Jerusalem the foundling, cleansed and adorned as God's bride, who turned harlot with every passer-by; yet an everlasting covenant is promised at the last.
Tap any Hebrew word to reveal its root, value, and meanings.
’Son of man, cause Jerusalem to know her abominations,
verse value 2463
Insights
Verse structure: 4 words, 26 letters. The shortest word is "make·known" (הוֹדַ֥ע, 4 letters) and the longest is "her·abominations" (אֶת־תּוֹעֲבֹתֶֽיהָ, 9 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "her·abominations" (אֶת־תּוֹעֲבֹתֶֽיהָ). 3 unique roots are used. Frequent roots: "son·of·man" (root בין, 145x in Ezekiel); "make·known" (root ידע, 99x in Ezekiel). Full calculation: בֶּן־אָדָ֕ם [son·of·man] (97) + הוֹדַ֥ע [make·known] (85) + אֶת־יְרוּשָׁלִַ֖ם [Jerusalem] (987) + אֶת־תּוֹעֲבֹתֶֽיהָ [her·abominations] (1294) = 2463.
Rashi
"Hoda" (make known). "Fais savoir" in the vernacular [Old French]:
Radak
“Son of man, declare to Jerusalem her abominations.” As the Targum renders it: “Rebuke those who sit in Jerusalem and inform them of their abominations.”
Metzudat David
"Make known." This means: Tell them their abominations, in order to dispute with them.
Malbim
“Proclaim to Jerusalem” – this verse draws an analogy between the matter of the Lord and Israel, likening it to one who found a foundling, a girl abandoned by her fathers, whom they had cast out in disgust into a barren wilderness. A nobleman passed by that place, took pity on the girl, and set his eyes upon her for good until she grew up. He then took her as his wife and bestowed upon her all kinds of good things. Yet she forgot all his kindnesses toward her, and she committed harlotry under him to provoke him to anger, as it is written: “He found him in a land of the wilderness… He cherished him as the apple of His eye… He made him ride upon the high places of the earth… And Jeshurun waxed fat and kicked…”
and say: Thus says the Lord Hashem to Jerusalem: Your origin and your nativity is of the land of the Canaanite; the Amorite was your father, and your mother was a Hittite.
verse value 4530
Insights
Verse structure: 13 words, 65 letters. Notable word values: "Hashem" (יֱהֹוִה֙) = 26, the value of the divine name Hashem. The shortest word is "my·lord" (אֲדֹנָ֤י, 4 letters) and the longest is "to·Jerusalem" (לִיר֣וּשָׁלִַ֔ם, 7 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·Jerusalem" (לִיר֣וּשָׁלִַ֔ם), "your·origin" (מְכֹרֹתַ֙יִךְ֙), "and·your·nativity" (וּמֹ֣לְדֹתַ֔יִךְ). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). First appearance of the root חתי ("Hittite") in Ezekiel. The etnachta (major mid-verse pause) falls on 'the·Canaanite', dividing the verse into phrases of 9 and 4 words. Full calculation: וְאָמַרְתָּ֞ [and·you·shall·say] (647) + כֹּה־אָמַ֨ר [thus·said] (266) + אֲדֹנָ֤י [my·lord] (65) + יֱהֹוִה֙ [Hashem] (26) + לִיר֣וּשָׁלִַ֔ם [to·Jerusalem] (616) + מְכֹרֹתַ֙יִךְ֙ [your·origin] (690) + וּמֹ֣לְדֹתַ֔יִךְ [and·your·nativity] (510) + מֵאֶ֖רֶץ [from·land·of] (331) + הַֽכְּנַעֲנִ֑י [the·Canaanite] (205) + אָבִ֥יךְ [your·father] (33) + הָאֱמֹרִ֖י [the·Amorite] (256) + וְאִמֵּ֥ךְ [and·your·mother] (67) + חִתִּֽית [Hittite] (818) = 4530.
Rashi
“Mekhorotayikh” (your origins). It is like “megurotayikh” (your dwelling-places); but Menachem classed it as a term for lineage. Similarly, he interpreted “the vessels of violence, their offspring” (Genesis 49:5), “each man from his kinsman (makkaro)” (2 Kings 12:6), and “apart from mimkarav” (Deuteronomy 18:8)—all of these are in the sense of progeny.
"Your father and your mother": Abraham and Sarah. From there they derived their greatness, and the sons of Chet gave her a burial place.
Radak
"And you shall say." He said to him: Let him say this reproof to them in the form of a parable. And even though he was sitting in Babylonia, he commanded him to inform them there by means of a letter, perhaps they will hear and return.
“Your dwellings.” With a cholam, and its meaning is like “your sojournings.”
"And from your birth from the land of the Canaanite." He connected the mem of "from the land" to "your birth," which is adjacent to "your origins." He said: In your deeds, you resemble the culture of the land of Canaan, as if you were born and dwelled there, and as if your father were the Amorite and your mother the Hittite, for you acted according to their deeds. And Jonathan [ben Uzziel] translated: "Thus said the Lord God to the inhabitants of Jerusalem: Your deeds and your ways..."
Metzudat David
"Your birthplace and your origin." The land of your sojourning and the place of your birth are from the land of the Canaanite. That is to say, through the evil of your deeds you are distinguished, such that the land of your sojourning and the place of your birth are from the land of the Canaanite, for your deeds resemble theirs, as if you learned from them.
"Your father the Amorite." It is as if your father were among the men of the Amorites, and as if your mother were among the daughters of the Hittites, for your deeds indicate that this is indeed so.
Metzudat Zion
"Your settlements." [Rather,] "Your dwellings," for the letters gimel, yod, kaf, and kuf interchange with one another; similarly, "weapons of violence are their dwelling places" (Genesis 49:5).
Malbim
"Your origin" – this phrase depicts the situation in Egypt as if this girl had been cast out from a foreign land, for the place and dwelling of her ancestors was from the land of Canaan. Moreover, her father and mother were not of one people, for her father was an Amorite and her mother was from the daughters of Heth. Because they were of different peoples, they did not show mercy toward the child born to them. The text depicts that her father was an Amorite, for the Amorites were more wicked than the other peoples, and that her mother was a Hittite, for the daughters of Heth were more wicked in their traits than the women of the Amorites, as it is stated, "I am loathing my life because of the daughters of Heth." The metaphorical meaning is that at that time they had not yet been refined into a distinct nation, but were still attached to the abhorrence of their father and mother from whom they were born. They had learned the ways of the Amorites to such an extent that the Amorite was their father and their instructor. They also possessed the character of the land in which they were born, which was the land of Heth, for Hebron, where Abraham and Isaac dwelt, belonged to the sons of Heth. The rhetorical device depicts the general people as a father to the individual persons of the nation, for the individuals learn the ways of the people from whom they emerged. And the land in which a man is born is depicted as a mother, for from it he draws his sustenance. The character of the child is likened to the character of the soil, its produce, and its atmosphere, for "from its breasts he dug out food." On this basis, the verse repeats "I sold you" and "your birth" in opposition to the father and the mother, referring to the people among whom they were born and the place of their upbringing where they dwelt. The meaning is that they had not yet been separated from the impurity of the Canaanites and their deeds.
And as for your nativity, in the day you were born your navel was not cut, neither were you washed in water for cleansing; you was not salted at all, nor swaddled at all.
verse value 5821
Insights
Verse structure: 15 words, 69 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·your·nativity" (וּמוֹלְדוֹתַ֗יִךְ, 9 letters). Words sharing gematria 31: not, not. 11 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·your·nativity" (וּמוֹלְדוֹתַ֗יִךְ), "being·born" (הוּלֶּ֤דֶת), "not·was·cut" (לֹא־כׇרַּ֣ת). The root מלח appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not" (root לא, 213x in Ezekiel); "in·day·of" (root יום, 112x in Ezekiel); "and·in·water" (root מים, 38x in Ezekiel). First appearance of the root ילד ("being·born") in Ezekiel. First appearance of the root רחץ ("not·were·washed") in Ezekiel. The etnachta (major mid-verse pause) falls on 'for·cleansing', dividing the verse into phrases of 9 and 6 words.
Rashi
"On the day of your birth." Poshnia in the vernacular means that when I chose you in Egypt, you were without any spiritual refinement. And since this was likened to a birth, here the refinements of the newborn are mentioned.
Sherek. Like sherekha (your navel):
“Limesha’ei.” For polishing, a polished rock; its Targum is “she’i’ut keifa” (the smoothness of a rock); “aplanement” in the vernacular [Old French]. And Menachem associates “meshi’ei” with the language of “she’sh’u’im” (amusements).
"Not 'you were not salted.' From here we learn that one salts the newborn so that its flesh may become firm."
"and wrapped him in swaddling clothes." The term denotes wrapping in garments; similarly, (Job 38:9) "and wrapped it in clouds" [literally: "and the mist was its swaddling garment"]—referring to the act of wrapping the newborn.
Radak
"And from your birth." Now the parable begins, and he compares the Congregation of Israel to a young girl who, at the time of her birth, was in a place where she found no one to have compassion and watch over her to perform for her the laws pertaining to a newborn. Rather, just as she was born with the afterbirth and blood, they cast her out into the open field, as one casts out of the city a carcass and something repulsive, until one who had compassion passed by and saw her lying in her blood in the field. He took pity on her, lest she die from that repulsive state, but rather that she would live and remain like a plant of the field, to grow and multiply. The one who had compassion left her as she was; he did not wash her, nor did he wash the blood from her, but left her as she was, until this girl grew up and came into the finest of ornaments. That is to say, she reached her proper time in her youth, when she is fit to be adorned with the finest of ornaments, according to the law of daughters who are fit to be married to a husband. And when the one who had compassion saw that the time for lovers had arrived and that she was fit to become a wife, he spread his wings over her. That is to say, he assured her that he would take her as a wife, and he swore to her regarding this, and entered into a covenant with her, and the entire matter proceeds as it goes on to say. Here we have explained the meaning of the metaphor, and now we will explain the meaning of the parable:
“And from your birth.” He says to you: How were your births? The time of the birth was the time of “And Joseph died, and all his brethren, and that generation” (Exodus 1:6), and the children of Israel were fruitful, and swarmed, and increased greatly. For that time was when the Congregation of Israel was without a comforter and one who watched over them, other than God, blessed be He.
On the day of your birth: The first word is written with a vav and with dagesh, and it is derived from the hifil binyan; and your birth is like yourself, as if it said, on the day that you were born.
“Did not cut your cord.” For this is among the necessities of the newborn at the time of its birth, and likewise the other matters: washing, salting, and wrapping in swaddling clothes. If these matters are not done for the newborn, it is in danger of dying. Therefore, they permitted doing them for it on Shabbat, as it is stated: “All that is said in the parashah of reproof, one does for a woman in childbirth on Shabbat,” because they are matters that constitute a danger if they are not performed. And it says, “On the day you were born,” from here we learn that one may deliver a woman on Shabbat.
“Your cord has not been cut.” From here we learn that one may cut the umbilical cord on Shabbat.
"And in water you did not wash." From here we derive that one may bathe a newborn on Shabbat. And the verb 'not cut' (כרת) is not attested in the intensive (dagesh) conjugation; and likewise, "and the asherah that was upon it, was cut down."
“Your navel.” The resh is dagesh-ed due to the elision of the other resh, and “the navel” is the umbilicus, and this is well known.
"And you did not wash yourself with water." Unqualified washing in water refers to hot water.
"And with salt you were not salted." From here we derive that one may salt a newborn on Shabbat.
"And swaddled, you were not swaddled." From here [we derive] that one may wrap the newborn on Shabbat.
“Limesha’i.” Its meaning is to smooth the flesh, for washing with hot water smooths the flesh and refines it. The Targum translates “chalekat tzavareih” as “sha’i’ei tzavareih,” and the yod in “limesha’i” takes the place of the doubled letter.
"And with salt you were not salted." And the word "salt" (hamelach) is written with a chataf qamats under the heh.
The word is written with a *shureq* on the *heh*, for salt strengthens and hardens the skin and flesh of the child.
