5 min read

The Mystic Who Needed Passwords to Reach Heaven

Rabbi Ishmael asked which songs would get a man past seven gates and back alive. At the sixth palace the water was a lie.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Which Songs Bring a Man Back Alive
  2. The Seals at the Gates
  3. Do Not Say Water
  4. He Came Back Knowing
The Mystic Who Needed Passwords to Reach Heaven Click for full size

Which Songs Bring a Man Back Alive

Rabbi Ishmael asked a practical question. What songs must a person recite who wants to behold the Merkavah (מרכבה), the divine chariot, and return alive?

Not how to become worthy. What songs. In what order. With what exact sound. Heaven in these palaces is a building. It has gates. The gates have guards. The guards have rules. A wrong note is not a mistake. It is a death.

They call the ascent a descent. The mystic goes down into the chariot, deeper into what is real, not up and away from the world. Ishmael wanted the sequence that would let him go in and come back with his mind intact.

He asked it the way a man asks for a password at a door he cannot force. The songs were the passwords. Without them the palaces would not open, and if they opened wrong, they would not let him leave.

The Seals at the Gates

Heaven is seven palaces. The Hebrew word hekhal (היכל) means temple and palace both. Outer courts. Inner chambers. A Holy of Holies at the center that only certain people enter, and only if every threshold behind them was crossed in the right order.

The guards demand seals. Two of them have names. The seal of Totrakhiel the Lord is shown to those on the right. The seal of Zehaphtariai, the Prince of the Presence, is shown to those on the left. Flash them in the wrong hands and the guards do not step aside. They destroy the one who got it wrong.

The first palaces can be crossed by someone prepared, someone who has the songs and the seals and does not falter. Then comes the sixth. The gatekeepers there are ready to ruin anyone who "does and does not" descend, the ones who try the chariot without the authority to finish it.

Do Not Say Water

The entrance to the sixth palace looks like an ocean. Waves. A crash of water high enough to drown a man who has already survived five gates of fire and sound. Ishmael stood there with the seals still in his hands and saw a sea where a door should be.

There is no water. A thousand thousands of waves are unleashed at that door, and there is not a single drop in the place. The marble shines like a sea. The test is whether the mystic believes his eyes or the teaching that got him this far.

The ones who cried "Water, water!" died there. The guards stoned them and accused them of coming from the people who danced around the Golden Calf. Unfit, they said, to see the King and His throne in its beauty.

Rabbi Akiva had warned him. "When you come to the place of pure marble stones, do not say Water, water." The ones who said it did not come back. Ishmael shut his mouth on the word. He walked forward on dry floor that still looked wet.

He Came Back Knowing

Ishmael's own ascent was not curiosity. Rome had condemned ten sages to death. The emperor had read the law against kidnapping a man and selling him, then pointed at Joseph's brothers, who had never been executed for that sale. If the first offenders were gone, he said, the sages who stood for the tribes would pay in their place. The decree was already moving.

Ishmael went up to ask whether that sentence was sealed in the record. He showed the seals. He did not cry water. He reached the place where questions of that kind can be asked.

The angel he met did not comfort him. It told him what was written. He descended knowing what was coming for him and for the others.

The songs and the seals and the seven palaces were not a road out of history. He climbed through the guarded doors and came back with the knowledge that the world below would not spare him. The passwords got him in. They did not get him a reprieve.

HekhalotMerkavahAngelsDivine NamesHeaven
← All myths

From the tradition

Sources

6 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Heikhalot Rabbati 1:1Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Said Rabbi Ishmael: What are those songs which he recites who would behold the vision of the Merkavah, who would descend in peace and would ascend in peace?

Heikhalot Rabbati opens with Ishmael's question on the songs of safe descent and ascent. The songs themselves are not listed in this line.

Full source
Hagigah 14bTalmud Bavli, Hagigah

Translation of the source text.William Davidson Edition - Vocalized Aramaic · CC-BY-NC

Our Rabbis taught: There was an incident concerning Rabban Yohanan ben Zakkai, who was riding on a donkey and was traveling along the road, and Rabbi Elazar ben Arakh was driving the donkey behind him. He said to him: Rabbi, teach me one chapter in the Account of the Chariot. He said to him: Did I not teach you thus: Nor the Chariot may be expounded by an individual unless he was a sage who understood of his own knowledge? He said to him: Rabbi, permit me to say before you one thing that you taught me. He said to him: Speak.

Immediately Rabban Yohanan ben Zakkai descended from the donkey, wrapped himself, and sat upon the stone beneath the olive tree. He said to him: Rabbi, why did you descend from the donkey? He said: Is it possible that you should expound the Account of the Chariot, with the Divine Presence among us and the ministering angels accompanying us, while I ride upon a donkey?! Immediately Rabbi Elazar ben Arakh began to expound the Account of the Chariot and expounded, and fire came down from heaven and surrounded all the trees in the field, and they all opened and uttered song.

