Selected Rabbinic Sources (tr. Neusner)

MISHNAH

Mishnah Hagigah 2:1

A. They do not expound upon the laws of prohibited relationships [Lev. 18] before three persons, the works of creation [Gen. 13] before two, or the Chariot [Ezek. 1] before one,

B. unless he was a sage and understands of his own knowledge.

C. Whoever reflects upon four things would have been better off had he not been born.

MIDRASH

Genesis Rabbah XVI:III

6.

A. R. Yudan and R. Huna:

B. R. Yudan said, "The Euphrates is the same as the Chebar [mentioned at Ez. 1:1].

C. "It is called 'the Euphrates' (PRT) because its flow is so abundant that people have to cross it in a boat.

D. "It is called 'the Euphrates' because it makes the crops multiply.

E. "It is called 'the Euphrates' because it branches off into channels until it ends under the spade [in irrigation ditches].

F. "It is called 'the Chebar' because its waters come to an end [in irrigation ditches].

G. "It is called 'the Chebar' because produce that is watered by it is so large that it will not go through a sieve."

H. R. Huna said, "The Euphrates is one river, and the Chebar is a different river."

Genesis Rabbah L:I

1.

A. "The two angels came to Sodom in the evening" (Gen. 19:1):

B. "And the living creature ran and returned as the appearance of a flash of lightning" (Ez. 1:14):

C. Said R. Aibu, "What is written is not the word for 'running' but the word for 'eager, in the sense that they are eager to carry out their mission. [So too were the angels.]"

2

A. "…as the appearance of a flesh [sic—misprint for "flash"] of lightning" (Ez. 1:14):

B. R. Judah bar Simon in the name of R. Levi bar Parta: "[Like the flames breaking forth] when one scatters olive refuse in a stone."

C. R. Hiyya bar Abba said, "Like a wind driving sparks."

D. Rabbis said, "Like a lightning flash in the eye."

TALMUD (BAVLI)

Hagigah 2:1 [ON THE CHARIOT / EZ. 1]

IV:5.

A. R. Joseph would study the works of the chariot. The elders of Pumbedita would repeat the Tannaite statements concerning the works of creation. They said to him, 'Would the master care to teach us the works of creation?:"

B. He said to them, "When you care to teach me the works of creation."

C. After they had taught these to him, they said to him, "Now let the master teach us the works of the chariot?"

D. He said to them, "In that regard we have learned, 'Honey and milk are under your tongue' (Song 4:11)—things that are sweeter than honey and milk should be kept under your tongue."

E. R. Abbahu said, "The proof derives from this verse: 'The lambs will be for your clothing' (Prov. 27:26)—[since the letters for lambs and for mystery are the same, it follows that] things that are the secret of the world should be kept under your clothes."

F. They said to him, "We have studied that subject as far as the verse, 'And he said to me, son of man' (Ez. 1:27)."

G. He said to them, "Well, that is the very essence of the works of the chariot anyhow."

H. An objection was raised to that allegation:

I. To what point does the lesson of the work of the chariot extend?

J. Rabbi says, "As far as the latter reference to And I saw' (Ez. 1:27)."

K. R. Isaac says, "As far as the account of the electrum [Ez. 1:27]."

L. [Here is the solution:] As far as "And I saw" may be taught; from that point onward, we hand on only the main points.

M. There are those who say, As far as "And I saw" we hand on only the main points. From that point, if he was a sage and understands of his own knowledge, it is all right, but if not, then nothing more is handed over.

6.

A. But do we expound the account of the electrum [Ez. 1:27] at all? And lo, there was the case of the youngster who expounded the account of the electrum, and fire came forth and ate him up!

B. The case of the youngster is exceptional, for he had not yet come of age.

IV:7.

A. Said R. Judah [said Rab], "That man is to be remembered for good, by name of Hanina b. Hezekiah, for if it were not for his efforts, the book of Ezekiel would have been hidden away, for what he says contradicts the teachings of the Torah.

B. "What did he do to save the situation? He took up three hundred barrels of oil with him to an upper room and stayed there until he had ironed out all the problems."

IV:8.

A. Our rabbis have taught on Tannaite authority:

B. There was the case of a youngster, who was reciting in the household of his master the book of Ezekiel, and he understood the account of the electrum, and fire came forth and ate him up.

C. So they wanted to hide away the book of Ezekiel. Said to them Hananiah b. Hezekiah, "If this one was a sage, then everybody is a sage." [In fact, that case was exceptional; ordinary people won't have to run the risk of understanding the forbidden materials.]

IV:9.

A. So what is the meaning of the electrum?

B. Said R. Judah, [13B] "Living creatures talking fire."

IV:10.

A. In a Tannaite formulation it is stated: [The letters of the word yield the sense:] at times they are silent, at times they speak. When the word goes forth from the mouth of the Holy One, blessed be he, they are silent, and when the word does not go forth from the mouth of the Holy one, blessed be he, they speak.

