“... d. On the seven heavens see "Theological Importance." It is clear from the parallel passage in b.Hag 12b that, apart from Wilon (on which see n. f below), the various names of the heavens are derived by exegesis from Scripture. e. "Which is in RaqiaV Lemb; "which is in the height of RaqiaV A B: "which is in Samayim," Mus. f. "The first heaven, which is in Wilon," Mus; "the first heaven, which is in Wilon, which is in Samayim," A. Wilon as a name for the first heaven appears to have originated among Babylonian Jews, whereas Samayim is the stand­ ard Palestinian term. Wilon, derived from the Lat. velum, "curtain," "veil." denotes an or­ dinary door curtain in rabbinic Heb. (m.Kel 20:6; m.Neg 11:11). It would seem, then, that the first heaven is regarded as a sort of veil or curtain which either conceals the heavenly world from human eyes, or which, by being opened and shut, is the cause of daylight and darkness. b.Hag 12b describes its function thus: "It does not serve for anything, but enters in the morning and leaves in the evening and renews every day the work of creation" (cf. MidraS Konen. BHM. vol. 2. pp. 36f.; Seder Rabbah diBere'su. BM, vol. 1. p. 39: Baraita' di Ma'aseh Bere'Sit. ed. Sed. A 70-72; B 58f.). Note also MidraS 'aseret hadibberot (BHM. vol. I, pp. 63f.): "The Holy One, blessed be he. created seven heavens. The lowest of them is called Wilon and it is like a curtain [wilon] drawn across the doorway of a house, so that those within can see those without, but those without cannot see those within." See further. b.Ber 58b; ARN A 37 (ed. Schechter, 55b); Midras Tehillim 19:6 (ed. Buber, 83a-b), and 114:2 (ed. Buber, 236a). On the other heavenly curtain, the pargod, see 3En 45:1. n. a. ...”