|Enoch Conference, Berlin, December 17-19, 2013
||[Dec. 2nd, 2013|10:09 am]
Topoi Haus Dahlem
December 17-19, 2013
9.45 – 9.50
9.50 – 10.10
Gerd Graßhoff (Berlin)
10.10 – 11.00
Michael Stone (Jerusalem)
Where Does Enoch Receive Revelations?
11.30 – 12.15
Peter Schäfer (Princeton / Berlin)
Did Enoch die? A tradition history of Genesis 5:21-24.
Loren Stuckenbruch (Munich)
The (partly "new") Ethiopic manuscript evidence for 1 Enoch chapter 72
(the beginning of the Astronomical Book)
Daniel Boyarin (Berkeley)
The Cosmic Geography of the Talmud and the Persistence of Enoch
Eibert Tigchelaar (Leuven)
Space and time in the topographies of the Enochic Book of Parables
16.30 - 17.15
Andrei Orlov (Milwaukee)
Primordial Aeon Adoil in 2 Enoch
17.15 - 18.00
Ida Fröhlich (Budapest)
Cosmic geography in 1Enoch 12-36 and the idea of the heavenly sanctuary"
18.15 - 19.30
Florentina Geller (Berlin)
Dahlem Seminar: Planetory Order in 2 Enoch and related traditions
10.00 - 10.45
Philip Alexander (Manchester)
The Cosmology of 3 Enoch
10.45 - 11.30
Martha Himmelfarb (Princeton)
"'Come and I Will Show You': The Cosmic Geography of 3 Enoch."
12.00 - 12.45
William Adler (North Carolina)
The Book of Enoch in the Christian Universal Chronicle: Interpretation and Textual History
14.15 - 15.00
Gabriele Boccaccini (Michigan)
From the Unforgiving Enoch to the Forgiving Son of Man: Developments of Thought
from Enochic Judaism to Christianity
15.00 - 15.45
Christfried Böttrich (Greifswald)
The Angel of Tartarus and the Supposed Coptic Fragments of 2Enoch
16.15 - 17.00
Gebhard Selz (Wien)
The great scribe, the demons, and astral deities; Near Eastern aspects of Enochic traditions
17.00 - 17.45
Cale Johnson (Berlin)
Interior geographies in Sumerian mythology and their Enochic ramifications
17.45 - 18.30
Amar Annus (Estonia / Berlin)
The story of Watchers as counter Narrative
10.00 - 10.45
Lucia Raggetti (Berlin)
Enoch/Idris as physician and Promethean scientist in the Arabic sources
10.45 - 11.30
Pavel Pavlovitch (Sofia / Berlin)
A Babylonian Encounter with the Fallen Angels: Apropos the Origins of
the Islamic Story about Hārūt and Mārūt
12.00 – 12.45
Siam Bhayro (Exeter)
On the Near Eastern background of the cosmogony of 1 Enoch 18: Babylonian or Iranian?
Stefanie Rudolf (Berlin)
"The seas where dragons are born or the Syriac tradition of Enoch"
Joost Hagen (Leipzig)
2 Enoch in Coptic: Towards an editio princeps of the text
Dirk Hartwig (St. Andrews)
Man of Truth and Exalted Prophet: Enoch in the Muslim Tradition
Iva Trifonova (Sofia, Berlin)
The Slavonic Apocalypse of Enoch – textual peculiarities and verbal catches
|Davila, Hekhalot Literature in Translation: Major Texts of Merkavah Mysticism
||[Oct. 25th, 2013|01:43 pm]
Very important book for understanding of history of early Jewish mysticism|
James Davila, Hekhalot Literature in Translation: Major Texts of Merkavah Mysticism (SJJTP, 20; Leiden: Brill, 2013) ISBN13: 9789004252158; E-ISBN: 9789004252165
The Hekhalot literature is a motley collection of textually fluid and often textually corrupt documents in Hebrew and Aramaic which deal with mystical themes pertaining especially to God's throne-chariot (the Merkavah). They were composed between late antiquity and the early Middle Ages, with roots in earlier traditions and a long and complex subsequent history of transmission. This volume presents English translations of eclectic critical texts, with a full apparatus of variants, of most of the major Hekhalot documents: Hekhalot Rabbati; Sar Torah; Hekhalot Zutarti; Ma'aseh Merkavah; Merkavah Rabba; briefer macroforms: The Chapter of R. Nehuniah ben HaQanah, The Great Seal-Fearsome Crown, Sar Panim, The Ascent of Elijah ben Avuyah, and The Youth; and the Hekhalot fragments from the Cairo Geniza.
