Pt3 “Ma’aseh Merkava”: The Nature of God, Angels, and Heaven in Ezekiel 1 (Chagigah 13a-14a)
This is the third and final part of a three-part series. Part 1 is here, Part 2 is here; the outline of the series can be found at Part 1.
6 wings vs 4: when the Temple stood vs after; diminution above parallels below - Isaiah 6:2 vs. Ezekiel 1:6
כתוב אחד אומר:
״שש כנפים שש כנפים לאחד״,
וכתוב אחד אומר:
״וארבעה פנים לאחת וארבע כנפים לאחת להם״
לא קשיא:
כאן
בזמן שבית המקדש קיים,
כאן
בזמן שאין בית המקדש קיים.
כביכול, שנתמעטו כנפי החיות.
The Talmud asks another question:
One verse states:
“Each one had 6 wings; with 2 it covered its face and with 2 it covered its feet, and with 2 it flew” (Isaiah 6:2),
and another verse states:
“And every one had 4 faces, and every one of them had 4 wings” (Ezekiel 1:6).
The Talmud answers: This is not difficult, as
here, when the verse states they each had 6 wings,
it is referring to the time when the Temple is standing,
while there, where 4 wings are described,
it is referring to the time when the Temple is not standing,1
for it is as if (כביכול) the number of the wings of the ḥayyot were diminished so that they now have only 4.
Rav Ḥananel citing Rav- The diminished wings are those for song - Isaiah 6:2–3 vs Proverbs 23:5
הי מינייהו אימעוט?
אמר רב חננאל, אמר רב:
אותן שאומרות שירה בהן.
כתיב הכא:
״ובשתים יעופף, וקרא זה אל זה ואמר״,
וכתיב:
״התעיף עיניך בו, ואיננו״.
The Talmud asks: Which of the wings were diminished?
Rav Ḥananel said that Rav said:
Those with which they recite song.2
The proof is that
it is written here:
“And with two it flew [yeofef]. And one called to the other and said” (Isaiah 6:2–3),
and it is written:
“Will you set [ha-ta’if] your eyes upon it? It is gone” (Proverbs 23:5), implying that the flight of these wings had ceased.
The Rabbis - The diminished wings covered the feet - Ezekiel 1:7
ורבנן אמרי:
אותן שמכסות בהן רגליהם,
שנאמר: ״ורגליהם רגל ישרה״,
ואי לאו דאימעוט —
מנא הוה ידע?!
[...]
And the Rabbis say that
the wings they lost are those with which they cover their feet,
for it is stated: “And their feet were straight feet” (Ezekiel 1:7).
Now if these wings had not been diminished --
how would he know what their feet looked like?!
Clearly their feet were no longer covered.
[...]
Angels innumerable vs numbered: innumerable when Temple stands; fewer when not - Daniel 7:10 vs Job 25:3
כתוב אחד אומר:
״אלף אלפין ישמשוניה, ורבו רבבן קדמוהי יקומון״,
וכתוב אחד אומר:
״היש מספר לגדודיו״
לא קשיא:
כאן
בזמן שבית המקדש קיים,
כאן
בזמן שאין בית המקדש קיים,
כביכול שנתמעטה פמליא של מעלה.
§ The Talmud continues to address apparent contradictions between verses concerning similar matters:
One verse states:
“1,000 thousands ministered to Him, and myriad (=10,000) myriads stood before him” (Daniel 7:10),
and another verse states:
“Is there a number to His troops?” (Job 25:3), implying that they are even more numerous than “10,000 times 10,000.”
The Talmud answers: This is not difficult, for
here, when they are without number,
the verse is referring to the time when the Temple is standing;
there, the other verse
is referring to the time when the Temple is not standing,
for it is as though the heavenly entourage [pamalya] were diminished.
R’ Yehuda HaNasi citing Abba Yose ben Dosai - “A thousand thousands” = one troop; “to His troops there is no number” = total is uncountable - Daniel 7:10 vs Job 25:3
תניא,
רבי אומר, משום אבא יוסי בן דוסאי:
״אלף אלפין ישמשוניה״ —
מספר גדוד אחד,
״ולגדודיו אין מספר״.
