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Rabbi Nehunya Named the Door-Keepers of the Seventh Palace

Kneel when the name leaves my mouth, he told them. The great ones of the academy stood, then went down on their faces while the scribes wrote.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Names He Would Not Say
  2. Stand Upon Your Feet
  3. What the Scribes Had to Stay Up For
  4. The King the Praises Could Not Reach
  5. What Was Left on the Page

Rabbi Nehunya ben Hakkanah gave Rabbi Ishmael the shape of the place before he gave him anything in it, the way a man describes a house from the outside. Totrosi'ai, the Lord God of Israel of Hosts, sits within seven palaces, one inside another. At the entrance of each palace stand eight door-keepers, four to the right of the lintel and four to the left.

Rabbi Nehunya Named the Door-Keepers of the Seventh Palace Click for full size

Ishmael did the arithmetic while his teacher was still talking. Seven thresholds, fifty-six guards, and every one of them with a name, since nothing up there is nameless. Then he noticed what he had not been given.

The Names He Would Not Say

Nehunya sent his answer to the Patriarch rather than deliver it to their faces. Go and tell him this, he said. The door-keepers of the first six palaces may be mentioned by name, all of them, and a man may touch them. The door-keepers of the seventh may not, because a man is terrified by the sound of their names and is not able to touch them, since their name is called according to the name of the King of the world. Consequently I have not stated them.

That should have closed the matter. The refusal came with its reason attached, and the reason was not that the students were unworthy but that a body does what a body does when that sound goes through it.

The message came back with two words in it. State them.

Stand Upon Your Feet

Nehunya did not refuse a second time, and he did not simply give in either. He raised the price.

Come, he told them, and stand upon your feet, and when His name goes forth from my mouth, each one of you kneel and fall upon your face. Bring the scribes.

So they came. All the great ones of the company and all the mighty ones of the academy, men who had spent thirty years being deferred to in that hall, stood in front of Rabbi Nehunya ben Hakkanah on their feet like boys on a first day. Nobody sat. The scribes trimmed their reeds and waited, because somebody had to stay upright when the rest went down, and the writing was the whole reason the terms had been swallowed.

Then there was the pause before the first name.

Nehunya's mouth opened, and in the half breath before any sound came out of it every man in that room understood that he had asked for this and could not now unask it. The knees were already going. Some of them were on the floor before the syllable had finished, which meant it was not obedience and it was not reverence either. It was what the sound did to their legs.

He spoke, and they fell upon their faces, and the scribes wrote. Then he spoke again.

What the Scribes Had to Stay Up For

A man cannot write with his forehead on the floor, so the ones holding the reeds took the names standing, one after another, with the whole academy stretched out around their sandals like a field after a storm.

Ink went onto the page in a hand that was not the hand that had trimmed the reed. Whatever a name of that kind does to a man, it does not wait until he has finished his work; it goes into the shape of his letters instead. The greatest heads in the hall stayed down through one lintel and got up and went down again at the next, and the reeds kept moving above them.

The King the Praises Could Not Reach

When the names were done, the praise came up after them, and it came at a different temperature, the way cool water feels on a burn.

King beloved and lovely and clean, exalted beyond all the haughty, clothed in majesty beyond the majestic, lifted up beyond the mighty and upraised beyond the powerful. Splendor of kings and praise of nobles, treasure of the holy and humility of the lowly, pleasant in the mouth of all those that call upon Him and sweet to them that hope in His name. Righteous in all His ways and upright in all His doings, judge of every soul, witness of every transaction, mighty in wisdom and in every secret, lofty in purity and in holiness.

Every title in it was already too small, and the men said it anyway. They could join this part from the floor, because praise does not knock anybody down.

What Was Left on the Page

They got up slowly. The stone had been cold and it had marked their faces, and one of the great ones stayed on his knees longer than the rest, though nobody remarked on it.

