchanges, as detailed in Chapter 6. In the
first exchange, the prayer is presented as the "prayer for mercy" that saved
Rabbi Akiba and enabled him to see the sights described previously. In the
second exchange, the prayer is also presented as one that made Rabbi Akiba's
vision possible, but a further set of instructions is added:
He [Rabbi Akiba] revealed to him [Rabbi Ishmael]1 3 that this great secret is revealed to
anyone of flesh and blood who has the praise ofRWZYYYWY, God oflsrael in his heart.
He must recite it (yigmor 'oto) every day at sunrise, and cleanse himself of iniquity and
falsehood, and of all evil. Then RWZYY YWY, God oflsrael will deal justly with him ( 'oseh
'imo ~edaqot) in this world, and it will stand on his behalf, 14 and he will be assured a place in
the world to come.
The instructions apply to anyone who has the praise (shevafJ,) ofRWZYY
YWY God oflsrael in his heart. In 550 the word shevafJ, refers to the prayer
'Atay 'ze-shabbea}j,. The prayer is to be memorized and recited every day at
sunrise.is The instructions conclude with a statement of the prayer's benefits.
These benefits include not only the concerns of the narrative context - the
ability to ascend to heaven - but those which lie outside that context- success
both in this world and the next.
The testimony which follows the prayer (IV A, 550) states that the prayer
was successful in enabling the vision. Rabbi Akiba says that when he recited it
he saw 6,400,000,000 angels of glory and the knot of the tefillin of God.
The prayer text contains several variations in the manuscripts. The prayer
is translated here, then the variations are discussed. MS. Oxf. 1531 is used for
the translation up the the point where the text continues only in MS. M22.
Words in braces ({}) appear only in MS. NY 8128.
C. ( 548-9) {And this is the prayer: 16 }
1. 'El RWZYY YHWH God oflsrael:
2. Blessed are you, God, great in power.
Who is like you in heaven or on earth -
Holy in heaven and holy on earth?
He is a holy King, He is a great King,
He is a magnificent King over all the Merkavah.
13 MS. NY 8128: "to me."
14 'Omed 'alav li-khevodo. 1
1s The prayer in 675 analyzed above (11.1.1) is to be recited "each morning" (yigmor
'oto mi-sha4arit le-sha4arit).
16 This phrase is only found in MS. NY 8128.
 112 11. Prayers in section I Prayer Passages in Unit I 113

3. You stretched out the heavens and established Your Throne, give praise and approbation
I
and Your great name is adorned at Your Throne of Glory. to Your great, mighty, and awesome name.
You spread out the earth; ' Before You stand all the Mighty Ones,
{You founded in it a seat for your footstool, who are magnificent in praise and hymn
Your glory fills the world.} in the chambers ofTorah and treasures of blessing
Your name is great and mighty in all power, they praise from the 'aravot 21
and there is no limit to your understanding. and they bless from the firmament;
4. You know the mysteries of the universe 17 a blessing from one, a blessing from another,
and oversee wisdom and hidden ways. and praisfl'from another.
Who is like You, who searches hearts Who, God, is like You, bearing iniquity and passing over sin?
and {examines} the innermost parts is Who is there in heaven who has the power
{and understands thoughts}? to do such as Your works and mighty deeds?
{There is nothing concealed from You; 8. Your Power ( Gevurah) is fire, Your chambers are fire,
and nothing hidden from Your sight.} MS. M22: MS. NY 8128:
All life and death, blessings and curses, Your name is etched in a flame of You are fire consuming fire and
good and evil, are in Your hand; fire. 22 Your throne is fire;
5. and Your name is mighty in heaven and earth, God, in the highest heavens, Your teaching 23 is fire and Your
{of great strength in heaven and earth, whose name is fire consuming Servants are fire, etched in a
blessed in heaven and earth, fire, flame of fire. 24 HY YH YHW
honored in heaven and earth, Your throne is fire, and Mighty holy and awesome.
merciful in heaven and earth,} Ones of fire stand before You. 9. Blessed are You, YHWH, mag-
holy in heaven and holy 19 on earth, nificent, blessed,
Power is the remembrance of Your name magnificent in the chambers of
forever and ever, to the lend of all generations. song.
6. ( 549) This is Your name forever, In MS. M22 only:
and this is Your renown from generation to generation. 9. You know the secrets of above and below.
Your name is Compassionate and Merciful. There is none like You, none like Your Might,
Your mercy prevails over those above and below. none like Your deeds, none like Your mercy,
Your word is good for those who love Your Torah, . none like Your great name for ever and ever.
Your utterance is pure for those who sanctify Your name My spirit is entrusted to You,
7. Your way and Your path You have established in heaven;20 My breath is placed into Your hands.
Your throne on high in force and might, For You are the Lord of all, the glory of all those a hove.
song and hymn, clouds of fire, Holy, Holy, Holy, Rock of Eternity,
fearsome Soldiers, awesome Captains,
a thousand thousand thousand and a myriad of myriads of myriads

17
MS. M22 omits the words "the mysteries of the universe." 21So MS. NY 8128. MS Oxf. 1531: m'rbyn; MS. M22: m'rbwr.
18
Reading klywt as in MS. M22. 22Reading ~~wb as in MS. Oxf. 1531 for MS. M22's ~nwt. MSS. Oxf. 1531, M40 and P
19
The word "holy" is lacking in MS. NY 8128. 436 elide the text at this point.
20
Reading bJmym for bmym, "in water." The latter reading could refer to the waters of 23 tnwtk. Meaning uncertain.
heaven. 24 MSS. Oxf. 1531, M40 and D 436 end this prayer here with ve-gomer, "etc."
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114 11. Prayers in section I Prayer Passages in Unit I 115

10. YH YH YH YHWYHWYHWYHW YH YHWYHWYH YHWYHW 9. Closing blessing: "ve-gomer" Prayer continues

YHW " ... magnificent in with praise, Divine
[Divine names] the chambers of names, and a conclu-
11. Holy, King, high and exalted, song." sion.
dwelling in the chambers of awe, 12. Closing blessing:
great in might, mighty over all the Merkavah, " ... the Holy God."
Magnificent over all the Magnificent Ones forever,
The prayer begins with direct address of God. The name for God employed
Your name is forever, Your remembrance is forever,
is RWZYYYHWH God oflsrael, a name for God in the narrative of Unit I
Your kingdom is forever.
(cf. I, 544) and of Section IV (cf. 596). The prayer also has another
Be sanctified and glorified in the chambers of the holy ones,
opening: The blessing, "blessed are You, God, great in might."
for You are living God, Lord of all,
After the opening, the body of the prayer begins with statements of God's
Beauty of all the world, exalted among the holy ones. i I
sovereignty over both heaven and earth. These statements lead to 5, a number
12. Blessed are You, YY, the Holy God.
oflines on the theme of God's knowledge of the secrets both of the universe
In the manuscripts of the longer recension, the remainder of the prayer is and of the individual. This passage is similar to a set of confessional prayers
elided at 7 with ve-gomer, "etc." In MS. NY 8128 the prayer concludes with a associated with the Yorn Kippur liturgy and is discussed below. 6-7 focuses
blessing: "Blessed are You, YWY, magnificent in the chambers of song. " 25 In on the heavenly array and the classes of celestial figures who praise God from
MS. M22, however, the prayer continues with additional description of the the firmament: "fiery clouds, fearsome soldiers, awesome captains ... " 26 8
name of God etched in fire, and extends for several more lines (8- 11). describes the Divine name as etched in fire and other entities of fire. The
The main differences between the manuscripts are summarized as follows: passage ends in all manuscripts of the longer recension with the words, 'esh
lehavah, "flame of fire." At this point, the manuscripts of the longer recension
NY8128 Oxj 1531, M40, D436 M22 elide the rest of the prayer, although MS. NY 8128 contains a closing blessing.
1-4. Passage of praise Passage of praise Passage of praise MS. M22, however, continues the passage with further phrases involving fire:
5. Repetitive phrase~: "God, in the highest heavens, from Whom fire consumes fire, Your throne of
Holy in heaven and "Holy in heaven "Holy in heaven and Glory is fire, and Mighty Ones of fire stand before you."
earth, of great and earth" earth" The rest of the prayer in MS. M22 consists of three units and a closing
strength in heaven blessing. After one sentence, "You know the secrets of above and below" (cf.
and earth, honored in 5), there follows a series of phrases beginning with 'en: "There is none like
heaven and earth, You, there is none like Your might," etc. 27 These are followed by two more
etc. sentences, and then a string oftheurgic Divine names (10).
6-7. Praise continues: praise continues: praise continues: _' From the establishment of God's throne, the prayer focuses on those who
"This is your "This is your "This is your praise God, both above and below. From here the prayer speaks of the
name ... " name ... " name ... " wondrous fiery entities surrounding God, and specifies His name as etched in
8. Body of prayer ends Body of prayer ends Body of prayer con- fire. The passage thus far could easily lead into a pronouncement of a Divine
with "your name is with "your name is tinues with "Your
etched in fire ... " etched in fire ... " name is etched in
26 'Anane 'esh, zerize 'emah, shalishe yir'ah. The word shelish, "captain," is equated with
fire ... " gibbor in Mekhilta Beshalla4 1 (ed. Horowitz-Rabin, p. 89). Ezek. 23:23 is cited as evidence.
25
The blessing which concludes this prayer in MS. NY 8128 also closes 551 ('A lay le- On the use of military terminology to depict the celestial array, see B.A. Levine, "From the
shabbea4). It is impossible to say whether this version reflects an early variation of the Aramaic Enoch Fragments: The Semantics ofCosmography," ]JS 33, 311-326.
prayer, or whether the scribe of MS. NY 8128 had ve-gomer before him, and supplied a 21 Cf. the liturgical hymn 'En ke'elohenu, a version of which appears in Shi'ur Qomah. On
concluding blessing from this prayer. this hymn see Cohen, The Shi'ur Qomah, 95-97; and Maier, "Serienbildungen," 58-60.
 116 11. Prayers in section I Prayer Passages in Unit I 117

name, such as is found in MS. M22's continuation of the prayer. For this passage in the other manuscripts does. They may have been added by a scribe
reason, and because 7 continues in MS. M22 at the point where the other who was familiar with the liturgical confession.
manuscripts break off, MS. M22's version can be seen as a valid continuation As the hosts of heaven are described in 5, the language becomes more
of the prayer, and may reflect the text that was elided in the other manus- ornate. Strings of construct pairs are used to depict the hosts of heaven: "fiery
cripts. clouds, fearsome soldiers, awesome captains ... " ( 'anane ,esh, zerize 'emah,
The prayer does not sustain one literary form, although some of these shalisheyir'ah). Construct pairs are also used for the places of praise: "cham-
passages have distinctive stylistic features. 5, which describes God's knowl- bers ofTorah, treasures of blessing". An extravagant number of hosts is listed
edge of secrets, consists of several lines of metric rhythm, although this ("Thousands of thousands of thousands of myriads of myriads"). The effect of
rhythm is not consistent. This passage resembles the short confessional these devices is to accumulate a rhythmic momentum known to be charac-
prayers found in the standard High Holiday liturgy and attributed to the teristic ofHekhalot literature. 30
Amora Rav, most notably ,atahyodea' raze 'olam, which appears in the Yorn
Kippur liturgy. 28 Like the liturgical prayer, this passage consists of lines
11.1.2.1. The Prayer for Mercy: Conclusion
which employ loose parallelism and meter. 29 Here the two are compared. The
lines in braces ({}) appear only in MS. NY 8128. As a whole, the "prayer for mercy" focuses on the upper world and many ofits
numinous qualities, such as the celestial array and creatures of fire. It speaks
Liturgical Prayer Ma 'aseh Merkavah
at length of the power of the name of God, and, in MS. M22's version,
You know the mysteries of the uni- You know the mysteries of the uni- includes a long, mysterious Divine name. It also includes forms common to
verse/ verse/
Hekhalot literature, such as the accumulation of phrases describing the
and the deepest secrets of all the and oversee knowledge and hidden heavenly hosts and the use of extravagant numbers. Thus the prayer suits the
living. ways.
1
context of Rabbi Akiba's ascent to the Hekhalot, as presented in the narra-
You search all the inner bowels/ Who is like You, Who searches tive. Notably absent, however, is a plea for mercy, although the prayer is
and examine the innermost parts and hearts/
introduced in the first exchange of the introduction as a "prayer for mercy." 31
the heart; and {examines} the innermost parts This may indicate that the prayer is not that described in the first exchange in
{and understands thoughts?} the narrative, which r_efers to a "prayer for mercy," but that described in the
There is nothing concealed from {There is nothing is concealed from second exchange in the narrative, in which the prayer is depicted as a "great
You/ You/
secret ... revealed to anyone who has the praise of RWZYY YWY, God of
and nothing hidden from Your sight. and nothing hidden from Your Israel in His heart." Nonetheless, the prayer's other qualities, particularly the
sight.}
Divine name and its introduction~ can be seen as having protective properties,
The first two lines differ in the emphasis placed in Ma'aseh Merkavah on which may have led to its inclusion in Ma'aseh Merkavah as the prayer which
esoteric or secret knowledge (4okhmot), as against the emphasis in the confes- enabled Rabbi Akiba to experience his vision without being harmed.
sional prayer on God's knowledge of human motivations. The additions in The second introductory exchange provides valuable information about
MS. NY 8128 resemble the liturgical prayer more than the version of that the use of the prayer: It is meant to be memorized, and repeated at dawn. The
requirements for using the prayer given in this passage, that the practitioner

