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The Throne of Glory Bows and Rivers of Joy Pour Before It

Three times a day the throne bent low and asked the King to sit. The beasts under its legs never saw the top. They carried it anyway.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Throne Asked the King to Sit
  2. Rivers Left the Seat Without Water
  3. The Beasts Lived Under the Legs
  4. God Blessed Them Before the Day's Weight
  5. They Came Out Before the Praise Was Done
The Throne of Glory Bows and Rivers of Joy Pour Before It Click for full size

The Throne Asked the King to Sit

The Throne of Glory bowed until its face was low. Three times a day it did this, and three times a day it spoke.

"Zoharariel, Lord God of Israel, seat Yourself on me," it said. "Your weight is a delight. It does not hang heavy."

God sat. The seat that asked for the sitting received it the way a servant receives a guest he has wanted all night. No one commanded the bow. The highest seat in heaven made itself a request.

Below that request the holy beasts stood harnessed. Cherubim. Ophanim. Hayyot (חיות), the living creatures. They stood under the legs and felt the King come down into a seat they could not see.

Rivers Left the Seat Without Water

From before the throne the rivers came. Not water. Joy. Rejoicing. Jubilation. Content. Love. Friendship. They poured themselves out and grew stronger as they ran, and they passed through the gates of the seventh heaven.

Harps sounded from the beasts. Drums sounded from the ophanim. Cymbals sounded from the cherubim. The noise gathered into one tumult and went forth when Israel, far below, said "Holy, holy, holy."

The rivers did not wait for a dry season. They issued because the King was seated, and because a people on earth had opened its mouth. Heaven drank what poured. The carriers drank it through the weight in their necks.

An angel of the Presence went and came upon the seventh heaven, walking on the heads of the cherubim and the ophanim and the holy beasts. The beasts held still for that tread. They had been made for bearing, not for looking up.

The Beasts Lived Under the Legs

How many mighty ones bear that seat? They stand laden day and night, evening, morning, and noon. They stand in trembling, in terror, in fright, in shivering, in shaking, and in fear.

Their life is the underside. They do not climb the arms of the throne. They do not look over the rim. Fire streams from their own mouths, one hundred and eighty-five thousand myriad parasangs of it, and still they hold.

If they behold anyone going and coming in the height, they faint and fall backward. The place is too near. They recall God's name in the height and make Him hear the reminder of it, and there is no searching out the sound of that work.

A beast shifted its shoulder under a leg of the throne and the whole row of them took the new weight without speech. Dawn was still a rumor. The rivers ran over their backs unseen.

God Blessed Them Before the Day's Weight

Each day, when dawn began to show, the King sat and turned toward the beasts.

"To you, Beasts, I speak," He said. "Creatures, I cause you to hear. You bear the throne of My glory with a whole heart and a longing soul. Blessed be the hour I created you. Exalted be the planet under which I formed you. May the light of the day you came into the thoughts of My heart shine. You are a precious thing I have prepared and completed."

Then He told every other creature He had made to be silent, so He could listen to the prayer of His children. The blessing was not a ribbon tied on after the labor. It was the food of the labor. The beasts took it into their limbs and went back under the legs.

They had come out far enough to hear. They went back under far enough to carry. The throne bowed again and asked, and God sat, and the day began with a King who had already spoken kindness to the ones who would shake until night.

They Came Out Before the Praise Was Done

In the afternoon, when the hour of minchah (מנחה), the afternoon prayer, arrived, the King sat again and began to praise them. He did not finish.

The holy beasts came forth from beneath the throne, mouths full of exultation, wings full of jubilation. They clapped. Their feet danced. They encircled their King, one on His right, one on His left, one before Him, one behind Him.

They embraced Him. They kissed Him. They uncovered their faces. The King of glory covered His own. The seventh heaven broke like a sieve because of the splendor of their faces, the beauty, the dignity, the mercy, the brilliance of the appearance they had kept hidden under the seat all day.

They had lived beneath. For one hour they came out. The throne, which had asked to be sat upon, held the King while the carriers danced around the sitting. Israel said "Holy" again, and the rivers poured, and the sieve of heaven let the light of those faces through.

Throne Of GloryHeikhalotMerkavahAngelsRivers
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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.

Heikhalot Rabbati 4:1Heikhalot Rabbati

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

The Heikhalot (the heavenly palaces) Rabbati, a text from the Heikhalot literature – a collection of mystical writings detailing heavenly ascents and visions – gives us a glimpse.

It paints a picture of breathtaking grandeur, a world where even the most powerful angels tremble.

Three times a day, And it speaks! It addresses God as "Zoharariel, Lord God of Israel," and pleads, "Pray seat Thyself upon me, O splendid King, For Thy burden is delightful to me And weigheth not heavy upon me.”

Isn't that a beautiful image? This idea that even bearing the weight of the Divine Presence is a joy, a privilege.

Then there's the angel of the Presence. This being, radiating "loftiness of exultation and the lordship of splendor," navigates the heavenly court three times daily. He travels upon the seventh heaven, a realm situated above the cherubim (powerful angelic beings), the ophanim (another class of angels, often associated with wheels), and the holy beasts.

