Prophecy Without Speech/2

Prophecy Without Speech

Exegetical Approaches

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Analogy

According to this approach, it was never intended that Yechezkel to be silent. The verses which describe his silence simply mean that it was as if he was silent.

Sources:RidYechezkel 3:27Yechezkel 24:27Yechezkel 33:22About R. Yeshayah of Trani,

"וְנֶאֱלַמְתָּ" – According to the Rid, these words are not a commandment to Yechezkel, but an analogy regarding the nation's reaction to the prophesies. Despite the fact that Yechezkel will talk, he won't accomplish his task of being an "אִישׁ מוֹכִיחַ". Since the nation won't listen to his words, he will be as if mute.

Prophecy of the scout – This prophecy does not contradict the previous one, as Yechezkel is not being told not to prophesy. In fact, it strengthens the prophecy of the scout. Hashem is telling Yechezkel that even if he does not make an impression on the people and they don't change their ways, he will still fulfill his mission as long as he warns them in advance of the outcomes of their practices.¹

Yechezkel talking before chapter 33 – This approach assumes that all the prophecies in chapters 3-33 were actually delivered to the people, as their simple reading implies. Yechezkel did not sit silently for seven and a half years.

"בּוֹא הַפָּלִיט" – The Rid says that the פליט marks the destruction, when all of Yechezkel's prophecies were fulfilled. At this point, the people start to believe all of his prophesies, and it is no longer as if he were mute and had not delivered them. Though, Yechezkel didn't do anything differently once the פליט came, the people responded differently to the prophecies, "hearing" them for the first time.

Partially Mute

Sources:RashiYechezkel 3:24-27Yechezkel 24:27About R. Shelomo Yitzchaki, R. Yosef KaraYechezkel 24:27About R. Yosef Kara, R. Eliezer of BeaugencyYechezkel 3:26-27Yechezkel 24:26-27Yechezkel 33:22About R. Eliezer of Beaugency,

"וְנֶאֱלַמְתָּ" – These commentators disagree as to how the muteness was expressed:

• Rashi understands that only when Hashem tells Yechezkel to say something, can he open his mouth.
• R. Eliezer of Beaugency says Yechezkel was limited to rebuking only when the elders of the nation came to him to hear his prophesies. He adds further that Yechezkel was not permitted to say what he wanted, rather he was to speak exactly Hashem's words.
• Alternatively, one can suggest that the muteness is in the way Yechezkel prophesied.  Most of his prophecies were symbolic acts rather than speeches of rebuke.  Yechezkel is commanded to be a scout who isn't supposed to speak, rather just to look and blow the horn.

Actually Mute

This approach reads the verses literally, that Yechezkel really was mute.

Sources:RadakYechezkel 3:24-27Yechezkel 24:27About R. David Kimchi

"וְנֶאֱלַמְתָּ" – Radak reads this word literally but limits the muteness until the end of chapter 11.  From then on, Yechezkel talked like any other person.²  Radak's motivation to say the muteness ended in 11:24, is the verse immediately after which explicitly says that Yechezkel relayed to the nation all the words of Hashem.

"וּבְדַבְּרִי אוֹתְךָ" – In contrast to the other commentators who understand "וּבְדַבְּרִי אוֹתְךָ" as the occasions when Hashem speaks to Yechezkel, Radak understands "וּבְדַבְּרִי אוֹתְךָ" as when Hashem finishes talking to Yechezkel.  Yechezkel was commanded to be quiet until Hashem finishes talking to him, which happened only in 11:24, when "וַיַּעַל מֵעָלַי הַמַּרְאֶה אֲשֶׁר רָאִיתִי".

"בּוֹא הַפָּלִיט" – The verses in chapters 24 and 33 seem to contradict this opinion that the muteness ended in chapter 11.  Radak is inconsistent in his explanation of the verses.

¹ For this reason the נבואת הצופה is repeated in chapter 33 together with the פליט's arrival. Yechezkel's prophecies were given so later on the nation will recognize in Hashem.

² According to Radak all the prophecies from chapter 1-11 were given to the nation, as a package at once instead of each prophecy alone.