In very few places do the prophets provide us with any insight into their experiences, so that we should be able to understand exactly what prophecy entails. One of the most fascinating exceptions is the vision of Ezekiel, where such richness of detail is provided as to make analysis difficult. The vision of Ezekiel has been subject to many interpretations, but the clearest explanation is to be found within the teachings of the classical Kabbalistic schools.
In general, the prophet is gazing at four levels. The most prominent is that of the Chayot (singular Chayah), a “Living” angelic being. The Chayot are later identified as being the same as the Cherubs, as the prophet says, “The Cherubs mounted up — this is the Chayah that I saw by the river Chabar” (Ezekiel 10:5). The Chabar, of course, is the place where Ezekiel had his original great vision.
Below the level of the Chayot, the prophet saw the Ophanim (singular, Ophan), a wheel-like angelic creature. Ezekiel thus says, “As I beheld the Chayot, and behold, there was one Ophan on the earth, close to the Chayot” (Ezekiel 1:15).
The prophet then sees a firmament over the heads of the Chayot. He then gazes even higher, and describes what he sees: “Above the firmament that was over their heads was the likeness of a Throne … and on the likeness of the Throne was the likeness of the appearance of a Man upon it from above” (Ezekiel 1:26). Here we have the next two levels, first that of the Throne, and then that of the “Man” upon the Throne.
The Kabbalists explain that Ezekiel had envisioned the four supernal Universes. In Kabbalistic literature, these Universes are discussed in great detail, and are said to correspond to the four letters of the Tetragrammaton. The names of these Universes are Atzilut (Closeness),Beriyah (Creation), Yetzirah (Formation), and Asiyah (Making). They are alluded to in the verse, “All that is called by My Name, for My Glory (Atzilut), I have created it (Beriyah), I have formed it (Yetzirah), and I have made it (Asiyah)” (Isaiah 43:7).11
The highest of these four universes is called Atzilut, which in this verse is called “My Glory.” This is the Universe of the Ten Sefirot, the Divine Emanations, and in Ezekiel's vision, this is represented by the “Man” on the Throne.
In order to understand this, we must keep in mind that in many places, the Bible speaks of God as if He had a body. We find such anthropomorphisms as “God's hand,” and “God's eye” many places in the scripture. At first thought, this is somewhat difficult to understand, since it is well established that God is absolutely incorporeal, having neither body, shape, nor form.
An ancient Midrash resolves this, by teaching that “God borrows terms from His creatures to express His relationship with the world.”12 Still, we are not given any hint as to what the various anthropomorphic terms represent. In the Kabbalah, however, the various parts of the Divine “Body” are said to represent the various Sefirot. One of the clearest expressions of this is to be found in Elijah's introduction to the Tikuney Zohar, where he says:
Love is the right hand,
Power is the left,
Glory is the body,
Victory and Splendor are the two feet…
Wisdom is the brain,
Understanding is the heart…
And the Crown of all
Is the Place where Tefillin rests. …
Elijah, of course, is referring to the Sefirot. The lowest seven of these Sefirot are alluded to in the verse, “Yours, O God, are the Greatness (Gedulah or Love, Chesed), the Power (Gevurah), and the Glory (Tiferet), the Victory (Netzach) and the Splendor (Hod), for All that is in heaven and in earth (Yesod), Yours, O God, is the Kingdom (Malkhut)” (1 Chronicles 29:11).13 Since these represent the various parts of the Divine “Body,” Ezekiel saw them as a “Man” on the Throne.
The next universe is Beriyah, the Universe of Creation, which is also known as the Universe of the Throne. This is represented by the Throne in Ezekiel's vision. Since he sees this Throne “above the firmament that is above the heads” of the Chayot, “it is obvious that the Universe of the Throne is higher than that of the angels.
In general, the concept of “sitting” is that of lowering, and therefore, when we say that God “sits,” we allegorically are referring to the fact that He “lowers” Himself to be concerned with the world.14 The Throne is where God “sits,” and therefore, it is the vehicle of this “lowering” and concern, which is the sum total of the Forces involved in His providence.15
The part of the human soul that reaches the level of Beriyah is that ofthe Neshamah. This highest level of the soul is the “breath of God,” and represents the first stage of God's “lowering” Himself to create man and be concerned with his destiny.
The next level is Yetzirah, the Universe of Formation, which is the world of the angels. The angels are seen primarily as messengers, and therefore, this universe is seen as a link between God's providence and the world below.
The level of Yetzirah corresponds to the level of Ruach in the human soul, and in the soul, this is also the level that implies communication. It is for this reason that prophecy is often said to come through the means of the angels.16 Since Ezekiel is seeing his vision on the level of Ruach, he appears to be standing in the world of the Chayot.
