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The Complete Jewish Bible with Rashi Commentary
   

Yechezkel - Ezekiel - Chapter 1

Yechezkel - Ezekiel - Chapter 1

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Rashi's Commentary:

Chapter 1

1. Now it came to pass in the thirtieth year in the fourth [month] on the fifth day of the month, as I was in the midst of the exile by the river Chebar-the heavens opened up, and I saw visions of God.   א. וַיְהִי | בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ הַגּוֹלָה עַל נְהַר כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים:
Now it came to pass in the thirtieth year: The prophet presented his words obscurely and did not tell his name, who he was; nor did he explain from what date he was counting. Therefore, the holy spirit interrupted his words in the following two verses to teach [us] who the prophet was and to teach [us] from what date he was counting. As it is said: “On the fifth day of the monththat is the fifth year, etc.” These are not the words of the prophet, for he already stated that he was standing on the fifth of the month, and furthermore, from the beginning he had stated his prophecy in the first person: “and I was in the midst of the exile” ; “and I saw visions of God.” And so at the end: “And I saw, and behold, a storm wind, etc.” Now these [next] two verses interrupted his words, as though someone else was speaking about him: “The word of the Lord was [revealed] to Ezekiel… and the hand of the Lord came upon him there.”  
as I was in the midst of the exile: i.e., outside the land of Israel.  
by the river Chebar: The name of the river.  
visions of God: Heb. מַרְאוֹת. Because he did not see with a “lucid speculum,” he calls it “visions of God,” a sort of dream, insubstantial. All the prophets also saw through a “dim speculum,” except for our teacher Moses. That is what is said (Hos. 12:11): “and to the prophets, I assumed likenesses.”  
2. "On the fifth of the month"-that is the fifth year of King Jehoiachin's exile.   ב. בַּחֲמִשָּׁה לַחֹדֶשׁ הִיא הַשָּׁנָה הַחֲמִישִׁית לְגָלוּת הַמֶּלֶךְ יוֹיָכִין:
that is the fifth year of King Jehoiachin’s exile: Thus, we may deduce that the thirty years he counted, he counted from the beginning of the jubilee [cycle]: the last jubilee commenced at the beginning of the eighteenth year of Josiah[‘s reign]; that is, the year that Hilkiah found the scroll (II Kings 22). So we learn in Seder Olam (ch. 26), that the beginning of the jubilee was that [year]. Josiah reigned thirty one years. Subtracting from them the seventeen years that had already passed leaves fourteen years. Jehoiakim reigned eleven years; [together, that] totals twenty-five years. Jeconiah [Jehoiachin] his son, had reigned only three months when he was exiled, and the year that Ezekiel prophesied was the fifth [year] of his exile, hence the thirtieth year of the jubilee. And so we find that at the end of his prophecy, he gives a sign using the count of the jubilee [as a reference], for it says (40:1): “In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month.” Our Rabbis said (Arachin 12a): What “year” is it that begins on the tenth of the month? You must say that this is the jubilee year [See Leviticus 25:9f.].  
3. The word of the Lord was [revealed] to Ezekiel the son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar, and the hand of the Lord came upon him there.   ג. הָיֹה הָיָה דְבַר יְהֹוָה אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים עַל נְהַר כְּבָר וַתְּהִי עָלָיו שָׁם יַד יְהֹוָה:
The word of the Lord was [revealed]: Heb. הָיֹה הָיָה [lit. being was.] Our Sages said (Mechilta to Exod. 12:1): “[It] had already come,” because the Shechinah does not rest upon a prophet outside the [Holy] Land, except by having first rested upon him in the Land. We learned in a Baraitha of the Mechilta (Exod. 15:9): [The verse 2:1,] “Son of man, stand on your feet,” was the [actual] beginning of the Book, only there is no chronological order [in Scripture]. Others say that (12:1f.) “Son of man, compose a riddle,” is the [true] beginning of the Book. [Mechilta ends here.] I say that this prophecy was told to him before they were exiled, because it is appropriate to be said to him in the Land, for the community of the exile is not mentioned explicitly in it. It can be recognized as the beginning of his mission to them. Jonathan, too, paraphrased in that manner: The prophetic word from before the Lord was revealed to Ezekiel the son of Buzi the priest in the land of Israel; it returned a second time and spoke with him in the state of the land of the Chaldeans. Now Ezekiel was exiled with the “craftsmen and the sentries of the gates,” who were exiled with Jehoiachin.  
the hand of the Lord: Every expression of יַד mentioned in this Book or in any expression of prophecy is invariably an expression of compulsion, [implying] that the prophecy seizes him against his will, like a person going mad, destreze in Old French, compulsion.  
