THE TEN HEAVENS Part 2
THE TEN HEAVENS Part 2
By James Scott Trimm
WAIT- THERE’S MORE!
After laying out each of these seven heavens, the Talmud goes on to say:
And R. Aha b. Jacob said: There is still another Heaven above the heads of the living creatures, for it is written: And over the heads of the living creatures there was a likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.(Ezek 1:22) Thus far you have permission to speak, thenceforward you have not permission to speak, for so it is written in the Book of Ben Sira: Seek not things that are too hard for thee, and search not things that are hidden from thee. The things that have been permitted thee, think thereupon; thou hast no business with the things that are secret.(Sira 3:21-22)
(b.Chag. 13a)
The Talmud is referring to the fact that Ezekiel chapter one describes YHWH riding upon his MERKEVAH (“Throne-chariot”). This is obviously corresponding to ARAVOT, the Seventh Heaven which YHWH “rides” above. But then Ezekiel also says:
22 And over the heads of the living creatures there was the likeness of a firmament; like
the color of the terrible ice, stretched forth over their heads above.
23 And under the firmament were their wings conformable, the one to the other. This
one of them had two which covered, and that one of them had two which covered, their
bodies.
(Ezek. 1:22-23 HRV)
Notice that this passage describes “firmament” (heavens) above the Seventh Heaven.
The Zohar says:
R. Isaac referred to the verse: “When he uttereth his voice, there is a multitude of waters in the heavens” (Jer. X, 13), and said: ‘According to tradition, the Holy One created seven heavens, and in each heaven stars and planets are fixed. Arabot is above them all. The length of each heaven is such that it would take two hundred years to traverse, and the distance between each heaven and the next would take five hundred years to traverse. As for Arabot, one would need one thousand five hundred years to cover its whole length, and the selfsame number for traversing its breadth. All the heavens are lighted from the radiance of Arabot. Above Arabot is the heaven of the Hayot (beings), and above this latter sphere another heaven, brighter than all, as it is written: “And the likeness of the firmament upon the heads of the Hayoth (beings)” (Ezek. I, 22).
(Zohar 2:56b)
This makes sense, for we are told that the heavens are like a “curtain” (Ps. 104:1-3) now the Tabernacle was made after a pattern (Heb. 8:5; Ex. 25:40) and the tabernacle had ten curtains (Ex. 26:1; 36:8) therefore it stands to reason that there must be ten heavens as well, and not just seven.
The Zohar elaborates that above the seven heavens are still three more. The Zohar gives a detailed account of how prayers ascend to YHWH through the seven heavens and then through three higher heavens (Zohar 2:201b-209a). The Zohar distinguishes between the lower seven heavens and the higher three heavens as follows:
In each heaven are controlling angels, as far as the seventh; the rest are all illumined by the light that radiates from the Divine Throne, reaching the tenth heaven, whence it is extended towards the ninth and further to the eighth, whence it reaches those below. It is the light of the eighth which gives to each of the stars, when they are brought out to their places, its requisite light and force. In regard to this it is written: “He that bringeth out their host by number... by the greatness of might” (Isa. XL, 26), the term “greatness of might” referring to the supernal resplendency. Furthermore, there is in each heaven a chieftain who is in charge of a part of the world and a part of the earth, except the Land of Israel, which is not under the rule of any heaven or any other power but that of the Holy One, blessed be He, alone.
