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The Angels Who Cancel Decrees Before They Reach the Earth

Rabbi Ishmael went up through the palaces to see a face and found weather instead, wrath rising over the earth and angels who cancel what heaven signed.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Name of a Crown and the Name of a Seal
  2. He Went Down Into the Chariot
  3. The Wheels Darkened the Chariot
  4. A Litany That Ran Out of Words
  5. The Sheet Angled Toward the Earth
  6. What He Carried Back Down

Rabbi Ishmael had wanted one thing since he was too young to be trusted with it. He wanted to see the King.

The Angels Who Cancel Decrees Before They Reach the Earth Click for full size

Not hear about Him. See Him. The men who went up before him came back with warnings instead of descriptions: the stones that look like running water, the doorkeepers who open a man the way a clerk opens a scroll and read out what is inside. Not one of them came back with a face.

The Name of a Crown and the Name of a Seal

What he had instead was a list, and the list came down from Zerubbabel son of Shealtiel.

Zerubbabel had put a Temple back on its foundations after Babylon, so when he stood up in a room of men sick with wanting to see the Law with their own hearts, nobody told him to sit. He named the princes of the Law, faster than the scribes could follow. Then he said the name of a crown. Then he said the name of a seal.

One name to wear at the gate. One name to hold up when the gate asked.

He Went Down Into the Chariot

They called the ascent a descent. A man who did this was a yored merkavah (יורד מרכבה), one who goes down into the chariot, and nobody in the study house could say why the language ran backward.

Ishmael fasted until his hands shook, put his head between his knees, and said the names. At every gate two keepers stood, one at the right hand and one at the left, and each wanted the seal first. Ishmael raised it. Their hands came off him.

He stepped through the seventh gate and stopped. The seventh palace was not a room. It was weather.

The Wheels Darkened the Chariot

The ophanim (אופנים), the wheels, came around the throne and darkened it. Not dimmed it. Darkened it, the way a storm front pulls the color out of a barley field, and the light off the chariot afterward was harder to stand under.

That was when the front rank began to sing.

They stood closest in, before the loftiness of the majesty of the fearful palace. A moment earlier they had been terrified. Dread, then exultation, then dread again, with no space between where a creature might rest. Ishmael asked them, and his voice came out smaller than he meant. "What ails you, that you are afraid, and there are times when you rejoice? What ails you, that you sing for exultation, and there are times when you are terrified?"

One of them answered without turning his head. "When the ophanim of the power of God darken the chariot, we rejoice with great joy."

The whole rank took up the prophet's words, "Holy, holy, holy is the Lord of Hosts" (Isaiah 6:3), and the floor moved like a drumhead.

A Litany That Ran Out of Words

He tried to say what he was looking at, and he began with titles, because titles were all he had. King true and only, King who lives forever. King who kills and makes alive, King who says and does. King who forms every disease and creates every cure. He kept going because stopping felt like falling, piling on everything he owned, sublime and wonderful, beloved and old, fearful and terrific, high on the perfections of loftiness in the chambers of the palace of loftiness. Nothing stuck.

He got as far as "who sees profundities, beholds mysteries, observes dark matters, and who, in every place is," and the sentence went out of him like breath.

The Sheet Angled Toward the Earth

Below the throne, where the fire thinned out, there was traffic. Writing went up and writing came down, and a decree was being drawn while he stood there. The letters were set in a hand that never went back to correct itself, and the sheet was angled downward, toward the roofs of Judea and the children asleep under them.

The wrath came up behind it, rising the way water rises in a cistern, without hurry and without sound. The rank went quiet.

Then the ones nearest the throne stepped out.

Their whole office is undoing. They cancel decrees. They annul vows. They avert wrath, they quiet jealousy, they cause love to be remembered, they set forth friendship. He had heard that list recited in the study house since he was a boy. He had never once pictured hands.

They had hands. One of them took the sheet while the ink was still wet, and the writing went out of the parchment as though it had never held any. The wrath dropped, going back down the way heat leaves a stone at dusk, and the rank started singing again, and somewhere beneath him a morning that had already been called off was going to happen anyway.

What He Carried Back Down

He came out through the gates in reverse, raising the seal at each one. In the study house they wanted the face.

He gave them the titles instead. Then he told them the part that had actually frightened him, which was not the fire and not the wheels. There is no changing His purpose, no retorting to His word, no delaying His will, and no place to flee from Him, and no secret place to hide from before Him.

He told them last about the sheet with the writing going out of it. One of the young men asked what the decree had said. Ishmael answered that he did not know, and he said it in a way that ended the question. For the rest of his life, whenever he reached "and who, in every place is," he stopped and let the silence carry the rest.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Heikhalot Rabbati 9:5Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Even the most powerful beings in the heavenly realms experience a similar ebb and flow, at least according to the ancient text, Heikhalot (the heavenly palaces) Rabbati.

This text, part of the Heikhalot literature – mystical Jewish writings describing ascents to the divine throne – gives us a glimpse into the inner workings of the celestial court. It speaks of beings who hold immense power: beings who "cancel decrees, who annul vows, who avert wrath, who quiet jealousy, who cause love to be remembered, who set forth friendship." Pretty impressive. But even these mighty figures, who stand "before the loftiness of the majesty of the fearful palace," aren't immune to emotional shifts. The text asks them directly: "What aileth ye that ye be fearful and there be times when ye rejoice? What aileth ye that ye do sing for exultation, and there be times when ye are terrified?" What causes such dramatic swings in feeling?

Their answer is fascinating. "When the ophanim of the power of God darken the Merkabha we rejoice with great joy."

Okay, a bit. The ophanim (sometimes translated as "wheels") are a class of angels, often associated with God's throne-chariot, the Merkabha. This Merkabha, a central image in Jewish mysticism, is described in vivid detail in the Book of Ezekiel.

So, when these powerful angels "darken" the Merkabha – when they somehow obscure or intensify the divine presence – that's when these beings experience intense joy. Why?

The text doesn't explicitly say, but we can infer a few things. Perhaps it's the sheer overwhelming power of God that evokes both terror and elation. Think about standing at the edge of the Grand Canyon or witnessing a powerful storm. There's a sense of awe, of being confronted with something far greater than yourself, that can be both exhilarating and a little frightening.

The text then references the famous verse, "Holy, holy, holy is the Lord of Hosts." This declaration of God's absolute holiness and power likely accompanies the darkening of the Merkabha, further intensifying the experience.

It can be overwhelming, challenging, even terrifying. But it is also a source of profound joy and exultation.

Perhaps it's an invitation to embrace the full spectrum of our own emotions, even the difficult ones. To recognize that fear and joy can coexist, and that both can be gateways to a deeper understanding of ourselves and the world around us. To remember that even in moments of darkness, there is the potential for profound light. Just like those beings in the heavenly palace, maybe we too can find joy in the face of the overwhelming.

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Heikhalot Rabbati 25:3Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

The ancient mystics did, and they wrote about it in ways that still resonate today.

They weren't just writing poetry; they were trying to grasp the ungraspable: the nature of God. And one of the most evocative descriptions comes from a text called Heikhalot (the heavenly palaces) Rabbati, or "The Greater Palaces." It’s a deep dive into the world of Jewish mystical ascent, where the soul journeys through celestial palaces to get closer to the Divine.

In one particular passage, Heikhalot Rabbati 25, there’s this incredible litany – a cascading series of descriptions of God. It’s a King, but not just any king. This is the "King true and only, King who liveth forever." Already, the language is intense. But it gets even more profound. This King isn't just a ruler; this is the source of everything. The text continues, "King who killeth and maketh alive, King who sayeth and doeth, King who formeth every disease, and createth every cure." for a second. The power to create and destroy, to inflict suffering and offer healing, all stemming from the same ultimate source. It’s a concept that challenges us, even today.

It doesn't stop there. "King who maketh every blessing, and establish every good, King who feedeth all his works, and supporteth all his creatures." This is a God who is intimately involved in the world, sustaining it, nurturing it. A God who sees every sparrow fall, as the saying goes.

Then, there's this striking juxtaposition: "King who is high to each of the lowly, and who is strong to each of good courage." God is both transcendent, beyond our comprehension, and immanent, present in the lives of even the most humble and the most bold. It’s a reminder that no matter where we are on our journey, God is both above us, guiding us, and beside us, supporting us.

The litany continues, piling on adjectives: "King high and lifted up, sublime and wonderful, beloved and old, upright and faithful, precious and honored, strong and stout-hearted, righteous and true, holy and pure, pious, great and mighty, strong, powerful, precious, fearful and terrific, high-placed upon perfections of loftiness, established upon the adornments of splendour in the chambers of the palace of loftiness." It's almost overwhelming in its intensity. It's like the mystics are throwing every word they can find at the Divine, hoping something will stick, hoping to capture even a sliver of its essence.

And then, the hammer drops: "Who seest profundities, beholdest mysteries, observest dark matters, and who, in every place is..." The sentence trails off, unfinished. It's as if the writer simply ran out of words. Or perhaps, they realized that no words could ever truly capture the All-Encompassing nature of God.

The passage concludes with a stark reminder of God's omnipresence and omnipotence: "...and there is no changing His purpose, nor retorting to His word, nor delaying His will and there is no place to flee from Him, and no secret place to hide from before Him." You can’t bargain with this force. You can’t escape it.

It’s a powerful image. No matter where we go, no matter what we do, we are always in the presence of the Divine. It's both comforting and terrifying. Comforting because we are never truly alone, and terrifying because we are always accountable.

So, what does this all mean for us today? Well, maybe it's a call to humility. A reminder that we are part of something much larger than ourselves. And maybe it's also an invitation to awe, to wonder, to try, even if we ultimately fail, to grasp the mystery that surrounds us. Because, as Heikhalot Rabbati suggests, the journey itself is the destination.

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Heikhalot RabbatiHeikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

That feeling, that yearning, is at the very heart of the Heikhalot (the heavenly palaces) Rabbati, a text that plunges us into the mystical realms of Jewish tradition. "Heikhalot" (היכלות) literally means "palaces" or "halls," and the Heikhalot Rabbati is a guide, of sorts, to navigating these celestial spaces. It's a wild ride, full of angels, secrets, and the intense desire to get closer to the Divine Presence.

In this particular fragment There's this moment – a pivotal moment – where understanding the Law, the Torah, is paramount. It's almost tangible, this longing to truly see the Law with one's very heart. Imagine the weight of generations, the accumulated wisdom and tradition, pressing down…and the need to truly grasp its essence.

Then Zerubabel, son of Shealtiel, steps forward.

Who was Zerubabel? Well, he was a key figure in Jewish history, a leader who helped rebuild the Second Temple in Jerusalem after the Babylonian exile. He's a figure of strength, of return, of rebuilding. So, his presence here, in this mystical context, speaks volumes.

He stands as an interpreter. Not just of words, mind you, but of something far deeper. He begins to reveal the names of the "princes of the Law." Powerful figures, celestial beings associated with the divine structure. Each with a name, a title, a specific role in the cosmic order.

And what does Zerubabel do? He states "the name of a crown and the name of a seal." A crown symbolizing authority, sovereignty, and the very essence of kingship. And a seal, representing authenticity, protection, and the binding of sacred agreements. These aren't just words; they're keys. Keys to unlocking deeper levels of understanding, perhaps even to entering the Heikhalot themselves.

What does this all mean? They invite us to ponder, to question, to explore the depths of our own understanding. This small fragment hints at a world where names hold immense power, where divine knowledge is guarded by celestial beings, and where a leader like Zerubabel can act as a bridge between the earthly and the divine. It’s a reminder that sometimes, the most profound truths are hidden just beneath the surface, waiting for us to step forward and interpret them with our own hearts.

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