3 Enoch 22 - The Shekinah and the Curtain
3 Enoch 22
Section: Metatron’s Rank and Cosmic Form
Translated by Hugo Odeberg (1928)
CHAPTER XXII!
KERUBIEL, the Prince of the Kerubim. Description of the Kerubim
R. Ishmael said: Metatron, the angel, the Prince of the Presence, said to me:
(1) Above these !? there is one prince, noble, wonderful, strong, and praised with all kinds of praise. His name is KERUBIEL H’, a mighty prince, full of power and strength
B:
a prince of highness, and with him (there is) a righteous prince, of righteousness, and with him a holy prince, of holiness, and with him (there 1s) a prince
AD:
a prince of highness, and High- ness (is) with him, a righteous prince, and righteousness (is) with him, a holy prince, and hoh- ness (is) with him, a prince
glorified in (by) thousand hosts, exalted by ten thousand armies.
(2) At his wrath the earth trembles, at his anger the camps are moved, from fear of him the foundations are shaken, at his rebuke the ‘Araboth do tremble.
1 Here B continues. 1a D: ‘the Chayyoth’
Ch. xxii. (1) Kerubiel. In this form the name is not found in Schwab, VA. Cf. however, KRBIEL, p. 157, ib., and Kerubyah, ib.
In Hilkoth ha Kisse, Add. 27199, fol. 138 b, after mention being made of SOTHER ‘ASHI’ EL (cf. xviii. 19) and RIKBIEL (ch. xix), there occurs a summary of the functions ascribed to KERUBIEL, a passage which is apparently drawn from vss. 1, 3—5, 7-9, of the present chapter.
A similar abridged quotation (ba’arikut mizzeh ham mal’ak) occurs in YR.1. 54 a, from Söde Räzä, a quotation which is important, because it begins with Gen. v. 24, also forming the beginning of the present book, a fact which shows that the compiler of the Söde Räzä used as one of his sources an Enoch-fragment or a book of Enoch which contained descriptions of Kerubiel, and, by consequence, probably also tlıe essential parts of the angelological section of the present book.
In Widduy Yaphe (Add. 15299, fol. 133 b) he appears at the head of the Kerubim : as here, but ib. fol. 134 b he is in common with SERAPHIEL (ch. xxvi. 8), represented as one of the twenty-six angels ‘who carry the Merkaba’.
In the enumeration of different classes of angels which is given in Mass. ’ Asilut (frequently referred to in notes and Introduction), the ‘prince of the Kerubim’ is called * KERUBIEL ‘.
Even so in S. ha Chesheg (Add. 27120, fol. 14 b) KERUBIEL is introduced as the angel appointed over the Kerubim.
Acc. to 1 En. xx. 7, the prince of the Kerubim is GABRIEL, and acc. to Zohar, Ex. 43 (JE), this function is assigned to ‘KERUB’.
The variant reading of B is most likely due to a false punctuation and subsequent transposition of the word ‘“tmmd’ (= ‘with him’).
CH. XXII] ANGELOLOGICAL SECTION (A1) 73
(3) His stature is full of (burning) coals. The height of his stature is as the height of the seven heavens the breadth of his stature is as the wideness of the seven heavens and the thickness of his stature
is as the seven heavens.
(4) ?The opening of his mouth is like a lamp of fire?. His tongue 31s a consuming fire®. His eyebrows are like unto the splendour of the lightning. His eyes are like sparks ‘of brilliance*. His coun- tenance is like a burning fire.
(5) And there is a crown of holiness upon his head on which (crown) the Explicit Name is graven, and lightnings go forth from it. And the bow of Shekina is between his shoulders.