2. Hekhalot Rabbati: The Greater (Book of the Heavenly) Palaces
3. Sar Torah: The Prince of Torah
4. Hekhalot Zutarti: The Lesser (Book of the Heavenly) Palaces
5. Maaaseh Merkavah: TheWorking of the Chariot
6. Merkavah Rabba: The Great (Book of the) Chariot
7. Some Shorter Macroforms
8. Geniza Fragments
Index of Modern Authors
Index of Foreign Words and Phrases
Index of Primary Sources
Hekhalot Zutarti 338-339:
… R. Akiva said: We were four who entered paradise. One peered in and died. One peered in and was struck down. One peered in and cut the plants. I entered safely and I went forth safely. Why did I enter safely and go forth safely? Not because I was greater than my associates, but my works accomplished for me to establish what the sages taught in their Mishnah, Your works shall bring you near and your works shall make you far away.
And these are they who entered paradise: Ben Azzay, Ben Zoma, the Other, and R. Akiva. Ben Azzay peered and died. Concerning him the Scripture says, Worthy in the eyes of YHWH is the death of His pious ones (Ps 116:15). Ben Zoma peered and was struck down. Concerning him the Scripture says, Have you found honey? Eat (only) your fill, lest you become sated and vomit it up (Prov 25:16). Elisha ben Avuyah peered and cut the plants. Concerning him the Scripture says, Do not let your mouth cause your flesh to sin (Qoh 5:5). R. Akiva entered safely and went forth safely. Concerning him the Scripture says, Draw me after you, let us run. The King has brought me into His chambers (Cant 1:4) ….
Davila, Hekhalot Literature in Translation, 202-203.
|Introduction to "Heavenly Priesthood in the Apocalypse of Abraham"
||[Oct. 12th, 2013|12:14 am]
.... The Apocalypse of Abraham, a Jewish work composed in Palestine in the early centuries of the Common Era, strikes its readers with a panoply of sacerdotal motifs. Already the first lines of this apocalyptic work portray Abraham as a sacerdotal servant in the idolatrous cult of his father Terah. Scholars have previously noted that cultic ordinances taking place in the “house” of Terah are reminiscent of the services practiced in the Jerusalem Temple. Later, as the story develops and the polluted sanctuary is destroyed
by the fire of God’s wrath, Abraham meets a heavenly instructor named Yahoel, who initiates him in the rites of celestial priestly praxis culminating in the heavenly Holy of Holies. These cultic settings once again allude to Jewish Temple rituals. By the end of the book Abraham becomes envisioned as an archetypal sacerdotalist to whom God reveals the “idea of priesthood.”
This powerful unfolding of the patriarch’s sacerdotal profile is rather unusual in comparison to biblical portrayals of Abraham, where he is never openly labeled as a priest. Still, scholars have noted in biblical materials several subtle allusions to Abraham’s possible involvement in cultic practices. One of these sacerdotal allusions is Abraham’s encounter with an enigmatic priest Melchizedek in Gen. 14. In later rabbinic materials (Gen. Rab. 43:6; 46:5; 55:6; Lev. Rab. 25:6; Num. Rab. 4:8; and b. Ned. 32b) this encounter has been often interpreted as transmission of the priestly tradition from the mysterious priest to the hero of faith. These materials
view Melchizedek as Noah’s son Shem,1 who surrenders the prominent legacy of the priestly Noachic tradition to Abraham, making him a priest. Melchizedek’s encounter, however, is not the only instance of the patriarch’s possible sacerdotal associations in biblical sources.....
