The Legends of the Jews (Vol. 1-4). Louis Ginzberg Ginzberg
changed into a child. He enters the division for children, and tastes the joys of childhood. Then he is changed into a youth, and enters the division for the youths, with whom he enjoys the delights of youth. Next he becomes an adult, in the prime of life, and he enters the division of men, and enjoys the pleasures of manhood. Finally, he is changed into an old man. He enters the division for the old, and enjoys the pleasures of age.
There are eighty myriads of trees in every corner of Paradise, the meanest among them choicer than all the spice trees. In every corner there are sixty myriads of angels singing with sweet voices, and the tree of life stands in the middle and shades the whole of Paradise. It has fifteen thousand tastes, each different from the other, and the perfumes thereof vary likewise. Over it hang seven clouds of glory, and winds blow upon it from all four sides, so that its odor is wafted from one end of the world to the other. Underneath sit the scholars and explain the Torah. Over each of them two canopies are spread, one of stars, the other of sun and moon, and a curtain of clouds of glory separates the one canopy from the other. Beyond Paradise begins Eden, containing three hundred and ten worlds and seven compartments for seven different classes of the pious. In the first are "the martyr victims of the government," like Rabbi Akiba and his colleagues; in the second those who were drowned; in the third Rabbi Johanan ben Zakkai and his disciples; in the fourth those who were carried off in the cloud of glory; in the fifth the penitents, who occupy a place which even a perfectly pious man cannot obtain; in the sixth are the youths who have not tasted of sin in their lives; in the seventh are those poor who studied Bible and Mishnah, and led a life of self-respecting decency. And God sits in the midst of them and expounds the Torah to them.
As for the seven divisions of Paradise, each of them is twelve myriads of miles in width and twelve myriads of miles in length. In the first division dwell the proselytes who embraced Judaism of their own free will, not from compulsion. The walls are of glass and the wainscoting of cedar. The prophet Obadiah, himself a proselyte, is the overseer of this first division. The second division is built of silver, and the wainscoting thereof is of cedar. Here dwell those who have repented, and Manasseh, the penitent son of Hezekiah, presides over them. The third division is built of silver and gold. Here dwell Abraham, Isaac, and Jacob, and all the Israelites who came out of Egypt, and the whole generation that lived in the desert. Also David is there, together with all his sons except Absalom, one of them, Chileab, still alive. And all the kings of Judah are there, with the exception of Manasseh, the son of Hezekiah, who presides in the second division, over the penitents. Moses and Aaron preside over the third division. Here are precious vessels of silver and gold and jewels and canopies and beds and thrones and lamps, of gold, of precious stones, and of pearls, the best of everything there is in heaven. The fourth division is built of beautiful rubies, and its wainscoting is of olive wood. Here dwell the perfect and the steadfast in faith, and their wainscoting is of olive wood, because their lives were bitter as olives to them. The fifth division is built of silver and gold and refined gold, and the finest of gold and glass and bdellium, and through the midst of it flows the river Gihon. The wainscoting is of silver and gold, and a perfume breathes through it more exquisite than the perfume of Lebanon. The coverings of the silver and gold beds are made of purple and blue, woven by Eve, and of scarlet and the hair of goats, woven by angels. Here dwells the Messiah on a palanquin made of the wood of Lebanon, "the pillars thereof of silver, the bottom of gold, the seat of it purple." With him is Elijah. He takes the head of Messiah, and places it in his bosom, and says to him, "Be quiet, for the end draweth nigh." On every Monday and Thursday and on Sabbaths and holidays, the Patriarchs come to him, and the twelve sons of Jacob, and Moses, Aaron, David, Solomon, and all the kings of Israel and of Judah, and they weep with him and comfort him, and say unto him, "Be quiet and put trust in thy Creator, for the end draweth nigh." Also Korah and his company, and Dathan, Abiram, and Absalom come to him on every Wednesday, and ask him: "How long before the end comes full of wonders? When wilt thou bring us life again, and from the abysses of the earth lift us?" The Messiah answers them, "Go to your fathers and ask them"; and when they hear this, they are ashamed, and do not ask their fathers.
