CHAPTER VI [ In our MS. the fifth chapter begins here.] THE PLANETS; THE COURSE OF THE SUN [5B. i.] ON the fourth day He connected together [ The B.M. MS. reads here “created.” The word in the printed texts means “associated” or “joined.” On the legend see Gen. Rab. 6:3 and T.B. Chullin, 60b, which is translated in Rabbinic Philosophy and Ethics, pp. 12 f.; and see Pal. Targum, Gen. 1:16.] the two luminaries, [ The first editions read: “the two great luminaries.”] of which one was not greater (in size) than the other. [ This legend occurs in Eth. Enoch lxxii. 37, “but as regards size they are both equal,” and cf. Slavonic Enoch xvi. 7. Our text reads (if taken quite literally): “This one was not greater than that one, and that one was not greater than this one.”] They were equal [ The equality was implied in the words of the Scripture, “the two great lights.” The Oxford MS. (d. 35) reads: “but the two of them were equal as though they were one.”] as regards their height, [ Above the earth, or firmament.] || qualities, [ e.g. they have the same shape.] and illuminating powers, [ The Pal. Targ. Gen. 1:16 offers a parallel here.] as it is said, "And God made the two great lights" (Gen. 1:16). Rivalry ensued between them, one said to the other, I am bigger than thou art. The other rejoined, I am bigger than thou art.
What did the Holy One, blessed be He, do, [ The B.M. MS. adds: “to restore peace between them. He made the one smaller because it had slandered its companion.” See Gen. Rab. 6:3.] so that there should be peace between them? He made the one larger and the other smaller, [ See T.B. Chullin, loc. cit., and cf. 3 Baruch ix. 7. The Midrash is also preserved in the Machẓor Vitry, p. 154, reading of the Sabbath morning liturgy. Cf. Singer, p. 129. See also Baer’s ‘Abodath Israel, p. 212, note, for the reading in the Ṭur: “and He diminished (והקטין) the figure of the moon.”] as it is said, "The greater light to rule the day, [ The MS. does not give the second half of the verse, it merely reads “etc.”] and the lesser light to rule the night and the stars he also made" (ibid.). [ See Rabbinic Philosophy and Ethics, pp. 12 f.]
All the stars minister [ The word in the text may mean serve, or minister to the needs of, or to be in attendance on others, or to be placed over, hence to influence, or rule.] to the seven planets, [ Lit. “Stars of the hours.” The 1st ed. reads, “the seven stars and all the hours,” but subsequent editions read, “the seven stars of the hours.” The first editions give the names in the following order: Mercury, the Moon, Saturn, Jupiter, Mars, Sun, and Venus. These editions continue: “And they minister to the seven days of the week.” The idea implied is that each planet influences the world for one hour by day and by night. Thus— The Jewish day begins at 6 p.m. (i.e. six hours earlier than the usual time in vogue in this country). For full explanation see Rashi on T.B. Berakhoth, 59b, and on T.B. ‘Erubin, 56a. The seven planets are mentioned in the Sepher Jezirah iv. 7 by the same names as in our text. See also Baraitha d. Shemuel, ch. iii.] and their names are: Sun, Venus, Mercury, the Moon, Saturn, Jupiter, Mars. [ The seven planets in the order of the text are represented by the following letters: Ch (Sun), N (Venus), K (Mercury), L (Moon), Sh (Saturn), Z (Jupiter), M (Mars). The letters represent the Hebrew names of the planets.] The mnemonic of their service is KZNSh ChLM, by night; ChLM KZNSh by day and KLSh ZMChN for the hours of the night; ChNKL ShZM for the hours of the day. [ The whole of this sentence is missing in the printed editions.] On the first day Mercury and the Sun, on the second day Jupiter and the Moon, on the third day Venus and Mars, on the fourth day Saturn and Mercury, on the fifth day the Sun and Jupiter, on the sixth day the Moon and Venus, on the seventh day Mars and Saturn. [ The seven planets were believed to move in seven different orbits; see Philo, op. cit. 38, i. M. 27, C.W. i. 112. Origen, contra Celsum, vi. 21, speaks of “the spheres of the planets.” In the next chapter of Origen we hear of the mysteries of Mithras, and in connection with the rites of this cult the seven planets are mentioned. The order is as follows: Saturn, Venus, Jupiter, Mercury, Mars, the Moon, the Sun. This is exactly the reverse order of the mnemonic in our text for the service of the planets by day. In chapter xxxi. Origen deals with the “ruling spirits” accepted by the teaching of the Gnostics; these “ruling spirits” are the seven planets. The system has fortunately been preserved in the Pistis Sophia (ed. Mead), pp. 360 ff. The Church Father John of Damascus, in his Doctrine of Faith, ii. 7, also mentions the seven planets. See also Hippolytus, Philosophumena, iv. 6 ff.] All of them minister to the twelve constellations [ i.e. the Zodiac. On this subject see John of Damascus, loc. cit., and cf. J.E. iv. 244 f. Slavonic Enoch xxx. reads: “The sun that he should go according to each sign of the Zodiac; and the course of the moon through the twelve signs of the Zodiac,” and see Eth. Enoch lxxiii.