the whole chapter is here:
|“Eternity, Epoch, and Soul: Jewish Mystical Notions of Time,” Rockwell Symposium at Rice, Nov. 4-5
||[Oct. 3rd, 2013|10:17 am]
“Eternity, Epoch, and Soul: Jewish Mystical Notions of Time”
Rockwell Symposium, Department of Religious Studies
November 4-5, 2013
Fondren Library, Kyle Morrow Room
Monday, Nov 4thBreakfast at the library
Elliot Wolfson“Retroactive Not Yet: Linear Circularity and Kabbalistic Temporality”
Conceptions of Time in the Ancient World
April DeConick: “Gnostic Ritual and The Wheel of Time”
Andrei Orlov: "Ritualization of the Messianic Time in Early Jewish Mysticism: The Apocalypse of Abraham as a Test Case"
Moderator: Yaacob Dweck
Some Medieval Theoretical Considerations
Sarah Pessin: “Jewish Neoplatonic Discourses of Time: Beginnings, Emanations, and Paradoxes of Simultaneity”
Adam Afterman: "The perception of time in the mystical experience of Devequt and mystical Union"
Moderator: Bill Parsons
The Italian Renaissance
Brian Ogren: “Chaotic Beginnings: Italian Renaissance Notions of the Time of Creation”
Fabrizio Lelli: “Italian Renaissance Kabbalistic Ideas of Historical Time”
Moderator: Matt Goldish 14:30-15:30
Hasidic and Mitnagdic Considerations
Shaul Magid: "The Zaddik before Time: The Preexistence of the Zaddik in Dov Baer of Mezritch"
Eliyahu Stern: "Time, Messianism, and Reason in Mitnagdic Thought"
Moderator: Jonathan Garb
Tuesday, Nov 5thBreakfast at the library 9:30-10:00
From Pre-Modern to Modern Case Studies
Jonathan Garb: “Soul Time in Modern Kabbalah”
Benjamin Brochstein: "The Jachin-Boaz Teleport: Gateway to the 'Jewish' Secrets of Freemasonry?"
Moderator: April DeConick
Sabbateanism and Anti-Sabbateanism
Yaacob Dweck: “Jacob Sasportas and Sabbatean Time”
Matt Goldish: "Ha-Matir Issurim: The Halakhic Shift in Messianic Time"
Moderator: Fabrizio Lelli
Modern Philosophical and Psychological Theories
Dustin Atlas: “Solomon Maimon and Mystical Time”
Bill Parsons: “Time and Eternity in Freud’s Theory of Mysticism”
Moderator: Adam Afterman
Closing Plenary Address
Moshe Idel "Higher than Time"
|Теургия сакрального пространства в Славянском Откровении Авраама
||[Sep. 28th, 2013|09:05 pm]
Theurgical Praxis as a Substance of Heavenly Reality:
Spatial Dynamics of the Aural Mysticism in the Apocalypse of Abraham
Throughout the second part of the Apocalypse of Abraham, there seems to be a peculiar emphasis on the aural revelation of God. Arguably, the text is dictating spatial aesthetics that strikingly differs from that of the visual paradigm. They permeate various symbolic features of the narrative and profoundly affect traditional apocalyptic imagery.
The spatial dynamics of the Slavonic apocalypse has puzzled generations of scholars. They often reflected on the unusual setup of the heavens found in the text and the peculiarities of the seer’s ascent to the throne of God. Abraham’s entrance into the divine realm unfolds in chapters 15 and 17. There the readers encounter intense liturgical traditions that emphasize the routine of prayer and praise. The aural praxis of the patriarch and his celestial guide reaches an important conceptual pinnacle there, demonstrating the decisive power of prayer in breaching the boundaries between heaven and earth.
Intriguingly, the work gives scant details about Abraham’s ascent through various heavens. On the contrary, in the Slavonic apocalypse the seer achieves immediate access to the upper region of heaven through his recitation of a hymn. This could be quite puzzling for a reader accustomed to the visual Kavod paradigm, with its attention to the details of the various levels of heaven, each one containing symbolic content all its own. Indeed, the apocalyptic narratives of the Kavod paradigm often stress the importance of “structured” space by demonstrating the gradual progress of its visionaries through the various echelons of heaven. The progression implicitly underlines the ideology of the divine form, since the heavens are understood as a structured house for the Deity’s form.