. D. ?o~dschmidt (ed.) 'MafJazorle-YamimNora'im (Ashkenaz) (1970) 2, 7. This prayer is

28

m turn similar to a prayer from the Cairo Genizah discovered by Israel Abrahams; "The 30 On repetition as a characteristic of Hekhalot literature see ]. Maier, "Serienbil-

Lost Confession of Samuel," HUCA 1 (1924), 377-85. On the prayer ascribed to Rav, see dungen" (seep. 46 on the use of construct pairs); Scholem, Major Trends, 57-61; Bloch, "Die
I. Elbogen, Ha-Tefillah be-Yisrael, edited and translated by]. Heinemann, et al. (1972), 113, Yarde Merkavah," 257-66.
115. This attribution to Rav is based on b. Yoma' 87b, which quotes the first line ofRav's 3 1 Such a plea occurs elsewhere in Section I. In Unit VI ( 558), Rabbi Akiba, up<Dn

version and Samuel's variant. For other prayers in a similar style, see L. Liebreich, I reaching the seventh Hekhal, recites a prayer to be saved. In Section II ( 569), Rabbi
"Aspects of the New Year Liturgy," HUCA 34 (1963) 167-68. j Nel;mniah prescribes a prayer that includes: "Save me from all fierce [creatures]
29
On metrics and poetics as they appear in Ma'aseh Merkavah, see Chapter 17 below. standing ... "

L
..
118 11. Prayers in section I Prayer Passages in Unit I 119

be free of sin and falsehood, 32 may indicate that the author adapted a genre of Longer recension Shorter recension
confessional prayers recited on Yorn Kippur for his purposes. I.a. It is [incumbent] upon me [missing in MS.] to praise
to praise the Lord of all, the Lord of all,
to ascribe greatness to the to ascribe greatness to the
11.1.3. 551: 'Alay le-shabbea~ 33 Former of creation,
Former of creation,
551, 'Alay le-shabbea}j,, is parallel to 'Alenu le-Shabbea}j,, known originally from
the Babylonian Jewish Rosh Ha-Shannah liturgy and incorporated from the Who did not make us like. Who did not make us like
fourteenth century onward into the traditional daily liturgy. 34 The presence the nations of the lands, [those who follow] the ways
of this prayer in a Hekhalot text has led to the supposition that the liturgical of the wicked,
'Alenu le-Shabbea}j, originated in the mystical tradition. 35 Before such a judg- and did not place us like and did not place us like
ment can be made, the form and function of the prayer in both contexts, the the families of the earth, [those who follow] the ways
liturgical and mystical, must be examined. of falsehood,
'Alay le-shabbea}j, is introduced in 550 by a testimony by Rabbi Akiba: who did not place my lot who did not place my lot
among them among them
"When I recited this prayer [referring to the previous 'prayer for mercy' ( 548-549)], I
saw 6,400,000,000 angels of Glory standing facing 36 the throne of glory; and I saw the knot
and my destiny amongall and my destiny among all
of the tefillin ofGDWDY 'L YWY, God oflsrael, 37 and I gave praise (sheva/]) for ('al) all my their masses; their masses;
limbs." for they bow down to vanity for they bow down to vanity
and emptiness, 39 and emptiness,
Rabbi Akiba's description of his vision serves to testify to the success of the
and pray to a god who and pray to a god who
previous prayer for mercy. As described in Chapter 6, the narrative treats the
cannot save. cannot save.
prayer as an expression of Rabbi Akiba's gratitude for his safety and the
b. But I pray before the King of But I bend the knee, prostrate, bless,
success of his vision, and as his participation with the heavenly retinue in their
Kings,4 the Holy One, blessed sanctify, praise, pray before, glorify,
praise.
be He. and revere the King of Kings, the
Holy One, blessed be He.
11.1.3.1. 'Alay le-shabbea~: outline and analysis
Both Recensions:
The following translation of the prayer presents the most significant of the
2.a. For he stretches out the heavens and establishes the earth, 41
variations which occur between the two recensions in the first portion of the
and His powerful Shekhinah is in the lofty heights.
prayer. Following that passage, the two recensions essentially agree.38
32
Cf. I ( 544), where similar requirements are given for the ascent. recension by MS. M22. The first portion of the text is elided in MSS. Oxf. 1531, D 436, and
33
This section appeared as M. Swartz, "'A lay le-Shabbea/]." M40. These manuscripts read, 'alay le-shabbea/] ve-khu[leh] 'ad u-shekhinat 'uzo. Likewise,
34
On 'Alenu le-Shabbea/] in the daily liturgy, see Elbogen, Ha-Tefillah, 63. these manuscripts elide several lines of the latter half of the prayer. They read: 'al ken
35
See Scholem, Gnosticism, 27-28. I. Gruenwald (Apocalyptic, 182) states: "A typical neqavveh ve-khu[leh] 'ad ve-timlokh le'olam ... There too MSS. M22 and NY 8128 contain a full
example of this type ofMerkavah hymns is the famous 'Alenu le-Shabe'ah ... Had it not been text.
39 Cf. Isa. 30:7.
for their context, we would not even have noticed the relationship of this type of hymns to
40 Lit., "King of the Kings of Kings". This liturgical expression for God, which also
the Hekhalot literature." Cf. D. Flusser, "Scholem's Recent Book on Merkavah Litera-
ture," ]JS 11(1960),59-68. appears in 552, 555 and 558, is based on the ancient designation of Near Eastern emperors
36 MS. M22: l'fbf]. as "King of Kings." That is, ifthe emperor is the King of Kings, God is the King over the
37
In b. Berakhot 7a and b. Mena/]ot 35b, Ex. 33:23 is interpreted to mean that Moses saw Kings of Kings. This is taken by K. Kohler, "Alenu," Jewish Encyclopedia I :337, to suggest an
the knot of God's tefillin. Cf. b. Berakhot 6a. The tefillin of God are also mentioned in the origin in the Persian period for 'Alenu le-Shabbea/]. However, this designation of the emperqr
"Prayer of the Great Crown," 654 (= 821). As Gruenwald notes (Apocalyptic, 183 n. 6), also appears in Dan. 2:37 and Ez. 7:12 and could easily have been adapted from those
the latter passage is based on a story in b. lfagigah 13b. verses. On the phrase cf.Janowitz, Poetics of Ascent, 139, n. 9.
38 41 Cf. Isa. 51:13
The longer recension is represented here primarily by MS. NY 8123, the shorter
120 11. Prayers in section I
He is our God, there is no other.
Truly He is our King, there is none but You.
b. YHWH, He is God, YHWH; He is God; YHWH, He is God.
(1K18:39)
He is One and His name is One, our God YHWH is One.
(Zech. 14:9)
YHWH YHWH is a gracious and merciful God, slow to anger and of
great kindness and faithfulness. (Ex. 34:6)
3. Therefore, we hope for you, our God
quickly to see the splendor ofYour power
to banish idols from the earth
and [that] the false gods be cut down;
to perfect the world under the reign of Shaddai,
and [that] all flesh and blood call upon Your name
that all the wicked of the earth turn to You.
May all who dwell on Earth recognize and know
that to you every knee must bend and every tongue must swear, 42
and before You every living thing 43 must kneel and prostrate;
to the Glory ofYour name they must give honor.
May they all accept the yoke ofYour kingdom,
and may You soon reign over them forever and ever.
For kingship is Yours
and forever You shall reign in glory.
4.a. And I shall sanctify'-Your great, mighty, and awesome name:
b. Holy, Holy, Holy is YHWH of Hosts, Great, mighty, and awesome,
c. beautiful, magnificent, wondrous, and honored:
HDYRYRWM steadfast, great, pure, explicit,
Your name is carved in flames of fire
HYYH YHW, holy and awesome.
5. Blessed are You YHWH, magnificent in the chambers of song.
The prayer consists of three strophes of pronounced poetic character ( 1 a, 2
a, and 3), each followed by a prose passage (1 band 4) or a series of biblical
verses (2 b). In 1, the protagonist declares his duty, his willingness, and his
worthiness to praise God. 2 (she-hu' noteh shamayim) consists of the praise of
God's place in Creation. 3 ('al ken neqavveh) is a prayer of hope for the kingship
of God over all the nations. 4 is a declaration of praise, consisting ofls. 6:3 (the
42
Cf. Isa. 45:23.
43
Heb. qomah. Lit., "body."
Prayer Passages in Unit I 121
qedushah), a string of attributes of God, and Divine names. The prayer, like
most in Ma'aseh Merkavah, concludes with a liturgical blessing (5).
The poetic passages contain forms which have been identified by Mirsky as
characteristic of Hebrew poetry of the Talmudic period, and of the earliest
stage of Piyyut. 44 The strophes consist of rhythmic poetic stichs, usually of
three or four feet. 45 These stichs are set in paralh;l couplets. 46 Construct pairs
are also employed to designate major nouns; thus God is the "Lord of all"
('Adon ha-kol) and "the Former of Creation" (Yo.fer Bere'shit); the heavens are
the "lofty heights" (govhe meromim). 47 These forms are employed in the liturgi-
cal 'Alenu le-ShabbeafJ and in other prayers in the Musaf service for Rosh Ha-
Shannah. But they also appear in funeral poems and riddles. 48 Thus the form
is not unique to poetry found in Hekhalot literature, but was current in
Hebrew poetry of Late Antiquity.
In the longer recension, the prayer opens with the first person singular,
'alay, "it is [incumbent] upon me." 49 This word is missing in the shorter
recension. In both recensions, the prayer shifts between first-person singular
and plural. In the longer recension, the protagonist contrasts himself with the
"nations of the earth." In the shorter recension, explicit mention of the
nations is absent in l; the worshipper is contrasted with the "wicked." The
prose declaration (1 b) is more ornate in the shorter recension. It employs a
string of verbs like those found in innumerable hymns of praise in Hekhalot
literature.so Thus the shorter recension's version entails two subtle dif-
ferences: it emphasizes the worshipper's moral suitability for praise of God,
and it declares that praise in the elaborate style common to other prayers in
Hekhalot literature.
44 Mirsky, "Ha-Shirah." See the other references cited in the Introduction. On the
prosodic forms in Ma'aseh Merkavah, see chapter 17 below.
45 Mirsky, "Ha-Shirah," 174-75; cf. Scholem, Gnosticism, 27, n. 17.
46 The parallelism is consistent in the first two strophes, but less so in the third (3, 'al ken
neqavveh).
47 Mirsky, "Ha-Shirah," refers to these as "fJiddushe ~eruf," novel construct pairs. This
technique of substitution is meant to convey synonymity with the referent. The parallelism
in this strophe is also synonymous; for example goye ha-'ara~ot is synonymous with mishpefJot
ha'adamah. Thus there is no contrast in the strophe between 'adon ha-kol, the "Lord of all"
and yo~er bere'shit, corresponding to a distinction between a transcendent God and the
Creator; both terms should be considered ~erufim denoting the one God. Cf.]. Dan, "The
Concept of Knowledge in the Shi'ur Qomah,'' in S. Stein and R. Loewe (eds.), Studies in Jewish
Religious and Intellectual History Presented to Alexander Altmann on the Occasion of His Seventieth
Birthday (1979), 71.
48 Mirsky, "Ha-Shirah," 162-65. '
49 MSS. M40 and D 436 read the plural 'alenu. However, the reading 'alay is confirmed
by MSS. Oxf. 1531 and NY 8128.
5o Maier, "Serienbildungen,'' 42-43, refers to this form as "einfache Wortfolgen."
122 11. Prayers in section I Prayer Passages in Unit I 123

11.1.3.2. 'Alay le-shabbea}J, and 'Alenu le-ShabbeafJ,: A comparison a. Poetic lines: a. Poetic lines:
She-hu' no(eh She-hu' no(eh
'Alenu le-Shabbeaq introduces the malkhiyot, the biblical verses expressing God's
shamayim ... shamayim ...
kingship recited in the musafservice at Rosh Ha-Shannah. Malkhiyot is the first
b. 1 K 18:39, Zech. b. Dt. 4:39.
unit in a triad of three prayers - together with the prayers that introduce the
14:9, Ex. 34:6.
zikhronot and shofarot- known as teqia 'ta de-ve Rav. 51 Although the prayers were
3. Prayer for redemption
ascribed by some medieval and early modern commentators to the Amora
a. Poetic lines: a. Poetic lines:
Rav, 52 this attribution is not generally accepted today. 53
'al ken neqavveh 'al ken neqavveh
It is instructive to compare the structure of 'Alenu le-Shabbeaq as it appears
4. Declaration of praise: 4. Malkhiyot verses:
in malkhiyot with that of 'Alay le-shabbeaq in Ma 'aseh Merkavah: 54
a. "I shall sanctify your name ... " Ex. 16:18, Nu. 23:21, Dt. 33:5, Ps.
Ma 'aseh Merkavah Malkhiyot 22:29, 93: 1, 24:7-10, Is. 44:6, Ob.
1. First person declaration: 1. First person declaration: b. Series of adjectives: 1:21, Zech. 14:9, Dt. 6:4.
a. Poetic lines: a. Poetic lines: "Great, mighty, awesome, magnifi-
'Alay le-shabbeaq 'Alenu le-Shabbeaq cent, wondrous ... "
b. Prose declaration of the protagon- b. Prose declaration of Israel's wor- c. Is. 6:3
ist's worship of God: ship of God: 5. Closing blessing: God is blessed
MS. NY 8128: MS. M22: as "magnificent in the chambers of
"But I shall More "But we shall bend th~ knee, song."
pray before elaborate prostrate, and acknowledge
While the poetic passages vary little between Ma'aseh Merkavah and the
the King of declaration. before the King of Kings ... "
liturgy, the units that separate the poetry vary significantly. In the liturgical
Kings ... "
'Alenu le-Shabbeaq, Dt. 4:39, the biblical verse at 2 b,'stresses the worshipper's
2. Praise of God's place in 2. Praise of God's place in
acknowledgement of God's divinity in consonance with the theme of the
Creation Creation
preceding passage. In Ma'aseh Merkavah, the biblical verses at 2 bare associ-
ated with theophany. In Ex. 34:6 and 1 K 18:39 the Tetragrammaton is
repeated, and both verses occur within the context of a Divine revelation.
51
The designation teqia'ta de-ve Rav is based on y. Avodah Zarah 1:2. See also y. Rosh Ha- Zech. 14:9 concerns the name of God. At 4, two entirely different types of
Shannah 1:3; Pesiqta' de-Rav Kahana ed. Mandelbaum, p. 333, Lev. Rab bah, ed. Margulies, p. material appear. While the liturgical 'Alenu le-Shabbeaq culminates in the
668; Tanlfuma Ha'a:dnu Section 4. According to one medieval tradition, the prayer was verses of malkhiyot, 'Alay le-shabbeaq concludes with ornate prose, complete
written by Joshua upon entering Canaan; another attributes it to the men of the Great
Assembly. See K. Kohler, "Alenu," 1:337. See also Liebreich, "Aspects," 159, n. 99. with strings oflaudatory adjectives, mysterious Divine names, and Is. 6:3- all
According to Kohler (ibid.), the language of the prayer is drawn from Jer. 10:6-16, Isa. characteristic of Qedushah passages, both liturgical and in Hekhalot litera-
30:7, 45:23 and 51: 13, and Deut. 4:39; see alsoJanowitz, Poetics ofAscent, 36. While the latter ture. 55 A closing blessing follows.
four verses are used in the prayer, the first passage bears only a general thematic similarity.
52 In its liturgical form, the prayer is certainly appropriate to the context of
See L. Zunz, Die gottesdienstlichen Vortriige der }ilden historisch entwickelt, (1892; repr.
1966.), 386-87; Elbogen, Derjildische Gottesdienst (1931), 143; Margulies, loc. cit. malkhiyot. 56 In particular, 3, 'al ken neqavveh, functions to introduce the most
53
The discussion is summarized in Neusner, History of the Jews in Babylonia 2 (1966),
163-66. See also Goldschmidt (ed.), Ma!Jazor 1, pp. 27-30 of the introduction. Cf. the
editors' note in the Hebrew edition of Elbogen, Gottesdienst: Ha-Tefillah, 108-9. An earlier 55 Altmann, "Shire Qedushah," 5-8; Maier, "Serienbildungen;" Bloch, "Die Yarde Mer-

date for 'Alenu, as against the other prayers in the triad, has been proposed. See Liebreich,
"Aspects," 125-76; ]. Heinemann, "Prayers of Beth Midrash Origin," ]SJ 5 (1960),
277-80.
54
This outline is based on the text in Goldschmidt, Ma!Jazor 1, 150-51. The minor
variations in his apparatus do not affect these findings.
kavah."
56 For an account of the place of 'Alenu le-ShabbeafJ in the triad ofmalkhiyot, zikhronot, and
shofarot, see Liebreich, "Aspects," 159-70; "The Insertions in the Third Benediction of the
Holy day 'Amidoth," HUCA 35 (1964), 79-101, and Heinemann, Prayer in the Talmud,
270-72.