It is taught in a baraita:
R’ Yehuda HaNasi says in the name of Abba Yosei ben Dosai:
“A thousand thousands ministered to Him”
is referring to the number of angels in a single troop (גדוד),
but with regard to the number of his troops, it can be said: “And to his troops, there is no number”.
R’ Yirmeya bar Abba - “A thousand thousands ministered to it” refers to the River Di-nur, not to God directly - Daniel 7:10
ורבי ירמיה בר אבא אמר:
״אלף אלפין ישמשוניה״,
לנהר דינור,
שנאמר:
״נהר דינור נגד ונפק מן קדמוהי
אלף אלפין ישמשוניה,
ורבו רבבן קדמוהי יקומון״.
And R’ Yirmeya bar Abba said:
There is no contradiction, since with regard to the phrase “a thousand thousands ministered to Him,”
the pronoun “Him” can be literally translated as: It, referring not to those who serve God Himself, but to those who administer to the River Dinur,
as it is stated:
“A fiery [di-nur] river issued and came forth from before him;
a thousand thousands ministered to it,
and a myriad myriads stand before it” (Daniel 7:10).
The ministers of God, however, are indeed too numerous to count.
River Dinur issues from the ḥayyot’s perspiration
מהיכן נפיק?
מזיעתן של חיות.
The Talmud asks: From where does this river flow?
The Talmud answers: From the perspiration of the ḥayyot.
Rav Zutra bar Toviya citing Rav - The river pours on the heads of the wicked in Gehenna - Jeremiah 23:19
ולהיכן שפיך?
אמר רב זוטרא בר טוביה, אמר רב:
על ראש רשעים בגיהנם,
שנאמר:
״הנה סערת ה׳ חמה יצאה
וסער מתחולל על ראש רשעים יחול״.
And where does it flow to?
Rav Zutra bar Toviya said that Rav said:
Upon the heads of the wicked in Gehenna,
as it is stated:
“Behold, a storm of YHWH has gone forth in fury, a whirling storm;
it shall whirl upon the head of the wicked” (Jeremiah 23:19).
Rav Aḥa bar Ya’akov - It pours over “those snatched away” - Job 22:16
ורב אחא בר יעקב אמר:
על אשר קומטו,
שנאמר:
״אשר קומטו ולא עת
נהר יוצק יסודם״.
And Rav Aḥa bar Ya’akov said:
The river flows over those who were “snatched away” (קומטו), i.e., the generations that were never created,
as it is stated:
“Who were snatched away before their time,
whose foundation was poured out as a stream” (Job 22:16), implying that the River Dinur flows over them.
R’ Shimon the Pious - “Those snatched away” = 974 generations; God planted some in each generation (the insolent) - Job 22:16
תניא,
אמר רבי שמעון החסיד:
אלו תשע מאות ושבעים וארבע דורות שקומטו להיבראות קודם שנברא העולם, ולא נבראו.
עמד הקדוש ברוך הוא ושתלן בכל דור ודור,
והן הן עזי פנים שבדור.
It is taught in a baraita:
R’ Shimon HeḤasid said in explanation of this verse:
These people “who were snatched away” are those 974 generations that were “snatched away”; they were to have been created before the creation of the world, but they were not created.3
God acted by planting (שתלן) a few of them in each and every generation,
and they are the insolent ones (עזי פנים) of the generation, as they belonged to generations that should not have been created at all.
Rav Naḥman bar Yitzḥak - reads “snatched away” for blessing: scholars who shrink themselves; God reveals secrets to them - Job 22:16
ורב נחמן בר יצחק אמר:
״אשר קומטו״ — לברכה הוא דכתיב.
אלו תלמידי חכמים שמקמטין עצמן על דברי תורה בעולם הזה,
הקדוש ברוך הוא מגלה להם סוד לעולם הבא,
שנאמר: ״נהר יוצק יסודם״.
And Rav Naḥman bar Yitzḥak said that the verse:
“Who were snatched [kumtu]” (Job 22:16), is written for a blessing, as the verse is not referring to lowly, cursed people, but to the blessed.