–lxxiv.] which correspond to the twelve months. The constellations are: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces. [ The first editions add: “These (i.e. the constellations) were created in the work of the Creation to rule the world, and thus are their ordinances. And these seven servants were created, and He placed them in the firmament of the heavens.” Our MS. agrees here with the Oxford MS. (d. 35).] All the constellations minister to [ Perhaps the word should be rendered “serve”; see supra, p. 32, note 1. Gaster’s Jeraḥmeel iv. 2 has “rules” in reference to the sun, and “serves” in connection with the other planets.] the days of the sun. [ Does this mean that the constellations influence the months, there being twelve constellations corresponding to the twelve months? Perhaps the reference is to the fact that the sun is in each constellation for 30 days, 10 hours, 30 minutes (i.e. a solar month). The Oxford MS. (d. 35) reads, “the days of the solar year.” The Venice edition reads: “the days of the solar month.” According to John of Damascus (loc. cit.)— The 1st ed. adds “Sun, Moon, Mars, Mercury, Venus, Saturn. Sun, Moon, Saturn, and Mercury minister to each constellation 30 (days) 4 hours like an attendant, and just as the Sun and Moon and Mercury enter simultaneously.” The text is evidently corrupt.] Now the days of the solar month are 30 days, 10 hours and a half, [ The 1st ed. adds here: “and during the days of the lunar month two constellations serve for four days and eight hours.” The meaning is not evident. 4 days, 8 hours × 7 = 30 days, 8 hours.] and each constellation ministers to the || days of the solar month for two days and a half, so that two constellations (minister for) five days. [ The sense to be conveyed seems to be that in a solar month every 2½ days is under the influence of a constellation, the last 10½ hours being reckoned as part of the service of the constellation which is next in order to that constellation which was placed over the last 2½ days of the month. We shall see that each constellation is served by the Moon for 2½ days, or, as John of Damascus says (loc. cit.), “The Moon passes through the twelve constellations in each month.”] The chief [ i.e. the constellation.] which begins at the beginning of the solar month is the same chief which completes [ This would then mean that the next constellation begins its influence at the beginning of the next solar month.] at the end of the solar month; the one which opens is the one which closes. [ It seems that the last 10½ hours of the solar month are under the influence of the constellation which ruled at the beginning of that month.]
The great cycle of the sun is 28 years, [ See T.B. Berakhoth, loc. cit.; T.B. Sabbath, 129b, with Rashi.] and therein are seven small cycles each of four years. [ The order of the planets which begin the seven small cycles respectively is Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, a cycle of four years being supposed to elapse between the beginning of the rule of each of these planets.] The number of days of the solar year [ 1st ed. reads “solar years,” the later texts read “the sun.”] is 365 and a quarter of a day. The seasons [ Teḳuphah; see Jewish Calendar, 1915–16, edited by the present writer, pp. 31, 35, etc., for the Teḳuphah. The word means “turn,” or “cycle”; cf. Ex. 34:22 and Ps. 19:6. It means in our book season, or (1) vernal equinox, or (2) the summer solstice, or (3) the autumnal equinox, or (4) the winter solstice. See Rashi on T.B. Berakhoth, loc. cit. where we learn that the first Teḳuphah of Nisan at the Creation was on the fourth day (Wednesday). Can Jubilees i. 14 and ii. 9 refer to Teḳuphah? See Pal. Targ. Gen. 1:14, which reads: “And God said: Let there be lights in the expanse of the heavens, to distinguish between the day and the night; and let them be for signs and seasons for festivals and for the numbering by them of the calculation of the days and for the sanctification by them of new moons and new years, (for) intercalations of months and intercalations of years and Teḳuphoth of the Sun and the Molad of the Moon and cycles.” Etheridge’s version (The Targums, i. p. 159) is inaccurate.] of the solar year are four, each season (consisting of) 91 days 7½ hours. The beginnings of the cycles of the seasons are the 4th, 2nd, 7th, 5th, 3rd, 1st, and 6th (days). [ The seven days respectively of the seven small cycles. The Oxford MS. (d. 35) reads: “The Teḳuphoth are at the beginning of the night of the fourth day, the beginning of the night of the second day”… concluding with “the beginning of the night of the sixth day.”] Between each cycle there are 5 days and 6 (hours). [ Is the text faulty here? The interval of five days is apparent from the preceding sentence in the text.]
