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The Sun Bathed Each Dawn in the River of Rigyon

Galgiel took the reins before dawn. The sun had to bathe first. Yesterday's fire was still on it, and the earth could not take that heat twice.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Two Faces in One Body
  2. The Window of That Day
  3. Sparks From a Right Eye
  4. Ten Speeches Under the Wheels

The river took the sun the way a basin takes a face.

The Sun Bathed Each Dawn in the River of Rigyon Click for full size

Galgiel did not look away. He had the reins in his hands before the body was fully under. Ninety-six thousand angels waited in the firmament, packed tighter than any army a man has seen, and none of them spoke. Speech would have been extra.

The letters on the sun's heart did not wash off. Three letters from the Name. They had been there since the first morning.

Two Faces in One Body

The sun rode a chariot. It came up crowned like a bridegroom leaving his chamber, and its body held two faces that could save a season or ruin it, depending on which way they turned.

In summer the fire face turned toward the earth and the hail face turned upward. Without the hail the world would burn. Galgiel had seen what almost-burning looks like. A field going white at the edges. A well sending up steam. A man putting his palm over a child's eyes and pulling her into the shade of a wall.

In winter the faces reversed. Fire warmed the hail so the world would not freeze. Without that heat a river locked solid, cattle went down on the ice, and a woman in a doorway could not feel her own fingers.

Galgiel's work was to make the faces remember which way to turn. He ran the sphere through the firmament with the ninety-six thousand, and he did not make a speech about mercy. He turned the thing that had to be turned.

The Window of That Day

The sun has a tent with three hundred sixty-five windows, one for each day of the solar year. Each morning it immerses in the River of Rigyon and receives new light.

The bath is not rest. Yesterday's fire is still on the body. Light that has looked at human work all day comes back carrying the smell of flesh and blood, and the river takes that off. Without Rigyon the chariot would drag yesterday into today. A washed dawn is the only dawn the ground can live under.

Galgiel watched it go under. The water of Rigyon is not water a man could drink. It is the wash for light. When the sun came up again the letters on its heart were still there, and the new light sat on top of them, and a window opened on its appointed day.

A child on the ground pointed and said morning. He did not know that ninety-six thousand angels had just finished a handoff that would look like war if human eyes could stand the brightness. The window of that day closed behind the chariot. Three hundred sixty-four still waited their turn.

Sparks From a Right Eye

Above the chariot another measure pressed down. Sparks flew from a right eye measured in myriads, and their light reached every creature. Shoulder, arm, hand, and toe of the vision were each too vast for ordinary scale. Galgiel did not try to count it. Counting failed into the old verses: a God great and mighty and awesome (Deuteronomy 10:17), a span that holds heaven, a hollow that holds the waters (Isaiah 40:12).

A man in a dry year looked up from a cracked field and prayed for the face to turn the right way. That was the whole of what he knew to ask. Creatures lived because those sparks arrived and because hail still answered fire. The river gave back light that had been washed. The two faces kept their fight off his crops.

He put his hand in the dirt. It was warm, not burning. He took that as an answer and went back to the row he had left.

Ten Speeches Under the Wheels

The world was created with ten utterances, not one. One would have been enough for power. Ten were chosen so the wicked who destroy a carefully spoken world would answer for more, and the righteous who maintain it would be rewarded for guarding what was built in layers (Pirkei Avot 5).

Galgiel knew the cost. A wrecked dawn was not a shrug. It was a crime against ten speeches. Day's company closed around the chariot and took the reins. Night's company fell back into ranks that never fully sleep. Shift change happened without a word.

When the thin edge of dawn opened, the two faces turned, the angels changed shift, and the earth was allowed another day that could have burned or frozen and did neither. Letters shone on a heart of fire. Rigyon gave back washed light. Galgiel ran the road. The world held.

SunAngelsCreationChariotRigyonGalgielFirmamentKabbalah
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From the tradition

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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.

Otzar Midrashim, Maaseh Beraishit & Maaseh Merkavah, Baraita of Maaseh Beraishit 5Otzar Midrashim, Baraita of Maaseh Beraishit

Translation of the source text.Otzar Midrashim, New York, 1915 + JewishMythology.com faithful English Beta translation · Public Domain

Three letters from the Name are written on the heart of the sun, and angels guide it. Those who guide it by day do not guide it by night. The sun rises in a chariot, riding and crowned like a bridegroom, as it is said, "like a bridegroom adorns himself with beauty" (Isaiah 61:10), and, "like a bridegroom coming out of his chamber" (Psalms 19:6).

