CHAPTER IV THE CREATION ON THE SECOND DAY [4A. i.] ON the second day [ See Jalḳuṭ, Gen. §5, and Jalḳuṭ, Ezek. § 338.] the Holy One, blessed be He, created the firmament, [ According to Jubilees ii. 4, the firmament only was created on the second day; see Slav. Enoch xxvi.–xxvii.] the angels, [ In Gen. Rab. 1:3 and iii. 8, the question is discussed as to which day of the week of creation were the angels called into being. According to R. Jochanan it was the second day, as in our text, whereas according to R. Chanina it was the fifth day. Theodor (in loc.) gives the various parallel sources in notes 7 and 8. See also Pal. Targum on Gen. 1:26, where the creation of the angels is also assigned to the second day, as in Slavonic Enoch xxix. 1 ff. In Jubilees ii. 2 this event is said to have been on the first day; see Charles’ note 2 on pp. 12 f. Our book opposes this view. The Church Fathers sometimes held this view; see Epiphanius, adv. Hœr. lxv. 4. The Rabbis were fully aware of the teaching that God was assisted at the creation by angels or the Messiah, and in order to oppose such doctrine the creation of the angels was fixed on the second or fifth day; cf. Ex. Rab. xv. 22.] fire for flesh and blood, [ See T.B. Pesachim, 54a, and Gen. Rab. 11:2 for the view that this fire was created at the termination of the first Sabbath. As the angels are often of fire (cf. Rev. xiv. 18), both angels and fire are held by our author to have been created on the second day. This view is held in spite of the statement that light was created on the first day.] and the fire of Gehinnom. [ The fire of Gehenna is mentioned in the New Testament; see Matt, v. 22, and cf. Rev. xx. 10. See also Eth. Enoch xc. 24 and 26, the Apocalypse of Baruch lix. 10, 11, and the Apocalypse of Peter for an account of Gehenna. The 21st book of Augustine s de Civitate Dei is devoted to this theme. The Rabbis came to the conclusion that the fire of Gehenna must have been created on the second day, because the Scripture does not say with reference to this day “and it was good,” which, however, does occur in the story of the other five days of creation; see T.B. Pesachim, 54a, Ex. Rab. xv. 22, and Jalḳuṭ, Gen. § 15.] Were not heaven and earth created on the first day, as it is said, "In the beginning God created [ The MS. omits the rest of the verse; it is given in the 1st ed. and subsequent editions.] the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), [ On the Chajjôth, see T.B. Chagigah, 13a, and Hastings’ Dictionary of the Bible, iii. 128 f. The Chajjôth are to be identified with the “creature” of Rev. iv. 7. Do they correspond with the angels of the presence of Jubilees ii. 2? The firmament implies the division between the upper and lower waters; see Midrash Kônen (Jellinek, B.H.M. ii. p. 25).] (as it is said [ “As it is said” occurs in the printed texts.] ), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" [ Or “ice.”] (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating [ This is also the reading in B.M. MS. See also Jalḳuṭ to Ezek. loc. cit., and cf. Eth. Enoch xiv. 9 ff.] the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); [ The second paragraph in MS. begins here.] and like this in the future will the righteous shed light, [ Cf. Matt. xiii. 43, Eth. Enoch xxxix. 7 f., and Ascension of Isaiah 8:22.] as it is said, "And they that be wise shall shine as the brightness of the firmament" (ibid. xii. 3). [ This section is quoted by Tosapboth, T.B. Baba Bathra, 8b, catchword, “Umazdiḳê.”] Were it not for that firmament the world would be engulfed by the waters above it and below it; [ Perhaps the translation should be: “by the waters, for above it are waters and beneath it are waters.” This is practically the text in the printed editions. See Pal. Targum, Gen. 1:6.] but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" [ This part of the verse in brackets is wanting in the MS.] (Gen. 1:6), it illuminates [ The 1st ed. reads: “it divides.”] between the waters above and the waters below. [ The second paragraph ends here.]
(As for) the angels created on the second [ B.M. MS. reads: “first day.”] day, when they are sent (as messengers) by His word they are changed into winds, and when they minister before Him they are changed into fire, as it is said, "Who maketh his angels winds; his ministers a flaming fire" (Ps. 104:4). [ This verse is quoted by many of the Church Fathers in order to describe the nature of the angels; see John of Damascus, op. cit. ii. 3. The MS. quotes only the first half of the verse. The entire verse is given by the first editions. The third paragraph ends here.]