The Teḳuphoth (i.e. seasons) of the small cycle are four in each year, some of them (last) 91 days 7½ hours and some last 92 days. [ This means that the year equals 4 × 91 days, 7½ hours=365½ days. The Oxford MS. (d. 35) reads: “Some of them (last) 91 days and some of them 92 days.” This reading seems preferable to our text and seems to point to 366 days in the year, i.e. two seasons of 91 days each and two of 92 days each. Luria rejects the reading, “Some of them (last) 92 days.”] The first year of the cycle (of four years) has its Teḳuphah in Nisan at 6 p.m.; in the second year at 12 p.m.; in the third year at 6 a.m.; in the fourth year at 12 a.m. [ Luria’s reading in the latter part of Note 22, in loc., has been adopted, as the MS. text seems to be unintelligible. The MS. reads: The first year of the cycle is A–G (1st and 3rd letters of the Hebrew alphabet); the second year is B–B (2nd letter of Hebrew alphabet); the third year is GAD (3rd, 1st, and 4th letters); the fourth year is DD. The reading adopted for the translation gives the following abbreviations: A–A, B–V, G–A, D–V, where the first letters of each set refer to the 1st, 2nd, 3rd, and 4th years (of the small cycle) respectively; the 2nd letters indicate the hours when the Teḳuphoth of Nisan in the four years begin, namely: 6 p.m. (A), 12 p.m. (V), 6 a.m. (A), and 12 a.m. (V).]
The four beginnings of the Teḳuphah of the four months of Nisan [ In each cycle of four years.] commence at the beginning of the night, [ The Jewish day consists of night, lasting 12 hours, which begins at 6 p.m., and day, lasting 12 hours and commencing at 6 a.m.] at midnight, at the beginning of the day, [ i.e. 6 a.m.] and at noon (respectively). The rest of the other (days of the) || Teḳuphoth are as follows: ẒCh; GYCh; VACh; ṬDCh. [ ẒCh =7th and 8th letters of Hebrew alphabet. GYCh=3rd, 10th, and 8th letters of Hebrew alphabet. VACh =6th, 1st, and 8th letters of Hebrew alphabet. ṬDCh =9th, 4th, and 8th letters of Hebrew alphabet. Ch (8th letter) is an abbreviation for the word (חצי) meaning “half.” The abbreviations mean:— When the Teḳuphah of Nisan is the 1st hour (A) of the night, i.e. at 6 p.m., the Teḳuphah of Tammuẓ is 7½ hours (ẒCh) later, i.e. 1.30 a.m. The Teḳuphah of Tishri is at 3 hours of the day (G), i.e. 9 a.m., and the Teḳuphah of Ṭebeth is 10½ hours of the day (YCh), i.e. 4.30 p.m. Again, when the Teḳuphah of Nisan is the 6th hour, i.e. mid-night (V), the Teḳuphah of Tammuẓ is 1½ hour of the day (ACh), i.e. 7.30 a.m., and the Teḳuphah of Tishri is 9 hours of the day (Ṭ), i. e 3 p.m., and the Teḳuphah of Ṭebeth is 4½ hours of the following night (DCh), i.e. at 10.30 p.m.]
