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rabbi Ishamel) in his Sefer Ha'Mitzvot.
* Sifre Deuteronomy. An exegetical and halakhic midrash on
Deuteronomy. Redacted near the late 3rd century.
Midrash Tannaim (also known as Mekhilta on Deuteronomy). This was a
Halakhic midrash on Deuteronomy, of which only fragments exist today.
Only portions of it can be reconstructed from quotes in other extant
works, including Genizah fragments.
------------------------------------------------------------
Subject: Question 3.27: What are the main Exegetical Midrashim?
Answer:
* Genesis Rabbah (Bereshit Rabbah). A midrash on Genesis, it offers
explanations of words and sentences and haggadic interpretations
and expositions, many of which are only loosely tied to the text.
It is often interlaced with maxims and parables. Its redactor drew
upon earlier rabbinic sources, including the Mishna, Tosefta, the
halakhic midrashim the Targums. Genesis Rabbah also apparently
drew upon a version of Talmud Yerushalmi that resembles, yet was
not identical to, the text that survived to present times. It was
redacted sometime in the early 5th century.
* Lamentations Rabbah (Eichah Rabbah). An exegetical midrash on
Eichah (Lamentations). It contains verse by verse expositions,
simple lexical explanations and also many parables and stories. It
contains many stories about the destruction of the Temple, the
crises under Trajan and Hadrian, and the Bar Kokhba revolt. It
draws upon the Mishna, Tosefta, Mekhilta, Sifra and Sifre.
Lamentations Rabbah has been transmitted in two versions. One
edition is represented by the 1st printed edition, 1519 Pesaro;
the other is the Buber edition, based on manuscript J.I.4 from the
Biblioteca Casanata in Rome. This latter version (i.e. Buber) is
quoted by the Shulkhan Aurkh, as well as medieval Jewish
authorities. It was probably redacted sometime in the 5th century.
------------------------------------------------------------
Subject: Question 3.28: What are the main Homiletic Midrashim?
Answer:
Leviticus Rabbah (Vayikra Rabbah)
This consists of 36 homilies on Leviticus, and was redacted
sometime between 400 and 500 CE.
Pesiqta de Rab Kahana (Verses of Rabbi Kahana)
For a long time this work was only known by separate
quotations, although recent scholarship has reconstructed the
content and structure by piecing together more recently
discovered manuscripts and fragments from the Cairo Genizah.
This book is a homiletic midrash for the readings on the
festivals and Sabbaths. The material contained within it was
probably written between 500 and 700 CE.
Pesiqta Rabbata
A collection of sermons for the festivals and Sabbaths. It may
have been written sometime in the 6th or 7th century, but a
more accurate dating still is impossible.
Tankhuma (Yelamdenu)
A homiletic midrash on the whole Torah. It probably was
redacted around 400 CE.
Devarim (Deuteronomy) Rabbah
Consists of 27 self contained homilies that relate to
Deuteronomy. Its core material was written before 400 CE, but
later material was added until its redaction around 800 CE.
Shmot (Exodus) Rabbah
The first part is an exegetical midrash on Exodus, while the
second part is a homiletic midrash. It was redacted sometime
before the 12th century, although it contains much older
material.
Bamidbar (Numbers) Rabbah
A haggadic and homiletic midrash on Numbers. Although its final
form was reached around the 12th century, most of the material
is probably from the 8th century.
------------------------------------------------------------
Subject: Question 3.29: What are the Midrashim on the Five Megillot (aka The
So-Called Rabbot)?
Answer:
Lamentations Rabbah
As noted in Section [5]3.27, Lamentations Rabbah is exegetical
midrash on Eichah (Lamentations). It contains verse by verse
expositions, simple lexical explanations and also many parables
and stories. It contains many stories about the destruction of
the Temple, the crises under Trajan and Hadrian, and the Bar
Kokhba revolt. It draws upon the Mishna, Tosefta, Mekhilta,
Sifra and Sifre.
