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Ma'aseh Hamerkavah

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Encountering the Divine Presence
TANAKH
Ezekiel relates a vivid and detailed description of his vision of the divine presence. The biblical book of Ezekiel opens with this vision, which includes an encounter with God's throne and divine creatures, depicted with radiant and fiery imagery.
Above the expanse over their heads was the semblance of a throne, in appearance like sapphire; and on top, upon this semblance of a throne, there was the semblance of a human form. From what appeared as the loins up, I saw a gleam as of amber—what looked like a fire encased in a frame; and from what appeared as the loins down, I saw what looked like fire. There was a surrounding radiance. Like the appearance of the bow that shines in the clouds on a day of rain, such was the appearance of the surrounding radiance. That was the appearance of the semblance of the Presence of GOD…
Ezekiel 1:26-28
The Forbidden Mysteries
MISHNAH
The mystical teachings of the Ma'aseh Hamerkavah are so profound and potentially dangerous that there are strict limitations and prohibitions on their study. The Mishnah, the first codification of Jewish law from the early third-century land of Israel, outlines these restrictions, emphasizing the necessity for wisdom and self-understanding before engaging with these texts.
One may not expound the topic of forbidden sexual relations before three or more individuals; nor may one expound the act of Creation and the secrets of the beginning of the world before two or more individuals; nor may one expound by oneself the Design of the Divine Chariot, a mystical teaching with regard to the ways God conducts the world, unless he is wise and understands most matters on his own. The mishna continues in the same vein: Whoever looks at four matters…
Mishnah Chagigah 2:1
The Perils of Mystical Study
CHASIDUT
Delving deeply into study of Ma'aseh Hamerkavah is said to be so dangerous that it could lead to an untimely death. Rabbi Nachman of Breslov, in his collection of ethical teachings, Sefer HaMiddot, warns about the perilous nature of studying such matters.
A person who deeply ponders the Works of the Chariot will pass away before his time.
Sefer HaMiddot, Philosophical Investigation 3
Riding God's Chariot
KABBALAH
The Jewish mystical tradition includes accounts of those who ascended and descended the merkavah, or divine chariot. Heikhalot Rabbati, a text from the Heikhalot literature, describes how one would summon the divine beings in order to descend to the chariot.
And whenever a man wished to descend to the Merkabha he would call to Surya the Prince of the Presence and conjure him one hundred and twelve times by Totrosi’ai the Lord (who is called Totrosi’ai Zurtak Totrakhiel Tophgar ’Ashrawwili’ai Zebhodiel Zoharariel Tandiel, and Shekhadhozi’ai Dehibhiron, and ’Andiriron the Lord God of Israel.
Heikhalot Rabbati 16:4
The Controversy of the Divine Chariot
CHASIDUT
The controversy over Rambam's understanding of the meaning of the term "Ma'aseh Hamerkavah" highlights the tension between philosophical and mystical approaches in Jewish thought. Rabbi Gershon Chanokh Leiner of Radzin defends Rambam's cautious and philosophically grounded interpretation.
There is vociferous opposition to the Rambam’s assertion that Ma’aseh Merkava, or the mystery of the Divine Chariot as described in the vision of Yehezkel is no more than the workings of the solar system. Many angry words of derision were heaped on the Rambam for this statement. One who reads the Rambam carefully will see that he writes explicitly in the beginning of the third section of the Guide that it is entirely possible that he is wrong, and is giving no definitive word on the subject. It could also be that he didn’t reveal his true intentions…
Sha'ar HaEmunah VeYesod HaChasidut, Introduction to Beit Yaakov 18:2
The Emanation of Divine Radiance
KABBALAH
The Merkavah, or divine chariot, is understood in the kabbalistic tradition as a part of a metaphysical scheme through which to understand divinity and the created world. Moses Chaim Luzzatto (Ramchal), in his systematic introduction to kabbalah, offers an account of the various aspects of divine radiance.