These are Torah scholars, who shrivel [mekamtin], i.e., humble, themselves over the words of Torah in this world.
God reveals a secret (סוד) to them in the World-to-Come,
as it is stated: “Whose foundation [yesodam] was poured out as a stream” (Job 22:16), implying that He will provide them with an abundant knowledge of secret matters [sod].
Shmuel to Ḥiyya bar Rav, citing Rav - New angels created daily from River Di-nur; sing and cease to be - Lamentations 3:23
אמר ליה שמואל לחייא בר רב:
בר אריא!
תא אימא לך מילתא מהני מילי מעלייתא דהוה אמר אבוך:
כל יומא ויומא
נבראין מלאכי השרת מנהר דינור,
ואמרי שירה
ובטלי,
שנאמר:
״חדשים לבקרים
רבה אמונתך״.
Shmuel said to Ḥiyya bar Rav:
Son of great ones! (בר אריא)
come and I will tell you something of the great things that your father would say:
Each and every day,
ministering angels are created from the River Dinur,
and they recite song to God
and then immediately cease to exist,
as it is stated:
“They are new every morning;
great is Your faithfulness” (Lamentations 3:23),
indicating that new angels praise God each morning.
R’ Shmuel bar Naḥmani citing R’ Yonatan - Each word from God creates an angel - Psalms 33:6
ופליגא דרבי שמואל בר נחמני.
דאמר רבי שמואל בר נחמני, אמר רבי יונתן:
כל דיבור ודיבור שיוצא מפי הקדוש ברוך הוא --
נברא ממנו מלאך אחד,
שנאמר:
״בדבר ה׳ שמים נעשו
וברוח פיו כל צבאם״.
The Talmud comments: And this opinion disagrees with that of R’ Shmuel bar Naḥmani,
as R’ Shmuel bar Naḥmani said that R’ Yonatan said:
With each and every word that emerges from God’s mouth --
an angel is created,
as it is stated:
“By the word of YHWH the heavens were made,
and by the breath of His mouth all their hosts” (Psalms 33:6).
The hosts of heaven are the angels, who, he claims, are created from the mouth of God, rather than from the River Dinur.
God’s Hair Color: White vs black- Daniel 7:9 vs Song of Songs 5:11
כתוב אחד אומר:
״לבושיה כתלג חיור, ושער רישיה כעמר נקא״.
וכתיב:
״קוצותיו תלתלים, שחורות כעורב״
לא קשיא:
כאן
בישיבה,
כאן
במלחמה.
§ The Talmud continues to reconcile verses that seem to contradict each other:
One verse states:
“His raiment was as white snow, and the hair of his head like pure white wool” (Daniel 7:9),
and it is written:
“His locks are curled, black as a raven” (Song of Songs 5:11).
The Talmud answers: This is not difficult:
Here the verse in Daniel
is referring to when He is in the heavenly academy,4
while there the verse in Song of Songs
speaks of when He is at war,
Academy vs war, old vs young
דאמר מר:
אין לך נאה בישיבה אלא זקן,
ואין לך נאה במלחמה אלא בחור.
for the Master said:
There is no finer5 individual to study Torah in an academy than an old man,6
and there is no finer individual to wage war than a young man (בחור).
A different metaphor is therefore used to describe God on each occasion.
Two heavenly thrones: one for God and one for David - Daniel 7:9
כתוב אחד אומר:
״כרסיה שביבין דינור״,
וכתוב אחד אומר:
״עד די כרסון רמיו, ועתיק יומין יתיב״
לא קשיא:
אחד
לו
ואחד
לדוד.
The Talmud poses another question:
One verse states:
“His throne (כרסיה) was fiery flames” (Daniel 7:9),
and another phrase in the same verse states:
“Till thrones (כרסון) were placed, and one who was ancient of days sat,” implying the existence of two thrones.
The Talmud answers: This is not difficult:
One throne
is for Him
and one
is for David,
R’ Akiva - Two heavenly thrones: one for God and one for David
כדתניא:
אחד
לו
ואחד
לדוד,
דברי רבי עקיבא.
as it is taught in a baraita with regard to this issue:
One throne
for Him
and one
for David;
this is the statement of R’ Akiva.
