Tag Archives: Divine Chariot

God’s Entourage

“Jacob’s Ladder” by Albert Huthusen

This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder, upon which he saw angels “ascending and descending” (Genesis 28:12). Many of our Sages have pointed out that the gematria of “ladder” (סלם) is equivalent with “Sinai” (סיני). The Zohar (I, 149a, Sitrei Torah) states that Jacob saw a vision of his descendants receiving the Torah at Mt. Sinai. The Zohar goes on to discuss the profound connection between the two, focusing on the mysterious words of Psalm 68, which describes the Sinai Revelation.

It begins by stating that atop the Ladder, Jacob saw the chief angel Metatron, the “elder” of the Heavens. In the Talmud (Chagigah 14b), we read how the rabbi Elisha ben Avuyah became an apostate after ascending to Heaven and seeing Metatron, the Heavenly “scribe”, sitting on what appeared to be a throne. In a serious error, Elisha confused Metatron for some kind of deity of his own. The Talmud doesn’t say too much more on this, but the Zohar passage here clarifies the matter.

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Anunaki: Giants and Aliens in the Torah

In this week’s parasha, Devarim, Moses recounts the journeys and battles of the Israelites and mentions a number of mysterious peoples:

The Emim dwelled there previously, a great and numerous and tall people, like the Anakim. They are also considered Rephaim, like the Anakim, and the Moabites called them Emim… Rephaim dwelled there formerly, and the Ammonites called them Zamzumim. A great and numerous and tall people, like the Anakim, but God exterminated them… For only Og, the king of Bashan, was left from the remnant of the Rephaim. His bed was a bed of iron… nine cubits was its length and four cubits its width… (Deuteronomy 2:10-11, 20-21, 3:11)

Moses is apparently describing a race of giants, “great and tall”, of whom only one remained—Og (of whom we’re written in the past)—whose bed was nine cubits long, or approximately 18 feet! Who were these Rephaim, and how are they different from Anakim? What do they have to do with the Nephilim of Genesis, who are also thought to be giants?

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The Secret Power of Tzitzit

This week’s parasha, Shlach, is primarily concerned with the Sin of the Spies. At the end of the parasha, we read the commandment to wear tzitzit on the corners of our clothes:

Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of blue on the fringe of each corner. This shall be fringes for you, and when you see it, you will remember all the commandments of God to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray. So that you shall remember and perform all My commandments and you shall be holy to your God. (Numbers 15:38-40)

The passage above states that the purpose of tzitzit is to remind us of God’s commandments. The Torah states that people fall to sin because they follow after their evil inclination—residing in the heart—which itself follows after the eyes. The eyes see and stimulate the temptation inside the heart, and then the entire body succumbs. As an antidote to straying eyes, when we look at tzitzit we remember God’s mitzvot, and this should save us from sin. Rashi famously comments that the word “tzitzit” (ציצית) has a gematria of 600, and when adding the five knots and eight strings on each fringe, one gets 613 to represent the 613 commandments of the Torah.

The Talmud (Menachot 44a) recounts a story of a man who once went out of his way to sleep with a certain beautiful harlot. When it came time to undress, his tzitzit “struck him in the face”. He saw the fringes and remembered God, and held himself back from sin. The harlot was so impressed (as none was ever able to restrain himself from her) that she abandoned her whole world and her great wealth and went to study in the academy of Rabbi Chiya. She ended up converting to Judaism, and marrying that man. The Talmud uses this story both to illustrate the power of tzitzit, and also to show that “There is not a single precept in the Torah, even the lightest, whose reward is not enjoyed in this world.”

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