| 词条 | Pardes (legend) |
| 释义 |
Pardes (Hebrew: {{lang|he|פרדס}} orchard) is the subject of a Jewish aggadah ("legend") about four rabbis of the Mishnaic period (1st century CE) who visited the Orchard (that is, Paradise): Four men entered pardes — Ben Azzai, Ben Zoma, Acher (Elisha ben Abuyah),[1] and Rabbi Akiva. Ben Azzai looked and died; Ben Zoma looked and went mad; Acher destroyed the plants; Akiva entered in peace and departed in peace.[2] EtymologyThe Hebrew word פַּרְדֵּס (pardes 'orchard') is of Persian origin (cf Avestan 𐬞𐬀𐬌𐬭𐬌⸱𐬛𐬀𐬉𐬰𐬀) and appears several times in the Bible. Persian is also the source of the word paradise, which entered English via Latin paradisus and Greek παράδεισος. See Paradise for more details. AccountThe Aggadah regarding the four Tannaim (Mishnaic Sages of the 1st-2nd centuries CE) is found in the Tosefta (Hagigah 2:2) and in the Talmuds (Babylonian Talmud Hagigah 14b, Jerusalem Talmud Hagigah 2:1). The original context in the Tosefta is the restriction on transmitting mystical teaching concerning the divine Chariot except privately to particularly qualified disciples. The version in the Babylonian Talmud, which is the best-known, may be translated:
In the commentary printed beside the Talmud text, Rashi says that Ben Azzai died from looking at the Divine Presence. Ben Zoma's harm was in losing his sanity. Acher's "cutting down the plantings" in the orchard refers to becoming a heretic from the experience. Acher means "the other one", and is the Talmudic term for the sage Elisha ben Avuya. Rabbi Akiva, in contrast to the other three, became the leading Rabbinic figure of the era. Versions of the story also appear in the esoteric Hekhalot literature.[4] ExpositionRashi explains that they ascended to Heaven by utilizing the Divine Name, which might be understood as achieving a spiritual elevation through Jewish meditation practices. The Tosafot, medieval commentaries on the Talmud, say that the four sages "did not go up literally, but it appeared to them as if they went up."[5] On the other hand, Rabbi Louis Ginzberg writes in the Jewish Encyclopedia (1901–1906) that the journey to paradise "is to be taken literally and not allegorically".[6] According to another interpretation, PaRDeS-exegesis is an acronym for the 4 traditional methods of exegesis in Judaism. In this sense, they were the four to understand the whole Torah{{Citation needed|date=June 2010}}. Interpretation in KabbalahAnother version of the legend is also found in the mystical literature (Zohar I, 26b and Tikunei HaZohar 40), which adds to the story:
Moshe Cordovero explains the Zoharic passage in his Pardes Rimonim ("Orchard of Pomegranates"), whose title itself refers to the Pardes mystical ascent (Pardes: Shaar Arachei HaKinuim, entry on Mayim-Water). The meaning of the ascent is understood through Rabbi Akiva's warning. The danger concerns misinterpreting anthropomorphism in Kabbalah, introducing corporeal notions in the Divine. Emanations in Kabbalah bridge between the Ein Sof Divine Unity and the plurality of Creation. The fundamental mystical error involves separating between Divine transcendence and Divine immanence, as if they were a duality. Rather, all Kabbalistic emanations have no being of their own, but are nullified and dependent on their source of vitality in the One God. Nonetheless, Kabbalah maintains that God is revealed through the life of His emanations, Man interacting with Divinity in a mutual Flow of "Direct Light" from Above to Below and "Returning Light" from Below to Above. The Sephirot, including Wisdom, Compassion and Kingship comprise the dynamic life in God's Persona. In the highest of the Four Worlds (Atzilut-Emanation), the complete nullification and Unity of the sephirot and Creation is revealed within its Divine source. Apparent separation only pertains, in successive degrees, to the lower Three Worlds and our Physical Realm. Introducing false separation causes the exile of the Shekhina Divine Presence within Creation from God. From Cordovero's explanation:
See also
References1. ^Later, Elisha came to be considered heretical by his fellow Tannaim and the rabbis of the Talmud referred to him as Acher (אחר"The Other One"). {{DEFAULTSORT:Pardes (Legend)}}פרדס (יהדות)2. ^Babylonian Talmud Hagigah 14b, Jerusalem Talmud Hagigah 9:1. Both available online in Aramaic: Babylonian Talmud, Jerusalem Talmud. This translation based on Braude, Ginzberg, Rodkinson, and Streane. 3. ^Babylonian Talmud Hagigah 14b 4. ^David J. Halperin, A new edition of the Hekhalot literature (Review of Synopse zur Hekhalot-Literatur by Peter Schäfer), Journal of the American Oriental Society 104(3):543-552. 5. ^A. W. Streane, A Translation of the Treatise Chagigah from the Babylonian Talmud (Cambridge University Press, 1891). p. 83. 6. ^Louis Ginzberg, "Elisha ben Abuyah", Jewish Encyclopedia, 1901-1906. 7. ^1 from ascentofsafed.com 2 : Jewish folklore|Jewish mysticism |
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