“And you were not swaddled.” Just as one wraps an infant and swaddles him in swaddling clothes, tying him up to set his limbs and straighten them, because in his mother’s womb he was curled up with his navel cord, his head between his knees. The meaning of the parable is that the Israelites were in Egypt from the time Joseph died and a new king arose over Egypt, like a child who has no strength to sustain himself, and he found no one to have compassion and pity on him. Moreover, they cast him out of the city, into the open field, because of their great disgust for him. This is what it says: “Because you were loathsome in the day of your birth” — this refers to the loathsomeness of the blood of birth. So too, the Egyptians forced the Israelites into hard labor and afflicted them with all kinds of afflictions, until they were close to death from the severity of the afflictions. Moreover, they cast them out of the city into the field, as it is written: “In brick and in mortar, and in all labor in the field.” They were disgusted with them, so that they would not see them. This is the parable: “And you shall cast him out into the open field.” And Jonathan the Aramaic translator rendered the verse thus: “And when your fathers came down to Egypt, etc.”
Metzudat David
“And your birth” etc. It is as if He says: “Is it not fitting that you should not betray Me, since I have treated you well? For your birth—meaning, your offspring—and to add further explanation, He said: ‘On the day you were born.’ Behold, at that time your navel cord was not cut, as is customary to cut the umbilical cord emerging from the navel; nor were you washed with water to smooth the flesh; nor was your flesh salted, for it is customary to salt the flesh of the body to harden it and strengthen it.”
“And you were not swaddled at all.” They did not wrap you in garments to straighten the limbs, as is done in the care of a newborn. (He compared Israel in their time in Egypt and their redemption from there to a child born in a field, a place where she found no one to have mercy on her to perform for her the customary care of infants at the time of their birth. And just as she emerged from the womb, full of loathing due to the blood of birth, so too was she cast out into the open field. A distinguished man passed by, saw her in her wretched state, and had mercy on her so that she would not die. He promised her that she would live, even though she was loathsome with blood, and that she would yet become a multitude, for she would bear sons and daughters. While lying in the open field, she grew until she reached her proper time, becoming fit for marriage. Then this distinguished man passed by again, saw that this was indeed the case, took her as his wife, washed away from her the filth of the blood, clothed her, and adorned her. Thus, this merciful one did for her the utmost good and kindness. So too did the Holy One, blessed be He, do with Israel: After the death of Joseph and his brothers, the people of Israel were like a child who lacks the strength to support himself, and they found no benefactor or merciful one. They were cast out into the open field to perform their labor. Then the Holy One, blessed be He, came and had mercy on them, promised them redemption, made them fruitful, and multiplied them. When the time came, He took them out of Egypt, brought them near to Mount Sinai, and gave them the Torah, as if He had taken them as His wife through a marriage contract and betrothal, brought them into the Holy Land, and thus did for them much kindness).
Metzudat Zion
"Your navel." It is the navel, as it is said, "Your navel is a bowl of the moon" (Song of Songs 7:3).
“limesha’ei.” The matter of smoothing is that “she smoothed his neck” (Genesis 27:16) is translated by Onkelos as “the smoothness of his neck.”
And He swaddled. The meaning of "swaddling" is wrapping in garments; similarly, "and thick darkness was its swaddling band" (Job 38:9).
Malbim
“Concerning your birth” – now depict how you were born. This is what is meant by “Concerning your birth.” And what was done with you on the day of your birth? This is what is meant by “On the day you were born, your cord was not cut.” The custom is to perform four corrections for the newborn: 1. They cut the umbilical cord, because until then he received his nourishment through the cord, and he was at the level of the vegetable kingdom, which draws its nourishment through its root. But when he is born, they cut the cord and tie it, because from then on he will take food through his mouth. And if his cord is not cut, he is still at his first level. The metaphorical meaning is that when a nation is born to become a distinct people, it must separate from the nation from which it came, to which it was attached by its root. But you, your cord was not cut, for you remain attached to the root of the deeds of the Canaanites. 2. Afterwards, they wash him in water to remove the blood and impurity. In the metaphorical sense regarding the nation, men of understanding should wash away their corrupted traits through the waters of wisdom and knowledge, establishing among themselves good customs and upright judgments. But you were not washed in water. 3. Afterwards, they salt him to strengthen the flesh. 4. And they swaddle him to straighten the limbs, because in his mother’s womb the flesh was spongy, and the limbs were folded, with his head between his knees. In the metaphorical sense regarding the nation, they should strive to strengthen the individual persons with valor and courage of heart, and to straighten the community by appointing over them heads, judges, and officers, until it stands as a body with a tall, strong stature and straightened limbs. And none of all this was done for you.
No eye pitied you, to do any of these to you, to have compassion upon you; but you were cast out in the open field in the loathsomeness of your person, in the day that you were born.
verse value 4672
Insights
Verse structure: 17 words, 69 letters. The shortest word is "to·you" (לָ֛ךְ, 2 letters) and the longest is "and·you·were·thrown" (וַֽתֻּשְׁלְכִ֞י, 6 letters). Words sharing gematria 130: upon·you, eye, upon·you. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·pitied" (לֹא־חָ֨סָה), "eye" (עַ֗יִן), "for·compassion" (לְחֻמְלָ֣ה). The root על appears 2 times in this verse. 16 unique roots are used. Frequent roots: "upon·you" (root על, 272x in Ezekiel); "to·do" (root עשה, 214x in Ezekiel); "to·face·of" (root פנים, 150x in Ezekiel). First appearance of the root געל ("loathing") in Ezekiel. The etnachta (major mid-verse pause) falls on 'upon·you', dividing the verse into phrases of 9 and 8 words.
Rashi
To have compassion. To pity:
On the word "go'al" (disgust). In German: "Anbuerisch."
Radak
Not a single eye has shown you mercy, not even one of these. If not even one of these, how much more so all of them, which you stood in need of!
For mercy. With a *shureq* on the *chet*:
“Before My face.” Just as it says “before My face,” and there are many instances like this.
“Because your soul is loathsome.” This refers to your body, as it is stated, “iron came upon his soul” (meaning his body). And “the loathing” refers to the blood of childbirth. This is what it says: “On the day you were born, your loathing was upon you”—that is, the loathing that was upon you on the day you were born. The meaning of this parable is explained above. And the Targum of Jonathan translated: “The eye of Pharaoh did not spare you,” etc.
Metzudat David
No eye had pity on you. No human eye had pity on you to perform for you any of these rites that are performed for a child on the day of its birth:
“to have compassion on you.” To have compassion on you, to engage with you. And the matter is repeated in what is stated, for the sake of additional clarification.
“Because you loathe your soul, etc.” – This means that on the day you were born, you were cast out into the field, just as your body was loathsome and defiled with the blood of birth.
Metzudat Zion
Chasah. The word is related to chas and chemlah (pity and compassion):
In the word "goel" (disgusting): The matter is one of disgust and revulsion, as in "My soul shall abhor you" (Leviticus 26:30).
Your soul. This means your body. And similarly, "and his soul shall be empty" (Isaiah 29:8).
Malbim
"There is no eye that spared you": There is a difference between *chas* (sparing pity) and *chamalah* (compassion). *Chesed* is due to one’s need for the object, whereas the one who shows *chamalah* desires the preservation of the object for its own sake, because it is good in his eyes. This means that no eye spared her out of *chas*—that is, her father’s eye did not spare her because of his need to raise up seed for himself, nor did any other person’s eye spare her out of *chamalah*, lest she be destroyed. Thus far, the commentator has explained the nature of the birth, which is what is meant by the phrase "and your birth." Now he will explain what was stated regarding "on the day you were born," for immediately on the day of your birth you were cast out into the open field in disgust for your soul. In the allegorical sense, this means that you were cast out from your land into the field of the land of Egypt, and there they enslaved you with harsh labor in every kind of fieldwork.
And when I passed by you, and saw you wallowing in your blood, I said to you: In your blood, live; indeed, I said to you: In your blood, live;
verse value 2483
Insights
Verse structure: 13 words, 54 letters. Verse gematria: 2483 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·you" (לָךְ֙, 2 letters) and the longest is "wallowing" (מִתְבּוֹסֶ֖סֶת, 7 letters). Words sharing gematria 247: and·I·said, and·I·said. The root דם appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·I·said" (root אמר, 362x in Ezekiel); "by·you" (root על, 272x in Ezekiel); "and·I·saw·you" (root ראה, 74x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·your·blood', dividing the verse into phrases of 5 and 8 words. Full calculation: וָאֶעֱבֹ֤ר [and·I·passed] (279) + עָלַ֙יִךְ֙ [by·you] (130) + וָֽאֶרְאֵ֔ךְ [and·I·saw·you] (228) + מִתְבּוֹסֶ֖סֶת [wallowing] (968) + בְּדָמָ֑יִךְ [in·your·blood] (76) + וָאֹ֤מַר [and·I·said] (247) + לָךְ֙ [to·you] (50) + בְּדָמַ֣יִךְ [in·your·blood] (76) + חֲיִ֔י [live] (28) + וָאֹ֥מַר [and·I·said] (247) + לָ֖ךְ [to·you] (50) + בְּדָמַ֥יִךְ [in·your·blood] (76) + חֲיִֽי [live] (28) = 2483.
Rashi
"matboseset" – it is trampled, as it is written, "yabos kamino" (it tramples our adversaries).
“With your blood, your life.” Even in this vileness of yours, you shall not die. And He changed the wording to say it twice, because they were redeemed by the blood of the Passover sacrifice and the blood of circumcision. Another interpretation of “wallowing” (מתבוססת): “sho’ilya” in the vernacular.
Radak
"And I passed over you." We have already explained the matter of the poetic expression and the matter of the parable. This is what is meant by the statement: "And I made Myself known to you in the land of Egypt." Through Aaron, Miriam, and Moses, it was made known to them through prophecy, warning them and saying to them: "Let each man cast away the detestable things of his eyes, and do not defile yourselves with the idols of Egypt."
"And I saw you wallowing in your blood." Wallowing in the blood of childbirth; and the parable is that they were wallowing in the mire, which was the clay from which they made the bricks. They had no leisure to cleanse themselves of it, for they were constantly compelled to make bricks day by day without ceasing.
"In your blood you shall live." Do not think that you will die from the heaviness of this labor; rather, despite all this toil, filth, and the burden of the work, you shall live and multiply like the vegetation of the field.
“Life.” Like “you shall live” (t’chayeh), the imperative form is used in place of the future, as in “go up and die in the mountain” (aleh v’mot ba’har), like “you shall die” (t’mut); “place your nest” (sim kinakh), like “you shall place” (t’sim). And the reason that it repeats twice “your blood, life” is to strengthen her heart, so that she should not fear; for such is the custom of Scripture to repeat matters in order to strengthen the matter. And our Sages of blessed memory expounded the repetition to refer to the blood of the Passover sacrifice and the blood of circumcision, for by the merit of these two commandments they went forth from exile. And Jonathan the Targumist translated: “Upon the mention of the covenant of your fathers before Me, I revealed Myself to redeem you,” etc.
Metzudat David
“Drenched in your blood.” You are rolled and trampled in the filth of the blood that came out with you at the time of birth.
"By your blood you shall live": This means that even though you are repulsed by the blood of childbirth, nevertheless you shall live and not die on account of the repugnance and impurity. The matter is repeated to strengthen the point. And it means that while the Israelites were serving in Egypt, performing all their labors in the fields under harsh bondage, His prophecy was imparted to Aaron, and He assured them of the redemption, as it is stated below (Exodus 6:7): "I will make known to them..."
Metzudat Zion
"From being trampled." The matter of rolling and trampling is like a corpse that is crushed (Isaiah 14:19):
Chai. Like tachay:
Malbim
"And I passed over you" — then the Upper Beneficent One passed over and saw her wallowing in her blood, for by the casting away she was wounded with wounds, and the blood of the wound came out from her, besides the blood of childbirth, and she was defiled with two kinds of blood. And the Man of Kindness passed over each time and looked upon her from His passing, and He said to her that she should live by the blood of the wounds and not die. The metaphor is that the Lord looked upon them during their exile, and although Pharaoh killed their children and struck them and wounded them, the Lord looked upon them so that they should live and not perish.