The first Teḳuphah of Nisan [ At the era of the Creation.] took place at the beginning (of the hours) of Saturn. [ Saturn is the planet for the eve of the fourth day at 6 o’clock p.m. on Tuesday. See supra, p. 32, note 2.] The Teḳuphah of Tammuz (took place) at the middle (of the hours) of Saturn. [ 7½ hours later is still the hour of Saturn; this would be at 1.30 a.m. Wednesday.] The Teḳuphah of Tishri (occurred) at the beginning of the hours of Jupiter. [ 7½ hours later is the hour of Jupiter at 9 a.m. Wednesday.] The Teḳuphah of Ṭebeth (took place) at the middle (of the hours) of Jupiter. [ 7½ hours later is still in Jupiter at 4.30 p.m. Wednesday afternoon.] And thus with all the other Teḳuphoth, which occur at the beginning of the hours or at the middle of the hours. [ This refers to the service of the planets over the hours, as can be seen from the notes above; the two Teḳuphoth are either at the beginning or at the middle of the hours.]
The first cycle [ Of the seven Teḳuphoth cycles referred to above, the first begins on the fourth day, i.e. Wednesday (which commences on Tuesday at 6 p.m., which is the hour of Saturn).] took place at the beginning of the hour of Saturn, (and the names of the Planets of the hours are) Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. The second cycle occurred in the hour (of the Planet) which is in front of it, [ In reference to the position of its orbit around the earth as centre. In this connection the position of the planets is as follows: nearest to the earth we have the Moon, Mercury, Venus, the Sun, Mars, Jupiter, Saturn.] (i.e.) at the beginning of the hour of Jupiter. The third cycle occurred at the beginning of the hour of Mars. The fourth cycle entered at the beginning of the hour of the Sun. The fifth cycle entered at the beginning of the hour of Venus. The sixth cycle entered at the beginning of the hour of Mercury. The seventh cycle entered at the beginning (of the hour) of the Moon. (At) the end of seven hours, [ It has been suggested by R. Elijah of Vilna that this reference to the seven hours should be omitted. Perhaps the reading should be “At the end of the seven planets of the hours,” i.e. the cycle recommences with Saturn. The Teḳuphoth of Nisan are as follows:— The third cycle falls on Saturday, Sunday, Monday, and Tuesday at 6 and 12 p.m. and 6 and 12 a.m. respectively in the 9th, 10th, 11th, and 12th years respectively. The fourth cycle falls on Thursday, Friday, Saturday, and Sunday at 6 and 12 p.m. and 6 and 12 a.m. respectively in the 13th, 14th, 15th, and 16th years respectively. The fifth cycle falls on Tuesday, Wednesday, Thursday, and Friday at 6 and 12 p.m. and 6 and 12 a.m. respectively in the 17th, 18th, 19th, and 20th years respectively. The sixth cycle falls on Sunday, Monday, Tuesday, and Wednesday at 6 and 12 p.m. and 6 and 12 a.m. respectively in the 21st, 22nd, 23rd, and 24th years respectively. The seventh cycle falls on Friday, Saturday, Sunday, and Monday at 6 and 12 p.m. and 6 and 12 a.m. respectively in the 25th, 26th, 27th, and 28th years respectively. It must be borne in mind that the first two Teḳuphoth of every cycle are p.m., and therefore the actual English day in these cases is nominally one day earlier than the Jewish day.] at the end of seven cycles, at the end of 35 days [ This is also the reading of the 1st ed. Later editions are faulty, and read “65 days.” The number 35 is due to 7 × 5 days, the latter being the interval between each small cycle of four years, during which there are 16 Teḳuphoth, and each Teḳuphah is 7½ hours’ interval later than its predecessor. 7 = the number of cycles.] of the great cycle of 28 years, the Teḳuphah cycle returns (i.e. begins again) at the beginning of the fourth day [ Tuesday evening at six o’clock, when the fourth day (Wednesday) of the Hebrew week begins.] in the hour of Saturn in the hour when it was created.