As I have already said, this Tree extends from the head of Adam Kadmon to the end of Asiyah. In essence, this Tree is Adam Kadmon and the radiance that emanates from Him. For a glorious radiance came forth from Him, and the different parts of this radiance constitute the worlds of Atzilut, Beriyah, Yetzirah and Asiyah. It is through these very worlds that He shows what exists above. Just as there are many kinds of worlds above with one central world inside them all, similarly, a single order is visible within the worlds of Atzilut, Beriyah, Yetzirah and Asiyah…
Kalach Pitchei Chokhmah 31:14
The Mystical Significance of Four
MUSAR
In his vision of the Merkavah, Ezekiel describes four creatures that support God's chariot. In the 17th-century work Shenei Luchot HaBerit, Rabbi Isaiah Horowitz explores the significance of the number four in Jewish mysticism, proposing that this set of four is connected to the four worlds and four divine emanations.
The number four plays a crucial role in each of these three worlds, i.e. בריאה-יצירה-עשיה. The four חיות referred to in Ezekiel Chapter 1, as supporting G–d's מרכבה, "chariot", are all part of the עולם הבריאה. They are אדם, נשר, שור, אריה. After that we find the number four also in the עולם היצירה, in which the "chariot" is described as ארגמן, short for the angels אוריאל, רפאל, גבריאל, מיכאל, and נוריאל. The latter is actually identical with אוריאל, and the slight change in name describes the fact that when something is the combined product of the emanations חסד וגבורה…
Shenei Luchot HaBerit, Torah Shebikhtav, Bamidbar, Nasso, Beha'alotcha, Torah Ohr, Bamidbar 12
Guardians of Mystical Wisdom
TOSEFTA
The mystical teachings of Ma'aseh Hamerkavah are so profound that only the most qualified individuals are permitted to discuss them. The Tosefta, an ancient collection of rabbinic laws and teachings from the land of Israel, recounts that one rabbinic sage felt the need to ensure that another was sufficiently wise before allowing him to expound on these esoteric topics.
2:1 They do not discuss the laws of forbidden relationships before three individuals, rather they discuss them before two. It's also inappropriate to discuss the Works of Creation before more than one person. Such topics can be discussed with only one person if he is a wise person who can understand on his own. While Rabban Yoḥanan b. Zakkai was riding on a donkey, R. Eleazar b. ‘Arakh was driving the donkey from behind. Eleazar asked Rabban Yoḥanan to explain him about the works of the Chariot. Rabban Yoḥanan reminded him that they can't discuss this topic unless he was a sage who understands…
Tosefta Chagigah (Lieberman) 2:1
Patriarchs as Divine Embodiments
KABBALAH
The patriarchs are associated with the divine qualities that form the seat of the divine chariot. In the 13th-century Kabbalistic work Sha'arei Orah, Rabbi Joseph Gikatilla explains how Abraham, Isaac and Jacob represent Chesed (kindness), Gevurah (strength), and Tiferet (beauty) respectively.
About this our sages, of blessed memory, stated, “The forefathers are the chariot.” They did not state, “Each of the forefathers is the chariot,” but rather, “The forefathers are the chariot.” How so? Our forefather Avraham, peace be upon him, took the right side in purity and acquired the Supernal right side, which is the quality of Chesed-kindness. About this it states, “And Avram traveled onward toward the south.” Yitzchak took the left side in purity, which is fear. About this it states, “And Yaakov swore by the fear of his father Yitzchak.” Yaakov took the middle line in purity…
Sha'arei Orah, Introduction 21
Chariot of Men and God
MIDRASH
The contrast between the physical and the divine in God's chariot and messengers highlights the unique nature of divine power. Midrash Tanchuma explore the omnipotence and transcendence of God through vivid contrasts with human constructs.
A mortal king builds his chariots of iron or silver, so that they may be strong enough to bear his weight, but the Holy One, blessed be He, made the clouds His chariots, as it is said: Who maketh the clouds His chariot. If the path before a mortal king is muddy, he walks upon stones which are firmly set within it, but the Holy One, blessed be He, abandons the visible clouds and travels upon the invisible winds, as it is said: Who walkest upon the wings of the wind. A mortal king surrounds himself with mighty officers and arms them with weapons and armor…
Midrash Tanchuma, Chayei Sara 3:5

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