I cause you to increase, even as the growth of the field. And you did increase and grow up, and you came to excellent beauty: your breasts were fashioned, and your hair was grown; yet you were naked and bare.
verse value 5493
Insights
Verse structure: 16 words, 69 letters. Notable word values: "behind" (בַּעֲדִ֣י) = 86, equal to Elohim. The shortest word is "grew" (צִמֵּ֔חַ, 3 letters) and the longest is "and·you·grew" (וַֽתִּגְדְּלִ֔י, 6 letters). 11 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "multitude" (רְבָבָ֗ה), "as·growth·of" (כְּצֶ֤מַח), "and·you·grew" (וַֽתִּגְדְּלִ֔י). The root צמח appears 2 times in this verse. 14 unique roots are used. Frequent roots: "I·gave·you" (root נתן, 207x in Ezekiel); "and·you·went·in" (root בוא, 175x in Ezekiel); "and·your·hair" (root שער, 86x in Ezekiel). First appearance of the root צמח ("as·growth·of") in Ezekiel. First appearance of the root גדל ("and·you·grew") in Ezekiel. The etnachta (major mid-verse pause) falls on 'ornaments', dividing the verse into phrases of 9 and 7 words.
Rashi
Ravba: “As a plant.” Just as it is stated: “And the children of Israel were fruitful, and increased abundantly, and multiplied” (Exodus 1:7).
“Be’edi.” This is a term denoting totality. Menachem explained that “be’edi adayim” is the language of “ad” [forever/perpetuity], as in “Trust in the Lord forever” (Isaiah 26:4) — “angoka” and “ashigla” in the vernacular. But Donash interpreted it as the language of “adi” [ornament], and the pattern of “adi adayim” follows the pattern of ten [nouns]: ari/ariyim, tzevi/tzeviyim, gedi/gediyim.
They were fashioned. "Furent afaitiees" (they were fashioned) in the vernacular [Old French]:
And your hair sprouted. The signs of girlhood:
Radak
Revavah. It is explained above:
"And you increased and grew exceedingly." Just as it is stated, "And they multiplied and grew exceedingly strong," one of them refers to an increase in number, and the other to an increase in physical stature.
"And you came in the finest of ornaments." You came at the time when you were fit for the finest of ornaments, like a young girl who has reached the time to be married to a man, fit to be adorned with beautiful jewelry. And the interpretation of "the finest of ornaments" is the best and most beautiful of ornaments, like the expression "king of kings" (meaning the greatest king) — that is, the time of Israel had come to go forth from exile, as it is said, "I have surely remembered you, and that which was done to you in Egypt," and it says, "I will bring you up out of the affliction of Egypt." And the ornaments are the silver vessels, gold vessels, and garments which they despoiled from Egypt. And my father and teacher, of blessed memory, interpreted "the finest of ornaments" as the ornaments of the body, as he explains afterward, "Your breasts were formed, and your hair grew" — these are the signs of young womanhood: the formation of the breasts and the hair growing in the place of nakedness. And it is possible that "the finest of ornaments" refers, by way of allegory, to the statutes of the Torah and the good laws, which are like ornaments, as it is said by way of allegory, "For they are a graceful wreath for your head, and chains about your neck."
Tzemach. An intransitive verb of the geminate class, which came to indicate the abundance of growth and its swiftness:
"And naked and bare." Naked and exposed, as on the day of birth.
"And you were naked and bare." The term is explained as lacking the letter bet in both "naked" (arum) and "bare" (arayah). It is possible that these are descriptive adjectives, and he used the masculine form "naked" because, since it is an allegory for the Congregation of Israel, he sometimes speaks in the masculine form and sometimes in the feminine form. The masculine form corresponds to the people, and the feminine form to the Congregation of Israel. This is the case in many places, as in the words of prophecy that speak of the Congregation of Israel in both masculine and feminine forms. The meaning of "naked and bare" can be understood allegorically according to its plain sense, that they were clothed in inferior garments, like captives and slaves, and thus they were as if they were naked. Or it may be an allegory that they were bare of the commandments of the Fathers, to guard the way of the Lord, to do charity and justice. Likewise, "your breasts were prepared" is an allegory for the Written Torah and the Oral Torah, which were prepared to give them when they went out from Egypt. Similarly, it is explained in the allegory of the Song of Songs: "Your two breasts" refer to the Written Torah and the Oral Torah, for just as the breasts nourish the infant and sustain him in life, so too the Torah teaches the path of life in this world and in the World to Come. And likewise, "and your hair has grown" is an allegory for the individuals in Israel who separated themselves from the evil way, from the time that the prophets prophesied to them in Egypt. For just as hair is a sign that a girl has passed from childhood to adolescence, so too, allegorically, it is a sign for those who were small in faith, that they emerged from their evil faith to good faith through the reproof of the prophets. Concerning them it is said, "Go and gather for me the elders of Israel." And the Nazirites and the ascetics grow their hair; therefore, hair is an allegory for them. And likewise, in the allegory of the Song of Songs, "Your hair is like a flock of goats" is an allegory for the Nazirites and the ascetics in Israel. And he said, "And you were naked and bare," referring to the majority of Israel who were in Egypt, concerning whom it is stated, "They rebelled against Me and would not listen to Me; they did not cast away the abominations of their eyes from among them." And they were bare of the commandments to do charity and justice. And Jonathan the Targumist translated: "I made you as numerous as the growth of the field, I gave you, etc."
Metzudat David
A multitude. This "comforter" assured them that they would become a multitude, to multiply sons and daughters, like the growth of the field; that is to say, the Omnipresent multiplied and increased them in Egypt, as it is stated: "And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty" (Exodus 1:7).
“And you shall increase.” When you were on the field, you were cultivated and trained, and you grew in stature, and you came to the appropriate time to be adorned with beautiful ornaments—these are the days of youth.
"Breasts were prepared." Your breasts were large according to their need, and hair grew in the place of the private parts, and these were the signs of girlhood.
“And you were naked and bare.” And furthermore, you were naked without any covering. As at the time you were born—that is to say, you were numerous in population and great in strength—the time of redemption has come. But you were naked, lacking merit and good deeds.
Metzudat Zion
Revavah. That is to say, many myriads; and "revua" is ten thousand.
"and you increased." This is a matter of growth and rearing, as it is stated: "she reared her cubs" (below 19:).
“With choice ornaments.” The meaning of *kashut* is like “and she adorned her earring” (Hosea 2:15), and it means with the best and finest of ornaments. Its parallel is “King of kings” (below, 26).
They were prepared. The word is from the root of "preparation," meaning that they were fully arranged for all their needs in connection with the great matter.
"Arum." It refers to one who lacks clothing.
And her nakedness. [This means] exposed, as in: "her fountain has been exposed" (Leviticus 20:18).
Malbim
Multitude, and in this parable, when it states that He found her in the field, it compares her to being like a plant of the field. And indeed, she multiplied greatly and grew until the time of blossoming arrived, at which point the plants bring forth their adornments—beautiful flowers and decorated blossoms with which they adorn their seed. And what were these adornments? The verse explains: “Your breasts were formed, and your hair grew.” This is the time of blossoming for a woman, the beauty of her adornments. However, she was naked and bare, meaning her nakedness was exposed. In the allegory, this signifies that the Lord watched over them so that they would flourish and multiply, as it is stated, “The more they were afflicted, the more they multiplied and spread.” Until the time of the appointed season and the era of redemption arrived, and their “breasts” were prepared. These are Moses and Aaron, as our Sages of blessed memory stated, that they are the prepared breasts to nurse with honey and milk. However, they were still naked, lacking the Torah, commandments, and merits, which are the figurative garments—the garments of the soul.
Now when I passed by you, and looked upon you, and, behold, your time was the time of love, I spread my skirt over you, and covered your nakedness; indeed, I swore to you, and entered into a covenant with you, says the Lord Hashem, and you became Mine.
verse value 5519
Insights
Verse structure: 21 words, 88 letters. Notable word values: "Hashem" (יֱהֹוִ֖ה) = 26, the value of the divine name Hashem. The shortest word is "time" (עֵ֣ת, 2 letters) and the longest is "and·you·became·mine" (וַתִּֽהְיִי־לִֽי, 7 letters). Words sharing gematria 130: by·you, over·you. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·time" (עִתֵּךְ֙), "and·I·spread" (וָאֶפְרֹ֤שׂ), "and·I·covered" (וָאֲכַסֶּ֖ה). The root על appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·became·mine" (root היה, 335x in Ezekiel); "by·you" (root על, 272x in Ezekiel). First appearance of the root דוד ("love") in Ezekiel. First appearance of the root ערוה ("your·nakedness") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·nakedness', dividing the verse into phrases of 12 and 9 words.
Rashi
“Love.” Amitias in the vernacular:
Radak
"And I passed by you and saw you, and behold, your time was the time of loves." This refers to the revelation to Moses at the bush, when he performed signs and wonders in accordance with My commandments, and I showed that the time of loves had arrived, for I fought on your behalf in Egypt until I brought you out from there with a mighty hand.
"And I spread My wings over you" – just as it is stated, "And you shall spread your wings over your maidservant, for you are her redeemer," meaning: I said that you would be a people to Me, as it is stated, "And I will take you to Me for a people."
"And I covered your nakedness." [This means that] you were naked and exposed, and I covered you. If [this is to be understood] according to its plain meaning, [as referring to] fine garments, as we have explained, or in the manner of good conduct, [by which] I instructed you, and through the miracles and wonders that I showed you, until you all settled upon a good faith, and there was no shame or evil among you.
"And I swore to you." This is what is stated: "Therefore, say to the children of Israel: I am the Lord, and I will bring you out from under the burdens of Egypt. I am the Lord who fulfilled My oath."
“And I entered into a covenant with you.” At Mount Sinai: “Behold the blood of the covenant which the Lord has made with you upon all these words.”
"And you shall be to Me." To a people. As it is stated: "This day you have become a people to the Lord your God" (Deuteronomy 27:9), and the Targum of Jonathan translates: "I revealed Myself to Moses in the bush" (Deuteronomy 5:22), etc.
Metzudat David
"And I passed by." Then I passed over you and saw that you were already at the time appropriate for showing you love and friendship, meaning to take you as a wife.
"And I will spread out." And I will spread My garment’s wing over you to take shelter in My shadow, and this is the matter of marriage, and similarly, "and you shall spread the corner of your garment" (Ruth 3:9).
"And I will cover your nakedness." So that you not be naked, with your nakedness exposed.
"And I swore to you." That I will not betray you.
And I came. I cut a covenant with you on this account:
"And you shall be Mine." This means: "And indeed it was so, for you were Mine as a wife." This means: At the time of the Redemption, I took you from your distress to take refuge in My shadow, and I performed wonders for you as if you were worthy of them. I gave you the Torah, I swore to you, and I cut a covenant with you to be My people, and so you were My people.
Metzudat Zion
“Beloved ones.” This refers to the matter of love and affection.
Kanefei. It is the hem of the garment:
Malbim
"And I passed over you": Then the Beloved passed over you a second time, and saw that the time for redemption had now arrived; He spread His wings over her. The term "spread" is similar to "spread Your wings over Your handmaid" (Ruth 3:9), meaning that He dedicated them to His name, as it is stated, "My firstborn son is Israel." And "I covered your nakedness" through the commandment of circumcision that He gave them. And "I swore to you and entered into a covenant with you," as it is stated, "And I will remember My covenant." And "you were Mine," as it is written, "And I will take you for Myself as a nation."
