Chagigah 12b (יב:) — the Talmud in English

The Gemara continues to explain: Since it is written, “the heavens,” we already know that the heavens—and certainly the earth—are not names of the Holy One, blessed be He.

And if so,

“the earth”—

why do I need it!?

It is written

to place the heavens before the earth!

This teaches you that the heavens were created before the earth [with regard to their primary creation, as stated above].

For had it not said “the earth,” but rather “the heavens and the earth,” I would have said: They were created simultaneously, and the heavens were mentioned before the earth only because it is impossible to pronounce two names at once. Therefore, it wrote “the earth” in order to place it afterward.

Since the Gemara has begun to explain the verse at the beginning of the book of Genesis, it continues to explain it:

It is written:

“And the earth was formless and void

and darkness was upon the face of the deep, and the spirit of God hovered over the face of the waters”:

And we raise the following difficulty:

Now,

surely

I began with the heavens first,

as stated in the preceding verse: “the heavens and the earth”; if so,

what is different, that it counts

the verse explains

the work of the earth

first, and afterward the work of the heavens?!

The tanna of the school of Rabbi Yishmael taught: This may be compared to a flesh-and-blood king who said to his servants: Rise early to my door, tomorrow

[Baḥ].

He rose early and found women and men; whom does he praise?

Certainly,

the one whose practice is not to rise early, but who rose early.

Rashi wrote: Here too, since the Holy One, blessed be He, called for the heavens to be created first, the earth is like one who “does not usually rise early.” Furthermore, all the works of the earth are “deliberate,” while the work of the heavens is performed quickly. Yet the earth rose early together with the heavens, since they were created simultaneously. Therefore, the verse began by recounting its works first. The explanation of the Gemara and Rashi’s explanation require examination.

It was taught: Rabbi Yosei says: Woe to the creatures who see but do not know what they

[Baḥ]

see,

and woe to the creatures who

stand but do not know upon what they stand.

Maharsha wondered: Is it merely because people do not know all this that it is “woe to them”? What practical difference does knowing all this make? See what he explained about this.

And he explains:

Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth from its place, and its pillars tremble.”

Thus, the earth stands upon pillars.

And

the pillars

stand

upon the waters, as it is stated: “Who spreads

[that is, the language of spreading and stretching out]

the earth upon the waters.”

And the waters

stand

upon the mountains, as it is stated: “Upon the mountains—

the waters will stand.”

And the mountains

stand

upon the spirit

[Baḥ],

as it is stated: “For behold, He forms mountains and creates spirit.”

Why does the verse mention mountains in connection with spirit? Rather, this teaches you that the mountains stand upon the spirit.

And the spirit is upon the storm, as it is stated: “Storm wind performs His word.”

It is as though the verse said: The matter [the essence] of the spirit—the storm made it.

The storm is suspended upon the arm of the Holy One, blessed be He, as it is stated: “And beneath—

the arms of the world.”

Beneath the entire creation, the arms of the Holy One, blessed be He, support it.

And the Sages say:

The earth

stands upon twelve pillars.

As it is stated: “He established the boundaries of peoples according to the number of the children of Israel.”

The number of the tribes of Israel is twelve.

And there are those who say: The earth stands upon seven

[Baḥ]

pillars,

the earth stands,

as it is stated: “She carved out her pillars, seven.”

Rabbi Elazar ben Shammua says:

The earth stands

upon one pillar, whose name is righteous, as it is stated: “And the righteous—

is the foundation of the world.”

Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belong the heavens”

[there is one],

“and the heavens of the heavens”

[there are two].

Reish Lakish said: There are seven

firmaments,

and these are they:

a.

Vilon;

b.

Rakia;

c.

Sheḥakim;

d.

Zevul;

e.

Maon;

f.

Makhon;

g.

Aravot.

And the Gemara explains the function of each firmament:

a.

Vilon: It serves no function; rather, in the morning it enters

into its sheath, and the light becomes visible [from the sun in the second firmament, Turei Even],

and in the evening it emerges

from its sheath and spreads below the light, and the world becomes dark [Rashi].