In the days of summer, its horns and face of fire look toward the earth, and its horns and face of hail look upward. If not for the hail that covers it, the world would burn, as it is said, "nothing is hidden from its heat" (Psalms 19:7). In winter it turns its upper face downward. If not for the fire that warms the face of hail, the world could not stand because of the cold, as it is said, "before His cold, who can stand?" (Psalms 147:17).

The sun has a beautiful tent with 365 windows, corresponding to the days of the solar year. Every day the sun and moon cover their eyes from the light above and cast arrows into it, meaning into the sun. When it goes out, it is mighty, but it becomes weak from the sins of human beings and is placed in a sheath. A pool of water above the firmament passes beneath it and weakens its heat with water. Even so, "nothing is hidden from its heat."

Thirteen words are written on its heart. The note in the margin says that from "In the beginning" to "and they were finished," the word "light" appears thirteen times. Five angels guide it by day and five angels guide it by night. Each morning the sun immerses in the River of Rigyon, which adds light to it, and it shines until midday. When the sun comes into the firmament, it immerses itself from the smell of flesh and blood that it received. Galgiel is appointed over the sphere of the sun, and with him are ninety-six thousand many and honored angels, who run the sphere of the sun through the firmament 365,000 parasangs every day.

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Otzar Midrashim, Shiur Komah 1, eye sparks and cosmic spanOtzar Midrashim, Shiur Komah

Translation of the source text.Otzar Midrashim, New York, 1915 + JewishMythology.com faithful English Beta translation · Public Domain

The black of His right eye is a myriad and a thousand and five hundred parasangs, and likewise that of His left. That of the right, Azriyah Atatitos is its name, and the Prince's name is Rahaviel, and over it Shehuel Metatron Grufmatzya is its name. And the sparks that go forth from it, their light is for all creatures. The white of His right eye is twenty-two myriads and two parasangs, and likewise that of the left, and its name is Bizkucha. From His right shoulder to His left shoulder is sixteen thousand myriads of parasangs. The right shoulder, its name is Metatgaria Anan; the name of the left is Tatmahinta, and it has another name, Shalma Yananiel. From His right arm to His left arm is twelve thousand myriads of parasangs; His arms are doubled. The right arm, Gevarhazazyah Akhbuy is its name, and the left, Metatgahatzatziyahu is its name. The fingers of His hands are fifteen thousand myriads of parasangs for each and every finger, and likewise those of the left. Those of the right: Tatmatzmatz Gagmut Gagshamash; and those of the left: Tatz Maf Tatmat Agnamatz Agmat and roses, and so you count, going from the thumb onward. The palms of His hands are four thousand myriads of parasangs, and likewise that of the left. That of the right: Hazazya Atgariyah is its name, and that of the left: Ashhuzich is its name. And the toes of His right foot are ten thousand myriads of parasangs for each and every toe, and likewise those of the left. Those of the right: Atramatz Adramat Barmanam Bartahamim and Ahuz, and those of the left: Zakhayin Kazakhayin Hatmat Ahuz, and as with the hands you count and go. Therefore He is called the great, the mighty, and the awesome God, as it is said, "For the Lord your God, He is the God of gods and the Lord of lords, the great, the mighty, and the awesome God." But he said to him, Say the count of all the parasangs, how much is their measure? Each and every parasang is three miles, and each and every mile is ten thousand cubits, and each and every cubit is two spans by His span, and His span fills the whole world entirely, as it is said (Isaiah 40:12), "Who has measured the waters in the hollow of His hand, and meted out heaven with the span?"

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Pirkei Avot 5Pirkei Avot

Retold in our words. Read the original at the link below.Mishnah Yomit by Dr. Joshua Kulp · CC0

With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.

[There were] ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood. [There were] ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.

With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).

Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. [With] ten trials did our ancestors try God, blessed be He, in the Wilderness, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22).

Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.

Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.

[There are] seven things [characteristic] in a clod, and seven in a wise man: A wise man does not speak before one who is greater than he in wisdom, And does not break into his fellow’s speech; And is not hasty to answer; He asks what is relevant, and he answers to the point; And he speaks of the first [point] first, and of the last [point] last; And concerning that which he has not heard, he says: I have not heard; And he acknowledges the truth. And the reverse of these [are characteristic] in a clod.

Seven kinds of punishment come to the world for seven categories of transgression:When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.

Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.

There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.

There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.

There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.

There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.

There are four types among those who frequent the study-house (bet midrash (rabbinic interpretive commentary)):He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.

There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve.A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.

All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.

Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.

Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him, as it is said, “He executed the Lord’s righteousness and His decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I (Kings 15:3)0).

Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit Gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).

Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah.

He used to say: At five years of age the study of Scripture; At ten the study of Mishnah (the earliest code of rabbinic law); At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.

Ben Bag Bag said: Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.

Ben He He said: According to the labor is the reward.

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