124 11. Prayers in section I
important section of the prayer: 4, the biblical verses of kingship. 57 In Ma 'as eh
Merkavah the prayer also culminates at 4, which is the Qedushah passage.
How well, then, does the 'Alay le-shabbeaij fulfill the function claimed for it in
the narrative context of Ma'aseh Merkavah? The themes of 'al ken neqavveh are
not essential to Ma'aseh Merkavah. God's Kingship is expressed in the text. 58
However, neither the hope for God's future reign or the idea that the nations
shall acknowledge God's sovereignty appears elsewhere in Ma''aseh Merkavah.
Nonetheless, the narrative's designation of the prayer as shevaij does corre-
spond to the opening phrase, 'Alay le-shabbeaij. Furthermore, an aspect of the
vision that occurs in the narrative can be found in the prayer: Only those who
have distinguished themselves from those who follow "the ways of the
wicked" (in the formulation of the shorter recension) are privileged to make
the journey. 'Alay le-shabbeaij, especially the version in shorter recension,
thanks God for allowing the practitioner to participate in the praise of God,
not merely on earth, but in the "lofty heights" (govhe meromim).
11.1.3.3. 'Alay le-shabbea~: Conclusions
The differences between the liturgical 'Alenu le-Shabbeaij and 'Alay le-shabbeaij
in Ma 'as eh Merkavah lie in the use made in each of the biblical verses and in the
prose passages which separate the poetic strophes. In the Rosh Ha-Shannah
liturgy, the prayer serves to introduce the declaration of God's kingship (the
malkhiyot verses) which i,n turn precedes pleas for God's remembering His
relationship with Israel . (zikhronot) and salvation (shofarot). To serve this
function, 'Alenu le-Shabbeaij reminds God of the worshipper's devotion, in
contrast to the idolatry of the nations. This theme is accented by the use ofDt.
4:39 and is echoed in 'al ken neqavveh, in which the prayer turns to the hope for
God's sovereignty over the nations.
In the context of Ma'aseh Merkavah, 'Alay le-shabbeaij serves as a prayer of
praise in gratitude for God's having spared the traveller to the Merkavah.
The account of God's kingship in 2 is appropriate to this function, for it
mentions God's role in creation and in heaven. 1, especially in the version of
the shorter recension, also corresponds to the mystical context; only those
who do not follow "the ways of the wicked" are allowed to make the journey.
However, 3, 'al ken neqavveh, was included in Ma'aseh Merkavah not because
its content was essential to the text, but because it constituted one of a set of
57
That the biblical verses served as the basis of the prayer can be seen from M. Rosh Ha-
Shannah 4:6.
58
Cf. 548: "He is a holy King, he is a blessed King, he is a magnificent King over all the
Merkavah."
.....
Prayer Passages in Unit I 125
three units, each followed by prose passages or biblical verses. These units
were closely associated, perhaps even inseparable. However, the intervening
text could vary. Thus the verses after the second strophe, which deal with
Divine revelation, are appropriate to the numinous setting of 'Alay le-shabbeaij
as it appears in Ma 'aseh Merkavah. Likewise, the prayer concludes at 4 not with
biblical verses, as in the liturgical 'Alenu le-Shabbeaij, but with the praise of God
(in the style of qedushah hymns) and a blessing befitting the setting in the
"chambers of song" which are the Hekhalot: 'adir be-ijadere shirah. 59 In this
way the same material, when placed in a mystical and liturgical setting,
undergoes changes in the two different contexts.
'Alay le-shabbeaij is not inherently a mystical prayer. It did not arise from the
context of the vision and description of the celestial hosts. Rather, the prayer
was adapted to suit that context - either from 'Alenu le-Shabbeaij in the Rosh
Ha-Shannah liturgy, or from another source that lay behind both. The prayer
did have poetic and thematic elements that suited the context of Ma'aseh
Merkavah: The emphasis on the sovereignty of God and the formal language.
These characteristics also suited the context of the verses of kingship on the
Days of Awe.
11.1.4. Prayer in Unit I: Observations and Conclusions
The prayer in I, 544, speaks of the secrets (razim) that are the praxes and
incantations with which the text concerns itself. The "prayer for mercy"
contains affinities with confessional prayer that echo the requirements of self-
examination and moral purification set forth in the prayer's introduction.
This prayer also concerns the powerful Divine Names that give the prayer its
effectiveness. In V, 'Alay le-shabbeaij contains elements of praise that suit its
designation in the narrative as shevaij. Thus each of the prayers in this unit
exhibit characteristics that suited them for the purposes claimed for them in
the narrative.
Nonetheless, the previous analysis has demonstrated that the prayers in
Unit I were not composed for the express purposes attributed to them in the
narrative framework. Rather, they are literary units that existed prior to their
incorporation into Ma'aseh Merkavah.
59 This closing blessing also occurs in 549 according to MS. NY 8128.
r
126 11. Prayers in section I
11.2. Unit II:( 552- 553) Two Unrelated Prayers
This unit appears only in the shorter recension of Ma 'aseh Merkavah, and
should be considered an addition to Section I. The unit consists of two
prayers, both attributed not to Rabbi Akiba, as in the rest of the Section, but
to Rabbi Ishmael.
11.2.1. I.( 552) Prayer of Rabbi Ishmael
The first prayer is introduced by Rabbi Ishmael as follows:
A. Introduction: Rabbi Ishmael asks (rhetorically):
1. who can adorn and sanctify God's Kingship,
2. and stand and recite:
This introduction itself contains rhetorical or poetic features common to
narrative and prayer in Hekhalot literature. Notable is the use of a rhetorical
question, "Who can adorn ... ?" Also of note is the use of a series of two-word
infinitive clauses: "To make use of His crown, to glorify His renown ... " The
introduction uses the expression le-hishtamesh be-khitro, "to make use of His
crown," which in Hekhalot Ii terature has a theurgic meaning. 60
1. YY YY YY, God, glorious, burning, holy, high and exalted: 61
2. Be magnified and sanctified, King of kings
who dwells 62 in the c}+ambers of the Hekhal of flames of fire and hail; 63
Your name is enveloped in fire, flames of fire and hail,
3. and Your throne of Glory presents before You
song, and hymn, singing, praise, and laudation,
and says before You every day:
4. Who is like You, King of the Universe,
like Your name?
The prayer is a short hymn of praise incorporating a description of the
praise of God by the Throne ofGlory. 64 The text is somewhat corrupt; see our
emendations in the notes.
60 On this expression, see Scholem, Gnosticism, 54-55.
61 Reading qadosh ram ve-nisa'for qedoshim ve-nisa'
62
Reading hajioshev for hajioshevim.
63
Reading brd for trd. This line may be a dittography of the following line.
64
The idea that the Throne itself praises God is well attested in Hekhalot literature. See
Scholem, Gnosticism, 24-27.
Unit II: 552-553 127
The prayfff begins at I with a direct address to God. 2 begins a passage of
praise. This passage begins with second-person hitpa 'el verbs of praise, and
goes on to describe God's dwelling in the Hekhal. 3 describes the praise sung
by the Throne. In doing so the passage employs a series of terms for praise
strung together in a manner familiar from the qedushah hymns. 4 concludes the
passage by quoting the Throne's praise.
11.2.2. II. ( 553) Prayer of Rabbi Ishmael
A. Rabbi Ishmael said:
B. Prayer Text
1. YY YY, God, gracious and merciful (Ex. 34:6), God oflsrael,
2. over the Ofanim, over the Creatures, and over the Wheels of the Mer-
kavah,
and over the Seraphim,
who stand, all in one council (raz), in one consultation, in one voice, and
the Ofanim, and the Holy Creatures, and the Ofanim of beauty, and the
Seraphim of flame, and the Wheels of the Merkavah
and they say, in a great voice, in a great roaring voice,
3. glorious and strong, in a great voice, 65 they say:
4. Blessed be the Glory ofYY from the place of His Shekhinah.
This passage consists mainly of a short description of classes of angels and
their praise. The use ofve-gomer, "etc.,'' indicates that the passage is excerpted
from a longer one. The prayer opens with the direct address of God, using the
beginning ofEx.34:6. 2 contains the description of the classes of angels, and in
3 their praise is described. The angelic doxology is quoted in 4. This formula,
"Blessed be the Glory ofYY from the place of His Shekhinah," appears in a
list of formulae sung by the Merkavot in Unit III ( 555). This formula is also
known, in Aramaic form, from the Targum to Ezek. 3: 12. This Targumic
passage appears in the so-called qedushah de sidra' recited in the standard
liturgy at the daily morning service and at the afternoon service for Sabbath.
There it forms part of a description of the angelic qedushah. 66 It is difficult to
tell whether the formula is a back-formation from the Aramaic taken directly
from the Targum, or whether it was originally a doxological formula -
65
These two lines are difficult. The phrase, be-qol ra'ashgadol (Ezek. 3:12) is repeated iin
various forms. The text also inserts ve-gomer, "etc."
66 On this prayer; see L. Liebreich, "An Analysis of U-ba' Le-Ziyyon in the Liturgy,"
HUCA 21 (1948), 176-209; Heinemann, Prayer in the Talmud, 262.
128 11. Prayers in section I
perhaps a Hebrew variation ofEzek. 3: 12 -which was appropriated both as a
Targum translation and for use as a formula in Ma'aseh Merkavah.
This passage contains no blessing, direct praise of God or petition. It
might, therefore, seen merely as a description of angelic praise, and not a
prayer. However, the description employs repetition of forms characteristic of
qedushah prayers. Here three phrases appear beginning 'al, "over,'' and classes
of angels are listed in series. It begins with Ex. 34:6, which in its biblical
context is a direct address to God, and concludes with a doxological declara-
tion. The passage, is, therefore, an abbreviated qedushah prayer framed by
Ex.34:6, the declaration of God's attributes, in 1, and the angelic formula
based on Ezek. 3: 12 in 4.
11.2.3. Prayers in Unit II: Conclusions
Unit II contains two short, formulaic passages of praise. The first is a short
hymn addressed to God, and the second consists of description of the angels
and their praise of God, culminating their recitation ofa doxological formula.
It is possible that the latter was excerpted from a fuller prayer. Unlike the
more extensive prayers in Unit I, neither of these prayers contain opening or
closing blessings. As shown in Chapter 6, this unit is not integral to Section
I. Thus these prayers should be seen as fragmentary, formulaic passages
inserted by the redactor of the shorter recension, and having little to do with
the rest of the section.
11.3. Unit III ( 555-556) Enumeration ofHekhalot
and Angels
Unit III consists of Rabbi Akiba's description .and enumeration of e
Hekhalot. In Chapter 6 it was observed that this unit includes all of the
elements of the ascent, albeit in abbreviated form: preparation, ascent to
successive stages of heaven, the danger and awe experienced at the journey,
and the praise of God. In I the numbers of Merkavot of fire and flames are
listed. II lists the short formulae or hymns sung by the Merkavot and by the
flames of fire at each of the Hekhalot. For the most part, the formulae sung by
the Merkavot are identical with those sung by the flames. The minor varia-
tions are described in the notes. 67 The unit concludes with a short hymn sung
by the Merkavot at the seventh Hekhal. This hymn will be analyzed below.
67
In MS. M22 this unit breaks off at the fifth Hekhal. There are no listings for the sixth
and seventh Hekhalot.
Unit III: 555-556 129
The following are the formulae sung by the angels at each hekhal:
Hekhal Hymn
1. "Holy, holy, holy" (Is. 6:3)
2. "Holy, holy, holy" (Is. 6:3) 68
3. Blessed be the name of His Majesty's Glory for ever and ever from
the place of His Shekhinah (Barukh kevod malkhuto le- 'olam va- 'ed mi-
meqom bet shekhinato).
4. Blessed be YY, living and enduring, forever and ever, magnificent
over all the Merkavah. 69
5. Blessed be the Holiness of His Majesty from the place of His
Shekhinah. 70
6. Blessed be YY, Lord of all Power ( Gevurah), Who creates might and
rules over all the Merkavah. 71
7. Hymn: "Blessed be the King of Kings ... "
At the first two Hekhalot Is. 6:3 is recited. 72 At the third through sixth
Hekhalot, doxological formulae are recited that specifically mention the place
of God's manifestation. In the third and fifth, the formulae mention the place
of the Shekhinah (meqom bet shekhinato); 73 in the fourth and sixth, the Mer-
kavah. 1 4 Note too that all three of the formulae begin with the word barukh,
"blessed."
Formula 3 and formula 5 in MS. M22, are variations of the liturgical
formula barukh kevod YY mi-meqomo (Ezek. 3: 12.), "Blessed be the glory of God
from His place," recited as a response to the qedushah. 75 Formulae 4 and 6
68 So MSS. M40, D 436 and M22. MS. Oxford 1531 lacks a listing for the second Hekhal.
MS. NY 8128 reads: "Blessed be the Glory ofYHWH from His place (barukh kevod YHWH
mi-meqomo)."
69 In MSS. Oxf. 1531, M40, and D436, the listing for the flames is only "Blessed ... living
and enduring God." In MS. M22, the formula extends to "forever and ever;" in MS. NY
8128 the entire formula is used.
7 0 MS. M22: "Blessed be the name of His Majesty's Glory for ever and ever from the
place of His Shekhinah."
n In MSS. M40 and D 436 the flames sing, "Blessed be the Glory ofYY from His place."
72 The reading of MS. NY 8128, barukh kevod ... , is the standard liturgical response to the
qedushah. As all other manuscripts have the qedushah, it is likely that MS. NY 8128's reading
is an instance in that manuscript of direct borrowing from the standard liturgy.
73 On this formula, see above, 11.3.
74 According to Eric Werner, "The Doxology in Synagogue and Church," in
Petuchowsky, Contributions, 319, the doxology consists of"the proclamation of God's praise
coupled with an affirmation ofHis infinity in time." (italics in the original). There is much debate
on whether the term d()xology can properly be applied to Jewish prayer; cf. Heinemann,
Prayer in the Talmud, 134-38.
7 s On this formula see Heinemann, "Qedushah u-Malkhut be-Qeri'at Shema' u-Qedushah de-
 130 11. Prayers in section I
resemble biblical doxologies such as Ps. 41: 14 (barukh YHWH 'Elohe Yisrael min
'olam ve'ad 'olam .. . ), Ps. 89:53, 106:48, and I Chron. 16:36. 76
The sixth formula includes an element not found in the previous formulae,
verbs describing God's deeds: "Who creates might and rules over the Mer-
kavah." In the inclusion of these verbs the formula resembles the berakhah
form more than the previous formulae; a participial clause describing God's
deeds often characterizes berakhot. 77 Thus, as Rabbi Akiba ascends from
Hekhal to Hekhal, the list offormulae moves from the qedushah to the doxolog-
ical responses to the qedushah, to a doxological formula resembling a blessing.
Finally, at the seventh Hekhal, the doxology becomes a full, albeit short,
I hymn:
i
I
a. Blessed be the King of Kings,
YY, Lord of all power.
b. Who is like God, great and enduring?
His praise is in the heavens' heaven,
the holiness of His Majesty is in the highest heaven, 78
His might is in the inner chambers.
c. From this one, "holy" and from that one "holy,"
and they present song perpetually
and pronounce the name
ofGHWRY'L YWY, 79 God oflsrael, and say:
d. "Blessed be the name of His Majesty's Glory forever and ever from the
place of His Shekhin11h."
This prayer begins with an opening blessing, followed by the rhetorical
question, mi ke-'El 4ai ve-qayyam, "Who is like living and enduring God?" It is
difficult to tell whether c resumes the description begun at the narrative or is
an integral part of the prayer. A similar integration of description, particu-
larly of angelic praise, with direct prayer, is a feature of qedushah hymns. This
passage, together with the final doxology, d, serves as a culmination of the
process of escalating praise that forms the structure of the paragraph.
'Amidah, in S.Lehman, Mel}qarim Li-khvod A.M. Haberman, (1977), 107-17; reprintec!_in
Heinemann, 'lyune Tefillah (1981), 12-21.
76
On the biblical barukh formula, see W. S. Towner, "'Blessed be YHWH' and 'Blessed
art Thou, YHWH': The Modulation ofa Biblical Formula," CBQ30 (1968), 386-99.
77
On the characteristics of the berakhah and its relationship to similar formulae, see
Heinemann, Prayer, 77-103.
78
Bi-sheme sheme marom. MSS. M40 and NY 8128 read bi-sheme shamayim.
79
MS. NY 8128: GHWZYY; MS. M40: NHWRYY.
Unit IV: 558 131
11.4. Unit IV( 558): Rabbi Akiba's prayer at his ascent;
description of the dimensions of the bridges
558 serves as an introduction to the description of the bridges in 559. The
paragraph opens with an exchange between Rabbi Ishmael and Rabbi Akiba
about the dimensions of the bridges. However, Rabbi Akiba's answer consists
of a description of his ascent. The description of the bridges does not appear
until 559. This may indicate that 558 was inserted at a later stage as an
introduction to 559. Nonetheless, its placement here serves a purpose: to
show that Rabbi Akiba's knowledge of the dimensions of the bridges could
only have been acquired through the ascent through the Hekhalot, and
through his awe-filled prayer recited at the seventh Hekhal.
The passage takes Rabbi Akiba through the Hekhalot, one by one. At the
first four Hekhalot Rabbi Akiba takes on various virtuous attributes: 4asid
(pious), tahor (pure),yashar (upright), and tamim (perfect). 80 This process of
acquisition of virtue seems to be in preparation for Rabbi Akiba's further
ascent. 81
At each of the three upper Hekhalot Rabbi Akiba recites some kind of
praise. At the fifth, he relates, "I presented qedushah before the King of Kings."
Likewise, at the sixth, "I recited ( 'amarti) qedushah before He who spoke and
formed." At the seventh the text of the prayer is given. The purpose of the
prayers recited at the sixth and seventh Hekhalot is also evident. At the sixth
Hekhal, once he recited a qedushah, "[God] commanded all the creatures not
to kill me." Likewise, the prayer at the seventh Hekhal, as we shall see,
contains a petition to be saved. Rabbi Akiba tells us that he "trembled and
was shaken."
a. Living and Enduring God, who formed heaven and earth:
b. Besides You there is no rock, 82
The Troops of above shall glorify Your remembrance forever,
80 The first three adjectives follow the alphabet, while the fourth begins with tav. This
passage may be a remnant or abridgement of some fuller acrostic formula.
81 Notable in this connection is tahor. That ritual purity is a precondition for the ascent is
demonstrated widely in Jewish esoteric literature, and most dramatically illustrated by the
well-known story of Rabbi Nel;mniah ben Ha-Qannah in Hekhalot Rabbati. See Scholem,
Gnosticism, 9-13; L. H. Schiffman, "The Recall of Rabbi Nel;mnia ben ha-Qanah from
Ecstasy in the 'Hekhalot Rabbati,"' A]S Review 1 (1976), 269-81; S. Lieberman, "The
Knowledge of Halakha by the Author (or Authors) of the Heikhaloth,'' in Gruenwald,
Apocalyptic, 241-44.
82 MS. M22 reads: ~ur 'olamim.
132 11. Prayers in section I Unit IV: 558 133