IV:11.

A. "And the living creatures ran and returned as the appearance of a flesh [sic] of lightning" (Ez. 1:4):

B. What is the meaning of ran and returned?

C. Said R. Judah, "It is comparable to flame that goes forth from the mouth of a furnace."

D. What is the meaning of as the appearance of a flesh [sic] of lightning?

E. R. R. Yosé bar Hanina, "Like the flame that goes forth from between potsherds" [Abraham: perforated earthen pieces used in smelting gold].

IV:12.

A. "And I looked and behold, a stormy wind came out of the north, a great cloud with a fire flashing up, so that a brightness was round about it, and out of the midst thereof as the color of electrum, out of the midst of the fire" (Ez. 1:4):

B. Where did [the stormy wind from the north] go?

C. Said R. Judah said Rab, "It went forth to conquer the whole world under the wicked Nebuchadnezzar. And why so? So that the nations of the world might not say, 'It was into the hand of a mean nation that the Holy One, blessed be he, handed over his children.'

D. "Said the Holy One, blessed be he, said, 'How made me a servant of idolaters? It is the iniquities of Israel that brought it about.'"

IV:13.

A. "Now as I behold the living creatures, behold one wheel at the bottom near the living creatures" (Ez. 1:5):

B. Said R. Eleazar, "This refers to a certain angel, who stands on the earth with his head reaching upward to the living creatures."

C. In at Tannaite statement it is taught: his name is Sandalfon. He is taller than his fellows by a distance of a five hundred year journey. He stands behind the chariot and wreathes crowns for his Maker.

D. Is that so now? And isn't it written, "Blessed be the glory of the Lord form [sic] his place" (Ez. 3:12)? It follows that as to his place, no one knows it!

E. [Sandalfon] says the name over the crown, and the crown on its own goes and sets on his head.

IV:14.

A. Said Raba, "Whatever Ezekiel saw, Isaiah saw. What is Ezekiel like? He is like a bumpkin who saw the king. What is Isaiah like? He is like a city-slicker who saw the king."

IV:15.

A. Said R. Simeon b. Laqish, "What is the meaning of the verse of Scripture, 'I will sing to the Lord, for he is highly exalted' (Ez. 15:1)? 'A song for him who is exalted over the most exalted ones.'"

B. For a master has said, "The king of the wild beasts is the lion. The king of domesticated beasts is the ox. The king of fowl is the eagle. But man is exalted above them all—and the Holy One, blessed be he, is exalted above them all and above the entire world as well."

IV:16.

A. One verse of Scripture states, "As for the likeness of their faces, they had the face of a man and they four had the face of an ox on the left side" (Ez. 1:10). And another verse of Scripture says, "And everyone had four faces, the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion and the fourth the face of an eagle" (Ez. 10:4)—but there is no mention of the face of an ox!

B. Said R. Simeon b. Laqish, "Ezekiel sought mercy for it, and it was changed to that of a cherub. He said before him, 'Lord of the world, shall the prosecuting attorney [the ox, calling to mind the sin with the golden calf] turn into the defense attorney [the chariot would intercede with Israel]?'"

IV:17.

A. What is the meaning of a cherub?

B. Said R. Abbahu, "Like a baby-face, for in Babylonia they call a child 'baby-face' [which shares the consonants of the word for cherub]."

C. Said R. Pappa to Abbayye, "But what about the verses of Scripture, 'the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion and the fourth the face of an eagle.' (Ez. 10:14)? Isn't the face of a cherub the same as the face of a man?"

D. "The one is big, the other little."

IV:18.

A. One verse of Scripture states, "Each one had six wings" (Is. 6:2), and another, "Each one had four wings" (Ez. 1:6)!

B. No problem, the one [Is. 6:2] speaks of the time that the house of the sanctuary was standing, the other, the time that the house of the sanctuary was not standing. It is as though the wings of the living creatures were diminished on account of its destruction.

C. By which of them were they diminished?

D. Said R. Hananel said Rab, "They were the ones with which they sang their song. For here it is written: 'and with two did he fly, and one called to another and said' (Is. 6:2), and elsewhere, 'will you set your eyes upon it? it is gone' (Prov. 23:5)."

E. And our rabbis say, "They were those with which they covered their feet: 'and their feet were straight feet' (Ez. 1:7). But if the wings had not been removed, how could he have known that fact?"

F. Well, maybe they were exposed so he saw them, for if you don't say that, then from the words "as for the likeness of their faces, they had the face of a man" (Ez. 1:10) you might also infer that the wings covering them were taken away! So these must have been exposed, and he saw them, and here too, they were exposed and he saw them!

G. But how are the cases parallel? While it is customary to show one's face before one's master, it surely is not customary to show one's feet before one's master!

Sanhedrin 11:1-2 — [ON THE RESURRECTION / EZ. 37]

I.34.