Then washed I you with water; indeed, I cleansed away your blood from you, and I anointed you with oil.
verse value 1556
Insights
Verse structure: 7 words, 33 letters. The shortest word is "in·the·water" (בַּמַּ֔יִם, 4 letters) and the longest is "and·I·washed·you" (וָאֶרְחָצֵ֣ךְ, 6 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·washed·you" (וָאֶרְחָצֵ֣ךְ), "and·I·washed" (וָאֶשְׁטֹ֥ף), "your·blood" (דָּמַ֖יִךְ). 7 unique roots are used. Frequent roots: "from·you" (root על, 272x in Ezekiel); "your·blood" (root דם, 45x in Ezekiel); "in·the·water" (root מים, 38x in Ezekiel). First appearance of the root שמן ("in·the·oil") in Ezekiel. The etnachta (major mid-verse pause) falls on 'from·you', dividing the verse into phrases of 5 and 2 words. Full calculation: וָאֶרְחָצֵ֣ךְ [and·I·washed·you] (325) + בַּמַּ֔יִם [in·the·water] (92) + וָאֶשְׁטֹ֥ף [and·I·washed] (396) + דָּמַ֖יִךְ [your·blood] (74) + מֵעָלָ֑יִךְ [from·you] (170) + וָאֲסֻכֵ֖ךְ [and·I·anointed·you] (107) + בַּשָּֽׁמֶן [in·the·oil] (392) = 1556.
Rashi
"ואסוכך" – this is the language of anointing. And the entire matter is nothing but a parable. Jonathan [ben Uzziel] interpreted it all, and one should not add to the Targum; thus he explained it.
“And your birthplace and your origin, and so on, ‘your dwelling and your childhood in the land of Canaan’—there I revealed Myself to Abraham your father, between the divided parts, and informed him that you would descend to Egypt, and with an uplifted arm I would redeem you, and by the merit of your fathers I would drive out the Amorites and destroy the Hittites.”
“And from your birth, on the day you were born, etc.” And even when your fathers descended to Egypt, you dwelled in a land that was not theirs, being enslaved and oppressed by them; the congregation of Israel was like a newborn cast upon the face of the field, whose cord was not cut, nor has it been washed in water to cleanse it, nor salted, nor bound with swaddling bands.
“His eye did not spare you…” – The eye of the wicked Pharaoh did not spare you to do you any good, nor to relieve you from your bondage out of compassion for you; rather, he issued against you a final decree to cast your males into the river, to destroy you while you were in Egypt.
"And I passed over you..." And concerning the remembrance of the covenant of your fathers before Me, I revealed Myself to redeem you, because it was revealed before Me that you were suffering under your servitude. And I said to you: "By the blood of circumcision, I will have mercy on you," and I said to you: "By the blood of the Passover sacrifice, I will redeem you."
Ravba: “As a plant of the field, I have multiplied you.” Ribbat: “As plants of the field, I made you multiply, and you increased and grew strong, and you became seed and tribes; and through the good deeds of your fathers, the time for the redemption of your congregation arrived, because you were enslaved and afflicted.”
Ravba [explained]: “As a plant.” Just as it is stated: “And the children of Israel were fruitful, and increased abundantly, and multiplied” (Exodus 1:7).
"And you were naked and bare." From the commandments:
“And I passed by you and saw you.” And I revealed Myself to Moses in the bush, and it was revealed before Me that the time of your redemption has arrived, and I shielded you with My word, and I removed your iniquities, and I established by My word to redeem you, as I established for your fathers, said the Lord God, that you should be a people serving before Me.
"And I will spread My wings." "The wing of my garment":
"And I swore to you." Therefore, say to the children of Israel: "I am the Lord, and I will bring you out" (Exodus 6:6). And "therefore" implies nothing other than an oath, as it is stated (1 Samuel 6:13): "Therefore I swore to the house of Eli."
"And I will enter into a covenant with you." Behold, this is the blood of the covenant that the Lord has made with you.
“And I will wash you with water.” And I will redeem you from the bondage of Egypt, and I will remove the yoke of oppression from your neck, and I will lead you in freedom.
Radak
“And I will wash you.” This is what He said: “Go to the people, and sanctify them today and tomorrow, and let them wash their garments.” Just as one who goes out from servitude to freedom washes and changes his garments, so too to become pure from the impurity from which they emerged, since they dwelled among this impure nation. This is what is stated: “And I will wash your blood from upon you.” “Wash” refers to the filth of idolatry, as we have explained.
“And I will anoint you with oil.” This refers to the delight of the flesh, which had become hardened through labor with clay and bricks; this is an allegory for the rest that they had and the provision of their needs in the wilderness, as it is stated, “You delighted them with good from Your great bounty.” And this is what is stated subsequently, “And I will clothe you with embroidered garments,” and the entire matter up to “and you prospered into royalty” is an expansion of the eloquence regarding the abundance of goodness that they had in the wilderness, in food and drink, in all pleasure, in clothing and footwear, as it is stated, “Your garment did not wear out on you, and your foot did not swell, these forty years.”
Metzudat David
"And I will wash you." Until I took you as a wife, I washed you with water to remove from you the repulsive filth and defilement, and I rinsed from you the blood of birth, and I anointed you with oil. This means: Until you accepted the Torah, I commanded you to sanctify yourselves and to wash your garments, as it is stated, "Sanctify yourselves today and tomorrow, and wash your garments" (Exodus 19:10).
Metzudat Zion
“And I will wash.” The matter of rinsing and washing off the filth.
"And I anointed you." From the language of smearing and anointing:
Malbim
“And I will wash you with water” is in contrast to what is stated [in the verse], “You did not wash yourself with water,” [whereas here it says] “I have washed you,” and “I will wash away your blood,” and in contrast to what is stated, “You did not salt yourself,” and “I will anoint you with oil” [in order] to soften the flesh, and in contrast to what is stated, “You did not swaddle yourself,” he says, “And I will clothe you with embroidered work.” And in the allegory: He removed from them false opinions through the washing in the waters of the Red Sea, at which time “they believed in the Lord.” And afterwards He anointed them with the holy anointing oil, as it is stated there, “He established for them a statute and a law.” And afterwards He clothed them with embroidered work at the distinguished assembly, when He gave them the Torah and the commandments, and they exchanged their garments and became to Him a kingdom of priests and a holy nation.
I clothed you also with richly woven work, and shod you with sealskin, and I wound fine linen about your head, and covered you with silk.
verse value 2995
Insights
Verse structure: 8 words, 37 letters. The shortest word is "tachash" (תָּ֑חַשׁ, 3 letters) and the longest is "and·I·clothed·you" (וָאַלְבִּישֵׁ֣ךְ, 7 letters). 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·clothed·you" (וָאַלְבִּישֵׁ֣ךְ), "variegated stuff" (רִקְמָ֔ה), "and·I·barred·you" (וָאֶנְעֲלֵ֖ךְ). 8 unique roots are used. Frequent roots: "and·I·covered·you" (root כסה, 22x in Ezekiel). First appearance of the root רקמה ("variegated stuff") in Ezekiel. First appearance of the root נעל ("and·I·barred·you") in Ezekiel. The etnachta (major mid-verse pause) falls on 'tachash', dividing the verse into phrases of 4 and 4 words. Full calculation: וָאַלְבִּישֵׁ֣ךְ [and·I·clothed·you] (369) + רִקְמָ֔ה [variegated stuff] (345) + וָאֶנְעֲלֵ֖ךְ [and·I·barred·you] (177) + תָּ֑חַשׁ [tachash] (708) + וָאֶחְבְּשֵׁ֣ךְ [and·I·tied·you] (337) + בַּשֵּׁ֔שׁ [in·the·fine·linen] (602) + וַאֲכַסֵּ֖ךְ [and·I·covered·you] (107) + מֶֽשִׁי [a costly material for garment] (350) = 2995.
Rashi
"And I will clothe you with embroidered garments." And I will clothe you with garments of embroidery, the delight of your enemies.
"And I shod you with tachash." "E chalcai toi de taisson" (and I shod you with badger) in the vernacular [Old French]; [and the Targum:] "And I put shoes of glory upon your feet."
"And I will bind you with fine linen." *Ipotsaynist* in the vernacular. And the verse states, "And you shall sanctify them," to teach that they are to serve before Me wearing their linen turbans.
"And I will cover you with silk." This is equivalent to the expression "shvaya" in the vernacular. And the Targum Yonatan translates it as, "And the High Priest in garments of various colors." And some say that "I will cover you with silk" refers to the seven clouds of glory, as it is written, "The pillar of cloud did not depart by day" (Exodus 13:22).
Radak
"And I clothed you with embroidered garments." The Targum translates: "And I will clothe you with garments of fine workmanship," etc. Rabbi Yehuda, son of Rabbi Shimon, said: The Holy One, Blessed be He, says, "Do not think that you are repaying Me for the thirteen matters that you separated for Me, corresponding to the thirteen matters that I did for you in Egypt, and these are they: 'And I will clothe you with embroidered garments,' etc. And I will credit you with having repaid Me, as David said, 'I will sing to the Lord, for He has dealt bountifully with me.' In the World to Come, I will recompense you for these thirteen matters, as it is stated: 'And the Lord will create over the whole site of Mount Zion and over her places of assembly a cloud by day, and smoke, and the shining of a flaming fire by night; for over all glory there will be a canopy. And it will be for a shelter against the daytime heat from the storm, and for a refuge and a hiding place from the storm and rain.' Thus you say, 'I will sing to the Lord, for He has dealt bountifully with me.'"
And I shod you. The ayin is with a shva and a patach:
"And I covered you with silk." The vav is a patach [i.e., it is vocalized with a patach]. Even though the context indicates the past tense, similar to [the verses] "And I stood upon it" and "And I justified it."
Metzudat David
"And I clothed you." I clothed you with embroidered garments, and I put sandals of badger-skin on your feet, and I girded you with a sash of linen, and I covered you with garments of silk.
Metzudat Zion
"רקמה" – The work of an embroiderer, characterized by the interweaving of colors.
"ואנעלך" – the word is from the root נעל.
Tachash. A species name, as in: “And the skins of tachash” (Exodus 25:5).
"And I will gird you." The meaning of "girding the belt" is like "and he saddled his donkey" (Genesis 22:3), that is to say, he tied his belt.
“With fine linen.” It is flax.
Malbim
"And I will clothe you with embroidered work" – corresponding to the four garments of the priesthood: the lower garment, which is the tunic, was embroidered; and corresponding to the trousers of a man, which are the shoes of a woman, "I will shoe you with tachash"; and corresponding to the sash, "I will bind you with linen"; and corresponding to the turban of a man, "I will cover you with silk" – a covering that envelops the head and the body.
I decked you also with ornaments, and I put bracelets upon your hands, and a chain on your neck.
verse value 1586
Insights
Verse structure: 7 words, 37 letters. Verse gematria: 1586 is divisible by 26, the value of the divine name Hashem. The shortest word is "finery" (עֶ֑דִי, 3 letters) and the longest is "upon·your·neck" (עַל־גְּרוֹנֵֽךְ, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·decked·you" (וָאֶעְדֵּ֖ךְ), "upon·your·hands" (עַל־יָדַ֔יִךְ), "chain" (וְרָבִ֖יד). 7 unique roots are used. Frequent roots: "upon·your·hands" (root על, 272x in Ezekiel); "and·I·gave" (root נתן, 207x in Ezekiel). First appearance of the root עדה ("and·I·decked·you") in Ezekiel. The etnachta (major mid-verse pause) falls on 'finery', dividing the verse into phrases of 2 and 5 words. Full calculation: וָאֶעְדֵּ֖ךְ [and·I·decked·you] (101) + עֶ֑דִי [finery] (84) + וָאֶתְּנָ֤ה [and·I·gave] (462) + צְמִידִים֙ [bracelets] (194) + עַל־יָדַ֔יִךְ [upon·your·hands] (144) + וְרָבִ֖יד [chain] (222) + עַל־גְּרוֹנֵֽךְ [upon·your·neck] (379) = 1586.
Rashi
"And I decked you with ornaments." In the vernacular, it is said: "And I will establish for you the correction of the words of the Torah, which are written on two stone tablets."
"And I will give." Through Moses.
Bracelets. Paired, word against its counterpart, five against five:
Radak
And I decked you with ornaments. Jonathan the Targumist translated: “And I will establish you,” etc.
Metzudat David
"And I adorned you with ornaments." I adorned you with bracelets and placed upon your arm armlets, and I set a necklace upon your neck.
Metzudat Zion
"Bracelets." These are those placed on the arm, as it is stated, "and two bracelets on her arms" (ibid. 24:22).
And *ravid* denotes an ornament; likewise, "and he set the gold *ravid*" (Genesis 41:42).