the work ofYour hands in Your inhabited world. c. Do justice in Your world
Great God, Maker of all, and in the justice ofYour
Magnificent in greatness, beloved in might, name, save me, and I will
the Mighty Ones of strength give thanks before You, magnify the blessing ofYour
who stand before You 83 in truth and justice. glory forever.
c. Do justice in Your world d. Blessed are You, Blessed are You,
and in the justice ofYour name, save me; magnificent in the chamber~ beauty of eternity,
"
and I will magnify the blessing ofYour glory forever. of greatness. Lord of Dominion.
d. Blessed are You,
j )

Here, in 558, the prayer inCl\:ides a plea for protection (c). Here also the
magnificent in the chambers of greatness. ~ passage quoted above constitutes the entire prayer, whereas this passage is
This prayer text is a well-constructed prayer for salvation. It begins with a f only part of the prayer in 587. Where the texts are parallel, the differences
direct address to God (a), and continues with praise and description of the between the passages are minor. The word zikhrekha, "Your remembrance,'' is
hosts' praise of God (b). In b, the themes of God's establishment of His used in 558 as the subject of a nominal sentence, "Your renown is forever."
sovereignty and the presence of the angels are brought together. The petition In 587 it is the object of the clause, "The Troops of above will glorify Your
is inc; it is linked to b by the words "truth and justice." As the angelic Troops renown."
stand injustice, God is asked to act justly towards the petitioner, and to save There are additions in 558 which are more significant. An entire clause,
him. As a result, he will join in the continued praise of God. The prayer ends "besides You there is no Rock,'' appears in our prayer, and a plea for
with a concluding blessing, "magnificent in the chambers of greatness." protection is added at c. Both prayers conclude with different blessings.
This prayer is parallel to a passage in 587 (Section III, Unit XIII). There These variations are not obvious scribal differences. They are variations
it appears as one of the "five prayers" taught to Rabbi Ishmael by Rabbi probably produced by incorporating an existing strophe comprising several
Ne]:rnniah. Here the two passages are compared: stichs into the context of Rabbi Akiba's ascent. The petition inc is built on the
558 587 word ~dq in the previous line, and was probably added to the prayer. The
... (1-5) I
passage thus suits both contexts .
a. Living and Enduring God, 6. Be sanctified, [You]
who formed heaven and earth: who formed heaven and earth;
11.4.1. Unit IV: Conclusion
b. Besides You there is no rock,
Your remembrance is forever. The prayer in Unit IV, while perhaps incorporated from another source, is
The Troops of above glorify The Troops of above nonetheless well suited to the context of Rabbi Akiba's ascent. The prayer's
You, glorify Your renown, content bespeaks the celestial setting, and the petition to save the visitor in the
The work ofYour hands and the work ofYour hands "chambers of greatness" echoes the petition at the sixth Hekhal. As we have
in Your inhabited world. in Your inhabited world. seen, such petitions are attested to elsewhere in Section I - for example, in the
Great God, Maker of all, 7. Our God, Creator of all, introduction to 548, the Prayer for Mercy. However, whereas in the Prayer
Magnificent in greatness, Magnificent in greatness, for Mercy the protective function claimed in the framework is not substanti-
beloved in might, beloved in might, ated in the actual prayer, here the text of the prayer has been altered so as to
the Mighty Ones of strength the Mighty Ones of strength suit this attestation.
render thanks before You, render thanks,
who stand before You who stand before You
in truth and justice. in truth and justice.
83
So MS. NY 8128. MS. Oxf. 1531: s'mlk.
 Unit VII: Rabbi Ishmael L~arns the Sar ha-Tora Praxis 135

B. ( 562) Prayer:
1. You are living God in heaven and earth 2
who has given permission to the Troops ofYour Glory
to be at the service of human beings.
2. In purity I pronounce Your name,
Chapter 12 [You] Who are One over all creatures:
3. [theurgic name], A seal for his body3
Prayers in section II
[theurgic name], blessed forever,
[theurgic name], holy and blessed be His name;
a seal above my head; [theurgic name];
12.1. Unit VII: Rabbi ishmael Learns the Sar ha-Torah Praxis in Your name: may evil)demons be silent [in fear of] the majesty of Your
From Rabbi Nehuniah Dignity;
let there be a seal on my limbs.
Unit VII, the first of the units which form Section II, is a set of instructions In Your name: [theurgic names].
from Rabbi Nel:mniah to Rabbi Ishmael for adjuring the Mal'akh ha-Panim, 4. Who is like You, God great and awesome, Who formed the universe?
the Angel of the Presence, and the angels of wisdom, thereby acquiring {You formed} 4 Magnificent Ones of wisdom,
wisdom. These instructions incorporate a series oftheurgic names and intro- who have permission {to bring down the secrets of} wisdom,
duce an extensive prayer. by the authority ofYour name;
In Chapter 7 above it was shown that different strata of narrative and for You are king of the universe.
instructions are combined in this unit. This is indicated by the confusing 5. Therefore, I pronounce before You {the name of} SQDI:IWZYH Your
variety of names for the Angel of the Presence (Yofiel, SWWRY'L, servant:
SQDI:IWZYH) and the angels of wisdom. However, certain continuities can [theurgic names],
be seen, especially between the instructions in the unit and the prayers. Whose name {is exalted} because of the name ofhis Creator. 5
In I ( 560) the practitioner is instructed to fast, and to perform certain 6. I have pronounced the name ofSQDI:IWZYH Your servant
ablutions and abstentions. Then he is to "pray with all his strength, direct his so that there may be miracles, wonders, many marvels, signs and many
heart (i.e., concentrate) in prayer, seal himself with his seals, and pronounce great and wondrous portents for me,
twelve words." 1 The instructions are followed at II A( 561) by the phrase, in the chambers of wisdom and the orders of understanding.
"You are the living God in heaven," a phrase which also begins the prayer in 7. And I shall sing before you as it is said:
II C below ( 562). As suggested in Chapter 7, this may indicate that the "Who is like You among the 'Elim, YHWH? Who is like You? (Ex. 15:11)
prayer, "You are Living God ... " was to be recited here. A theurgic name 8. Blessed are You, YY, great and exalted,
follows this phrase. This name is followed by a short exhortation to the angels Lord of miracles and wonders,
to descend to the practitioner. The instructions continue in II B. In order to
protect himself, the practitioner must "pronounce letters [ 'otot] so that he is
2 The other manuscripts omit "and earth."
not harmed." 3 Qomato. MS.NY 8128 reads: "Holy Seal" (}]otam qadosh). On the use of qomah to mean
II C ( 562), a full prayer, follows. Here MS. M22's rendering, which "body", see Cohen, Shi'ur Qomah, 77-81.
makes the most sense, is translated. Words and phrases found in other 4 So MS. Oxf. 1531.
5 She-shemo me 'ulah 'al shem Yo~ro; that is, "his name is exalted [in that he bears] the name
manuscripts are placed in braces ({}). Theurgic names are not transcribed.
ofhis Creator." This translation was suggested to me by Professor Lawrence Schiffman. In
1
I I tis unclear to what the phrase "twelve words" refers. This phrase also appears in Unit several sources the angel, particularly Metatron, bears the name of God. In b. Sanh. 4b, it is
X, in 565 and 570. Here the phrase may refer to the string of theurgic names which said ofMetatron that "his name is like that of his Master, (she-shemo ke-shem Rabbo)." See
appear in the next paragraph. Scholem, Gnosticism, 51-55.
136 12. Prayers in section II
who listens to the prayers of those who sanctify His name,
and who assents to the requests of (mitra~eh !-) those who know His name.
This prayer can be divided into three units according to function: 1-3, 4-6,
and 7-8. 1-3 places "seals" upon the practitioner for protection; 4-6 then
adjures SQDI:IWZYH, who is to "bring down wisdom." 7-8 forms the
conclusion to the entire prayer.
In 1, God is praised as the Creator of the angels 6 who are at the service of
mortals. 2 introduces the pronouncing of the seals. The seals themselves are
listed in 3. These seals are labeled "for the body,'' "over my head,'' and "on
my limbs." 7 3 indicates that the seals serve to frighten the demons.
At 4 the adjuration of SQDI:IWZYH begins. Like 1-3, 4-6 begins with
praise of God, here beginning with the formula, "Who is like You ... ?" As in 1,
God is praised in 4 for creating angels (here 'adirim) who bring wisdom down
to mortals. In 5, as in 2, the practitioner declares that he will pronounce the
name. 6 gives the purpose of the adjuration: so that there may be miracles for
the practitioner "in the chambers of wisdom."
The components of these two portions of the prayer are parallel: 1with4, 2
with 5, and 3 with 6. Each of these proceeds from praise of God for creating the
angels to the actual recitation of the potent names, in the course of which the
purpose of the adjuration is mentioned.
The prayer follows according to the logic of the praxis. The protection of
the seals in 1-3 is a necessary preparation for the adjuration of the angels in
4-6. The principal request is given in 6. The prayer concludes with a
scriptural prooftext (Ex. 15: 11) and a closing berakhah. Ex. 15: 11 may have
been chosen because it stresses God's uniqueness among the heavenly beings
(the 'elim of the verse). 8 The berakhah states, in general terms, the premise of
the prayer: that God will perform miracles to the practitioner by virtue of his
knowledge of Divine names.
The prayer also corresponds to the praxis as set forth in the instructions
which proceed it. The seals, the presence of SQDI:IWZYH, and the request
for wisdom are all found in the instructions. The ablutions prescribed in 560
are referred to in the prayer; the practitioner pronounces the names "in
6
Here giddudim, "Troops," a classification for angels found frequently in Ma'aseh Mer-
kavah. It appears in Section I ( 558), Section IV( 592 and 596), and especially in the
Five Prayers( 587, 592, and 590).
7
Cf. below, 566, where seven seals are also labeled for parts of the body.
8
Although the word 'elim is not often used as a designation of angels in Hekhalot
literature, the term is frequent in angelology at Qumran. See Newsom, Songs, 22; see also
Alexander, "3 Enoch," 226; Odeberg, 3 Enoch, 36.
Unit VII: Rabbi Ishmael Learns the Sar ha-Tora Praxis 137
purity." Furthermore, the demons mentioned ~n the prayer appear in the set
of instructions which follows the prayer.
These are indications that the prayer, although containing separate com-
ponents, stems from the same tradition as the narrative and instructions
which frame it, and may have been composed at the same time. Furthermore,
the structure of the prayer shows that the Divine theurgic names, the "seals,''
are integral to the prayer. This prayer corresponds closely to its narrative
framework.
The text proceeds with further instructions for reciting the prayer:
He must raise his eyes to heaven so that he does not die; he must stand and recite a name
and give praise 9 so that [the name] be engraved on all his limbs and wisdom and the search
for understanding (4eqer 10 binah) be in his heart; andhe should call 11 upon His name, andhe
should pray in His name (bi-shemo). He should make a circle for himself and stand in it, so
that the demons will not come and liken him to the angels and kill him.
These instructions emphasize the danger incurred by the adjuration of the
angels and the necessity of reciting the prayer with the proper names (bi-
shemo). The circle is drawn around the practitioner as a protective tech-
nique.12
12.1.1. Unit VII: Conclusion
The prayer in Unit VII is well integrated, even if certain components (such as
the Divine names) may have existed previously. It is also structurally condu-
cive to its twofold function, which is to protect the practitioner and adjure the
angels of wisdom. In addition, these functions, as well as other elements in the
prayer, correspond to the general praxis of adjuration set forth in 560 and
following the prayer in 562. Thus the prayer was composed for the purpose
attributed to it in the narrative.
9 wyp'r. Another meaning may be "to entreat." Cf. the use ofyitpa'erin Ex. 8:5. MS. M40
readsypiji.
10 MS. M22: 4qyrwt.
11 MS. M22: wyqr'; other MSS.: wyqdym.
12 The drawing of circles as a protective device is attested elsewhere inJ ewish magic and
thaumaturgy, particularly in the well-known story of Honi the Circle-Drawer. On this
passage see Gruenwald, Apocalyptic, 185 and the references cited there.
( 138 12. Prayers in section II Unit IX: Rabbi Ishmael's Encounter with the Angel of the Presence 139
I'
' Your servant" appears before (2), and a name which is labeled ha;::,karat 'olam,
: i 12.2. Unit IX: Rabbi Ishmael's Encounter with the Angel
''
j'. of the Presence "perpetual recitation" 15 appears afterwards (4).
This recitation of names and seals is fr~ed by passages praising God, 1
Unit IX opens with the story of Rabbi Ishmael's encounter with PRQDS, the and 5-6. The prayer begins with an opening blessing which contains two
:1
Angel of the Presence( 565-566). In 565 PRQDS rebukes Rabbi Ishmael elements: God's role in creation and the eternity of His name. The closing
'f;
I for conjuring him without fasting the required number of days. At this point, passage consists of a short sentence of praise (beginning titbarakh) and a
Rabbi Ishmael, says, he protected himself from PRQDS's wrath with seven closing blessing, both of which praise God for his might.
seals.
Three prayers, 566, 567, and 568, appear in this contl'lxt. The first of 12.2.2. ( 567) Prayer
these contains the seals with which Rabbi Ishmael protected himself from
,,,i PRQDS, as told in the narrative. The latter two, which appear without 1. You are the King of Kings, blessed be He.
introductions, feature a series of Divine names. Be praised alone, for You alone are One.
2. [a series of Divine names, followed by the word shimekha, "Your Name:"16
"'WZW' is Your name, RM KYYD 'ZYis Your name," etc.]
12.2.1. 566: "The Seven Seals" 3. This is the radiance of the Lord ofall the Merkavah.
1. Blessed are You, YY, who created heaven and earth with Your wisdom Be sanctified forever, 0 Holy King;
Your Holiness is in heaven and earth.
and discernment.
4. Blessed are You YY, the Holy God'.
Your name is forever.
2. [theurgic name]: the name ofYour servant. This passage consists merely of a series of Divine names, framed, as in the
3. By the seven seals that Rabbi Ishmael sealed on his heart: 13 previous prayer, by passages of praise ( 1 and 3-4). The praise is very general,
[theurgic name] on my feet; and does not mention God's name, as do prayer of the seals ( 566) and the
[theurgic name] on my heart; following passage, 568. This passage does mention the Merkavah. In 3, the
[theurgic name] on ~y right arm; root qdfis employed: Be sanctified (titqadash), Holy King (melekh qadosh); Your
[theurgic name] on my left arm; Holiness (qedushatekha) is in heaven and earth. This may be an allusion to the
[theurgic name] on my neck; recitation of the qedushah in heaven and on earth. A berakhah concludes the
[theurgic name] for the protection of my life (nafshi), passage at 4.
and above them all;
[theurgic name]: a seal above my head.
4. [theurgic name]; perpetual recitation. 12.2.3. ( 568) Prayer
5. Be praised, Lord of wisdom, for all power is Yours. 1. You are the King of Glory.
6. Blessed are You, YY, Your way is glory and Your word is holy.
Lord of Might, high and exalted, great in dominion. Your name is glory, great and holy, forever and ever.
The seals are listed in 3. This passage leaves no doubt as to the function of 2. [Divine names]
each seal; each is clearly labeled for the protection of a certain part of the 3. Be praised, King of the universe,
body. 14 Additional names appear before and after the seals; the "name of who has given permission for the recitation of Your name while standing
and sitting,

