וּמִמַּ֗עַל לָרָקִ֙יעַ֙ אֲשֶׁ֣ר עַל־רֹאשָׁ֔ם כְּמַרְאֵ֥ה אֶֽבֶן־סַפִּ֖יר דְּמ֣וּת כִּסֵּ֑א וְעַל֙ דְּמ֣וּת הַכִּסֵּ֔א דְּמ֞וּת כְּמַרְאֵ֥ה אָדָ֛ם עָלָ֖יו מִלְמָֽעְלָה׃
At sa itaas ng kalawakan na nasa ibabaw ng kanilang mga ulo ay may anyo ng isang trono, na ang itsura ay tulad ng batong safiro; at sa ibabaw ng anyo ng trono, sa itaas nito, ay may anyo na ang itsura ay tulad ng isang tao.
Akeidat Yitzchak
Midrash Rabbah Numbers 19, writes "the man Moses was more humble than any other human being." (Numbers 12,2) Man's wisdom illuminates his face. (Kohelet 8,1) Rabbi Yudan said: "the power of the prophet is great, for he can relate the grandeur of the Heavenly spheres to the form bound human being, as is written in Daniel 8,16, "I heard the voice of "Adam" when at the river Ulay." Rabbi Yehudah son of Seymon said this is proved from the verse "on the likeness of a Heavenly throne, a vision like "Adam" was upon it."(Ezekiel 1,26)
Akeidat Yitzchak
It is customary to compare the unknown to the known in order to better understand the unknown. G-d is referred to in scripture as possessing limbs, although He is purely spiritual, in order to make some of His actions more comprehensible. "As a shepherd leads a flock" (Isaiah 40,11), or "Your heavens are the work of Your fingers" (Psalms 8,4). Rabbi Yudan stated, "Great is the power of the prophets who have described the power of the Almighty in human terms, as it is said in Daniel 8,16, "I heard a human voice" (a voice sounding like the voice of man). The right to describe the creation of man as a fusion of dust and spirit, a joining of matter and form, is also based on such considerations. The known is described in order to make it easier to understand the unknown or the less well known.
Yesod Mora VeSod HaTorah
Furthermore, there are commandments that are not obligatory for everyone, but only one individual can fulfill them on behalf of the public. For example, sounding the shofar on Yom Kippur and Memorial Day, the daily burnt offering, additional offerings, the public Torah reading, and similarly, one judge is sufficient to rectify all the perversions in a public setting. Each person is obligated to improve themselves, recognize the commandments of the Creator who formed them, and understand their own actions. Then they will know their Creator. Thus, Moses said, "Show me Your ways, that I may know You" (Exodus 33:13), and the prophet said, "Let not the wise man boast in his wisdom" (Jeremiah 9:22), indicating that true wisdom is to know God. It is written in the Torah, "You shall know this day and consider it in your heart" (Deuteronomy 11:2), and David said, "Know the God of your fathers and serve Him with a whole heart" (1 Chronicles 28:9), for this is why humanity was created. And after one has rectified themselves, they may rectify others if they are able. Our ancient sages, may their memory be blessed, knew the secrets of the Divine Chariot (Merkavah) and the measurement of celestial heights. However, it should be emphasized that they only expounded upon these matters. Their words require interpretation, just as the words of the Torah do, as it is written, "Let us make man in our image, after our likeness" (Genesis 1:26). In the prophecy of Ezekiel, it is described as "the appearance of a man from above" (Ezekiel 1:26), and it further states, "in the likeness of the appearance of the glory of the Lord" (Ezekiel 1:28). At the end of it all, this book [the Sefer Yetzirah] alludes to this secret.