II. the Holy Chayot (Hayyot) - הקדשחיות

Angels

ByRabbi Dr. HillelbenDavid(GregKillian)

I. Introduction

II. The Holy Chayot (Hayyot) - הקדשחיות

III. The Ofanim (Ofannim) - אופנים

IV. The Erelim (Arelim) - אראלים

V. The Chashmalim (Hamshalim) - חשמלים

V1. The Seraphim - שרפים

VII. The Malachim - מלאכים

VIII. The Elohim - אלהים

IX. The Bene Eleohim (Sons of God) - בניאלהים

X. The Cherubim (Kruvim) - כרובים

XI. The Ishim - אישים

XII. Names of Individual Angels

Michael:

Gavriel:

Rafael:

Sandalfon:

Uriel:

Metatron:

Remiel:

Jeremiel:

Sabrael:

Ariel:

Simiel:

Haniel:

Cadmael:

Zadkiel:

XIII. Angelic missions

XIV. A Fair Trial

Bibliography:

I.Introduction

InthisstudyIwouldliketolearnaboutHaShem’sangelsandtheirfunctions.ThesewonderfulcreationsarecreatedwithapurposeasexpressedbyChazal[1]intheMidrash:

MidrashRabbah-GenesisLXXVIII:1R.Samuelb.NahmansaidinR.Jonathan’sname:Acelestialcompanyneverrepeats[God’s]praises.R.Helbosaid:TheHolyOne,blessedbeHe,createsanewcompanyofangelseveryday,andtheyuttersongbeforeHimandthendepart[evermore].[2]

Pirqe Abot, Pereq Dalet, Mishnah 4:13writes about angels:

The meaning is that G-d cannot even be bribed with good deeds. We cannot bribe God with good deeds to overlook our sins. God punishes a person for all his sins, and then rewards him for all his good.

The master therefore says that when a person observes a commandment or does another good deed, a good angel is created. But when he commits a sin, then an accusing angel (mekatreg) is created. One angel does not offset the other.

Maimonides writes about angels in Hilchot Yesodei Hatorah:

Everything that God created in His world can be placed in one of three classifications. Firstly, there are those creations, such as the bodies of men and animals, plants and the molten images, which have a shape and form which always exist and can be spoiled. Secondly, there are those creations which have a shape and form which does not vary from body to body or in appearance, like those in the first category do, but their shape is fixed by their form and can never change. These are the spheres and the stars contained therein. Their form and shape are like none other. Thirdly, there are those creations which have a form but no shape. These are the angels, which have no bodies, but whose form vary from angel to angel.[3]

TheHebrewwordforangelismalach-מלאך,[4]meaning,accordingtoderivation,simply“messenger”,fortheangelsareHaShem’smessengerstoperformvariousmissions.Someangelsarecreatedforonespecifictask,anduponthetask’scompletionceasetoexist.AccordingtotheZohar[5]oneoftheangels’tasksistotransportourwordsofprayerandTorahstudybeforeHaShem’sthrone.

Intheend,angelsareproductsofandsubsidiarytotheSephirot.AsRamchalwordsit,“Theilluminations(i.e.,Sephirot)…produceangels”;[6]and“theSephirotdecree,andtheangelscarrythosedecreesout”.[7]

AccordingtoChazal,anangelisaspiritualbeinganddoesnothaveanyphysicalcharacteristics.Theangelicdescriptionsprovidedbytheprophets,suchaswings,armsetc.,areanthropomorphic,referringtotheirspiritualabilitiesandtasks.

Ramban tells us some very interesting things about angels:

Ramban’s Commentary for:Vayiqra (Leviticus) 17:7Know that just as the formation at the original Creation of man's body as well as that of all living creatures, vegetation and minerals, was from the four elements,[8] which were combined by Divine power to form material bodies which as a result of their thickness and coarseness could be perceived by the five senses,[9] even so there was a creation from only two elements, fire and air, resulting in a body which cannot be felt, nor perceived by any of the [five] senses, just as the soul of an animal cannot be perceived by human senses because of its delicacy. The body [of these creatures of two elements] is of a spiritual nature; on account of its delicacy and lightness it can fly through fire and air. And just as the combination of the four elements in any object is the cause of its existence and its destruction [since everything that is composite must ultimately revert to its original components],[10] so is it with these beings created from a combination of only two elements; when the elements combine, the creature lives, and when they separate [decompose], it is like the dead. It is for this reason that our Rabbis have said:[11] "Six characteristics have been said of sheidim, in three they are comparable to the ministering angels and in three to human beings. The three things in which they are comparable to the ministering angels are that they have wings, they fly, and they know what is about to happen, as do the ministering angels. [On this statement the Gemara asked: ] 'How can it enter your mind to say that the sheidimknow the future [when even the ministering angels do not know it]! Say rather thus: They hear [from behind the Curtain of heaven]what is about to happen.' The three things in which they are comparable to human beings are that they eat and drink, procreate, and die as do human beings."[12]Now the cause of death generally is the separation [decomposition] of the components of the body, this being true of all kinds of bodies [whether they are composed of the four elements like humans or of only two, like sheidim].The reason for their ability to fly is because of the lightness of the [two] elements [fire and air] of which they are composed, as may also be seen in the case of a fowl, in which, because the elements of fire and air dominate over the small parts of the other two elements [earth and water], the fowl can hover in the air and fly [although it is composed of all four elements]. Surely, then, the above-mentioned creatures that have nothing in them of the heavy elements [earth and water], possess great hovering power in the air, to be able to fly tirelessly. The matter of "eating" [mentioned above in connection with these creatures] means their deriving nourishment from the moisture of water and the odors of fire, something like the fire that licked up the water that was in the trench.[13] This is the purpose of the burnings which necromancers perform to the demons. The reason [for their need to "eat"] is that the fire in the air causes the drying up of their bodies, which must therefore be restored just as man's need for food is due to depletion in his body. As for that which has been said concerning their "hearing what is about to happen," it is because in the course of their flying on high they become aware of things that are about to happen from the powerful forces contained in the atmosphere, these being "the princes of the quiver."[14] It is also from there that "those who have wings tell matters" [15] of the future, as has been tested by enchanters,[16] and as I will explain in its place[17] with the help of G-d. But neither of them know what is to happen for many days to come and for times that are far off;[18]but they can only inform of that which is to happen in the near future, as we know from their encounters [i.e., those of enchanters], that they gain knowledge from the sheidim as to what has been decreed to come. Therefore Onkelos rendered the verse, They sacrificed unto demons, 'lo eloha' (no gods), [19] as "they sacrificed unto demons in which there is no utility," meaning that there is no need for them, as they do not prevent harm that is destined to come, neither do they do anything productive, nor do they inform of times far off so that a person may knowingly guard himself. It is this which is the sense of the expression, lo eloha, which is as if it said, "no power or rulership," for the word Elohimis an expression of strength and power, [a composite word consisting of the words] e-il heim.[20] Thus the verse is stating that demons have no strength or power whatsoever, and hence there is no need for them, for they cannot do evil, neither is it in them to do good.[21]

