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Apocalyptic Mysticism 

 

Excerpts from Apocalyptic and Merkavah Mysticism

Ithamar Groenwald

Copyright of Brill 1980

 

Notes are my interpretation.

 

Introduction

 

Merkavah Mysticism developed from the visions like those described in Isaiah 6 and Ezekiel 1,8 and 10, though when merkavah mysticism appeared on the literary scene, it did so in a more complex manner than its historical forefathers. The earliest post biblical traces of MM are found in Apocalyptic Literature and in some of the texts discovered at Qumran.

 

The literature that gives a full-scale presentation of MM is called the Hekhalot (Divine Palaces) literature, mainly composed in Eretz-Israel at the time of the Talmud and the beginning of the Ge'onic period (200 - 700CE).

 

Other traces of such mysticism are found in the rabbinical writings.

 

As a creative literary stream the Merkavah tradition ended some time in the Ge'onic period, but references to that tradition are also made in the writings of Jewish medieval mysticism, the Kabbalah.

 

The German Hasidim (12 -13CE) engaged in MM and contributed in an important way to the preservation of the Hekhalot literature in manuscripts.

 

MM derives from the Hebrew term Ma'aseh Merkavah (works of the Divine chariot).

 

It appears that the mystical speculations about the merkavah were first developed in the circle of Rabbi Yohanan ben Zakkai and his pupils (2nd half 1st CCE) though it has been said that traces of MM are already present in Qumran literature.

 

In rabbinic writings, the Ma'aseh Merkavah go hand in hand with the Ma'aseh Bereshit (The Works of the Creation of the World), that is, Jewish Cosmology, and together they form the 2 branches of esoteric teachings of ancient Judaism.

 

Cosmological Secret

 

Reading through the various parts which compose the Ethiopic Book of Enoch (1 Enoch) one easily observes, that the revelations of all kinds of cosmological secrets occupy a prominent part in the apocalyptic experiences of the writers.

 

The apocalyptic visionaries are said to ascend to heaven and there, with the guidance of different interpreting angels, to see and learn about the operations of a number of natural phenomena.

 

The apocalyptist says that he has been taken to see "the places of the illuminaries, and the treasures of the stars and of the thunder ... and all the lightnings."

 

... He saw "the mouths of all the rivers of the earth and the mouth of the deep" ... all in all, it may be said that he receives a pretty comprehensive view of the cosmos.

 

The visionary learns the laws and rules by which all the phenomena operate: "And I saw the chambers of the sun and the moon, whence they proceed and wither they come again ... how one is superior to the other, ... their stately orbit...

 

The visionary is translated into heaven and there is instructed about the rules and laws of nature, referred to in terms of measurement, weight, quantity and proportion.

 

Apart from the fact that in some instances (1 Enoch: the Book of the Heavenly Luminaries) the revelation of astrological secrets come to further the idea of the sectarian solar calendar, the whole idea is meant to induce the impression of order and regularity in Nature. Where there is disorder there is either wickedness- as 1 Enoch introduction implies- or else the coming of the day of G-D. 

 

Re'uyot Yehezkel

 

Professor Scholem lists Reuyot Yehezkel or the Visions of Ezekiel, as the earliest Merkavah text we possess.

 

The work enumerates the various things, which Ezekiel allegedly saw in his Merkavah vision. It is a mystical midrash on the first chapter of Ezekiel. All the name of the rabbinical sages quoted belong to Ezetz Yisrael and thus there is good reason to believe that the book was composed and edited there.

 

The mystical part of the book begins with the statement: "G-D opened to Ezekiel seven divisions of the lower world and as Ezekiel was looking at them, he saw everything that was in the heaven."

 

The divisions mentioned here by their names are sub terrestrial "earths" (chakras), that is, layers of 7 earths which correspond to the 7 heavens.

 

It is said that all the prophets gazed on 9 mirrors while Moses gazed upon 1, and that Moses gazed upon a shining mirror while the other prophets gazed upon an opaque mirror. Ezekiel was looking at the water of the River Chebar, when the seven heavens were opened to him.