The scrolls went out with the scribes. Nehunya had held those names back on the grounds that the sound of them terrifies a man and puts him past touching anything, and he had just been proved right in front of the entire academy, and now the names were in ink, in a hand anyone could read, on a page that does not require a teacher to be standing there. Ishmael carried the count home in his chest: four to the right of the lintel, four to the left, seven courts deep. The seventh door had not opened. Its guards had only been read out loud in a room made of plaster and breath, and the room went down.


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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 17:1Heikhalot Rabbati

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

Jewish mystical tradition has some pretty answers, and

Heikhalot Rabbati – that’s Hebrew for "The Greater Palaces" – is a foundational text of the Heikhalot literature. It's all about ascent, about the soul's journey towards God.

This particular passage? It's a snippet of a teaching passed down through generations. Rabbi Ishmael, a key figure in Jewish mysticism, recounts a lesson he received from Rabbi Nehunya ben Hakkanah. Get ready, because

"Totrosi’ai," Rabbi Nehunya tells him, "Totrosi'ai the Lord God of Israel of Hosts sitteth within seven palaces, one within another."

Seven palaces! Not just one heavenly abode, but a series of nested realms, each one more sacred, more awe-inspiring than the last. It’s like the ultimate Russian nesting doll, but instead of wooden figures, we have layers of divine majesty.

But it doesn't stop there. The text continues: "And at the entrance to each palace are eight door-keepers, four to the right of the lintel and four to the left of the lintel."

Eight door-keepers at each palace! Four on one side, four on the other, guarding the entrance to the next level of divine reality. What are they guarding against? What secrets do they hold? The text doesn't explicitly say, but it hints at the immense power and holiness contained within these palaces. They're not just open to anyone who wanders by!

What does it mean, though? Why palaces? Why door-keepers? Well, the imagery of palaces and guardians is deeply symbolic. The palaces themselves represent different levels of divine revelation, different aspects of God's presence. Each palace is a step closer to the ultimate source of all being.

And the door-keepers? They're often interpreted as angels or spiritual beings, acting as intermediaries between our world and the divine. They're the gatekeepers, testing those who seek to enter, ensuring that only the worthy can proceed. Think of them as spiritual bouncers!

The name Totrosi'ai itself is fascinating. It's one of the many divine names used in mystical traditions. Some scholars believe these names are not just labels, but powerful invocations, keys to unlocking deeper levels of understanding.

This passage from Heikhalot Rabbati invites us to contemplate the vastness and complexity of the divine. There are always more layers to explore, more palaces to enter.

It’s a call to delve deeper into our own spiritual journeys, to seek out the hidden pathways that lead us closer to the Divine Presence. And maybe, just maybe, with the right intention and the right guidance, we can catch a glimpse of the glory that lies within those seven palaces.

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Heikhalot Rabbati 23:1Heikhalot Rabbati

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

Heikhalot Rabbati places Rabbi Nehunya ben Hakkanah at the edge of dangerous mystical disclosure.

Rabbi Nehunya ben Hakkanah, a revered figure known for his profound wisdom and connection to the divine, is being asked to reveal something incredibly potent.

The passage starts with a message for “the Patriarch.” We can understand this figure as a major leader of the Jewish community at the time. The message concerns the gatekeepers, or "door-keepers," of the seven celestial palaces, the heikhalot themselves. Apparently, it's safe enough to name and even “touch” – perhaps meaning to interact with through ritual or meditation – the gatekeepers of the first six palaces. But the seventh? That's a different story altogether.

That “by the sound of their names is a man terrified and is not able to touch them.” Why? Because "the name of them is called according to the name of the King of the world." In other words, these gatekeepers are so closely associated with the divine itself that their very names carry an overwhelming power, a resonance that can be terrifying. It’s a chilling reminder of the immensity and inaccessibility of the Divine.

But then comes the request: “State them.” Even though Rabbi Nehunya initially hesitates, the persistence of his students leads him to share the names. What happens next is a scene of incredible intensity.