TheTalmudtellsusthateveryangelhasonlyonemission.Theirmissionsaretheirnames.Inmostcases,thatmeansthattheydon’tlastlongenoughfortheirnamestowarrantmention.

BabaMetzia86bWhowerethethreemen?—Michael,Gabriel,andRaphael.MichaelcametobringthetidingstoSarah[ofIsaac’sbirth];Raphael,tohealAbraham;[22]andGabriel,tooverturnSodom.[23]Butisitnotwritten,AndtherecamethetwoangelstoSodomateven?[24]—MichaelaccompaniedhimtorescueLot.[TheWrit]supportsthistoo,foritiswritten,Andheoverthrewthosecities,[25]not,andtheyoverthrew:thisprovesit.

The Targum Yonathan also speaks of the fact that an angel can have only one mission:

AND the glory of the Lord was revealed to him in the valley of Mamre; and he, being ill from the pain of circumcision, sat at the door of the tabernacle in the fervour (or strength) of the day. And he lifted up his eyes and looked, and, behold, three angels in the resemblance of men were standing before him; (angels) who had been sent from the necessity of three things;--because it is not possible for a ministering angel to be sent for more than one purpose at a time;--one, then, had come to make known to him that Sarah should bear a man-child; one had come to deliver Lot; and one to overthrow Sedom and Amorah. And when he saw them, he ran to meet them from the door of the tent, and bowed himself on the earth.

Anothertypeofangelsarethosethatarecreatedthroughthedeedsofman.InthewordsofourSages:“Hewhofulfillsonemitzva,acquiresforhimselfoneangel-advocate;hewhocommitsonetransgression,acquiresagainsthimselfoneangel-accuser”.[26]Theseareformedfromthe(intellectualandemotional)energywhichoneinvestsintheperformanceofamitzva,thestudyofTorah,orinprayer,orconversely,energyappliedintheexecutionofasin.Wewillexaminehowtheseangelsworktowardstheendofthispaper.

TheJewishEncyclopediatellsusabitaboutangels:

Angelsappeartomanintheshapeofhumanbeingsofextraordinarybeauty,andarenotatoncerecognizedasangels;[27]

theyflythroughtheair;

theybecomeinvisible;

sacrificestouchedbythemareconsumedbyfire;

theydisappearinsacrificialfire,likeElijah,whorodetoheaveninafierychariot;

andtheyappearintheflamesofthethornbush.[28]

Theyarepureandbrightasheaven;consequentlytheyareformedoffireandareencompassedbylight:[29]“Whomakethwindshismessengers;hisministersaflamingfire.“Althoughtheyhaveintercoursewiththedaughtersofmen,[30]andeatheavenlybread,[31]theyareimmaterial,notbeingsubjecttothelimitationsoftimeandspace.

TherearetenindividualclassesofangelsintheinRambam’sYesodeiHaTorah2:7:ChayotHakodesh,Ofanim,Erelim,Chashmalim,Seraphim,Malachim,Elohim,B’neElohim,theCherubim,andtheIshim.Eachlevelofangelhasadifferentname.ThehighestlevelconsistsoftheHolyChayot,thencometheOphanim,theErelim,theChashmalim,theSeraphim,theMalachim,theElokim,theKruvimandtheIshim.ThehighestlevelisthatoftheHolyChayotandthereisnoneotheraboveit,exceptthatofHaShem.Therefore,intheProphecies,itissaidthattheyareunderneathHaShem’sthrone.ThetenthlevelconsistsoftheIshim,whoaretheangelwhospeakwiththeProphetsandappeartotheminpropheticvisions.TheyarethereforecalledIshim-‘men’-forthereasonthattheirlevelisclosesttothatoftheintellectofMan.

InRambam’sYesodeiHaTorah,weseeenumeratedtenlevelsofangels.Thesetenlevelsare:

1.Chayot(Hayyot),

2.Ofanim,

3.Erelim,

4.Chashmalim,

5.Seraphim,

6.Malachim,

7.Elohim,

8.B’naiEleohim(SonsofGod),

9.Cherubim,and

10.Ishim.

