The Cherubim in the Scriptures (was: Wie sind Cherubim?)
- From: Maria Einhaus <m1hs.public04@xxxxxxxxxxxxx>
- Date: Mon, 11 Jul 2005 23:02:47 +0200
Textreferenz zum Thread "Wer sind die Cherubim?" vom 3.5.2005
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The TANACH - Ezekiel Chapter 1
1. And it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the exiles by the Kevar river, that the heavens were opened, and I saw visions of God.
2. In the fifth day of the month, which was the fifth year of king Jehoiachin’s exile,
3. The word of the Lord came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans, by the Kevar river; and the hand of the Lord was there upon him.
4. And I looked, and, behold, a stormy wind came from the north, a great cloud, and a fire flaring up, and a brightness was around it, out of its midst, as the color of amber, out of the midst of the fire.
5. Also out of its midst came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.
6. And everyone had four faces, and everyone had four wings.
7. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot; and they sparkled like the color of burnished bronze.
8. (K) And they had the hands of a man under their wings on their four sides; and the four had their faces and their wings thus,
9. Their wings were joined one to another; they turned not when they went; they went everyone straight forward.
10. As for the likeness of their faces, the four had the face of a man, and the face of a lion, on the right side; and the four had the face of an ox on the left side; the four also had the face of an eagle.
11. Thus were their faces; and their wings were stretched upward; two wings of everyone were joined one to another, and two covered their bodies.
12. And they went everyone straight forward; where the spirit would go, they went; and they turned not when they went.
13. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of torches; it flashed up and down among the living creatures; and the fire was bright, and from the fire went forth lightning.
14. And the living creatures ran and returned like the appearance of a flash of lightning.
15. And as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces.
16. The appearance of the wheels and their work was like the color of an emerald; and the four had one likeness; and their appearance and their work was as it were a wheel in the middle of a wheel.
17. When they moved, they moved from any of their four sides; and they did not turn when they moved.
18. As for their rims, they were so high that they were dreadful; and the rims, around the four, were full of eyes.
19. And when the living creatures moved, the wheels moved with them; and when the living creatures were raised from the earth, the wheels were raised.
20. Where ever the spirit would go, they moved, for the spirit wanted to go there; and the wheels were raised with them; for the spirit of the living creature was in the wheels.
21. When they moved, these moved; and when they stood still, these stood still; and when they were raised from the earth, the wheels were raised with them; for the spirit of the living creature was in the wheels.
22. And the likeness of the firmament was upon the heads of the living creature, like the color of awesome ice, stretched out above their heads.
23. And under the firmament their wings straight were held straight, one toward another; everyone had two, which covered them, everyone had two which covered their bodies.
24. And when they moved, I heard the noise of their wings, like the noise of great waters, like the voice of the Almighty, the voice of a tumult, like the noise of an army camp; when they stood, they let down their wings.
25. And there was a voice from above the firmament that was over their heads, when they stood still, and had let down their wings.
26. And above the firmament that was over their heads was the likeness of a throne, in appearance like lapis lazuli; and upon the likeness of the throne was a likeness like the appearance of a man upon it.
27. And I saw something like the color of amber, like the appearance of fire enclosed around it, from what appeared to be his loins upward; and from what appeared to be his loins downward, I saw what appeared to be fire, and it had brightness around it.
28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness around it. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one speaking.
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The Cherubim - Excerpts from the ZOHAR
../. Merkaba, chariot./.
It is said of the Hayyoth(= the living beings of the chariot, Ez.1, ann.) that 'they run to and fro' (Ezek. I, 14), and so no eye can follow them. The Hayyoth which disclose themselves are those in the midst of which there is an Ofan (wheel), which is Metatron (= the most elevated Cherub, (annotation)), who is more exalted than all the other hosts. The Hayyoth which are never disclosed are those which are under the two undisclosed letters Yod, He’, which rule over Vau, He’, these being the pedestal of the former. The most mysterious and incomprehensible essence rules over all and is mounted upon all. The Hayyoth which disclose themselves are below those which remain undisclosed and derive light from them and follow them. The celestial Hayyoth are all comprised in the 'firmament of the heaven', and are referred to in the words 'let there be lights in the firmament of the heaven', 'and they shall be for lights in the firmament of the heaven'. They are all suspended in that firmament. But there is also a firmament above the heavens of which it is written, 'and a likeness upon the heads of the Hayyah, a firmament like the ice, etc.'(Ezek. I, 22). This is the first He’ beyond which it is impossible for the human mind to penetrate, because what is further is enveloped in the thought of God, which is elevated above the comprehension of man. If that which is within the Thought cannot be comprehended, how much less the Thought itself! What is within the Thought no one can conceive, much less can one know the En Sof, of which no trace can be found and to which thought cannot reach by any means. But from the midst of the impenetrable mystery, from the first descent of the En Sof there glimmers a faint undiscernible light like the point of a needle, the hidden recess of thought, which even yet is not knowable until there extends from it a light in a place where there is some imprint of letters, and from which they all issue. First of all is Aleph, the beginning and end of all grades, that on which all the grades are imprinted and which yet is always called 'one', to show that although the Godhead contains many forms, it is still only one. This is the letter on which depend both the lower and the upper entities. The top point of the Aleph symbolises the hidden supernal thought, in which is contained potentially the extension of the supernal firmament. When Aleph issues from that firmament in a form symbolising the commencement of Thought, there issue in its middle bar six grades, corresponding to the hidden supernal Hayyoth which are suspended from the Thought. One is the light which shone and was withdrawn. This is the 'heat of the day' which Abraham felt when he was sitting at 'the door of his tent', the door which opens the way from below to above, and on which shone 'the heat of the day'. A second light is that which fades away at eventide, to restore which was the object of Isaac's prayer, as it is written, 'Isaac went forth into the field to meditate at eventide' (Gen. XXIV, 63).
