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God Gave Ezekiel a Tour of His House While Israel Sat in Exile

Ezekiel was a priest of a temple that no longer stood, sitting by a canal in the wrong country. The sky came open over Babylon anyway.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Priest on the Canal Bank
  2. Son of a Man Willing to Be Despised
  3. The King Who Showed One Son the House
  4. Four Hundred and Ninety-Six Thousand Voices
  5. The Man Who Looked at the Same Chariot and Broke
God Gave Ezekiel a Tour of His House While Israel Sat in Exile Click for full size

The Priest on the Canal Bank

Ezekiel sat on the bank of the Chebar canal in the thirtieth year, in the fourth month, on the fifth day of the month. He was a priest with nowhere to serve. The house he had been trained for was in another country and most of it was ash.

A wind came up out of the north with a cloud in it and fire turning over on itself inside the cloud. Then the sky came apart above a work canal in Babylon and the whole of it came down toward him, the four faces, the wheels inside wheels, the rims full of eyes, the platform like ice stretched over their heads, and the sapphire and the shape of a man on it burning from the waist both ways.

It should not have been there. That was the point of exile. The house was in Jerusalem, and Jerusalem was gone.

Son of a Man Willing to Be Despised

The voice called him son of man, and kept calling him that, hundreds of times, all the way through everything that followed.

The word carries affection in it, and brotherhood, and the tone one friend uses to another. Son of upright people. Son of the righteous. Son of men and women who did acts of kindness. Son of a man who put himself low for the honor of the Omnipresent and for the honor of Israel every day he lived.

His father's name says it out loud. Ezekiel son of Buzi, and buzi is built out of the word for a man willing to be held in contempt.

God had not reached down into Babylon and grabbed the nearest available prophet.

The King Who Showed One Son the House

There was a king whose wife and children rose against him. He put them out of the house, all of them, and shut the door.

Some time later he sent word to one of the sons, the one who had been living with the mother, and brought him back alone.

"Come here, son of so-and-so. Let me show you my house. Let me show you where I live, the part of it I have without your mother in it." He walked the boy through the rooms. He showed him how the whole thing was laid out, the residence, the arrangement, the chambers. Then he asked him a question with the mother still standing outside in the road.

"Has my honor gone down? Has my house become any less, because she is out there?"

That was the tour Ezekiel got. God took him through the entire chariot, showed him the mechanism of it from the wheels up, and then turned on him.

"Is this My glory, that I raised you over the nations of the world? Has My glory shrunk because of you? Has My dwelling gotten smaller because you were sent away?"

Four Hundred and Ninety-Six Thousand Voices

God went on, and He answered a thought the exiles had been having on those canal banks for years, that with the altar cold there was nobody left to say anything to Him.

"Perhaps you will tell yourself there is no one to worship Me. Know that four hundred and ninety-six thousand ministering angels stand in front of Me and sanctify My great name every day, always. From the hour the sun comes up until it goes down they say holy, holy, holy. From the hour it goes down until it comes up they say blessed is the glory of the Lord from His place." And below all of that, the seventy nations of the earth, who go on holding that He made the world whether they serve Him or not.

Then the voice dropped into something a great deal harder to hear.

"Why are you doing these dreadful things? Why these acts that make Me bring on you what has come on you?" And then: "But what can I do? I do it for the sake of My great name, which is called upon you."

The Man Who Looked at the Same Chariot and Broke

Centuries after the canal, four sages went into the orchard, which is what they called the ascent, and only Rabbi Akiva came out of it whole.

Elisha ben Abuyah was one of the others. He was a scholar of the first rank, and he climbed until he stood at the door of the seventh palace, and there he saw what Ezekiel had seen the underside of.

He saw Metatron on a throne. Crowned. The princes of the kingdom standing along both sides of him, to the right and to the left, and every one of them taking orders from that seat.

Elisha did the arithmetic in the doorway and got the wrong answer. "There are two powers in heaven." He walked back out of the orchard as Aher, the Other One, and was never called by his own name again.

What happened on the far side of that door was worse for the angel than for the man. Anafiel came at the command of the Holy One and took Metatron off the throne, and struck him with sixty lashes of fire, and stood him on his feet for the rest of time, so that nobody arriving at that door would ever again find anyone sitting down.

Ezekiel was shown more of the house than Elisha glimpsed of it, and walked back along the canal on his own legs. He had been given the floor plan and an instruction to hand it over. Tell them the form of the house and its design, its exits and its entrances. A priest with no sanctuary anywhere in the world, going home along a Babylonian ditch to give a homeless congregation the measurements.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Vayikra Rabbah 2:8Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Vayikra Rabbah, a fascinating collection of rabbinic teachings on the Book of Leviticus, offers a profound and surprisingly intimate perspective.

That "adam" isn't just a label; it's "an expression of affection, an expression of brotherhood, and an expression of friendship." It's a term loaded with connection and inherent worth. But how does this relate to the prophet Ezekiel?

God addresses Ezekiel as "ben adam" – "son of man." But according to Vayikra Rabbah, this isn't just a casual title. It's a recognition of Ezekiel being "son of upright people, son of the righteous, son of those who perform acts of kindness, a son who demeans himself for the glory of the Omnipresent and for the glory of Israel all his days." That's quite a description! The Etz Yosef commentary explains that adam is similar to adama, the earth, which is lowly and trod upon by people, suggesting humility. Or, as the Midrash (rabbinic interpretive commentary) HaMevoar suggests, it's linked to Ezekiel being "Ezekiel ben Buzi" (Ezekiel 1:3), where "Buzi" alludes to someone willing to demean (mevazeh) himself.

The midrash doesn't stop there. It uses a powerful parable to illustrate God's relationship with Israel, and Ezekiel's role within it. He banishes them, but then calls back one loyal son, saying, "Come, and I will show you my house…Has my honor and my residence diminished even though your mother remains outside?"

Similarly, God appears to Ezekiel, the priest, as described in (Ezekiel 1:1) and 1:3. God is essentially saying: even though Israel has strayed, has My glory diminished? Has My abode become less magnificent?

The imagery continues, drawing from Ezekiel's famous vision of the Divine Chariot (Ezekiel 1:4). God asks Ezekiel, "Is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you?" He’s reminding Ezekiel – and, by extension, the Israelites – that God's honor doesn't depend on their actions.

Perhaps you might think that with Israel in exile, there's no one left to worship God. But the text assures us that there are "four hundred and ninety-six thousand ministering angels" constantly sanctifying God's name. Day and night, they proclaim "Holy, holy, holy" (Isaiah 6:3) and "Blessed is the glory of the Lord from His place" (Ezekiel 3:12). And let's not forget, as the Etz Yosef points out, even the seventy nations of the world acknowledge God as the prime cause of creation.

So, why does God allow suffering to befall Israel? The answer is both complex and deeply compassionate: "But what can I do? I am doing so due to My great name that is called upon you, as it is stated: 'But I acted for the sake of My name, that it not be profaned…'" (Ezekiel 20:14). God's actions, even those that seem harsh, are ultimately motivated by a desire to protect His reputation and His relationship with humanity.

What does all this mean for us today? Perhaps it's a reminder that our actions have consequences, not just for ourselves, but for how the world perceives the Divine. And perhaps, more importantly, it's evidence of the enduring, unwavering love and commitment that God has for humanity – even when we stumble and fall. It's a call to remember that we are all "ben adam" – sons and daughters of the Divine, capable of both great failings and extraordinary acts of kindness and devotion.

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3 Enoch 16:1-53 Enoch

Retold in our words. Read the original at the link below.3 Enoch, or The Hebrew Book of Enoch, trans. Hugo Odeberg (1928) · PD-US-pre-1929

Four sages entered Paradise, and only Rabbi Akiva came out whole.

One of the most famous of these accounts involves four prominent sages who, according to the Talmud (Hagigah 14b), "entered Paradise" – a term that has come to mean engaging in mystical ascent. Of these four, only one, Rabbi Akiva, entered and left in peace. Others were scarred by the experience.

One of those others was Elisha ben Abuyah.

Elisha was no ordinary man. He was a renowned scholar, a brilliant mind. But his journey took a dark turn. The Talmud hints at his eventual heresy, calling him "Aher" – "the Other One." What went wrong?

Well, the story goes that Elisha ascended on high, seeking to gaze upon the Merkavah – the Divine Chariot, the very throne-chariot of God described in the Book of Ezekiel.

He made it far, too. According to the account in Tree of Souls (Howard Schwartz), he reached the door of the seventh palace – the highest level of Heaven. And there, he saw something that shattered his faith.

He came into the presence of the angel Metatron.

Now, Metatron is a fascinating figure in Jewish mysticism. Often described as the "lesser YHWH," he is one of the highest-ranking angels, the celestial scribe, the very voice of God. He's a powerful, awe-inspiring being.

But here's the thing: Elisha saw Metatron seated upon a high and lofty throne, wearing a crown. All the princes of the kingdom – the other angels – stood beside him, to his right and to his left. And from his throne, Metatron ruled over all the other heavenly beings.

This is where it all fell apart for Elisha. Why? Because in his eyes, this looked like two powers in Heaven! It smacked of duality, of a second divine being alongside God. This was a complete violation of the core Jewish principle of monotheism – the absolute oneness and uniqueness of God.

As we find in Legends of the Jews (Ginzberg), this vision led Elisha to declare, "There are two powers in Heaven!" This blasphemous thought, born of his mystical experience, led to his downfall, his becoming Aher, the heretic. He could not reconcile what he saw with his understanding of God.

Think about the weight of that moment. He sought to understand the Divine, and the vision he received instead destroyed his belief.

A reminder that even the most learned and devout can be led astray by their own interpretations, by their inability to reconcile the mysteries of the universe with the foundations of their faith. The journey to understand God is fraught with peril, and perhaps, some questions are best left unasked.

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