A. A Tannaite authority of the house of Elisha [taught], "The righteous whom the Holy One, blessed be he, is going to resurrect will not revert to dust,

B. "for it is said, 'And it shall come to pass that he that is left in Zion and he that remains in Jerusalem shall be called holy, even everyone that is written among the living in Jerusalem, (Is. 4:3).

C. "Just as the Holy One lives forever, so they shall live forever.

D. [92B] "And if you want to ask, as to those years in which the Holy One, blessed be he, will renew his world, as it is said, "And the Lord alone shall be exalted in that day' (Is. 2:11), during that time what will the righteous do?

E. "The answer is that the Holy One, blessed be he, will make them wings like eagles, and they will flutter above the water, as it is said, 'Therefore will not fear, when the earth be moved and the mountains be carried in the midst of the sea' (Ps. 44:3).

F. "And if you should say that they will have pain [in all this], Scripture says, 'But those who wait upon the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not be faint' (Is. 40:31)."

G. And should we derive [the opposite view] from the dead whom Ezekiel resurrected?

H. He accords with the view of him who said that, in truth, it was really a parable.

I. For it has been taught on Tannaite authority:

J. R. Eliezer says, "The dead whom Ezekiel resurrected stood on their feet, recited a song, and they died.

K. "What song did they recite?

L. "'The Lord kills in righteousness and revives in mercy' (1 Sam. 2:6)."

M. R. Joshua says, "They recited this song, 'The Lord kills and makes live, he brings down to the grave and brings up' (1 Sam.2:6)."

N. R. Judah says, "It was truly a parable."

O. Said to him R. Nehemiah, "If it was true, then why a parable? And if a parable, why true? But in truth it was a parable."

P. R. Eliezer, son of R. Yosé the Galilean, says, "The dead whom Ezekiel resurrected went up to the Land of Israel and got married and produced sons and daughters."

Q. R. Judah b. Betera stood up and said, "I am one of their grandsons, and theses [sic] are the phylacteries that father's father left me from them."

R. And who were the dead whom Ezekiel resurrected?

S. Said Rab, "They were the Ephraimites who reckoned the end of time and erred, as it is said, 'And the sons of Ephraim, Shutelah and Bared his son and Tahath his son and Eladah his son and Tahath his son. And Zabad his son and Shutelah his son and Ezzer and Elead, whom the men of Gath that were born in the land slew' (1 Chr. 7:20-21). And it is written, 'And Ephraim their father mourned many days and his brethren came to comfort him' (1 Chr. 7:22)."

T. And Samuel said, "They were those who denied the resurrection of the dead, as it is said, 'Then he said to me, Son of man, these bones are the whole house of Israel; behold, they say, Our bones are dried and our hope is lost, we are cut off for our parts.' (Ez. 37:11)."

U. Said R. Jeremiah, "These were the men who had not a drop of religious duties to their credit, as it is written, 'O you dry bones, hear the word of the Lord' (Ez. 37:4).

V. R. Isaac Nappaha said, "They were the men who had covered the sanctuary entirely with abominations and creeping things, as it is said, 'So I went in and saw, and behold, every form of creeping things and abominable beasts and all the idols of the house of Israel, portrayed upon the wall round about' (Ez. 8:10).

W. "While [in the case of the dry bones] it is written, 'And caused me to pass by them round about' (Ez. 37:2). [Freedman, p. 620, n.1: The identification is based on the use of 'round about' in both narratives. In his view even those who in their despair surrender themselves to abominable worship are not excluded from the bliss of resurrection.]"

X. R. Yohanan said, "They were the dead in the valley of Dura."

Y. And said R. Yohanan, "From the river Eshel to Rabbath is the valley of Dura. For when Nebuchaznezzar, that wicked man, exiled Israel, there were young men who outshone the sun in their beauty. Chaldean women would see them and reach orgasm [from the mere gaze]. They told their husbands and their husbands told the king. The king ordered them killed. Still, the wives would reach orgasm [merely from laying eyes on the corpses]. The king gave an order and they trampled [the corpses beyond all recognition]."

I.35

A. Our rabbis have taught on Tannaite authority:

B. When Nebuchadnezzar, the wicked man, cast Hananiah, Mishael, and Azariah, into the fiery furnace, the Holy One, blessed be he, said to Ezekiel, "Go and raise the dead in the valley of Dura."

C. When he had raised them, the bones came and smacked that wicked man in the face. He said, "What are these things?"

D. They said to him, The friend of these is raising the dead in the valley of Dura."

E. He then said, "'How great are his signs, and how mighty his wonders. His kingdom is an everlasting kingdom, and his dominion is from generation to generation.' (Dan. 3:23)."

F. Said R. Isaac, "My liquid gold pour into the mouth of that wicked man.

English translation:

  • Neusner, Ezekiel in Talmud and Midrash (Lanham, MD, 2007) [Reprints mentions and uses of Ezekiel in Rabbinic sources (from Neusner's translation), with minimal comment]

Recommended editions of the Hebrew and Aramaic texts:

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