Once upon a time when Prof Twersky of Harvard was holding conferences on the 16th, 17th, and 18th centuries, someone commented to me that we need conferences on the 7th, 8th, and 9th, centuries. There is a sense that much would be gained if you put those that work on Kabbalah and those that work on late midrash in a room together, new connections would be found. Some have noted in my Zohar review the passing references to Philo of Alexandria and Shiite thought. What I could not include in the Forward review is any discussion of the use of extended narrative of late antiquity in these Zohar volumes such as the role of Sefer Hayashar – Chronicle of Yerachmiel nor the history of the traditions of Moses as king and warrior in Ethiopia from the Chronicle of Moses. Nor did I mention the alchemy. Much of this was already noted by Moses Gaster, Louis Ginzburg, Adolphe Jellinek and others.
What the Pritzker edition lacks is any greater context than early Andalusian Kabbalah. When Midrash is added to the footnotes it is from CD-Rom and Margaliot’s comments on the Zohar not as an actual useful comparison. Or when there is a footnote to the messianic battles of Nistarot of Rabbi Shimon – the footnote does not make one aware of the half a dozen different versions composed over 500 years or which version does the Zohar seem to know. The version in Jellinek? the one edited by Bernard Lewis? Nor are the sources in Ashkenaz material sufficiently noted.
Yet, there are the connections that allude almost anyone in Jewish studies. For example, At this year’s SBL there was a paper on The Shepard of Hermes and thanks to a write up on Mystical Politics, there was a tentative connection to the Kabbalah.
The third paper in the session was “The Tower as Divine Body: Visions and Theurgy in the Shepherd of Hermas,” presented by Franklin Trammell. The abstract of his paper reads:
Behind some of the visions and teachings in the Shepherd of Hermas lies the notion of a direct correspondence between the heart of the righteous and the androgynous divine body. This body is presented by Hermas as a sevenfold Tower that is in the process of being (re)built by (re)incorporating the feminine Ecclesia. Members of the Ecclesia, who are pure of heart, are clothed with twelve virgins and receive the seal of the Son of God, representing the female and male aspects of the body. They then affect the reintegration of this female aspect, being built into the eschatological Tower as a part of her. Hermas’ law of purity therefore plays an incredibly important theurgic role. In identifying the Tower with the Ecclesia, itself implicitly assimilated in the text to Sophia, the author portrays those who do not sin after baptism as participating in the (re)unification of pre-existent Wisdom. It is this process along with elements related to it that shares affinities with later Jewish mystical sources.
I found this talk fascinating, especially since I’ve never read the Shepherd of Hermas. I found particularly interesting the possible connections to Sefer ha-Bahir that he mentioned.
What is the Shepard of Hermes?From wiki
The Shepherd of Hermas (sometimes just called The Shepherd) is a Christian literary work of the second century, considered a valuable book by many Christians, and considered canonical scripture by some of the early Church fathers. The Shepherd had great authority in the second and third centuries.
Shlomo Pines and other have noted the early references to Kabbalistic esotericsm in Patristics. But few look to works to books left out of Patristics like the Shepard of Hermes. Theses books give insight into the thought of centuries like the second century, where we know little of the rabbinic worldview outside of the Tannaic works.
The Book of Doctrines and Opinions: 