 

Looking at the waters of the River, Ezekiel is said to see the "Holiness" opening to him the seven heavens and thus giving him an opportunity of seeing the "Gevurah" (the Dynamis). Furthermore, it is said that Ezekiel not only saw the Divine Glory but also all the heavenly creatures as they were tied to the Merkavah.

 

The names of the 7 heavens are given: Shamyim, Shemei Shamayim, Zevul, 'Arafel, Shehaqim, 'Aravot and Kisse Kavod.

 

Also listed as Raqi'a, Shemei Ha-Shamayim, Zevul, 'Arafel, Shehaqin, Makhon, 'Aravot, Kisse Ha-Kavod. 

In comparison to the first list, this list mentions Raqi'a (instead of Shamayim) as the first heaven and adds the name Makhon, bringing the total to 8.

 

The 8th heaven is the place where G-D abides while He is not sitting on his Throne in the 7th palace/heaven. What is also unique in the 7 heavens doctrine as it is displayed in Re'uyot Yehezkel is the idea, which is quoted in the name of Rabbi Me'ir, to the effect that G-D created 7 heavens and there are 7 chariots (meravot) in them." This statement, which apart from its clear reference to the existence of 7 heavens, is reminiscent also of the idea which we met in Ascensio Isaiae, namely that a throne is placed in every heaven. 

The Holy’s measurement rises with the heavens measurement.

 

Thus did the Holiness, Blessed be He, say to Ezekiel: "I am showing the Chariot to you on condition that you expound it to Israel.... But you should convey them to the people only as much as the eye can see and the ear hear."

 

Note: No special demand for secrecy although discretion is required. 

 

Introductory remark by Rabbi Yizhaq: "From the earth to Raqi'a there is a distance of 500 years walk." The biblical verse quoted as supporting this measure is Deuteronomy 11:21 "That your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers to give them, as the days of the heaven upon the earth." 

 

Note: 500 is the earthy level width of the sanctuary.

 

The measurement of 500 years walk is repeated in Re'uyot Yehezkel as the regular distance between each of the heavens. If we may learn anything from the description of the space between the first and the second heaven, then all the spaces between the heavens are filled with water. It is said: "And the water which is above Raqi'a is 500 years of walk", and there are good reasons to believe that the same could be said of the other "inter celestial" spaces too.

 

Note: When reading water, read river of light 'Shekinah". Levels of light fill the earthly 500 x 500 platform, the 1st heaven and the levels of that space above it relating to the structure.

 

The angels who recite the Qedushah are said to be in the 2nd heaven. Generally, these angels are described as being in the 5th heaven. Considering the 7-heaven system in Reuyot Yehezkel, it is noteworthy that the sanctifying angels are located in the 2nd heaven, while the 7th heaven contains, in addition to the Merkavah, only the hooves of the Living Creatures and their wings.

 

Note: The hooves are on the earth, 1st heaven, yet directly connected to the 7th, of heads and wings.

 

It is also said of the sanctifying angels that their existence in the 2nd heaven is not permanent. They are renewed each day.

 

Note: These are the entering worshippers, renewed every hour, every day.

 

In the 3rd heaven, Zevul, one finds the Sar, the Heavenly Prince. He is described as filling with the presence the whole of that heaven, and thousands upon thousands are said to serve Him.

Daniel 7:9-10, supports the idea and one might ask whether the author of Re'uyot Yehezkel did not think that the 'Atiq Yomin described in Daniel was identified with the Sar of the Heaven Zevul. 

 

The 2 names that are of interest here are Komes- the minister in the Kings Court, and the other is Metatron.

 

Professor S Lieberman has suggested that Metatron reflects the older form of synthronos, that is G-D enthroned alongside with the major deity.

 

The next heaven, Arafel, contains the "canopy of the Law" and the Merkavah in which G-D descended on Mount Sinai. 

 

Note: Underside of the political crown

 

The 5th heaven, Shehaqim, contains the Heavenly Jerusalem and all the vessels of the temple. 