Your throat. Your neck; and similarly it is written, "cry with the throat" (Isaiah 58):
Malbim
And I adorned you with ornaments, concerning the garments, which are the six hundred and thirteen commandments that He gave them. Regarding the commandments that are dependent on the actions of the hands, it is said, “I have set bracelets upon your hands”; and regarding the commandments that are dependent on the voice and speech, it is said, “I have placed a chain around your neck.”
And I put a ring upon your nose, and earrings in your ears, and a beautiful crown upon your head.
verse value 3401
Insights
Verse structure: 7 words, 41 letters. The shortest word is "upon·your·nose" (עַל־אַפֵּ֔ךְ, 5 letters) and the longest is "and·I·put·a·ring" (וָ֥אֶתֵּֽן־נֶ֙זֶם֙, 7 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·put·a·ring" (וָ֥אֶתֵּֽן־נֶ֙זֶם֙), "upon·your·nose" (עַל־אַפֵּ֔ךְ), "and·earrings" (וַעֲגִילִ֖ים). 6 unique roots are used. Frequent roots: "upon·your·nose" (root על, 272x in Ezekiel); "and·I·put·a·ring" (root נתן, 207x in Ezekiel); "in·your·head" (root ראש, 39x in Ezekiel). First appearance of the root עטרה ("and·crown·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'upon·your·ears', dividing the verse into phrases of 4 and 3 words. Full calculation: וָ֥אֶתֵּֽן־נֶ֙זֶם֙ [and·I·put·a·ring] (554) + עַל־אַפֵּ֔ךְ [upon·your·nose] (201) + וַעֲגִילִ֖ים [and·earrings] (169) + עַל־אׇזְנָ֑יִךְ [upon·your·ears] (188) + וַעֲטֶ֥רֶת [and·crown·of] (685) + תִּפְאֶ֖רֶת [beauty] (1081) + בְּרֹאשֵֽׁךְ [in·your·head] (523) = 3401.
Rashi
"And I will place a nose-ring upon your nostrils." And I set the ark of My covenant among you.
"And earrings for your ears." A term for a ring; [and the Targum:] "and the cloud of My glory overshadowed you." They are so called because they were encircled in a round shape.
"And a crown of splendor upon your head." And an angel, a messenger from before the Lord speaks at your head, as it is said: "Their king will pass before them, and the Lord at their head" (Micah 2:13).
Radak
“And I gave a nose-ring.” Jonathan [ben Uzziel] translates: “And I will give the Ark of My Covenant among you, etc.”
Metzudat David
"And earrings." These are ear ornaments:
“Upon your head.” “I have placed upon your head”—that is to say, at that time I gave you good commandments and statutes, and righteous ordinances.
Metzudat Zion
Nizam. The name of the ornament that is placed on the nose:
And earrings. This is how ear ornaments are called, because they are round in appearance.
Malbim
And regarding the commandments that depend on the eyes and the sense of smell, it says, "a nose-ring for your nose," for the sense of smell indicates spiritual perception, as it is written, "but his delight shall be in the fear of the Lord, and He shall not judge by the sight of his eyes." And regarding the commandments that depend on the hearing of the ear, it says, "and earrings for your ears."
Thus were you decked with gold and silver; and your raiment was of fine linen, and silk, and richly woven work; you did eat fine flour, and honey, and oil; and you did wax exceeding beautiful, and you were meet for royal estate.
verse value 6374
Insights
Verse structure: 18 words, 77 letters. The shortest word is "fine·linen" (שֵׁ֤שׁ, 2 letters) and the longest is "and·your·clothing" (וּמַלְבּוּשֵׁךְ֙, 7 letters). Words sharing gematria 490: and·you·passed·on, choice·flour. 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·passed·on" (וַתַּעְדִּ֞י), "and·your·clothing" (וּמַלְבּוּשֵׁךְ֙), "sixth" ((ששי)). The root שש appears 2 times in this verse. 14 unique roots are used. Frequent roots: "you·ate" (root אכל, 57x in Ezekiel). First appearance of the root סלת ("choice·flour") in Ezekiel. First appearance of the root יפה ("and·you·was·bright") in Ezekiel. The etnachta (major mid-verse pause) falls on 'you·ate', dividing the verse into phrases of 13 and 5 words.
Rashi
“And you shall make them of gold and silver.” The Targum states: “And I will provide for you between you ornaments made of gold and silver, and sheets of clay, and dyed fabrics, and paintings, and a good vessel, like fine flour and like honey, and like anointing oil. I will feed you, and you will become wealthy, and you will grow strong, and you will unite as one, and you will prosper, and you will rule over all kingdoms.”
“You ate fine flour, honey, and oil.” The manna, which changed to all flavors, [is what is meant by] “You ate fine flour, honey, and oil.” And another interpretation: There are thirteen matters here, and in correspondence to them the Holy One, blessed be He, said to them to bring thirteen matters enumerated in the contributions for the Tabernacle. And even so, He will recompense them in the World-to-Come with thirteen matters: “And the Lord will create over the whole site of Mount Zion and over her assemblies a cloud of smoke by day and the shining of a flaming fire by night; for over all the glory there will be a canopy. And it will be for a shelter and shade from the heat by day, and for refuge and protection from storm and rain” (Isaiah 4:5–6).
And she was fair. A term denoting beauty:
Radak
Shesh (fine linen): Thus it is written with a yod, yet it is read as "shesh," and the yod in the written text is superfluous.
And "v'tifi." Accented mil'el, with two pashta marks, according to Ben Asher; its root is yafah, and it is among the verbs weak at both extremities.
“And you shall prosper to kingship.” That you shall reign over other nations, and this is when the time of the kingdom of the House of David arrived.
Metzudat David
"And you adorned yourself." You adorned yourself with the ornaments that I gave you, and your clothing was of linen and silk and embroidery, and you ate fine flour and honey and oil, and you became very beautiful, and you prospered until you reached the status of a kingdom. This means that initially you kept the commandments and the ordinances, and I gave you a land flowing with milk and honey, and you grew greatly to establish mighty kings.
Malbim
And you adorned yourself, and afterward you adorned yourself, of your own accord, with gold and silver, as a woman who rules in the house (and the metaphor refers to the ordinances that the elders and the prophets established), until you will become exceedingly beautiful, exceedingly, and you will succeed in ruling in the days of David and Solomon.
And your renown went forth among the nations for your beauty; for it was perfect, through My splendour which I had put upon you, says the Lord Hashem.
verse value 2596
Insights
Verse structure: 14 words, 54 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָ֥ךְ, 2 letters) and the longest is "which·I·put" (אֲשֶׁר־שַׂ֣מְתִּי, 7 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "entire" (כָּלִ֣יל), "in·my·majesty" (בַּהֲדָרִי֙). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "which·I·put" (root אשר, 341x in Ezekiel); "upon·you" (root על, 272x in Ezekiel). First appearance of the root יפי ("in·your·beauty") in Ezekiel. First appearance of the root כליל ("entire") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·your·beauty', dividing the verse into phrases of 5 and 9 words. Full calculation: וַיֵּ֨צֵא [and·it·went·forth] (107) + לָ֥ךְ [to·you] (50) + שֵׁ֛ם [name] (340) + בַּגּוֹיִ֖ם [among·the·nations] (61) + בְּיׇפְיֵ֑ךְ [in·your·beauty] (122) + כִּ֣י [for] (30) + כָּלִ֣יל [entire] (90) + ה֗וּא [it] (12) + בַּהֲדָרִי֙ [in·my·majesty] (221) + אֲשֶׁר־שַׂ֣מְתִּי [which·I·put] (1251) + עָלַ֔יִךְ [upon·you] (130) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 2596.
Rashi
“Because it is complete.” This is the language of “completeness.” Another interpretation: “Because it is complete,” meaning that it was whole. Another interpretation: “Because it is complete” — “k’lil” (corona) is a term in the vernacular, like “n’zer” (crown), which we translate in the Targum as “k’lila.”
Radak
"And your name will go forth among the nations because of your beauty." This was during the kingdom of David and Solomon, for it was complete, perfect in all matters of beauty and splendor.
"In the splendor which I have placed upon you." This means that all this great success that you had in these days, with My help, was because you were doing My will, and I in turn was making you rule over the nations—not by your strength and the might of your hand.
Metzudat David
"And it shall go forth for you." Among the nations, your name became renowned in the abundance of your beauty.
“For it is complete.” This means that the beauty within you was the entirety of all beauty that could possibly exist.
“With splendor.” On account of the glory and splendor that I placed upon you in the multitude of precious things and the abundance of delights; that is to say, your name became renowned in the multitude of your success, which was in you in great measure, on account of the splendor that I placed upon you, to grant you the power to achieve excellence.
Metzudat Zion
Kalil. From the language of "kol" (whole), as in: "it shall be wholly burnt" (Leviticus 6).
Malbim
"And your name shall go forth among the nations," as it is stated, "And the name of David shall go forth in all the lands," and all the peoples bring tribute to Solomon. And indeed, the beauty was not from yourself, but only through the splendor that I placed upon you; that is to say, it was due to the Divine providence through the appearance of the Glory of the Lord upon them.
But you did trust in your beauty and play the harlot because of your renown, and did pour out your harlotries on every one that passed by; his it was.
verse value 4089
Insights
Verse structure: 8 words, 49 letters. The shortest word is "in·your·beauty" (בְיׇפְיֵ֔ךְ, 5 letters) and the longest is "your·harlotries" (אֶת־תַּזְנוּתַ֛יִךְ, 9 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·trusted" (וַתִּבְטְחִ֣י), "upon·your·renown" (עַל־שְׁמֵ֑ךְ), "and·you·poured" (וַתִּשְׁפְּכִ֧י). 8 unique roots are used. Frequent roots: "his·it·was" (root היה, 335x in Ezekiel); "upon·your·renown" (root על, 272x in Ezekiel); "upon·every·passer-by" (root עבר, 40x in Ezekiel). First appearance of the root בטח ("and·you·trusted") in Ezekiel. The etnachta (major mid-verse pause) falls on 'upon·your·renown', dividing the verse into phrases of 4 and 4 words. Full calculation: וַתִּבְטְחִ֣י [and·you·trusted] (435) + בְיׇפְיֵ֔ךְ [in·your·beauty] (122) + וַתִּזְנִ֖י [and·you·commited·fornication] (473) + עַל־שְׁמֵ֑ךְ [upon·your·renown] (460) + וַתִּשְׁפְּכִ֧י [and·you·poured] (816) + אֶת־תַּזְנוּתַ֛יִךְ [your·harlotries] (1294) + עַל־כׇּל־עוֹבֵ֖ר [upon·every·passer-by] (428) + לוֹ־יֶֽהִי [his·it·was] (61) = 4089.
Rashi
"And you played the harlot because of your fame." You relied on the reputation of beauty that had become established for you.
“And you poured out your harlotry.” You displayed your beauty to every passerby, until your lust for harlotry was poured out upon them, to entice you to commit harlotry with them.
“Let it be.” And when you longed for them, you devoted yourself to them and to all who sought your harlotry; “let it be,” and the Targum [renders it]: “It was not fitting for you to do so,” as if it were written, “Let it not be.” And this entire parable refers to the calf in the wilderness and to the other idolatries that the tribe of Dan served in the wilderness, as it is written, “All those who lagged behind you” (Deuteronomy 25:18). And we find in Pesikta that it was the tribe of Dan that the cloud rejected, for they were all idolaters.
Radak
“And trust in your beauty, and play the harlot on your name.” You trusted in the great success that was yours, and on your name, which had become renowned among the nations, and you played the harlot after other gods, the gods of the peoples, as it is stated: “But Jeshurun waxed fat, and kicked” (Deuteronomy 32:15). And all matters of harlotry that are mentioned regarding the Congregation of Israel refer to idolatry. Even though the language is like the laws of harlotry and in the manner of sexual intercourse, the entire matter is merely a figure of speech, because He compared her to a harlot; but the metaphor refers to all types of idolatry.
And you poured out your harlotry to every passerby. Just as a vessel that is filled to excess overflows, so too: "You were fed to excess, until you spilled them out."