Soncino Zohar, Bereshith, Section 1, Page 21b
../. Sefiroth./.
"See now how many hidden causes there are enveloped in the Sefiroth and, as it were, mounted on the Sefiroth, hidden from the comprehension of human beings: of them it is said, 'for one higher than another watcheth' (Eccl. V, 7). There are lights upon lights, one more clear than another, each one dark by comparison with the one above it from which it receives its light." [1]Soncino Zohar, Soncino Zohar, Bereshith, Section 1, Page 23a
../. Sefiroth and Creation./.
R. Jose propounded the question: 'What are the 'six days of Bereshith' of which the Rabbis speak so often?' R. Simeon answered: 'These are, in truth, 'the cedars of Lebanon which he has planted'. As the cedars spring from Lebanon, so these six days spring from Bereshith. These are the six supernal days which are specified in the verse: 'Thine, O Lord, are the Greatness (Gedulah), the Might (Geburah), the Beauty (Tifereth), the Victory (Nezah), and the Majesty (Hod)' (I Chron. XXIX, 11). The words 'For all' refer to the Zaddik (righteous one), who is Yesod (foundation of the world)....
The word Bereshith we interpret to mean 'the second, i.e. Hokmah (Wisdom) is the starting-point', because the supernal Kether (Crown), which is really first, is too recondite and therefore is not counted; hence the second is the starting-point. Again, the word be-reshith indicates that there are two reshith’s, because as the upper Wisdom is a reshith (starting-point), so the lower Wisdom is a reshith. Further, we reckon Bereshith as a maamar (creative utterance), and six days issued from it and are comprised in it, and bear the names of those others. The next words, Created Elohim, are analogous to the verse 'and a river went forth from Eden to water the garden', i.e. to water it and keep it and attend to all its needs. Thus this Elohim is Elohim Hayyim (the living God), and we render 'Bereshith created Elohim' by means of that stream, as the agent for producing the world and vivifying it. Further, the two words eth hashamaim (the heavens) signify the fitting union of male and female. After this a lower world was created through the agency of the heavens, and through it Elohim gave being to all. More precisely, the heavens produced eth, which is the Whole. When the Whole was settled in its place, this last link in the chain became in turn a starting-point (reshith), through which Elohim released the stream, and the waters began to flow to the lower world, so that we can now render 'by means of reshith God created', viz. the lower world; by its means He produced radiances and gave being to all.' R. Judah said: 'In allusion to this it is written, 'should the axe boast itself against him that heweth therewith?' (Is. X, 15). Surely it is the craftsman who is entitled to boast. So here, seeing that by means of this reshith the supernal Elohim created the heavens, it is God to whom the glory belongs....'
AND GOD SAID, LET THERE BE LIGHT, AND THERE WAS LIGHT. This is the original light which God created. This is the light of the eye. It is the light which God showed to Adam, and through which he was able to see from one end of the world to the other. It was the light which God showed to David, who on seeing it burst forth into praise, saying, 'Oh, how abundant is thy goodness which thou hast laid up for them that fear ..thee '(Ps. XXXI, 20). It is the light through which God showed to Moses the Land of Israel.
Soncino Zohar, Bereshith, Section 1, Page 31b
Dreams are transmitted through the medium of Gabriel, who is the sixth in rank of inspiration; but a vision comes through the grade of the Hayyah that rules in the night. True, it says in one place, 'Gabriel, make this man to understand the vision” (Dan. VIII, 16). The reason there is that a dream is more precise than a vision, and may explain what is obscure in a vision, and therefore Gabriel was sent to explain to Daniel what was obscure in his vision. A "vision” (mar'eh=vision, or mirror) is so called because it is like a mirror, in which all images are reflected. (Thus we read: "And I appeared... as El Shaddai” (Ex. VI, 2), this grade being like a mirror which showed another form, since all supernal forms are reflected in it.) AND BEHOLD A LADDER SET UP ON THE EARTH. This ladder signifies the grade on which the other grades rest, to wit, the "Foundation of the world”. AND THE TOP OF IT REACHED TO HEAVEN , so as to be attached to it. For this grade is the conclusion of the Body standing between the upper and the lower world in the same way as the sign of the covenant is situated at the end of the trunk of the body, between the thighs. AND BEHOLD, THE ANGELS OF GOD ASCENDING AND DESCENDING ON IT ; this alludes to the Chieftains who have charge of all the nations, and who ascend and descend on that ladder. When Israel are sinful, the ladder is lowered and the Chieftains ascend by it; but when Israel are righteous, the ladder is removed and all the Chieftains are left below and are deprived of their dominion. Jacob thus saw in this dream the domination of Esau and the domination of the other nations. According to another explanation, the angels ascended and descended on the top of the ladder; for when the top was detached, the ladder was lowered and the Chieftains ascended, but when it was attached again, the ladder was lifted and they remained below. But it comes to the same thing.
It says of Solomon that" In Gibeon the Lord appeared to him in a dream by night" (I Kings III, 5).