Thefollowingtablecomparesthetenlevelsofangelswiththesefirotandtranslatesthenamesforeachlevel:

Sefira / Level / Translation
Keter / ChayotHaKodesh / HolyLivingOnes
Chokmah / Ophanim / Wheels
Binah / Erelim / ValiantOnes
Chesed / Hashmallim / ShiningOnes
Gevurah / Seraphim / BurningOnes
Tiferet / Malachim / Messengers
Netzach / Elohim / GodlyBeings
Hod / BeneElohim / SonsofGod
Yesod / Cherubim / ToBeNear
Malchut / Ishim / Guardian

Maimonidessaid:ImustpremisethateverylearnedJewknowsthatthetermElohimisahomonym,anddenotesHaShem,angels,judges,andtherulersofcountries,andthatOnkelostheproselyteexplaineditinthetrueandcorrectmannerbytakingElohiminthesentence,“andyeshallbelikeElohim”[32]inthelastmentionedmeaning,andrenderingthesentence“andyeshallbelikeprinces.”[33]

Thetermelohimsignifies“judges”:compare“Thecauseofbothpartiesshallcomebeforethe‘judges”‘[34].Ithasbeenfigurativelyappliedtoangels,andtotheCreatorasbeingjudgeovertheangels.[35]

Thenamesofangelscorrespondinlikemannertoeventswhicharetheangel’stasktorealize.WhenGoddispatchedangelstoAbrahamtoannouncethegladtidings,theyresembledandwerethuscalled“men”[anashim,Genesis18:2].WhenGodsenttheangelstodestroySodom,theywerecalled“angels”[malachim,Genesis19:1].WhenGodsentthemuntoIsaiahtoburnhimwithhotcoalbecauseheneglectedtowarnIsrael,theywerecalled“seraphim”asitissaid:“Thenflewoneoftheseraphimuntomehavingalivecoalinhishand....andhelaidituponmymouth,“[Isaiah6:6-7].WhenEzekielsawthemintheformofunreasoninganimals,theywerecalled“hayyot”[“creatures,“Ezekiel1:5].Theangelsbetweenthem,whichturnednotwhentheywent,werecalled“ophanim,“[“wheels,“Ezekiel1:15].Themostelevatedbetweenthemhavebeencalled“cherubim”[Ezekiel10:1]becauseeachelevatedbeingamongmeniscalled“cherub,“asitissaidofthekingofTyre:“ThouwasttheannointedCherubthatcovereth,“[Ezekiel28:14].

Yoma87aIfonemansinagainsthisfellow-man,God[Elohim]willpacifyhim?[36]‘Elohim’heremeans‘theJudge’.

AccordingtotheSeferYitzirah,theirnamesweregivenaccordingtotheirtasks:

Inprophecy,wefinddifferentkindsofangel.Inparticular,thebookofEzekielopenswithavisionofaDivineChariot.Inthisvisionweencounterthefollowing:

1.Ofanim(lit:wheelsChayot)animals.Thesegivetheconnotationofwildanimals:dearsorlions,notcowsTheyhavefourfaces,twelvewings,andoneleg.

2.Serafim(fromtheverbmeaning“toburn”)

3.Chashmalim(notranslation;inmodernHebrew,theword“chashmal”wasdraftedtomean“electricity”,butthat’sa19thcenturyinvention)

4.Ishim(ishmeansman,but“men”is“anashim”;saying“ishim”wouldbelikesaying“mans”inEnglish)

5.Keruvim(transliterated“cherub”inEnglish).ThesearedescribedvariouslyintheTanach,andarenotlikeourmentalimageofa“cherub”.OneshouldavoidtheEnglishparallel.InGenesis,twokeruvimholdswordsofrevolvingfire,guardingtheentrancetoEdensothatmandoesnotre-enter (until he is ready).InExodus,thetopofthearkisadornedwithtwokeruvimthathavechildlikefacesandtwohugewingsthatmakeacanopyovertheark.InEzekiel,thefourfacesofthechayothavearedescribedasbeingthoseofaman,alion,aneagleandakeruv.Twoverseslater,thelistreplaceskeruvwithabull.Sothey’reassociatedwithbullssomehow.

Thissuggeststhatthereisalotmoretoangelsthanmostofushavebeentaught.

1Corinthians15:39-41Allfleshisnotthesameflesh,butthereisonekindoffleshofmen,anotherfleshofanimals,anotheroffish,andanotherofbirds.Therearealsocelestialbodiesandterrestrialbodies;butthegloryofthecelestialisone,andthegloryoftheterrestrialisanother.Thereisonegloryofthesun,anothergloryofthemoon,andanothergloryofthestars;foronestardiffersfromanotherstaringlory.

Wewillspendabitoftimegettingtoknowtheangelsineachofthesetenlevels.

II.TheHolyChayot(Hayyot)-הקדשחיות

Theholychayot,whoareabovealltheothers;-ThechayotaredescribedinthevisionofHaShem’schariot.[37]Thetermchayotmeans“lifeenergy,“andisappliedtothembecausetheyarethefirstlevelofcreationstowhichthelifeenergyfromHaShemdescends.Theyarereferredtoas“holy”becausetheyarethemostelevatedcreations.[38]

ThelevelabovewhichthereisnohigherlevelexceptthatofHaShem,blessedbeHe,isthatoftheformcalledchayot.Therefore,theprophets-Ezekiel1:26[39]statethattheyarebelow,i.e.directlybelowHaShem’sthroneofglory.HaShem’sthroneofgloryreferstoHaShemashelowersHimselftobecomeKingovercreation.TheSages[40]describethechayotas“carryingthethrone”,i.e.servingasthemediafortheexpressionofthiscreativeenergy.[41]

InTheGuideforthePerplexed,MaimonideselucidatesontheroleoftheChayot:[42]

YoumustknowthatinHebrewthecollectivenoundenotinganimalsusedforridingis“mercabah.“Instancesofthisnounarenotrare.“AndJosephmadereadyhischariot”(merkabto):[43]“inthesecondchariot”(be-mirkebet):[44]“Pharaoh’schariots”(Markebot).[45]ThefollowingpassageespeciallyprovesthattheHebrewmerkabahdenotesacollectionofanimals:“AndamerkabahcameupandwentoutofEgyptforsixhundredshekelsofsilver,andahorseforanhundredandfifty”.[46]Hencewemaylearnthatmercabahdenotesherefourhorses.ThereforeIthinkthatwhenitwasstated,accordingtotheliteralsenseofthewords,thatfourHayyot(beasts)carrytheThroneofGlory,ourSagescalledthis”mercabah”onaccountofitssimilaritywiththemercabahconsistingoffoursingleanimals.

