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Tag: Covenant of Abraham

The Revelations of the Prophet Elijah and the Celestial Academy

” … Their accounts emphasize the mystical inspiration, namely, the “appearance of the Holy Spirit,” in one of the most distinguished families representing the rabbinic culture of Provençal Jewry. These sources name several historical personalities to whom the prophet Elijah is said to have revealed himself (gilluy Eliyahu)-, that is, they were the recipients of celestial mysteries of which earlier tradition knew nothing until then, and which came to them as revelations from above.

These revelations may have been of a purely visionary character, or they may have been experiences of illumination sustained while in a state of contemplation. I have expressed my opinion elsewhere on the meaning of this category of gilluy Eliyahu, which is of considerable importance for an understanding of the relationship between religious authority and mysticism in Judaism.

The prophet Elijah is for rabbinic Judaism the guardian of the sacred tradition. In the end, with the arrival of the Messiah, he will bring the divergent opinions of the teachers of the Torah into harmony. To the pious, he now reveals himself on diverse occasions in the marketplace, on the road, and at home. Important religious traditions of the Talmud and even an entire midrashic work are attributed to his instruction. He is present every time a child is admitted into the Covenant of Abraham—that is, at the establishment of the sacral connection between the generations by means of circumcision. It is by no means the mystics alone who encounter him; he may just as well reveal himself to the simple Jew in distress as to one perfect in saintliness and learning.

As the zealot of God in the Bible, he is the guarantor of the tradition. He is, as I have written, “not the kind of figure of whom it could be supposed that he would communicate or reveal anything whatsoever which stood in fundamental contradiction to such a tradition.” A tradition that was acknowledged to have come from the prophet Elijah therefore became part, in the consciousness of the faithful, of the main body of Jewish tradition, even if it brought something new; and it stood above any possible suspicion of foreign influence or heretical attitude.

It is no wonder, then, that at important turning points in the history of Jewish mysticism—precisely at those times when something new appeared—constant reference was made to revelations of the prophet Elijah. Understood in this sense, “tradition” included not only that which was transmitted on earth and in history, but also that which was received from the “celestial academy” above.”

–Gershom Scholem, Origins of the Kabbalah, 1987, pp. 35-6.

The Sefer HaShmoth (Book of Names)

“…The Sefer HaShmoth (Book of Names)…is a book of Divine Names…it is a valuable key that can help open locks guarding the mysteries that lay hidden in Hebrew (and Arabic) qabalistic books, and provides Names of Power by which one can light the entire Tree. Secondly, it is the primary source of “Angelic Tree Language,” comprised of one series of Tree-maps that allude to distinctly different paths of ascension through the planes of consciousness and a second series that allude to different stations of perfected souls who have completed the ascension.”

“It is said that Adam gave the book to his son Seth and it was then passed down the generational line to Enoch son of Yared. When Enoch ascended and “walked with Elohim,” he took the book with him. The Sefer HaShmoth came back into the world again with the Covenant of Abraham. Abraham gave the book to Ishmael, Isaac, and his offspring by his concubines. Isaac’s copy was handed down to Master Mosheh (Moses) and was later sealed in the vault of the first Temple of Jerusalem. Buried in the Temple vault, access to the book was limited to those who had the psychic skill to “see/read” it in Yetzirah (Astral World of Formation), and the strength to survive the impact of its power without shattering their shells.”

–Daniel Feldman, Qabala: The Mystical Heritage of the Children of Abraham, 2001, pg.  60.

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