Finally, there is Asiyah, the Universe of Making, which includes the physical world and its spiritual counterpart. The angels of Asiyah are the Ophanim or “Wheels,” and these are the Ophanim that Ezekiel saw under the Chayot. In the human soul, Asiyah corresponds to the level of Nefesh, which is where the spiritual actually interacts with the physical.
According to the Kabbalists, Ezekiel himself reached the level of Yetzirah, and this was the vantage point of his vision. It is for this reason that he relates that he “saw” the Chayot, since these are the angels that inhabit Yetzirah.
The Throne, however, was in the Universe above that in which Ezekiel had his vantage point, and this was only seen as a reflection in Yetzirah. The prophet therefore says that he saw “the likeness of a throne.” Finally, the “Man on the Throne” is seen two levels above him, and this is envisioned as a reflection of a reflection. This is therefore described as “a likeness of the appearance of a Man.”17
A close examination of Ezekiel's vision thus shows that a great deal of the structure of the Kabbalistic system is derived from it. This, however, is not the primary subject of our discussion. Much more important is the Talmudic tradition that Ezekiel's vision contains the key to the entire prophetic method. In the language of the Talmud, this is called Maaseh Merkava, or the “Workings of the Chariot.”18
The term itself, used in relation to Ezekiel's vision, bears some examination. Actually, the term Merkava or Chariot occurs nowhere in the entire book of Ezekiel, and some find the use of this term very puzzling. At first thought, there does not seem to be any connection between this vision and any sort of “Chariot.”
One place in the Bible where this word is found in such a context is in the verse, “Gold for the pattern of the Chariot (Merkava), the Cherubs” (1 Chronicles 28:18). The scripture here uses the word Merkava specifically to describe the Cherubs on the Ark. But, as we have seen, Ezekiel identifies the Cherubs with the Chayot seen in his initial vision. Therefore, the concept of the Chariot indeed does relate to his vision.19
The word Merkava (
) comes from the root Rakhav (
). The relationship between the Cherubs and the Chariot is therefore related to the concept expressed in the verse, “[God] rode on a Cherub and flew, and He swooped down on wings of spirit” (Psalm 18:11). It is significant to note that the root of the word Cherub (
) and the word Rakhav (
), meaning “to ride,” have exactly the same letters.
In general, the concept of riding is that of traveling and leaving one's natural place. When the Bible says that God “rides,” it means that he leaves His natural state where He is absolutely unknowable and inconceivable, and allows Himself to be visualized by the prophets. He is said to “swoop with wings of spirit (Ruach).” The term “wings” alludes to coverings, meaning that God covers and conceals His glory, not revealing it completely, since if He did so, the prophet would be overwhelmed and blinded. The spiritual force through which the vision is granted is Ruach, related to Ruach HaKodesh, discussed in the previous section.
The word Merkava comes from the root Rakhav, “to ride,” and hence refers to a “riding vehicle.” In general, then, it refers to the complete system and mechanism through which God “leaves His place” and reveals himself to those who are worthy.
The idea of Maaseh Merkava or “Workings of the Merkava” refers to the setting up of a Merkava, that is, placing oneself in a state where he can attain a Merkava vision. From the context in which this term is used in the Kabbalah texts, it is obvious that Maaseh Merkava refers to the meditative techniques involved in attaining this mystical experience. For example, one very early test speaks of the individual making a “Chariot of Light,” through which he ascends to the supernal worlds.20
The Talmudic tradition therefore teaches that the vision of Ezekiel contains at least an allusion to the mystical techniques of the prophets. Although the entire vision requires study, the most important part may be its opening verse, which is often ignored. The prophet says, “I looked, and behold, a stormy wind coming from the north, a great cloud and flashing fire, and a glow round about it, and from its midst, the vision of the Chashmal, in the midst of the fire” (Ezekiel 1:4). In the next section, the significance of the “glow” and the Chashmal will be discussed in relation to two types of meditation used by the prophet. But in general, this verse requires study, since it shows how the prophet actually enters into his mystical state.
The Zohar teaches that the “stormy wind,” the “great cloud,” and the “flashing fire” refer to the three levels of the Klipah, the “Husk” that is the root of all evil.21 These confuse the mind, and serve as barriers to one who would ascend into the spiritual domain. According to the Zohar, they also correspond to the three barriers visualized by Elijah: “A great strong wind … an earthquake … and a fire … and after the fire, a still small voice” ( 1 Kings 19:11,12). In both cases, the prophet is speaking of levels of experience that precede true prophecy, but in the case of Elijah, the scripture is more explicit in stating that one follows the other.