Itiswellknownthattherearemenwhosefaceislikethatofotheranimalsthusthefaceofsomepersonislikethatofalion,thatofanotherpersonlikethatofanox,andsoon:andman’sfaceisdescribedaccordingastheformofhisfaceresemblestheformofthefaceofotheranimals.Bytheexpressions,“thefaceofanox,““thefaceofalion,““thefaceofaneagle”,[47]theprophetdescribesahumanfaceincliningtowardstheformsofthesevariousspecies.Thisinterpretationcanbesupportedbytwoproofs.First,theprophetsaysoftheHayyotingeneralthat”theirappearanceisthis,theyhavetheformofman”(ver.5),andthenindescribingeachoftheHayyotheattributestothemthefaceofaman,thatofanox,thatofalion,andthatofaneagle.Secondly,intheseconddescriptionoftheChariot,whichisintendedasasupplementtothefirst,theprophetsays,Eachhathfourfaces;theoneisthefaceofacherub,thesecondaman’sface,thethirdalion’sface,andthefourththatofaneagle(ibid.x.W.Hethusclearlyindicatesthattheterms”thefaceofanox”and”thefaceofacherub”areidentical.Butcherubdesignates”ayouth.“Byanalogyweexplainthetwootherterms-”thefaceofalion”and“thefaceofaneagle”inthesamemanner.“Thefaceoftheox”hasbeensingledoutonaccountoftheetymologyoftheHebrewtermshor(ox),ashasbeenindicatedbyme.Itisimpossibletoassumethatthisseconddescriptionreferstotheperceptionofanotherpropheticvision,becauseitconcludesthus“ThisistheHayyahwhichIsawattheriverChebar”(ibid.ver.15).Whatweintendedtoexplainisnowclear.[48]

InchapterII,ofbook3,wereadthefollowing:

TheprophetsaysthathesawfourHayyot:eachofthemhadfourfaces,fourwings,andtwohands,butonthewholetheirformwashuman.Comp.“Theyhadthelikenessofaman”.[49]Thehandsarealsodescribedashumanhands,becausethesehaveundoubtedly,asiswellknown,suchaformasenablesthemtoperformallmannerofcunningwork.Theirfeetarestraightthatistosay,theyarewithoutjoints.Thisisthemeaningofthephraseastraightfoot,“takenliterally.SimilarlyourSagessay,thewords,“Andtheirfeetwerestraightfeet”,[50]showthatthebeingsabovedonotsit.Notethislikewise.ThesolesofthefeetoftheHayyot,theorgansofwalking,aredescribedasdifferentfromthefeetofman,butthehandsarelikehumanhands.Thefeetareround,fortheprophetsays,“likethesoleofaroundfoot.“ThefourHayyotarecloselyjoinedtogether,thereisnospaceorvacuumleftbetweenthem.Comp.“Theywerejoinedonetoanother”.[51]“Butalthoughtheywerethusjoinedtogether,theirfacesandtheirwingswereseparatedabove”.[52]Considertheexpression“above”employedhere,althoughthebodieswerecloselyjoined,theirfacesandtheirwingswereseparated,butonlyabove.Theprophetthenstatesthattheyaretransparent;theyare“likeburnishedbrass”.[53]Healsoaddsthattheyareluminous.Comp.“Theirappearancewaslikeburningcoalsoffire”.[54]Thisisallthathasbeensaidasregardstheform,shape,face,figure,wings,hands,andfeetoftheHayyot.TheprophetthenbeginstodescribethemotionsoftheseHayyot,namely,thattheyhaveauniformmotion,withoutanycurvature,deviation,ordeflexion:“Theyturnednotwhentheywent”.[55]EachoftheHayyotmovesinthedirectionofitsface.Comp.“Theywenteveryoneinthedirectionofhisface”.[56]Now,itishereclearlystatedthateachHayyahwentinthedirectionofitsface,butsinceeachHayyahhasseveralfaces,Iask,inthedirectionofwhichface?Inshort,thefourHayyotdonotmoveinthesamedirection;for,ifthiswerethecase,aspecialmotionwouldnothavebeenascribedtoeachofthem:itwouldnothavebeensaid,“Theywenteachonetowardsthesideofhisface.“ThemotionoftheseHayyotisfurtherdescribedasarunning,soalsotheirreturningisdescribedasarunning.Comp.“AndtheHayyotran,andreturnedastheappearanceofaflashoflightning”(ver.14),razohbeingtheinfinitiveofruz,“torun”,andsbobtheinfinitiveinsteadofAub,“toreturn”.Theordinarywords,halochandbo,“togo”and“tocome”,arenotused,butsuchwordsasindicaterunningtoandfro:andthesearefurtherexplainedbythephrase,“Astheappearanceofaflashoflightning”(bazak,usedbytheprophet,isidenticalwithbarak),forthelightningappearstomoveveryquickly;itseemstohastenandtorunfromacertainplace,andthentoturnbackandtocomeagaintotheplacefromwhichithadstarted.Thisisrepeatedseveraltimeswiththesamevelocity.Jonathan,thesonofUzziel,rendersthephraserazovashobthus:Theymoveroundtheworldandreturnatonce,andareasswiftastheappearanceoflightning.ThisquickmovementandreturntheHayyahdoesnotperformofitsownaccord,butthroughsomethingoutsideofit,viz.,theDivineWill;for”towhicheversideitistheDivineWillthattheHayyahshouldmove,thithertheHayyahmoves,“inthatquickmannerwhichisexpressedby“runningandreturning”.Thisisimpliedinthewords,“Whithersoeverthespiritwastogotheywent”:[57]“Theyturnednotwhentheywent”.[58]Bythespirit(ruah),theprophetdoesnotmean“thewind”,but“theintention”,aswehaveexplainedwhendiscussingthehomonymruah(spirit).Themeaningofthephraseis,thatwhithersoeveritistheDivineWillthattheHayyahshallgo,thitheritruns.Jonathan,thesonofUzziel,givesasimilarexplanation:Towardstheplacewhitheritisthewilltogo,theygo;theydonotturnwhentheygo.TheemploymentofthefuturetenseoftheverbsyihyehandyelekuinthispassageseemstoimplythatsometimesitwillbethewillofGodthattheHayyahshouldmoveinonedirection,inwhichitwillinfactmove,andatothertimesitwillbeHiswillthattheHayyahshouldmoveintheoppositedirection,inwhichitwillthenmove.Anexplanationis,however,added,whichiscontraryto/thisconclusion,andshowsthatthefutureform(yihyeh)oftheverbhasherethemeaningofthepreterite,asisfrequentlythecaseinHebrew.ThedirectioninwhichGoddesirestheHayyahtomovehasalreadybeendeterminedandfixed,andtheHayyahmovesinthatdirectionwhichHiswillhasdeterminedlongago,withouthavingeverchanged.Theprophet,therefore,inexplaining,andatthesametimeconcluding[thisdescriptionoftheHayyot],says,“Whithersoeverthespiritwastogotheygo,thitherwasthespirittogo”(ver.20).Notethiswonderfulinterpretation.ThispassageformslikewisepartoftheaccountofthemotionofthefourHayyotwhichfollowsthedescriptionoftheirform.