And

through it

He renews

the Holy One, blessed be He,

the work of Creation each day,

for its entering and emerging constitute the renewal of the work of Creation.

As it is stated: “Who stretches out the heavens like a thin curtain

[like a tent curtain]

and spreads them out like a tent for dwelling.”

This teaches you that there is a heaven that serves only as a spread-out curtain.

b.

Rakia: In it the sun, moon, stars, and constellations—

are fixed.

As it is stated: “And God made the two great luminaries,” and

“God placed them

in the firmament of the heavens.”

c.

Sheḥakim: In it are millstones that stand and grind manna for the righteous in the future

[Baḥ].

As it is stated

concerning the wilderness generation:

“He commanded the ‘upper heavens,’ and opened the doors of heaven, and rained manna upon them to eat, and so on.” ...

And therefore they are called “Shechakim,” from a term meaning grinding and milling. It says, “They grind manna for the righteous,” meaning for the righteous of the generation of the wilderness, as is implied by the verse cited here, which concerns the generation of the wilderness. Maharsha. In the version of the Yalkut it reads: “They grind manna for the righteous in the future.” This is more understandable, for the proof is brought from the generation of the wilderness, to whom the Holy One, blessed be He, also gave some of that manna prepared for the future.

d.

Zevul: In it are Jerusalem, the Temple, and an altar

above

built, and Michael, the great prince, stands and offers a sacrifice upon it every day

[Baḥ].

As it is stated: “I have surely built a house of habitation for You, a place for Your dwelling forever.”

Maharsha explained: “I have built” refers to the Jerusalem above; “I have built a house” has its plain meaning, the Temple above; and “habitation” refers to the altar. The title “the great minister” is used in the Book of Daniel for the great priest above, in the Temple above.

And we explain:

What does he offer

Michael, the great prince, upon the altar?

Would it enter your mind that there are

[there, in heaven]

sheep?!

Rather, he offers the souls of the righteous

[Baḥ].

And

we explain:

From where do we know that

that “Zevul”

is called heaven,

so that you say: This “Zevul” is one of the firmaments?

As it is written: “Look from heaven,” and see from “Zevul”

Your holiness and Your glory,

where is Your zeal and Your might?!

Thus, “Zevul” is in heaven.

e.

Maon,

which means dwelling place:

in it

dwell

the groups of ministering angels who sing at night, and are silent

[they remain silent]

during the day, out of respect for Israel,

who praise the Holy One, blessed be He, during the day.

From here you learn that the angels sing at night and are silent during the day.

As it is stated: “By day the Lord will command His kindness, and at night—

His song is with me,

prayer to the living God.”

That is, the Lord commands the angels to be silent during the day, since that is the time to perform kindness for the people of the world who require kindness. Only at night is the angels’ song with Him in the firmament.

Before the Gemara concludes its explanation of the source establishing that “Maon” is in heaven, and of the function of all the firmaments, it interprets the verse “By day the Lord will command His kindness, and at night His song is with me” in other ways:

Reish Lakish said: Whoever engages in Torah study at night, the Holy One, blessed be He, draws upon him a thread of kindness during the day.

Rashi explained in Avoda Zara: He grants him favor in the eyes of other people. Iyun Yaakov explained in his second interpretation, based on what is said in tractate Sukka 49, that Torah studied for its own sake is Torah of kindness, and this is the Torah he studied at night. This is not so during the day, when everyone sees and hears; therefore, a thread of kindness is drawn over him during the day: “A person’s wisdom illuminates his face.”

As it is stated: “By day the Lord will command His kindness,

and at night His song is with me,” and Reish Lakish explains:

And what is the reason for “By day the Lord will command His kindness?”—

Because of “and at night His song

[Torah, as we find: “Now write for yourselves this song and teach it to the children of Israel”]

is with me.”

And some say: Reish Lakish said: Whoever engages in Torah in this world, which is comparable to night, the Holy One, blessed be He, draws upon him a thread of kindness in the World to Come, which is comparable to day.

As it is stated: “By day the Lord will command His kindness, and at night His song is with me.”

And it is understood in the manner explained according to the first version.