4. And I saw, and behold, a tempest was coming from the north, a huge cloud and a flaming fire with a brightness around it; and from its midst, it was like the color of the chashmal from the midst of the fire.   ד. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן עָנָן | גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ:
and behold, a tempest was coming from the north: That is the Chariot of the throne of the glory of the Shechinah, as it is described in this chapter (verse 28). Since it came with fury to destroy Israel, it is therefore likened to a tempest and a [storm] cloud.  
coming from the north: It was returning from the land of the Chaldeans, which is in the north. As it is said (Jer. 1:14): “From the north the misfortune will break forth.” And why did it go there [first]? In order to subjugate the whole world to Nebuchadnezzar, to prevent the nations from saying that He delivered His children into the hands of a lowly nation, for the Chaldeans were [considered] a lowly nation. As it is said (Isa. 23:13): “this people has never been.” So did our Sages expound on this verse in tractate Chagigah (13b).  
with a brightness around it: Surrounding the cloud on the outside, implying that Israel was destined to be redeemed from there [Babylonia].  
it was like the color of the chashmal: “Chashmal” is an angel bearing that name, and he [Ezekiel] saw [something] like the appearance of its color in the midst of the fire. And so did our Sages say: There was an incident involving a child who was expounding on the account of the Chariot. He perceived the meaning of “chashmal,” [whereupon] fire emanated from the chashmal and consumed him. They said further that the word itself is a combination: When they asked, “What is chashmal?” replied Rav Judah, “Living beings (חֶיוֹת) of fire (אֵש) that speak (מִמַלְלוֹת).” In a Baraitha we learned: Sometimes silent (חָשּׁוֹת), sometimes speaking (מִמַלְלוֹת) when the speech emanates from the mouth of the Holy One, blessed be He, they remain silent. When the speech does not emanate from the mouth of the Holy One, blessed be He, they speak; that is, they laud and praise the Lord (Chag. 13). [Addendum: Possibly, “chashmal” is the name of the color resembling the color of fire, for he said, “Chashmal from the midst of the fire,” and he said (verse 27): “the color of chashmal, the appearance of fire within it found about, from the appearance of his loins and above.” And, he says in the second vision (8:2): “and from his loins and above was like the appearance of a splendor, like the color of chashmal.”] And from the midst of it, [i.e.,] that fire, I saw something like the color of chashmal that appeared from the midst of the fire. But we do not know what it is, and the midrash that our Sages expounded on it, [defining “chashmal” as] living beings of fire that speak, does not seem to me to the context.  
5. And from its midst was the likeness of four living beings, and this is their appearance; they had the likeness of a man.   ה. וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה:
they had the likeness of a man: This is surprising, because they had also the likeness of an ox, a lion, and an eagle! Apparently, since this [being] is the patron of them all [all the living beings], the prophet praises the Chariot with it. [Their human face] had the countenance of our father Jacob.  
6. And [each] one had four faces, and [each] one had four wings.   ו. וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם:
and each one had four faces: “Each one” means that the human countenance had four faces, as did that of the lion, the eagle, and the ox, totaling sixteen [faces] to one living being. It was thus for each living being, and four wings for each of the faces, totaling sixty-four wings for each living being. This is [why] Jonathan paraphrased: two hundred fifty-six wings.  
7. And their legs were straight legs, and the soles of their feet were like a round foot, and they sparkled like the color of burnished copper.   ז. וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל:
were straight legs: [Jonathan renders]: רִגְלִין כֵּיוָנָן parallel legs, this one opposite this one. Another explanation: “straight,” meaning they had no knee joints by which to bend their legs because they do no sitting or lying. Therefore they do not require joints like those of animalsthe upper joint and the lower joint by which it bends its legs to lie down.  
a round foot: Heb. עֵגֶל, a round foot, and so did Jonathan render it: round feet.  
and they sparkled: Because of their brilliance, sparks seemed to emanate from them, as we say in tractate Yoma (37b): She too [Queen Helene] made a golden candelabrum, etc. When the sun shone, sparks would [seemingly] emanate from it, etc. וְנוֹצְצִים is etincelants in French, gleaming.  
like the color: Heb. כְּעֵין, like מַרְאֶה, the appearance.  
burnished copper: Heb. קָלָל, clarified and gleaming. Menachem (Machbereth p. 155) associated it with (Lev. 2:14): “roasted (קָלוּי) in fire.”  