In 366 (degrees) [ “Degrees” according to the reading in the first two editions. The 1st ed. reads “365 degrees.”] the sun rises and declines, it rises 183 (degrees) || in the east, and it declines 183 (degrees) in the west corresponding to the 365 [ In the MS. a later writer has written “6” above the “5.” The first editions read, “according to the days of the solar year.”] days of the solar year. (The sun) goes forth through 366 [ The printed texts read 366 apertures. According to T.J. Rosh Ha-Shanah ii. 5, 58a, l. 41 ff., “The Holy One, blessed be He, created 365 windows for the service of the world: 182 in the east and 182 in the west and one in the centre of the firmament, whence it came forth at the beginning at the Creation.” See also Ex. Rab. xv. 22: “The Holy One, blessed be He, created 365 windows in the firmament, 183 on the east and 182 on the west.” The Jalḳuṭ on 1 Kings, §185. compares the knops mentioned in 1 Kings vii. 24 to “the 365 windows which are in the east and in the west, for the sun rises in one in the east and sets in one in the west.” This section of the Jalḳuṭ is taken from the Midrash Tadsheh (cf. Epstein, Midrash Tadsheh, p. xvi). Further parallels are to be found in Buber’s Shocher Ṭob, Ps. 19:11, and Jalḳuṭ on Psalms (xix.), § 673, and on Eccles. § 967. The astronomical theories of our book are not in agreement with the Rabbinical system set forth in the Talmud and Midrashim. It seems that our author held the view that the solar year had 366 days. Each half-year the sun passes through 91, plus 91, plus 1 apertures, or in one year through 366 apertures. Now we find a parallel teaching in the Slavonic Enoch xiii. 2: “And I saw the six great gates open, each gate having sixty-one stadia.” Thus far Text B.; see Charles’ ed.. p. 15, and cf. Eth. Enoch lxxii. 2 ff. on the course of the sun. Here also “windows” are mentioned. The whole of this chapter should be read in comparison with our text. Eth. Enoch adopts the strange calculation that the solar year has 364 days, though he was acquainted with the year of 365½ days. Does our book attempt a new solution? or, as I venture to suggest, did our author borrow from Slavonic Enoch? This seems the most probable view.] apertures and enters by the east; 90 days [ The first editions read 91 days. This agrees with the Oxford MSS. (d. 35) and (O. 167) and also Gaster’s MS.] it is in the south (east) quarter, 91 days in the north (east) quarter and one aperture is in the middle [ This aperture separates the 91 N.E. windows from the 91 S.E. windows, and the sum total equals 183, which agrees with our text: “it rises 183 (degrees) in the east.”] and its name is Nogah. [ נוגה, or “Venus.” The word means light. The Venice edition reads “the aperture Nogah.”]
(At) the Teḳuphah of Tishri [ About the time of the autumnal equinox; see J.E. xii. 76 f. The Teḳuphah Tishri falls now on October 7th, about 14 days after the equinox.] (the sun) begins from the aperture of Nogah and goes through its revolutions towards the south quarter, through one aperture after another until it reaches the aperture of Bilgah. [ The first editions read (שבתאי) “Saturn.”] (At) the Teḳuphah of Ṭebeth (the sun) begins from the aperture of Bilgah [ The first editions read (שבתאי) “Saturn.”] and continues its course, returning backward through one aperture after another until it reaches the aperture of Ta'alumah, [ Or “darkness.” See Targum on Job 28:11.] through which the light goes forth, [ The quotation is not given by the Oxford MS. (d. 35).] as it is said, "And the thing that is hid bringeth he forth to light" (Job 28:11). (At) the Teḳuphah of Nisan (the sun) begins from the aperture of Ta'alumah, [ The first editions add: “through which the light goeth forth.”] and it [ The sun.] goes to the north quarter through one aperture after another until it reaches the aperture No'aman. [ Or “pleasantness.” Nature is at her best at this period of the year. The MS. reads “Nô’aman,” the first two editions read “Na’amôn.”] (At) the Teḳuphah of Ṭammuz (the sun) begins from the aperture No'aman and goes on its course, returning backwards through aperture after aperture until it reaches the aperture Cheder [ Or “secret chamber.”] whence the whirlwind goes forth, as it is said, "Out of the chamber cometh the storm [ The MS. omits the second half of the verse, substituting “etc.”] and cold out of the scattering winds" (ibid. xxxvii. 9).
Through these apertures which are in the east (the sun) || goes forth and opposite to them [ The apertures on the east.] in the west (the sun) sets. The Shekhinah is always in the west. [ See T.B. Baba Bathra, 25a, and T.B. Synhedrin, 91b.] (The sun) sets and worships [ Lit. “bows down.”] before the King of Kings, the Holy One, blessed be He, saying: Lord of all worlds! I have done according to all that Thou hast commanded me. [ See Deut. 26:14 for phraseology.]