In the sixth division dwell those who died in performing a pious act, and in the seventh division those who died from illness inflicted as an expiation for the sins of Israel.
THE FOURTH DAY
The fourth day of creation produced the sun, the moon, and the stars. These heavenly spheres were not actually fashioned on this day; they were created on the first day, and merely were assigned their places in the heavens on the fourth. At first the sun and the moon enjoyed equal powers and prerogatives. The moon spoke to God, and said: "O Lord, why didst Thou create the world with the letter Bet?" God replied: "That it might be made known unto My creatures that there are two worlds." The moon: "O Lord: which of the two worlds is the larger, this world or the world to come?" God: "The world to come is the larger." The moon: "O Lord, Thou didst create two worlds, a greater and a lesser world; Thou didst create the heaven and the earth, the heaven exceeding the earth; Thou didst create fire and water, the water stronger than the fire, because it can quench the fire; and now Thou hast created the sun and the moon, and it is becoming that one of them should be greater than the other." Then spake God to the moon: "I know well, thou wouldst have me make Thee greater than the sun. As a punishment I decree that thou mayest keep but one-sixtieth of thy light." The moon made supplication: "Shall I be punished so severely for having spoken a single word?" God relented: "In the future world I will restore thy light, so that thy light may again be as the light of the sun." The moon was not yet satisfied. "O Lord," she said, "and the light of the sun, how great will it be in that day?" Then the wrath of God was once more enkindled: "What, thou still plottest against the sun? As thou livest, in the world to come his light shall be sevenfold the light he now sheds." The Sun runs his course like a bridegroom. He sits upon a throne with a garland on his head. Ninety-six angels accompany him on his daily journey, in relays of eight every hour, two to the left of him, and two to the right, two before Him, and two behind. Strong as he is, he could complete his course from south to north in a single instant, but three hundred and sixty-five angels restrain him by means of as many grappling-irons. Every day one looses his hold, and the sun must thus spend three hundred and sixty-five days on his course. The progress of the sun in his circuit is an uninterrupted song of praise to God. And this song alone makes his motion possible. Therefore, when Joshua wanted to bid the sun stand still, he had to command him to be silent. His song of praise hushed, the sun stood still.
The sun is double-faced; one face, of fire, is directed toward the earth, and one of hail, toward heaven, to cool off the prodigious heat that streams from the other face, else the earth would catch afire. In winter the sun turns his fiery face upward, and thus the cold is produced. When the sun descends in the west in the evening, he dips down into the ocean and takes a bath, his fire is extinguished, and therefore he dispenses neither light nor warmth during the night. But as soon as he reaches the east in the morning, he laves himself in a stream of flame, which imparts warmth and light to him, and these he sheds over the earth. In the same way the moon and the stars take a bath in a stream of hail before they enter upon their service for the night.
When the sun and the moon are ready to start upon their round of duties, they appear before God, and beseech him to relieve them of their task, so that they may be spared the sight of sinning mankind. Only upon compulsion they proceed with their daily course. Coming from the presence of God, they are blinded by the radiance in the heavens, and they cannot find their way. God, therefore, shoots off arrows, by the glittering light of which they are guided. It is on account of the sinfulness of man, which the sun is forced to contemplate on his rounds, that he grows weaker as the time of his going down approaches, for sins have a defiling and enfeebling effect, and he drops from the horizon as a sphere of blood, for blood is the sign of corruption. As the sun sets forth on his course in the morning, his wings touch the leaves on the trees of Paradise, and their vibration is communicated to the angels and the holy Hayyot, to the other plants, and also to the trees and plants on earth, and to all the beings on earth and in heaven. It is the signal for them all to cast their eyes upward. As soon as they see the Ineffable Name, which is engraved in the sun, they raise their voices in songs of praise to God. At the same moment a heavenly voice is heard to say, "Woe to the sons of men that consider not the honor of God like unto these creatures whose voices now rise aloft in adoration." These words, naturally, are not