(Zohar 2:209a)
The Zohar again touches on the topic of the three upper heavens as follows:
AND GOD SAID, LET THERE BE A FIRMAMENT IN THE MIDST OF THE WATERS, AND LET IT DIVIDE WATERS FROM WATERS. R. Judah said: ‘There are seven firmaments above, all in the realm of supernal holiness, and the Holy Name is completed through them. The firmament mentioned here is in the midst of the waters; it rests upon other Hayyoth (beings; Ezek. 1), separating the upper from the lower waters. The lower waters call to the upper and drink them in through the medium of this firmament, because all the upper waters are collected in it, and it then transmits them to these Hayyoth, and so they draw from there. It is written: “A garden shut up is my sister, my bride, a spring shut up, a fountain sealed” (S. S. iv, 12). This firmament is called a “garden shut up”, because the whole is enclosed and embraced in it. It is called a “spring shut up”, because the supernal stream as it courses enters it but cannot issue, the waters being congealed. For the north wind blows on them, and so they become congealed and cannot issue, being made into ice; nor would they ever issue were it not for a wind from the South which breaks up the ice. The appearance of this highest firmament is like that of the ice which collects all the waters. Similarly it collects waters and separates the upper from the lower waters. When we said above that it was in the middle, this refers to that firmament which was produced from this one, but this one is above and rests on the heads of the Hayyoth.’ Said R. Isaac: ‘There is a membrane in the inside of the human body which separates the upper from the lower part of the trunk, and which imbibes from the upper part and distributes to the lower part; so is this firmament between the waters....’ R. Abba illustrated from the text: ‘Who lays the beams of his upper chambers in the waters, etc.” (Ps. CIV, 3), the “waters” mentioned here being the supernal waters through which the “house” was built up, as it is written, “through wisdom a house is builded and through understanding it is established” (Prov. XXIV, 3). In the following clause, “Who makes the clouds his chariot”, R. Yesa divided the word abim (clouds) into ab (cloud), and yam (sea), interpreting it to mean “the cloud”, viz. darkness from the Left, “resting on this sea”. “Who walketh upon the wings of the wind”: this is the spirit of the supernal sanctuary.... R. Jose said: ‘It is written, “and he meteth out waters by measure” (middah), implying that God literally measured them out, so that they were for the well-being of the world when they came from the side of Geburah (Force).’ R. Abba said: ‘When the scholars of old came to this place, they used to say: “The lips of the wise move but they say nothing lest they bring down punishment on themselves”.’ R. Eleazar said: ‘The first of the letters was flitting over the face of the ethereal expanse, and was crowned above and below, and went up and down, and the waters were graven into their shapes and were settled in their places, and enfolded in one another; and so all the letters were combined with one another and crowned with one another until a firm building was erected on them. When they were all built and crowned, the upper waters and the lower waters, which were still mingled together, produced the habitation of the world. And the waters continued going up and down until this firmament came into being and separated them. The division took place on the second (day), on which was created Gehinnom, which is a blazing fire, and which is destined to rest upon the heads of sinners.’ Said R. Judah: ‘From this we learn that every division (of opinion) in which both sides act for the glory of heaven endures, since here we have a division which was for the sake of heaven. Through the firmament the heavens were established, as it is written, “and God called the firmament heaven”, since this divides the more from the less holy, like the curtain in the Tabernacle.’
(Zohar 1:32a-32b)
This section of the Zohar identifies the “water” divided by “firmament” in Gen. 1:6-7 as the upper and lower heavens. The Zohar identifies “waters” as referring to “heavens” because we read in Psalm 104:1-3:
1 Bless YHWH, O my soul. O YHWH my Elohim, You are very great: You are clothed
with glory and majesty.
2 Who covers Yourself with light as with a garment, who stretches out the heavens like a
curtain,
3 Who lays the beams of Your upper chambers in the waters, who makes the clouds
Your chariot, who walks upon the wings of the wind,
(Ps. 104:1-3 HRV)
Moreover there is a tradition on the Talmud that reads:
What does ‘heaven’ [SHAMAYIM] mean? R. Jose b. Hanina said: It means, ‘There is water’ [a contraction of SHEM MAYIM]. In a Baraitha it is taught: [It means], ‘fire [ISH] and water [MAYIM} ;’ this teaches that the Holy One, blessed be He, brought them and mixed them one with the other and made from them the firmament.
(b.Chag. 12a)
In another passage the Zohar says:
R. Hiya discoursed on the words: Who coverest thyself with light as with a garment, who stretchest out the heavens like a curtain (yeri'ah) (Ps. CIV, 2). Said he: ‘These words have been interpreted as follows: When the Holy One was about to create the world He robed Himself in the primordial light and created the heavens. At first the light was at the right and the darkness at the left. What, then, did the Holy One do? He merged the one into the other and from them formed the heavens: shamaim (heavens) is composed of esh and mayim (fire and water, i.e. right and left). He brought them together and harmonized them, and when they were united as one, He stretched them out like a curtain, and formed them into the letter vau. From this letter the light spread, so that “curtain” became “curtains”, as it is written: “And thou shalt make the tabernacle with ten curtains.”
