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Twenty-Five Men Stood in the Temple and Faced East

Ezekiel was a priest by a canal in Babylon with no altar to serve. The sky opened over the ditch, and four creatures came out of the fire.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Storm Out of the North
  2. The Lightning That Sorts
  3. Twenty-Five Backs
  4. What He Said About the Throne

Ezekiel was a priest with no altar to stand at, which in Babylonia made him a man like any other man by the water. The Chebar was a working canal, dug for barley and barges, and the exiles from Judah lived along it because that was where the empire had put them. King Jehoiachin had come down that road ahead of them with the leading families of Jerusalem. On the fifth day of the fourth month Ezekiel was standing on the bank when the heavens opened over an irrigation ditch.

Twenty-Five Men Stood in the Temple and Faced East Click for full size

The Storm Out of the North

It came from the north, a cloud with fire turning over inside it and a brightness all around the edge, and at the center of the fire something the color of amber. Four living creatures came out of that. Each had the shape of a man and four faces on the one head, a man and a lion and an ox and an eagle, and four wings apiece, with human hands underneath the wings. Their legs did not bend like legs. They ended in a single calf's hoof, and the hooves threw back light like polished bronze.

They never turned. Whichever way a face pointed, that was the way the creature went, so the whole formation could cross the sky sideways without one of them swinging around. Beside each of them on the ground stood a wheel that gleamed like beryl, a wheel with a second wheel through the middle of it, and the rims of all four were high and terrible and covered over with eyes. When the creatures moved the wheels went with them, since the spirit that drove the creatures was in the wheels too. Ezekiel went down on his face in the mud of the towpath.

The Lightning That Sorts

Between a man and the chariot there is a bolt of lightning that does not travel. It hangs across the way, fixed, and it divides those who are fit to come near from those who are not, and it does the dividing before anyone at the gate has said a word.

If a man is fit and hesitates when they tell him to enter, they tell him again. "Enter," they say, and the second time is not a courtesy. When he goes through, the ones inside call out over him that here is another of those who descend to the chariot, and the word goes ahead of him through the palaces. If a man is not fit and goes in anyway, they lay a thousand pieces of iron on him where he stands.

Ezekiel came through. He got up off the towpath afterward with canal mud drying on his sleeves, still a priest with no altar, and he knew what the gate would have done to him if it had sorted him the other way.

Twenty-Five Backs

Later the hand took him up between earth and heaven and set him down in Jerusalem, inside the Temple, in the inner court where he had once served.

The stones were the stones. The bronze was where the bronze had always been. Between the portico and the altar, on the paving no man could walk on unless the service had put him there, twenty-five men stood with their backs to the sanctuary doors. Their backs were to the altar as well. They had put themselves in the exact middle of the holy precinct and aimed every part of themselves the other way, out past the eastern gate, toward the place where the sun would come up.

He knew that ground. He knew what a man had to do to his hands and his clothes before he was allowed to cross it. So he stood behind them and counted, twenty-five, and waited for the frozen bolt to fall on them, because he had just come through a gate that would have crushed him for one wrong step over an irrigation ditch in a foreign country, and these men were standing in the house itself with their shoulders to the Presence.

Nothing fell on them. They went on with their worship, and the court held its ordinary morning quiet. Somewhere behind the wall a bird went over, and the twenty-five did not move, and the sky above the eastern gate began to go pale.

What He Said About the Throne

The sun cleared the wall. The twenty-five bowed together, without a signal, the way men bow who have done a thing every morning for a long time, and their shadows went out behind them across the paving and lay over the altar.

Ezekiel did not pray for the men. He had seen what burned above the Chebar, the wheels with their rims full of eyes and the fire the color of amber, and he had seen a bolt hanging in the road that sorted the fit from the unfit before they opened their mouths, and now he had seen twenty-five priests turn their backs on all of it in the one place on earth built to face it. So he prayed for the throne. "Do not reject us, for the sake of your name. Do not let the throne of your glory be brought low."