Nextcomesthedescriptionofanotherpart;fortheprophetrelatesthathesawabodybeneaththeHayyot,butcloselyjoiningthem.Thisbody,whichisconnectedwiththeearth,consistslikewiseoffourbodies,andhasalsofourfaces.Butnodistinctformisascribedtoit:neitherthatofmannorthatofanyotherlivingbeing.The[fourbodies]aredescribedasgreat,tremendous,andterrible;noformisgiventothem,exceptthattheyarecoveredwitheyes.ThesearethebodiescalledOfannim.[59]Theprophetthereforesays:”Now,asIbeheldtheRayyot,beholdonewheelupontheearthbesidethelivingcreatures,withhisfourfaces”.[60]Hethusdistinctlystatesthatthe0fannimformabody,ofwhichtheoneparttouchestheHayyot,andtheotherparttheearth;andthattheOfanhasfourfaces.Buthecontinues–“TheappearanceoftheOfannim(wheels)andtheirworkwaslikeuntothecolourofaberyl:andtheyfourhadonelikeness”.[61]ByspeakingoffourOfannim,afterhavingmentionedonlyoneOfan,theprophetindicatesthatthe”fourfaces”andthe”fourOfannim”areidentical.ThesefourOlannimhavethesameform;comp.,“Andtheyfourhadonelikeness”.TheOfannimarethendescribedaspartlyinter-joined;for“theirappearanceandtheirworkwasasitwereawheelinthemiddleofawheel”.[62]InthedescriptionoftheHayyotsuchaphrase,withtheterminthemiddleof”(tok)isnotemployed.TheHayyotarepartlyjoined,accordingtothewords,“theywerejoinedonetoanother”(ver.11):whilstinreferencetotheOfannimitisstatedthattheyarepartlyintermixed,“asitwereawheelinthemiddleofawheel”ThebodyoftheOlannimisdescribedasbeingcoveredwitheyes;itispossiblethatabodycoveredwithrealeyesisheremeant,orabodywithdifferentcolours[‘ayindenoting”eye,“also”colour”],asinthephrase”thecolourthereof[‘eno]asthecolour(ke’en)ofbdellium”;[63]orabodyfilledwithlikenessesofthings.InthislattersensethetermayinisusedbyourSagesinphraseslikethefollowing:Likethat[ke’en]whichhehasstolen,likethat[ke’en]whichhehasrobbed;ordifferentpropertiesandqualitiesaremeant,accordingtothemeaningoftheword‘ayininthepassage,“ItmaybethattheLordwilllook(be’enai)onmycondition”.[64]SomuchfortheformoftheOfannim.