(6) AD: B: And his sword is upon And his sword is like unto a lightning; his loins and his arrows? and upon his loins there are arrows like
2-2 B: ‘from his mouth there burns as it were a lamp of fire’ D: ‘the opening of his mouth burns like a lamp of fire’ 3-3 so B. AD: ‘consumes fire’ 4-4 B omits. 5 D: ‘arrow’
(3) His stature etc. The simpler reading of Hilkoth Kisse (see above) might with advantage be adopted: “his stature is as high as the seven heavens and the thickness of his stature is as the width of the sea”. On the measures of high angels cf. ch. ix. 1, xxi. r and notes. Also ch. xlviii C 5. |
(4) The opening of his mouth is like a lamp of fire etc. The description of the body of this angel-prince is in the usual terms conveying that he is wholly made up of fire. The substance of the angels’ body is regularly fire. So it is said in 2 En. xxix. I, 3, with regard to God’s creation of the angels: “for all the heavenly hosts I (God) fashioned a nature like that of fire: their weapons are fiery, their garment is a burning flame…“. Descriptions of this kind are frequent. Cf. 2 En. i. 5 (“their faces shone like the sun, their eyes like burning lamps, fire came forth from their lips…their wings were brighter than gold”). Cf. also Chibbut ha Qeber, i, Mass. Hek. iv, Rev. xix. 11-15.
Occasionally one finds the statement that some angels are made of water in contrast with others who are made of fire or that the angels in general are composed of fire and water. E.g. Midrash ‘Asereth haDébdroth, pp. 64 seqq., BH. (on the contents of ‘Araboth): ‘‘the angels are made of fire and water, and there is peace between them etc.”, based on Job xxv. 2. Cf. ch. xlii.
(s) And there is a crown of holiness upon his head. The term ‘crown of holiness’ instead of the more usual ‘crown of glory’, probably with reference to the attribute of ‘holiness’ conferred upon this prince in vs. I.
on which the Explicit Name is graven. Cf. ch. xii. 1 and note, also ch. xxxix. 1. Acc. to Shir Rabba, i, the explicit name was engraved on the crowns given to the Israelites at mount Sinai.
the bow of Shekina. The (heavenly counterpart of) the ‘bow in the cloud’ is probably meant. This has become a regular part of the speculations on the heavenly splendours, cf. ch. xxii c 4, 7. Then also it is understood as referring to the angel’s weapon.
(6) his sword is upon his loins. Sword is a frequent concomitant attribute of the angel of death or of the angels of destruction. Cf. Rev. R. Joshua ben Levi, BH. ii. 48.
4 THE HEBREW BOOK OF ENOCH [CH. XXII
are like lightnings in his unto a flame, and upon his armour and girdle. And a shield of shield there is a consuming fire, and upon consuming fire (is)on his his neck there are coals of burning juniper neck and coals of juniper and (also) round about him (there are are round about him. coals of burning juniper).
(7) And the splendour of Shekina is on his face; and the horns of majesty on his wheels; and a royal diadem upon his skull.
(8) And his body is full of eyes. And wings are covering the whole of his high stature (lit. the height of his stature is all wings).
(9) On his right hand a flame is burning, and on his left a fire is glowing; and coals are burning from it°. And firebrands go forth from “his body’. And lightnings are cast forth from his face. With him there is alway thunder upon (in) thunder, by his side there 1s ever earthquake upon (in) earthquake *.
(Io) And the two princes of the Merkaba are together “with him’.
6 so B. A: ‘from his body? D: ‘from him’ 7-7so BD. A:‘ him’ 8-8 lit. ‘the two princes of the Merkaba are in his place’ B reads: ‘are of his size (like his stature)’
(7) the splendour of Shekina is on his face. On the conception of the splen- dour of Shekina see Abelson, Jmmanence, pp. 85-89, and cf. note on ch. v. 4. When it is said to be on the face of KERUBIEL here, it is to be understood as a reflection of God’s glory, in analogy with the ‘glory’ that the first Adam possessed before his fall (Ber. R. xii) and which is to be restored to the righteous in the world to come (cf. Alph. R. ‘Aqiba, letter Kaph, beg.).
horns of majesty on his wheels. The angels are often depicted as horned, cf. vs. 13 (horns of glory) and ch. xxix. 2 (horns of splendour). Horned angels are referred to in Mass. Hek. v (angels of horns of majesty: ba‘alé qarné hdd). Instead of ‘on his wheels’ one would have expected ‘on his head’. Cf. vs. 13. No doubt the angel was imagined as having ‘wheels’, but it is possible that the reading here is corrupt (V ofan’ as a synonym of ‘galgal’ having been put in the place of the latter?). But cf. Ezek. x. 12. For Messiah ben Joseph as ‘horned’ cf. note on xlv. 5.