(Zohar 2:164b)
Now the section of Zohar mentioned above (Zohar 1:32a-32b) ties the phrase “Who lays the beams of Your upper chambers in the waters” from Ps. 104:3 to a passage from Proverbs:
1 Be not you envious of evil men, neither desire to be with them.
2 For their heart studies destruction, and their lips talk of mischief.
3 Through wisdom is a house built, and by understanding it is established:
4 And by knowledge are the chambers filled with all precious and pleasant riches.
(Prov. 24:1-4 HRV)
From which we may gather that the three upper heavens are identifiable with “wisdom, knowledge and understanding”.
This brings us to Exodus 31:3:
and I have filled him with the Spirit of Elohim,
in wisdom, and in understanding, and in knowledge,
and in all manner of workmanship.
(Ex. 31:3 HRV)
A passage which brings us full circle, for it is a description of Bezalel’ reception of the pattern of the Tabernacle which was to be “made after a pattern”. A Tabernacle with ten curtains representing the ten heavens which YHWH gave to Bezalel through wisdom, knowledge and understanding.
According to the Talmud and the Zohar Bezalel created the Tabernacle through the use of permutations (TZIRUF) of the Hebrew letters (b.Ber. 55a ; Zohar 2:234a-235a). The Sefer Yetzirah tells us that likewise YHWH created the heavens and the earth he “engraved” and “permutated” Hebrew letters:
Twenty-two Foundation letters: He engraved them,
He carved them, He permuted (TZIRUF) them,
He weighed them, He transformed them,
And with them, He depicted all that was formed
and all that would be formed.
(Sefer Yetzirah 2:2)
You may recall that at the beginning of this study we noted that the Sefer Yetzirah says that YHWH engraved seven heavens using seven of the Hebrew letters known as “doubles”:
Seven Doubles:
Bet, Gimel, Dalet, Kaf. Peh, Resh, Tav….
with them were engraved … seven heavens…
(Sefer Yetzirah 4:1, 15)
THAT ICES IT
The Zohar also says in comparing the upper [three] and lower [seven] heavens:
we have learnt, has made seven firmaments on high, all of which acknowledge the glory of the Almighty and are capable of pointing the lesson of true faith. Now there is above these seven a hidden firmament which guides and illumines them. Of this one we cannot discover the true nature, however much we inquire and therefore it is designated by the interrogative particle Mi (Who), as has been pointed out: hence the Scripture says: “From the womb of Whom (Mi) came forth the ice” (Job 38:29), which has been explained to refer to the highest firmament over the other seven. At the bottom again there is a firmament, the lowest of all, which has no light; and on that account the highest firmament joins with it in such a way as to insert in it the two letters of its own name, so that it is called Yam (sea), being, as it were, the sea of that highest firmament, because all the other firmaments serve as streams (to convey its light), and flow into this lowest one as into a sea; and it thereupon produces fruits and fishes after their kind, and in reference to this David said; “Lo, the sea great and wide, wherein are things creeping innumerable both small and great beasts” (Ps. CIV, 25). We now see what is meant by the words “Who raised up from the East”. The one raised up was Abraham. The words “Righteousness calleth him to follow him” refer to the lowest firmament which has become “sea”.
(Zohar 1:85b-86a)
In other words since the two sets of heavens are like two waters separated, and since the upper heavens above the throne chariot are like “ice” they are the MI (who) in Job 38:29 which is reflected reversing the same Hebrew letters to YaM (“sea”) making the seven lower heavens represented by a sea. This fits exactly with the vision of the throne in Revelation 4:5-6:
5 And thunders, and lightning’s, and noises, came out from the thrones: and seven
burning lights [were] before the throne, that are the Seven Spirits of Eloah.
6 And before the throne [was] a sea of glass, resembling crystal. And in the midst of the
throne and around the throne [were] four beasts, full of eyes in front and behind.