In view of these conceptual peculiarities of the Kavod paradigm, it is not coincidental that in the rival aural framework of the Apocalypse of Abraham, the long song of Abraham in chapter 17 – the aural medium of the patriarch’s ascension – serves as a striking alternative to the usual ascent-through-heavens pattern. ....
|Завеса небесной скинии в Откровении Авраама
||[Sep. 3rd, 2013|08:53 pm]
Vision of the Heavenly Curtain in the Apocalypse of Abraham
....It already has been noted that the peculiar arrangement of the patriarch’s acquisition of revelations in the heavenly throne room is reminiscent of the vision of the Pargod, an enigmatic entity which in later Jewish mystical accounts is often depicted as the mystical textile which miraculously reflects the history of all creation. In this respect some perceptive students of the Slavonic apocalypse previously commented on the fact that the unique way in which Abraham receives the vision of the ages is reminiscent of disclosures often revealed to the Hekhalot mystics on the celestial curtain and by the apocalyptic seers on the heavenly tablets.
Thus, already Gershom Sholem in his seminal work Major Trends in Jewish Mysticism drew attention to a connection between the vision of the end time given to Abraham in the Apocalypse of Abraham and the revelation of Pargod which Metatron discloses to R. Ishmael in Sefer Hekhalot, seeing the imagery found in the Slavonic apocalypse as a crucial formative step which anticipated these later Jewish mystical developments. He writes,
"Among the most important objects which Metatron describes to Rabbi Ishmael is the cosmic veil or curtain before the throne, which conceals the glory of God from the host of angels. The idea of such a veil appears to be very old; references to it are to be found already in Aggadic passages from the second century. The existence of veils in the resplendent sphere of the aeons is also mentioned in a Coptic writing belonging to the Gnostic school, the Pistis Sophia. Now, this cosmic curtain, as it is described in the Book of Enoch, contains the images of all things which since the day of creation have their pre-existing reality, as it were, in the heavenly sphere. All generations and all their lives and actions are woven into this curtain; he who sees it penetrates at the same time into the secret of Messianic redemption, for like the course of history, the final struggle and the deeds of the Messiah are already pre-existently real and visible. As we have seen, this combination of knowledge relating to the Merkabah and the Hekhalot with a vision of the Messianic end – the inclusion, that is to say, of apocalyptic and eschatological knowledge – is very old. It dominates the Apocalypse of Abraham and the Book of Enoch no less than the various Hekhalot tracts four or eight centuries later."
Indeed, in 3 Enoch 45 the translated seventh antediluvian hero reveals to R. Ishmael the heavenly entity on which this visionary like Abraham is able to see the whole span of the human history. 3 Enoch 45:1-6 reads:
R. Ishmael said: Metatron said to me: Come and I will show you the curtain of the Omnipresent One, which is spread before the Holy One, blessed be he, and on which are printed all the generations of the world and all their deeds, whether done or to be done, till the last generation. I went and he showed them to me with his fingers, like father teaching his son the letters of the Torah; and I saw:
Each generation and its potentiates;
Each generation and its heads;
Each generation and its shepherds;
Each generation and its keepers……
And I saw:
Adam and his generation, their deeds and their thoughts…
The Messiah the son of Joseph and his generation, and all that they will do to the gentiles….