(8) his body i is full of eyes. The angels have eyes all round to be able to see without turning: “there is no back in heaven” (Chag. 15 a). The passage forming the point of support is such a one as Ezek. x. 12. Cf. further chh. ix. 3, xxv. 2, 6, xxvi. 6, Hek. R. xxii. wings are covering the whole of his high stature. Cf. ch. ix. 2, Heh. R. ib. For vss. 8 and 9 in general cf. Chibbut ha Qeber, i.
(10) the two princes of the Merkaba. Cf. ch.i.7. The princes of the Merkaba are carrying the Merkaba acc. to Widduy Yaphe, fol. 133 b. ‘The princes of the Merkaba’ are on the level with MIKAEL, GABRIEL, METATRON and SANDALPHON in so far as they, in contrast to other angels, are exempt from being burnt in the fiery river and ‘created anew’ acc. to .Stuai, quoted by the Smaller Yalqut Re’ubeni under ‘Mal’ak’. In Alph. R. ‘ Agiba, letter Mem, BH. iii, they are one of the highest classes of angels; together with the Chayyoth they minister by the Merkaba. In Midrash Sar Tora, BH. iii, Hek. R. xxx, an angel, called sırBIEL, is defined as “one of the princes of the Merkaba”.
- The literal translation ‘thunder in thunder’ etc. is presumably that which best corresponds to the idea in the mind of the writer: that thunder was thundering from the midst of thunder, earthquake roaring from the midst of earthquake.
CH. XXII] ANGELOLOGICAL SECTION (A 1) 75
(11) Why is he called KERUBIEL °H’, the Prince’. Because he is appointed over ‘the chariot of the Kerubim. And the mighty Kerubim are given in his charge. And he adorns” the crowns on their heads and polishes the diadem upon their skull.
(12) {He magnifies the glory of their appearance.! And he glori- fies? the beauty of their majesty. * And he increases the greatness of their honour. He causes the song of their praise to be sung. He intensifies their beautiful strength. He causes the brilliance of their glory to shine forth. He beautifies their goodly mercy and loving- kindness. He frames the fairness of their radiance. He makes their merciful beauty even more beautiful. He glorifies their “upright majesty*, He extols the order of their praise, to stablish the dwelling- place of him **who dwelleth on the Kerubim “.
(13) And the Kerubim are standing by the Holy Chayyoth,
and their wings are raised up to their heads (lit. are as the height
of their heads)
and Shekina is (resting) upon them
and the brilliance of the Glory is upon their faces
and song and praise in their mouth
and their hands are under their wings
16and their feet are covered by their wings”
and horns of glory” are upon their heads
and the splendour of Shekina on their face
and Shekina is (resting) upon them
9-9 D om. 1o-10 B: ‘the chariots of the Chayyoth. And he adorns the majesty and’ 11~11 Bom. 12 so D. AB: ‘hastens’ 13 BD ins. ‘he increases their beauty’ 14-14 B: ‘majestic strength’ 15-15 D: ‘song of praise’ 16-16 B om. 17 B: ‘majesty’
In the two latter of these instances the ‘princes of the Merkaba’ are clearly indicated as more than two in number. Confer further on ch. 1. 7 (‘the princes of the Merkaba and the flaming Seraphim’). |
The expression ‘are on his place’ or ‘are together with him’ is perhaps a sign that the princes of the Merkaba had a function or occupied a position here ascribed to KERUBIEL or the Kerubim, a view which the writer tried to harmonize with his own in this way.
(11) KERUBIEL is the prince of the Kerubim. The Kerubim described here are “the four Kerubim” (Ezek. x). In the Pseudepigrapha they are mentioned, esp. in Apoc. Moses and 1 En. and 2 En. Further see the introductory section. mighty Kerubim is the expression used also in Mass. Hek. iv. chariot(s) of the Kerubim, also ch. xxiv. 1. Cf. Apoc. Mosis, xxii. 3 (“when God appeared in paradise, mounted on the chariots of his Kerubim ”), and zb. xxxviii. 3.
(13) and Shekina is resting upon them and the…Glory is upon their faces. Cf. Ezek. x. 18. ‘The brilliance of the Glory’ is the resplendence of the ‘Glory’ of Shekina. their hands are under their wings, perhaps deduced from Ezek. x. 7. their feet are covered etc. obviously from Is. vi. 2. horns of glory
76 THE HEBREW BOOK OF ENOCH [CHH. XXII, XXIIB
and sapphire stones are round about them
and columns of fire on their four sides
and columns of firebrands beside them.
(14) There is one sapphire on one side and another sapphire on another side and under the sapphires” there are coals of burning juniper. |
(15) And one Kerub is standing in each direction but the wings of the Kerubim compass each other above their skulls in glory ; and they spread them to sing with them a song to him that inhabiteth the clouds and to praise with them the fearful majesty of the king of kings.
(16) And KERUBIEL H’, the prince who is appointed over them, he arrays them in comely, beautiful and pleasant orders and he exalts them in all manner of exaltation, dignity and glory. And he hastens them—in glory and might—to do the will of their Creator every moment. For above their lofty heads abides continually the glory of the high king? * who dwelleth on the Kerubim”’.
CHAPTER XXII Bs
L(mr) following after the B: rec. of ch. xxiiC. vss. 1-3 R, Ishmael said to me: Metatron, the
(middle): angel, the Prince of the Presence, said to me: | (1) And there ts a court (1) How are the angels standing on
before the Throne of Glory, high? He said: Like a bridge that is
18-18 ins. with DB. 4 om. 19-19 so D. B: ‘the sapphire’ A: ‘their sapphires’ 20-20 so DB. A: ‘a great glory of the king’
Cf. vs. 7. sapphire stones. Cf. Ezek. i, etc. (vs. 26). columns of fire on their four sides. Cf. Ezek. x. 7.
(15) spread them to sing with them. The Kerubim are represented as singing with their wings. The ‘sound’ or ‘ voice of the cherubims’ wings’ of Ezek. x. 5 is interpreted as the sound of a song. Acc. to Hek. R. xi. 4: “the wings of the Chayyoth are full of rejoicing.” The Kerubim themselves are singing acc. to vs. 13. Cf. 2 En. xix. 6 e.a. ( the indescribable singing of the host of the Cherubim”’).
(16) Cf. chh. xxv. 5, xxvi. 8.
The additional fragments, here marked chh. xxii B and xxii C, follow in B immediately after ch. xxii, Another recension of ch. xxii c occurs in Add. 27199, fol. 78 a, referred to here as ‘L(o)’ or ‘Lo’. In the same ws. fol. x26 a (Helak Merkaba) there is a third recension, containing a version of ch. xxii c 1-3 (middle), followed by a piece parallel to but differing markedly from ch. xxii B 1, 3, 4: ‘Lmr’.
(x) there is a court before the Throne of Glory (Lmr). The place of God’s manifestation in the highest heavens is depicted in the simile of the innermost part
MERKABAH (ADDITIONAL) 77
placed over a river so that every one can pass over it, likewise a bridge 1s placed from the beginning of the entry to the end. (2) And three ministering angels surround it and utter a song before YHWH, the God of Israel. And there are standing before 1t lords of dread and captains of fear, thousand times thousand and ten thousand times ten thousand in number and they sing pratse and hymns before Y HWH, the God of Israel.
(3) Numerous bridges are there: bridges of fire and numerous bridges of hail. Also numerous rivers of hail, numerous treasuries of snow and nume- rous wheels of fire.
(4) And how many are the ministering angels? 12,000 myriads: six (thousand myriads) above and six (thousand myriads) below. And 12,000 are the treasuries of snow, six above and six below. And 24 myriads of wheels of fire, 12 (myriads) above and 12 (myriads) below. And they surround the bridges and the rivers of fire and the rivers of hail. And there are numerous minis- tering angels, forming entries, for all
CH. XXII 5]
(2) which no seraph nor angel
can enter, and it is 36,000 myriads of parasangs, as 11 1s written (Is. vi. 2): “and the Seraphim are standing above him” (the last word of the scriptural passage being E [numerical value: 36]).
