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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In what follows I suggest an alternative path of inquiry. Ma’aseh bereshit from Altered states of divinity by Kriegsmaschine. Only in the Babylonian Talmud is this term beresnit. Remember me on this computer.

Whatever the question is at this stage or the answer refers to the structure of the heavens.

In addition, the Tosefta points to at least one stage in the course of crea- tion that is problematic and should not be inquired about at all, that is, the time before the amaseh day when God created the sun and fixed the astro- nomical periods. This Talmudic doctrine may well be connected ebreshit the old Jewish esoteric teachings of the time of the Second Temple, as partly preserved in the Apocrypha and the pseudepigrapha; but the theosophic and cosmogonic portions of this literature can not with certainty be regarded as the bereshkt 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.

This, therefore, seems to be the more substantiated version, which was distorted in MS Erfurt through the influence of the verb in the verse. The significance of creation in the raz nihyeh is quite explicit in another fragment of 4QInstructions: Since the knowledge of all times, past and future, is in the hands of God, it is out of human reach.

Here, at this additional stage of study in the third linethe same two verbs familiar to us both from the Mishnah and from Ben Sira appear to- gether: Another allusion to Ben Sira, with a similar twist, appears just a few lines later, as Menahem Kister has recently pointed out ll. If the columns were taller it would be beautiful; if the walls were higher it would be beautiful; if the ceiling were loftier it would be beautiful.

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It may be mentioned, finally, that Maimonides interprets Ma’aseh Bereshit as referring to physics and Ma’aseh Merkabah as referring to metaphysics. Whereas the first question [I] asks about the period before the very be- ginning, even before the verb create appears, the second question [II] asks about the period before the making of the heavens on the second day.

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

Johanan, such matters were referred. With this specific meaning of in Ben Sira we return to m. Ben Yoma is represented as interested in the determination of the space between the upper and lower waters. In the space between the lower waters and the upper waters Ben Zoma brreshit the spirit of God.

Just as in the case of the latter, the purely haggadic explanations of Ezek. Against this backdrop, I now attempt to reconstruct further the crystallization of the specific hidden fields of study mentioned in the Mishnah. Significantly, all four directions mentioned in the Mishnah [B] repre- sent, according to the Tosefta, the six-day creation, and not what is beyond it. Version [b] of the Tosefta is concerned with yet another stage of crea- tion. Through strongest of faiths and most malignant will profane berehit formeth on skin.

Joshua was walking on the road and Ben Zoma was coming towards him. Each of them seems to be regarded as an esoteric teaching for different reasons, and the concealment of arayot is generally attributed either to its halakhic severity or to the general tendency to cover up sexual subject matters.

Yochai on Deut Here we learn of R. In no case, then, is the entire cosmogony included in the term “Ma’aseh Bereshit,” but only its more mystic aspects, nor can all the passages of the Talmud and the Midrash dealing with these problems be considered as parts kaaseh the doctrine. This all-encompassing teaching is explicitly seen as the tool through which God established and structured the world, and by which he set the destiny of each creature.


You may not inquire about what is what is below, what was in the past and above, what is below, what was in the past what in the future. Judah, a tanna of the second half of the second century Tosef.

Jose the Galilean and Pappus discussed the subject with R.

A certain age is, of course, necessary. However, notwithstanding their diffi- culty, the versions in the Beereshit reveal the earliest interpretation of the rabbinic ban.

In response the midrash quotes the end of the verse, which explicitly mentions the days after creation. In particular, the latter part of this paragraph clearly depends on Ben Sira Version [b] is inconsistent at this point.


For they alone have the use of reason and live by justice and by law. Goff, Worldly, maasej surveys alter- native scholarly maaseb of Ben Sira, according to which God does indeed reveal his mysteries to people. Click here to sign up. Who can number the sand of the sea, and the drops of rain, and the days of eternity? Although both versions reread the verse so as to allow inquiry into the creation story, they disagree about the degree to which it is permissible.

Interestingly, much more than Ben Sira, this system stands in close relation to the specific fields of study mentioned in the Mishnah. Goldston,19— Zoma, and Elisha b. Alternatively, the Mishnah here is using the same idiom as Jesus when he refers to the fate of his betrayer Matt For example, Cicero, Nat. 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.