APOCALYPTIC AND MERKAVAH MYSTICISM

Re'uyot Yehezkel

Reuyot Yehezkel or the Visions of Ezekiel, is listed by Professor Scholem as the earliest Merkavah text we possess.

The work enumerates the various things which Ezekiel allegedly saw in his Merkavah vision. It is a mystical midrash on the first chapter of Ezekiel. All the name of the rabbinical sages quoted belong to Ezetz Yisrael and thus there is good reason to believe that the book was composed and edited there.

The mystical part of the book begins with the statement: "G-D opened to Ezekiel seven divisions of the lower world and as Ezekiel was looking at them, he saw everything that was in the heaven."

The divisions mentioned here by their names are sub terrestrial "earths" (chakras), that is, layers of 7 earths which correspond to the 7 heavens.

It is said that all the prophets gazed on 9 mirrors while Moses gazed upon 1, and that Moses gazed upon a shining mirror while the other prophets gazed upon an opaque mirror. Ezekiel was looking at the water of the River Chebar, when the seven heavens were opened to him.

Looking at the waters of the River, Ezekiel is said to see the "Holiness" opening to him the seven heavens and thus giving him an opportunity of seeing the "Gevurah" (the Dynamis). Furthermore, it is said that Ezekiel not only saw the Divine Glory but also all the heavenly creatures as they were tied to the Merkavah.

The names of the 7 heavens are given: Shamyim, Shemei Shamayim, Zevul, 'Arafel, Shehaqim, 'Aravot and Kisse Kavod.

Also listed as Raqi'a, Shemei Ha-Shamayim, Zevul, 'Arafel, Shehaqin, Makhon, 'Aravot, Kisse Ha-Kavod.

In comparison to the first list, this list mentions Raqi'a (instead of Shamayim) as the first heaven and adds the name Makhon, bringing the total to 8.

The 8th heaven is the place where G-D abides while He is not sitting on his Throne in the 7th palace/heaven. What is also unique in the 7 heavens doctrine as it is displayed in Re'uyot Yehezkel is the idea, which is quoted in the name of Rabbi Me'ir, to the effect that G-D created 7 heavens and there are 7 chariots (meravot) in them." This statement, which apart from its clear reference to the existence of 7 heavens, is reminiscent also of the idea which we met in Ascensio Isaiae, namely that a throne is placed in every heaven.

Thus did the Holiness, Blessed be He, say to Ezekiel: "I am showing the Chariot to you on condition that you expound it to Israel.... But you should convey them to the people only as much as the eye can see and the ear hear."(No special demand for secrecy).

Introductory remark by Rabbi Yizhaq: "From the earth to Raqi'a there is a distance of 500 years walk." The biblical verse quoted as supporting this measure is Deuteronomy 11:21 "That your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers to give them, as the days of the heaven upon the earth."

Architect's Note : 500 is the earthy level width of the sanctuary

The measurement of 500 years walk is repeated in Re'uyot Yehezkel as the regular distance between each of the heavens. If we may learn anything from the description of the space between the first and the second heaven, then all the spaces between the heavens are filled with water. It is said: "And the water which is above Raqi'a is 500 years of walk", and there are good reasons to believe that the same could be said of the other "inter celestial" spaces too.

The angels who recite the Qedushah are said to be in the 2nd heaven. generally, these angels are described as being in the 5th heaven. Considering the 7 heaven system in Reuyot Yehezkel, it is noteworthy that the sanctifying angels are located in the 2nd heaven, while the 7th heaven contains, in addition to the Merkavah, only the hooves of the Living Creatures and their wings.

It is also said of the sanctifying angels that their existence in the 2nd heaven is not permanent. They are renewed each day.

In the 3rd heaven, Zevul, one finds the Sar, the Heavenly Prince. He is described as filling with the presence the whole of that heaven, and thousands upon thousands are said to serve Him.
Daniel 7:9-10, supports the idea and one might ask whether the author of Re'uyot Yehezkel did not think that the 'Atiq Yomin described in Daniel was identified with the Sar of the Heaven Zevul.

The 2 names that are of interest here are Komes- the minister in the Kings Court, and the other is Metatron.

Professor S Lieberman has suggested that Metatron reflects the older form of synthronos, that is G-D enthroned alongside with the major deity.

The next heaven, Arafel, contains the "canopy of the Law" and the Merkavah in which G-D descended on Mount Sinai.

The 5th heaven, Shehaqim, contains the Heavenly Jerusalem and all the vessels of the temple.

Makhon is the next heaven and contains the treasures of snow and hail, and the future rewards for the righteous and the wicked.

'Aravot contains the treasures of the souls.

Highest heaven, Kisse' Ha-Kavod, contains the hoofs of the Hayyot and the edges of their wings as well as the big Merkavah in which G-d descends in order to judge the nations. The text ends with the remark that G-D is above the wings of the Hayyot.