8. And human hands were beneath their wings on their four sides, and their faces and their wings were [the same] to all four of them.   ח. וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּם:
And human hands were beneath their wings: As the Targum paraphrases: to pick up coals of fire with them, etc. Likewise, we find in this Book (10: 7): “And the cherub stretched forth his hand, etc. to the fire that was between the cherubim, and he picked it up and gave it to the hands of the one dressed in linen.” And so, [in the verse] after it, “And there appeared to the cherubim the form of a human hand, etc.” The human hands pick up the fire and give it to the cherub, and the cherub [gives it] to the messenger, in order [to allow] the coals to cool off [as they pass] from hand to hand, to mitigate Israel’s punishment.  
on their four sides: To the four directions of the world, for they have faces and wings in every direction.  
and their faces and their wings were the same to all four of them: As the Targum renders: were the same to all four of them.  
9. Their wings joined one to the other; they did not turn when they walked; each one would go toward the direction of his face.   ט. חֹבְרֹת אִשָּׁה אֶל אֲחוֹתָהּ כַּנְפֵיהֶם לֹא יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל עֵבֶר פָּנָיו יֵלֵכוּ:
Their wings joined one to the other: Each one’s wing was spread out to the side of the other one’s wing this way [lit. to here] and that way [lit. to here] until they join and touch each other, thereby covering their faces, for the wings are spread out over the face.  
they did not turn when they walked: If they wished to walk in any desired direction, they did not need to turn their faces because they have faces on every side; therefore each one went in the direction of his facein the direction of the face on that side where they desired to go, they would go.  
10. And the likeness of their faces was the face of a man, and the face of a lion was on their right, to the four of them, and the face of an ox to their left, to the four of them, and the face of an eagle [was] to the four of them.   י. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל לְאַרְבַּעְתָּן וּפְנֵי נֶשֶׁר לְאַרְבַּעְתָּן:
11. And so were their faces. And their wings were extended upward; each one had two wings joined to each other, and two covering their bodies.   יא. וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חוֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת אֵת גְּוִיֹּתֵיהֶנָה:
And so were their faces, and their wings were extended upward: Had I not seen the cantillation sign of a “zakef gadol” [indicating a pause] punctuating “And so were their faces,” I would not know how to explain it, but the punctuation taught me to separate them [the words of the verse] one from the other and to place the word וּפְנֵיהֶם by itself. And so, [this] is its explanation: And they had faces and their wings were extended above their faces and covered them. How so? “Each had two wings joined to each other” to each face, their two wings were joined. On each one, the wing of this living being was stretched out towards the side of that living being, and this one’s towards the side of this one, and the face that was in between was covered by them. [A verse whose wording] is similar to the language of this verse appears again in this chapter (verse 18): “And they had backs, and they were very high and they were dreadful.” The word וְגֲבֵּיהֶן, “and they had backs,” stands by itself.  
and two covering their bodies: And the two remaining wings would cover their bodies.  
12. Now each one would go toward the direction of his face; wherever would be the will to go, they would go; they did not turn as they walked.   יב. וְאִישׁ אֶל עֵבֶר פָּנָיו יֵלֵכוּ אֶל אֲשֶׁר יִהְיֶה שָּׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן:
wherever would be the will: Heb. רוּחַ, usually spirit, here means will: the will to go.  
13. And the likeness of the living beings; their appearance was like fiery coals, burning like the appearance of firebrands; it was going among the living beings; and there was a brightness to the fire and from the fire came forth lightning.   יג. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן הָאֵשׁ יוֹצֵא בָרָק:
it was going among the living beings: That appearance (מַרְאָה) was going among all the living beings.  
there was a brightness to the fire: More than [there is to] our fire.  
lightning: Heb. בָּרָק,flandours in Old French, lightning flashes.  
