Midrash sobre Ezequiel 2:1

R. Ami said: "The secrets of the Law may be imparted only to the one who has the five prescribed things, viz. (Is. 3, 3) The captain of fifty, and the honorable man, and the counsellor, and the skilful artificer, and the eloquent orator." R. Jochanan said to R. Elazar: "Come, I will instruct thee in the subject of the Divine chariot." The latter replied to him: "I am not old enough." When he did become old enough, R. Jochanan had already died. R. Assi said to him [R. Elazar]: "Come, I will instruct thee in the subject of the Divine chariot." He replied: "If I had been worthy, I should have received instruction from R. Jochanan thy teacher." R. Joseph was well versed in the subject of the Divine chariot, while the seniors of Pumbeditha were well versed in the subject of creation. They said to him: "Would the master instruct us in the subject of the Divine chariot?" He answered them: "Instruct me [first] in the subject of Creation." After they had instructed him, they said to him: "Now let the master instruct us in the subject of the Divine chariot?" He answered: "In reference to this we have learned in a Baraitha (Songs 4, 11) Honey and milk are under thy tongue. This means, let the words which are sweeter than honey and milk, be under thy tongue." (Do not disclose them to others.) R. Abahu infers the same thing from the following passage (Prov. 27, 26) The sheep (K'basim) are for thy clothing. Read not k'basim (sheep), bu K'bushmi (hidden things). This means, things that are the secrets of the world shall be under thy clothes (concealed). They said to him: "We have worked in them as far as the words (Ez. 2, 1) And He said unto me, Son of man." "But this is the real subject of the Divine chariot," replied R. Joseph.

(Exodus 15:9) "The foe said: I shall pursue, etc.": This appertains (chronologically) to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Isaiah 6:1) "In the year of the death of King Uzziahu, etc." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Ezekiel 2:1) "Son of man, stand on your feet" (Some say [Ibid. 17:1] "Son of man, propose a riddle.") This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Jeremiah 2:2) "Go and call out in the ears of Jerusalem." This belongs in the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Hoshea 10:1) "Israel is (like) a vine that has shed, etc." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Koheleth 1:12) "I, Koheleth, was king over Israel in Jerusalem." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah."