JUDAICA - Wisdom In Torah

University. Her second novel, Shidah ve-Shidot (“Pleasures of
Man,” 1974) is the story of a young married woman who has
a passionate affair with a member of the Israel Philharmonic
Orchestra, told against the background of the urban, hedonistic
society of Tel Aviv following the Six-Day War.
Bibliography: Y. Oren, in: Yedioth Aharonoth (Dec. 6, 1974);
E. Ben Ezer, in: Al ha-Mishmar (Dec. 6, 1974); A. Zehavi, in: Yedioth
Aharonoth (Dec. 20, 1974); G. Shaked, Ha-Sipporet ha-Ivrit, 4 (1993),
161–62, 383; T. Mishmar, “Ein Osim Leḥem mi-Ideologyot” (on The
Fifth Heaven), in: Te’oriyah u-Vikkoret, 7 (1995), 147–58.
[Anat Feinberg (2nd ed.)]
EYTAN (Ettinghausen), WALTER (1910–2001), Israel diplomat.
He was the son of Maurice L. Ettinghausen (1882–1974),
bibliophile and antiquarian bookseller. Eytan, born in Munich,
was educated in England and taught German language
and literature in Oxford from 1934. Eytan served in the British
army from 1940 to 1945. Settling in Palestine in 1946, he
served as director of the Civil Service and Diplomatic College
of the *Jewish Agency in Jerusalem. In this capacity, and particularly
as first general director of the Ministry for Foreign
Affairs under Moshe *Sharett and Golda *Meir (1948–59),
he greatly influenced the structure and character of Israel’s
foreign service. In 1949 he headed the Israel delegation both
to the Rhodes armistice negotiations and to the Lausanne
Conference with the Arab states (see State of *Israel: Historical
Survey). In 1955 Eytan headed the Israel delegation to
the Atomic Energy Conference in Geneva. He served as
Israel ambassador to France from 1959 until 1970. In March
1972, Eytan was appointed head of the Board of Governors
of the Israel Broadcasting Authority, in succession to Chaim
*Yahil, and held the position until his retirement in 1978.
He wrote The First Ten Years: Diplomatic History of Israel
(1958).
[Netanel Lorch]
EZEKIEL, a major prophet who is said to have begun prophesying
in the fifth year of Jehoiachin’s exile in Babylonia,
seven years before the final fall of Jerusalem; his prophecies
are recorded in the book that bears his name. The name
Ezekiel (Heb. לאקְז ֵ ֶחְי; Gk. Iezkiēl; Vulg. Ezechiel [cf., in I
Chron. 24:16, and for (ּו)הָ ּיִ קְזְח(י)], = לֵ אִ קְזִחְי?) seems to be
derived from לֵ א קֵ ּזַחְי “may God strengthen” (namely, “the
child” (so Noth, Personennamen, 202; others cf., Ezek. 3:8f.,
14)).
location of the book in the canon
The talmudic arrangement of the major prophets is Jeremiah,
Ezekiel, and Isaiah, the departure from the true historical
order being justified thus: “The Book of Kings ends with
doom, Jeremiah is all doom, Ezekiel begins with doom but
ends with consolation, while Isaiah is all consolation, so we
place doom alongside doom and consolation alongside consolation”
(BB 14b). This arrangement appears in some early Bible
manuscripts (Ginsburg, Introduction, 5), but manuscripts of
Book of Ezekiel – Contents
Chs. 1:1–3:21 The call of the prophet.
ezekiel
Chs. 3:22–24:27 The doom of Judah and Jerusalem.
3:22–5:17 House arrest and dramatic representation of
siege and punishment.
6:1–7:27 Prophecies against the mountains of Israel and
the populations of the land.
8:1–11:25 A visionary transportation to Jerusalem.
12:1–20 Dramatic representation of the exile of Judah
and its king.
12:21–14:11 On false prophets and the popular attitude
towards prophecy.
14:12–23 No salvation through vicarious merit.
15:1–8 Parable of the vine wood.
16:1–63 Parable of the nymphomaniacal adulteress.
17:1–24 Parable of the two eagles.
18:1–32 God’s absolute justice.
19:1–14 A dirge over the monarchy.
20:1–44 The compulsory new exodus.
21:1–37 The punishing sword: three oracles.
22:1–31 Unclean Jerusalem: three oracles.
23:1–49 The dissolute sisters, Oholah and Oholibah.
24:1–14 The filthy pot: a parable of Jerusalem.
24:15–27 Death of the prophet’s wife.
Chs. 25:1–32:32 Dooms against foreign nations.
25:1–17 Brief dooms against Ammon, Moab, Edom, and
Philistia.
26:1–28:26 Doom against Phoenicia.
29:1–32:32 Seven oracles against Egypt.
Ch. 33:1–33 A miscellany from the time of the fall.
Chs. 34:1–39:29 Prophecies of Israel’s restoration.
34:1–31 Renovation of the leadership of Israel.
35:1–36:15 Renovation of the mountains of Israel.
36:16–38 A new heart and spirit: the condition of lasting
possession of the land.
37:1–28 The revival of the dead bones of Israel and the
unification of its two scepters.
38:1–39:29 The invasion of Gog and his fall.
Chs. 40:1–48:35 A messianic priestly code.
40:1–43:12 A visionary transportation to the future temple.
43:13–46:24 Ordinances of the cult and its personnel.
47:1–12 The life-giving stream issuing from the temple.
47:13–48:35 Allocation of the land.
the Ben Asher tradition (e.g., Leningrad, Aleppo) and the early
printings follow the proper chronological order (Isaiah, Jeremiah,
and Ezekiel) as in present texts (cf. Kimḥi’s introduction
to Jeremiah; Minḥat Shai’s introduction to Isaiah).
structure and contents
The talmudic bipartition of the book recalls Josephus’ statement
that Ezekiel “left behind two books” (Jos., Ant., 10:79) –
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6 635