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Jewish cosmology
Jewish cosmology refers to a cluster of cosmological views held in Jewish systems of thought and theology in premodern times. This includes literature from the period of Second Temple Judaism (516 BCE – 70 CE), rabbinic literature, para-rabbinic literature (notably including Pirkei De-Rabbi Eliezer), and more.
Jewish cosmology may be treated separately from biblical cosmology which refers to the views concerning the origins (cosmogony) and structure (cosmography) of the cosmos in the Hebrew Bible.
Early Jewish apocalyptic literature appeared around the same time as the earliest systematic thinking about the origins and structure of the cosmos. The earliest examples of this can be found in two texts compiled later into the Book of Enoch: the Astronomical Book (1 Enoch 72–82) and the Book of the Watchers (1 Enoch 1–36). These two books were both later compiled into a single document, the Book of Enoch. In chapter 72, the Astronomical Book discusses the path of the sun. Chapters 73 and 74 discuss the path of the moon, and 75 with that of the stars. In its 77th chapter, the Earth is divided into four parts: north, south, east, and west. A second, three-fold division of the Earth based on the function of the Earth areas is also given: first, the region inhabited by humans, second, the region inhabited by other creatures (the sea, forests, and so on), and third, the "garden of righteousness" (gannata ṣedq). Finally, at the edge of the earth there are seven great mountains, rivers, and islands, all of which are bigger than any of their counterparts within Earth's circumscribed area.
The Book of Watchers focuses on the aspects of the cosmos that are experienced by humans in cycles, particularly the paths of the sun, moon, stars, the seasons, the motions of seas and rivers, etc. However, man has corrupted the world by turning its elements into weapons and performing divination on the astral bodies. In order to respond to this, humans can make pleas to the archangels who sit at the gates of heaven, who in turn, will petition God to carry out punishments and purifications.
The heavenly gates, which offer passageways for the sun and moon to pass through the heavenly firmament, are largely described in the Astronomical Book. In total, there are twelve sun-moon gates: six in the east for rising every morning and six in the west for setting. These gates form six pairs between east and west: each of the six eastern gates have a directly opposite gate in the west, and if the sun rises from a specific eastern gate, it will set in its corresponding western gate. The sun consecutively passes through each of the six gate-pairs 30 or 31 times in a row (corresponding to a month), and it does this for each pair of gates twice per year, with the total Enochic calendar adding up to 364 days. The need for all these gates may have arisen because human observers saw that the sun does not always rise and set from the exact same eastern and western points in the sky every day. The celestial journey of the sun was assisted by a chariot carrying it and a push from favorable winds (which, in 1 Enoch, also explains the movements of the stars). The daily journey of the sun is complete when it enters the corresponding western gate as it sets. The moon uses the same gates as the sun, and it also uses the suns light. 1 Enoch also has gates for where the major winds come from, divided into favorable winds and unfavorable winds for humans. To explain where the elements and luminaries go when they exit through gates, 1 Enoch has large storehouses. There are four types: storehouses for winds, for thunder and lightning, for water and rain, and for the luminaries.
The Book of Watchers helps narrate the geography of the heavens as it describes the ascent into the heavens by Enoch, a process that takes him to the three-tiered heavenly palace (which resembles the Temple in Jerusalem), and where he receives assistance from clouds, shooting stars, and other natural forces. During his ascent, Enoch finds the 'storehouses of all the winds': these windows are forces which support the earth and firmament, move the astral bodies in their paths, and expand the skies. He also reaches the largest (and throne-shaped) of the seven mountains where God himself is said to take seat. Later in the tour, he finds a mountain at the 'center of the earth' (26:1).
3 Baruch has a bipartite involving heaven and earth without mention of an underworld. Aside from Jerusalemite topography and a list of rivers, no geographic description of earth is offered. The water circle that integrates the heavenly and earthly waters is, however, an important concern for this text. An uncrossable river, Oceanus, separates heaven and earth and is filled by the earths rivers from one side while bring drunk from by beasts on the others. Terrestrial rivers, in turn, are supplied by heavenly waterfall (like rain and dew). The "foundation of heaven", the firmament, is heavens lowermost support. The lowermost bounds also makes contact with the uppermost ends of the earth, similar to 1 Enoch's reference that Enoch saw "the ends of earth whereon heaven rests, and the portals of the heaven open" (31:1-2). In later rabbinic literature, this is described as heaven and earth coming to "kiss each other". In 3 Baruch, they meet at the Oceanus, due to the vaulted or hemispherical nature of the firmament: the lower ends of heaven meet the earth. There are 365 gates or celestial windows at the firmament through which the sun passes when it rises and sets. According to later rabbinic cosmography, there were 182 gates in the east, 182 in the west, and one in the center through which the sun passed right after the creation period. The need for one gate for the sun to pass through per day emerges from the revolution of heaven in relation to earth. Such gates may be contextualized into those mentioned in the writings of Homer and other texts from early Greek cosmology and ancient near eastern cosmology. Unique to the uranology of 3 Baruch is that the final stage of the ascent to heaven terminates at the fifth heaven, with no others mentioned as existing beyond.
Rabbinic cosmology represents a synthesis of ancient near eastern cosmology, early Greek cosmology, and biblical cosmology, framed into the sensibilities of contemporary Jewish thought and morality. These include statements describing Oceanus encircling the earth, statements of the earth being like a plate with the heaven (firmament) as a cover, and that the earth sits upon a cosmic body of water. The firmament is held up by pillars, and furthermore, the sky represents a series of layered firmaments. Distances between each of the heavens, measured by the number of years that could be traversed during human journey, were speculated.