Theirmotionisdescribedasbeingwithoutcurvatureanddeviation;asbeingstraight,withoutanychange.Thisisexpressedinthewords,“Whentheywent,theywentupontheirfoursides:andtheyturnednotwhentheywent”.ThefourOfannimdonotmoveoftheirownaccord,astheHayyot,andhavenomotionwhateveroftheirown;theyaresetinmotionbyotherbeings,asisemphaticallystatedtwice.TheHayyotarethemovingagentsoftheOfannim.TherelationbetweentheOfanandtheHayyahmaybecomparedtotherelationbetweenalifelessbodytiedtothehandorthelegofalivinganimal;whithersoeverthelattermoves,thithermovesalsothepieceofwood,orthestone,whichistiedtothenamedlimboftheanimal.Thisisexpressedinthefollowingwords:“AndwhentheHayyotwent,theOfannimwentbythem;andwhenthelivingcreatureswereliftedupfromtheearth,theOfannimwereliftedup”(ver.19):”andtheOfannimwereliftedupoveragainstthem”(ver.20).Andthecauseofthisisexplainedthus:“ThespiritoftheHayyahwasintheOfannim”(ibid.).Forthesakeofemphasisandfurtherexplanationtheprophetadds,“Whenthosewent,thesewent;andwhenthosestood,thesestood;andwhenthosewereliftedupfromtheearth,theOfannimwereliftedupoveragainstthem;forthespiritoftheHayyahwasintheOfannin”(ver.21).Theorderofthesemovementsisthereforeasfollows:-WhithersoeveritisthewillofGodthattheHayyotshouldmove,thithertheymoveoftheirownaccord.WhentheHayyotmovetheOfannimnecessarilyfollowthem,becausetheyaretiedtothem,andnotbecausetheymoveoftheirownaccordinthedirectioninwhichtheHayyotmove.Thisorderisexpressedinthewords,“Whithersoeverthespiritwastogo,theywent,thitherwasthespirittogo;andtheOfannimwereliftedupoveragainstthem:forthespiritoftheHayyahwasintheOfannim”(ver.20).IhavetoldyouthatJonathan,thesonofUzziel,translatestheversethus,“totheplacewhitheritwasthewillthattheHayyotshouldgo,“etc.

AfterhavingcompletedtheaccountoftheHayyot,withtheirformandmotion,andoftheOfannim,whicharebeneaththeHayyot,connectedwiththemandforcedtomovewhentheHayyotmove,theprophetbeginstodescribeathirdobjectwhichheperceivedprophetically,andgivestheaccountofanewthing,viz.,ofthatwhichisabovetheHayyot.HesaysthatthefirmamentisabovethefourHayyot,abovethefirmamentisthelikenessofathrone,andoverthethronethelikenessoftheappearanceofmar.ThisisthewholeaccountofwhattheprophetperceivedatfirstattheriverChebar.

Finally,theTalmudalsoteachesusabouttheChayot:

RoshHaShana24bStill,aretheotherattendantspermitted,seeingthatithasbeentaught:‘“Yeshallnotmakewithme”:yeshallnotmakethelikenessofMyattendantswhoservebeforeMeonhigh,suchasOfanimandSeraphimandholyHayyothandministeringangels’?—Abayereplied:TheTorahforbadeonlytheattendantsintheuppersphere.[65]Butarethoseinthelowersphere[66]permitted?Hasitnotbeentaught:‘Whichareintheheaven:[67]thisbringsundertherulethesun,themoon,thestarsandconstellations;“above”:[68]thisbringsundertheruletheministeringangels?’—Thatstatementreferstotheprohibitionof[makingalikeness]forservingthem.

III.TheOfanim(Ofannim)-אופנים

TheOfanim-TheyarealsomentionedinEzekiel’svision(Ezekiel1:16).Theirnamemeans“spheres.“Theyarethesourceforthegalgalim,thespheresmentionedinthefollowingchapter.TheRambamexplainsEzekiel’svisionand,thus,theactivityofthechayyotandofanimintheGuideforthePerplexed.[69]

IntheGuideForThePerplexed,MaimonidesdescribestheOfanim:

Nextcomesthedescriptionofanotherpart;fortheprophetrelatesthathesawabodybeneaththeHayyot,butcloselyjoiningthem.Thisbody,whichisconnectedwiththeearth,consistslikewiseoffourbodies,andhasalsofourfaces.Butnodistinctformisascribedtoit:neitherthatofmannorthatofanyotherlivingbeing.The[fourbodies]aredescribedasgreat,tremendous,andterrible;noformisgiventothem,exceptthattheyarecoveredwitheyes.ThesearethebodiescalledOfannim.[70]Theprophetthereforesays:“Now,asIbeheldtheRayyot,beholdonewheelupontheearthbesidethelivingcreatures,withhisfourfaces”.[71]Hethusdistinctlystatesthatthe0fannimformabody,ofwhichtheoneparttouchestheHayyot,andtheotherparttheearth;andthattheOfanhasfourfaces.Buthecontinues--”TheappearanceoftheOfannim(wheels)andtheirworkwaslikeuntothecolourofaberyl:andtheyfourhadonelikeness”.[72]ByspeakingoffourOfannim,afterhavingmentionedonlyoneOfan,theprophetindicatesthatthe“fourfaces”andthe“fourOfannim”areidentical.ThesefourOlannimhavethesameform;compare,“Andtheyfourhadonelikeness”.TheOfannimarethendescribedaspartlyinter-joined;for“theirappearanceandtheirworkwasasitwereawheelinthemiddleofawheel”.[73]InthedescriptionoftheHayyotsuchaphrase,withtheterminthemiddleof(tok)isnotemployed.TheHayyotarepartlyjoined,accordingtothewords,“theywerejoinedonetoanother”:[74]whilstinreferencetotheOfannimitisstatedthattheyarepartlyintermixed,“asitwereawheelinthemiddleofawheel”.ThebodyoftheOlannimisdescribedasbeingcoveredwitheyes;itispossiblethatabodycoveredwithrealeyesisheremeant,orabodywithdifferentcolours[‘ayindenoting“eye”,also“color”],asinthephrase“thecolorthereof[‘eno]asthecolor(ke’en)ofbdellium”:[75]orabodyfilledwithlikenessesofthings.InthislattersensethetermayinisusedbyourSagesinphraseslikethefollowing:Likethat[ke’en]whichhehasstolen,likethat[ke’en]whichhehasrobbed;ordifferentpropertiesandqualitiesaremeant,accordingtothemeaningoftheword‘ayininthepassage,“ItmaybethattheLordwilllook(be’enai)onmycondition”.[76]SomuchfortheformoftheOfannim.

