Mayim and Hashamayim
- Raukeeyang, signifying expanse, or the firmament over our heads; but in this case, in relation to this subject, the Egyptians meant it to signify Shaumau, to be high, or the heavens, answering to the Hebrew word, Shaumahyeem.
- Uses the analogy of a plane rising above stormclouds to illustrate the need for the soul to rise above the trials of the world.
- Heaven in Judaism, Wikipedia
- Reconstruction:Proto-Semitic/šamāy-, Wiktionary
- Elisha Ben Abuya, "Shamayim (and HaShamayim)", Hebrew Meanings, 28 Mar 2016
- MIN SUC KEE, "A STUDY ON THE DUAL FORM OF MAYIM, WATER", JEWISH BIBLE QUARTERLY, Vol. 40, No. 3, 2012
- The Zohar, p. 1b
- The presentation here describes a distinction between Mah ("What"), and Mi ("Who") that is similar to the distinction between Mayim and Hashamayim. Here, Mah is lower, and Mi is upper. This is a purely gnostic text. The author goes on to say that Elohim is actually base on the word "Eleh" (meaning "these") mingled with "Mi". The author points out a number of interesting passages where this connection might be significant. Although, I'm not completely sold on this idea, my mind, nevertheless identifies this kind of construction being used in a similar way in the Book of Abraham. I'm not inclined to throw away this suggestion. At the very least, I think the similarity between "Eleh" and "Elohim" probably leant itself to some word play.
Notes
Linguistics
Mayim and Hashamayim are hebrew plurals or duals.
The "Ha", in "Hashamayim" is noted to be essentially, the article, "the".
Etymologically, the two words are not believed to be related.
Since "Hashamayim" is supposed to have originated from the proto-semitic "šamāy-", Joseph Smith's construction of the Egyptian word as "Shaumau" seems pretty apt. I am not familiar with the Egyptian word for heaven, but the word for water is a plural, "mw", and is typically rendered three water symbols arranged in a stack. Here, I'm using a fairly standard transliteration. Joseph smith might have rendered it "mau" if he had given us his rendering.
One of the things that strikes me about this is the Egyptians rendered their duals and plurals differently than the Hebrews, and, at least in the case of water, the word is plural in both cases. So, even though, the root is of heaven is "šamāy-", I'm led to wonder if it was always plural from its inception. Certain Joseph's "Shaumau" strikes me as a good Egyptian plural.
Mayim and Hashamayim is, per Min Suc Kee's very interesting paper, "raki'a". Joseph Smith gives the Egyptian form of the word as "Raukeeyang".
World Model
The basic world model that is encompassed by this idea of Mayim and Hashamayim is that we have a waters beneath, an expanse, or firmament, which provides a protective bubble, under which we can live, and waters above that, being held up by the protective bubble. It's kind of a murky model, as I can't say that Hashamayim is space, exactly. For example, the fish swam in the Mayim, but the birds were likened to the fish, and seen as swimming in Hashamayim. Regardless, this is the basic model. The sky is blue like water, and, when "the windows of heaven" open up, waters fall through.
Religious Symbolism
The Mayim and Hashamayim form a layered presentation of the world which creates a system of two tiers. In this way, the Mayim can represent an understanding of the surface level of the world as we see it. It is kind of a lower level of enlightenment. Hashamayim, on the other hand, represents a higher level. It is an understanding of the world that goes beyond the surface level.
In this way, Hashamayim is, symbolically, the dwelling place of God.
I expect that the separation of Aaronic and Melchizedek priesthood tiers would have connection to this model. The lesser priesthood being focused on the physical welfare of the church, while the greater priesthood is focused on administering to more spiritual affairs.