It is curious that the mystical screen of 3 Enoch, like the medium of revelation in the Apocalypse of Abraham, unveils the order of events from the generation of the protological couple until the generation of the Messiah.......
the whole article is here:
|О полемической природе Второй книги Еноха: Ответ Кристфриду Бёттриху
||[Jun. 13th, 2013|12:21 am]
" ... В одном из последних номеров данного журнала Кристфрид Бёттрих опубликовал критический отзыв о моей статье, посвященной полемическим аспектам легенды о Мелхиседеке во Второй книге Еноха. В своём отзыве Бёттрих отрицает возможность какой-либо полемики не только в истории о Мелхиседеке, но и вообще во всём тексте славянского апокалипсиса. Он утверждает, что 'полемика вообще не может состояться внутри этого повествования: панорама единого архаического человечества совершенно не оставляет для неё места'....."
|"Veneration Motif in the Temptation Narrative of the Gospel of Matthew"
||[May. 29th, 2013|10:58 pm]
A.Orlov, "Veneration Motif in the Temptation Narrative of the Gospel of Matthew: Lessons from the Enochic Tradition"
(This paper will be presented at the Seventh Enoch Seminar "Enochic Influences on the Synoptic Gospels" Camaldoli, Italy, July 25, 2013)
... Yet, in the temptation story the divinity of the human protagonist is affirmed in a new paradoxical way, not through the veneration motifs but through their deconstruction. This new way of establishing the hero’s upper identity appears to be novel and yet one is able to find some specimens of similar developments in the later Jewish “two powers in heaven” debates with their emphasis on the deconstruction of the veneration motifs. Although in the Primary Adam Books it is Satan who opposes veneration of humanity, in the later “two powers in heaven” developments this function of opposition is often transferred to the deity himself. In these later accounts, it is God who opposes veneration of the newly created protoplast and shows to angelic hosts that his beloved creature does not deserve obeisance reserved now solely for the Creator. Yet, in the midst of these debates, which might be interpreted as attempts to limit the possibility for theosis, one can find one of the most profound exaltations of humanity ever recorded in Jewish lore—a tradition that portrays the seventh antediluvian patriarch as יהוה הקטן, a lesser representation of the deity. Here, like in the temptation narrative of Matthew’s gospel, a deconstruction of the veneration motifs opens new paradoxical horizons for the deification of humankind....
|А. Орлов, Предания о садах в славянской версии Третьей книги Варуха и Книге Исполинов
||[May. 26th, 2013|11:13 pm]
А. Орлов, Затопленные кущи: Предания о садах в славянской версии Третьей книги Варуха и Книге Исполинов
.... Когда ... род потопа усилился и растлевал дела свои, тогда Святой — благословен Он — пожалел, что сотворил человека, как сказано “И раскаялся Бог, что сотворил человека и воскорбел в сердце Своем”. Тотчас поднялись два ангела, имена которым Шемхазай и Азаил, и сказали пред Ним: “О Господь мира, не говорили ли мы Тебе, когда творил Ты мир Твой, ‘Не создавай человека?’” Святой — благословен Он — сказал им: “Тогда что станет с миром?” Они сказали пред Ним: “Достаточно (Тебе) нас вместо него”. Он сказал: “Открыто и известно Мне, что, случись вам жить в мире, злое желание овладеет вами так же, как овладело оно сынами человеческими, и вы были бы более жестоковыйны, чем они”. Они сказали пред Ним: “Дозволь нам, и мы спустимся и будем посреди сих творений, и Ты увидишь, как мы будем святить Имя Твое”. Он сказал им: “Спуститесь и пребывайте посреди них”. И когда они спустились, тотчас Святой попустил злому влечению править ими. Увидев дочерей человеческих, что те красивы, они предались растлению с ними, как сказано: “Когда увидели сыны Божии дочерей человеческих”, они не смогли сдержать свое влечение ....
... Однажды ночью сыновья Шемхазая, Хивва и Хиййа, видели во сне (видение), оба они видели сны. Один видел великий камень, распростершийся над землей... Другой (сын) видел сад, насажденный полный (многих) видов деревьев и (многих) видов драгоценных камней. И ангела, спускающегося со свода (небесного) с секирой в руке, который стал рубить все деревья, так что осталось только одно дерево с тремя ветвями. Когда они пробудились, они встали в смущении и, пойдя к отцу своему, рассказали ему об (увиденных) снах. Он же сказал им: Святой наведет потоп на землю и разорит ее, так что останется только один человек и его три сына ...
Мидраш Шемхазая и Азаила
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