13 15This translation is uncertain.

This line appears only in MS. M22.
14 Nafshi in this context probably carries the meaning, "my life." MS. M22's statement 16The number of these varies in the manuscripts. MS. Oxf. 1531 lists eight names. MS.
that the seals were placed "on [Rabbi Ishmael's J heart" may be an inaccurate gloss. M22 lists six.
 140 12. Prayers in section II Unit IX: Rabbi Ishmael's Encounter with the Angel of the Presence 141

and for all other great wisdom 17 passage. This phrase probably refers to the previous theurgic name. Note,
4. [Divine name] however, that the following prayer also refers to a Great Seal.
5. May the King of praise be praised forever,
for Your name is great in praise,
12.2.5. Prayer taught by Rabbi Nel;mniah for Prote'ction
and Your name is high and exalted.
Against the Fierce Angels
6. Blessed are You YY, great, living in might.
In 569, Rabbi NelJ.uniah instructs Rabbi Ishmael:
In this prayer three passages of praise (1, 3, and 5-6) alternate with two
Divine names (2 and 4). 1 stresses the glory of God (kavod). 3 gives the purpose Whoever wants to use this great mystery (raz) must pronounce [the names] of the angels
that behind the Holy creatures [here the names are listed], and say a prayer so that they do
of the prayer: God is blessed (titbarakh) for giving the practitioner permission
not destroy him. For they are the fiercest (ze 'ujin) of all the heavenly host.
I
to recite His name. This presumably refers to the Divine names accompany-
ing the prayer. The phrase, "standing and sitting" may refer to two places in The phrase raz gadol probably refers to the previous complex of praxes and
the liturgy where the qedushah is recited. The qedushah de-yo~er is recited while recitations of names and prayers. The following prayer deals both with the
seated, and the qedushah de- 'Amidah is recited during the recitation of the protection of the practitioner from the fierce creatures mentioned above, and
Amidah while standing. Like the previous prayer, this passage concludes with with the overall purpose of the praxis: the acquisition of wisdom.
a berakhah but does not open with one.
B. ( 569). Prayer for protection from fierce creatures
1. Blessed are You YY, my God 19 and Creator,
12.2.4. Prayers recited by Rabbi Ishmael in his encounter great and awesome,
with PRDQS: Conclusions living forever,
magnificent over all the Merkavah.
The previous analysis has shown that these three prayers are organized
Who is like You, magnificent on high?
around the seals and theurgic names. The passages of praise and blessing in
2. Let me succeed in all my limbs,
the prayers are rather perfunctory. They mostly deal with the potency of
3. and may I discourse in the gates of wisdom,
God's name and the practitioner's permission to recite it. Thus the prayers
and may I examine the ways of understanding,
are dependent on the names contained in them. This means that unlike the
and may I gaze into the chambers ofTorah,
prayers in Section I, these prayers were composed together with the theurgic
and may I discourse in the storehouses of blessing,
. names.
', and may they be stored for me.
I The first prayer, the recitation of the seals ( 566), corresponds most closely
! For wisdom is before You.
to the narrative context, that of Rabbi Ishmael's protection from the wrath of
4. Save me from all fierce [creatures] standing;
the Angel of the Presence. The other two prayers( 567 and 568) are probably
may I be beloved of them before You,
addenda to the seals, added later. It is difficult to say why they were placed
5. So that I will know that Your holiness is forever,
here. Perhaps a redactor wished to include three successive prayers to corre-
and I will bless the holiness ofYour name (qedushat shimekha) forever,
spond to the "three names" mentioned in Rabbi Nel:rnniah's initial instruc-
and I will sanctify Your great and holy name,
tions ( 564; cf. the continuation of 568 below).
and may the Great Seal be on my limbs.
Following these prayers, Rabbi Ishmael provides additional information:
6. As it is written,
Rabbi Ishmael recited three names 18 so that the demons would not touch
"Holy, holy, holy isYWY of Hosts, the whole earth is full of His glory ... "
him. A theurgic name follows. The phrase }Jo tam gadol, "great seal" follows this
(Is. 6:3)
7. Blessed are You, YY, who lives forever.
17 wbS'r kl gdwlt Mkmh. The passage is difficult. Gqwlt is lacking in MS. M22.
18 Here M22 adds, "and I sealed myself with five letters." 19
M22 adds: "King,".
,,
'I
142 12. Prayers in section II Prayers in Section II: Observations and Conclusions 143

The prayer opens with a blessing ( 1) which includes epithets for God. 2-4 petitions and the divine names, demonstrate this function. It stands to reason,
,, forms the actual petition. The practitioner asks God for safety in 2. 3 employs then, that although the narrative and the prayers were not necessarily written
poetic repetition to entreat God for wisdom. In each line jussive verbs are at the same time, the narrative was composed in circles close to those who

i
i
followed by construct pairs: "may I discourse in the gates of wisdom, may I
examine the ways of understanding ... " The plea to save the practitioner from
the fierce creatures appears in 4. In 5 the practitioner promises to praise the
composed the prayers.

holiness (qedushah) of God's name in gratitude for the protection of the "great
seal." This is a reference to reciting the qedushah, as 6 consists ofls. 6:3. The
(
prayer concludes with a berakhah.
Like the prayer in 561, this is a coherent, poetic prayer, incorporating the
praise of God with a petition for wisdom and for protection from hostile
creatures. Like 561, this prayer also refers to a protective seal. Here,
however, the theurgic name of the seal is not provided.

12.3. Prayers in Section II:

Observations and Conclusions

Two of the four prayers in Section II are closely related to the framework of
narrative and instruction in which they appear: The prayer of the seven seals
in 566, and the prayer for protection in 569. Both of these prayers contain
explicit references to the purpose claimed for them in Rabbi Nel;mniah's
instructions. Both also employ terms used in the instructions. The other two,
567 and 568, contain\esoteric elements such as the references to names of
God and to the qedushah. However, they lack the reference to the seals, and are
probably addenda to the prayer in 566.
Structural and stylistic similarities characterize all of the prayers in this
section. They are all organized around theurgic or Divine names, which are
framed by passages of praise and petition. The Divine names, therefore, were
probably part of the original compositions.
All of the prayers conclude with a berakhah, and, except for 567, begin with
a berakhah. In Section II, the poetic elements are less prominent than in
Section I. Although 569 employs poetic repetition in its petition for wisdom,
rhythmic patterns do not figure significantly in this section.
The prayers in Section II were composed for the purpose of providing the
Sar ha-Torah practitioner with a context for reciting protective and potent seals
and names. Unlike the prayers in Section I, these prayers correspond closely
to the functions claimed for them in the narrative. Rabbi Nel:mniah intro-
duces them as powerful, protective prayers that will aid the practitioner in the
acquisition of wisdom. And indeed, the content of the prayers, especially the