The shadows shortened as the sun came up. By the time the sun was clear of the gate the men had straightened and the paving was bright, and the altar behind them stood in the light with nobody looking at it.


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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.

Heikhalot Rabbati 26:1Heikhalot Rabbati

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Heikhalot Rabbati turns to Ascending Ezekiel's Chariot Through Heavenly Halls.

The Merkabah, meaning "chariot" in Hebrew, isn’t just any chariot. It's the divine chariot Ezekiel saw in his famous vision (Ezekiel 1). It's a vehicle, a pathway, a means of ascent to the divine realms. But it's not a ride you just hop on.

Our text today comes from Heikhalot (the heavenly palaces) Rabbati, a key text in the Heikhalot literature – these are mystical Jewish texts describing ascents through heavenly palaces. It's intense stuff. And this passage, specifically section 26, deals with a pretty serious question: Who gets to ride, and what happens if you're not ready?

A lightning bolt, frozen in place. That’s the image we get here. This lightning, serves as a divider. A cosmic sorting mechanism for those who seek to ascend to the Merkabah. It separates those who are “fit” from those who are not. What does “fit” even mean in this context?

Well, it's not about physical fitness, that's for sure. It’s about spiritual preparedness. It’s about purity of heart, intention, and perhaps a deep understanding of the mysteries involved. Think of it like this: you can’t just walk into a nuclear reactor without proper training and protection. The spiritual realms are similar, only infinitely more powerful.

So, what happens when someone approaches the Merkabah? According to Heikhalot Rabbati, if you're deemed worthy and hesitate when told to "Enter," they urge you again. “Enter!” they say. And upon entering, you are celebrated. "Surely, this is one of those who descend to the Merkabah," they proclaim. A vote of confidence from the cosmos itself.

But what if you're not ready? What if you haven't done the work, haven't purified your heart, haven't prepared your soul for such an intense encounter?

Here’s where it gets…intense. The text says that if someone unfit enters the Merkabah, "they at once place upon him a thousand pieces of iron."

Yikes.

What does that even mean? A thousand pieces of iron? Is it literal? Probably not. Iron, in mystical traditions, is often associated with judgment, with restriction, with being bound. It could symbolize the crushing weight of spiritual consequences, the overwhelming force of energies that an unprepared soul cannot handle. If you're not ready to face the divine, the experience could be shattering, overwhelming, even destructive. The "thousand pieces of iron" could represent the fragmentation of the soul, the scattering of one's being in the face of such immensity.

This passage is a powerful reminder that spiritual journeys are not to be taken lightly. They require preparation, humility, and a deep respect for the forces involved. It's not about forcing your way into the divine presence, but about allowing yourself to be drawn in when you are truly ready.

So, the next time you feel that electric tingle, that yearning for something more, remember the Merkabah. Remember the lightning bolt, the sorting, the thousand pieces of iron. And ask yourself: Am I truly ready for this ride?

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Legends of the Jews 4:261-264Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The Book of Ezekiel, one of the most powerful and enigmatic texts in the Hebrew Bible, opens with just such an experience. We find Ezekiel, a priest, in exile, far from Jerusalem, by the Chebar Canal – likely a major irrigation canal in Babylonia. It’s a bleak time. The elite of Judea, including King Jehoiachin, have been forcibly relocated by the Babylonian empire. This isn’t just a political defeat; it’s a spiritual crisis. And in this moment of despair, something extraordinary happens.

“In the thirtieth year, on the fifth day of the fourth month…the heavens opened and I saw visions of God.” (Ezekiel 1:1). It’s a precise date – a detail that anchors this otherworldly experience in a specific time and place. And what a vision it is!

A storm erupts from the north. But this isn’t just any storm. It's a whirlwind of fire and light, 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” (Ezekiel 1:4). From this fiery core emerge figures unlike anything Ezekiel has ever seen: four living creatures.

These aren't ordinary beings. Each has the form of a human, but with four faces: a human face, the face of a lion, the face of an ox, and the face of an eagle (Ezekiel 1:10). They each have four wings. Their legs are fused, ending in a single calf’s hoof that gleams like burnished bronze. And beneath their wings, they have human hands.