(3) As the numerical value
of 5 (36) is the number of the bridges there.
(4) And there are 24 my- riads of wheels of fire. And the ministering angels are 12,000 myriads. And there are 12,000 rivers of hail, and 12,000 treasuries of snow.
And in the seven Halls are chariots of fire and flames, without reckoning, or end or searching. (Lmr. ends here.)
of a Sanctuary. The seventh Hall is called ‘the Holy of Holies’. The entry (B), then, is the entry of the innermost part of the sanctuary. The conception of ‘bridges’ . in heaven is attested in Hek. R. BH. iii. 93. They are the bridges that are placed over the fiery rivers (cf.ib.). (2) three ministering angels. Probably the leaders of the song-uttering angels, who sometimes are represented as three, usually as four (cf. note on ch. xxxv. 3). lords of dread and captains of fear. Guardian angels who inspire dread and fear, cf. Rev. Moses, YR. ii. 66 b (“I saw the angels of dread who surround the Throne’). thousand times thousand etc. Derived from Dan. vii. 10. Cf. chh. xxxv. 6, xxxvi. 1, Zohar, ii. 252 b.
(3, 4) rivers of fire, rivers of hail. Cf.ch.xlii.1,7. wheels (galgallim) of fire. The wheels of fire are possibly conceived of as angelic beings. Cf. Zohar, ii. 252 b (in the fourth Hall): “under the Chayyoth are four Seraphim (cf. vs. 1 acc. to Lmr) …from these four Seraphim…there go forth flames of fire and from these flames are made 72 galgallim burning in the fire and from that fire is made the Nehar di-Nur”. the treasuries of snow are usually said to be ‘under the throne’. six above and six below etc. ‘Above’ and ‘below’ probably in relation to the
78 THE HEBREW BOOK OF ENOCH [CH. XXIIB
the creatures that are standing in the midst thereof, corresponding to (over against) the paths of Ragia‘ Shamayim.
(5) What doeth YHWH, the God of Israel, the King of Glory? The Great and Fearful God, mighty in strength, doth cover his face.
(6) In ‘Araboth are 660,000 myriads of angels of glory standing over against the Throne of Glory and the divisions of flaming fire. And the King of Glory doth cover His face; for else the ‘Araboth Raqia’ would be rent asunder in its midst because of the majesty, splendour, beauty, radiance, loveliness, brilliancy, brightness and excellency of the appearance of (the Holy One,) blessed be He.
(7) There are numerous ministering angels performing his will, numerous kings, numerous princes in the ‘Araboth of his delight, angels who are revered among the rulers in heaven, distinguished, adorned with song and bringing love to remembrance: (who) are affrighted by the splendour of the Shekina, and their eyes are dazzled by the shining beauty of their King, their faces grow black and their strength doth fail.
(8) There go forth rivers of joy, streams of gladness, rivers of rejoicing, streams of triumph, rivers of love, streams of friendship—(another reading :) of commotion—and they flow over and go forth before the Throne of Glory and wax great and go through the gates of the paths of ‘Araboth Raqia‘ at the voice of the shouting and musick of the CHAYYOTH, at the voice of the rejoicing of the timbrels of his ‘OPHANNIM and at the melody of the cymbals of His Kerubim. And they wax great and go forth with commotion with the sound of the hymn: “HOLY, HOLY, HOLY, IS THE LORD OF HOSTS; THE WHOLE EARTH IS FULL OF HIS GLORY |”
bridges. for all the creatures that are standing in the midst thereof… The ‘creatures’ probably refer to human beings, perhaps the souls or spirits who are ascending towards their abode near the Throne of Glory, i.e. after death. It is improbable that the Yoréde Merkaba are meant here. The angels are placed so as to form an entry, through the midst of which the souls proceed.