Rabbi Levi said: Whoever interrupts his Torah study and engages in idle conversation

[one who is studying Torah and interrupts his study for idle conversation, Rashi, Avoda Zara 3b],

they feed him burning coals of broom.

As it is stated: “Those who cut

[those who cut off and interrupt]

from the tablet

[the words of Torah written on the Tablets, Rashi, Avoda Zara there], and do so

for a branch of conversation

[for idle talk]—

and the root of broom is their food.”

The Turei Even wrote: I do not know what Rabbi Levi’s statement has to do with this discussion, which concerns the seven firmaments. Perhaps it is because in the first chapter of Avoda Zara Rabbi Levi’s statement is brought immediately after Reish Lakish’s statement, “Whoever engages in Torah study”; it is therefore also brought here next to Reish Lakish’s statement. And Reish Lakish’s statement is brought here because of the exposition of this verse: “By day the Lord will command His kindness.”

Here the Gemara returns to the firmament called Maon and explains:

And from where do we know that

“Maon”

is called heaven

[that is, from where do we know that “Maon” is a firmament]?

As it is stated: “Look down from ‘Maon,’ Your holy place, from the ‘heavens,’”

and bless Your people Israel.

f.

Makhon,

which is an expression of “a storehouse of punishment” [Rashi]:

In it are storehouses of snow.

Tosafot wrote: This refers to a great quantity of snow that comes in a torrent and is prepared for punishment. But snow that falls gently is for good, as we say in the first chapter of Ta’anit: “Snow is better for the mountain than five measures of rain for the earth.” It is also written: “For just as the rain and snow descend from heaven and do not return there, but water the earth and cause it to produce and sprout.”

And storehouses of hail, and upper chambers of harmful dews, and upper chambers of drops

[an expression of “drops of dew”; they are waters prepared to strike the produce],

and a chamber of storms, and a cave of vapor, and their doors are fire.

All of these are designated for punishment.

And from where do you learn that the Holy One, blessed be He, has a storehouse of punishment?

As it is stated: “The Lord has opened His storehouse and brought forth the vessels of His wrath”

[Baḥ].

And we ask: Are

these

[these storehouses]—

located in the firmament

[are they found in heaven]?!

Surely,

these are located on earth

[they are found on earth]!

As it is written: “Praise the Lord from the earth: sea monsters and all deeps, fire and hail, snow and vapor, storm wind performing His word.”

Rabbi

explains:

Rav Yehuda said in the name of Rav: David pleaded for mercy concerning them, and brought them down to earth.

Tosafot raised the following difficulty: Is it not written, “For just as the rain and snow descend from heaven and do not return there, but water the earth”? They answered: Since it descends from the clouds, it appears as though it descends from heaven. Alternatively, he brought down only what was prepared for punishment, while that which waters the earth remained above.

For

David said

before Him:

“Master of the Universe! ‘You are not a God who desires wickedness; evil may not dwell with You”

[remain with You]

.’”

That is:

You are righteous, O Lord,

and therefore

evil may not dwell in Your dwelling place.

And from where do we know that

“Makhon”

is called heaven?

As it is written

in Solomon’s prayer at the dedication of the Temple: “

If there is famine in the land, if there is pestilence, if there is blight, mildew, locust, or caterpillar; whatever prayer, whatever supplication is made by any person, by all Your people Israel, each knowing the affliction of his own heart and spreading forth his hands toward this House,

then You shall hear from heaven, Your dwelling place, ‘Makhon’!”

Maharsha explained: This is written in Solomon’s prayers concerning the punishments that befall the world, and this verse is also connected to it, since the punishments were there in Makhon.

g.

Aravot: In it are righteousness, justice, and charity,

Maharsha explained: “Righteousness” and “charity” are two different matters. “Righteousness” excludes one who acts unjustly, while “charity” has its usual meaning: giving something that one is not obligated to give, but gives as charity.

storehouses of life, storehouses of peace, and storehouses of blessing,

and the souls of the righteous

after their death.

And spirits and souls that are destined to be created.

Rashi wrote: Spirits and souls are one thing;

And dew with which the Holy One, blessed be He, will revive the dead.

