Yechezkel 1 | The Vision of the Divine Chariot

The opening prophecy of Sefer Yechezkel is known in Chazal as ‘the Vision of the Divine Chariot’ (Ma’aseh Merkava). Chazal explicitly ruled that this passage is not to be publicly expounded upon: "One may not expound forbidden sexual relations before three, nor act of Creation before two, nor by oneself the vision of the Divine Chariot unless he is wise and understands on his own" (Mishna Chagiga 2:1). The vision of the Divine Chariot is among the most vivid depictions of the Divine Presence (Shekhina), and Chazal’s instruction is to not delve into these matters, nor attempt to decipher the identity of the living creatures or the precise structure of the Divine Chariot.

Yet, despite the prohibition against fully "expounding" the Divine Chariot and uncovering all its meanings, when studying Sefer Yechezkel, we cannot avoid engaging with its straightforward interpretation (peshat). As we progress through the book, we will see that the Divine Chariot serves as a central axis for understanding its core themes.

The Chariot is the vehicle of God’s glory. When Yechezkel beholds the Divine Chariot in his inaugural vision, it signifies that God is starting the engine — it has not yet moved, but it is primed and ready for departure. Later in the book, we will witness the Chariot in motion, leaving the Temple, symbolizing the departure of the Divine presence from its sacred location in the Temple. By the book’s conclusion, Yechezkel will prophesy the return of the Chariot to the Temple, and with it, the return of the Divine presence. The prophet repeatedly emphasizes the mobility of the Chariot: "When they moved, they moved on any of their four sides; they did not turn as they moved." (1:17). The central message is clear: the Divine Presence is not fixed in one place. If God so chooses, and if the Israelites actions compel Him — the Divine presence will depart from the Temple and into exile.

Regarding the vision itself: The Chariot itself consists of four living creatures, later identified in the book as ‘cherubs’. The familiar cherubs of the Tabernacle and other biblical settings are, in fact, the divine creatures that bear God’s presence. The prophecy describes faces resembling an eagle, a lion, an ox, and a man. These figures likely represent the strengths of each category: the king of the birds, the king of the wild creatures, the king of the animals, and the king of all creatures (human). Above them sits God Himself, conveying the idea that all of creation serves Him.

In a shiur delivered for our program, Rav Amnon Bazak explained the plain meaning of the Divine Chariot and the light that understanding the Divine Chariot sheds on other parts of the Tanakh: the structure of the Temple, the sin of the golden calf, and the sin of the golden calves of Yerovam son of Nevat. You are welcome to listen to the full shiur attached.