For they said that only the two first visions, namely, that of the Ḥayyot and the Ofannim, might be interpreted to others; but of the third vision, viz., that of the ḥashmal and all that is connected with it, only the heads of the sections may be taught. Rabbi [Jehudah], the Holy, is of opinion that all the three visions are called ma‘aseh mercabah, and nothing but the heads of the sections could be communicated to others. The exact words of the discussion are as follows:--Where does maaseh mercabhah end? Rabbi says, with the last va-ereh; Rabbi Yiẓḥak says it ends at the word ḥashmal (ver. 27). The portion from va-ereh to ḥashmal may be fully, taught; of that which follows, only the heads of the sections; according to some it is the passage from va-ereh to ḥashmal, of which the heads of the sections may be taught, but that which follows may only be studied by those who possess the capacity, whilst those that cannot study it by themselves must leave it.--It is clear from the words of our Sages that different visions are described, as may also be inferred from the repetition of the word va-ereh, and that these visions are different from each other in degree: the last and highest of them is the vision commencing, "And I saw as the colour of ḥashmal": that is to say, the divided figure of the man, described as "the appearance of fire, etc., from the appearance of his loins even upward, and from the appearance of his loins even downward," etc. There is a difference of opinion among our Sages whether it is permitted to give by way of hints an exposition of any part of this third vision, or whether it is prohibited even to teach of it the heads of the sections, so that only the wise can arrive at understanding it by their own studies. You will also notice a difference of opinion among our Sages in reference to the two first visions, viz., that of the Ḥayyot and that of the Ofannim whether these may be taught explicitly or only by way of hints, dark sayings, and heads of sections. You must also notice the order of these three visions. First comes the vision of the Ḥayyot, because they are first in rank and in the causal relation, as it is said, "For the spirit of the Hayyah was in the Ofannim," and also for other reasons. The vision of the Ofannim [comes next, and] is followed by one which is higher than the Ḥayyot, as has been shown. The cause of this arrangement is, that in study the first two must necessarily precede the third, and in fact they lead to it.
CHAPTER VI
THE sublime and great subject which Ezekiel by prophetic impulse began to teach us in the description of the Mercabah, is exactly the same which Isaiah taught us in general outlines, because he did not require all the detail. Isaiah says, "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood seraphim," etc. (Isa. vi. 1 seq.). Our Sages have already stated all this clearly, and called our attention to it. For they say that the vision of Ezekiel is the same as that of Isaiah, and illustrate their view by the following simile:--Two men saw the king riding, the one a townsman, the other a countryman. The former, seeing that his neighbours know well how the king rides, simply tells them that he saw the king; but the villager, wishing to tell his friends things which they do not know, relates in detail how the king was riding, describes his followers, and the