In the vision of Ezekiel, we see the prophetic experience beginning with great agitation, visualized as a “stormy wind.” Literally, this is a “stormy Ruach” (Ruach Sa'arah), and hence, it can also be translated as a “stormy spirit.” These are the natural agitations of the mind, which become greatly exaggerated when a person reaches a high meditative state. In the absolute calm of his meditation, the mind becomes highly sensitive, and the slightest extraneous thought is like an earthquake, a tornado, disturbing this calm. This is the first barrier through which the prophet must pass.22
The prophet then encounters a “great cloud.” This is an opaqueness of the mind, where nothing can be seen or experienced, and it will discourage the prophet if he does not have the will to proceed further. The prophet tries to ascend to higher levels, but he finds himself facing a barrier, beyond which he cannot see. He must work and strive to penetrate this cloud, which is the second Klipah.
Since Elijah's prophetic experience was audial, rather than visual like that of Ezekiel, he describes the second barrier as a “loud noise,” a Ra'ash, in Hebrew. Although often translated as an “earthquake,” in this context it is more like an undifferentiated white noise, in which no coherent sound can be discerned. As such, it is the audial equivalent of an opaque cloud.
The third thing the prophet experienced was awe, shame, and dread, this being exemplified by fire. While the cloud is an obliteration of sensation, the fire is an overabundance of sensation, which threatens and repels the prophet. The cloud shows the prophet that one who is not worthy will see nothing, while the fire indicates that there can be great danger as well.
The prophet entering into the mystical experience first experiences strong agitation, then a stifling lack of sensation, and finally, a burning overabundance of sensation. He must then continue to rise spiritually until he reaches the level of the Nogah, the “glow.” From the context in which the word is generally used, it refers to light shining out of darkness, and it is in this sense that the word Nogah is also used to denote dawn and twilight. What the prophet must do is blank out all of these sensations of storm, cloud and fire, which are aspects of the Klipah and spiritual darkness, and concentrate on the light that shines out from this darkness.
When the prophet reaches this level, his ego is totally nullified and all sensation is hushed. He then reaches the level of the Chashmal, which is identical with the “small still voice” of Elijah. The Talmud states that the word Chashmal is made up of two words, Chash, meaning silence, and Mal, indicating speech. At this level, the prophet experiences the “speaking silence.” This is the level of silence through which he can hear the word of God or see a true divine vision.
The Bible then goes on to describe the entire vision of Ezekiel, including the levels of the Chayot, the Throne, and the Man on the Throne. All of these are elements of the Chariot, the system through which God reveals Himself and controls the reins of creation. Only after visualizing the entire structure is the prophet able to focus his vision clearly enough to hear a prophetic message. The entire account ends, “I fell on my face and I heard a voice speaking” (Ezekiel 1:28). As the commentaries note, all of the prophets actually visualized the entire Merkava before hearing a word, but Ezekiel was the only one who described it explicitly.23
The renowned philosopher and Kabbalist, Rabbi Moses ben Nachman (Ramban: 1194–1270) notes that the account of the Merkava occurring in the Book of Ezekiel “contains the Names which are the keys to the supernal Chambers.”24 One gets a very strong impression that certain parts of this account were repeated, very much like a mantra, in order to bring a person to the mystical state. A number of Kabbalists say this explicitly with regard to the first verse of Ezekiel, “In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by the river Chabar, that the heavens were opened and I saw the visions of God” (Ezekiel 1:1). The Kabbalists note that in the original Hebrew, this verse contains 72 letters.25 This would then be very much like the Name of 72 letters, which is often discussed as a mantralike device, especially in the writings of Rabbi Abraham Abulafia (1240–1300).26 From the words of these Kabbalists, it appears that this entire verse can be used as a mantra-like device, where one repeats it over and over, until the “heavens are opened.”
In most editions of the Bible, however, this verse does not contain 72 letters, but 74. This is due to the fact that some minor spelling variations are found in the Bible, especially in the later books of the Prophets. What makes this very significant is the fact that the fourth verse, “And I looked, and behold, a stormy wind coming from the north …” has precisely 73 letters. With a minor variation in spelling, however, this verse could also have 72 letters. It would therefore be interesting to conjecture that this verse might also have been used as a meditative device, for those who wished to ascend to a level above the mere “opening of the heaven.” Indeed, this may have been part of the discipline involved in the Maaseh Merkavah.
A third verse which comes very close to having 72 letters is the passage, “And above the firmament that was over their heads was the likeness of a Throne …” (Ezekiel 1:26). This verse has 71 letters, but again, with a slight spelling adjustment, it could also have 72. This could then be used for a device to visualize the higher levels of Beriyah and Atzilut.