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Jewish cosmology
Jewish cosmology refers to a cluster of cosmological views held in Jewish systems of thought and theology in premodern times. This includes literature from the period of Second Temple Judaism (516 BCE – 70 CE), rabbinic literature, para-rabbinic literature (notably including Pirkei De-Rabbi Eliezer), and more.
Jewish cosmology may be treated separately from biblical cosmology which refers to the views concerning the origins (cosmogony) and structure (cosmography) of the cosmos in the Hebrew Bible.
Early Jewish apocalyptic literature appeared around the same time as the earliest systematic thinking about the origins and structure of the cosmos. The earliest examples of this can be found in two texts compiled later into the Book of Enoch: the Astronomical Book (1 Enoch 72–82) and the Book of the Watchers (1 Enoch 1–36). These two books were both later compiled into a single document, the Book of Enoch. In chapter 72, the Astronomical Book discusses the path of the sun. Chapters 73 and 74 discuss the path of the moon, and 75 with that of the stars. In its 77th chapter, the Earth is divided into four parts: north, south, east, and west. A second, three-fold division of the Earth based on the function of the Earth areas is also given: first, the region inhabited by humans, second, the region inhabited by other creatures (the sea, forests, and so on), and third, the "garden of righteousness" (gannata ṣedq). Finally, at the edge of the earth there are seven great mountains, rivers, and islands, all of which are bigger than any of their counterparts within Earth's circumscribed area.
The Book of Watchers focuses on the aspects of the cosmos that are experienced by humans in cycles, particularly the paths of the sun, moon, stars, the seasons, the motions of seas and rivers, etc. However, man has corrupted the world by turning its elements into weapons and performing divination on the astral bodies. In order to respond to this, humans can make pleas to the archangels who sit at the gates of heaven, who in turn, will petition God to carry out punishments and purifications.
The heavenly gates, which offer passageways for the sun and moon to pass through the heavenly firmament, are largely described in the Astronomical Book. In total, there are twelve sun-moon gates: six in the east for rising every morning and six in the west for setting. These gates form six pairs between east and west: each of the six eastern gates have a directly opposite gate in the west, and if the sun rises from a specific eastern gate, it will set in its corresponding western gate. The sun consecutively passes through each of the six gate-pairs 30 or 31 times in a row (corresponding to a month), and it does this for each pair of gates twice per year, with the total Enochic calendar adding up to 364 days. The need for all these gates may have arisen because human observers saw that the sun does not always rise and set from the exact same eastern and western points in the sky every day. The celestial journey of the sun was assisted by a chariot carrying it and a push from favorable winds (which, in 1 Enoch, also explains the movements of the stars). The daily journey of the sun is complete when it enters the corresponding western gate as it sets. The moon uses the same gates as the sun, and it also uses the suns light. 1 Enoch also has gates for where the major winds come from, divided into favorable winds and unfavorable winds for humans. To explain where the elements and luminaries go when they exit through gates, 1 Enoch has large storehouses. There are four types: storehouses for winds, for thunder and lightning, for water and rain, and for the luminaries.
The Book of Watchers helps narrate the geography of the heavens as it describes the ascent into the heavens by Enoch, a process that takes him to the three-tiered heavenly palace (which resembles the Temple in Jerusalem), and where he receives assistance from clouds, shooting stars, and other natural forces. During his ascent, Enoch finds the 'storehouses of all the winds': these windows are forces which support the earth and firmament, move the astral bodies in their paths, and expand the skies. He also reaches the largest (and throne-shaped) of the seven mountains where God himself is said to take seat. Later in the tour, he finds a mountain at the 'center of the earth' (26:1).
3 Baruch has a bipartite involving heaven and earth without mention of an underworld. Aside from Jerusalemite topography and a list of rivers, no geographic description of earth is offered. The water circle that integrates the heavenly and earthly waters is, however, an important concern for this text. An uncrossable river, Oceanus, separates heaven and earth and is filled by the earths rivers from one side while bring drunk from by beasts on the others. Terrestrial rivers, in turn, are supplied by heavenly waterfall (like rain and dew). The "foundation of heaven", the firmament, is heavens lowermost support. The lowermost bounds also makes contact with the uppermost ends of the earth, similar to 1 Enoch's reference that Enoch saw "the ends of earth whereon heaven rests, and the portals of the heaven open" (31:1-2). In later rabbinic literature, this is described as heaven and earth coming to "kiss each other". In 3 Baruch, they meet at the Oceanus, due to the vaulted or hemispherical nature of the firmament: the lower ends of heaven meet the earth. There are 365 gates or celestial windows at the firmament through which the sun passes when it rises and sets. According to later rabbinic cosmography, there were 182 gates in the east, 182 in the west, and one in the center through which the sun passed right after the creation period. The need for one gate for the sun to pass through per day emerges from the revolution of heaven in relation to earth. Such gates may be contextualized into those mentioned in the writings of Homer and other texts from early Greek cosmology and ancient near eastern cosmology. Unique to the uranology of 3 Baruch is that the final stage of the ascent to heaven terminates at the fifth heaven, with no others mentioned as existing beyond.
Rabbinic cosmology represents a synthesis of ancient near eastern cosmology, early Greek cosmology, and biblical cosmology, framed into the sensibilities of contemporary Jewish thought and morality. These include statements describing Oceanus encircling the earth, statements of the earth being like a plate with the heaven (firmament) as a cover, and that the earth sits upon a cosmic body of water. The firmament is held up by pillars, and furthermore, the sky represents a series of layered firmaments. Distances between each of the heavens, measured by the number of years that could be traversed during human journey, were speculated.