Zoharic commentary on the verse:

“In the center of the fire the likeness of the ḥashmal” (Exek. 1:4):

This is the the one [splendour] that is seen and all the colours are hidden in it, and it is called Adonai. Three colours appear below this [i.e. three colours are seen within the Shekhina], and three colours above [corresponding to the three central emanations, Ḥesed, Din and Raḥamin]… When the lower splendour, Adonai, unites with the upper splendour, YHWH, the hidden name is produced through which the true prophets knew and contemplated the upper splendour. This is YAHDWNHY, the appearance of those that are hidden, as it is written, “like a ḥashmal in the flame” (Ezek. 1:4).¹

It has been established that [the word “ḥashmal” refers to] the speaking creatures of fire Q: dragons?, and they are the a resplendent light that shines, ascending and descending, a flaming fire that stands but does not stand, for there is no one who can apprehend it in one place. no eyes of vision can master it. It is and it is not, in one place and then in another place. It goes up and down. In this appearance is hidden that which is hidden and concealed that which is concealed. This is the mystery called ḥashmal. Prophets must seek, study and contemplate this with the vision of the heart and eye more than anything else… All that they contemplate to see and to know is the speculum that does not shine. No prophet was worthy of contemplating the speculum that shines but Moses, the faithful prophet, for all the keys of the house were placed in his hand. When the other prophets reached this ḥashmal to see beyond it, their thoughts were confused and the heart was restless and seperated itself from all corporeal ideas. Consequently they saw within what they saw in silence.²

From Moses de León in his Sha’ar Yesod ha-Merkavah, a commentary on Ezekiel’s chariot vision: “Ḥashmal—the beasts of fire that are joined as one in the mystery of proper unity and oneness when everything is bound together in one knot.”³ The vision of the ḥashmal is, in effect, a vision of the three upper beasts, that is, the central sefirot, as they are united in one bond in Yesod, the divine phallus. "This is the mystery of the ḥashmal that we mentioned above, the mystery of the beasts united as one, and they are called ḥashmal . . . and the mystery of these beasts [is that they] are called in their unity ḥashmal. This is a know mystery in the depths of wisdom, and [the ḥashmal] is called YAHDWNHY, the mystery of the supernal beasts united in one name… Thus commenting on the biblical text “I saw the likeness of the ḥashmal” (Ezek. 1:4), the zoharic authorship reflects, " ‘In the likeness’ (ke-'ein), that is, like the eye (ke-'eina) that cannot contemplate in contemplation, but it is closed and opened, opened and closed. Thus is the ḥashmal concealed and not seen at all except through the hidden vision that no one can understand or comprehend at all.⁴

This is the piece, immediately following the previous one, that is referred to here. Only I see it as a visionary description of electro-magnetism, which forms the basic building “block” or our reality.

This ḥashmal is the colour of a flashing, sparkling fire, ascending and descending, shining and flashing. On one side a single ray emerges, shining, sparkling and flashing, existing but not existing, standing but not standing. And there is another, similar one on this side, and on another side, and so on all four sides. This one speaks o that, and this to that, and so with all of them so that they are one. Then the rays shine with a single resplendence. It ascends and descends, moves and stops, is visible and invisible, is and is not. None can comprehend it. The rays come back in the vision of the creatures⁵, as at the beginning. The thoughts [of the prophet] are confused by it, and the heart can find no rest. This is the mystery of ḥashmal.⁶

Footnotes