There are three verses in the Book of Exodus (14:1–21), which also have exactly 72 letters each. It is out of these three verses that the Name of Seventy-two is derived, and this plays an important role in all Kabbalah meditation.27 What is a very interesting possibility is that these three verses from Ezekiel might also be used in a similar manner.
In any event, classical Kabbalah literature is silent regarding the use of these verses, and it does not tell us anything about the use of the account of Ezekiel's vision for mystical purposes in any manner. All that we have is conjecture, interesting though it may be. But besides this, there is actually a considerable literature describing how a prophetic state can be attained.
THE THREE VERSES FROM EZEKIEL CONTAINING 72 LETTERS EACH
And it was in the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by the river Chabar, the heavens were opened and I saw the visions of God. (1:1)
And I looked, and behold, a stormy wind coming from the north, a great cloud and flashing fire, and a glow round about it, and from its midst, the vision of the Chashmal, in the midst of the fire. (1:4)
And above the firmament that was over their heads, like a vision of sapphire, there was the form of a Throne, and above the form of the Throne, was a form like the vision of a man on it from above. (1:26)
And it was in the thirtieth year, in the fourth month, on the fifth of the month, while I was among the exiles on the river Chebar, and the heavens were opened, and I saw visions of God.
(On the fifth of the month, in the fifth year of the exile of King Yehoiachin, the word of God had come to Ezekiel ben Buzi, in the land of the Chaldeans, on the river Chebar, and the hand of God was upon him.)
I saw, and behold a stormy wind (ruach) come from the north, a great cloud and flashing fire, and a Glow (nogah) round about, and from its midst a vision of the Speaking Silence (Chashmal), in the midst of the fire.
And from its midst was the form of four Chayot (Living Creatures) — this was their form — they had a human form. Each one had four faces and every one had four wings. Their feet were straight, and the soles of their feet were like those of a calfs foot, and they shined like a vision of polished copper.
Human hands were under their wings on all four sides, and all four had faces and wings. Their wings were joined to each other, and they did not turn when they went. Each one moved in the direction of their faces as they went.
The form of their faces were the face of a man, with the face of a lion to the right of the four, the face of an ox to the left of the four, and the face of an eagle to the four. Their faces and wings were separated on top. For each one, two connected the individuals, and two covered their bodies. Each individual moved in the direction of his face. They went to where the Ruach-spirit was to go. They did not turn as they went.
The form of the Chayot had the appearance of burning coals of fire. Walking between the Chayot was a vision of torches, and a Glow (nogah) for fire, and from the fire went forth sparks.
The Chayot ran and returned, like a vision of lightning.
Then I gazed at the Chayot, and behold, there was a single Ophan (Wheel) on the earth near the Chayot. [One was] on each of its four faces.
The appearance of the Ophanim and their actions was like a vision of Topaz. All four had a single form, and their appearance and actions were as if there was an Ophan within an Ophan.
They moved on their four sides as they went—they did not turn as they went. They had high backs and were filled with fear. The backs of all four were filled with eyes.
When the Chayot moved, the Ophanim went near them. When the Chayot rose up from the earth, the Ophanim were also lifted. Where the ruach-spirit had to go, there the ruach-spirit of the Chayah was in the Ophanim. When one went, so went the other; when one stood, so stood the other. And when they were lifted from the earth, the Ophanim were lifted beside them, for the ruach-spirit of Chayah was in the Ophanim.
The form above the heads of the Chayah was that of a firmament, looking like a fearsome ice, spread out above their heads. Under the firmament, their wings were straight out, one towards another. For each individual, two covered them, and for each individual, two covered their bodies.
Then I heard the sound of their wings, like the sound of many waters, like the voice of the Almighty (Shaddai) when they went. The sound of their tumult was like the sound of an armed camp — when they stood still, they let down their wings. And there was a sound from the firmament which was above their heads — when they stood still, they let down their wings.
Above the firmament that was over their heads, like a vision of a sapphire, was the form of a Throne, and over the form of the Throne, there was a form like a vision of a Man, on it from above.
And I saw a vision of the Speaking Silence (Chashmal) like a vision of fire, as a house for it round about, from the vision of His thighs and above. And from the vision of His thighs and below, I saw a vision like fire, with a Glow (nogah) around it. Like a vision of the rainbow in the clouds on a rainy day, so was the vision of the Glow around. This was the vision of God's Glory. I saw it, and I fell on my face. Then I heard a voice speak.
It said to me, “Son of man, stand up on your feet, and I will speak to you.” Then a ruach-spirit came in me, and it spoke to me. It stood me on my feet, and I heard that which spoke to me.
Ezekiel 1:1-2:2.