 

Note: Perambulatory level, one of the crowns, the Temple radial structure starts here.

 

Makhon is the next heaven and contains the treasures of snow and hail, and the future rewards for the righteous and the wicked. 

 

Note: Instruction level, the place of acceptance or rejection, designed like a snowflake.

 

'Aravot contains the treasures of the souls.

 

Highest heaven, Kisse' Ha-Kavod, contains the hoofs of the Hayyot and the edges of their wings as well as the big Merkavah in which G-d descends in order to judge the nations. The text ends with the remark that G-D is above the wings of the Hayyot. 

 

Hekhalot Zutreti

 

Hekhalot Zutreti is probably the oldest hekhalot text we possess. It is a collection of short merkavah passages, some in Aramaic. Professor Jonas Greenfield locates it in Eretz Israel, probably 2-3 CCE. Professor Gershom Scholem agrees, who on analysis regards it as representing merkavah lore of the Tannaitic, possibly early Amoraic period.

 

"If you want to be singled out in the world and that the secrets of the world and the mysteries of wisdom should be revealed to you, you should study this mishnah and be careful about it till the day of your death...."- one of the rare claims for secrecy in Hekhalot literature.

 

"This book is (a book of) wisdom, sagacity, and knowledge, and inquiries about the things above and below, the hidden things of the Torah and of heaven and earth, and the mysteries that G-D gave Moses, and revealed it to him at Mount Horeb, and by the means of which the world is sustained. By means of this book, Moses performed all the wonders and miracles in Egypt and with its help he beat the Egyptians. It is the fire of the Burning Bush.

 

And Metatron revealed Himself to Moses..." 

 

Note: Metatron is identified as the fire that did not consume, from within.

 

This passage maintains a secret revelation of a certain mystical or magical book to Moses on Mount Sinai, like the Book of Jubilees. (Revealed to Moses at Sinai).

 

3rd paragraph of Hekhalot Zutreti introduces the Name which was revealed to Rabbi 'Akiva when he contemplated Ma'aseh Merkavah.

 

A central place in the Hekhalot Zutreti is occupied by the story of the 4 who entered the Pardes.

 

The sixth palace is mentioned. this is considered to represent the true meaning and possibly the original setting of Rabbi 'Akivas saying in Bavli Hagigah 14b, "When you reach the pure marble stones, do not say: Water, water".

 

1: Ben 'Azai said; "These waters, what are they?" He died.

 

2: Ben Zoma went out of his mind.

 

3: Rabbi 'Akiva said: "Ben 'Azai was found worthy and stood at the gate of pure marble stones. They cut off his head and threw upon him 11000 iron bars.

 

Rabbi 'Akiva was left alone.

 

The text continues with a long discussion of the question how it is possible to have a physical vision of G-D when it explicitly said that no man can see G-D and live. Rabbi 'Akiva settled the subject saying: "It is as if he resembles us, but He is greater than everything else, and that is His glory which is hidden from us. 

 

And Moses says to those and to those: "Do not reflect on your own words, since He, Blessed be He, is in His place." The reference here is to Ezekiel 3:12 which in Midrashic literature is interpreted as indicating the fact that G-Ds real place of dwelling is completely unknown." 

 

Hekhalot Rabbati 

 

This is the major Hekhalot tractate we possess. The main body is 26 chapters, while the last 4 or 5, appended to them belong to Sar-Torah speculation. (The secret technique of the study of the law and its memorisation)

 

The text begins: "What are the incantations which should be recited by him who wants to behold the vision of the Merkavah, to descend and ascend safely."

 

1: Technical aspects of descending and ascending are asked.

 

2: Mystical incantations play an important part in the journey.

 

3: Those incantations were learnt by a mystic (Rabbi 'Akiva) during a heavenly ascent.

 

The idea of the mystics sharing the song of the angels comes close to the idea expressed by the Qumran sectarians that the special merit of the believers was to enjoy partnership with the angels.