(Rev. 4:5-6 HRV)
(TO BE CONTINUED IN PART 3)
By James Scott Trimm
WAIT- THERE’S MORE!
After laying out each of these seven heavens, the Talmud goes on to say:
And R. Aha b. Jacob said: There is still another Heaven above the heads of the living creatures, for it is written: And over the heads of the living creatures there was a likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.(Ezek 1:22) Thus far you have permission to speak, thenceforward you have not permission to speak, for so it is written in the Book of Ben Sira: Seek not things that are too hard for thee, and search not things that are hidden from thee. The things that have been permitted thee, think thereupon; thou hast no business with the things that are secret.(Sira 3:21-22)
(b.Chag. 13a)
The Talmud is referring to the fact that Ezekiel chapter one describes YHWH riding upon his MERKEVAH (“Throne-chariot”). This is obviously corresponding to ARAVOT, the Seventh Heaven which YHWH “rides” above. But then Ezekiel also says:
22 And over the heads of the living creatures there was the likeness of a firmament; like
the color of the terrible ice, stretched forth over their heads above.
23 And under the firmament were their wings conformable, the one to the other. This
one of them had two which covered, and that one of them had two which covered, their
bodies.
(Ezek. 1:22-23 HRV)
Notice that this passage describes “firmament” (heavens) above the Seventh Heaven.
The Zohar says:
R. Isaac referred to the verse: “When he uttereth his voice, there is a multitude of waters in the heavens” (Jer. X, 13), and said: ‘According to tradition, the Holy One created seven heavens, and in each heaven stars and planets are fixed. Arabot is above them all. The length of each heaven is such that it would take two hundred years to traverse, and the distance between each heaven and the next would take five hundred years to traverse. As for Arabot, one would need one thousand five hundred years to cover its whole length, and the selfsame number for traversing its breadth. All the heavens are lighted from the radiance of Arabot. Above Arabot is the heaven of the Hayot (beings), and above this latter sphere another heaven, brighter than all, as it is written: “And the likeness of the firmament upon the heads of the Hayoth (beings)” (Ezek. I, 22).
(Zohar 2:56b)
This makes sense, for we are told that the heavens are like a “curtain” (Ps. 104:1-3) now the Tabernacle was made after a pattern (Heb. 8:5; Ex. 25:40) and the tabernacle had ten curtains (Ex. 26:1; 36:8) therefore it stands to reason that there must be ten heavens as well, and not just seven.
The Zohar elaborates that above the seven heavens are still three more. The Zohar gives a detailed account of how prayers ascend to YHWH through the seven heavens and then through three higher heavens (Zohar 2:201b-209a). The Zohar distinguishes between the lower seven heavens and the higher three heavens as follows:
In each heaven are controlling angels, as far as the seventh; the rest are all illumined by the light that radiates from the Divine Throne, reaching the tenth heaven, whence it is extended towards the ninth and further to the eighth, whence it reaches those below. It is the light of the eighth which gives to each of the stars, when they are brought out to their places, its requisite light and force. In regard to this it is written: “He that bringeth out their host by number... by the greatness of might” (Isa. XL, 26), the term “greatness of might” referring to the supernal resplendency. Furthermore, there is in each heaven a chieftain who is in charge of a part of the world and a part of the earth, except the Land of Israel, which is not under the rule of any heaven or any other power but that of the Holy One, blessed be He, alone.