Chapter 13
Prayers in Section III
13.1. Unit XII: Rabbi Ishmael's Encounter
with the Angel of the Presence
The first unit in Section III ( 583-585) describes Rabbi Ishmael's ascent, his
learning and recitation of the names of various angels, and his subsequent
encounter with SQDI:IWZYH, the Angel of the Presence. Referring to the
erevious praxis in which the names of the angels are recited ( 583-584),
SQDI:IWZYH warns Rabbi Ishmael not to suppose that he deserved to learn
it by ~irtue of his own merits rather than by the grace of God. Happy are they,
says SQDI:IWZYH, who, like Rabbi Ishmael, "possess it [the praxis] and
recite [it] every morning in prayer."
Rabbi Ishmael then introduces the following prayer. After this encounter,
he relates, he strengthen'ed himself, and with all his might, stood and "offered
the qedushah before the King of the Universe, and said:"
585: Rabbi Ishmael's prayer to God upon hearing from SQDI:IWZYH
1. YWY my God, be sanctified forever.
2. Be exalted above the Creatures,
and above the Merkavot ofYour strength.
Be glorified and blessed, for there is none like You.
Be sanctified, for there are none like Your works.
3. The highest heavens tell Your justness;
Wonders bespeak Your glory;
Seraphim above and below bow before You.
4. For You are great and awesome,
and there is no wrongdoing and forgetting before Your Throne ofGlory.1
5. Blessed are You, YWY, creator of all creatures in truth.
1
'En 'Avlah ve-Shikhe4ah lifne kisse' kevodekha. Cf. the benediction for Zikhronot on which
see Liebreich, "Aspects," 163.
Unit XIII: "Five Prayers" Taught to Rabbi Ishmael 145
The prayer begins with a salutation in 1. 2 consists of four lines forming
three clauses, each of which begin with second-person hitpa 'el verbs of praise.
These form two pairs of parallel lines.
The prayer is a general praise of God, emphasizing His heavenly domain,
and the creatures praising Him there. These heavenly beings are referred to in
the closing blessing. God is praised for creating all creatures (beri'ot) (presum-
ably, both heavenly and earthly) in truth. The prayer is called qedushah in the
_/
narrative. Although the prayer does not contain Is. 6:3, the prayer does begin
titqaddesh, "be sanctified," and concerns the heavenly retinue, the usual
subject of qedushah prayers.
13.2. Unit XIII: "Five Prayers" Taught to Rabbi Ishmael
by Rabbi Nelmniah
Unit XIII is a collection of five prayers appended to Units XI-XII by means
of the narrative. Upon hearing Rabbi Ishmael's account ofhis encounter with
SQDI:IWZYH, Rabbi Nel::rnniah questions Rabbi Ishmael's motivation, as
did SQDI:IWZYH. Rabbi Ishmael replies that he did not do it for his own
glorification but for that of God. Rabbi Nel:mniah then instructs Rabbi
Ishmael to strengthen himself (i.e., protect himself from such dangerous
encounters) with the five pr,ayers.
Rabbi Ishmael then relates that he recited each of the five prayers every day
"with its names." As a result he was safe: "there was safety (revafJ,) in all my
limbs."
The prayers that follow correspond to this introduction in two ways: They
are full of extensive praise of God," and contain elaborate Divine names. The
praise functions as an indication that the praxis is undertaken, as Rabbi
Ishmael says, "not for my own glorification, but for the praise of the King of
the Universe." The theurgic names are meant to serve as protection from the
wrath ofSQDI:IWZYH.
13.2.1. FirstPrayer
The first of the Five Prayers, unlike the other four, is preceded by an
introduction: It is "the first prayer, that Ze'ufi'el, the Prince of Gehinnom
would pray when he saw the righteous and YI:IDYY YY God of Israel witH
them" and that it is to be recited to avoid the "judgment ofGehinnom." As we
' shall see, this description of the prayer does not correspond well to its content.
146 13. Prayers in Section III
( 587): First prayer
1. Be blessed, God, great and mighty, and strong,
King, exalted in beauty, magnificent in glory.
2. In glory you spoke and the world came into being;
With the breath ofYour lips You established the firmament,
3. and Your great name is pure and exalted over all those above,
and all those below.
The merit of earth is Your name, the merit of heaven is Your name,2
and angels stand in heaven,
and the righteous are sure in their remembrance of You,
and Your name hovers over them all.
4. Your renown is magnified over all the living (bene basar).
Blessed be Your name alone, blessed be Your name alone.
5. [Various theurgic names and phrases: Prominent among these are refer-
ences to fire and anger, such as the words nur, 'esh, and za'aj The names
conclude with YH of Hosts.]
6. Be sanctified, [You] who formed heaven and earth;
The troops of above glorify Your renown,
and the work of your hands in Your inhabited world.
7. Our God, creator of all,
magnificent in greatness, beloved in might,
the Mighty Ones of strength render thanks,
who stand before You in truth and justice.
8. Blessed are You, YY, beauty of eternity, and Lord of dominion.
The prayer begins at 1 with the second-person praise of God. This praise
continues at 2 with the theme of God's establishment of heaven and earth.
This begins a section of the prayer emphasizing the common status of
heavenly and earthly beings in the worship and dominion of God. 3 begins
and ends with statements that God's name transcends both heaven and earth.
In the intervening couplets the inhabitants of heaven and earth are juxtap-
osed. The "merit of earth" is placed with the "merit of heaven," and the
angels in heaven are placed with the righteous on earth. The statement of the
transcendence of God's name that ends 3 is affirmed with a blessing of God's
name in 4. 5 consists of Divine names and phrases.
6 displays a similar structure to that of2-3. After a statement about God's
creation of both heaven and earth, the Troops in heaven are juxtaposed with
2
According to Altmann, "Shire Qedushah," 21, this passage means that the heavens and
earth exist by virtue of the recitation of God's name. Alternatively, it may mean: "Your
name lends merit to the heaven and earth."
Unit XIII: "Five Prayers" Taught to Rabbi Ishmael 147
the work of God's hands. 3 The passage of praise in 7 and the berakhah in 8
emphasize God's transcendence and dominion (memshalah).
6-7 is parallel to the prayer in 558 (Section I, Unit III). There it appears
in the context of Rabbi Akiba's introduction to his enumeration of the
dimensions of the heavenly bridges, in the course of which he describes an
ascent. The passage appears in the prayer that he recites at the seventh
Hekhal. The two occurrences have been compared above in Chapter 10. We
have seen that where the texts are parallel, 558's version of the prayer
contains minor variations. However, in 558 a petition for safety based on the
word !idq has been incorporated. As has been shown, the passage is similar in
structure to 3 in our prayer, and is thus appropriate stylistically as well as
thematically to both contexts. Most likely, then, this passage was incorpo-
rated into both prayers either from a common source, or as a poetic conven-
tion known to composers of both prayers.
13.2.1.1. The First prayer: coherence and context
Taken without the Divine names, this prayer forms a coherent meditation on
the transcendence of God over both heaven and earth. This theme is conveyed
by the structure of2-3 and 6 as well as their content:
I. creation
1. ofheaven
2. of earth
II. God is praised
1. by heavenly creatures
2. by earthly creatures
III. Transcendence: "and Your name hovers over all."
The passages of praise contain references to God's name, and can be used
to introduce the recitation of a long Divine name, such as the name that
appears in 5. Nonetheless, the passages of praise ( 1-4 and 6-8) are stylisti-
cally and thematically coherent, even though 6- 7 appears elsewhere in
Ma'aseh Merkavah. These passages probably existed independently of this
Divine name.
Furthermore, the content of the praise in the prayer contrasts both with the
Divine names and the function of protection from the "judgment of Gehin-
nom" claimed for the prayer in its introduction. Despite the introduction, the
I
3 The term tevel ariekha is used in this line The word tevel is often used in the Bible to
indicate the inhabited world; see Prov. 8:31.
148 13. Prayers in Section III
prayer itself contains no allusions to Gehinnom, Paradise, or the righteous.
Nor does the prayer contain a plea for salvation from any harm, much less
from the "Judgment ofGehinnom." 4 Ze'ufiel, mentioned in the introduction,
does not appear in the body of the prayer. However, the Divine names in 4 do
contain roots for fire and anger, including z'p.
It is likely that the introduction to this prayer( 587) is a gloss inserted by a
scribe or redactor who had this entire prayer, including the theurgic names,
before him. The scribe is not explaining the present narrative context of the
prayer, but attesting to another function of the same prayer, a function he
learned from his teacher.
13.2.2. III:( 588) Second Prayer
1. Be sanctified, God of Heaven and Earth.
2. Lord oflords, magnificent of the magnificent,
God of the Cherubim, Rider of the Cherubim;
3. God of Hosts, Whose dominion is over the Hosts,
God of the Servants, Whose name is sanctified over His servants;
4. [variations on the formula: "He is His name and His name is He (hu' shemo
u-shemo hu'). "]
5. [theurgic names]
6. [phrases: "Strength in Strength, Power in Power ... "]
7. Be sanctified, King of the Universe,
for all is suspended o Your arm,
and all give praise to Your name,
for You are the Lord of the worlds,
and there is none like You in all of the worlds.
8. Blessed are You, YY, the Holy One in the Merkavah,
Rider of the Cherubim.
At 1 the opening verb of praise, "be sanctified," is followed by four
construct pairs describing God. These phrases, "Lord of lords, God of the
Cherubim ... ," acknowledge God's superiority over classes of beings. 2 con-
sists of two such pairs, each followed by a clause making explicit this superior-
ity. The phrase, "God of Hosts" is followed by the statement that "His
dominion is over the Hosts," and so with the servants. s
4
On the phrase "Judgment ofGehinnom," see above, Chapter 8.3.
5 6 The names themselves contain roots such as z'p and zy' emphasizing God's wrath and
The word meshartim can refer to a class of angels, as in the qedushah for the Sabbath
musaj mesharetav sho 'alim zeh-la zeh, "The servants ask each other ... " It can also refer to
human adherents, as in Hekhalot Rabbati (e.g. 160.) See especially 156. The term denotes
a class of angels in The Qumran Sabbath Songs. See Newsom, Songs, 25.
Unit XIII: "Five Prayers" Taught to Rabbi Ishmael 149
4, 5, and 6 consist of mysterious phrases and theurgic names. 4 contains
variations on the formula, "He is His name and His name is He" (hu' shemo u-
shemo hu'). More obscure theurgic names follow these phrases in 5, and similar
phrases appear in 6. Prominent among the names and phrases in 5-6 are
aspects of God's power: "strength in strength, power in power ... " At 7 the
praise resumes: God is sanctified (titqaddesh) "for all is suspended on Your
arm" (that is, "all depends on You"). The prayer concludes with a berakhah at
8. Thus the prayer's structure is symmetrical:
1-3: Praise
4. Numinous phrases ("His name is He")
5. Divine names
6. Numinous phrases ("strength in strength")
7-8. Praise
The passages of praise ( 1-3 and 7-8) stress God's sovereignty over
heavenly beings, while the theurgic phrases stress God's name (4) and His
power. 6 The clarity of the praise passages contrasts with the obscurity of the
theurgic names and phrases. This suggests two layers of composition. 1-3
and 7-8, the praise passages, were composed first. 4-6, the phrases and
names, were added later. Nevertheless, these layers have been judiciously
arranged so that the passages of praise are made to emphasize the phrases and
names.
13.2.3. ( 589): Third prayer
1. Blessed is Your name, holy is Your name,
2. Strong King, magnificent over the secrets of above and below.
Lord of miracles, Lord of mighty deeds, Lord of wonders, Lord of the
extraordinary (perishot),
Who gives wisdom to the wise,
and knowledge to the those who possess understanding.
God of gods and Lord of lords,
Great, mighty, and awesome God,
God Most High, "seated in the shadow of the Most High," (Ps.91:1),
Who performs miracles and mighty deeds, and many wonders,
magnificent, strong, 7 awesome, and elaborated,
God, great and mighty over all His wonders and mighty deeds.
fearfulness.
7
Cf. the qedushah de- 'amidah for the Sabbath morning service: 'adir ve-4azaq mashmi'im qol,
"magnificent and strong, they make their voices heard ... "
150 13. Prayers in Section III Unit XIII: "Five Prayers" Taught to Rabbi Ishmael 151