 

Chapter 3 begins with a short dialogue between G-D, who is here called Zoharariel (G-D of the Shining Light) and the mystic as to why the mystic is so terrified. He says that he has called G-D for 6 hours a day, and the angels drag him to his knees till he reaches the Divine Throne.

 

He proceeds to describe the Divine Throne, described as hovering ever since the creation of the world.

 

The creatures carry it but they do not place their feet on the firmament.

 

What the Throne here is described as doing and saying implies that G-D is not always present on His Throne in the Divine Palace. When G-D is absent from the 7th hekhal, he resides in the 8th heaven which is above the heads of the creatures.

 

The 7th is therefore the official Court of G-D. He attends there, 2-3 times a day, corresponding to the prayer times of the People of Israel.

The text in Hekhalot Rabbati 3 describes G-Ds descent to the 7th hekhal says:

 

Wonderful loftiness, strange power, Loftiness of Grandeur, power of majesty that the Angel of the Countenance of G-D behaves thus thrice daily in heavenly court before Your Throne of Glory, when He comes and arrives in heavens above the heads of the cherubim, above the heads of the Ofanim and above the heads of the Heavenly Creatures.

 

And the Cherubim, Ofanim and the heavenly Creatures, bound, stand beneath the Throne of the Glory. And when they (the elders) see Him coming on the firmament which is above the heads of the Cherubim, the Ofanim and the Holy Creatures, they retreat and are frightened and fall back and swoon.

 

When G-D appears on His throne in the 7th heaven, He is clad in His Divine Garment (Haluq).

 

Note: Wisdom - rainbow light, shekinah dresses the Throne.

 

It is stated in the hekhalot Rabbati 9, G-Ds descents to His throne correspond to the times of the 3 daily prayers of the People of Israel.

In 11:3-4, G-D is addressing twice daily, words of blessing to those officiating before Him. G-D asks the angels to be silent so as to enable Him to listen to the prayers of His People.

Hekhalot Rabbati 9: G-D is quoted as asking the mystics the Yordei Merkavah to: "tell my sons what I am doing during the morning and afternoon prayers... teach and tell them... and testify unto them what you saw me doing to the countenance of the face of Jacob, your Patriarch, which is engraven on my Throne."

 

Here the mystics are explicitly asked to tell and to reveal to the general public (to my sons) this element of their vision.

 

In 10:3 it is stated: "May the decree of heaven be upon you, descenders unto the Merkavah, if you do not tell and say what you have heard, and if you do not tell what you have seen upon the countenance of grandeur, might, wonder and glory."

In 16:3-5, G-D is described as waiting for the mystics to descend unto the merkavah so as to be able to "see and tell to the seed of Abraham, His beloved."

 

Hekhalot writings almost never require secrecy. No esoteric layers of scripture are revealed in them. In Hekhalot Rabbati, a piece of Shi'yr Qomah speculation is introduced: "From the throne of His Glory the height of G-D is 180 000 x 10 000 parasangs and from his right arm to his left arm, His width is 70 000 x 10 000 parasangs.

 

In Ch. 11, the angel of the countenance crowns each of the Living creatures with 1000s upon 1000s of "crowns". He falls upon his face every time he puts a "crown" on their heads. When the Living Creatures see that G-D is angry with the People of Israel, they untie their "crowns" and beat them on the ground thus asking forgiveness for the people of Israel. ch 12.

 

13:2, "What is the technique of the merkavah mystic like? It is like having a ladder is one's house and being able to go up and down at will."

 

Rabbi Nehunyah ben Ha-Qanah: " The beam of the web upon which rest the perfection of the world and its beautiful construction. And also the axle of heaven and earth to which are bound, sewed, connected, hung, and fastened all the edges of the earth and the universe and also the edges of the celestial firmaments."

 

"When a man wanted to descend to the merkavah he would call Suriyah, the Prince of the Countenance, and conjure him 112 times, careful not to add or subtract or he might fatally injure himself."

 

"Totrosi'i, Lord G-D of Israel, dwells in 7 palaces, one inside the other, and at the gate of each palace are 8 doorkeepers, 4 on either side." 

 

The names of the doorkeepers in the 6 palaces are given, the 7th palace keepers given in Ch. 22:1.

 

The passage through the doors is granted only when 2 seals are shown, 1 to those standing on the right and 1 to those standing on the left. (17).

 

At the door to the 6th Hekhal, a change is introduced: 2 seals have to be shown to those standing on the right and 1 to those on the left (18:5-6).

 

Only when the seals are shown, do the doorkeepers accompany the mystic to the next door. 

 

Note: Processional route implications

 

(25:5-6) The angel in charge of those standing on the right side of the door is Qezfiel ("The wrath of G-D") and he holds in his hand a drawn sword.- lightning bolts come out from it, and it shouts "destruction."

 

On the Left side stands Dumi'el (Divine Silence). Real name is Averbhidrihm. (Possibly a corrupt transcription of 3 Greek words: air, earth and water respectively)

 

The reason given in the text for the change of name is: "he should be called Dumi'el after my name: just as I see and remain silent so does he."

 

But Qezfiel the prince, used to push him aside.

 

The names of the gatekeepers of the 7th heaven are given. There is a difference to those keeping the gates on the descent as to those of the ascent.

 

Anafi'el holds the prominent role. Why is he called Anafi'el? Because of the branch of the crown of the crowns that was placed on his head and used to cover the all the chambers of the palace of the firmament 'Aravot. In this he resembles the demiuge.

 

Of the demiuge, it is said "His glory covers the firmament (Habakkuk 3:3), so it is also with Anafi'el, the minister, who is a servant that is called after the name of his master."

 

24:3, for a description of G-D in similar terms: "King of Kings, G-D of Gods and Lord of Lords.

 

He who is exalted with chains of crowns/Who is encompassed by the branches of the rays of brilliance/Who covers the firmament with the branch of His Glory."

 

Anafi'el opens for the mystic the gates of the 7th palace. And when the holy creatures try to assault the mystic, "Anafi'el assists him, "he and the 63 gatekeepers of the 7 hekhalot."

 

Anafi'el belongs to the category of Angels of the highest rank. He is viewed as equal to Metatron, "Akatri'el and Synadelphon.

 

The text tells how G-D descended on His throne into the temple and this only when the skeleton of the building was finished. This allegedly was to prove Haggai's prophecy (2:9) that the glory of the 2nd temple would be greater than that of the first one.

 

Merkavah Rabbah 

 

There are 2 sets of names: the one that is said in the manner called Meforash and the other in the manner referred to as Kinuy.

 

The name Meforash generally is a name of an angel taken from the more or less common inventory of angelic names, while the name in the Kinuy-mode is a nomen barbarum to which certain combinations of the letters Y,H and W are added. The number of these double names in our case is 14, 4 of which are said to be engraved on the heads of the Holy Creatures, 4 on the 4 corners of the Throne, 4 on the 4 crowns of the Ofanim who stand opposite of the Holy Creatures, and two are engraved on the Crown of G-D.

 

Ma'aseh Merkavah

 

In paragraph 3 Rabbi 'Akiva describes the heavenly bridges on which the singing angels stand. These bridges connect the vestibules of all the hekhalot and they are stretched "like a bridge across a river (of light) so that everybody may cross them." There are 120 000 000 of such bridges, half of which are stretched above the vestibule and the other half below.

 

There are also rivers of fire, rivers of hailstone, treasuries of snow and wheels of fire- all of which encircle the angels that stand on the bridges.

 

Rabbi 'Akiva said: After I had prayed this prayer, I saw 6400 000 000 angels of glory standing before the Throne of Glory and I saw the knot of the tefillin of Gedudiya, Lord G-D of Israel, and I gave praise with all my limbs.

 

Rabbi 'Akiva: "Blessed is the man who stands and with all his power sings hymns to Barukhiya, Lord G-D of Israel. He gazes at the merkavah and sees all that is done before the Throne of Glory upon which Barukhiya, Lord G-D of Israel, is sitting."

 

"In the 6th palace I said the Qedushah before Him who said and created the world; and he ordered that none of the angels of the service should destroy me."

 

 

Hekhalot Fragments

 

Sefer Hekhalot (3 Enoch)

 

Sefer Hekhalot is the longest and most complex of the hekhalot writings, and by the manner in which it fuses together a number of esoteric traditions it can be viewed as a romance or grand summary of the Jewish apocalyptic and mystical traditions.

 

The book seems to have been written, or compiled, in post - talmudic times, probably in the 6th CCE.

 

Chapters 1-12 describe Enoch's translation unto heaven and his transformation into the Angel Metatron.

 

Ch. 1-2 Rabbi Yishma'el beholds the merkavah. He is described as having passed from palace to palace until he reached the 7th Palace. before entering the 7th, he had said a prayer to be saved from the wrath of Qezfiel and his retinue. In Hekhalot Rabbati 18, Qezfiel is keeper of 6th hekhal.

 

The prayer is characteristic of the late mystical literature and one of its literary parallels is found in Midrash Ma'ayan Hokhmah where Moses expresses his wish to fall from the cloud on which he has ascended to heaven.

 

On hearing Rabbi Yishmae'el's prayer, God called Metatron to the rescue. Metatron came "with great joy... to meet me so as to save me from their hands." He took Rabbi Yishma'el by the hand and said to him: "Enter in peace before the high and exalted King and behold the picture of the Merkavah." After exhaustion, the Rabbi sings a song before the Throne of Glory, and is promptly answered by the Qedushah of the angels.

 

Although Metatron is mentioned in other Hekhalot literature, he is nowhere else identified with the transfigured Enoch.

 

Metatron received a throne not in the 7th palace itself, alongside the Throne of Glory, but at the gate of that palace. The name Metatron signified the office and status of the angel who acts as a vice-regent or divine plenipotentiary. 

 

Sefer Hekhalot refers to Metatron with the appellations Yahweh Ha-Qatan (Yahweh the smaller; or the lesser YAHWEH)

 

Note: After all the speculation, Enoch was transfigured into Metatron for the reason to wear the Crown of the Throne, a status of divinity Enoch had ascended to. His ascent in divinity warranted him this status, that of the lesser YHWH, 2nd only to G-D in the merkavah hierarchy.

 

From chapter 8 onwards Metatron describes the special gifts and qualities which G-D bestowed upon Him. God adored Metatron with special angelic features and attributes, and placed him on a throne at the gate of the 7th palace.

 

Metatron was not appointed over the 8 high princes called by the name of the Ineffable Name.

 

It appears that the writer had in mind the 7 archangels which together with Anafi'el, were appointed over the 7 heavens.

 

Metatron was appointed over secret knowledge and sciences; nothing was hidden from him. (ch 11)

 

G-D made for Metatron a garment of Glory and put a royal crown on His head (ch 12) G-D wrote on it with his finger the letters with which he created heaven and earth and all that they contain.

 

Chapter 25 takes up the subject of the angels. First we hear of Ofafani'el, the prince of the 'Ofanim, and later (26) of Safari's, the prince of the Seraphim. Description of Safari's is strongly influenced by the Shirr Qomah terminology.

 

Why are they called Seraphim- because they burn (sorghum) the writings of Satan. Every day Satan is sitting together with Samuel, the Prince of Rome, and with Double, the Prince of Persia, and they write the iniquities of Israel on writing tables which they hand over to the Seraphim, in order that they may present them before the Holiness, blessed be he, so that he may destroy Israel from the world.

 

But the Seraphim know the secrets of the Holiness, blessed be He that he desires not that the people of Israel should perish. What do the Seraphim do? Every day they take them from Satan and burn them in the burning fire, which burns in front of the high and exalted throne. 

 

Important Note: The scripts of the sins of Israel are burnt, creating smoke, from the "chariot seat" Altar underneath the Holy of Holies. Reflected light from the upper wings refracts through the 12 jewels of Israel, mounted in the Torah Tiara, causing rainbow light to reflect off the smoke, creating the garment of colour around the Throne Room. This is the daily sacrifice. If you have read this far, please be aware that I was not capable of thinking this.