R’ Yosei haGelili - two thrones are for judgment and righteousness - Daniel 7:9
אמר לו רבי יוסי הגלילי:
עקיבא!
עד מתי אתה עושה שכינה חול?!
אלא:
אחד
לדין
ואחד
לצדקה.
R’ Yosei HaGelili said to him:
Akiva!
how long shall you make the Shekhina profane (חול), by presenting it as though one could sit next to Him?!
Rather, the two thrones are designated for different purposes:
One
for judgment
and one
for righteousness (צדקה)
R’ Akiva - one for judgment and one for righteousness - Daniel 7:9
קיבלה מיניה, או לא קיבלה מיניה?
תא שמע:
אחד
לדין
ואחד
לצדקה,
דברי רבי עקיבא.
The Talmud asks: Did R’ Akiva accept this rebuff from him, or did he not accept it from him?
The Talmud offers a proof: Come and hear the following teaching of a different baraita:
One throne
is for judgment
and one
is for righteousness;
this is the statement of R’ Akiva.
R’ Elazar ben Azarya to R’ Akiva - Aggada is not your field
אמר לו רבי אלעזר בן עזריה:
עקיבא!
מה לך אצל הגדה?!
כלך מדברותיך אצל נגעים ואהלות!
R’ Elazar ben Azarya said to him:
Akiva!
what are you doing occupying yourself with the study of aggada?! This is not your field of expertise.
Take [kelakh] your words to the topics of Nega’im and Ohalot!7
Meaning, it is preferable that you teach the halakhot of the impurity of tzara’at and the impurity of the dead, which are within your field of expertise.
... one throne for sitting, one as footstool - Isaiah 66:1; Daniel 7:9
אלא:
אחד
לכסא
ואחד
לשרפרף
כסא —
לישב עליו,
שרפרף —
להדום רגליו,
שנאמר:
״השמים כסאי
והארץ הדום רגלי״.
Rather, with regard to the two thrones:
One throne
is for a seat (כסא)
and one
is for a small seat8
The seat
is to sit on,
and the small seat
is for His footstool (הדום רגליו),
as it is stated:
“The heavens are My seat (כסאי),
and the earth My footstool (הדום רגלי)” (Isaiah 66:1).
Appendix - summary of all the Talmudic interpretations of Biblical verses in the sugya, organized in Biblical order
Exodus
Exodus 15:1 – “I will sing to YHWH, for He is highly exalted”
Reish Lakish: Interprets “highly exalted” as “exalted above the exalted.”
→ God is exalted even over those who are themselves mighty or exalted, establishing His supremacy above all celestial beings.
Isaiah
Isaiah 3:3 – “The captain of fifty, the man of favor, the counselor, the cunning charmer, the skillful enchanter”
R’ Ami: Lists these five traits as prerequisites for receiving the esoteric secrets of Torah.
These traits indicate moral stature, wisdom, discernment, and refined speech.
Isaiah 6:2–3 – “Each had six wings… and one called to another and said…”
Comparison with Ezekiel 1:6:
The six-winged seraphim (Isaiah) vs. four-winged ḥayyot (Ezekiel).
Resolution: Six wings = when the Temple stood; Four wings = after its destruction.
→ The diminution of the angels’ wings reflects a corresponding diminishment in heavenly splendor.
Rav Ḥananel (citing Rav): The diminished wings are those used for song, proven by the phrase “and with two it flew and one called to another.”
Rabbis (alternative): The diminished wings were those covering the feet — for Ezekiel could not have described their feet (“and their feet were straight”) unless they were uncovered.
Isaiah 66:1 – “The heavens are My throne and the earth My footstool”
Applied to Daniel 7:9’s “two thrones”:
One throne for sitting (the divine seat), one for the footstool of His feet.
Used to resolve the dispute about the “two thrones” (see Daniel below).
Jeremiah
Jeremiah 23:19 – “Behold, a storm of YHWH has gone forth in fury… it shall whirl upon the head of the wicked.”
Rav Zutra bar Toviya (citing Rav):
This verse describes where the River Dinur (a fiery celestial river) pours — upon the heads of the wicked in Gehenna.