These celestial beings – the cherubim, the ophanim, and the holy beasts – they’re not just passive observers. They're actively engaged. They are "harnessed" and stand ready beneath the Throne of Glory. Ginzberg, in Legends of the Jews, describes them as constantly praising God, their voices a harmony of holiness resonating throughout the heavens.

But here’s where it gets intense. When these beings see anyone – any creature – approaching that seventh heaven, they are overcome with terror. They faint, they fall backward. Why? Because no created being can approach that place. The text specifies a distance of "one hundred and eighty five thousand myriad parasangs" – an unfathomable distance!

What keeps them away? "Streaming fires" that flow from the mouths of the cherubim, the ophanim, and the holy beasts. These fiery emanations are a defense, a barrier protecting the divine presence. And they are linked to our own prayers. The Heikhalot Rabbati tells us that these beings open their mouths to declare “Holy” – Kadosh – at the very moment when Israel proclaims “Holy” before God here on Earth.

Our earthly prayers echoing in the highest heavens, fueling the very defenses of the divine realm.

So, what does all this mean? Is it a literal description? A metaphorical one? Perhaps it’s both. The Heikhalot literature isn’t meant to be taken as a straightforward account of heavenly geography. Instead, it’s an attempt to express the inexpressible – the awe, the majesty, the sheer power of the divine. It's a reminder that there are realms beyond our comprehension, forces beyond our control, and that even in the face of such overwhelming power, there is a place for our prayers, our praises, our own expressions of holiness.

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Heikhalot Rabbati 10:3Heikhalot Rabbati

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

The ancient mystical text, Heikhalot (the heavenly palaces) Rabbati – one of the key works of the Heikhalot literature, focused on heavenly ascent – gives us a glimpse, or rather, an auditory experience of the divine realm. It’s not just silence and light; it's a harmony.

The passage describes something extraordinary: "Rivers of joy, rivers of rejoicing, rivers of rejubilation, rivers of content, rivers of love, rivers of friendship, pour themselves, issuing forth from before the throne of glory…"

That for a moment. Not just one river, but a cascade of them, each carrying a different shade of blissful emotion. These aren't ordinary rivers of water, but conduits of pure feeling, originating from the very source of divine presence.

Where do these rivers flow? They "strengthen themselves and pass through the gates of the seventh heaven." The seventh heaven! In Jewish cosmology, this is the highest of the heavens, the closest to God.

But it's the soundscape that really grabs you. According to Heikhalot Rabbati, these rivers of emotion aren’t silent. They’re accompanied by the music of the spheres, so to speak. "From the sound of the playing of the harps of His beasts, from the sound of the exultation of the drums of His ophanim, and from the sound of music of the cymbals of His cherubim…" The "beasts" are likely references to the Chayot, the living creatures who bear God's throne, as described in Ezekiel's vision. The ophanim are another class of angels, often associated with wheels or celestial motion. And the cherubim? Well, we often picture them as chubby babies with wings, but in Jewish tradition, they're powerful, awe-inspiring beings guarding sacred spaces.

Each of these angelic groups contributes to this heavenly orchestra. Harps, drums, cymbals… it’s a full-blown concert! And the purpose? The verse reads, "a sound strengtheneth itself and goeth forth in a great tumult when Israel saith before Him, 'Holy, holy, holy.'" The voices of the angels, the rush of emotional rivers, the music of the celestial beings… all amplify the holiness declared by Israel. It’s a cosmic feedback loop of praise. The holiness of God inspires joy, love, and friendship, which in turn create music, which then amplifies the declaration of God's holiness.

What does it mean to participate in that cosmic harmony? How can we create "rivers of joy, rivers of rejoicing, rivers of rejubilation, rivers of content, rivers of love, rivers of friendship" here on Earth? Perhaps that's the real invitation of Heikhalot Rabbati: not just to imagine the sounds of heaven, but to help bring them into being.

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Heikhalot Rabbati 12:3Heikhalot Rabbati

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

The Heikhalot (the heavenly palaces) Rabbati, a foundational text in Jewish mystical literature describing ascents into the heavenly realms, gives us a glimpse. It asks a staggering question: just how many mighty beings are needed to bear up the throne of glory? And not just for a moment, but day and night, evening, morning, and noon.

Them: standing, laden, trembling in terror. Not just fear, but fright, shivering, shaking. The weight of the Divine is almost unbearable.

A reader can think of angels as serene, ethereal figures. But here, the Heikhalot Rabbati paints a picture of immense labor and profound awe. Their strength is almost beyond comprehension.

Then comes another layer of wonder. These same beings, these servants of God, are the ones who "recall to Him and cause Him to hear the reminder of His name, in the height of the world!" They remind God of His own name! What does that even mean?

The text admits, "There is no searching out and no telling the sound and the strength." It's beyond our ability to fully grasp. But we catch a hint in the familiar words, "Holy, holy, holy." (Isaiah 6:3) That constant refrain, that unending declaration, is part of their work.