Theirmotionisdescribedasbeingwithoutcurvatureanddeviation;asbeingstraight,withoutanychange.Thisisexpressedinthewords,“Whentheywent,theywentupontheirfoursides:andtheyturnednotwhentheywent.”ThefourOfannimdonotmoveoftheirownaccord,astheHayyot,andhavenomotionwhateveroftheirown;theyaresetinmotionbyotherbeings,asisemphaticallystatedtwice.TheHayyotarethemovingagentsoftheOfannim.TherelationbetweentheOfanandtheHayyahmaybecomparedtotherelationbetweenalifelessbodytiedtothehandorthelegofalivinganimal;whithersoeverthelattermoves,thithermovesalsothepieceofwood,orthestone,whichistiedtothenamedlimboftheanimal.Thisisexpressedinthefollowingwords:“AndwhentheHayyotwent,theOfannimwentbythem;andwhenthelivingcreatureswereliftedupfromtheearth,theOfannimwereliftedup”:[77]“andtheOfannimwereliftedupoveragainstthem.”[78]Andthecauseofthisisexplainedthus:-“ThespiritoftheHayyahwasintheOfannim”.Forthesakeofemphasisandfurtherexplanationtheprophetadds,“Whenthosewent,thesewent;andwhenthosestood,thesestood;andwhenthosewereliftedupfromtheearth,theOfannimwereliftedupoveragainstthem;forthespiritoftheHayyahwasintheOfannim”.[79]Theorderofthesemovementsisthereforeasfollows:WhithersoeveritisthewillofGodthattheHayyotshouldmove,thithertheymoveoftheirownaccord.WhentheHayyotmovetheOfannimnecessarilyfollowthem,becausetheyaretiedtothem,andnotbecausetheymoveoftheirownaccordinthedirectioninwhichtheHayyotmove.Thisorderisexpressedinthewords,“Whithersoeverthespiritwastogo,theywent,thitherwasthespirittogo;andtheOfannimwereliftedupoveragainstthem:forthespiritoftheHayyahwasintheOfannim”.[80]IhavetoldyouthatJonathan,thesonofUzziel,translatestheversethus,“totheplacewhitheritwasthewillthattheHayyotshouldgo”,etc.

CHAPTERIIIWHENEzekielrecalledtomemorytheformoftheChariot,whichhedescribedinthebeginningofthebook,thesamevisionpresenteditselftohimasecondtime;inthisvisionhewasbornetoJerusalem.Heexplainsindescribingitthingswhichhavenotbeenmadeclearatfirst,e.g.,hesubstitutestheterm“cherubim”forHayyot,wherebyheexpressesthattheHayyotofthefirstvisionarelikewiseangelslikethecherubim.Hesays,therefore:“Wherethecherubimswent,theOfannimwentbythem:andwhenthecherubimslifteduptheirwingstomountupfromtheearth,thesameOfannimalsoturnednotfrombesidethem”.[81]Bythesewordsheshowshowcloselyconnectedthetwomotionsare[viz.,thatoftheHayyotandthatoftheOfannim].Theprophetadds,“ThisistheHayyahthatIsawundertheGodofIsraelbytheriverofChebar:andIknewthattheywerecherubims”.[82]Hethusdescribesthesameformsandthesamemotions,andstatesthattheHayyotandthecherubimareidentical.Asecondpointisthenmadeclearinthisseconddescription,namely,thattheOfannimarespherical;fortheprophetsays,“AsfortheOfannim,itwascrieduntotheminmyhearing,osphere”.[83]AthirdpointconcerningtheOfannimisillustratedhereinthefollowingwords:“Totheplacewhithertheheadlookedtheyfollowedit:theyturnednotastheywent”.[84]ThemotionoftheOfannimisthusdescribedasinvoluntary,anddirected“totheplacewhithertheheadlooketh”:andofthisitisstatedthatitmoves“whitherthespiritistogo”.[85]AfourthpointisaddedconcerningtheOfannim,namely,“AndtheOfannimwerefullofeyesroundabout,eventheOfannimthattheyfourhad”.[86]Thishasnotbeenmentionedbefore.Inthisseconddescriptiontherearefurthermentioned“theirflesh,andtheirbacks,andtheirhands,andtheirwings”,[87]whilstinthefirstaccountnoneoftheseismentioned:anditisonlystatedthattheyarebodies.Thoughtheyareendowedinthesecondaccountwithflesh,hands,andwings,noformisgiventothem.InthesecondaccounteachOfanisattributedtoacherub,“oneOfanbyonecherub,andanotherOfanbyanothercherub”.ThefourHayyotarethendescribedasoneHayyahonaccountoftheirinterjoining:“ThisistheHayyahthatIsawundertheGodofIsraelbytheriverofChebar”.[88]AlsotheOlannim,thoughbeingfourinnumber,ashasbeenmentioned,arecalled“oneOfanupontheearth”,[89]becausetheyinterjoin,and“theyfourhaveonelikeness”.[90]ThisistheadditionalexplanationwhichthesecondvisiongivesoftheformoftheHayyotandtheOfannim.

CHAPTERIVITisnecessarytocallyourattentiontoanideaexpressedbyjonathan,thesonofUzziel.WhenhesawthattheprophetsaysinreferencetotheOfannim,“Itwascrieduntotheminmyhearing,Ogilgal”(sphere),[91]heassumedthatbyOfannimtheheavensaremeant,andrenderedOfanbygilgal,”sphere,”andOfannimbygilgelaya,”spheres.”IhavenodoubtthathefoundaconfirmationofhisopinioninthewordsoftheprophetthattheOfannimwerelikeuntothecolouroftarshish(ver.16),acolourascribedtotheheavens,asiswellknown.Whenhe,therefore,noticedthepassage,”NowasIbeheldtheHayyot,beholdoneOlanupontheearth”,[92]whichclearlyshowsthattheOfannimwereupontheearth,hehadadifficultyinexplainingitinaccordancewithhisopinion.Following,however,hisinterpretation,heexplainsthetermseretz,employedhereasdenotingtheinnersurfaceoftheheavenlysphere,whichmaybeconsideredaseretz(“earth”or“below”),inrelationtoallthatisabovethatsurface.Hethereforetranslatesthewordsofanehadba-arez,asfollows:“Oneofanwasbelowtheheightoftheheavens”.Considerwhathisexplanationofthepassagemustbe.Ithinkthathegavethisexplanationbecausehethoughtthatgilgaldenotesinitsoriginalmeaning“heaven”.Myopinionisthatgilgalmeansoriginally“anythingrolling”;compare“AndIwillrollthee(ve-gilgaltika)downfromtherocks”:[93]“androlled(va-yagel)thestone”:[94]thesamemeaningthewordhasinthephrase:”Likearollingthing(galgal)beforethewhirlwind”.[95]Thepollofthehead,beinground,isthereforecalledgulgolet;andbecauseeverythingroundrollseasily,everysphericalthingiscalledgilgal;alsotheheavensarecalledgilgallimonaccountoftheirsphericalform.ThusourSagesusethephrase,“Itisawheel(gilgal)thatmovesroundtheworld”;andawoodenball,whethersmallorlarge,iscalledgilgal.Ifso,theprophetmerelyintendedbythewords,“AsfortheOlannim,itiscriedtotheminmyhearing,0sphere”(gilgal),toindicatetheshapeoftheOfannim,asnothinghasbeenmentionedbeforerespectingtheirformandshape;buthedidnotmeantosaythattheOfannimarethesameastheheavens.Theterm“liketarshish”isexplainedinthesecondaccount,inwhichitissaidoftheOfannim:“AndtheappearanceoftheOfannimwaslikethecolouroftarshish”.ThislatterpassageistranslatedbyJonathan,thesonofUzziel,“likethecolourofapreciousstone”,exactlyinthesamemannerasOnkelostranslatesthephraseke-ma’aselibnatha-sappir,“liketheworkofthewhitenessofsapphire”.[96]Notethis.YouwillnotfinditstrangethatImentiontheexplanationofjonathan,sonofUzziel,whilstIgaveadifferentexplanationmyself;foryouwillfindmanyofthewisemenandthecommentatorsdiffersometimesfromhimintheinterpretationofwordsandinmanythingsrespectingtheprophets.Whyshoulditbeotherwiseintheseprofoundmatters?Besides,Idonotdecideinfavourofmyinterpretation.Itisforyoutolearnboth-thewholeofhisexplanation,fromwhatIhavepointedouttoyou,andalsomyownopinion.Godknowethwhichofthetwoexplanationsisinaccordancewiththatwhichtheprophetintendedtosay

IV.TheErelim(Arelim)-אראלים

TheErelim-TheyarementionedinIsaiah’svision(33:7).Thetermerelimmeans“greatones”or“exaltedones.“TheTemplealtarisattimesreferredtoas“Ariel”.[97]

MaimonidesdoesnotspeakoftheEreliminTheGuideForThePerplexed.HedoesspeakbrieflyofthemintheMishneTorah.

AccordingtoMaimonides,RazielischiefoftheorderofErelim.

ErelimappearonlyonceintheTanachinYeshayahu(Isaiah)33:7.ChazalteachthatwhentheTemplewasdestroyedandtheShechinahwentintoexileintostrangelands,thenwasthisversespoken:

Yeshayahu(Isaiah)33:7Erelim(Valiantones)crywithout.

TheZohargoesontocommentontheabovepasuk:

SoncinoZohar,Bereshith,Section1,Page182aThenextversesays:“Accordingasmanywereappalledatthee-somarredwashisvisageunlikethatofaman”(Is.LII,14).Accordingtoourexposition,whentheTemplewasdestroyedandtheShekinahwentintoexileintostrangelands,then“behold,theirErelim[Tr.note:Akindofangel.]crywithout,theangelsofpeaceweepbitterly”(Ibid.XXXIII,7),forallweptandmournedfortheShekinahthatwasexiledfromherplace,andinthedegreethatshebecamealteredfromwhatshewas,tothesamedegreeherMasterwithdrewhislightandbecamealteredfromwhathewas,asitiswritten:“Thesunwasdarkenedinhisgoingforth”(Ibid.XIII,10).Hence:“somarredwashisvisage.,’

TheMidrashalsocommentsonthepasukfromYeshayahu.HesaysthatitwasspokenattheAkeida,thebindingofYitzchak:

PirḳêdeRabbiEliezerTheministeringangelssaidbeforetheHolyOne,blessedbeHe:Sovereignofalltheworlds!Thouartcalledmercifulandcompassionate,whosemercyisuponallHisworks;‘havemercyuponIsaac,forheisahumanbeing,andthesonofahumanbeing,andisboundbeforeTheelikeananimal.“OLord,Thoupreservestmanandbeast”;asitissaid,“Thyrighteousnessislikethemightymountains;’thyjudgmentsarelikeagreatdeep:OLord,thoupreservestmanandbeast”[98].

AnotherMidrashgivesussomemoreinsightintothesemysteriousangels:

TheErelimareappointedoverthegrass,trees,fruitsandgrain,andoncetheyhavedonethewilloftheirCreatortheyreturntotheirassignedplacesandcontinuetopraiseHaShem.[99]