(6) the king of Glory doth cover His face… This part of the verse recurs literally identical in Hek. R. xi, BH. iii. 92, and Or. 6666, fol. 4b. the veil with which the Most High covers his face is often identified with the Pargod, cf. on ch. xlv. 1. Cf. also Mass. Hek. iii and Chag. 12 b.
(8) There go forth rivers of joy etc. The whole of this verse recurs in Hek. R. viii. 4, BH. iii. go, Or. 6666, fol. 3a. Only the very last sentence is somewhat different in Hek. R.: “ (go forth with commotion) with Qédushsha, at the hour when Israel say before Him: ‘HOLY, HOLY, HOLY etc.’ as it is written (Is. vi. 3) HOLY, HOLY, HOLY”. In common with the rest of the book this chapter makes no reference to the O&dushsha chanted by the congregation on earth.
CH. XXIIC] MERKABAH (ADDITIONAL) 79
CHAPTER XXII c (in B, Lo and Lmr)
Lh. oR. Ishmael said: Metatron, the Prince of the Presence said to me:°
(1) What is the distance between one bridge and another? 12 myriads of parasangs. “Their ascent is 12 myriads of parasangs, and their descent 12 myriads of 207050051. 5
(2) (The distance) between the rivers of dread and the rivers of fear is 22 myriads of parasangs; between the rivers of hail and the rivers of darkness? 46 myriads of parasangs; between the chambers* of lightnings and the clouds of compassion® 42, myriads of parasangs; 9 “between the clouds of compassion® and the Merkaba 84. myriads of parasangs ; between the Merkaba and the Kerubim 148% myriads of parasangs’; between the Kerubim and the ’Ophannim 24 myriads of parasangs; between the Ophannim and the chambers of chambers 24. myriads of parasangs; ° between the chambers of chambers and the Holy Chayyoth 40,000 myriads of parasangs; between one wing (of the Chayyoth) and another
o-o Lo: ‘R, Ishmael said’ Lmr om (follows upon a par. to ch. xxxvii). i-i L(o): ‘(12 myriads of parasangs) in their ascent and 12 myriads of parasangs in their descent. 12 myriads of parasangs’ corr. L(mr) om. 2 Lmr adds: ‘and there are the rivers of dread’ ‘3 Lmr: ‘snow’ 4 Lmr: ‘orders’ 5 Lo: ‘heat’ Lmr: ‘consolation’ 6 Lmr ins. the gloss: ‘(why) clouds of con- solation? Because they console the Glory (the Most High)’ 7-7 Lo om. 8 Lmr: ‘consolation’ 8a Lmr: ‘185’ 9 Lnr ins. the explanatory gloss: ‘and in these chambers are honour and majesty. This is the mystical meaning (of the passage Ezek. i. 16), and the appearance of the ’Ophannim and their work’ 10-10 so with Limr and Lo. B: ‘1000’
Ch. xxii C. (1) What is the distance between one bridge and another? 12 myriads of parasangs. The present chapter is mainly concerned with measures and distances. This was an early theme of the mystical traditions. A striking parallel is the well-known passage in Chag. 13 a (the distances between the heavens and the measures of the different parts of the body of the Holy Chayyoth). It was probably referred to as Seder Shi‘urin. Cf. the Shi‘ur Qéma. The latter part of vs. I is a variant of the former part. (2) Vss. 2 and 3, by way of an exposition of the distances and measures gives a definite Merkaba-picture. The order is from the lower to the highest parts: rivers of dread—rivers of fear—rivers of hail—rivers of darkness—chambers of lightnings—clouds of compassion—the beginning of the Merkaba proper—the Kerubim—the ’Ophannim—the chambers of chambers—the Holy Chayyoth—the Throne. It will be seen that this order is entirely different from that implied in the angelological section, chh. xix-xxii, xxv seqq., and also from that of ch. xxxiii. 2 seqq. In placing the Chayyoth next to the Throne as the highest of the Merkaba-angels, this fragment agrees with Hek. R. xiii and the regular representation of Zohar, and also with the passage Chag. 13 a, referred to above. When it is said: “the Holy Chayyoth carry the Throne of Glory”, this does not necessarily imply the Chayyoth being designed as the highest of the Merkaba- angels; the other classes may be conceived of as surrounding the Throne (cf. ch. . xxxiii. 2, 3). The chambers of chambers are here the treasuries and storehouses of the Most High.