[Elijah] came there to a cave, and he spent the night there. God's word then came to him, and it said to him, “What are you doing here, Elijah?”
He replied, “I have been very zealous for the Lord, God of Hosts, for the children of Israel have abandoned Your covenant, they have overthrown Your altars, and they have killed Your prophets with the sword. I alone remain, and they seek to take my life.”
[God] had said to him, “Go out, and stand on the mountain before God.” God then passed by.
There was a great strong wind, sundering mountains and smashing bedrock, before God. But God was not in the wind.
After the wind came a great noise. But God was not in the noise.
After the noise, there was a fire. But God was not in the fire.
Then, after the fire, there was a still soft voice.
When Elijah heard this, he wrapped his face in his mantle and went out. He stood by the entrance of the cave, and the voice came to him and said, “What are you doing here, Elijah?”
He replied, “I have been very zealous for the Lord, God of Hosts, for the children of Israel have abandoned Your covenant, they have overthrown Your altars, and they have killed Your prophets with the sword. I alone remain, and they seek to take my life.”
1 Kings 19:9-14.
Some authorities interpret these verses as revealing the essence of prophecy. …
The “stormy wind” alludes to the ecstasy of the prophet when he begins to experience prophecy. His faculties become very agitated with great ecstasy so that he is overcome with great trembling, as if a powerful wind was blowing and a tornado was throwing him about. Daniel was referring to such an experience when he said, “My appearance was obliterated, and my strength deserted me” (Daniel 10:8). Eliphaz likewise said, “Then a spirit (wind, ruach) passed before my face, and it made the hair of my flesh stand on end” (Job 4:15). Ezekiel himself, when prophecy came upon him, had said, “A spirit (wind, ruach) lifted me, and behind me, I heard a great voice” (Ezekiel 3:12).
This then is also the meaning of the verse, “Behold a stormy wind (spirit, ruach) came from the north.” The verse mentions a north wind in particular, since the north wind is known to be very strong. It is thus written, “The north wind brings forth rain” (Proverbs 25:23). Therefore, in order to indicate the strength of this wind, the Bible says that it came from the north.
The great cloud that Ezekiel saw alludes to his ignorance of the future. He thus sees it as if “a fearsome darkness fell on him” (Genesis 15:12). A cloud surrounds him since he does not know what the end will be.
The “flashing fire” alludes to the influx of prophecy that reaches his mind, which in its power, is like purifying fire. This is what God told Jeremiah, “Are not my words like fire?” (Jeremiah 23:29). Jeremiah himself also said, “It was in my heart like burning fire” (Jeremiah 20:9).
Rabbi Isaac Abarbanel (1437–1508), Commentator and Philosopher.28
An excerpt from
THE GATES OF HOLINESS
It is taught that there is a single Light, in the form of a Man, which radiates through all the four Universes, Atzilut, Beriyah, Yetzirah and Asiyah, reaching down to the physical elements. This Light is bound to the Lights of the Supernal Man, which are called the Ten Sefirot. These are clothed in this Light, which is called the “Light of the Quarry of Souls,” and in it are included all souls below.
These souls descend to the physical world, clothing themselves in physical bodies. Their roots, however, remain attached to their source, from which they were hewn, and only the branches of these roots descend. They do so by reaching down and clothing themselves in physical bodies in the physical world.
The case resembles branches of a tree. The branches are attached to the trunk of a tree, but when they are bent over, they can touch the ground, even though they are still attached to the tree trunk.
When a person commits a sin for which the punishment is being “cut off” (Korait), the branch is cut off from the body of the tree. It then remains separated, and remains in the physical world like the spirit of any other animal. This is the deeper meaning of the verse, “That soul shall be cut off…” (Numbers 15:31).
This is also the inner meaning of the verse, “Man is a tree of the field (Deuteronomy 20:19). Itis also the mystical reason why the names of some saints are doubled in the Bible, as “Abraham, Abraham” (Genesis22:11), “Jacob, Jacob” (Genesis 46:2), and “Moses Moses” (Exodus 3:4). The first name corresponds to the Root that remains on high, attached to the Tree, [while the second name is the branch that rests in the physical world].
This [Root] is also referred to as a person's Mazed (Destiny). The sages teach that Moses saw the Mazal of Rabbi Akiba, sitting [and teaching.29 The word Mazal (
) comes from the root Nazal (
), meaning “to flow downward.”] This is because spiritual sustenance (Shefa) flows downward [from the Mazal] to the branch which has descended and clothed itself in a physical body.
This Root is very high, originating at the very top of the Universe of Atzilut. The branch is very long, descending through all the universes until its lower end is clothed in the physical body.
