Sapphiric God: - Dr. Wesley Muhammad

4.1. Divine Exiles and Sapphiric Bodies
An early piece of evidence of rabbinic Blue Body Divine speculation may be related to the rabbinic
Shekhinta ba-Galuta (Shekhinah in Exile) tradition. 130 God went into exile with Israel; he shared in all of
her afflictions and, when she is redeemed, so too will he be. In Mekhilta de-Rabbi Ishmael, a second
century collection of midrashim on the Book of Exodus, we read:
‘Even the Selfsame Day it came to pass, that all the hosts of the Lord went out from the land of Egypt (Exod. 12:41).’ The
hosts of the Lord are the ministering angels. And so you find that whenever Israel is enslaved the Shekhinah, as it were, is
enslaved with them, as it is said: “And they saw the God of Israel; and there was under His feet [the likeness of a pavement
of sapphire”]. But after they were redeemed what does it say? “And the like of the very heaven for clearness” (Exod.
24:10). And it also says: “In all their affliction He was afflicted” (Isa. 63:10). 131
Our midrashist here contrasts two divine states: the first, the Shekhinah’s enslavement in Egypt with Israel,
is indicated by the sapphire pavement under God’s feet according to Exod. 24:10; the other, God’s own
redemption, is indicated by “the like of the very heaven for clearness.” The latter quote, in the biblical text,
is actually a description of the sapphire pavement, 132 but for our midrashist it denotes a separate and
contrary divine state. The sapphire pavement is associated with God’s suffering, an important rabbinic
motif. 133 As commentators have pointed out, the connection between the sapphire stone and Israel’s sojourn
in Egypt is made by reading libnat ha-sappir, “paved work of sapphire,” as an allusion to lebenim, “bricks”
(Exod. 1:14), i.e. the brick-work characteristic of Israelite enslavement in Egypt. “(J)ust as Israel below is
enslaved by the bricks of Egyptian servitude, so too God has to place bricks (i.e., sapphire stones-WW)
beneath his feet.” 134 When Israel are redeemed, so too will God be redeemed from the sapphiric stones. As
130 Mekhilta deRabbi Ishmael (hereafter MRI), PisÈa, § 14; y. Sukk. 4.3; Exod. R. 30.24; 33.1; Lev. R. 23.8; 32.8. See further
Norman J. Cohen, “Shekhinta Ba-Galuta: A Midrashic Response to Destruction and Persecution,” JSJ 13 (1982): 147-159 and sources
cited there. See also Paul Morris, “Exiled From Eden: Jewish Interpretations of Genesis,” in Paul Morris and Deborah Sawyer (edd.),
A Walk in the Garden: Biblical, Iconographical and Literary Images of Eden (JSOTSup 136; Sheffield: JSOT Press, 1992), 117-166;
Fishbane, Biblical Myth, 132-77,
131 Translation by J.Z. Lauterbach in Mekilta de-Rabbi Ishmael (3 vols.’ Philadelphia; Jewish Publication Society of America, 1933) I:
113.
132 It reads in full, “and they saw the God of Israel. Under His feet there was something like a pavement of sapphire stone, like the
very heaven for clearness (NOAB).”
133 See esp. Schwartz, Tree of Souls, 36-40; Elliot R. Wolfson, “Divine suffering and the hermeneutics of reading: Philosophical
reflections on Lurianic mythology,” in Robert Gibbs and Elliot R. Wolfson (edd.), Suffering Religion (London and New York:
Routledge, 2002) 101-162; Peter Kuhn, Gottes Selbstniedrigung in der Theologie der Rabbinen (Munich, 1968); idem, Gottes Trauer
und Klage in der rabbinischen Überlieferung (Leiden: Brill, 1978); Fishbane, Biblical Myth. On God as mourner v. also Melvin Jay
Glatt, “God The Mourner-Israel’s Companion In Tragedy,” Judaism 28 (1979): 72-79; David Stern, “Imitatio Hominis:
Anthropomorphism and the Character(s) of God in Rabbinic Literature,” Prooftexts 12 (1992): 151-174. On the Old Testament
background of the theme of divine suffering v. Terence E. Fretheim, The Suffering of God: An Old Testament Perspective
(Philadelphia: Fortress Press, 1984).
134 Elliot R. Wolfson, “Images of God’s Feet: Some Observations on the Divine Body in Judaism,” in Howard Eilberg-Schwartz (ed.),
People of the Body: Jews and Judaism in Embodied Perspective (Albany: State University of New York Press, 1992), 150.
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