“Concerning every passerby.” This means: concerning anyone who passes over you, i.e., who transgresses against you.
“Let it be.” Let your desire and inclination be like that of a harlot who gives herself to all, who is not satisfied with the men of her city until she gives herself to the foreigners passing through her; so too, you were not satisfied with one foreign god, or two, or three, for the number of your cities was the number of your gods, O Judah. If a foreigner from among the distant nations would pass by, and the foreigner had an idol in his hand, “Let it be,” was your desire, until you would worship it in your land.
“Your whorings.” The term is in the plural form: “whorings” (as in “in the pattern of the word tarbut (increase),” where the singular is used), and the plural is “your whorings.” Jonathan’s Targum renders it: “Let it be as if it were written with an aleph, it is not fitting for you to do so.”
Metzudat David
“And you trusted in your beauty”: This means that you thought that I would not loathe you, because you trusted in the abundance of your beauty. And on account of this you committed harlotry, relying on the reputation of beauty that had gone out for you, that it is not the way for such beauty to become loathsome.
"And you poured out." You revealed the desire of your harlotry, like something that is poured out, exposed to the sight of all.
Concerning “every passerby”: Regarding every one who passed by you, he had desire for your harlotry, for you desired them all. That is to say, you relied upon the abundance of your success and the renown of your name, and you thought that [misfortune] would not depart from you; therefore, you served idolatry openly, and to every type of idolater that you saw.
Malbim
“And you trusted” but you trusted in your beauty, as if beauty were natural to you from your own side, not from Me; and you committed harlotry with your name, meaning that initially you did not yet commit harlotry in your own person, but only with your name, as it is stated regarding Rahab, “she committed harlotry with her name”; and you poured out your harlotry upon every passerby, such that every passerby who saw you burned within him with the fire of lust for harlotry, in such a way that your harlotry would be his—even though you did not actually commit harlotry with him, your harlotry remained his, namely, that he desired you and longed for you, and the desire became fixed within him and was established in his heart.
And you did take of your garments, and did make for you high places decked with divers colours, and did play the harlot upon them; the like things shall not come, neither shall it be so.
verse value 3468
Insights
Verse structure: 11 words, 50 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·you·made·for·yourself" (וַתַּֽעֲשִׂי־לָךְ֙, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·your·clothes" (מִבְּגָדַ֗יִךְ), "colored" (טְלֻא֔וֹת), "going·in" (בָא֖וֹת). The root לא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "upon·them" (root על, 272x in Ezekiel); "and·you·made·for·yourself" (root עשה, 214x in Ezekiel). First appearance of the root בגד ("from·your·clothes") in Ezekiel. The etnachta (major mid-verse pause) falls on 'upon·them', dividing the verse into phrases of 7 and 4 words. Full calculation: וַתִּקְחִ֣י [and·you·took] (524) + מִבְּגָדַ֗יִךְ [from·your·clothes] (79) + וַתַּֽעֲשִׂי־לָךְ֙ [and·you·made·for·yourself] (836) + בָּמ֣וֹת [high·places] (448) + טְלֻא֔וֹת [colored] (446) + וַתִּזְנִ֖י [and·you·commited·fornication] (473) + עֲלֵיהֶ֑ם [upon·them] (155) + לֹ֥א [not] (31) + בָא֖וֹת [going·in] (409) + וְלֹ֥א [and·not] (37) + יִהְיֶֽה [it·will·be] (30) = 3468.
Rashi
“Spotted, speckled high places.” They are covered with multicolored garments of various hues, called “plateria” in the vernacular.
They do not come. This was not fitting to come; the letter Nun, [in the vernacular] "Avanir," [means] "they are" [in the non-Holy Tongue].
Radak
And you took. The way of the harlot is to beautify her house and to increase in fine garments, in garments of various colors, to draw the hearts of the fornicators to enter into her house. And the meaning of "high places decked with colors" is that you made patches from garments that are layered and multiplied one upon another, until they became high places, and those garments are of various colors, one different from the other, so that there would be a beautiful appearance, and the appearances that are mixed somewhat with one another, a new delight is created with them to cover the soul. And this is the interpretation of "patches," like the streaked and the spotted, which are various appearances in the hair of the goats and in the wool of the sheep, black and white, or yellow, and the like. This is the matter of the metaphor and the matter of the parable, that the house of Israel made high places for the idolaters, and this one was different from that one in its pattern and in its work.
"Which shall not come, nor shall be." "Shall not come" means: none like them shall come; that is to say, they are not destined to come, nor will there be a person or a nation that will make the like of them in such abundance. And Jonathan [ben Uzziel] translated: "Not as is fitting, nor as is proper."
Metzudat David
“Take from your garments.” From the garments that I made for you, you took and made for yourself high places in a place of publicity, and from those garments you made for them variegated seats, changing the colors, and upon them you engaged in harlotry. That is to say, the gentiles set them up in a place of publicity and adorned them with silver and gold, which I had given them, and there they served it.
“Lo ba’ot ve-lo yihyeh.” Deeds of this kind have not yet occurred in the world, nor will their like be done again.
Metzudat Zion
Bamot. High places, like the "bamot" of the land (Deuteronomy 32:13):
Talu’ot. The matter concerns a change of colors, as in the phrase “and their shoes were worn out and patched” (Joshua 9:5).
Malbim
"And you shall take" – subsequently, you will take from your garments and tear them into patches and pieces, and you will make from the patches couches, meaning pillows and high beds, to engage in prostitution upon them in secret. "They shall not come, nor shall they be" – meaning, even though these garments will not come [to you again], nor will you have others to replace them, nevertheless you will tear them [to use] for prostitution upon them.
You did also take your fair jewels of My gold and of My silver, which I had given you, and made for you images of men, and did play the harlot with them;
verse value 5124
Insights
Verse structure: 12 words, 55 letters. The shortest word is "to·you" (לָ֔ךְ, 2 letters) and the longest is "and·you·made·for·yourself" (וַתַּעֲשִׂי־לָ֖ךְ, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·my·gold" (מִזְּהָבִ֤י), "and·from·my·silver" (וּמִכַּסְפִּי֙), "male" (זָכָ֑ר). 11 unique roots are used. Frequent roots: "which" (root אשר, 341x in Ezekiel); "and·you·made·for·yourself" (root עשה, 214x in Ezekiel); "I·gave" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'male', dividing the verse into phrases of 11 and 1 words. Full calculation: וַתִּקְחִ֞י [and·you·took] (524) + כְּלֵ֣י [vessels·of] (60) + תִפְאַרְתֵּ֗ךְ [your·glory] (1101) + מִזְּהָבִ֤י [from·my·gold] (64) + וּמִכַּסְפִּי֙ [and·from·my·silver] (216) + אֲשֶׁ֣ר [which] (501) + נָתַ֣תִּי [I·gave] (860) + לָ֔ךְ [to·you] (50) + וַתַּעֲשִׂי־לָ֖ךְ [and·you·made·for·yourself] (836) + צַלְמֵ֣י [images·of] (170) + זָכָ֑ר [male] (227) + וַתִּזְנִי־בָֽם [and·you·played·the·harlot·with·them] (515) = 5124.
Rashi
“Images of a male.” Since He likened it to a harlot, a female, He likened the idols to a male who commits adultery with her.
Radak
"And you took your vessels of beauty, from My gold and from My silver." Out of fondness for idolatry, they make [them] from the splendid vessels of silver and gold that they have, and they fashion from them images, as it is stated regarding the incident of the golden calf: "And all the people broke off the golden earrings which were in their ears" (Exodus 32:2).
Which I gave. To you. As it is said, “And I multiplied silver to them, and gold they made for Baal,” and what is stated, “images of males,” refers to the matter of the metaphor, in the manner of harlots who make images of male genitalia for the purpose of sexual relations.
Metzudat David
“Vessels of your glory.” Vessels of adornment:
"And you made for yourself." From them you made the image of male idols, and you whored with them, like a highly notorious harlot, to the utmost degree of harlotry and promiscuity. That is to say: from the silver and gold that I had multiplied for them, they made idols of the nations to worship them.
Malbim
“And you shall take your vessels of beauty”: From the gold and silver vessels she made male idols, with whom she committed harlotry. Malbim depicts that she had not yet engaged in harlotry with a man, but only with an image made in the likeness of a man. And she had not yet committed harlotry openly, but only in secret, upon the cushions she made from garments (not on a bed or mound in the streets, as will be stated subsequently). And she had not yet committed harlotry with men, but only poured out her harlotry upon them, to instill in them a spirit of lust. All of this is an allegory for the idolatry they served from the days of Rehoboam until the days of Ahaz, when they still had not served idolatry publicly, but only in secret. And they did not serve the idols for the sake of divinity; rather, it was for them like a kind of talismanic practice to draw down blessing from above through them. This alludes to the statement that she committed harlotry with male images, which is not actual harlotry but appears as harlotry. And “images” means that she made the idols from her garments of beauty. This implies that even while she was performing the commandments of the Lord and keeping the Torah—which are her garments of beauty—they performed these services as well, calculating that the Lord would be pleased with them and that they would serve as a kind of intermediary between them and the Lord. But in this, she spoiled her garments of beauty, as it is stated, “They shall not come, nor shall they be.” And although she did not commit actual harlotry, for they were only male images, nevertheless she had already committed harlotry regarding her name, for the reputation went out that she served idolatry like all the nations of the lands, and she poured out her harlotry upon every passerby to learn from her deeds.
and you did take your richly woven garments and cover them, and did set Mine oil and Mine incense before them.
verse value 5296
Insights
Verse structure: 9 words, 46 letters. The shortest word is "you·gave" (נָתַ֖תְּ, 3 letters) and the longest is "the·garments·of" (אֶת־בִּגְדֵ֥י, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "the·garments·of" (אֶת־בִּגְדֵ֥י), "your·variegated·stuff" (רִקְמָתֵ֖ךְ), "and·you·covered·them" (וַתְּכַסִּ֑ים). The root נתן appears 2 times in this verse. 8 unique roots are used. Frequent roots: "you·gave" (root נתן, 207x in Ezekiel); "before·them" (root פנים, 150x in Ezekiel); "and·you·took" (root לקח, 65x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·you·covered·them', dividing the verse into phrases of 4 and 5 words. Full calculation: וַתִּקְחִ֛י [and·you·took] (524) + אֶת־בִּגְדֵ֥י [the·garments·of] (420) + רִקְמָתֵ֖ךְ [your·variegated·stuff] (760) + וַתְּכַסִּ֑ים [and·you·covered·them] (536) + וְשַׁמְנִי֙ [and·my·oil] (406) + וּקְטׇרְתִּ֔י [and·my·incense] (725) + (נתתי) [you·gave] (860) + נָתַ֖תְּ [you·gave] (850) + לִפְנֵיהֶֽם [before·them] (215) = 5296.
Radak
"And you shall take." Regarding the literal meaning, he intends to say that she will cover the adulterers, for the harlot covers them with her embroidered garments to make them appear attractive in her eyes and to draw their hearts to her. And regarding the allegorical meaning, he explained that she covers the idols. The euphemism "my oil and my incense" is as in the verse "which I have given you."
And I will burn. The tet is pronounced with a chataf qamats, as in the verse: "To the son of Asher."
"I placed before them." It is written with a yod and read without a yod. The Written Text is as if it says, "I placed before them." I caused it for you. Since I placed it before you, as they said in the parable: "Who caused you to kick against Me? The carob pods that I fed you."
Metzudat David
"And you covered them." With them, the covering of the harlots with you.
"And My oil and My incense." The oil and the incense that I gave to you, you placed before the harlots.
Metzudat Zion
“And I will make a smoke offering.” This refers to various types of fragrant spices that are mixed together and placed upon the fire to produce a pleasing aroma.
Malbim
"And you shall take your embroidered garments": This teaches that after she had made from all her garments the "patched high places" (bamot telu'ot), only her embroidered garments remained, which are those of which it is said, "And I clothed you with embroidery" (va'albeshakh rekhemah), namely the tunic, as stated above. She subsequently took even the tunic, which is the garment that covers her flesh, and covered with it the idols. And she also placed before them the oil and the incense of the Lord.