Soncino Zohar, Bereshith, Section 1, Page 150a
AND JOSEPH DREAMED A DREAM, ETC . On the subject of dreams, R. Hiya discoursed on the text: And he said: Hear now my words: If there be a prophet among you, I the Lord do make myself known unto him in a vision, I do speak with him in a dream (Num. XII, 6). 'God', he said, 'has brought into existence a series of grades, one higher than the other, one drawing sustenance from the other, some on the right, others on the left, all arranged in a perfect hierarchy. Now all the prophets drew their inspiration from one side, from the midst of two certain grades which they beheld in a 'dull mirror', as it says: 'I do make myself known unto him in a vision', the word 'vision' denoting, as has been explained, a medium reflecting a variety of colours; and this is the 'dull mirror'. The dream, on the other hand, is a sixtieth part of prophecy, and so forms the sixth grade removed from prophecy, which is the grade of Gabriel, the supervisor of dreams. Now a normal dream proceeds from that grade, and hence there is not a dream that has not intermingled with it some spurious matter, so that it is a mixture of truth and falsehood. Hence it is that all dreams follow their interpretation, as it is written: 'And it came to pass, as he interpreted to us, so it was' (Gen. XLI, 13); for since the dream contains both falsehood and truth, the word has power over it, and therefore it is advisable that every dream should be interpreted in a good sense.'
Soncino Zohar, Bereshith, Section 1, Page 183a
R. Hiya further discoursed on the text: In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and by their chastisement sealeth the decree (Job XXXIII, 15-16). 'When a man retires to rest,' he said, 'it behoves him first to acknowledge the Kingdom of Heaven and then to say a short prayer. For when a man goes to bed and sleeps, his soul leaves him and soars aloft. God then reveals to the soul through that grade which presides over the soul future events, or things which correspond to a man's own thoughts, so as to serve as an admonition to him. For no revelation comes to man when his body is in full vigour, but an angel communicates things to the soul, and the soul transmits them to the man; dreams, then, originate on high when souls leave the bodies, each one taking its own route. There is a graduated series of the intimations by which deeper knowledge is conveyed to men, dreams forming one grade, vision another grade, and prophecy a third grade, in a rising series. AND JOSEPH DREAMED A DREAM, AND HE TOLD IT TO HIS BRETHREN. AND THEY HATED HIM THE MORE FOR HIS DREAMS . From this we learn that a man should not tell his dream save to a friend, otherwise the listener may pervert the significance of the dream and cause delay in its fulfilment.
Soncino Zohar, Bereshith, Section 1, Page 183b
../.the living beings of the chariot./.
R. Isaac began a discourse on the verse: And over the heads of the living creatures (hayoth) there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above (Ezek. I, 22). 'This verse', he said, 'has been explained as follows. There is a series of hayoth, one group higher than the other, and there is one above all which sets all the others in motion and causes them to transmit their light to one another. This supreme Hayah has various faces which radiate to all the cardinal points, three on each side. There is besides a series of firmaments, one above the other, the highest one dominating all the others, which all turn their gaze towards it. So Scripture says: 'And under the firmament were their wings conformable the one to the other, etc.' (Ibid. 23), as they all rule over what has been committed to their charge. There being nine hayoth on each of the four sides of the universe, the total number is thirty-six. When they are all joined together, they form one impression symbolizing the one Name in an absolute unity. And when they are all ranged round the heavenly throne, then is realized the description given by the prophet: 'And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above it' (Ibid. 26
Soncino Zohar, Bereshith, Section 1, Page 211a
R. Judah and R. Isaac were once travelling together. Said R. Isaac: It says further that God 'placed the cherubim on the east of the garden of Eden'; these were the lower cherubim, for as there are cherubim ahove, so there are cherubim below, and he spread this tree over them. The 'flame of a sword' refers to the flames of fire which issue from that flashing sword. It is said to 'turn every way' because it sucks from two sides, and turns from one side to another.
Soncino Zohar, Bereshith, Section 1, Page 237b
../. the Tree of Life and its relation to the tribes of Israel./.
But when it separates itself from the body and returns to the terrestrial Paradise, the aether there causes this impress in turn to project itself outwards, so that the spirit receives an outward shape in the likeness of the body in this world. The over-soul (neshamah), however, which issues from the Tree of Life (Tifereth), is fashioned there above in such a manner that it may ascend into the 'Bundle of Life', in order to delight in the beauty of the Lord; as it says, 'To behold the beauty of the Lord and to visit his temple' (Ps. XXVII, 4).' AND THERE WENT A MAN OF THE HOUSE OF LEVI. This refers to Gabriel, who is called 'the Man' (Dan. IX, 2). 'Of the house of Levi' is the Community of Israel, which proceeds from the 'Left Side'. 'And took the daughter of Levi', namely the over-soul (neshamah); for we have been taught that in the hour when the body of a righteous one is born into the world, the Holy One summons Gabriel, who takes from Paradise the soul ordained for that saint and commands her to descend into the body of him who is to be born in this world; and he, Gabriel, is thus appointed as guardian to that soul. But, it may be said, do we not know that the angel appointed to guard the spirits is called 'Laila' (night)? How, then, can you say it is Gabriel? The answer is that both names are correct; for Gabriel comes from the 'Left Side', and anyone who comes from that side bears also the other name, which signifies 'night'.
Soncino Zohar, Shemoth, Section 2, Page 11b
../.the Tree of Life and the hayoth./.
R. Simeon discoursed ...... All the supernal hosts with their cohorts and lightful chariots of celestial speed are joined one to another, grade to grade, the lower to the higher, each to its counterpart; and above them all a holy 'Living being' (Hayah) (cf. Ezek. I) is set, and all those myriads of armies move and rest according to its will and direction. This is that Living Creature to which all Hayoth are linked, as each is also to each, all moving and swimming in the sea, concerning which it is written: 'This is the great and wide sea, wherein are things creeping innumerable, both small and great beasts' (Ps. CIV, 25).