Rabbi Nehunya doesn’t just casually rattle off a list of names. He commands everyone present – "all the great ones of the company and all the mighty ones of the academy" – to stand. He instructs them: "each one of you, when His name goeth forth from my mouth, kneel and fall upon your face.” This isn't just a lecture; it's a ritual. It’s a demonstration of the sheer power and holiness inherent in the names of these celestial beings. As Rabbi Nehunya speaks, the assembled scholars, scribes in tow, prostrate themselves. They are physically overwhelmed by the divine presence evoked by these names. The scribes are there to record this momentous event, ensuring the transmission of this sacred knowledge.

What does this tell us? It speaks to the Jewish mystical tradition's understanding of language. Words, especially names, aren't just labels. They are vessels of power, capable of evoking the very essence of what they represent. In this case, the names of the gatekeepers of the seventh palace are so closely linked to the divine that uttering them is an act of profound significance, one that demands utter humility and reverence.

This passage also highlights the importance of preparation and context in mystical practice. You can't just waltz into the seventh palace. You need to be ready, both mentally and spiritually, for the overwhelming presence you might encounter.

Remember the power that language holds, and the importance of approaching the sacred with humility and reverence. Maybe, just maybe, you'll catch a glimpse of the divine light emanating from even the most ordinary of things.

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Heikhalot Rabbati 25:2Heikhalot Rabbati

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

Really sit with that for a moment. How do you even begin to describe the indescribable? How do you put words to something that transcends all language?

Well, the ancient mystics wrestled with this same question. And in the Heikhalot (the heavenly palaces) Rabbati, a foundational text of Merkavah (chariot) mysticism, we find one incredibly powerful attempt. This text invites us into the heavenly realms, and part of that invitation involves trying to articulate the very nature of the Divine.

The passage But it's more than just a list of flattering adjectives. It’s a cascade of carefully chosen words designed to overwhelm, to uplift, to give us a glimpse – just a glimpse – of God’s many-sided glory.

Think about the opening: "King beloved and lovely and clean, exalted beyond all the haughty, haughty, clothed in majesty beyond the majestic, majestic, lifted up beyond the mighty, mighty, upraised beyond the powerful."

The repetition here isn’t accidental. It’s intentional. It's like a hammer striking an anvil, each blow resonating deeper than the last. "Haughty, haughty," "majestic, majestic," "mighty, mighty" – it's about emphasizing the utter, complete transcendence of God. Whatever we think of as powerful, God is beyond that. Whatever we consider majestic, God surpasses it. It's almost like the text is pushing against the limits of language itself, straining to capture something that inherently resists definition.

Then, the text shifts: "Splendor of kings, praise of nobles, treasure of the holy, humility of the lowly, pleasant in the mouth of all those that call upon Him, sweet to them that hope in His name.."

Notice the contrast? We move from the grand and overwhelming to the intimate and personal. God is not just the ultimate ruler, the supreme being, but also the source of comfort and hope for the individual. God is both the "splendor of kings" and the "humility of the lowly." This duality, this ability to encompass seemingly contradictory qualities, is a recurring theme in Jewish mystical thought.

The passage continues, "righteous in all His ways, upright in all His doings, just in counsel and in knowledge, clear in understanding and in practice, judge of every soul, witness of every transaction, judge of every word, mighty in wisdom and in every secret, lofty in purity and in holiness."

Here, we see the ethical and moral dimensions of God. This isn't just about power or majesty; it's about justice, righteousness, and wisdom. God isn't some distant, uncaring force. Instead, God is deeply involved in the world, judging our actions, witnessing our deeds, and knowing our innermost thoughts.

It’s a pretty intense thought. But it's also a comforting one. It means that our actions have meaning, that our choices matter. It means that even when we feel lost or alone, we are still seen, still known.

So, what does this all mean for us today? Well, maybe it's a reminder that even though we can never fully grasp the immensity of God, we can still connect with the Divine on a personal level. Maybe it's an invitation to find God not just in the grand and majestic, but also in the small and humble moments of our lives.

And maybe, just maybe, it’s a call to strive for those qualities ourselves – to be righteous, to be just, to be wise, and to be humble.

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