8o THE HEBREW BOOK OF ENOCH [CH. xxi c
12 myriads of parasangs; “and the breadth of each one wing is of that same measure; and the distance between the Holy Chayyoth and the Throne of Glory ts 30,000 myriads of parasangs™.
(3) And from the foot of the Throne to the seat there are 40,000 myriads of parasangs“. And the name of Him that sitteth on it: let the name be sanctified!
[(4) And the arches of the Bow are set above the ’ Araboth, and they are 1000 thousands and 10,000 times ten thousands (of parasangs) high. Their measure ts after the measure of the ‘Irin and Qaddishin (Watchers and Holy Ones) ®. As it is written (Gen. ix. 13) “My bow I have set in the cloud”. It is not written here “I will set” but “I have set”, (1.e.) already, clouds that surround the Throne of Glory. As His clouds pass by, the angels of hail (turn into) burning coal.
(5) And a fire of the voice goes down from by the Holy Chayyoth. And because of the breath of that voice they “run” (Ezek. 1.14) to another place, fearing lest 1t command them to go; and they “return” lest it injure them from the other side. Therefore “they run and return” (Egek. i. 14).
(6) And these arches of the Bow are more™ beautiful and radiant than the radiance of the sun during the summer solstice. And they are whiter than a flaming fire and they are great and beautiful.
(7) Above the arches of the Bow? are the wheels of the ‘Ophannim.
11-11 Lmr: ‘and the same (measure) is its length and its breadth’ 12-12 SO with Lnr. Lo: ‘30 myriads of parasangs’ B: ‘of that same measure’ 13-13 Lmr: ‘where He is seated’ 14. Lmr continues here with a parallel to ch. xxii C, see text 7b. 15 Lo ins. the gloss: ‘and this is what the poet lays down: the arches of the Bow with the wing(s) of the dragon’ 16 Lo om. 17 Loom. 18 Lo: ‘as’ 19-19 Lo om.
(3) from the foot of the Throne etc. The R. Aqiba version of Shi‘ur Qoma has: “‘from the seat of His Glory (Yaqar, not Kabod) downwards is (a distance of) 118,000 parasangs”’ (half the numerical value of ’N3 37, “and of great power”’: Ps. exlvii. 5). Cf. Hek. R. x, BH. ili. gr (“from His Throne of Glory upwards is a distance of 180,000 myriads of parasangs ”). |
Vss. 4-7 cannot be harmonized with the Merkaba-picture of the preceding verse. They are in reality a mystical commentary on Ezek. i. 14 seqq., starting from the conception of the Celestial Bow, brought about by the combination of Gen. ix. 13 with Ezek. i. 28. Also in Zohar, i.71 b, the passage Gen. ix. 13 is used to elucidate the mystical meaning of passages in the first chapter of Ezekiel. These vss. may have been added here on account of the reference to ‘measures’ in vss. 4 and 7. after the measure of the ‘Irin and Qaddishin. Cf. Rev. xxi. 17. The measures laid down in ‘ Shi‘ur Qoma’ are said 1b. to be acc. to the measures of the Most High, to whom a span (zéret) means the distance from one end of the world to the other.
- For the ‘Jrin and Qaddishin see ch. xxviii. Vs. 4 recurs in S. Raziel, 30 a, preceding Shi*ur Qoma. (5) a fire of the voice etc. is an allusion to the Qol H%nulla of Ezek.i.24. It is here conceived of as a Divine Voice. The Voice goes forth in fire. The Chayyoth fearing the fire: cf. Hek. R. BH. iii. 104. (7) vs. 7 recurs in S. Raziel, 4a.
CHH. XXII C, XXI] MERKABAH ETC. 51
T’hetr height is 1000 thousand and 10,000 times 10,000 units of measure after the measure of the Seraphim and the Troops (Gédudim).|