Ezekiel
The bulk of the sugya concerns Ma‘aseh Merkava (Ezekiel 1–2, 10):
Ezekiel 1:4 – “A stormy wind came out of the north…”
Rav Yehuda (citing Rav):
The storm wind went to place the world under Nebuchadnezzar’s dominion, so Israel would not fall to a lowly nation.Moral gloss: Israel’s sins “made God serve idolaters,” forcing Him to empower Nebuchadnezzar.
Ezekiel 1:14 – “The living creatures ran and returned, like the appearance of a flash (bazak).”
Rav Yehuda: “Ran and returned” = like sparks of fire bursting from a furnace.
R’ Yosei b. Ḥanina: “Like a flash (bazak)” = like fire emitted from between earthenware shards refining gold.
Ezekiel 1:15 – “Behold, one wheel upon the earth beside the living creatures.”
R’ Elazar: The “wheel” (ofan) is an angel standing on the earth, with its head reaching the ḥayyot.
Baraita: Names the angel Sandalfon, taller than his fellow by 500 years’ journey, standing behind the Chariot weaving crowns for his Maker.
Ezekiel 1:10 & 10:14 – Faces of the Chariot Beasts
Reish Lakish:
In ch. 1 the faces are man, lion, ox, eagle;
in ch. 10 the ox is replaced by a cherub.
→ Ezekiel prayed to replace the ox (linked to the sin of the Golden Calf): “Shall an accuser become a defender?”R’ Abbahu: “Cherub” (keruv) = ke-ravya, “like a child,” since in Babylonia a child is called ravya.
Abaye to Rav Pappa:
The “face of man” = adult; “face of cherub” = childlike face.
Ezekiel 1:6
vs. Isaiah 6:2 (as above): Four vs six wings explained by the Temple’s standing or destruction.
Ezekiel 1:7 – “And their feet were straight feet.”
Rabbis: Proof that the wings covering their feet were diminished; otherwise Ezekiel couldn’t have seen the feet.
Ezekiel 2:1 – “And He said to me: Son of man.”
Elders of Pumbedita: Core of Ma‘aseh Merkava extends up to this verse.
Rav Yosef: Acknowledges that this section is the essence of the Chariot vision.
Ezekiel 1:27 – “And I saw… the appearance of electrum (ḥashmal).”
R’ Yehuda HaNasi: The Merkava section ends at the latter “And I saw.”
R’ Yitzḥak: Ends at “ḥashmal.”
Youth and ḥashmal incident: A precocious student expounded ḥashmal and was consumed by fire.
Ḥananya b. Ḥizkiya: Defended the book of Ezekiel, reconciling its contradictions to Torah and preventing its suppression.
Rav Yehuda: ḥashmal = acrostic for ḥayyot esh memallelot (“speaking creatures of fire”).
Baraita: The ḥayyot alternate: sometimes silent, sometimes speaking — silent when divine speech emerges, speaking when it does not.
Daniel
Daniel 7:9–10 – “His throne was fiery flames… A thousand thousands ministered to Him.”
Verse contrasts resolved:
“Thrones were placed” (plural):
R’ Akiva: One for God, one for David.
R’ Yosei haGelili: Rebukes him — rather, one for judgment, one for righteousness.
R’ Akiva (later): Agrees — judgment and righteousness.
R’ Elazar b. Azarya: “Akiva, leave aggada; stick to Nega‘im and Oholot!”
Final harmonization: One throne for sitting, one as a footstool (Isaiah 66:1).
“A thousand thousands ministered to Him” vs. “Is there a number to His troops?” (Job 25:3):
Resolution: Countable when the Temple stands; diminished when it does not.
R’ Yehuda HaNasi citing Abba Yose b. Dosai: “A thousand thousands” = one troop; total troops are innumerable.
R’ Yirmeya b. Abba: The verse refers to the River Dinur, not directly to God — “a thousand thousands ministered to it.”
Daniel 7:9 – “His raiment was white as snow, and the hair of His head like pure wool.”
Contradiction with Song 5:11 (“black as a raven”) resolved:
White = when God is in yeshivah (judgment/teaching mode).