It’s a mind-bending image. What could it all mean?

Ezekiel emphasizes their coordinated movement. They don't turn as they move; each can go in any direction its faces point. “Each one’s wings touched those of the other. They did not turn when they moved; each could move in the direction of any of its faces” (Ezekiel 1:9). They move as one, guided by a single spirit. And amidst these creatures, there's fire, “something that looked like burning coals of fire…the fire had a radiance, and lightning issued from the fire" (Ezekiel 1:13). This fire isn't destructive; it's illuminating, a source of divine energy.

But the vision doesn't stop there. Next to these creatures, Ezekiel sees wheels, “one wheel on the ground next to each of the four-faced creatures” (Ezekiel 1:15). These aren't ordinary wheels either. They gleam like beryl, a precious stone. Each wheel seems to be two wheels intersecting, allowing them to move in any direction without turning. And their rims… well, “their rims were tall and frightening, for the rims of all four were covered all over with eyes” (Ezekiel 1:18). Eyes! Everywhere!

The wheels move with the creatures, wherever the spirit leads them. “Wherever the spirit impelled them to go, they went, wherever the spirit impelled them. And the wheels were borne alongside them; for the spirit of the creatures was in the wheels” (Ezekiel 1:20). The spirit that animates the creatures also animates the wheels. They are interconnected, inseparable parts of a single, unified whole.

Ezekiel's vision is a powerful, symbolic representation of God's presence and power. It challenges us to open our minds and hearts to the possibility of the extraordinary, to recognize the divine spark in the world around us and within ourselves. What parts of your everyday reality might contain the divine spark? Where do you see the faces of the lion, the ox, the eagle, and the human, all moving together, guided by a single spirit?

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Sifrei Devarim 318:10Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

Sometimes, it feels that way to me. Take this little phrase from Sifrei Devarim. It's about how someone "abased the Rock of his salvation." Now, who is this "Rock," and what does it mean to abase them?

The text immediately directs us to a pretty intense scene from the Book of Ezekiel (8:16). Ezekiel is taken to the inner courtyard of the Temple in Jerusalem, and what does he see? Twenty-five men with their backs to the sanctuary, facing east, worshipping the sun! It’s a picture of utter spiritual betrayal.

So, is "abasing the Rock of salvation" akin to this blatant act of turning away from God and embracing other deities? It certainly seems that way. The very image is of desecration, of turning your back on the source of all good.

But then comes along Rabbi Dostai ben Rabbi Yehudah with a fascinating twist. He suggests we read the word "vayenabel" – "and he abased" – differently. Instead, he proposes "veyinavel" – "and there be abased." It’s a subtle shift in the Hebrew, a mere vowel change, but it completely alters the meaning.

Now, instead of someone actively abasing the Rock, the text speaks of a situation where the very throne of God's glory is in danger of being abased. Rabbi Dostai supports his interpretation with a verse from Jeremiah (14:21): "Do not reject us, for the sake of Your name; let there not be abased the throne of Your glory."

See how that works? It’s not about someone doing something wrong, but about God's honor itself being at risk. It reframes the whole thing.

Why this subtle change matters is that it shifts the focus from an individual act of transgression to a broader concern for God's reputation in the world. It's a plea, an urgent prayer that God not allow circumstances to arise that would diminish His glory.: it’s one thing for people to sin. We all do it. But when the very perception of God's power and majesty is at stake, when the world might look at suffering and injustice and conclude that God is weak or uncaring, that's a different level of crisis. That's when the "throne of glory" itself is in danger of being abased.

So, what are we left with? Perhaps the key takeaway is this: our actions, both individually and collectively, have the power to impact not only our own relationship with the Divine, but also the way the world perceives God. We have a responsibility, therefore, to act in ways that uphold God's glory, to avoid actions that might lead to its diminishment.

It challenges us to consider the wider implications of our choices and to strive to live in a way that honors the "Rock of our salvation."

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