Midrash Shir haShirim (Song of Songs Rabbah)
An allegorical interpretation of 'Song of Songs'. Written
sometime between the 3rd and 6th century.
Midrash Ruth
Exposition of the book of Ruth, redacted around 500.
Midrash Kohelet (Ecclesiastes Rabbah)
An exposition of the book of Ecclesiastes, written in the 8th
century.
Midrash Ester (Haggadat Megillah)
An exposition of the book of Ester, written around 500 CE.
------------------------------------------------------------
Subject: Question 3.30: What are some other important Haggadic works?
Answer:
Megillat Ta'anit
A list from the time of the Second Temple describing 36 days on
which fasting is not permitted because of the joyous events
that occurred on those days. The main text is from the 1st
century, while the commentary is post-Talmudic.
Seder Olam Rabbah (Seder Olam)
Traditionally written by Tannaitic Rabbi Yose ben Halafta. It
covers topics from the Creation to the construction of the
Second Temple.
Seder Olam Zutta
This book draws up a list of 89 generations from Abraham to the
exile, and then to the Talmudic period. Not written before the
8th century.
Pirkei de Rabbi Eliezer (Baraita de Rabbi Eliezer)
Contains 54 chapters on the life of Rabbi Eliezer, and most of
the Torah. It is nor a midrash in the real sense of the word,
but is more a coherent biblical story. Dates from the 8th
century.
Josippon
A history of the Jews from the fall of Babylonia to the
destruction of the Second Temple. Written in 953 CE by an
anonymous author in Southern Italy, based on many historical
records, but mainly the works of the Roman Jew, Josephus.
Sefer haYashar (Toldot Adam)
"The Book of The Upright" presents a view of history from Adam
and Eve to the Exodus from Egypt. Written sometime between the
12th and 16th centuries.
Mesillas Yesharim
Mesilas Yesharim is a guide to character improvement written by
Rabbi Moshe Chaim Luzzato (a/k/a the Ramchal, after his
initials). He lived in the 18th cent, born in Italy but
spending most of his life in Amsterdam. Professionally, he was
a gem cutter.
The Ramchal bases the structure of Mesilas Yesharim on a
progression of personality traits listed by the tanna (mishnaic
era rabbi) Rabbi Pinchas ben Ya'ir (quoted in Tr. Avodah Zarah
20a). For each trait, he has one chapter defining the trait,
sometimes he has a second defining subcategories of it, and
finally advice for how to acquire it. The Ramchal starts with
Watchfulness, and makes his way to aquiring Holiness. A
complete translation can be found at:
[5]http://www.shechem.org/torah/mesyesh.
------------------------------------------------------------
Subject: Question 3.31: What is the Sefer Yetzirah (The Book of Creation)?
Answer:
The best translation and commentary on this is by Rabbi Aryeh Kaplan.
"Sefer Yetzirah", published by Jacob Aronson. It includes the complete
Hebrew text of all versions of this book, a clear commentary with
generous commentary and explanation, and in depth discussions of many
areas of Kabbalah with clear and lucid explanations and diagrams. From
the introduction:
The Sefer Yetzirah is without question the oldest and most
mysterious of all Kabbalistic texts. The first commentaries on this
book were written in the 10th century, and the text itself is
quoted as early as the sixth century. So ancient is this book that
its origins are no longer accessible to historians.
Careful study indicates that it is a meditative text with magical
overtones. Talmudic traditions indicate that it could be used to
create living creatures, including the Golem! The Sefer Yetzirah is
a small and concise book, only 1300 words long in the short version
and 2500 words long in the long version. The first chapter
discusses the Sefirot; The second chapter is a discussion of the
letters of the Hebrew alphabet, and the 231 gates; Chapters three
to five discuss the divisions of the letters in relation to
astrology.