Soncino Zohar, Shemoth, Section 2, Page 48b
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 Hayoth, 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' (Ezek. I, 22). And below there are many chariots at the right hand and at the left, of many grades, each with its own name. And beneath them are others, smaller and yet more varied, which are the smallest ranks of this celestial but unholy order; as it is written: 'The sea is great... small beasts and great are there' (Ps. CIV, 25), as we have affirmed, that on the left side below there is a ruler, the 'other side', attached to those above, but they are crushed by the great holy power, according to our interpretation of the words, 'Pharaoh's chariots and his might he cast into the sea'.’ THY RIGHT HAND, O LORD, GLORIFIED IN POWER. R. Simeon said: 'In the hour when the morning breaks, the Hind (Shekinah) rises and starts from her place in order to enter the two hundred palaces of the King. When a man studies the Torah in solitude at midnight, at the hour when the north wind springs up and the Hind desires to be astir, he is taken with her into supernal realms, to appear before the King.'
Soncino Zohar, Shemoth, Section 2,Page 57a
R. Simeon said: 'And they (the Hayoth) had the hands of a man, under their wings, on their four sides' (Ezek. I, 8). 'This', said they, 'has been explained by the Fellowship as referring to the hands stretched out to receive penitents who return to God. But the expression 'the hands of a man' also signifies all those forms and supernal mysteries which the Holy One has stamped upon man and ordered in his fingers outwardly and inwardly and in the 'palm' (Kaph). When the Holy One created man He set in him all the images of the supernal mysteries of the world above, and all the images of the lower mysteries of the world below, and all are designed in man, who stands in the image of God, because he is called 'the creation of the palm', and this is the mystery of the letter Kaph.
Soncino Zohar, Shemoth, Section 2, Page 75b
../.the four faces of the hayoth./.
YE HAVE SEEN WHAT I DID UNTO THE EGYPTIANS. AND HOW I BARE YOU ON EAGLES WINGS. What do 'eagles wings' denote? According to R. Judah, the 'eagles' are a symbol of mercy, as it says: 'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord...' (Deut. XXXII, 11). As the eagle watches lovingly over its own young, but is cruel towards others, so does the Holy One manifest His loving mercy to Israel and His severe judgement to the heathen nations. R. Simeon found the same indication in the verse: 'The way of an eagle in the heavens' (Prov. xxx, 19). R. Eleazar once went from Cappadocia to Lydda, accompanied by R. Jose and R. Hiya. They had risen at sunrise, and as the light appeared, R. Hiya said: 'I see before me the vision of the prophet, 'As for the likeness of their (the Hayoth) faces, they four had the face of a man and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle' (Ezek. I, 10). Thus the lion is on the right hand, the ox on the left; but what about the eagle?' R. Eleazar replied: 'It belongs to the sphere of the 'child' (i.e. Mercy), for the eagle combines mercy and cruelty; and so God led Israel with love and dealt sternly with others, and the expression, 'the way of an eagle in the heavens' is thus to be taken literally, for love (mercy) is, as it were, in the centre of heaven. Hence the lion is at the right, the ox at the left, and the eagle between, uniting them. As for 'man', he comprises all, as it is written: 'And upon the likeness of the throne was the likeness as the appearance of a man above upon it' (Ezek. I, 26).'
Soncino Zohar, Shemoth, Section 2, Page 80b
../.Ezekiel's vision of the lower heavens./.
R. Hiya also expounded, in accordance with the esoteric teaching, Ezekiel's vision: 'Out of the midst thereof came the likeness of four living creatures (Hayoth), and this was their appearance, they had the likeness of a man' (Ibid. v, 5), saying that there is a sacred Hall in which dwell four living Creatures, which are the most ancient celestial beings ministering to the Holy Ancient, and which constitute the essence of the Supernal Name; and that Ezekiel saw only the likeness of the supernal Chariots, because his beholding was from a region which was not very bright. He furthermore said that there are lower beings corresponding to these upper ones, and so throughout, and they are all linked one with another. Our teachers have laid down that Moses derived his prophetic vision from a bright mirror (cf. Midr. Lev. R., p. 145d), whereas the other prophets derived their vision from a dull mirror. So it is written concerning Ezekiel: 'I saw visions of God', whereas in connection with the difference between Moses and all other prophets it says: 'If there is a prophet among you, I the Lord will make Myself known to him in a vision....
Soncino Zohar, Shemoth, Section 2, Page 82b
../.the human soul and its relation to the Tree of Life./.
When a human being is born into the world he is given a soul (nephesh) from the primordial 'animal' sphere, the sphere of purity, the sphere of those who are designated 'Holy Wheels'-namely, the supernal order of angels. If he is more fortunate he will be endowed with a spirit (ruah) which appertains to the sphere of the Holy Hayoth. Should he possess still greater potential merit he is given a soul (neshamah) from the region of the Throne.
Soncino Zohar, Shemoth, Section 2, Page 94b
'The words''O Lord my God',' he (the psalmist) said, 'signify the.primary hypostasis (lit. beginning of faith), the emergence of the Thought [Tr. Note: Hokmah.] and.the Future world, [Tr. Note: Binah.] an absolute unity without division. 'Thou art great' refers to.the beginning of actual creation, the first of the six primordial Days, the Right Side. The 'very' symbolizes.the Left Side. 'Thou art clothed with majesty and beauty' signifies the two branches of the willows, [Tr..Note: Nezah and Hod.] of which more anon. When the Psalmist came to the Tree of Life [Tr..Note: Tifereth.] it hid itself and would not enter the series on account of that 'very', to wit the 'Left.Side' of all the lower branches, including a certain bitter branch. [Tr. Note: Samael.] On account of this.the Tree of Life hid itself and was loth to be included in the sum of these things until the Psalmist returned.to the subject and declared God's praise in another fashion, saying: 'Who coverest thyself with light as with.a garment'-to wit, with the light of the first day, and then, 'Who stretchest out the heavens like a curtain', thus including the Left Side in the.Right, so as to shine under the rubric of 'heaven', while the 'very' was discarded. Then the verse proceeds:.'Who layeth the beams of his chambers in the waters': here we have the emergence in joy of the Tree of.Life, the 'River going out of Eden', with the two willow shoots, referred to in the words 'upper chambers',.rooted in its waters, so that it became 'as a tree planted by the waters, that spreadeth out her roots by the.river' (Jer. XVll, 8). This is also the allusion contained in the words: 'The river, the channels thereof shall.make glad the city of God' (Ps. XLVI, 8). What are these channels? They are the roots of the willows,.which here are called 'upper chambers'. These and the roots and the channels-all are rooted in those waters.of that mysterious river. 'The clouds his chariots' in the next verse refers to Michael and Gabriel; 'Who.walketh upon the wings of the wind' to Raphael, who comes to give healing to the world. From that point.on 'he maketh his angels spirits, his ministers a flaming fire.'
Soncino Zohar, Shemoth, Section 2, Page 98b
../.
R. Isaac asked: [It.says here, 'Under his feet was as it were a work of sapphire stone, but Ezekiel said] 'This is the living creature (Hayah) which I saw under the God of Israel by the river of Chebar' (Ezek. x, 20). Now, which Hayah is here indicated?' R. Jose replied in the name of R. Hiya that the reference is to the little Hayah. 'But is there then such a little Hayah?' 'Yes, assuredly there is. There is a little one and a superior one, [Malkuth] and there is also a very little one. [Sandalphon]. As for the last part of the verse which is being treated, namely: 'And under His feet as it were a paved work.of a sapphire stone' - what was this which they saw? They beheld the precious stone with which the Holy One will build the future Sanctuary, as it is written: 'I will lay thy stones with fair colours and lay thy.foundations with sapphires' (Isa. LIV, 11).’
Soncino Zohar, Shemoth, Section 2, Page 126a
../.the cherubim - relationship to colours and precious metals./.
Said Rabbi Eleazar:
AND SILVER, ETC. Gold is included in Gabriel. The supernal gold is carried below by Gabriel, and seven kinds of gold separate themselves from it. 'Silver' above is united with Michael below, and one rests on the other. 'Brass' is also above; it originates from gold, because gold and five have the same symbolism. It is fire which brings forth brass, and from this power emanate supernal mysterious serpents (nehashim = nehosheth = brass) and Seraphim brought forth by fire (from saraph, to burn). Therefore brass is golden, lit with orange and red, like fire. It is contained in Noriel (Fire of God) and forms his body. Techeleth (purple blue) is contained in both brass and gold, and derives energy from both sides. It possesses great strength and nothing can obtain dominion over it. It forms the throne of the power of judgement, and is therefore called 'Boel' ('In him is El', i.e. God as Power), as it is written: 'And El (God) is angry every day' (Ps. VII, 12). But when men turn back to God with perfect repentance, his name is changed into Raphael (God heals): for he brings healing to assuage the pains of that bitter judgement.
In 'purple-red' (Argaman) gold and silver are fused: Michael and Gabriel are intertwined with each other, and of this it is written: 'He maketh peace among the dwellers on high' (Job xxv, 2). The two, being joined one with the other, become one body. There is 'crimson' also above, contained in Urie1, like the former, to combine purple-blue and purple-red. Byssus also is above, contained, like the former, in the mystery of Raphael, in order that silver and gold may be united. So much for the mystery of the seven pillars[Tr. note: i.e. the seven angels symbolized by the seven colours.]] above which are contained in the seven that are below.
Soncino Zohar, Shemoth, Section 2, Page 147b
R. Simeon replied: 'When the Cherubim turn their faces the one towards the other, and gaze each into the face of the other, then all colours are merged- purple-blue becomes something else, and green or blue is turned into white. With the changing of colours judgement was changed into mercy, or vice versa. And so with all other colours. All depends on the way in which Israel orders her prayers; hence it is written: 'Israel in whom I will be glorified' (lit. beautified) (Isa. XLIX, 3), to wit, in those colours which merge into one another and contain all beauty.’
Soncino Zohar, Shemoth, Section 2, Page 152b
../.the Sefiroth./
Said R. Judah: 'When Wisdom began to cause the shaping of Crowns, with which Crown did it commence? With that which is called "Understanding" (Binah), for in Understanding all is contained; and therefore fifty gates are opened in its name, and thus it is found that all the letters and all the crowns are engraved in Wisdom. Therefore it is written: "Thou hast made them all in Wisdom" (Ps. CIV, 24). It is written: "Who hath measured the water in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" (Isa. XL, 12). "The water" here symbolizes "Understanding".' R. Eleazar referred it to "Grace", whereupon R. Simeon said to him: 'The two views are equivalent. "Heaven" symbolizes "Beauty" (Tifereth), and "dust" refers to "Power" (Geburah). "Mountains" refers to the other crowns which are called "Mountains of pure balsam", and "hills" alludes to somewhat lower chariots.'
Soncino Zohar, Shemoth, Section 2, Page 176a
../. the Tree of Life./.
R.Abba then began to discourse on the verse: 'The heavens are the heavens of the Lord, but the earth hath he given to the children of men' (Ps. cxv, 16). 'This verse', he said, 'contains a difficulty. For would it not have sufficed to say 'the heavens are of the Lord'? Why, then, repeat the word 'heavens', and say 'the heavens are the heavens', etc.? But we account for it in this way. There are heavens and heavens; to wit, lower heavens with an earth beneath them, and upper heavens also having an earth beneath them. They constitute upper grades and lower grades, the two being counterparts of each other. The lower heavens are identical with the ten curtains, to which allusion is made in the words: 'Who stretchest out the heavens like a curtain' (Ps. CIV, 2). The Holy One made them, with the legions that people them, to regulate the affairs of the lower earth. The ninth heaven propels all the lower heavens, which are harnessed to it, as it were, by a chain of links. (The tenth, however, is the chief of them all.) 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. But, it may be said, how can the sky over the Land of Israel be without effect, seeing that the Land of Israel receives rain and dew from heaven like any other land? The explanation is as follows. In the case of other lands, the ruler in each heaven transmits of his power to the earth below through the medium of the heaven under his charge-of that power which he himself has received from the residue left of the supernal source.
Soncino Zohar, Shemoth, Section 2, Page 209b
../. the chariot and the Tree of Life./.
'AND THEY BROUGHT THE TABERNACLE UNTO MOSES, ETC. It is written: 'And above the firmament' (Ezek. I, 26). This alludes to the firmament that is placed over the four Hayoth (Holy Animals) who are impinged on by the spirit of the Hayah (Holy Animal), by whose spirit they all rise aloft, as it says: 'and when the Hayoth were lifted up from the earth, the Ofanim (Wheels) were lifted up beside them, for the spirit of the Hayah was in the Ofanim' (lbid. I, 21). It is when the space of that region, as it were, impinges on them that the four.Hayoth rise and carry aloft the superior Hayah, bringing it to the Supernal Illumination. This is esoterically alluded to in the words, 'The virgins her companions in her train being brought unto thee' (Ps. XLV, 15), the four Hayoth being so designated. These raise the Supernal Hayah higher and higher so as to uphold the Supernal Throne, as esoterically indicated in the words, 'and [they] bore up the ark, and it was lifted up above the earth' (Gen. Vll, 17). The same allusion can be found in the words, 'And they brought the tabernacle unto Moses', Moses being a synonym of Adam. The Tabernacle is symbolic of all the members of the Body when suffused with a holy desire for the union of the male and female principles. So 'they brought the tabernacle', since the bride is first to be brought to her spouse, who subsequently takes up his abode with her permanently.
Soncino Zohar, Shemoth, Section 2, Page 238b
../.Ezechiel - the wheels of the hayoth./.
R. Simeon discoursed in this connection on the verse: 'When those went these went, and when those stood these stood' (Ezek. 1, 21). 'That means', he said, 'that when the Hayoth (living creatures) went the Ofanim (Wheels) also went, as we read, 'and when the Hayoth went the Ofanim went hard by them' (Ibid. 19). For the movements of the Ofanim are only induced by the movements of the Hayoth, nor can they pause independently of the Hayoth, for the two move together as one. Now the celestial gate of the east is provided with twenty-four openings guarded by twentyfour sentinels who are surrounded by a flaming fire. There are at the entrance of the gate twenty-four sockets supporting twenty- four pillars. These pillars remain in their place and do not soar into space; they are thus designated 'standing ones', in the verse: 'I will give thee a place to walk among these standing ones' (Zech. III, 7). And as long as those pillars remain immobile those that are above them go to and fro through the world, survey things, and whatever they overhear they carry up on high. So Scripture says: 'For a bird of the air shall carry the voice' (Eccles. x, 20). Now observe that the Of anim (Wheels) are carried by the Hayoth (living creatures).
We must distinguish between the Hayah, 'the spirit of which was in the Of anim', and the Hayoth, with which the Ofanim went. This one turned towards all four quarters of the globe. In regard to this it says: 'This is the Hayah that I saw under the God of Israel by the river Chebar' (Ibid. x, 20); it is the same which forms a throne to the likeness of Man, and is below the superior holy Hayoth. For they are in grades, one above the other. The Throne immediately underneath the God of Israel is in the form of Jacob, and the Throne below in that of David; this is the one that turns to the four corners of the world. It follows that the spirit of the highest diffuses through the lower, and directs and guides the whole. There was similar direction in the lower world. Just as in connection with the upper world we read that 'the spirit of the Hayah is in the Ofanim”, so of the lower world it is written, 'And Moses reared up the tabernacle”, he being the guiding spirit below; wherefore it is written: 'And he reared up, fixed, put.'
Soncino Zohar, Shemoth, Section 2, Page 242a
../.the Cherubim - tribes of Israel and altar services./.
EVERY MAN WITH HIS OWN STANDARD, ACCORDING TO THE ENSIGNS...