In each level, in every Universe, this branch leaves a root. Therefore, there is no soul that does not have an infinite number of roots, one above the other. Through a person's deeds, he can be worthy of elevating them all.
All the roots that are left on all the levels of the Universe of Asiyah together are called “a complete soul (Nefesh) of Asiyah.” The same is true of the other levels.
This explains the concept of prophecy. The individual must be in a pure state, not tainted by the Evil Urge, and beyond the grasp of everything pertaining to the physical. He must be completely free of any sin that would blemish any of the roots of his soul. Only then, if he prepares himself properly, can he attach himself to the highest Root.
Even though an individual is worthy for it, however, he must still divest his soul from all mundane things, separating it from all physical concepts. Only then can it be attached to its spiritual Root.
The is the concept of “divestment,” discussed in all the texts with regard to Ruach HaKodesh and Prophecy. It does not refer to actual divestment, where the soul would actually leave the body, as when one sleeps. If this were the case, the person would not experience prophecy, but it would be like any other dream. But Ruach HaKodesh is experienced when the individual's soul is in his body, when he is awake, and when his soul has not left him.
The true concept of divestment is that one must banish all thought completely. The power of speech, which is the faculty derived from the living soul which pertains to the physical elements, must cease to imagine, to think, or to contemplate any thought dealing with the mundane world, just as if the soul had actually left him.
The faculty of the imagination in the individual's consciousness is then reversed. It imagines and depicts as if it were ascending to the supernal Universes, through the roots of the soul that are in each one. The consciousness rises from one to the other, until the depiction of the imagination reaches his highest Root.
The form of all the Lights become engraved in the individual's mind, just as if he had actually visualized them and seen them. It is very much like the faculty of imagination can depict physical concepts in the mind, even though they are not seen, as known to psychology.
The individual must then concentrate his thoughts so as to receive Light from the Ten Sefirot, from the point where the Root of his soul is attached to them.
First, he must concentrate so as to elevate the Ten Sefirot, each one to the one above it, until he reaches the Infinite Being (Ain Sof). He then draws illumination downward to them, to the very lowest level.30
Through this individual, then, Light descends to the Sefirot and they rejoice. They then radiate with the Light transmitted to them to the Root of the individual's soul where it is bound to them, in a measure appropriate for it.
The individual must then concentrate his thoughts to bring down the Light of that influx from level to level, until it reaches the Intelligent Soul in his body. From there it reaches his Vital Soul and its faculty of imagination. Here, these concepts are depicted as a physical image through the imaginative faculty. The individual then understands them, as if he had literally seen them with his eyes.
Sometimes, the Light that descends is depicted in the individual's imaginative faculty in the form of an angel speaking to him. He sees it or hears its voice, sensing it with one of the five [spiritual] senses in his imaginative faculty.
From this level, it is transferred to its external aspect. This appears in the five external senses, which are also in the Vital Soul, as is well known. The individual then sees, hears, smells, and speaks literally, with his physical senses. Regarding this, it is written, “The spirit (Ruach) of God spoke in me, and His word was on my tongue” (2 Samuel 23:2). The Light thus becomes physical so that it can be detected with the physical senses. Sometimes, however, a prophecy is only detected by the five spiritual senses in the imaginative faculty.
All this takes place when the imaginative faculty is completely divested of all mundane thoughts, as discussed earlier.
Prophecy is therefore seen as a dream. The Intelligent Soul leaves the individual and ascends step by step, and there it perceives and sees. It then goes back and descends, infusing this Light into the Vital Soul, which is the imaginative faculty. There, these things are depicted in an even more physical sense.
When the individual awakens, his soul remembers these things through the grasping faculty and the faculty of memory. These are also in the Vital Soul, as known to psychology.31
This explains the concept of prophecy and that of dreams. One occurs while the soul remains in the individual's body, and one when the soul is absent.
In prophecy itself, however, there are two categories.
The first is the prophecy of all prophets [other than Moses]. In its descent, the Light that is bestowed reaches the individual's Intellectual Soul. From there, it descends to the Vital Soul, where it is depicted in the imaginative faculty, in the five internal senses. The external senses are then agitated, and the prophet is overcome with great trembling. Since he does not have the strength to accept the Light, he would fall to the ground. When they try to imagine this Light and perceive it with their physical senses, they are simply overwhelmed.
Even though it is very different from a normal dream, prophecy such as this is often referred to as a “dream.” Regarding this type of prophecy it is thus written, “A trance fell on Abraham, [and a great dark dread fell upon him]” (Genesis 15:12).
The second type of prophecy is perfect. Here, the physical senses are not agitated at all, and all things are perceived with perfect serenity. This was the level of the prophecy of Moses.32
The reason for this was that his physical being was also spiritually transparent. As a result of his deeds, it was altered until it was on the same level as the soul. All taint of sin had been removed, and only the good and the pure remained in his body. This was also true ofthat which pertains to the physical elements, for this had been raised to the level of the intellect.