The text was deliberately written in a fashion so that it would be
meaningless to those who read it without an extensive background in
the Tanakh (Hebrew Bible) and Midrash. To guide the novice, Rabbi
Kaplan takes great care to introduce the necessary knowledge to the
reader, making it accessible for the very first time to English
speakers without a Kabbalistic background.
------------------------------------------------------------
Subject: Question 3.32: What is Sefer haBahir, The Bahir (The Book of
Illumination)?
Answer:
The Bahir is one of the oldest and most important of all Kabbalistic
texts. Until the publication of the Zohar, the Bahir was the most
influential source of Kabbalistic teachings. It is quoted in virtually
every major Kabbalistic work and is cited numerous times by the Ramban
in his commentary on the Torah. It is also paraphrased and quoted many
times in the Zohar.
The name 'Bahir' literally means 'brilliant' or 'Illumination', and is
derived from the first verse quoted in the text of the Bahir "And now
they do not see the light, it is brilliant [bahir] in the skies",
which itself is a quote from the book of Job (37:21).
This book is also called "The Midrash of Rabbi Nehuniah ben haKana".
Although the Bahir is a fairly small book, 12,000 words in all, it was
very highly esteemed. It was first published in Provence in 1176. Most
Kabbalists ascribe authorship to Rabbi Nehuniah ben haKana, a Talmudic
sage of the first century.
One of the most important concepts revealed in it is that of the ten
Sefirot. Also discussed are the opening verses of Genesis and their
true meaning; The mystical aspects of the Hebrew alphabet; A
discussion of Gilgul [reincarnation]; The 32 paths of Wisdom, and the
Tzimtum, among other topics.
------------------------------------------------------------
Subject: Question 3.33: What is The Zohar?
Answer:
The Zohar [radiance] is the greatest classic of Jewish mysticism. It
is a mystical commentary on the Torah, written in Aramaic, and is
purported to be the teachings of the 2nd century Palestinian Rabbi
Shimon ben Yohai. Legend relates that during a time of Roman
persecution, Rabbi Shimon hid in a cave for 13 years, studying Torah
with his son; During this time he is said to have been inspired by G@d
to write the Zohar. However, there is no real mention of this book in
any Jewish literature until the 13th century.
In the 13th century, a Spanish Jew by the name of Moshe de Leon
claimed to discover the text of the Zohar, and the text was
subsequently published and distributed throughout the Jewish world.
However, there is a school of thought (based on the writings of
historian Gershom Scholem) that de Leon himself was the most likely
author of the Zohar. Among other things, Scholem noticed the Zohar's
frequent errors in Aramaic grammar and its highly suspicious traces of
Spanish words and sentence patterns. This is still highly disputed by
most (but not all) Orthodox Jews.
Whoever the author is, the content of the book is not fraudulent. It
definitely is based on older works, and it was a common practice to
ascribe the authorship of a document to an ancient rabbi in order to
give the document more weight.
The Zohar contains and elaborates upon much of the material found in
'Sefer Yetzirah' and 'Sefer Bahir', and without question is the
Kabbalistic work par excellance.
------------------------------------------------------------
Subject: Question 3.34: What are the Major Codes of Jewish Law?
Answer:
* The Rif (Hilkhot of Rav Alfassi). Author: Yitchak Alfassi
* Mishneh Torah (Yad Ha-Hazaqah). Author: Maimonides
* Sefer Mitzvot Gadol. Author: Moses ben Jacob
* Arba'ah Turim (The Tur). Author: Jacob ben Asher
* Shulkhan Arukh. Author: Joseph Karo
* Kitzur Shulkhan Arukh. Author: Shlomo Ganzfried
* Mishnah Berurah. Author: R'Israel Meir Kagan
------------------------------------------------------------
Subject: Question 3.35: What is the Rif (Hilchos of Rav Alfassi)?