Our Rabbis taught: Four entered the orchard, and these are they: Ben Azzai, and Ben Zoma, Aher, and Rabbi Akiva. Rabbi Akiva said to them: When you reach the stones of pure marble, do not say "Water, water," because it is said: "He who speaks falsehoods shall not be established before My eyes" (Psalm 101:7).

Ben Azzai gazed and died. Of him Scripture says: "Precious in the eyes of the LORD is the death of His pious ones" (Psalm 116:15). Ben Zoma gazed and was stricken. And of him Scripture says: "If you have found honey, eat what is enough for you, lest you become full of it and vomit it up" (Proverbs 25:16). Aher cut down the saplings. Rabbi Akiva departed in peace.

Full source
Heikhalot Rabbati 17:8Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

These texts, which date back to late antiquity, describe mystical journeys through the heavenly realms. The source turns to, focusing on the guardians that stand between us and ultimate spiritual insight.

The Heikhalot (the heavenly palaces) Rabbati, which translates roughly as "The Greater Palaces," lays out a vision of seven celestial palaces, or heikhalot (heikhal is the Hebrew word for temple or palace). Each palace is more awe-inspiring, more overwhelming than the last. But you can't just stroll on through. Oh no. Each has its gatekeepers. And the text painstakingly lists these guardians, painting vivid portraits of their power.

So, who are these gatekeepers? There, we meet a host of angelic beings with names ending in "-el," signifying their connection to God. Each name likely holds a specific meaning, a key to understanding their role, though much of that understanding is now lost to time.

Moving on to the fifth palace, we encounter another impressive lineup: Tehilael, ‘Azwiel, Gatoel, Gathoel, Sa‘aphriel, Naraphiel, Gariel, and Hadiel. Again, these are not just names. They represent forces, energies, aspects of the Divine Presence itself. It's like each palace is guarded by a different committee of very, very powerful angels.

By the time we reach the sixth palace, the guardians take on an even more imposing quality. We hear of Domiel, Kazpiel, Gahaghiel, and ’Arasbarasbiel, ‘Anromiel, Parziel, Magogael, and Tophrael. What’s fascinating is how the names themselves almost sound like incantations, invoking a sense of ancient power.

But it's the description of the seventh palace that really grabs you. Forget polite gatekeepers. Here, at the door of the seventh palace, stand "angry all the heroes, warlike, strong, harsh, fearful, terrific, taller than mountains and sharper than peaks." These aren't your gentle, harp-playing angels. These are warriors!

Their bows are strung, their swords sharpened. Lightnings flow from their eyes, and "spider-webs of fire" shoot from their nostrils. Torches of fiery coals erupt from their mouths! They’re covered in armor, bristling with javelins and spears.

Why such intense guardians? What are they protecting? The seventh palace, according to tradition, is the closest one can get to the Divine Throne without being consumed. These fierce beings stand as a final test, a formidable barrier against those who are not ready, not pure enough, to stand in the presence of God. They ensure only those who are worthy can proceed. This imagery isn't just about scary monsters. It's about the immense effort, the rigorous self-examination, and the sheer courage required to pursue spiritual enlightenment. The path to understanding isn't easy. It's guarded by our own fears, our own limitations, and the sometimes terrifying immensity of the Divine.

So, the next time you're feeling daunted by a challenge, remember the gatekeepers of the Heikhalot Rabbati. Remember the warriors standing guard, and ask yourself: Am I ready to face them? Am I ready to confront what lies beyond? Perhaps, with enough courage and dedication, we can all find a way through.

Full source
Heikhalot Rabbati 19:6Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Merkabah (מרכבה) literally means "chariot" in Hebrew, and in this context, it refers to the divine chariot throne as described in the Book of Ezekiel. But it’s also about the soul’s ascent through the different heavenly realms to reach that throne.

Specifically,

So, you’ve made it pretty far… how do you proceed? You'll need to show two seals. These aren't just any seals; they are powerful symbols of authority. One belongs to Totrakhiel, described as "the Lord," and the other to Zehaphtariai, "the Prince of the Presence." Think of them as the ultimate VIP passes. Flash Totrakhiel's seal to those on your right, and Zehaphtariai's to those on your left.

Why all the security? What’s the big deal? Well, things get dicey at the sixth palace.

Heikhalot (the heavenly palaces) Rabbati explains that the gatekeepers of this palace are particularly… zealous. They're ready to destroy anyone who "does and does not" descend to the Merkabah without proper authorization. What does "does and does not" mean here? It refers to those who attempt the ascent, whether successfully or not, but who haven't followed the correct procedures or lack the spiritual preparation. Basically, these gatekeepers are trying to stop unauthorized mystical joyrides!

It sounds harsh. But the text implies that these ascents are serious business, not to be taken lightly. There's a real danger in messing around with the divine realms without the right knowledge and intention.

And get this: even when the "superior powers" intervene, ordering the gatekeepers to stand down, punishing them for their excessive zeal by beating, burning, and replacing them… the replacements act the same way! They seem completely unfazed by the consequences, asking, "Why should we be burned, and what pleasure is it to us that we should destroy [all] those that do and do not descend to the Merkabah because they act without permission?"

It's a fascinating glimpse into a celestial bureaucracy that takes its job very seriously. It raises questions about free will, divine authority, and the inherent dangers of seeking spiritual experiences without proper guidance.

So, the next time you find yourself facing a seemingly insurmountable obstacle, remember the gatekeepers of the sixth palace. They remind us that some realms require more than just a desire to enter; they demand respect, preparation, and perhaps, just the right seal of approval.

Full source
Heikhalot Rabbati 26:2Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Heikhalot (the heavenly palaces) Rabbati, a text from the mystical literature of early Judaism, paints a vivid picture of just such a scenario. It details the soul's ascent through these heavenly realms, a journey fraught with peril and demanding intense spiritual purity.

One particularly striking passage describes the sixth palace. Here, the gatekeepers subject the ascending soul to a bizarre test. They unleash "a thousand thousands of waves of water," yet, paradoxically, "there is not in that place even a single drop."

What's going on here? It's a paradox, a challenge to the intellect and, perhaps more importantly, to the soul's capacity for faith.

You're the soul standing before these gatekeepers. Intrigued (or perhaps terrified!), you ask, "What is the nature of this water?"

Big mistake.

That simple question is enough to trigger immediate and violent rejection. The gatekeepers turn on you, stoning you and accusing you of being descended from those who worshipped the golden calf. Ouch. They declare you "unfit to see the King and His throne in his beauty."

It's a harsh judgment. But what's the significance of the golden calf reference? It speaks to a fundamental failure of faith, a turning away from the divine in favor of a tangible, immediate gratification. It suggests that the unprepared soul is still clinging to earthly desires and hasn't fully embraced the spiritual path.

And it gets worse.

If the gatekeepers suspect you're unworthy, a voice booms forth from the seventh heaven itself, confirming their assessment: "Well have ye said [that] he is from the seed of them that kissed the [golden] calf and is not fit to see the King and His throne." The condemnation is absolute.

The consequence? The soul is rooted to the spot and bombarded with "a thousand thousands of pieces of iron." Talk about a spiritual roadblock!

This passage, though strange and symbolic, speaks volumes about the preparation required for spiritual ascent. It's not enough to simply desire enlightenment. We must purify our hearts, confront our own "golden calves," and cultivate a deep and unwavering faith. The journey inward, it seems, is just as challenging, if not more so, than any external quest.

Maybe those waves of water, real or not, are a sign that we need to do a little more inner work before we can move forward.

Full source
Heikhalot Rabbati 1-2Heikhalot Rabbati

Translation of the source text.Wertheimer edition · Public Domain

Rabbi Ishmael said: What is the distinction of the praises that one would recite who sought to gaze upon the vision of the Chariot, to descend in peace and to ascend in peace?

Greater than all of them is to enter, and to bring oneself in, and to be brought into the chambers of the palace of the firmament, to be set before the throne of His glory, and to know all that is destined to be in the world: whom they bring low and whom they raise up; whom they weaken and whom they strengthen; whom they impoverish and whom they enrich; whom they put to death and whom they keep alive; from whom they take away an inheritance and to whom they give an inheritance; to whom they grant Torah as a possession and to whom they give wisdom.

Greater than all of them is that he gazes upon every deed of the children of men: he knows and recognizes the man who has committed adultery; he knows and recognizes the man who has murdered a soul; he knows and recognizes the man who is suspected of these things. Greater than all of them is that he recognizes every kind of sorcery.

Greater than all of them is that whoever raises his hand against him and strikes him, they clothe him in leprosy and crown him with a bright spot. Greater than all of them is that whoever speaks slander against him, they cast and fling upon him plagues of boils, bruises, and wounds, from which moist sores break out.

Rabbi Ishmael said: Thus they would teach concerning the vision of the Chariot: One who is engaged with the Chariot has no permission to rise to his feet except on account of these three distinctions: before a king, before a high priest, and before a Sanhedrin at a time when there is a Nasi among them; but if there is no Nasi among them, then not even before the Sanhedrin should he rise; and if he did rise, his blood is upon his own head, for he shortens his days and diminishes his years.

Full source