We find Scripture saying: "As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side”, etc. (Ezek. I, 10). The image of man, that is, was combined with all of them. The faces turned toward the four cardinal points, each with its own likeness, but all combined with the likeness of man. Michael was on the right, Gabriel on the left, Uriel in front, and Raphael behind, while the Shekinah was hovering over them all. Thus there were two on each side with the Shekinah in the centre. This model was followed here below, namely, two on either side with YH in the centre; for as soon as two standards had commenced to march, then "the tent of meeting, the camp of the Levites, journeyed", and then two others set forth. First "the standard of the camp of the children of Judah set forward” (Num. x, 14), corresponding to the camp of Uriel; the camp of Reuben corresponded to the camp of Michael; the one was toward the south, the other toward the east, symbolic of the southeast of the altar. Then the camp of Dan toward the north, corresponding to the camp of Gabriel, and the camp of Ephraim to the west, corresponding to the camp of Raphael. This is symbolic of the north-west of the altar. The whole was linked together and was unified in the Divine Name, which is both the starting-point and the consummation of all existence. Thus the Yod, symbolic of the east, is the starting-point of light which moves on toward the south; the He, is symbolic of the south and the north. Thus, YH (the Yod and the He’) is the upholder of the south and the north; whilst the Vau is the centre, and is significant of the male child. Hence the dictum, "Whoever places his bed between north and south will have male children born to him”. [Tr. note: T.B. Berachoth, 5b.] Then the last He denotes the west. The south is thus interlinked with the east, which constitutes the starting-point of the sun. Hence we have learnt that it is the side of the Father to which is attached the supernal Hesed (Mercy), and the side of the Mother from which depends Geburah (Might). So are the corners of the altar circled (by the priest when sprinkling the blood), beginning with southeast, as the strength of the south resides in the east, the starting-point of the sun; followed by the east-north, since the south in its turn gives its light to the north, the north being enfolded in the south, as the left hand is clasped in the right; there follows north-west, the west, symbolised by the last He, deriving from the north; finally, west-south, the west thus proceeding to be embraced, as it were, by the south; in the same way as the south depends on the east, from which it derives its strength, so the west is embraced by the south, as it says: "Let his left hand be under my head, and his right hand embrace me"
Soncino Zohar, Bemidbar, Section 3, Page 119a
../. the hayoth - the four faces, their appearance and meaning./.
MAKE UNTO THEE TWO TRUMPETS OF SILVER, ETC. R. Simeon adduced here the verse: 'And when the Hayoth (living creatures) went, the wheels went hard by them; and when the Hayoth were lifted up from the bottom the wheels were lifted up' (Ezek. I, 19). 'The Hayoth', he said, 'are borne along by the supernal power; and so were the movements of the tribes below who bore on their standards the likenesses of the Hayoth, that of Lion, Eagle, Ox, Man. Angels attended each of the standards. The first standard bore the likeness of Lion and was attended by Michael, who had under him two chieftains, Zophiel and Zadkiel. When these set out numerous armed hosts moved in unison on the right-hand side whilst the sun on the left illumined them. The Lion put forth his right hand and summoned to himself all his hosts, to wit, three hundred and seventy thousand lions, and they all assembled round him. When this Lion roars all the firmaments and all their hosts and legions quiver and shake. The Fiery River blazes forth and sinks a thousand and five hundred stages to the lower Gehinnom. Then all the sinners in the Gehinnom shake and tremble and burn in the fire. So Scripture says: 'The lion hath roared, who will not fear?' (Amos III, 8). A second roar he emits, which is taken up by his entourage of three hundred and seventy thousand lions. Then he puts forth his left hand, when all the 'masters of Rigour' here below are seized with fear and are bowed down underneath that hand. So we read: 'Thy hand shall be on the neck of thy enemies' (Gen. XLIX, 8). Each of the Hayoth had four wings formed of white flaming fire, as well as four faces turned towards the four cardinal points, all illumined by the white light of the sun; the one turned to the east was illumined with a joyous light, the one towards the west with a concentrated light, the one towards the north was within the penumbra of the sun. These contained three groups. [Tr. note: Corresponding to the three tribes under each standard.] One numbered seventy-four thousand and six hundred. These were of the higher grades. There were, besides, a long succession of lower grades. These were innumerable. The second group contained fifty-four thousand and four hundred besides those of the lower grades, who were innumerable. The third group, which followed behind, contained fifty-seven thousand and four hundred. So soon as the first standard began to march the tabernacle was taken down, and all the Levites chanted hymns, and the lords of praise were all ranged there 'for the spirit of the Hayoth was in the Ophanim (Wheels)'. The second standard bore on it the Eagle, symbolic of the angel Uriel, and was ranged on the south. Two chieftains accompanied him, namely, Shamshiel and Hasdiel. When the Eagle arose all the winged forces went in front, accompanied by innumerable hosts on all sides. When he set off he put forth his right pinion, and gathered unto him all his hosts to the number of three hundred and fifty thousand. Three groups belonged to that standard; the first contained forty-six thousand and five hundred, the second fifty-nine thousand and three hundred, and the third fifty-four thousand six hundred and fifty. Two heralds, emerging out of these two flanks, marched in front of all these hosts. At their proclamation there assembled all hosts and legions, living creatures, small and large. All the firmaments indeed moved forward along with these hosts in front of the tabernacle. We thus read: 'And when the Hayoth went, the Ophanim went hard by them'. Then follows the third standard to the north. It had for its ensign Ox and was accompanied by the angel Gabriel and his two chieftains, Kafziel and Hizkiel. The Ox, being of the left side, has horns between his two eyes, which flame as it were with burning fire; he gores and tramples with his feet ruthlessly. When he moos there emerge out of the hollow of the great abyss numerous spirits of wrath who proceed in front in a chorus of shrieking. Seven fiery rivers flow in front of him, and when thirsty he draws up a whole riverful at one gulp. Yet this river is straightway filled again as before, unfailingly. And were it not for a stream of water from the region of the lion quenching the fiery coals, the world could not endure. It is a region where the sun never rises, and where numberless spirits roam about in the darkness, and the fire of the burning river is itself dark and black. You may wonder that there should be such things as fire of various hues, white, black, red and of double hue, but indeed it is so. Thus we have learnt that the Torah was written with black fire on white fire.
Soncino Zohar, Bemidbar, Section 3, Page 154b
../.the four faces of the cherubim - their guidance in man's
character./.
For every man who is compounded of the four elements is accompanied by four angels on his right hand and four on his left, those already named; and from the side of his body Metatron presses close to him at the right and Samael at the left. Now all men are formed of the four elements, but on the order in which these elements are found-that is, the order of the planets with which each man is connected - depends the order of the angels who accompany him, and also the potential characteristics of the man. Thus, if his ruling planet be the Lion, Michael will lead, and be followed by Gabriel, and after him Raphael, and lastly Nuriel. If, however, his planet is the Ox, first comes Gabriel, then Michael, then Nuriel, then Raphael. If the Eagle be the planet by which he is influenced, Nuriel will be first, then Michael, followed first by Gabriel and then by Raphael. And should his planet be Man, then will Raphael lead, with Michael, Gabriel and Nuriel coming after in the order named. Now all aspects of Michael are of the attribute of mercy. A man whose leading angel is Michael will be benevolent, he will be pious and wise ; but all this applies only if he is a student of the Torah, for if he is not so he will be the very reverse of all this, since he will be formed after the evil inclination; he will be stupid and unfeeling, without benevolence or worth-for no ignorant man can be truly pious. Should a man be from the side of Gabriel, his attributes will all partake chiefly of the quality of justice: he will stand up courageously against the wicked; he will prevail over his own evil inclinations, will abhor sin and cleave unto all things righteous, and he will become a judge by profession ; but again, all this will only come to pass if he study the Torah with diligence and attain proficiency; should he neglect this, he will be as strong in iniquity as otherwise in holiness; he will rejoice in the tribulations of the righteous; he will be hard in his condemnations, bold in evildoing, with no fear of sin; he will have a red face, and will be of the type of Esau-a blood-shedder. He whose planet is the Eagle possesses neither the attribute of mercy nor that of justice in a marked degree, but is either moderately good or moderately bad, as his good or evil inclination obtains influence over him, as his countenance reveals, red and white being blended therein. He who is under the guidance of the planet Man combines in himself- in so far as he derives his characteristics from the good side-all the good qualities: he is wise and pious, strong in intellectual apprehension, sin-fearing, full of excellent virtues; and the colour of his countenance is dark. But if he is governed by the principle of evil, he will be full of bad qualities. Now if a man's evil actions predominate, all the (angelic) hosts of the good prompting will leave him and those of the evil prompting obtain control, and Samael will become completely master of him and ruler over all the members of his body-Samael and his whole band. On the other hand, should his good actions be plentiful, all his evil concomitants will be removed, and his good inclinations permeate his whole being, so that the powers of holiness may obtain entire sway over him and the holy name TETRAGRAMMATON will rule over him. Should he by nature belong to the class of intermediaries, the heavenly hosts will be ranged at his right hand and on his left, the one side accusing and the other defending, and his ultimate salvation or destruction will depend on the relative strength of these conflicting celestial hosts, for whichever wins will claim him, be it for justice or for mercy. Therefore it has been said that man should always imagine that the fate of the whole world depends upon him. Now he who emanates from the side of Michael is called 'firstborn'. Michael's grade is white silver, and therefore the redemption of the firstborn is silver: five sel 'as, according to the numerical value of the letter he’ in Abraham. Should such a man be successful in the study of the Torah, then a letter yod is added to him, which symbolizes holiness: for with the numerical value of yod-namely ten- the firstborn of cattle had to be redeemed. And when a man shall have reached this degree of holiness, then the words 'Israel is holy to the Lord' (Jer’ II, 3) can indeed be applied to him. Now all the supernal holy beings (hayoth) are called according to the letters of the Holy Name, as it is written, 'Every one that is called by my name, I have created him for my glory, I have formed him, yea, I have made him' (Isa. XLIII, 7). And not only these celestial creatures themselves, but also all lesser creatures created through the instrumentality of these holy beings are stamped with this name in order that it may proclaim Him who created it. The Yod is the symbol of the head of all creatures- the two He’s represent the five fingers of the right hand .and the left; the Vau is the symbol of the body. Yet God says, 'to whom then will ye liken me that I should be equal to him?' (Ibid. XL, 25), which means, 'among all created things there is none that could be likened to Me even among the number of those whom I have created in the likeness of the signs of My Name; for I can efface the form and then create newly again and yet again, but there is no god above Me who could efface My likeness'.
Soncino Zohar, Shemoth, Raya Mehemna, Page 42b
Then He created ministering beings to those vessels: one throne supported on four columns and six steps to the throne: ten altogether. And the whole throne is like the chalice of benediction, in regard to which ten things are formulated, in harmony with the Torah which was given in Ten Words (Decalogue), and with the Ten Words by which the world was created. Then He prepared for the throne angelic hierarchies to serve Him: malachim (angels), erelim, seraphim, hayoth (living beings), ophanim, hamshalim, elim, elohim, be'ne (sons of) elohim, ishim (supernal 'men'). To these He appointed as ministers Samael and all his groups- these are like clouds to ride upon when He descends to earth: they are like horses. That the clouds are called ' chariots' is expressed in the words, 'Behold the Lord rideth upon a swift cloud, and shall come into Egypt' (Isa. XIX, 1). Thus the Egyptians saw their Chieftain like a horse bearing the chariot of the Holy One, and straightway 'the idols of Egypt were moved at His presence, and the heart of Egypt melted in the midst of it' (Ibid.), i.e. they were 'moved' from their 'faith' in their own Chieftain.
Soncino Zohar, Shemoth, Raya Mehemna, Page 43a
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