Answer:
R. Yitchak Alfassi lived from 1013 to 1103. Early on he established a
yeshiva in Fez, Morocco, but was forced to flee to Spain in 1088, and
eventually established a yeshiva in Lucena that became the primary
Torah center for Spain.
His major work, entitled Hilchos of Rav Alfassi, is more commonly
referred to as the Rif, and is a summation of all the halakhic
material in the Talmud. The Rif only quotes that portion of Talmudic
dialogue that is pertinent today, omitting all halachot that are no
longer relevant after the destruction of the Second Temple, such as
the sacrificial service.
------------------------------------------------------------
Subject: Question 3.36: What is the Mishneh Torah (Yad Ha-Hazaqah , Sefer
Mehoqeq)?
Answer:
Moses Maimonides (Rabbi Moshe ben Maimon, usually referred to in
Hebrew by the acronym "Rambam") was one of the towering figures in
medieval intellectual and religious life. In addition to his law code,
he excelled in the fields of philosophy, science, medicine, exegesis
and communal leadership. Though born in Spain, in his youth his family
fled religious persecution, settling in Egypt. Maimonides' literary
output includes: a work on philosophical logic; an Arabic commentary
to the Mishnah; an enumeration of the 613 precepts of the Torah; the
Mishneh Torah law code; the Arabic philosophical treatise The Guide of
the Perplexed; and many letters and responsa addressed to various
Jewish communities.
Maimonides lived from 1138 to 1204. He spent ten full years compiling
the Mishneh Torah, which he continued to revise throughout his
lifetime. The term "Mishneh Torah" means "The Second Law" and is the
name used in the Bible itself to designate the book of Deuteronomy,
which is a kind summary or review of the rest of the Torah.
Maimonides's Mishneh Torah was intended to be a summary of the entire
body of Jewish religious law.
The Mishneh Torah is sometimes referred to as the Yad Ha-Hazaqah, "the
mighty arm." This is a play on the numerological value of the Hebrew
word for arm, "yad," which is 14, equal to the number of volumes in
this code. Maimonides actually referred to the book as "Sefer Mehoqeq"
("The Book of Legislation"), a title which is rarely employed.
The Mishneh Torah is composed in Rabbinic Hebrew, after the style of
the Mishnah. It is divided up into fourteen general sections (similar
to the "orders" of the Mishnah), each of which is further subdivided
into books (like tractates), and then into numbered chapters and laws.
Some of the distinctive features of the Mishneh Torah are the
following:
* It encompasses the full range of Jewish law, as formulated for all
ages and places. Most other Jewish law codes confined themselves
to laws that were in force in their own times and lands, thereby
excluding rules that apply only in the Land of Israel, under an
independent Jewish kingdom, or that could not be observed
following the destruction of the Temple.
* It completely reorganizes and reformulates the laws in a clear and
logical system. Earlier codes had followed the Talmud's sometimes
haphazard arrangement with only very few attempts to improve on
that order.
* It presents the normative rulings without any discussion or
explanation of how the decisions were reached.
* It contains a section on systematic philosophical theology,
derived largely from Aristotelian science and metaphysics, which
it regards as the most important component of Jewish law. Most
other Jewish codes avoided mixing creed and religious law; and
Maimonides' interpretation of Jewish religion in terms of Greek
ideas aroused much opposition.
An online version of Mishneh Torah, according to the Yemenite
manuscripts, may be found at [5]http://www.mechon-mamre.org/i/0.htm.
Immanuel O'Levy's translation of the Rambam's entire Sefer Mada (Book
of Knowledge) can be found on Jon Baker's web site at
[6]http://www.panix.com/~jjbaker/rambam.html.
------------------------------------------------------------
Subject: Question 3.37: What is the Sefer Mitzvot Gadol (The Semag)?
Answer:
This title translates as "The Great Book of Commandments" and was
written by Rabbi Moses ben Jacob of Coucy'. Rabbi ben Jacob lived in
the first half of the 13th century, Coucy, France.
This work--usually designated by its acronym, the Semag--classifies
Jewish law according to the traditional enumeration of 613
commandments. The work is divided into two sections. The first deals
with the 365 negative precepts of the Torah, and the second with the
248 positive precepts. References to the Semag are by Section
(Positive or Negative) and Commandment Number within each section.
------------------------------------------------------------
Subject: Question 3.38: What is the Arba'ah Turim (The Tur, The Four Rows)?
Answer:
The Arba'ah Turim was written by Rabbi Jacob ben Asher. He is also
sometimes known as The Tur (after the title of his most famous work)
or as "Ba'al Ha'Turim [Master of the Turim]. He lived from 1270 to
1343, in Toledo, Spain.
Unlike Maimonides' Mishneh Torah, the Arba'ah Turim covers only those
areas of Jewish religious law that were in force in the author's time;
it was written to be a halachic guide to those halachot relevent to
people living outside of Israel in a time where there is no Temple.
The Mishneh Torah was designed to be a recapitulation of everything of
the Oral Torah a common man ought to learn, including all of halachah
and much of aggadah (non-halachic teachings). The Mishneh Torah is
therefore wider in scope. Rabbi Jacob did not deal with criminal law,
let alone with the sacrifices or the Zera'im (agricultural precepts
that could be observed only in the Holy Land.)
In the Tur, the code is divided into four main topics, each of which
is divided into a sequence of numbered paragraphs. This roughly
follows the Mishnah, which has six orders: Zera'im (Seeds;
agricultural laws); Mo'ed (holidays); Nashim (Women and marriage);
Neziqim (tort and fisal laws); Qodshim (sacred things; sacrifices,
kosher, and other such topics); Taharos (ritual purity). Not all of
these are within the Tur's scope: in fact, for some order, only a
small part apply: only a small part of Zera'im, the bit about
blessings and the Shema (Tr Berachot), and only a small part of
Taharos. If you fold these into the adjacent orders, you have the
origin of the Four Turim. The four "rows" are:
1. Orah Hayyim - "The Path of Life". This section deals with worship
and ritual observance in the home and synagogue, through the
course of the day, the weekly sabbath and the festival cycle.
2. Yoreh De'ah - "Teach Knowledge". This section deals with assorted
ritual prohibitions, especially dietary laws and regulations
concerning menstrual impurity.
3. Even Ha-'Ezer - "The Rock of the Helpmate". This section deals
with marriage, divorce and other issues in family law.
4. Hoshen Mishpat - "The Breastplate of Judgment". This section deals
with the administration and adjudication of civil law.
Within each Tur, the topics are broken down into subtopics, which are
then broken down into sections (simanim) and laws (se'ifim). The
structure down to the simanim is copied by the Shulchan Aruch and
therefore played a great role in how halachic study is organized.
Another departure from Maimonides' precedent was the fact that the Tur
did not limit itself to recording the normative positions, but
compared the various opinions on any disputed point. The influence of
the Arba'ah Turim is thus perceptible in its integration of the
Franco-German and Spanish legal traditions, as well as in its fourfold
structure, which was later adopted by Rabbi Joseph Caro's Shulkhan
Arukh, and remains the most widely used structure for the organization
of law codes and responsa.
------------------------------------------------------------
Subject: Question 3.39: What is the Shulkhan Arukh?
Answer:
Rabbi Yosef Karo (1488 - 1575) made his greatest contribution to
Jewish law by spending twenty years compiling an enormous halakhic
work, the Beit Yosef. The Beit Yosef is a huge commentary on the Tur
in which he clarifies the opinions of authorities who lived after the
time of Rabbi Yaakov.
However, a work was needed that would let a student determine Jewish
law without having to wade through all of the voluminous and complex
literature of the Talmud, the law codes and their commentaries.