3. [Divine names and phrases], With 4 the praise resumes. This passage concerns the uniqueness of God,
YHWH, God of the universe. expressed in the use of e/]ad, "one," and the rhetorical figure, Mi kamokhah,
4. You are One and Your name is One. "who is like You?". From the question, "Who is like Your Glory?" the passage
Lord of all, magnificent over all the world. moves in 5 to praise of God's attributes, such as glory (kavod), majesty (hod)
Who is like You, HYYHWH, my King and Creator, and beauty (hadar) .11 Therefore, the prayer continues, God is praised by the
Who is like Your Glory? heavenly beings (gibbore shamayim) and the nobles of earth ( 'adire are~).
5. Living and enduring God,
Your Glory is filled with majesty and beauty,
13.2.3.1. Third Prayer: Conclusion
Your Holiness with purity and kindness ( 'anevah).
6. Therefore the Mighty Ones of heaven praise You, This prayer does not lead inevitably to the recitation of the name. Although
and the magnificent ones of the earth glorify You, the name of God is mentioned in 1 and in 4, recitation is not (cf. the fourth
for there is none like You in heaven or earth. prayer, below). Nor is the prayer structured around the Divine name, as is the
7. Blessed are You, YY, Lord of every living being. previous prayer ( 588). Thus, the Divine name was probably inserted at a
later stage in the prayer's development.
The prayer does not begin with a berakhah. However, it does begin with the
word barukh, in a pair of phrases describing God's name. 2 consists ofa string
of phrases describing God. Two of these are verbal clauses: a parallel couplet, 13.2.4. ( 590:) Fourth Prayer
"Who gives wisdom to the wise, and knowledge to those who possess under-
1. Your name is magnificent in all the earth.
standing;" and the clause, "who performs miracles ... " The others are con-
You have established Your throne in heaven,
structs (such as "Lord of miracles") or adjectival phrases. The first line lists
You have placed Your dwelling in the lofty heights;
four constructs using the word 'Adon, "Lord."
You have placed Your Merkavah in Your celestial reaches,
In 2, a phrase from Ps. 91: 1 is used in a way that differs from its meaning in
in the bright skies (arpale tohar).
the Psalm. The verse,yoshev be-seter 'Eryon, refers in the Psalm to the worship-
2. The troops of fire glorify Your renown,
per of God, who "dweps in the shadow of the Most High." In Ma'aseh
the Seraphim of fire sing Your praise;
Merkavah, the phrase is used as an appellation for God. This use may grow out
the Ofanim, the Holy Creatures, the Ofanim of majesty,
of an exegesis: God ( 'Eryon) dwells among secrets (yoshev be-seter). This verse
the Seraphim of flame, and the wheels of the Merkavah stand before You;
was probably placed here by association with the Divine name, 'El 'Eryon,
with a great voice, trembling and quaking,
which precedes it. 8 2 emphasizes God's strength and particularly His capac-
3. and pronounce the name ofTTRWSY YY,
ity for miracles. 9 3 consists of a string of Divine names which includes
. I one hundred and eleven times. 12
fjragments of words and phrases, such as /]aviv, "beloved," and shemo 'e/]ad,
4. And they say:
"His name is one." 10 The names end with lfY (living) YHWH, God of the
[extensive Divine name]
Universe."
5. Your name is holy in the highest heavens;
high and exalted over all of the Cherubim.
8
Cf. the use of this verse in Sefer ha-Razim (ed. Margaliot), 102. There this phrase occurs Let Your name be sanctified in Your holiness,
in a string of phrases and clauses describing God, as it does in our passage. On the passage
in Sefer ha-Razim, see Maier, "Serienbildungen,'' 52. let it be magnified in Your greatness,
9
This passage employs the term perishot, which in this context means "extraordinary let it be strengthened in might,
events." Jastrow, Dictionary, lists this meaning not under the Hebrew perishah, but the
Aramaic perisha'. There he cites targumic sources. In Hekhalot Rabbati 284, God refers to
Himself as 'Adon perishot.
10 11
Cf. Zech. 14:9. This verse appears in the liturgical 'Alenu le-Shabbeal;, but not in 'Alay Cf. Ps.104: 1, quoted in the Fifth Prayer. See below.
le-shabbeal; as it appears in Ma 'aseh Merkavah ( 551). 12 MS. NY 8128: One hundred and twelve.
152 13. Prayers in Section III
and Your dominion to the end of all generations.
For Your might is forever and ever.
6. Blessed are You, YY, magnificent in strength, great in power.
1 begins with a clause describing God's name, which is reminiscent of a
passage in the liturgical qedushah in the Musaf for festivals: 'Adir 'adirenu,
YHWH 'Adonenu, mah 'adir shimekha bekhol ha-'arq, "Our Magnificent One,
YHWH our Lord, how magnificent is Your name on all the earth." The
prayer continues with three parallel lines concerning God's establishment of
His dwelling in heaven (here "dwelling,'' "throne," and "Merkavah" are
parallel). At the third line, another synonym for the heavens, arpale (ohar, is
added. 2 consists of two parallel lines depicting the angelic praise of God,
followed by a third such line extended to include five classes of heavenly
beings and description of their praise.
3 and 4 concern the Di~ine name they pronounce. 3 states that the angels
(mentioned in 2) pronounce the name TTRWSY one hundred and eleven
times. In 4, a string of divine names, the longest in Ma 'aseh Merkavah, begins
with TTRWSY and variations on that name. It concludes, after many lines of
various letters and elements, with TTRSYH YY. It does not consist of the
name TTRWSY repeated one hundred and eleven times, as reported in 3.
This name, which appears with slight variations, is prominent in Hekhalot
Rabbati, where it serves as a principal name for God. The name TWTRSYY is
probably derived from the Greek Tetras, "Four,'' and is probabiy a .reference
to the Tetragrammato~, the four-letter name. 13 In the text there are refer-
ences to the repetition of the name; in 195 variations on the name (ending
with different letters) are repeated many times; in 204 we read:
Rabbi Ishmael said: When a man wanted to descend to the Merkavah, he would call
upon SWRYH, the Prince of the Presence (Sar ha-Panim), and adjure him one hundred and
twelve times, in the name of TWTRWSY'Y who was called TWTRSY'Y. [additional
names appear here, including SQDHWZY'Y and 'DYRYRWN].
It is not clear whether the name used in 204 is meant to be the name of
God or that of the Sar ha-Panim. Since SWRYH is mentioned as the Sar ha-
Panim, the name is probably a divine name used for the adjuration. The clause
beginning "who was called ... " and containing additional names is probably
a gloss. There names of the Angel of the Presence appear which are known
from other traditions, such as SQDHWZY'Y, known from Ma'aseh Merkavah
and Merkavah Rabb ah. These passages do show that a tradition of repeating the
name TTRWSY numerous times (one hundred and twelve times in 204,
13 On this name in Hekhalot Rabbati, see Smith, "Observations," 144.
Unit XIII: "Five Prayers" Taught to Rabbi Ishmael 153
and one hundred and eleven in Ma'aseh Merkavah) was known to the author or
redactor. This passage in our prayer is probably an allusion to this tradition.
5 concerns the name of God as praised by the angels. It consists of two
parallel lines followed by three parallel lines, all beginning with imperfect
third-person hitpa'el verbs of praise. As in 2, the third line is extended. The
prayer concludes with a berakhah in 6.
3 serves to introduce the extensive name in 4. Both 3 and 4 begin with ve-
'omrim, "and they say." It appears that the prayer originally proceeded
directly from 3 to 5,and dealt primarily with the repetition ofTTRWSY. The
extensive name in 4 was inserted later into the prayer.
13.2.4.1. Fourth Prayer: Conclusions
The praise passages in this prayer, 1-2 and 5-6, both contain similar formal
features, most notably the use of two parallel lines followed by an extended
third line. Both passages deal with God's name and His eminence over the
heavenly creatures. Thus, these passages are well suited to the recitation of a
Divine name in a heavenly context.
The prayer contains an allusion to a tradition found in Hekhalot Rabbati, the
repetition of the name TTRWSY. However, the prayer also contains an
extensive name which was probably inserted into the prayer, joined to the
TTRWSY statement.
13.2.5. ( 591): Fifth Prayer
1. YY, my God, You are very great;
You are clothed in majesty and beauty. 14
2. Who is like You, magnificent o.n high?
Happy are those who trust in You.
They bless praise, glorify, acclaim, and adore
Your great, holy, and awesome name.
3. They present before You blessing, song and hymn, acclaim, thanks,
psalm, merit and faithfulness, justice, holiness, purity, cleanness, immacu-
lacy, shouting, rejoicing, amity, honesty, kingship, gentleness, greatness,
might, magnificence, potency, joy and gladness, happiness, majesty and
beauty, glory, and adornment,
4. to You, holy God, High and exalted King, glorious King, magnificent
King, beautiful King, uplifted King,
1
14 Ps. 104: 1
154 13. Prayers in Section III Unit XIII: "Five Prayers" Taught to Rabbi Ishmael 155

5. [Divine name] an extreme example of Maier's Serienbildung. Such extensive series of words for
6. May Your name be blessed forever and ever praise do not characterize Ma 'aseh Merkavah as a whole. They are much more
and Your kingdom for eternity. common in Hekhalot Rabbati. 16 As seen above, the repetition of Melekh is also
Your dwelling-place is forever characteristic of Hekhalot Rabbati. 1-2 and 5- 7, however, maintain a more
and Your Throne is for all generations. measured quality, employing biblical phrases and parallel lines.
Your eminence is in heaven and earth
and Your dominion is over those above and below. 13.2.6. The Five Prayers: Conclusions
7. And all present song, praise, and hymn.
8. YY, Your name is more righteous than any; All of these prayers are similar in structure. In each passages of praise frame
You are 15 the Rock of Eternity. long Divine names and numinous phrases. In the Fifth Prayer the numinous
passage includes the extravagant list of praise words in 4. There are also
The prayer begins at 1 with the second and third stichs of Ps. 104: 1. 2 striking contrasts of form and content between these numinous passages and
concerns the praise of God's name by his worshippers, "those who trust in the praise passages, which are more poetic. This is evidence that the former
You." The description of their praise includes a string of five verbs of praise, were independent theurgic traditions incorporated into the prayer passages,
and three adjectives describing God's name. or inserted by an author or redactor.
3, describing further the praise presented by the worshippers, contains an
unusually long series of nouns of acclamation, praise and Divine attributes.
Some, such as the synonyms for "song," refer to the form of praise; others,
such as "gentleness," refer to God's attributes which are acknowledged by the
worshippers.
4, addressing God as the object of this praise, contains another striking
form: The word "King" (Melekh) followed by attributes ("high and exalted,"
"glorious," etc.). This form, which is analyzed in Chapter 17 below, is the
basis for several hymns found in Hekhalot Rabbati and Shi'ur Qomah.
6 is a doxological passage consisting of four parallel lines stressing the
eternity and preeminence of God and His name on heaven and earth. 6
contains the elements of 4- the verb magi'in, "present," and a series of nouns
for praise - but here there are only three nouns rather than twenty-nine. 7
concludes the prayer with a statement about God's name and His eternity.
Unlike most of the other prayers in Ma'aseh Merkavah, this prayer does not
contain a berakhah.

13.2.5.1. Fifth Prayer: Conclusions

Like the Fourth Prayer, the Fifth Prayer is centered around an extensive
string of Divine names and mysterious phrases. However, the Fifth Prayer's
most distinctive feature is not an extended Divine name, but the elaborate
series of nouns of acclamation in 4. Series of praise words also appear in the I
poetic sections of the prayer, but they are nowhere near the length of 4. This is 16See in particular 251, which appears in MS. NY 8128 at 260. Maier, "Serienbil-
dungen," 44 divides this passage into sets of three nouns. Here, however, it is difficult to
15
So MS. NY8128. MS. Oxf. 1531: 'm-. MS. M40: Amen. make such a division.
 Mystical Prayer
in Ancient Judaism
An Analysis of Ma "aseh Merkavah

by

Michael D. Swartz

]. C. B. Mohr (Paul Siebeck) Tiibingen

 For Suzanne

Die Deutsche Bibliothek- CIP-Einheitsaufnahme

Swartz, Michael D.:

Mystical prayer in ancientJudaism: an analysis ofMa'aseh Merkavah I
by Michael D. Swartz. -Tiibingen: Mohr, 1992
(Texte und Studien zum antikenJudentum; 28)
Einheitssacht. des kommentierten Werkes: Ma'ase merkava <engl.>
ISBN 3-16-145679-3
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