The aperture which is in the midst of the firmament is named M'zarim [ Or “scattering winds.” See Job 37:9 and Targum, in loc.] and (the sun) does not go forth or set [ Lit. “does not go in or go out.”] therein except once in its great cycle; [ i.e. once in twenty-eight years.] (thereon) it goes through it as on the day when it was created. [ The 1st ed. reads: “on the day when the world was created, on the day when it was created.”] At night the sun is in the west. [ i.e. when it sets. The Prague edition reads here: “on the day it was created at night and in the west.”] At the Teḳuphah of Tishri and at the Teḳuphah of Ṭebeth the sun goes on its course in the south quarter and in the waters of the Ocean [ See John of Damascus, op. cit. ii. 9, with reference to the ocean which surrounds the earth.] (which are) between the ends of the heavens and the ends of the earth where it is submerged. [ Or “where it sets.”] For the night is long and the way is long [ To traverse half of the west, the north, and half of the east. The apparent risings of the sun are all in the east from the point of view of the spectator on the earth; half the year the rising is south of the earth’s equator, the other half of the year this is north of the equator; thus the setting in the west corresponds to the rising, and accounts for the “long way” after setting in the winter.] until (the sun) reaches the aperture which is in the east, (even) the aperture through which it desires to go forth, [ At its next rising. The following reading is given by the first two editions: “At the Teḳuphoth of Nisan and Tammuẓ the sun goes forth on its course to the north quarter to the waters of the Ocean which are between the ends of the heavens and the ends of the earth; for the night is short and the way is short (after sunset) until it reaches the apertures which are in the east through which it desires to go forth.”] as it is said, "It goeth toward the south, and turneth about unto the north" (Eccles. 1:6). [ Ecclesiastes refers to the wind here, but our text applies this to the sun. See the Targum to this verse of Ecclesiastes.] It goes to the south at the Teḳuphah of Tishri and at the Teḳuphah of Ṭebeth, and turns to the north at the Teḳuphah of Nisan and at the Teḳuphah of Tammuz. It goes on its course for six months in the south quarter, and for six months in the north quarter, and owing to its circuits the sun [ Lit. wind or quarter. See previous note.] returns to the aperture which is in the east. The sun has three letters of (God's) Name written upon his heart, [ See Jeraḥmeel iii. 4: “Three letters of the Ineffable Name of God are written upon the heart of the sun.” The sun has three different terms in Hebrew.] and the angels lead him; [ Slav. Enoch xiv. 2–4 says: “When he (the sun) goes out by the Western gate four hundred angels take his crown and bring it to the Lord. And the sun revolves in his chariot… and when he comes near the east… the four hundred angels bring his crown and crown him.” There is probably some connection between this passage and P.R.E. Eth. Enoch refers to the sun’s chariot (lxxii. 5). See also 3 Baruch, ch. vi. 1 f. ed. Charles, Apocrypha and Pseudepigrapha, ii. p. 536. This Apocalypse of Baruch offers also other parallels to our Midrash, see Introduction, and cf. J.E. ii. 550.] such || as lead him by day do not lead him by night, and such as lead him by night do not lead him by day. The sun rides in a chariot and rises, crowned as a bridegroom, [ The first editions add: “and he goeth forth and rejoiceth like a strong man.”] as it is said, "Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course" (Ps. 19:5). The sun's rays and face, which are turned downwards (to the earth), are of hail; [ The 1st ed. reads: “The sun’s rays and face which look downwards are of fire and his rays and face which look upwards are of hail.” The Venice edition adds “to the earth” after “downwards.” See Eth. Enoch iv.] and were it not for the hail which quenches the flames of fire [ The first editions read: “his face of fire.”] the world would be consumed by fire, as it is said, "And there is nothing hid from the heat thereof" (ibid. 6). In winter (the sun) turns the upper (half of) his face downwards, [ The first editions read: “the lower (half of) his face upwards, and were it not for the fire which warms the hail.”] and were it not for the fire which warms the face of hail the world could not endure because of the ice (cold), as it is said, "Who can stand before his cold?" (ibid. cxlvii. 17). These are the ends of the ways of the sun. [ Compare with our text Eth. Enoch lxxxii. 15–20.]