Four [ The New Testament refers to the four living creatures before God’s throne; see Rev. iv. 6. The whole of this chapter is a parallel to our text.] classes of ministering angels minister and utter praise [ The printed texts omit “minister and.”] before the Holy One, blessed be He: the first camp (led by) Michael [ The Midrash here has given rise to a passage in the Hebrew prayer-book; see Singer, p. 297. See also Num. Rab. 2:10, Midrash Kônen, p. 27, and Pesiḳta Rabbathi, § xlvi. p. 188a. On Michael see the valuable monograph by Leuken, and J.E. viii. 535 ff. As parallels to our text see Targum to Job 25:2, and Eth. Enoch xl. 9 and lxxi. 8f., which mentions the four archangels in the following order: Michael, Raphael, Gabriel, and Phanuel; in this Book of Enoch (ix. 1) the angel Uriel appears to be the same as Phanuel. In the N.T. we find Michael and Gabriel mentioned. The B.M. MS. reads here Gabriel in place of Michael, and Michael instead of Gabriel.] on His right, the second camp (led by) Gabriel [ See J.E. v. 540 f.] on His left, the third camp || (led by) Uriel [ See J.E. xii. 383.] before Him, and the fourth camp (led by) Raphael [ See J.E. x. 317 f.] behind Him; and the Shekhinah of the Holy One, blessed be He, is in the centre. He [ i.e. God.] is sitting on a throne high and exalted. [ This sentence is omitted by the B.M. MS. The words are found in the Sabbath Morning Liturgy, Singer, p. 126, last two lines. See Eth. Enoch xiv. 18.] His throne is high and suspended above in the air. The appearance of His Glory is like the colour of amber. [ The B.M. MS. adds: “One-half thereof is fire and the other half is hail.” In our MS. the fourth paragraph ends here. The 1st ed., followed by subsequent editions, adds: “As it is said: ‘And I saw as the colour of amber’” (Ezek. 1:27).] And the adornment of a crown is on His head, and the Ineffable Name [ The 1st ed. reads: “A crown is set on His head, and the diadem of the Ineffable Name is upon His forehead.” On the Shem Hammephorash or “Ineffable Name” see G. Klein, Der älteste Christliche Katechismus, pp. 44 ff., and supra, p. 10, note 2.] is upon His forehead. [ This passage is the source for the words: “Upon His forehead is impressed the glory of His holy name” in the Hymn of Glory; see Singer, p. 79. The Venice edition adds: “and His eyes run to and fro throughout the whole earth.”] One half (of His glory) is fire the other half is hail, [ Fire and hail represent the two divine attributes of justice and love; see Ẓohar, Gen. 186a, and cf. Eth. Enoch xiv. 20. The B.M. MS. omits these words in this context.] at His right hand is life and at His left is death. He has a sceptre of fire in His hand and a veil [ See Coptic Apocrypha, p. 90, and Eth. Enoch xiv. 21.] is spread before Him, and His eyes run to and fro throughout the whole earth, [ Cf. 2 Chron. 16:9.] and the seven angels, [ The seven angels or archangels are referred to in the Book of Enoch (Eth.), ch. xx.; see Charles’ notes, in loc., for further references.] which were created first, [ The printed texts read: “Since the beginning.” Does our book here agree with Jubilees ii. 2?] minister before Him within the veil, and this (veil) is called Pargod. [ פרגוד ; see T.B. Berakhoth, 18b, and T.B. Chagigah, 15a, the veil which separates the Shekhinah from the angels; see Rashi on T.B. Jebamoth, 63b, catchword, נוף (body). The B.M. MS. reads here: “The seven angels which were created at the beginning, minister before the veil which is spread before Him.” See Coptic Apoc., p. 254. Eth. Enoch xc. 21; Rev. iv. 5; and T.B. Baba Mezi’a, 59a.] His footstool is like fire and hail. [ The Footstool of God represents Divine Justice and Love, which in their turn are symbolised by fire and hail; cf. Lam. 2:1, “He did not remember his footstool in the day of his anger.” The 1st ed. of our text reads: “His footstool is fire and hail flashing around His throne.” See Slav. Enoch xxxvii. 