아가 6:12의 Musar

On the difference between the מרכבה on earth and the מרכבה in the Celestial Regions: One must appreciate that just as there is a carrier of G–d's Presence here on earth, so there is a parallel carrier, מרכבה in the heavenly regions. This is alluded to in Song of Songs 3,10 ומרכבו ארגמן, "its carrier was purple red," and in Song of Songs 6,12 where we find: מרכבות עמי נדיב, "amid chariots of Ami Nadiv.” We will first explain what is meant by the "purple red carrier," and later, with G–d's help, the meaning of the words מרכבות עמי נדיב. The land of Israel and the Holy Temple have their counterparts in the Heavenly Regions. The Holy Temple consists of a Sanctuary called קדש, holy, as well as an inner sanctuary, קדשי קדשים, Holiest of Holies, and we find an altar outside the Sanctuary as well as a golden altar inside the Sanctuary close to the Inner Sanctum. Both altars were square seeing the Torah describes them as such i.e. רבוע יהיה (Exodus 27,1). Because the Torah has given the exact dimensions of the altars, the statement "it shall be square," seems superfluous. We understand it therefore as an allusion to the heavenly counterparts of these furnishings of the Sanctuary, each one of which is also four-cornered representing four celestial armies headed by the angels רפאל, גבריאל, מיכאל, and נוריאל. The word ארגמ"ן is an acronym composed of the first letters respectively of the angels heading these four armies plus the letter א meaning the One and Only, i.e. G–d. He, of course is the One, who is "carried," i.e. supported by these four armies.

Kabbalists have explained that the name אברהם contains an allusion to the מרכבה of the four חיות, described as supporting the throne of G–d in the first chapter of Ezekiel. They are אדם-אריה-שור-נשר. The שור was turned into a כרוב, cherub, after Ezekiel asked G–d to have mercy on that חיה according to Chagigah 13. The reason was that the shape or face of the שור would have reminded G–d of the Jewish people's sin with the golden calf. Therefore we find that the מרכבה described in Ezekiel consisted of אדם-כרוב-נשר-אריה. When you take the name אברהם, the letter א refers to G–d, that He is One who "rides" on His מרכבו, i.e. on בר"הם, which are the final letters כרוב, נשר, אריה, אדם. The word נדיב in Song of Songs 6, 12 alludes to that מרכבה when we employ a method called אבגד. (This means that we take the first letter of the word נשר, the second letter of the word אדם, the third letter of the word אריה, and the fourth letter of the word כרוב). Who is this Nediv? It is none other than אברהם אבינו who is the subject of Psalms 47, 10: נדיבי עמים נאספו עם אלוקי אברהם, "The great of the peoples are gathered together, the retinue of Abraham’s G–d. When our sages comment on Genesis 17,22: ויעל אלוקים מעל אברהם, "G–d "rose" from above Abraham," they had in mind that the patriarchs were the מרכבה, G–d's entourage, (Bereshit Rabbah 47,6).