The term rakab, “to ride,” is a synonym. In its primary signification
it is applied to man’s riding on an animal, in the usual way; e.g.,
“Now he was riding (rokeb) upon his ass” (Num. xxii. 22). It has then
been figuratively used to denote “dominion over a thing”; because the
rider governs and rules the animal he rides upon; e.g., “He made him
ride (yarkibehu) on the high places of the earth” (Deut. xxxii. 13);
“and I will cause thee to ride (ve-hirkabtika) upon the high places of
the earth” (Isa. lviii. 14), that is, you shall have dominion over the
highest (people) on earth; “I will make Ephraim to ride (arkib)” (Hos.
x. 11), i.e., I shall give him rule and dominion. In this same sense it
is said of God, “who rideth (rokeb) upon the heaven in thy help” (Deut.
xxxiii. 26), that is, who rules the heaven; and “Him that rideth
(la-rokeb) upon the ʻarabot” (Ps. lxviii. 4), i.e., who rules the
ʻarabot, the uppermost, all-encompassing sphere. It has also been
repeatedly stated by our Sages that there are seven rekiʻim
(firmaments, heavens), and that the uppermost of them, the
all-surrounding, is called ʻarabot. Do not object to the number seven
given by them, although there are more rekiʻim, for there are spheres
which contain several circles (gilgallim), and are counted as one; this
is clear to those who have studied that subject, and I shall also
explain it; here I wish merely to point out that our Sages always
assumed that ʻarabot is the uppermost sphere. The ʻarabot is also
referred to in the words, “who rideth upon the heaven in thy help.”
Thus we read in Talm. B. Ḥagigah, p. 12, “The high and exalted dwelleth
on ʻarabot, as it is said, ‘Extol Him that rideth upon ʻarabot’” (Ps.
lxviii. 4). How is it proved that “heaven” and “ʻarabot” are identical?
The one passage has “who rideth on ʻarabot,” the other “who rideth upon
the heaven.” Hence it is clear that in all these passages reference is
made to the same all-surrounding sphere, concerning which you will
hereafter (II. xxiv.) receive more information. Consider well that the
expression “dwelling over it,” is used by them, and not “dwelling in
it.” The latter expression would have implied that God occupies a place
or is a power in the sphere, as was in fact believed by the Sabeans,
who held that God was the soul of the sphere. By saying “dwelling over
it,” they indicated that God was separate from the sphere, and was not
a power in it. Know also that the term “riding upon the heavens,” has
figuratively been applied to God in order to show the following
excellent comparison. The rider is better than the animal upon which he
rides—the comparative is only used for the sake of convenience, for the
rider is not of the same class as the animal upon which he
rides—furthermore, the rider moves the animal and leads it as he likes;
it is as it were his instrument, which he uses according to his will;
he is separate from it, apart from it, not connected with it. In like
manner the uppermost sphere, by the rotation of which everything
moveable is set in motion, is moved by God, who is separate from the
sphere, and is not a power in it. In Bereshit Rabba we read that in
commenting on the Divine words, “The eternal God is a refuge” (lit., a
dwelling, Deut. xxxiii. 27), our Sages said, “He is the dwelling of His
world, the world is not His dwelling.” This explanation is then
followed by the remark, “The horse is secondary to the rider, the rider
is not subservient to the horse; this is meant by ‘Thou wilt ride upon
thy horses’” (Hab. iii. 8). Consider and learn how they described the
relation of God to the sphere, asserting that the latter is His
instrument, by means of which He rules the universe. For whenever you
find our Sages saying that in a certain heaven are certain things, they
do not mean to say that in the heavens there are any extraneous things,
but that from a certain heaven the force emanates which is required for
the production of certain things, and for their continuing in proper
order. The proof for my statement you may find in the following sayings
of our Sages—“The ʻarabot, in which there are justice, charity, right,
treasures of life and peace, treasures of blessing, of the souls of the
righteous, of the souls and the spirits of those to be born, and of the
dew by which God will at some future time revive the dead, etc.” It is
clear that the things enumerated here are not material, and do not
occupy a place—for “dew” is not to be taken in its literal
sense.—Consider also that here the phrase “in which,” meaning “in the
ʻarabot,” is used, and not “over which,” as if to say that all the
things existing in the universe derive their existence from powers
emanating from the ʻarabot, which God made to be the origin and the
place of these powers. They are said to include “the treasures of
life”; a perfectly true and correct assertion! For all existing life
originates in that treasure of life, as will be mentioned below (chap.
