Abstract
The connection between literature and Merkavah mysticism occupies a prominent place in the study of Hekhalot literature. The text most frequently adduced in scholarly research is the Hebrew book of Enoch, which has been characterized as a grand summary of the Jewish and mystical traditions.1 Since Gershom Scholem's account of early Jewish mysticism, the notion that traditions live on in Hekhalot literature has been generally accepted. Scholem emphasized that the Merkavah mystic's heavenly journey, the goal of which lies in beholding God on his throne, is tied to a vision of the Messianic end.2 For Scholem, the connection between throne mysticism and the messianic idea finds expression in just those short apocalyptic chapters3 which were included in the various tracts, and which for Scholem belonged to the core of Hekhalot literature.4 These short text units can be clearly differentiated from their immediate context on the basis of formal characteristics. Their
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