Chasidut para sa Ezekiel 1:10

As it discusses in the midrash (midrash raba portion 18:2), for what reason was the portion of Korach juxtaposed with the portion on tzitzit? The reason was due to Korach taking a talit that was entirely techelet (blue color) and asked whether it was not required to also have blue tzitzit. The idea from this is that techelet (blue) teaches us about awe ("yirah"). Korach claimed that awe of Hashem would be evident to him and that everything is in the hands of G-d (shamayim) including awe of G-d (whereas the accepted understanding was that everything is in the hands of G-d outside of our choice to have awe of G-d). Thus, how is it possible for a person to do something against the will of Hashem since all will and action is from Hashem and how can one do something that is not His will. And on this he claimed that we would not also have to color the tzitzit blue; tziztit is hint to awe. And in truth, the will of Hashem in this world will exist through the eyes of man. As is says in the Gemara (Hagiga 13a) that Ezekiel prayed the face of the bull and transformed into the Keruv (face of an angel), because a bull alludes to wisdom that clarifies things a lot and creates deepens everything in the context of G-d. The free will of man is not only the negative shells (negative desires) and is also not only according to his knowledge, because Hashem conceals His ways from man desires the the work of man. And if everything was revealed before man there would be no work to do. And this explains Ezekial's prayer that switched to a carob tree. That the ways of Hashem are concealed and parallel to man that are functions of their free will. And from this will come to their hearts work for Hashem which is the meaning of the face of the Keruv.

This matter is hinted at in the Zohar (Bamidbar, 118b) on the verse (Bamidbar, 2:2), “every man shall make his camp by his flag.” It says: Yet it is so, that within the holy supernal tree God sealed them with His seal, as we have established earlier. It is written (Yehezkel, 1:1), “and the form of their faces was the face of the man, and the face of the lion to the right, etc.” That is to say, the face of man was included in all four faces on the chariot. Their faces faced the four directions, each face different from the others, yet all included the face of man. Mikhael to the right, Gavriel to the left, Uriel to the front, Rafael to the back, and the Shekhina upon them. Hinted at in this passage from the Zohar on the Merkava is the entire matter of Israel’s connection to God, God’s providence through His management of the world, and the order behind His dispensation of effluence and life. Eventually it describes how God conducts the world through the outer garments. There the Zohar concludes (119a): Rabbi Yehuda said, “with Israel this is certainly so. But why do I also see this among the other nations?” He said to him, “Certainly you spoke well.” He opened his discourse with the verse (Bamidbar, 23:8), “What shall I curse that God has not cursed? Shall I send my wrath on that which God has not sent His?” “Come and see! The way things are above, so are they below. Above, there is right and there is left. Below, there is Israel and the nations. Israel holds onto the right, in the sanctity of the Holy King. The idolatrous nations hold on to the left, the side of impurity. They are all below, from all the levels of the left. All levels hold one to each other, until we see that they are all connected to the head. And wherever the head moves, the tail follows. Why is this? It is because the tail is holding on to the head. Thus, it is similar with the idolatrous nations who operate on the side of impurity. … Bilaam used all of the lower levels. He would look at the lower level, which is the tail, and is necessarily led by the head. This is why he said, “What can I curse that God has not cursed?” I cannot go against God! The supernal head was not giving out harsh judgments on those days.” … Rabbi Elazar cried and opened, saying, “Her sound is like that of a snake on the move.” (Yirmiyahu, 46:22) For now that Israel is in exile, surely the Shekhina moves like a snake. When the snake puts his head in the dust, his tail goes up and bites all that comes before him. It is the same way in the exile. The head is down in the dust, and the tail rules. Who causes the tail to go up, rule, and attack? It is the head, bent down below in the dust! Still, who is it that leads the tail, deciding which way it will go in its travels? The head! Though it is down in the dust, it leads the movements and wanderings of the tail. This is why it is said, “Her sound is like that of a snake on the move.” … Rabbi Yitzchak came and kissed his hands, and said, “If I had never learned anything save the answer to this question, it would be enough! Now I know how God leads the nations.” Here Rabbi Yitzchak understood how God conducts the world through the concealment of His presence, which is all hinted at in Yehezkel’s chariot. The description of the chariot mentions the storm wind, the great cloud, and the fire, which are all expressions of the concealment of God’s light. Yet none of these are mentioned in Yeshayahu’s vision of the chariot, for it was unnecessary at the time, as we explained above. One who understands allusions will realize why Yehezkel was compelled to reveal matters that Yeshayahu was not. The only things that the Torah reveals are matters which man needs to know in order to serve God, and to strengthen his trust and faith in God.⁶²In summary, the mystery of faith is simple simple to express in words, yet difficult to obtain and live by. It means knowing that God’s judgment is really a vehicle for His mercy, in that it furthers His desire to bestow, and His overall plan for creation. God wisdom understands and decrees the ultimate good for His creation. The secret of the Merkava is the ability to see God’s light even in the outermost “garments” of creation, and in the realms furthest away from Divinity. In this way, the two mysteries – of faith and the Merkava – go hand in hand. The real secret is that the Divine Chariot is not some vision in the sky only beheld by a biblical prophet. The Chariot is in the world around us, both in times of redemption, and in exile. While this may not make the suffering any easier to bear on a day to day basis, it does mean that if a person looks upon the world with enlightened eyes – with the mystery of faith and the Merkava – he can, at least, find overall meaning in his suffering. This consciousness, passed from generation to generation, witnessed in the visions of the prophets and guarded in the wisdom of the sages. The transmission of sod – the Torah’s mystical dimension – is the subject of the next several chapters of this work.

It is for this reason that “The face of the Lion is to the right etc.,”⁸Ezekiel 1:10 and they [are incapable of] changing their function, nor can they join together to exchange missions with each other.