1.] Fire is flashing continually around His throne, [ See Ps. 97:3. Origen, contra Celsum, iv. 13, discusses the fiery nature of God.] righteousness and judgment are the foundation of His throne. [ The Venice and Sabbioneta editions insert the following: “and the seven clouds of glory surround it. And the whirling Ophan and the Cherub and the Chajjah (living creature) are uttering praise before Him.”] And the likeness of His throne is like a sapphire throne with four legs,9 [ Cf. T.B. Chagigah, 13a.] and the four holy Chajjôth are fixed to each leg, each one [ See Ezek. 10:14. On the Cherubim see Maimonides, Guide, iii. 1 ff. and cf. ibid. ch. xlv., and Hastings’ Dictionary of the Bible, i. 377 ff., where the N.T. and Patristic references are given. Speaking generally, the Patristic literature has much more to say concerning angels, good and bad, than Rabbinic literature. This can be easily seen by comparing the references in Eisenmenger’s Entdecktes Judentum or in Weber’s Jüdische Theologie on the one hand and the index to Thalhofer’s Bibliothek der Kirchenväter, i. pp. 226–229, on the other. The statement on the subject in Hastings’ Dictionary of Christ and the Gospels, i. 57, “The Jews believed all that the N.T. says of angels, but they also believed much more,” needs revision. The Church is more concerned with angels in its liturgy and ritual than the Synagogue.] has four faces and each one has four wings, as it is said, "And every one had four faces and four wings" (Ezek. 1:6), and these (Chajjôth) are the Cherubim.
When [ The first editions add the following: “when He speaks towards the east He speaks between the two Cherubim with the face of a man, and when He speaks towards the south He speaks between the two Cherubim with the face of a lion.” See Ezek. 1:10. The scheme indicated seems to be as follows:— ] He || speaks towards the west He speaks between the two Cherubim with the face of the ox, when He speaks towards the north He speaks between the two Cherubim with the face of an eagle.
Over against them [ The Cherubim.] are the Ophanim (Wheels) and the Whirling Wheels of the Chariot, [ The Merkabah (מרכבה) or Chariot is described in Ezek. 1 and x. See T.B. Chagigah, 14b, Maimonides, Guide, iii. 1–7, and cf. Ecclus. xlix. 8, and J.E. viii. 498 ff. The mystery of the Chariot is also referred to by Eth. Enoch xiv. 18, and Origen, contra Celsum, vi. 18. See also Hastings’ Dictionary of the Bible, i. 377 f. and v. 644. The Venice edition adds: “When He sits He is upon the throne high and exalted.”] and when He looketh upon the earth His chariots are upon the Ophanim, and owing to the noise caused by the whirling wheels of the Chariot—lightnings and thunder go forth into the world. [ See Ps. 77:18.] When He dwells [ This is omitted in the Cambridge Geniẓah and in the first editions.] in heaven He rideth upon a swift cloud. [ The Venice edition adds: “as it is said, ‘And he rode upon a cherub, and did fly’” (Ps. 18:10). A more appropriate quotation would be: “Behold, the Lord rideth upon a swift cloud” (Isa. 19:1).] When He hastens He flies upon the wings of the wind, as it is said, "And he rode upon a cherub, and did fly; yea, he flew swiftly upon the wings of the wind" (Ps. 18:10).