And here’s where it gets really interesting. The Heikhalot Rabbati then turns to those who "descend to the Merkabah (the Divine Chariot)" – those who undertake mystical journeys to experience these heavenly realms for themselves. The Merkabah, meaning "chariot," is a central concept in Jewish mysticism, representing the divine throne-chariot as described by the prophet Ezekiel (Ezekiel 1).

A stern warning is issued: "The ban of Heaven be upon ye... if ye remember not and declare not what ye have heard and if ye bear not witness of what ye have seen on the faces." If you ascend, if you witness, you have a responsibility. You must remember, you must declare, you must bear witness. The experience changes you, and demands a response.

What faces are they seeing? The faces of these mighty beings, laden with the weight of the Divine, constantly reminding God of His own name? Or perhaps the face of the Divine Presence itself?

The heavenly beings, the Divine, and us, down here on Earth. We are all part of this grand, awe-inspiring tapestry.

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Heikhalot Rabbati 13:3Heikhalot Rabbati

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

Heikhalot (the heavenly palaces) Rabbati, a fascinating text from the Heikhalot literature – a collection of Jewish mystical writings that explore heavenly palaces and divine encounters – offers a glimpse into this sacred moment. And it's all about… animals.

Yes, you read that right. Animals.

Each day, as the first light begins to paint the sky the King – that's God, of course – takes his seat and offers a blessing. But not just any blessing. This is a blessing specifically directed at the beasts.

"To ye, Beasts, do I speak," God proclaims, "ye, Creatures, do I cause to hear." Imagine that for a moment. A direct line to the Divine, specifically for the creatures who share our world. What an intimate thought!

The blessing continues, filled with warmth and appreciation: "O Beasts, who bear the throne of My glory with whole heart and with longing soul, may that hour be blest in which I created ye, may that planet be exalted under which I formed ye, may the light of that day in which ye occured to the thoughts of My heart, shine."

God recognizing the integral role of animals in the cosmic order, acknowledging their devotion, and blessing their very existence. Think about the phrase "bear the throne of My glory." Some understand this literally, envisioning celestial beings carrying the divine throne. Others see it as a metaphor, recognizing that animals, in their inherent innocence and unwavering loyalty, reflect God’s glory in a unique way.

Why this particular focus on animals, though? Perhaps it's a reminder of their purity, their unburdened connection to the natural world. Maybe it's a recognition of their role as partners in creation, as beings who share the earth and contribute to its delicate balance. Whatever the reason, it’s clear that God holds them in high regard.

And the blessing doesn’t end there. It continues with a sense of preparation, a call to attention: "For ye are a precious vessel which I have prepared and have completed. Be silent before Me, all creatures which I have made, that I may listen and give ear to the voice of the prayer of My children."

This last part is particularly striking. It suggests that the blessing of the beasts is somehow connected to the prayers of humanity. As if their silence, their attentiveness, creates a space for human prayers to be heard.

It's a beautiful and somewhat mysterious concept. Could it be that the collective consciousness of the animal kingdom, blessed and acknowledged by the Divine, acts as a conduit for our own spiritual yearnings?

Think about the blessing bestowed upon the beasts, and the profound connection between all living things. It might just change the way you see the world, and your place within it. Perhaps, even, it will inspire a new appreciation for the silent voices that surround us, the creatures who share our planet and, according to Heikhalot Rabbati, play a vital role in the divine harmony.

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Heikhalot Rabbati 13:4Heikhalot Rabbati

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

The time for Minchah, the afternoon prayer. And God, the King majestic, is sitting on His throne. But He's not just sitting there. He's praising the beasts. Not just any beasts, but the holy, celestial beasts that surround His throne.

In Heikhalot (the heavenly palaces) Rabbati, a key text of Merkabah (chariot) mysticism, things get really interesting at this point. Before the King can even finish praising them, these incredible creatures burst forth from beneath the Throne of Glory.

Their mouths are overflowing with exultation. Their wings are vibrating with pure joy. They're clapping their hands, their feet are dancing. It's a cosmic rave, a celebration of divine proportions!

And what do they do? They encircle and surround their King. One on His right, one on His left, one before Him, one behind Him. Total immersion in divine love. They embrace Him, they kiss Him. A complete and utter outpouring of adoration.

But here's where it gets truly. They uncover their faces. Now, this is so intense, so overwhelmingly radiant, that. And this is hard to wrap your head around, the King of Glory covers His face. The light of their devotion is too much even for Him to behold directly!

And the effect of all this? The seventh heaven, the highest of heavens, is broken "like a sieve" because of the sheer effulgence. The splendor, the beauty, the dignity, the loveliness, the mercy, the desire, the brilliance, the glory, the praise, the appearance of their faces…it all combines into a force so powerful it shatters the very fabric of reality.

This, my friends, is the source of the "Holy, holy, holy" that we find in the scriptures. This is the unending song of praise that reverberates throughout the cosmos.

What are we holding back? What levels of joy, praise, and love are we capable of expressing? Maybe, just maybe, we can learn a thing or two from those ecstatic beasts beneath the Throne of Glory.

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