14. And the living beings would run and return, like the appearance of the sparks.   יד. וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק:
would run and return, like the appearance of the sparks: Our Sages explained (Chag. 13b): They would run and return like the flame of a furnace, which constantly shoots out of the mouth of the furnace and hastens back to enter. So, when they would thrust their heads out from under the expanse that was extended above themas is delineated in the chapterthey would recoil because of the Shechinah, which is above the expanse, and they hasten to pull their heads [down].  
like the appearance of the sparks: Heb. הֲבָּזָק, de l’etincelle in French, and the color of their fire is like the color of the fire that emanates from between the shards within which gold is refined in a furnace. The fire that emanates from there is colored with these colors (ibid.). [Addendum: Others explain הַבָּזָק as an expression of scattering, as our Sages explained it (Gen. Rabbah 50:1): “like the appearance of the bazak” R. Judah in the name of R. Simon in the name of R. Levi the son of Perata: Like one who scatters (הַבּוֹזֵק) ‘gefeth’ in a stove, i.e., he scatters ‘gefeth’ the residue of olives in a stove: it ignites quickly and raises a flame, and the flame ascends and descends, and this is the meaning of “would run and return.” Furthermore we find in their words (Sanh. 108b, according to Aruch) בזק used as an expression of scattering: “He scattered (בָּזַק) dust on them and it turned into swords,” meaning he scattered, and so in the Mishnah (Eruvin 10: 14): “We may scatter (בּוֹזְקִין) salt on the ramp so that they should not slip.” בזק may also be defined as ברק (lightning), which is an expression of searching.]  
15. And I saw the living beings, and behold, one wheel [was] on the ground beside the living beings for its four faces.   טו. וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו:
one wheel [was] on the ground: On the floor of the expanse.  
for its four faces: of each living being, or the wheel had four faces. Our Rabbis said (Chag. 13b): “This is Sandalphon [the angel], who stands on the ground yet whose head reaches up among the living beings.” From the context we learn that the wheels were four.  
16. The appearance of the wheels and their work was like the appearance of crystal, and the four of them had one likeness, and their appearance and their workings were as a wheel would be within a wheel.   טז. מַרְאֵה הָאוֹפַנִּים וּמַעֲשֵׂיהֶם כְּעֵין תַּרְשִׁישׁ וּדְמוּת אֶחָד לְאַרְבַּעְתָּן וּמַרְאֵיהֶם וּמַעֲשֵׂיהֶם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן:
like the appearance of crystal: Heb. תַּרְשִּׂישּׂ, like a precious stone named tarshish, cristal in French.  
as… would be: A wheel set within a wheel, crosswise. Since they go to every side, with their faces to the four directions, the wheel must roll in its four directions.  
17. When they went, they went toward their four sides; they did not turn when they went.   יז. עַל אַרְבַּעַת רִבְעֵיהֶן בְּלֶכְתָּם יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן:
toward their four sides, etc.: Because of the working of the wheels, he had to repeat them [i.e., the description of the living beings’ movements], to say that the wheels did not stop them because they [the living beings] too were made for that [i.e., moving in four directions].  
18. And they had backs, and they were very high, and they were dreadful, and their eyebrows were full of eyes round about-[so it was] to the four of them.   יח. וְגַבֵּיהֶן וְגֹבַהּ לָהֶם וְיִרְאָה לָהֶם וְגַבֹּתָם מְלֵאֹת עֵינַיִם סָבִיב לְאַרְבַּעְתָּן:
And they had backs: Heb. וְגַבֵּיהֶן, lit. and their backs. And they had backs.  
and they were very high, and they were dreadful: They were frightful to look upon. Others interpret: “they had fear,” meaning they stood in awe.  
and their eyebrows: Heb. וְגֲבֹּתָם, et leurs sourcils in French.  
were full of eyes round about: to see in all directions, for they did not turn when they went.  
19. And when the living beings would go, the wheels would go beside them; and when the living beings would lift themselves off the ground, the wheels would lift themselves.   יט. וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים:
off the ground: Off the floor of the expanse, and so did Jonathan render: “off the high heavens”; meaning when they lifted themselves up from the depths to the heights.  
20. Wherever there was the will to go, they would go; there was the will to go, and the wheels would lift themselves correspondingly to them, for the will of the living being was in the wheels.   כ. עַל אֲשֶׁר יִהְיֶה שָּׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ שָׁמָּה הָרוּחַ לָלֶכֶת וְהָאוֹפַנִּים יִנָּשְׂאוּ לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים:
the will: The will of the Holy One, blessed be He.  
there was the will to go: It was not necessary to tell them [to go] to this side [or that] because the will of the Holy One, blessed be He, was in the living beings, and the will of the living beings was in the wheels.  