The Chajjôth stand next to the throne of His glory and they do not know the place of His glory. [ This is wanting in the Oxford MS. (d. 35).] The Chajjôth stand in awe and dread, [ A parallel text with deviations occurs in Singer, pp. 38 and 130. See also Liturgy, Second Day of New Year, ed. Heidenheim, p. 36a.] in fear and trembling, and from the perspiration of their faces a river of fire arises and goes forth [ See T.B. Chagigah, 13b; cf. Eth. Enoch lxxi. 6 and xiv. 18 f.: “And I looked and saw a lofty throne; its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of cherubim. And from underneath the throne came streams of flaming fire, so that I could not look thereon.” The N.T. speaks of the heavenly throne; see Rev. i. 4, iii. 21, iv. 2; cf. Gen. Rab. 78:1.] before Him, as it is said, "A fiery stream issued and came forth from before him…"(Dan. 7:10). And the wings of Gallizur [ The whole of this sentence is missing in the printed texts. Gallizur, as the name of an angel, occurs in Pesiḳta Rabbathi, § xx. p. 97b; Jeraḥmeel, lii. 8; and Liturgy, Eighth Day of Solemn Assembly, ed. Heidenheim, p. 20b.] the angel, who stands next to the Chajjôth, (are spread forth) so that the fire which consumes the fire of the angels should not burn (them). Two Seraphim stand, one on His right and one on His left, each one has six wings, [ The B.M. MS. adds here: “as it is said, ‘Above him stood the Seraphim; each one had six wings’” (Isa. 6:2).] with twain they cover their face [ Our text agrees with the B.M. MS., and this reading has been preserved in Jalḳuṭ on Isaiah, § 404; see also Lev. Rab. 27:3, and Tanchuma, Emor, § viii. The 1st and 2nd eds. read: “With twain does each one cover his face.”] so as not to behold the presence of the Shekhinah, with twain they cover their feet so that they should not be seen before the presence of the Shekhinah, || so that the standing of the foot of the calf [ The foot of the Cherub was like that of the calf (see Ezek. 1:7); this might recall the sin of the Golden Calf. See T.B. Chagigah, loc. cit.] might be forgotten. With twain do they fly, praising and reverencing, and they sanctify. [ These words are similar to the first words of the Ḳedushah (Sanctification); see Singer, p. 160, and cf. Ps. 89:7. The Sephardic Liturgy is somewhat different, its phraseology for this part of the Prayer Book being probably based on Isa. 29:23. For the Ḳedushah see Ezek. 36:23; Isa. 6:3; Ex. Rab. xv. 6, and Lev. Rab. 2:8. The Venice edition adds: “His Great Name.” The B.M. MS. reads here: “And they stand near the throne of His glory and do not know the place of His glory, as it is said. ‘Blessed be the glory of the Lord from his place’ (Ezek. 3:12), and the Chajjôth stand in awe and dread,” etc., as above.] One answers and another calls, [ See Jalḳuṭ on Isaiah, loc. cit., and T.B. Chullin, 91b, for the angelic sanctification. The Oxford MS. (d. 35) reads: “One calls and they all reply and say.”] one calls and another answers, and they say, "Holy, Holy, Holy, is the Lord of Hosts; the whole earth is full of his glory" (Isa. 6:3). [ This is the end of the 7th section in the MS. On the theme see Slav. Enoch xxi. 1.]
The Chajjôth stand at the side of the throne of His glory and they do not know the place of His glory; [ The reading seems to be corrupt, and should run: “The Chajjôth respond and say,” etc. The first part of the sentence has already been given at the beginning of the preceding paragraph.] they respond and say in every place where His glory [ On the “Glory” see Abelson, The Immanence of God in Rabbinic Literature, p. 380 ff. The Place of God’s glory is identified by P.R.E. with the Shekhinah; see infra, p. 225, note 9, and cf. Eth. Enoch xxxix. 12–14.] is, "Blessed be the glory of the Lord from his place" (Ezek. 3:12). Israel, [ The 9th section in the MS. begins here.] a nation unique on the earth, [ These words occur in the Amidah for Sabbath afternoon; see Singer, p. 175.] declares daily [ The Oxford MS. (d. 35) adds: “continually every day twice.”] the unity of His great Name, saying, "Hear, O Israel: the Lord is our God, the Lord is one" (Deut. 6:4). He answers His people Israel and says to them, I am the Lord your God who has delivered [ The Oxford MS. (d. 35) reads: “who redeems.”] you from every trouble. [ The many parallels in our text to Eth. Enoch xiv. 9–22, and Slav. Enoch xxi. 1 and xxii. 1–3 are noteworthy, and point to the influence which the pseudepigraphic books have had upon our author. The latter part of this chapter is of importance in connection with the liturgy of the Synagogue. We note how the threefold responses of the Ḳedushah are set forth here as the responses of (1) the angels, (2) Israel, and (3) God; compare Singer, pp. 160 f. The writer of the MS. did not end the chapter here, but continued with the next chapter. A later scribe has added in the margin, “Chapter V.,” thus agreeing with other MSS. and the printed editions. Our chapter should be compared with the Merkabah Midrashim in the first two volumes of Wertheimer’s Bottê Midrashoth.]