ציטירנדיקער פּירוש אויף יחזקאל 17:2

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.

V. 8. פה אל פה .פה אל פה אדבר בו bezeichnet, im Gegensatz zu der V. 6 angedeuteten objektiven (במראָה) und subjektiven (בחלום) Vermittlung, die objektive und subjektive Unmittelbarkeit der Offenbarung. פה spricht mit ihm, und spricht mit ihm in einem Zustande, in welchem er selber פה, sprachfähig ist, also nicht במראה und nicht ומראה .כחלום: wessen er bewusst werden soll, das wird ihm in unverhüllter Unmittelbarkeit zur Anschauung gebracht, ולא בחירות, er hat es sich nicht erst aus einer vermittelnden Erscheinung, aus einem Symbol zu erschließen. חידה, Wurzel אחודה נא לכם חידה) חוד Richter 14, 12; חוד חידה ומשל משל Ezech. 17, 2) lautverwandt mit אות ,אוד, den Begriffen mechanischer und geistiger Vermittlung (siehe Bereschit 1, 1). ותמונת ד׳ יביט, nicht ד׳ במראה אליו אתודע (siehe Bereschit 1, 11).

ומראה ולא בחידת AND IN A מראה AND NOT IN RIDDLES — When it says מראה, this refers to the clearness of the Divine communication, i.e. that I express My communication unto him in the clearest form in which it can be put and do not obscure it in riddles, as e.g. was the manner in which it was said to Ezekiel: (Ezekiel 17:2), “Put forth a riddle etc.” — One might, however, think that it refers to the “appearance of the Shechinah” (i.e. that he saw God)! It, however, states, (Exodus 33:20) “Thou cannot see My face” (Sifrei Bamidbar 103).