The Gemara brings a source for all of this:

Righteousness and justice: As it is written: “Righteousness and justice are the foundation of Your throne”

[Your throne is established, Rashi], and the throne is in Aravot, as will be explained below.

Charity: As it is written: “The Lord saw, and it was displeasing in His eyes that there was no justice. He saw that there was no man, and was astonished that there was no intercessor. His own arm brought salvation for him. And righteousness—it supported him.

“The Lord saw, and it was displeasing in His eyes that there was no justice. He saw that there was no man, and was astonished that there was no intercessor. His arm brought salvation for Him, and righteousness—it supported Him.

He clothed Himself with righteousness as with a coat of mail

as a

.”

[Like “coat of mail.”]

Thus you learn that charity dwells with Him. And the Lord dwells in Aravot, as will be explained below.

Storehouses of life: As it is written: “How precious is Your kindness, O God. They shall be satisfied from the abundance of Your House;

“How precious is Your kindness, God! They will be satisfied from the abundance of Your house.

for with You is the source of life.”

Thus, the source of life is with the Lord, who dwells in Aravot.

And storehouses of peace: As it is written: “And he called it

[called it by that name]

The Lord is Peace.”

And storehouses of blessing: As it is written: “He shall bear blessing from the Lord.”

The souls of the righteous: As it is written: “And the soul of my lord shall be bound in the bundle of life with

[with]

the Lord your God.”

Spirits and souls that are destined to be created: As it is written: “For so said the High and Exalted One, who dwells eternally, whose name is holy: For I will not contend forever, nor will I be angry eternally.

“For so says the One who is high and exalted, who dwells eternally and whose name is holy: I will not contend forever, nor will I remain angry eternally.

For the spirit ‘from before Me’ would be faint, and the souls I have made,”

[like: “and the souls that I have made.”]

And dew with which the Holy One, blessed be He, will revive the dead: As it is written: “The earth quaked; the heavens also dripped before God—this was Sinai.”

“The earth trembled; even the heavens dripped before God—this was Sinai.”

“You poured down abundant rain, O God

[When Israel heard the sound of the might of the Lord in the first commandments, their souls departed, and immediately the Lord brought down upon them the dew of revival, from the dew with which the Holy One, blessed be He, will revive the dead],

Your inheritance was weary

[You brought down rain of favor upon Your inheritance, whose soul was weary and had departed],

You established it

[You restored it, Your inheritance],” [see Shabbat 87b].

And

there

in the firmament called “Aravot,” are found:

ophanim and seraphim and holy creatures, and ministering angels, and the Throne of Glory; the King, living and enduring, lofty and exalted, dwells above them.

As it is said [

Bach ]:

“Raise up the One who rides in Aravot; His name is Yah”, [

exalt the Lord who rides upon the heavens called Aravot, by the name “Yah,” which is an expression of awe, and rejoice before Him, as in: “and exult with trembling” ].

And from where do we know that"

"Aravot"

is called heavens,

until you say that “Aravot” is a firmament?

Rabbi Abbahu said [

Bach ]:

It comes

by a gzera shava

“riding, riding”!

It is written here: “for the one who rides in Aravot”.

And it is written there: “the one who rides"

the heavens is your help.

Thus you have learned that Aravot is called heavens.

And darkness and cloud and thick darkness surround Him

the Holy One, blessed is He,

as it is said: “He made darkness His hiding place [

He caused His Divine Presence to dwell in thick darkness ],

around Him His booth” [

around Him are clouds of glory like a booth ],

the darkness of waters, thick clouds of skies” [

the darkness of waters that are in the thickness of the skies; they are the darkness that surrounds Him ].

And we raise a difficulty:

But is there darkness before Heaven [

and is there darkness before the Holy One, blessed is He ]?!

But it is written: “He [

the Holy One, blessed is He ]

reveals deep and hidden things” [

He reveals deep and hidden things ],

“He knows what is in the darkness” [

He knows what is in the darkness ],

“and light”—

dwells with Him!” [

the light dwells with Him ]; thus, the light dwells with Him, and not the darkness?!

And we answer:

This is not difficult: