Jewish mysticism continuously evolved from biblical visionary experiences, which generally avoided tangible portrayals of YHWH, using metaphors of cloud, fire, and light. Prophetic and apocalyptic literature interpreted divine intent concerning national disasters, often focusing on the heavenly temple and promised restoration. Following the destruction of the Second Temple and exile, Heikhalot literature documented esoteric mystical ascents through seven heavenly palaces to behold the divine throne-chariot (merkavah), requiring rigorous qualification in Torah study. Controversial texts like Shiur Qomah described the overwhelming, incomprehensible measurements of the divine body liturgically.
Early Kabbalah used the Ten Sefirot—first as the power of divine language (Sefer Yetzirah) and later as emanations from the transcendent Ein Sof (Sefer Habahir), mediating the Shekhinah (divine presence) into the finite world. Lurianic Kabbalah explained exile through mythological concepts: Tzimtzum (divine contraction), the Shevirat Hakelim (shattering of vessels that scattered divine sparks), and the human mission of Tikkun Olam (repairing the world). Hasidism subsequently popularized these mystical ideas, emphasizing divine immanence throughout creation and focusing on individual spiritual devotion (devequt) and enthusiastic practice to gather the concealed sparks.
Visionary Experience In The Ancient Near East
Visionary And Dream Experience In The Pentateuch
The Former Prophets And Psalms