Rabbi Karo set out to solve this problem, and finally wrote The
Shulkhan Arukh (literally, The Set Table) as a concise collection of
the law brought in his larger work, the Beis Yosef. In writing the
Shulkhan Arukh, Rabbi Yosef followed the chapter divisions of the Tur,
although he innovated by breaking each section up into separate
paragraphs for each law.
------------------------------------------------------------
Subject: Question 3.40: What is the Hamappah of Rabbi Moshe Isserles?
Answer:
Rabbi Moshe Isserles, also known as the Rama, lived in Cracow from
1525 to 1572. He noted that the Shulkhan Arukh was based almost
entirely on Sephardic tradition, and thus set out to create a series
of glosses to be appended to the text of the Shulkhan Arukh for all
instances where Sephardi and Ashkenazi customs differed.
The short comments of the Rama are incorporated into the body of the
Shulkhan Arukh and are printed in Rashi script. He referred to his
comments as a 'mappah', which means tablecloth [for the set table].
------------------------------------------------------------
Subject: Question 3.41: What is the Kitzur Shulkhan Arukh?
Answer:
This is a short, concise digest of halachah compiled by Rabbi Shlomo
Ganzfried (Hungary 1804 to 1886). He intended his work for mostly
uneducated laymen, and therefore did not cite sources for his rulings
nor did he include any laws that were not useful in the daily life of
the average Jew. This book became immensely popular after its
publication due to its simplicity. This work is not binding in the
same way as the Mishneh Torah or the Shulkhan Arukh. Note that in
Israel in most religious public schools, Bnei Akiva Yeshivot and
Ulpanot they have ceased to use the Kitzur and are using the Kitzur
Makor Chaim by Rabbi Haim David Halevy. Rabbi HaLevy was born around
1926, and is the Chief Rabbi of Tel-Aviv Yaffo. His works include:
* Beyn Yisrael La'Amim. Between Israel and the nations
* Dat U'Medina. Religion and Statehood
* Mafteychot HaZohar Ve'ra'ayonotav. Indexes to the Zohar and its
ideas.
* Makor Hayim (Fountain of Life) (5 vol.). The books contain both
the Halachot from Orach Haim plus an introduction to each chapter
that contains the joint Halach/Agadah roots: Agadah, Mussar,
Mahshavah etc., of each halacha.
* Assey L'cha Rav (9 parts). A collection of responsa that includes
modern questions such as Life after Death, Meditation, Martial
Arts, and other questions and answers. All answers are presented
clearly and the answers are intended for experts and layman alike.
Both Sephardi and Ashkenazi sides of the issues are presented.
* Kizur Shulchan Aruch. Similar to the Ginzberg kizzur except that
it contains both Sephardi and Ashkenazi minhag where relevant.
* Makor Chaim L'bat Yisrael. A concise edition of the halachot
relevant especially to women. Includes an introduction to each
chapter that gives the joint Halacha/Agada (see above) roots.
Brings both Sephardi and Ahskenazi minhag where relevant.
------------------------------------------------------------
Subject: Question 3.42: What is the Mishnah Berurah?
Answer:
This is a commentary on the Shulkhan Arukh by Rabbi Israel Meir Kagan,
better known as The Chofetz Chaim. (Poland, 1838 to 1933). Although he
never held a formal position as a rabbi, hundreds of students flocked
to his home in Radin. Eventually a yeshiva was established that Rabbi
Meir supported. The Mishnah Berurah has become the authoritative
halakhic guide for some segments of Ashkenazic Jewry. However, it is
not accepted as an authoritative code by other segments, including
many Chassidim and some Litvaks.
------------------------------------------------------------
Subject: Question 3.43: What Other Codes of Jewish Law Are Used by Non-
Orthodox Jewish Movements?
Answer:
Conservative Judaism
The current guide to Jewish Law as understood by the Conservative
movement was written by Rabbi Isaac Klein in the 1970s. His "Guide to
Jewish Law" is a comprehensive guide book to the Conservative
understanding of Jewish law based upon the previous law codes,
including the Mishneh Torah, The Tur, The Shulkhan Arukh, and the
Mishneh Berurah. The book also includes the decisions of the
Conservative movement's Rabbinical Assembly and the Committee on
Jewish Laws and Standards. The goal of Rabbi Klein's work was to
reflect the collective understanding of Halakha by the Conservative
movement.
Reform:
Although not a formal guide to Jewish Law, the Central Conference of
American Rabbis has published "Gates of Mitzvah" and "Gates of the
Seasons" as guidance on mitzvot that are critical to the life of a
Reform Jew. More information may be found in the [5]Reform Reading
List.
------------------------------------------------------------
Subject: Question 3.44: What is the Meaning of 'All is Futile' from the
beginning of Ecclesiastes?
Answer:
The orginal Hebrew word (hevel) which you translate as "futile" is
better translated to mean "absurd". Hevel is also the word for
"vapour" or "mist", so King Solomon's point is that things of this
temporal world are as short-lived and thin as vapour, and hence
absurd. He means to contrast them to spiritual things that are
immortal and holy, as well as more substantial and real. Interestingly
enough, we take spiritual things to be vapourous and insubstantial,
and worldly things to be substantial and more real. But King Solomon's
point is that the opposite is true. As such, the word does nothing to
suggest "futility" whatsoever; instead, it speaks to a true and bold
hope based on faith in things spiritual-- most especially G-d
Almighty.
------------------------------------------------------------
Subject: Question 3.45: What does it mean in the psalm of Habakkuk when it
says that G-d hides His power?
Answer:
The concept of G-d hiding Himself, has a long tradition in Jewish
thought. Basically, the idea revolves around the difference between
obvious acts of G-d (i.e., things that violate the rules of nature)
and subtle acts of G-d (things that are directed by G-d, but follow
all the rules of nature).
As examples, consider the Jews saved from Egypt with the sea being
split, and compare it to the way the Jews are saved from the Persian
empire in the story of Esther. Jewish commentaries point out that
G-d's name does not appear in the book of Esther, and yet it is
presented as a miraculous event. The Talmud points to Deuteronomy
31:18 as a general description of this phenomena. There, G-d says "I
will hide my face".
With that as a background, the verse in Habakuk can be understood in a
number of ways. Rashi--one of the foremost jewish biblical
scholars--sees the verse as referring to the change that took place
with the revelation at Sinai, for until that time, G-d was hidden from
the world.
------------------------------------------------------------
Subject: Question 3.46: What is meant by G-d's throne and the Serphim
worshiping him in Isaiah 6:1-6?
Answer:
The "Merkavah" (Divine "Chariot") visions of Isaiah and Ezekiel are
difficult to understand; in fact, it is hard to believe that any
non-prophet can honestly claim to understand them. That said, we can
eek out odds and ends that have more obvious meanings.
A prophet experiences something of the underlying reality, of heaven.
Being a person, his mind naturally maps these experiences into
visions. Metaphors. Much the way the rest of us map ideas into dreams.
Man relates to G-d in many ways, among them as a subject to a King.
Therefore, when a prophet sees a vision about G-d, it is quite logical
that he would see a throne. A large imposing throne that captures the
attention of the viewer, since the prophet obviously can't form a
vision that represents G-d Himself. So you'll notice that in the
vision, He never ends up "looking at" the Occupant. The commentaries
relate that the "Throne" is on a chariot because G-d was preparing to
join Israel in their exile. Which is why in that verse in Kings,
Micaiah described a "Throne" but no chariot. The exile wasn't yet
imminant.
The three kinds of angel described in Ezekiel's more elaborate
description of the vision can be understood in the following manner
(among others): The ofanim (wheels) are the archetype machines. They
represent the spiritual forces behind man-made things. The chayos are
named for undomesticated animals, which in turn are called
"chayah"--living thing; life for its own sake. The contrast to ofanim
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