lxii., and II. chap. x.). Reflect on the fact that the souls of the
righteous as well as the souls and the spirits of those to be born are
mentioned here! How sublime is this idea to him who understands it! for
the soul that remains after the death of man, is not the soul that
lives in a man when he is born; the latter is a mere faculty, while
that which has a separate existence after death, is a reality; again,
the soul and the spirit of man during his life are two different
things; therefore the souls and the spirits are both named as existing
in man; but separate from the body only one of them exists. We have
already explained the homonymity of ruaḥ (spirit) in this work, and
also at the end of Sefer ha maddaʻ (Mishneh torah Hil. teshubah, viii.
3–4) we treated of the homonymity of these expressions. Consider how
these excellent and true ideas, comprehended only by the greatest
philosophers, are found scattered in the Midrashim. When a student who
disavows truth reads them, he will at first sight deride them, as being
contrary to the real state of things. The cause of this is the
circumstance, that our Sages spoke of these subjects in metaphors; they
are too difficult for the common understanding of the people, as has
been noticed by us several times.
I will now return to the subject which I commenced to explain, in order
to bring it to a conclusion. Our Sages commenced to adduce proofs from
Scripture for their assertion that the things enumerated above are
contained in the ʻarabot. As to justice and right they quote “Justice
and judgment are the habitation of thy throne” (Ps. lxxxix. 18). In the
same way they prove their assertion concerning all things enumerated by
them, by showing that they are described as being related to God, as
being near Him. Note this. In the Pirke Rabbi Eliezer it is said: God
created seven rekiʻim (heavens), and out of all of them He selected the
ʻaraboth for His royal throne; comp. “Exalt him who rideth upon the
ʻarabot” (Ps. lxviii. 4). These are his (Rabbi Eliezer’s) words. Note
them likewise.
You must know that in Hebrew the collective noun denoting animals used
for riding is “mercabah.” Instances of this noun are not rare. “And
Joseph made ready his chariot” (merkabto) (Gen. xlvi. 29); “in the
second chariot” (be-mirkebet) (ib. xli. 43); “Pharaoh’s chariots”
(markebot) (Exod. xv. 4). The following passage especially proves that
the Hebrew merkabah denotes a collection of animals: “And a merkabah
came up and went out of Egypt for six hundred shekels of silver, and a
horse for an hundred and fifty” (1 Kings x. 21). Hence we may learn
that mercabah denotes here four horses. Therefore I think that when it
was stated, according to the literal sense of the words, that four
Ḥayyot (beasts) carry the Throne of Glory, our Sages called this
“mercabah” on account of its similarity with the mercabah consisting of
four single animals. So far has the theme of this chapter carried us,
and we shall be compelled to make many further remarks on this subject.
Here, however, it is our object, and the aim of all we have said, to
show that “who rideth upon heaven” (Deut. xxxiii. 26) means “who sets
the all-surrounding sphere in motion, and turns it by His power and
will.” The same sense is contained in the conclusion of that verse:
“and in his excellency the spheres,” i.e., who in His excellency moves
the spheres (sheḥakim). In reference to the first sphere, the ʻarabot,
the verb “to ride” is used, in reference to the rest, the noun
“excellency,” because through the motion of the uppermost sphere in its
daily circuit, all the spheres move, participating as parts in the
motion of the whole; and this being that great power that sets
everything in motion, it is called “excellency.” Let this subject
constantly remain in your memory when you study what I am going to say;
for it—i.e., the motion of the uppermost sphere—is the greatest proof
for the existence of God, as I shall demonstrate. Note this.