It has already been discussed how man's soul has countless Roots. The higher the source of these Roots, the greater will be their power to transmit the influx of prophecy. But even if the source of the Root of one's soul is on a very high level, unless he rectifies it and purifies it so that it transmits to all the Roots that are below it, he cannot transmit the prophetic influx. The only levels from which he can transmit it are those which he is worthy of because he has rectified them, and from there alone will his prophetic influx be transmitted. This explains why there are countless levels among prophets.
We have explained that the soul of the prophet does not leave his body. Do not think however, that when he ascends to open the gates, this has no actual substance, and exists only in his thoughts. Actually, however, this can be understood through that which was mentioned earlier, that the soul is like a very long branch, with its Root attached to the Tree, and reaching to man's physical body. When man yearns to ascend to this Root, the soul becomes like a transmission line, bringing information from the Root.
The Light of the individual's thought is called the Concept (Muskal - 
). This Light ascends through the enlightened soul of this individual, who is the “thinker” (Maskil - 
). It ascends to the level of Pure Thought (Sekhel - 
), which is the highest Root of his soul. The three [concept, thinker, and thought] are bound together, and become one through the process of Enlightenment (Haskalah - 
). This is the influx transmitted from Pure Thought to the thinker.
The Concept (Muskal) is thus the light and flow itself, descending from Pure Thought (Sekhel) to the enlightened soul. This influx and light is the concept that is called “thought” (Machashava).
Understand this well, for it is not an empty teaching. Were it not true, all the concepts of special intents in prayer, as well as human thought, whether good or bad, would no longer exist.
This explains why prophecy is both possible and necessary. The process is very much like that of a person grasping one end of a branch with his hand, and shaking it with all his strength. The entire tree must then also shake.
The highest entities, however, do not vibrate because of the thoughts of a physical human being unless he is worthy of transmitting the highest Lights to them. If he does not have this power, they ignore him completely. In such a case, they do not desire to bring themselves close to him, or to help him and draw his thoughts on high. All of his efforts will then be vain and useless.
. . . .
It has already been explained that there are four universes, Atzilut, Beriyah, Yetzirah, and Asiyah. Below them is the physical world, consisting of the elements. The elements and their spiritual counterparts are divided just like the Ten Sefirot.
It has also been explained that in each Universe, there is an Inner Light (Or Penimi), this being the Light of the Ten Sefirot. Outside of this is the Light of the Quarry of Souls, and outside that, the Light of the Quarry of Angels. Outside of these is the Darkening Light, the Quarry of the Husks (Klipot). Finally, outside them all is the Universe itself. [The division between the substance of each Universe and the Lights that are in it] is the “firmament” of each Universe.
The same is literally true of the physical world. The human body and the universe itself consist of the substance of the elements. Inside it are the other Lights, each one consisting of the concepts included in the Elemental Soul.
It has also been explained that there are countless levels. Each of the Ten Sefirot contains ten levels, and each of these in turn also consists of ten. Each universe therefore has an infinite number of levels.
The concept of prophecy has also been discussed. The thought of the prophet is divested from his body and ascends upward, from level to level, until it reaches the place where the Root of his soul is attached [to the Sefirot]. He then concentrates to elevate the Light of the Sefirot to the Infinite Being (Ain Sof), and from there transmit Light [to the Sefirot].
The prophet then descends through the same steps through which he ascended, until he returns to the level of his Intellectual Soul. He takes his portion of the Light according to the degree of the grasp of his soul Root on high. From there he transmits it, through his imaginative faculty, in his Vital Soul. These Lights are then depicted with the internal senses in the imaginative faculty, as well as with the external senses.
It is important to understand how thought is transmitted on high. It obviously does not ascend automatically. The prophet must make use of meditations (Kavanot) and Unifications (Yechudim), given over to him by the [master] prophet, who teaches him the methods of prophecy. [Such disciples] are called the “sons of the prophets,” who were with Samuel, Elijah and Elisha.
Through such Unifications, one can transmit Light and Influx as he desires. This is the ultimate concept of prophecy.
The master prophets also taught another discipline. This consisted of prayers and the utterance of Divine Names, whispered to the [angels who] guard the gates of the firmaments and the chambers of each Universe.33 Through these, the prophets ascend through each of the four Universes, and through the space between them, until they reach the highest, which is Atzilut.
