content of the Haftora. Namely, that the details of the Chariot Yechezkel beheld are “likenesses” from which Yechezkel knew and recognized “likenesses of theirSupernal counterparts.”4. Accordingly we can also explain the reason for thecustom “to conclude (this Haftora) with the verse,57‘A wind lifted me up, etc.’” (skipping one and a half chapters), “even though this is not at all written in [the Account of] the Chariot.”58In fact, according to thesimple reading of the Scripture,59this passage describesthe withdrawal of G-d’s glory after the Divine statement[Yechezkel had received through prophecy had ceased].The explanation is that this verse (“A wind lifted me upand I heard behind me the sound of a great uproar:‘Blessed is the glory of the L-rd from His place.’”)underscores the primary innovation and meaning of Yechezkel’s Chariot, as above.To elaborate:One of the differences between the Chariot of Yeshayahu and the Chariot of Yechezkel is that theChariot of Yechezkel speaks about the [angels called]Chayos and Ofanim, whereas the Chariot of Yeshayahuspeaks about S’rafim. The service of the Ofanim andChayos are with an uproar. Indeed, it is known that “thesound of a great uproar” is from the Ofanim, as in the blessings said prior to the recital of Shma: “The Ofanimand the Chayos HaKodesh, with a great uproar, risetowards the S’rafim. Facing them, they offer praise andsay, ‘Blessed is the glory of the L-rd from His place.’” Theservice of the S’rafim, on the other hand, is without atumult.Upon considering the reason for the matter60[i.e.,the varying reactions of the two groups of angels in beholding G-d’s glory] it becomes apparent that thedifference between the S’rafim and the Ofanim runsparallel to the difference between the city person’sresponse to seeing the king and that of the village person.That is, the tumultuousness comes on account of theprofound novelty, a quality that is descriptive of the villageperson upon seeing the king. The novelty of seeing theking and his exaltedness causes in him an uproar, whereasthe city person, who does not perceive it to be (such) anovel experience, is not overwhelmed by it. Thedistinction between the S’rafim and the Ofanim is alongthe same lines.In greater detail61:The S’rafim fathom how the Holy One Blessed Be Heis holy, how He transcends the worlds, and how the worlds bear absolutely no significance to Him, whereasthe Ofanim grasp how G-d creates everything ex nihiloand how the existence of the world is created by the TrueExistence [i.e., G-d]. For this reason, the excitement of the Ofanim is with a great uproar, being that theycomprehend how the truth is the opposite of what appearsto the eyes – that the world appears to be real, existing, but in fact it is utterly nullified [being totally andconstantly dependent on the True Existence]. For thisreason there is an uproar, like a person who conceives anew concept that runs contrary to what appears to hiseyes, creating in him overwhelming excitement.Thus, the novelty, mentioned above, regarding theGiving of the Torah, is that even while perceiving theexistence of the world, the Lower Realms, its trueexistence should be recognized [namely, that its existenceis utterly nullified to the True Existence, G-d].5. The foregoing discussion sheds light on the fact thatat the Giving of the Torah there were,“Thunderclaps and bolts of lightning…and a very powerful soundof a shofar. The entire nation that was in the camp trembled.”62If this verse is only given a simpleread – that the intent and purpose of the thunderclaps and the lightning bolts were to bring fear and tremblingto the world, among the Jewishpeople – at first glance, the revelation of G-d’s glory itself – “You have
that from the heavens I have spoken with you”63– should have sufficed to affect in them thisfear and trembling. In fact, the trembling on account of the thunder and lighting, etc., is a fear that is connectedprimarily with the body, whereas the fear and tremblingon account of beholding the revelation of G-d’s glory faceto face, has a great and profound impact, affecting (also)the spirit, reaching even the innermost depths of the soul. Yet, notwithstanding all this, the thunder and lightning,etc., was pivotal to the revelation of the Giving of theTorah. How could this be?So the correct [and deeper] reading of these words isthat the significance of the “uproar” at the Giving of theTorah (the thunder and the tumult, etc.; “The entirenation that was in the camp trembled”; the expression inthe verse, “The earth quaked”64) is not only insofar asthe tumult was heard by the physical ear – serving as anadditional detail contributing to the preparation for and asa preface to the Giving of the Torah – but insofar as theuproar bears spiritual significance. The overwhelmingexcitement at the Giving of the Torah was on account of
The primary, permanent intent is the “Chariot ofYechezkel” – to reveal within the world how theen
ire existence of all its minutiae is only a“likeness” of its existence Above.