 

Makeshift Hekhalot

 

"G-D has 70 thrones of kingdoms ... which are like his own throne." They correspond to the 70 kingdoms of the world. Also 70 crowns and sceptres, thus all the world are under His dominion.

 

There are 378 kinds of light fixed in the throne. Note: 3x3x6x7

The garment of G-D (Haluq) is described in Hekhalot Rabbati 3:4 and 4:2, to the "cloth of all blue" (Begged Quell Tekhelet) with which the ark of the testimony was covered when carried from place to place.(Numbers 4:6)

Within these walls of fire there are the 7 hekhalot, but the text does not explicate how these 7 palaces are situated among the 4 walls of fire.

 

Every palace has 8,766 gates of lightnings, which correspond to the number of hours in 1 year of 365 days. 

Note: Worship continues every hour corresponding to waves of worshippers.

 

Every such gate has 365 000 kinds of light, and in every (all) gate stand 3,650,000,000 angels. 

Note: Total number of worshippers entering to worship.

 

According to Makeshift hekhalot, not only the angels sing their celestial song but also their horses. These horses are said to have 4 wings, like the angels who ride them, and like the angels they speak 70 languages.

 

The chapter ends with a description of the 8 very important angels who stand at the gates of the 7th palace, and who check all those who enter to see the Throne of Glory.

 

It is said that clouds of fire envelop the faces of the angels, so that they should not look on the vision of the Shekinah. In chapter 3 it says that G-D is hidden away from the angels by the "garment" that is spread over the Throne of Glory.

 

Important Note: Again, the scripts of the sins of Israel are burnt, creating smoke, on the "chariot seat" altar underneath the Holy of Holies. The reflected light from the wings refracts through the jewels and the rainbow light reflects off the smoke, creating the garment of coloured light around the Throne. This is the daily sacrifice.

 

Shirr Qomah (Disputed Book by Quartos and by Maimonides)

38a: Every parsing equals 3 miles, and every mile equals 10 000 ells, and every ell is equal to 3 small fingers. The small finger is that of G-D, and His small finger fills the whole earth.

Note: Take a small finger, 10-12 mm x 3; x 10,000 ells; x 3 miles = 1 parsing. 10 mm x 3 x 10,000 = 300 metres; x 3 = 900 -1080 metres is the size of a parsing. -1 kilometre

 

Sefer Hazard

 

Sefer hazard organises its magical subject matter into 7 parts, corresponding to the 7 heavens.

The 1st heaven contains no merkavah material at all.

From the 2nd onwards, the higher we proceed in the heavens, the more merkavah material, and the less magical material is found.

Sefer hazard contains an elaborate angelology underlining the structure of the book.

The 2nd heaven is divided into 12 classes of angels. They are called Ma'alot (steps), since like the levies in the temple, they stood on 12 steps in the 2nd heaven.

3 angels are in charge of the 3rd heaven. As in the previous 2 heavens, these angels too preside over angels. This heaven is divided into 3 parts.

The 4th heaven is divided into 2 parts corresponding with the 2 classes of angels inhabiting it, Angels of the day and angels of the night.

The 5th heaven, there are 12 angels called Presidents of Glory. (Nisei Ha-Kavod), related to the information of what may happen in the respective months over which they preside.

6th heaven is divided into 2 parts, corresponding to the groups of angels inhabiting the west and east of that heaven.

No specific classes of angels are mentioned in the 7th heaven.

 

G-d is said to be seated on His Abode, Melon Qodsho. Books of fire are said to be opened before Him, and streams of fire are pouring forth from underneath the Throne.

 

Appendices

Metatron- the meaning of his name and his functions- Saul Lieberman.

Metatron is called a minor god, his name being that of his master.

In the Palestinian Target, called "the great scribe". (3Enoch) He is given the task of teaching the souls of the embryos that died in their mother’s womb."A slave of a king is a King." A synthronos could be the most powerful figure (the prince of the World), a minor god, but at the same time he is a servant, a slave to his master.

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