Like ma’aseh merkavah, ma’aseh bereshit was one of the earliest forms of Jewish mysticism and a predecessor of Kabbalah. Ma’aseh bereshit derived from a. Ma’aseh bereshit by Kriegsmaschine, released 18 August Through strongest of faiths and most malignant will profane stigma formeth on skin. Flesh unto. Maaseh bereshit Summary Like maaseh merkavah maaseh bereshit was one of the from PH at Riverside City College.

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Talmudic terms for the esoteric doctrine of the universe, or for parts of it comp. Ma’aseh Bereshit, following Gen. The secret doctrine might not be discussed in public. But what is commanded thee, think thereupon with reverence; bsreshit it is not needful for thee to see with thine eyes the things that are in secret.

Ma’aseh bereshit | Kriegsmaschine

Zera said that even the chapter-headings might be communicated only to a person who was head of a school and was cautious in temperament. Ammi, the secret doctrine might be entrusted only to one who possessed the five bereshiy enumerated in Isa. A certain age is, of course, necessary. Johanan wished to initiate R.

Eliezer in the Ma’aseh Merkabah, the latter answered, “I am not yet old enough. In no case, then, is the entire cosmogony included in the term “Ma’aseh Bereshit,” but only its more mystic aspects, bbereshit can all the passages of the Talmud and the Midrash dealing with these problems be considered as parts of the doctrine. Thus, ideas like those regarding the ten agencies by means of which God created the world, or questions as to whether heaven or earth was first created, or concerning the foundations of the world, or as to beershit there are two heavens or seven all these problems being mentioned in connection with the interdiction against teaching the Ma’aseh Maadeh to more than one persondo not belong to the doctrine itself, for such arguments are forbidden by the dictum, “Thou mayest speak of the seven heavens, but of the things thereafter thou mayest not speak.

MA’ASEH BERESHIT; MA’ASEH MERKABAH (literally, “work of Creation” and “work of the Chariot”):

Akiba’s words at the beginning of the story 14b”When ye reach the shining marble stone do not cry out ‘Water, water,'” seem to point to those theories of Creation which assume water to be the original element. Ben Yoma is represented as interested in the determination of the space between the upper and lower waters.

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Pazzi, who opened his discourse on Ma’aseh Bereshit with the beresshit, “In the beginning the world was water in water. In like manner the cosmogonic conceptions of the Apocrypha and brreshit geonic mysticism must not be considered as indications of the secret teachings of the Ma’aseh Bereshit. Somewhat simpler is the question regarding the nature of the Ma’aseh Merkabah, which is designated maaseg “an important matter” in the Talmud Suk. Just as in the case of the latter, the purely haggadic explanations of Ezek.

Thischapter of Ezekiel, it is declared, may be studied even by young pupils, because a boy can seldom recognize the doctrines implied therein. The object, therefore, was breeshit find special secrets in these verses.

The Ma’aseh Merkabah, therefore, dealt with esoteric teachings concerning the visible manifestations of God, and hence with angelology and demonology, though not to the same degree as in Talmudic literature. As the story of R.

The Ma’aseh Merkabah seems to have had practical applications. The belief was apparently current that certain mystic expositions of the Ezekiel chapter, or the discussion of objects connected with it, would cause God to appear. Zakkai, the latter dismounted from his ass, saying, “It is not seemly that Beeeshit sit on the ass while you are discoursing on the heavenly doctrine, and while the Divinity is among us and ministering angels accompany us.

Bereishit – Wikipedia

Jose ha-Kohen and R. Joshua according to Yer. Nathanael had similar experiences. The belief in the appearance of God is indicated also in the popular idea that all who inquire into the mysteries of the Ma’aseh Merkabah without being duly authorized will die a sudden death. Such a divine interposition is expressly mentioned in connection with the “story of the Creation” in Sanh. According to a tradition handed down by Jose b. Judah, a tanna of the second half of the second century Tosef.


Zakkai was the founder of the secret doctrine. In the bbereshit passage, in both Talmuds, it is said, however, that he refused to discuss it, even in the presence of a maadeh person, although, as already stated, R. Jose ha-Kohen, also discussed it with him. According to tradition, the second one to give instruction in these matters was R.

Joshua, vice-president of the Sanhedrin under R. He was succeeded by R. Akiba, and the last to teach them bsreshit R. Jose the Galilean and Pappus discussed the subject with R. The tradition, quoted above, of bsreshit four who studied the maaswh doctrine mentions, besides Akiba, Simeon b. Zoma, and Elisha b. The fate of the last-named, who was driven from Judaism by his experience, is said to have given rise to restrictive measures.

The study of profane books was forbidden Sanh.

In the time of R. Levi regarding this as inadmissible, R. Judah ha-Nasi was at this time the authority to whom, as formerly to R. Johanan, such matters were referred. This Talmudic doctrine may well be connected with the old Jewish esoteric teachings of the time of the Second Temple, as partly preserved in the Apocrypha and the pseudepigrapha; but maasey theosophic and cosmogonic portions of this literature can not with certainty be regarded as the source of the Talmudic doctrine, nor can the literature of the so-called geonic mysticism, crystallized in the Ma’aseh Bereshit and the Ma’aseh Merkabah and designated in its literary form by these names, be regarded as the immediate continuation of Talmudic mysticism.

The very fact that there are so many Talmudic and midrashic parallels to the conceptions of the geonic period leads to the conclusion that they contain only maaaeh limited amount of original material from the ancient esoteric teachings. It may be mentioned, finally, that Maimonides interprets Ma’aseh Bereshit as referring to physics and Ma’aseh Merkabah as referring to metaphysics. Joseph JacobsA.