21. When they [the living beings] would go, they [the wheels] would go, and when they would stand, they would stand, and when they would lift themselves up from the ground, the wheels would lift themselves correspondingly to them, for the will of the living being was in the wheels.   כא. בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַעֲמֹדוּ וּבְהִנָּשְׂאָם מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאוֹפַנִּים:
When they would go: Heb. בְּלֶכְתַּם, [i.e.,] the living beings.  
they would go: Heb. יֵלְכוּ [i.e.,] the wheels.  
22. And there was a likeness over the heads of the living beings, of an expanse like the color of the severe frost extended over their heads above.   כב. וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְמָעְלָה:
the severe frost: Jonathan rendered: גְלִיד חֲסִין, severe frost, gelee forte in French.  
23. And beneath the expanse, their wings were straight, one [pointed] toward the other; this one had two that covered, to here, and that one had two that covered, to here, their bodies.   כג. וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרוֹת אִשָּׁה אֶל אֲחוֹתָהּ לְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה וּלְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה אֵת גְּוִיֹּתֵיהֶם:
straight: Parallel.  
24. And I heard the sound of their wings, like the sound of many waters like the voice of the Almighty-when they went; the sound of stirring, like the sound of a camp; when they would stand, they would let down their wings.   כד. וָאֶשְׁמַע אֶת קוֹל כַּנְפֵיהֶם כְּקוֹל מַיִם רַבִּים כְּקוֹל שַׁדַּי בְּלֶכְתָּם קוֹל הֲמֻלָּה כְּקוֹל מַחֲנֶה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן:
like the sound of many waters: I would think that the voice was low. Therefore, Scripture adds: like the sound of the Almighty, like the voice delineated in the Holy Writings (Ps. 29: 4f.): “The voice of the Lord is in strength, etc. The voice of the Lord breaks the cedars.”  
the sound of stirring, like the sound of a camp: Like the sound of their speech when they thank and bless their Master; it was like the sound of the camp of the angels on high.  
when they would stand, they would let down their wings: [and cease] from making a sound be heard, and Jonathan rendered: when they would stand, they would silence their wings because of the speech, [i.e., because of] the speech of the Omnipresent emanating from above their heads, to let the prophets hear His mission, as he [Ezekiel] concludes (verse 25): “And there was a voice, etc.” The Midrash Aggadah (Gen. Rabbah 65:11) states: “When they would stop praising [God] so that Israel would praise first.”  
25. And there was a voice above the expanse that was over their heads; when they stood still, they would let down their wings.   כה. וַיְהִי קוֹל מֵעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן:
And there was a voice above the expanse: Jonathan rendered: And at the time that there was a will before Him to make His speech heard to His servantsthe prophets of Israelthere was a voice, and it was heard from above the expanse, from between the cherubim, from beneath the expanse that was over their heads.  
they would let down their wings: out of the fear of the speech.  
26. And above the expanse that was over their heads, like the appearance of a sapphire stone, was the likeness of a throne, and on the likeness of the throne, was a likeness like the appearance of a man upon it above.   כו. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה:
27. And I saw like the color of chashmal like the appearance of fire within it round about, from the appearance of his loins and above; and from the appearance of his loins and below, I saw [a thing] like the appearance of fire, and there was a brightness round about it.   כז. וָאֵרֶא | כְּעֵין חַשְׁמַל כְּמַרְאֵה אֵשׁ בֵּית לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה אֵשׁ וְנֹגַהּ לוֹ סָבִיב:
And I saw like the color of chashmal: No permission was granted to ponder over this verse.  
within it: Within it was like the appearance of fire.  
28. Like the appearance of the rainbow that is in the cloud on a rainy day, so was the appearance of the brightness round about; that was the appearance of the likeness of the glory of the Lord, and when I saw, I fell on my face, and I heard a voice speaking.   כח. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד יְהֹוָה וָאֶרְאֶה וָאֶפֹּל עַל פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר:
and I fell on my face: I prostrated myself.  
and I heard a voice speaking: And what did it say?  
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