Shavuos Sicha (Based on Likkutei Sichos, vol. לג)

(4) I looked, and lo, a stormy wind came sweeping out of the north—a huge cloud and flashing fire, surrounded by a radiance; and in the center of it, in the center of the fire, a gleam as of amber. (5) In the center of it was also the likeness [דְּמ֖וּת] of four chayos. And this was their appearance: They had the likeness of human beings. (6) However, each had four faces, and each of them had four wings; (7) the legs of each were [fused into] a single rigid leg ... (13) Such then was the likeness of the chayos. With them was something that looked like burning coals of fire. ... (28) Like the appearance [כְּמַרְאֵ֣ה] of the bow which shines in the clouds on a day of rain, such was the appearance of the surrounding radiance. That was the appearance of the likeness of the Presence of Hashem. When I beheld it, I flung myself down on my face. And I heard the voice of someone speaking.

(Ezekiel 3:12)

(12) Then a spirit carried me away, and behind me I heard a great roaring sound: “Blessed is the glory of Hashem from His place!”

(1) In the year that King Uzziah died, I beheld my Lord seated on a high and lofty throne; and the hems of His robe filled the Temple. (2) Seraphs stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs ... (5) I cried, “Woe is me; I am lost! For I am a man of unclean lips And I live among a people of unclean lips; yet my own eyes have beheld The King, L-RD of Hosts.” ... (8) Then I heard the voice of my Lord saying, “Whom shall I send? Who will go for us?” And I said, “Here am I; send me.”

The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order.

"The Chariot" - of Yechezkel, because at Sinai the myriads of angels were revealed.

(4) Face to face Hashem spoke to you on the mountain out of the fire—

At that time [of the giving of the Torah] all secrets of the Torah and all secrets above and below were revealed, with no impediments. They saw [Hashem] Himself eye to eye, in all His glory - something that had not happened since the day of creation - as the Holy One was revealed upon the peak of Sinai.

And if you are wondering: But didn't we learn that at [the splitting of] the sea even maidservants saw what the prophet Ezekiel did not? Is this not comparable, then, to [what they saw] the day they congregated at the peak of Sinai? - It is not! [It is not comparable, because their experience at Sinai was even higher than this!]

Rava said: All that Ezekiel saw, the prophet Isaiah saw as well, but the latter did not find it necessary to describe his vision in such detail. To what may Ezekiel be compared? To a villager who saw the king and is excited by all the extravagances of the king’s palace and everything it contains, as he is unaccustomed to them. And to what may Isaiah be compared? To a city dweller who saw the king. Such an individual focuses on the encounter with the king, and is oblivious to all the distractions.

(10) ... The description of the Divine Chariot (Ezek. 1), is not to be read as a haftarah, but R. Jehudah permits it.

"The Divine Chariot" - So that the multitude will not ask [about the Divine Chariot] when they hear it [read], and to not add doubts [to their faith].

[Concerning Rabbi Yehuda's ruling] - Inasmuch as the "workings of creation" may be read and translated [so too may the "workings of the chariot"]. The reason is that if he [the listener] is wise, he knows these things cannot be comprehended, and so his silence is better than speech. And if he is not wise, then the fool in his silence is perceived as wise -- [i.e.] he won't ask about these concepts because he knows the answers are not fitting for him [so by asking he would be demonstrating his ignorance].

And Hashem said to Moshe: "place your hand upon the heavens." Thus it is written: "all Hashem desired, he has done." (Psalms 135:6) Dovid said: this is in spite of the Holy One's decree that "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid. 115:16)

To what analogy is this similar? To a king who decrees, saying "Romans shall not descend to Syria and Syrians shall not ascend to Rome." Likewise, when the Holy One created the universe, He decreed, saying: "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid.)

When He desired to give the Torah He nullified this original decree. He said: "the the lower [realms] shall ascend to the higher, and the higher shall descend to the lower; and I am the one who initiated [this]." As it is written: "And Hashem descended upon Mt. Sinai." (Exodus 19:20) And it is written: "And to Moshe He said 'ascend to Hashem'." (Ibid. 24:9) Behold, [it is for this reason that it is written] "all which Hashem desired in the heavens and upon earth, he has done." (Psalms 135:6)

Rabbi Symon said: is it not [known] to you that every blade of grass has a mazal in heaven that strikes it and says to it, ‘Grow!' This is as it is written: "Do you know the laws of heaven; do you place its rule upon the land?" (Job 38:33)

...every discerning person will understand clearly that every creature and being is in reality considered to be absolute naught and nothingness in relation to the activating force [which creates it] and the “breath of His mouth” which is within it, continuously calling it into existence and bringing it from absolute non-being into being. Since this function must be continuous, it follows that the creature’s activating force is the true reality of its existence; the being itself bears no comparison to the activating force which is wholly responsible for its existence. The reason that all things created and activated appear to us as existing [i.e. self-subsisting] and tangible [and we fail to see the Divine activating source which is the true reality of any created being] is that we do not comprehend nor see with our physical eyes the power of G‑d and the “breath of His mouth” which is in the created thing. If, however, the eye were permitted to see and to comprehend the life-force and spirituality which is in every created thing, flowing into it from “that which proceeds from the mouth of G‑d” and “His breath,” then the physicality, materiality and tangibility of the creature would not be seen by our eyes at all, for it is completely nullified in relation to the life-force and the spirituality which is within it since without the spirituality [within it] it would be naught and absolute nothingness, exactly as before the Six Days of Creation. The spirituality that flows into it from “that which proceeds from the mouth of G‑d” and “His breath” — that alone continuously brings it forth from naught and nullity into being, and gives it existence. Hence, there is truly nothing besides Him.

And the ophanim and the holy chayos, with a great sound, rise towards the seraphim, and facing them offer praise and say: "Blessed be the glory of Hashem from His place!"

...the knowledge of the existence of the Hishtalshelut is also a lofty and exalted mitzvah. ... As it is written: “Know this day [...that the L-rd is G-d],” (Deuteronomy 4:39), and "Know the G-d of your father." (Chronicles 28:9) Moreover, this leads to a “whole heart” [as the latter verse concludes, “and serve Him with a whole heart”; i.e., a knowledge of G-d leads one to serve Him with one’s entire being].