Black = when at war.
Old age suits deliberation; youth suits battle.
Proverbs
Proverbs 23:5 – “Will you set your eyes upon it? It is gone.”
Linked to Isaiah 6:2–3: “And with two it flew…” — “those wings for song ceased to exist.”
Proverbs 27:26 – “The lambs (kevasim) will be for your clothing.”
R’ Abbahu: Reads kevasim as kevashim (concealed matters).
→ Mysteries of the world should remain “under your clothing” — not publicly revealed.
Psalms
Psalms 33:6 – “By the word of YHWH the heavens were made, and by the breath of His mouth all their hosts.”
R’ Shmuel bar Naḥmani citing R’ Yonatan:
Each divine word creates an angel.
→ Contradicts view that angels are born daily from the River Dinur.
Psalms 105:8 – “He commanded His word for a thousand generations.”
R’ Shimon Ḥasid:
From this, 974 pre-creation generations were “snatched away” (Job 22:16); God planted some in each generation as the insolent ones.
Psalms 147:20 – “He has not done so for any nation…”
R’ Ami:
Proof that Torah should not be transmitted to gentiles, as God reserved His laws for Israel.
Job
Job 22:16 – “Who were snatched away before their time, whose foundation was poured out as a stream.”
Rav Aḥa b. Yaakov: Refers to the “snatched-away generations.”
R’ Shimon Ḥasid: Interprets as the 974 generations that were to be created but weren’t; their remnants are the brazen ones of every age.
Rav Naḥman b. Yitzḥak: Reverses the valence — “snatched away” = Torah scholars who shrink themselves in humility; God reveals to them the “sod” (secret) in the world to come.
Job 25:3 – “Is there a number to His troops?”
Paired with Daniel 7:10 in the angel-count discussion (see above).
Song of Songs
Song of Songs 4:11 – “Honey and milk are under your tongue.”
Rav Yosef:
Esoteric words sweeter than honey and milk should remain “under your tongue,” i.e., concealed.
→ Basis for withholding Ma‘aseh Merkava from public teaching.
Song of Songs 5:11 – “His locks are curled, black as a raven.”
See under Daniel 7:9 (white vs black hair): used to describe God’s different appearances — white in repose, black in battle.
Lamentations
Lamentations 3:23 – “They are new every morning; great is Your faithfulness.”
Shmuel (to Ḥiyya bar Rav):
Each day new angels are created from the River Dinur, sing once, and vanish.
This opposes R’ Shmuel b. Naḥmani’s teaching that angels are formed by divine speech.
Meaning, Isaiah’s description of 6 wings is before the destruction of the First Temple in 586 BCE, while Ezekiel’s 4 wings is after that.
שירה.
The Talmud frequently portrays angels as engaging in ritual song before God, a theme that mirrors both the Levites’ music and singing in the Temple and the many songs found in the Bible: the Song at the Sea, the Song of Hannah, the Song of Deborah, and others.
Ed. Steinsaltz here explains:
The Torah was supposed to have been given 1,000 generations after the world was created, as it is written: “He commanded His word for 1,000 generations” (Psalms 105:8), but God gave it earlier, after only 26 generations, so that 974 generations should have been created but were not.
For another Talmudic mention of the trope of an initial lost 974 generations, see my “Humanity’s Deserving of the Torah on Trial: Moses Convincingly Argues That the Ten Commandments Are Irrelevant For Angels (Shabbat 88b-89a)“, section “The angels objected, arguing that Torah should remain in heaven (Psalms 8:2,5)“, where I summarize:
God explained that Moses came to receive the Torah, but the angels protested, arguing that the Torah, a “treasure (חמדה גנוזה) hidden 974 generations before Creation”, should not be given to mere mortal.
And see also my “Pt1 Hallel: Scope, Significance, and Related Aggadic Teachings (Pesachim 118a-b)“, section “R’ Yehoshua ben Levi - 26 verses in Psalms 136 correspond to 26 pre-Sinai generations sustained by divine mercy“, and my note there.
נאה - “beautiful”, i.e. “fitting”.
זקן - “elder”.
נגעים ואהלות - names of Mishnah tractates.