At first they would work to open the gates of a particular level. Then they would meditate on the Unification and recite the particular prayer appropriate to that level. In this manner, they would ascend from level to level, until they reached their highest Root, and there they would stand. Then, they would transmit their thoughts up to the Infinite Being (Ain Sof), and finally, they would return, transmitting the influx down below.
This is the concept of the Gates and Names. The power of each Name is derived from the Sefirah that is on that particular level. The prophet would utter it to the angel who is rooted and quarried from there, binding the angel by an oath. Such an angel is the overseer of the gate of the gate of the firmament of that level, this being the substance of the level.
When the prophet would make use of the Name specific for that gate, the angel would open it. The mind of the prophet would then enter through that gate, ascending from Light to Light, until he would reach the innermost Light of the Sefirot on that level. He would then recite the necessary prayer and meditate on the required Unification. It was in this manner that he would ascend step by step.
The vision of Ezekiel is called the “Workings of the Chariot” or Vehicle. This is because each level is a vehicle for the next.
At the beginning of this vision, “the heavens were opened” (Ezekiel 1:1). This refers to the gates of the firmaments, which are the Lights consisting of the substance and the vessels of that Universe.
From there, the prophet entered the realm of the Husks (Klipot). Regarding this, he said, “I saw, and behold, a stormy wind came from the north, great cloud and flashing fire” (Ezekiel 1:4).
The same idea is found in the case of the prophet Hosea. The book begins with the words, “The beginning of God's word to Hosea” (Hosea 1:1). This is the beginning of the revelation of the prophetic word to him. Here too, the first things revealed are the Husks and their powers. These are the adulterous woman and adulterous children mentioned in his prophecy.
Ezekiel thus ascended to heaven, and it was there that he bound himself so as to be able to perceive, as it is written, “The heavens were opened, and I saw visions of God.” When he reached the level of the Husks, however, he found it very unpleasant, and did not bind himself there, but instead, rended them apart and passed through them. Even though he did not bind himself to these evil forces, however, it was necessary that he see them. This is also the deeper meaning of Elijah's experienee: “God was not in the noise … God was not in the fire” ( 1 Kings 19:11, 12).
From there, the prophet entered the barrier of the Light of the angels. It is well established that between one Light and the next, there is a separating veil (Pargud). This is the mystical significance of the Chashmal.
The word Chashmal (
) has the same numerical value (Gematria) as the word Malbush (
), meaning “garment.” The reason for this is because the Chashmal is a “garment” and “vessel,” concealing and retaining the Lights of the angels. May God forgive me for revealing this mystery to the world. (See Table 1.)
THE GEMATRIA OF CHASHMAL
The prophet then saw ten troops of angels, each one divided into four Chayot, as well as four camps of the Divine Presence (Shekhinah). This is the meaning of the verse, “And from its midst was the form of four Chayot” (Ezekiel 1:5).
From there he ascended further, reaching the Light [of the Quarry of Souls, and then, the Light] of the Ten Sefirot themselves. This is the meaning of the verse, “Upon the form of the Throne was a form like the vision of a Man” (Ezekiel 1:26). [The “Man on the Throne” refers to the anthropomorphic array of the Sefirot.]
The Throne itself, however, refers to the Light of the Quarry of Souls. This is the mystery of the teaching, “The Patriarchs themselves are the Chariot (Merkava).”34
[The Throne is usually referred to as the “Throne of Glory,”] and it is for this reason that the soul is often referred to as “Glory.” It is thus written, “That my Glory may sing praise to You, and not be silent” (Psalms 30:13), and, “How long shall my Glory be put to shame” (Ezekiel 4:3).
Behold, I have revealed a deep mystery to you, even including the mystery of the Chariot. This is something that earlier generations did not comprehend.
It has already been discussed that all prophets do not draw from the same root, but that there are countless such roots. In each Universe there are 600,000 such roots, this being the meaning of the teaching that “Six hundred thousand prophets rose in Israel.”35
Moses, however, included them all, and outweighed them all. His level was so high that he was able to ascend to Atzilut, where he could literally see. Even Moses, however, only saw this as it was clothed in Beriyah, like one seeing a reflection. Atzilut itself is not visible, this being the mystery of the verse, “No man shall see Me and live” (Exodus 33:20).
The other prophets, however, could only see Atzilut when it was completely clothed in the Lights of Beriyah. Ezekiel lived after the destruction of the Temple, and he perceived on a still lower level, only seeing Atzilut when it was clothed in Beriyah, when Beriyah itself was clothed in Yetzirah.
After this, the Lights of Atzilut and Beriyah were no longer revealed at all. This is the meaning of the teaching that after the death of Hagai, Zechariah and Malachi, prophecy came to a close, and only Ruach HaKodesh remained.36
Rabbi Chaim Vital (1543–1620), Master Kabbalist37