(Zohar 2:209a)
The Zohar again touches on the topic of the three upper heavens as follows:
AND GOD SAID, LET THERE BE A FIRMAMENT IN THE MIDST OF THE WATERS, AND LET IT DIVIDE WATERS FROM WATERS. R. Judah said: ‘There are seven firmaments above, all in the realm of supernal holiness, and the Holy Name is completed through them. The firmament mentioned here is in the midst of the waters; it rests upon other Hayyoth (beings; Ezek. 1), separating the upper from the lower waters. The lower waters call to the upper and drink them in through the medium of this firmament, because all the upper waters are collected in it, and it then transmits them to these Hayyoth, and so they draw from there. It is written: “A garden shut up is my sister, my bride, a spring shut up, a fountain sealed” (S. S. iv, 12). This firmament is called a “garden shut up”, because the whole is enclosed and embraced in it. It is called a “spring shut up”, because the supernal stream as it courses enters it but cannot issue, the waters being congealed. For the north wind blows on them, and so they become congealed and cannot issue, being made into ice; nor would they ever issue were it not for a wind from the South which breaks up the ice. The appearance of this highest firmament is like that of the ice which collects all the waters. Similarly it collects waters and separates the upper from the lower waters. When we said above that it was in the middle, this refers to that firmament which was produced from this one, but this one is above and rests on the heads of the Hayyoth.’ Said R. Isaac: ‘There is a membrane in the inside of the human body which separates the upper from the lower part of the trunk, and which imbibes from the upper part and distributes to the lower part; so is this firmament between the waters....’ R. Abba illustrated from the text: ‘Who lays the beams of his upper chambers in the waters, etc.” (Ps. CIV, 3), the “waters” mentioned here being the supernal waters through which the “house” was built up, as it is written, “through wisdom a house is builded and through understanding it is established” (Prov. XXIV, 3). In the following clause, “Who makes the clouds his chariot”, R. Yesa divided the word abim (clouds) into ab (cloud), and yam (sea), interpreting it to mean “the cloud”, viz. darkness from the Left, “resting on this sea”. “Who walketh upon the wings of the wind”: this is the spirit of the supernal sanctuary.... R. Jose said: ‘It is written, “and he meteth out waters by measure” (middah), implying that God literally measured them out, so that they were for the well-being of the world when they came from the side of Geburah (Force).’ R. Abba said: ‘When the scholars of old came to this place, they used to say: “The lips of the wise move but they say nothing lest they bring down punishment on themselves”.’ R. Eleazar said: ‘The first of the letters was flitting over the face of the ethereal expanse, and was crowned above and below, and went up and down, and the waters were graven into their shapes and were settled in their places, and enfolded in one another; and so all the letters were combined with one another and crowned with one another until a firm building was erected on them. When they were all built and crowned, the upper waters and the lower waters, which were still mingled together, produced the habitation of the world. And the waters continued going up and down until this firmament came into being and separated them. The division took place on the second (day), on which was created Gehinnom, which is a blazing fire, and which is destined to rest upon the heads of sinners.’ Said R. Judah: ‘From this we learn that every division (of opinion) in which both sides act for the glory of heaven endures, since here we have a division which was for the sake of heaven. Through the firmament the heavens were established, as it is written, “and God called the firmament heaven”, since this divides the more from the less holy, like the curtain in the Tabernacle.’
(Zohar 1:32a-32b)
This section of the Zohar identifies the “water” divided by “firmament” in Gen. 1:6-7 as the upper and lower heavens. The Zohar identifies “waters” as referring to “heavens” because we read in Psalm 104:1-3:
1 Bless YHWH, O my soul. O YHWH my Elohim, You are very great: You are clothed
with glory and majesty.
2 Who covers Yourself with light as with a garment, who stretches out the heavens like a
curtain,
3 Who lays the beams of Your upper chambers in the waters, who makes the clouds
Your chariot, who walks upon the wings of the wind,
(Ps. 104:1-3 HRV)
Moreover there is a tradition on the Talmud that reads:
What does ‘heaven’ [SHAMAYIM] mean? R. Jose b. Hanina said: It means, ‘There is water’ [a contraction of SHEM MAYIM]. In a Baraitha it is taught: [It means], ‘fire [ISH] and water [MAYIM} ;’ this teaches that the Holy One, blessed be He, brought them and mixed them one with the other and made from them the firmament.
(b.Chag. 12a)
In another passage the Zohar says:
R. Hiya discoursed on the words: Who coverest thyself with light as with a garment, who stretchest out the heavens like a curtain (yeri'ah) (Ps. CIV, 2). Said he: ‘These words have been interpreted as follows: When the Holy One was about to create the world He robed Himself in the primordial light and created the heavens. At first the light was at the right and the darkness at the left. What, then, did the Holy One do? He merged the one into the other and from them formed the heavens: shamaim (heavens) is composed of esh and mayim (fire and water, i.e. right and left). He brought them together and harmonized them, and when they were united as one, He stretched them out like a curtain, and formed them into the letter vau. From this letter the light spread, so that “curtain” became “curtains”, as it is written: “And thou shalt make the tabernacle with ten curtains.”
(Zohar 2:164b)
Now the section of Zohar mentioned above (Zohar 1:32a-32b) ties the phrase “Who lays the beams of Your upper chambers in the waters” from Ps. 104:3 to a passage from Proverbs:
1 Be not you envious of evil men, neither desire to be with them.
2 For their heart studies destruction, and their lips talk of mischief.
3 Through wisdom is a house built, and by understanding it is established:
4 And by knowledge are the chambers filled with all precious and pleasant riches.
(Prov. 24:1-4 HRV)
From which we may gather that the three upper heavens are identifiable with “wisdom, knowledge and understanding”.
This brings us to Exodus 31:3:
and I have filled him with the Spirit of Elohim,
in wisdom, and in understanding, and in knowledge,
and in all manner of workmanship.
(Ex. 31:3 HRV)
A passage which brings us full circle, for it is a description of Bezalel’ reception of the pattern of the Tabernacle which was to be “made after a pattern”. A Tabernacle with ten curtains representing the ten heavens which YHWH gave to Bezalel through wisdom, knowledge and understanding.
According to the Talmud and the Zohar Bezalel created the Tabernacle through the use of permutations (TZIRUF) of the Hebrew letters (b.Ber. 55a ; Zohar 2:234a-235a). The Sefer Yetzirah tells us that likewise YHWH created the heavens and the earth he “engraved” and “permutated” Hebrew letters:
Twenty-two Foundation letters: He engraved them,
He carved them, He permuted (TZIRUF) them,
He weighed them, He transformed them,
And with them, He depicted all that was formed
and all that would be formed.
(Sefer Yetzirah 2:2)
You may recall that at the beginning of this study we noted that the Sefer Yetzirah says that YHWH engraved seven heavens using seven of the Hebrew letters known as “doubles”:
Seven Doubles:
Bet, Gimel, Dalet, Kaf. Peh, Resh, Tav….
with them were engraved … seven heavens…
(Sefer Yetzirah 4:1, 15)
THAT ICES IT
The Zohar also says in comparing the upper [three] and lower [seven] heavens:
we have learnt, has made seven firmaments on high, all of which acknowledge the glory of the Almighty and are capable of pointing the lesson of true faith. Now there is above these seven a hidden firmament which guides and illumines them. Of this one we cannot discover the true nature, however much we inquire and therefore it is designated by the interrogative particle Mi (Who), as has been pointed out: hence the Scripture says: “From the womb of Whom (Mi) came forth the ice” (Job 38:29), which has been explained to refer to the highest firmament over the other seven. At the bottom again there is a firmament, the lowest of all, which has no light; and on that account the highest firmament joins with it in such a way as to insert in it the two letters of its own name, so that it is called Yam (sea), being, as it were, the sea of that highest firmament, because all the other firmaments serve as streams (to convey its light), and flow into this lowest one as into a sea; and it thereupon produces fruits and fishes after their kind, and in reference to this David said; “Lo, the sea great and wide, wherein are things creeping innumerable both small and great beasts” (Ps. CIV, 25). We now see what is meant by the words “Who raised up from the East”. The one raised up was Abraham. The words “Righteousness calleth him to follow him” refer to the lowest firmament which has become “sea”.
(Zohar 1:85b-86a)
In other words since the two sets of heavens are like two waters separated, and since the upper heavens above the throne chariot are like “ice” they are the MI (who) in Job 38:29 which is reflected reversing the same Hebrew letters to YaM (“sea”) making the seven lower heavens represented by a sea. This fits exactly with the vision of the throne in Revelation 4:5-6:
5 And thunders, and lightning’s, and noises, came out from the thrones: and seven
burning lights [were] before the throne, that are the Seven Spirits of Eloah.
6 And before the throne [was] a sea of glass, resembling crystal. And in the midst of the
throne and around the throne [were] four beasts, full of eyes in front and behind.
(Rev. 4:5-6 HRV)
(TO BE CONTINUED IN PART 3)
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