My bread also which I gave you, fine flour, and oil, and honey, wherewith I fed you, you did even set it before them for a sweet savour, and thus it was; says the Lord Hashem.
verse value 4818
Insights
Verse structure: 15 words, 68 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָ֜ךְ, 2 letters) and the longest is "which·I gave" (אֲשֶׁר־נָתַ֨תִּי, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·my·bread" (וְלַחְמִי֩), "I·fed·you" (הֶאֱכַלְתִּ֔יךְ), "and·you·gave·it" (וּנְתַתִּ֧יהוּ). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "which·I gave" (root אשר, 341x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·it·was', dividing the verse into phrases of 12 and 3 words.
Rashi
“Concerning the bread which I have given you...” On the day that they made the calf, the manna descended for them, and they placed some of it before the calf. Nevertheless, it came to pass on the morrow, and it did not cease. Likewise, it is explicitly stated in the Book of Ezra (Nehemiah 9:18): “Yet You, in Your abundant mercies, did not forsake them... and Your manna You did not withhold from their mouth.” It was sufficient reason to withhold it from them, yet You did not withhold it. So too here: “The bread which the Lord, God, gave,” meaning that the bread was given and did not cease from descending for the morrow. Thus expounded Rabbi Tanḥuma.
Radak
“and my bread, and you have set them before them.” I gave them to you to eat—this is the interpretation of “which I fed you.” And you set them before the idols as an offering. The feminine tav that appears is pronounced with a hireq when it is joined with the pronominal suffixes; therefore, the tav in “and you have set them” is with a hireq, and the yod is lengthened. Similarly, “not in secret did you find them.” And what is said, “and my bread,” is a general expression, for “bread” encompasses all food. And afterward, he specified: “fine flour, oil, and honey” I fed you. And Jonathan [ben Uzziel] translated: “and my bread, and my good things.”
"And it came to pass, as the Lord had said." All of this was [so that] you cannot deny that I am the One who knows and a witness, and this is what is stated: "I am the Lord." And Jonathan [ben Uzziel] rendered [this] in the Targum with a sense of wonder: "Is it not He? All these things the Lord God said." And in the midrash: On the day they made the golden calf, the manna descended for them, and they placed it before Him. And even so, on the following day it did not cease [to descend]. And similarly it is explicitly stated in the Book of Ezra: "Even though they made a calf and an image... and Your manna You did not withhold from their mouths." It was sufficient for You to withhold from their mouths, yet You did not withhold. So too here it says: "And it came to pass, as the Lord God had said"—the bread existed and did not cease from descending.
Metzudat David
I have fed you. That which I have given you for food:
"And I have given it." You have given each one of them before the harlots, to be for them a pleasant fragrance and a delight of spirit; that is to say, what I gave to you, you have brought as an offering before the idolaters.
And it came to pass. This means that it was indeed so, and you cannot deny it, for I am the One who knows and bears witness.
Metzudat Zion
A pleasing aroma. The word is derived from the phrase “nachat ruach,” meaning joy or satisfaction.
Malbim
And My bread — also the bread that I gave you to eat, and also the fine flour, oil, and honey with which I fed you—I was compelled to give them before them as a pleasing aroma. And it explains how the Lord gave it before them: for it came to pass after the bread was present and not ceased, meaning that since I still gave you the bread and it was not abolished, behold, it is as if I am giving it before the idolatry to which you offer it before them. (And contrary to what was stated regarding the garments, where it said “they shall not be” and “there shall not be,” implying that the garments would not be replaced by others, here it states that the bread remained even thereafter.) And all of this alludes to what they did until the days of Ahaz, when they had not yet completely become lax. And despite this, they already served idolatry in the days of Rehoboam and in the days of Abijah, whose wife, the mother of Asa, made a monstrous image for an Asherah, which was a male idol for the purpose of having sexual relations with it. This is what is meant by “and you made images of males and committed harlotry with them.” And in the days of Athaliah, as it is written, “for Athaliah the wicked, her sons broke into the house of God, and also all the holy things of the house of the Lord they made for their lords.” This is what is meant by “and my oils and my incense you gave before them.” And similarly, Amaziah, who offered incense to the gods of Seir. And despite all this, everything was done in secret, and the service of the house of the Lord was still in its proper place.
Moreover you have taken your sons and your daughters, whom you have borne to Me, and these have you sacrificed to them to be devoured. Were your harlotries a small matter,
verse value 5502
Insights
Verse structure: 12 words, 63 letters. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "and·your·daughters" (וְאֶת־בְּנוֹתַ֙יִךְ֙, 9 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·sons" (אֶת־בָּנַ֤יִךְ), "and·your·daughters" (וְאֶת־בְּנוֹתַ֙יִךְ֙), "you·bore" (יָלַ֣דְתְּ). 9 unique roots are used. Frequent roots: "whom" (root אשר, 341x in Ezekiel); "to·them" (root הם, 166x in Ezekiel); "and·you·took" (root לקח, 65x in Ezekiel). First appearance of the root לי ("to·me") in Ezekiel. First appearance of the root זבח ("and·you·slaughtered·them") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·eat', dividing the verse into phrases of 9 and 3 words. Full calculation: וַתִּקְחִ֞י [and·you·took] (524) + אֶת־בָּנַ֤יִךְ [your·sons] (483) + וְאֶת־בְּנוֹתַ֙יִךְ֙ [and·your·daughters] (895) + אֲשֶׁ֣ר [whom] (501) + יָלַ֣דְתְּ [you·bore] (444) + לִ֔י [to·me] (40) + וַתִּזְבָּחִ֥ים [and·you·slaughtered·them] (473) + לָהֶ֖ם [to·them] (75) + לֶאֱכ֑וֹל [to·eat] (87) + הַמְעַ֖ט [the·little] (124) + (מתזנותך) [fornication] (923) + מִתַּזְנוּתָֽיִךְ [from·your·harlotries] (933) = 5502.
Rashi
“Whom you have borne for me.” He had five sons; four of them were destined to serve idolatry, and one was set apart for the house of study. When he came to offer one of his sons to Molech, he offered him this one whom he had set apart to study Torah. In the Midrash of Rabbi Tanhuma, it is stated: “And I say, ‘Whom you have borne for me’—these are the firstborns.” And so it is written in this book (below 20:26): “And I will defile them in their gifts, in causing every firstborn to pass through.”
Radak
“Take those whom you have borne to Me”: This means that they entered into My covenant, they were Mine, and yet you take them from Me and from My Torah, and you slaughter them for them to eat, to burn them, and to pass them through Molech, as it is stated, “to burn their sons and their daughters in fire.” And in the Midrash: “Those whom you have borne to Me” – one who had five sons gives four of them to idolatry and sets aside one for the house of study; when he comes to offer one of his sons to Molech, he offers this very one whom he had set aside to study Torah. And Jonathan translated the verse thus: “There are many enough for the chest before the synagogue,” and so on, as in the column.
“Was your prostitution not enough?” It is written without a yod, but read with a yod. He said to her: “Was it not enough for you, the anger you provoked in Me through your sons and daughters who were Mine, whom you sacrificed to them?” And since this service is more difficult than the other services, He returned and said again, “And you slaughtered your sons.” He said “your sons” just as He said “whom you bore to Me.”
Metzudat David
"You have borne me." "You have borne a child from me."
For them to eat. To the lovers, to be food for them:
"המעט" – And is it a little thing in your eyes, that you have gone after harlotry, that you have also done this?
Malbim
“And you took” – Now the prophet relates what they did in the days of Ahaz, who served idolatry publicly and passed his children through fire to Molech. And this is what is meant by “and you took your sons”: namely, at first you did not take my sons, but rather your sons and your daughters; that is to say, the sons who truly belonged to you, not to Me, but only those whom you bore to Me, whom you attributed to Me because they grew up in My house. “A little from your harlotry” – that is to say, you took your sons, the few whom you bore to Me in your harlotry, whom you bore to Me in prostitution, and they were few and did not suffice. Therefore, you added more and slaughtered My sons, who belonged to Me, who were born from Me, and gave them to the priests by passing them over to them for idolatry. For the law is that one is not liable until he hands them over to the priests, and the priests take them from his hand and pass them through fire themselves (see what is written in the book Torah VeHaMitzvah, Kedoshim, siman 90). And this is what is meant by “and gave them to the priests by passing [them]”: that afterwards you passed them through fire yourself, as was the manner of their service.
that you have slain My children, and delivered them up, in setting them apart to them?
verse value 2913
Insights
Verse structure: 6 words, 30 letters. The shortest word is "to·them" (לָהֶֽם, 3 letters) and the longest is "and·you·slew" (וַֽתִּשְׁחֲטִ֖י, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·slew" (וַֽתִּשְׁחֲטִ֖י), "and·you·gave·them" (וַֽתִּתְּנִ֔ים). 6 unique roots are used. Frequent roots: "and·you·gave·them" (root נתן, 207x in Ezekiel); "to·them" (root הם, 166x in Ezekiel); "in·passing·through" (root עבר, 40x in Ezekiel). First appearance of the root שחט ("and·you·slew") in Ezekiel. The etnachta (major mid-verse pause) falls on 'my·children', dividing the verse into phrases of 2 and 4 words. Full calculation: וַֽתִּשְׁחֲטִ֖י [and·you·slew] (733) + אֶת־בָּנָ֑י [my·children] (463) + וַֽתִּתְּנִ֔ים [and·you·gave·them] (906) + בְּהַעֲבִ֥יר [in·passing·through] (289) + אוֹתָ֖ם [them] (447) + לָהֶֽם [to·them] (75) = 2913.
Metzudat David
"And you shall give them." You gave them to them in that you were leading them to them for food; meaning, your children, who are singled out for Me to study in the house of study, those you slaughtered for idolaters.
Metzudat Zion
On the word "be'ha'avir." The term is from the root of "ha'avara" and "holkha," meaning removal and taking away.
And in all your abominations and your harlotries you have not remembered the days of your youth, when you were naked and bare, and were wallowing in your blood.
verse value 6883
Insights
Verse structure: 14 words, 71 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "all·your·abominations" (כׇּל־תּוֹעֲבֹתַ֙יִךְ֙, 9 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·your·harlotries" (וְתַזְנֻתַ֔יִךְ), "you·remembered" (זָכַ֖רְתְּ), "when·you·were" (בִּֽהְיוֹתֵךְ֙). The root זכר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "when·you·were" (root היה, 335x in Ezekiel); "not" (root לא, 213x in Ezekiel); "all·your·abominations" (root כל, 129x in Ezekiel). First appearance of the root עירם ("naked") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·youth', dividing the verse into phrases of 8 and 6 words. Full calculation: וְאֵ֤ת [and·(object marker)] (407) + כׇּל־תּוֹעֲבֹתַ֙יִךְ֙ [all·your·abominations] (958) + וְתַזְנֻתַ֔יִךְ [and·your·harlotries] (893) + לֹ֥א [not] (31) + (זכרתי) [you·remembered] (637) + זָכַ֖רְתְּ [you·remembered] (627) + אֶת־יְמֵ֣י [the·days·of] (461) + נְעוּרָ֑יִךְ [your·youth] (356) + בִּֽהְיוֹתֵךְ֙ [when·you·were] (443) + עֵירֹ֣ם [naked] (320) + וְעֶרְיָ֔ה [and·excitement] (291) + מִתְבּוֹסֶ֥סֶת [wallowing] (968) + בְּדָמֵ֖ךְ [in·your·blood] (66) + הָיִֽית [you·were] (425) = 6883.
Rashi
"Your days of youth." "My kindnesses that I did with you in Egypt."
Radak
"And all your abominations and your harlotries." Despite all the abominations and harlotries you committed to provoke Me to anger, you did not remember the days of your youth, how many acts of kindness I performed for you when you were naked and bare, as explained above.
I do not recall. It is written in Yod, meaning: "I did not recall to you in your youth the sins you were destined to commit, and I had mercy on you in your youth." And the reading "Zecharta" (you remembered) is clear.
You were steeped in your blood. And above it says “in your bloods” in the plural, whereas here it says “in your blood” in the singular, yet the matter is one. Likewise, the bloods of childbirth are mentioned in the plural: “You shall sit in your bloods of purity.” And when He mentioned them in the plural, it is because there are distinct places in a woman from which blood issues, namely the inner chamber, the upper room, and the vestibule. Moreover, there are various appearances of blood, differing from one another, and He referred to them collectively as “blood” in the singular. The word “naked” is written with a yod.
Metzudat David
“And all...” – With all the abominations and harlotries that you committed, you did not remember in that time the kindness that I had done for you in the days of your youth, when you were naked, without clothing, and you were rolling and trampled in the filth of the blood that came out with you at the time of birth. This means: You did not remember the kindness that I had done for you in taking you out of Egypt from hard labor.
Malbim
“And all your abominations” – by means of all your abominations, you came to this measure [of punishment], in that you did not at all remember your former status when you were naked and bare. For had you remembered your status in Egypt and the miracles that I performed for them, you would have feared the punishments of God, that He would return you to servitude as you were in Egypt. But on account of your harlotry, you forgot God entirely and attributed everything to chance. And the proof is: “And it came to pass after all your evil” – woe, woe to you! For Ahaz was stricken with various plagues. And had you remembered that there is a God who judges and watches, you would have returned in repentance. Yet he added to his transgression, as it is stated (II Chronicles 28): “And when he was in distress, he added to transgress against the Lord” – this is King Ahaz. For the more that God struck him, the more he added to his transgression. And after he saw that woe, woe was upon him, then “you built yourself a mound” – he added to abandoning God entirely and to serving idolatry publicly. And you were like the harlot, the temple-prostitute at Einayim by the road, licentious to all, until you built for yourself a “mound,” a place to lie upon. And you also made a “lofty place,” a place designated for lying down, which was an elevated place, so that all would see it and know that here is a place of harlotry. And this you did first in every street, to harlot with the men of the city. And afterward, “at every head of the way you built your tower,” so that even the travelers passing by would see it, to harlot also with the strangers passing through. And this is a rhetorical expression for the fact that they built altars and images on the high mountains and on the roads, and served various idols. “And you defiled your beauty” – you were like a harlot whose beauty became loathsome due to excessive adultery, and her face grew pale. And then she would cover her face and spread her legs to every passerby. That is to say, the divine way had already departed from you, and you were like the despised nations, submissive to all. And furthermore, “you increased your harlotry” – to persist in the service of foreign gods.
And it came to pass after all your wickedness—woe, woe to you! says the Lord Hashem—
verse value 1256
Insights
Verse structure: 9 words, 33 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָ֔ךְ, 2 letters) and the longest is "all·your·wickedness" (כׇּל־רָעָתֵ֑ךְ, 6 letters). Words sharing gematria 17: woe! alas! oh!, woe! alas! oh!. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "all·your·wickedness" (כׇּל־רָעָתֵ֑ךְ). The root אוי appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). First appearance of the root אוי ("woe! alas! oh!") in Ezekiel. The etnachta (major mid-verse pause) falls on 'all·your·wickedness', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + אַחֲרֵ֖י [after] (219) + כׇּל־רָעָתֵ֑ךְ [all·your·wickedness] (740) + א֣וֹי [woe! alas! oh!] (17) + א֣וֹי [woe! alas! oh!] (17) + לָ֔ךְ [to·you] (50) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 1256.
Rashi
Woe, woe to you. And woe to you because you sinned, woe to you because you did not return.
Radak
"And it was after all your evil." "And it was" means that just as she was originally naked and exposed, so too after you had done all the evil that you did, she remains naked and lacking in everything.
Woe, woe to you! How many times must one say "woe" over you, for you have squandered many good things through your negligence.
Metzudat David
And it came to pass. This implies: And what, therefore, will be the outcome after all your evil? What is the recompense that you will receive? Behold, woe, woe will be upon you many times, in proportion to the abundance of the evil.
that you have built to you an eminent place, and have made you a lofty place in every street.
verse value 1872
Insights
Verse structure: 5 words, 26 letters. Verse gematria: 1872 is divisible by 26, the value of the divine name Hashem. The shortest word is "convex surface" (גָּ֑ב, 2 letters) and the longest is "and·you·built·for·you" (וַתִּבְנִי־לָ֖ךְ, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·built·for·you" (וַתִּבְנִי־לָ֖ךְ). 5 unique roots are used. Frequent roots: "and·you·made·for·you" (root עשה, 214x in Ezekiel); "in·every·street" (root רחב, 58x in Ezekiel). First appearance of the root רחב ("in·every·street") in Ezekiel. The etnachta (major mid-verse pause) falls on 'convex surface', dividing the verse into phrases of 2 and 3 words. Full calculation: וַתִּבְנִי־לָ֖ךְ [and·you·built·for·you] (518) + גָּ֑ב [convex surface] (5) + וַתַּעֲשִׂי־לָ֥ךְ [and·you·made·for·you] (836) + רָמָ֖ה [lofty-place] (245) + בְּכׇל־רְחֽוֹב [in·every·street] (268) = 1872.
Rashi
"And you shall build for yourself an altar." "Build" denotes a height like a platform and altar, and build implies construction.
Radak
"And you shall build." The verse repeats its meaning in what it states: "For gav is like ramah," and gav and ramah are spoken of with regard to altars.
Metzudat David
And you built. For behold, you have built for yourself a high place to be seen by all the lovers, to come there.
Rameh. You have built a lofty structure in every street, to make a place ready for prostitution in every location.
Metzudat Zion
Gav. From the language of "govah" (height).
Rama. A word meaning "high" and "lofty."
You have built your lofty place at every head of the way, and have made your beauty an abomination, and have opened your feet to every one that passed by, and multiplied your harlotries.
verse value 8050
Insights
Verse structure: 12 words, 70 letters. Verse gematria: 8050 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "way" (דֶּ֗רֶךְ, 3 letters) and the longest is "your·harlotries" (אֶת־תַּזְנוּתָֽיִךְ, 9 letters). 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·every·head" (אֶל־כׇּל־רֹ֣אשׁ), "you·built" (בָּנִית֙), "your·lofty-place" (רָמָתֵ֔ךְ). 11 unique roots are used. Frequent roots: "to·every·head" (root איל, 238x in Ezekiel); "way" (root דרך, 105x in Ezekiel); "to·every·passer-by" (root עבר, 40x in Ezekiel). First appearance of the root רמה ("your·lofty-place") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·every·passer-by', dividing the verse into phrases of 9 and 3 words. Full calculation: אֶל־כׇּל־רֹ֣אשׁ [to·every·head] (582) + דֶּ֗רֶךְ [way] (224) + בָּנִית֙ [you·built] (462) + רָמָתֵ֔ךְ [your·lofty-place] (660) + וַתְּתַֽעֲבִי֙ [and·you·made·detestable] (888) + אֶת־יׇפְיֵ֔ךְ [your·beauty] (521) + וַתְּפַשְּׂקִ֥י [and·you·opened] (896) + אֶת־רַגְלַ֖יִךְ [your·feet] (664) + לְכׇל־עוֹבֵ֑ר [to·every·passer-by] (358) + וַתַּרְבִּ֖י [and·be or become great] (618) + אֶת־תַּזְנוּתָֽיִךְ [your·harlotries] (1294) + (תזנותך) [your·harlotries] (883) = 8050.
Rashi
"And you shall spread your feet." Since He compared her to a harlot, He spoke in the language of intercourse, wherein there is spreading of the feet, — as it is called by an Old French term for the spreading of the legs.
Radak
"Unto every head of the way." The word "unto" (el) is used here in place of "into" (beit), similar to "And you shall place the testimony into the ark" and "And into the ark." As it is stated, "At the crossroads, you built your high place," so that it would be visible and found by every passerby.
“And you have made your beauty detestable.” The way that was meant for you was that your name would go forth among the nations on account of your beauty and the splendor that I placed upon you; yet you made it detestable and did not desire it through your evil deeds that you did. And Jonathan [ben Uzziel] rendered it in the Targum: “And you have caused My holiness to be abhorred.” And it is possible to explain “and you have made detestable” as a verb in the Hifil stem directed toward the third person, meaning that you caused others to abhor them, due to the fact that you abandoned yourself to everyone.
“And you have spread your legs to every passerby.” The phrase “spread your legs” refers to the manner of sexual intercourse. Since the metaphor compares her to a harlot, it is expressed in this way. The meaning of the metaphor is that you have made yourself available to every passerby who would come upon you. The sense of the allegory is that you have surrendered yourself to serve every idol that any passerby tells you about.
"Your prostitution." It is written without a yod, but read with a yod.
Metzudat David
"unto every head of the way." At every head of the ways, you built a high and lofty structure for harlotry, so that it would be found by every passerby.
"And You were loathsome." You despised and disdained your beauty, showing it to anyone who wished to see it, and You did not conceal it as one conceals something pleasant and precious.
"ותפשקי" – You have spread your legs, one from the other, to every passerby, making yourself ready for him for harlotry; and you have greatly increased in harlotry. That is to say, you have made altars to the nations in every place and with great publicity. And you yourself have abhorred your success, because by your deeds it will be taken away from you, for all the nations that you saw, you served.
Metzudat Zion
“El kol.” In the phrase “bechol” and in “ve’el,” the word “el” takes the place of the letter bet, and similarly, “ve’el ha’aron” (Exodus 25) means “ve’ba’aron.”
"and you became abhorrent." The word is derived from "toevah" and "mi'us," meaning abomination and disgust.
"ותפשקי" – the meaning is opening and widening, like "פושק שפתיו" (Proverbs 13:3).
You have also played the harlot with the Egyptians, your neighbours, great of flesh; and have multiplied your harlotry, to provoke Me.
verse value 4046
Insights
Verse structure: 8 words, 47 letters. The shortest word is "flesh" (בָשָׂ֑ר, 3 letters) and the longest is "with·sons·of·Egypt" (אֶל־בְּנֵי־מִצְרַ֛יִם, 10 letters). Words sharing gematria 473: and·you·commited·fornication, with·sons·of·Egypt. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "with·sons·of·Egypt" (אֶל־בְּנֵי־מִצְרַ֛יִם), "neighbors·of" (שְׁכֵנַ֖יִךְ), "great·of" (גִּדְלֵ֣י). 8 unique roots are used. Frequent roots: "and·you·commited·fornication" (root זנה, 22x in Ezekiel); "flesh" (root בשר, 22x in Ezekiel); "and·be or become great" (root רבה, 21x in Ezekiel). First appearance of the root מצרי ("with·sons·of·Egypt") in Ezekiel. First appearance of the root שכן ("neighbors·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'flesh', dividing the verse into phrases of 5 and 3 words. Full calculation: וַתִּזְנִ֧י [and·you·commited·fornication] (473) + אֶל־בְּנֵי־מִצְרַ֛יִם [with·sons·of·Egypt] (473) + שְׁכֵנַ֖יִךְ [neighbors·of] (400) + גִּדְלֵ֣י [great·of] (47) + בָשָׂ֑ר [flesh] (502) + וַתַּרְבִּ֥י [and·be or become great] (618) + אֶת־תַּזְנֻתֵ֖ךְ [your·harlotry] (1278) + לְהַכְעִיסֵֽנִי [to·provoke·Me] (255) = 4046.
Rashi
“Gedolei basar.” Those who possess the organ of sexual intercourse:
Radak
"And you played the harlot with the children of Egypt." Like "with":
"Gedolei basar." The organ of sexual intercourse is called "basar" (flesh), as in "his flesh runs" or "his flesh is stopped up," and similarly it was said concerning Egypt, "whose flesh is the flesh of donkeys." And in the manner of sexual intercourse, women desire those who are "gedolei basar." And the Targum [renders it] "masrebalei basar," and the meaning of the metaphor is to say that you craved a great craving for the abomination of Egypt.
"Your lewdness." In the singular form:
Metzudat David
“And you played the harlot.” You played the harlot with the sons of Egypt, who were close to your land, because they were “fleshy parts,” i.e., the fleshy organs of sexual intercourse. And similarly it is said of them: “whose flesh was like the flesh of donkeys” (below 23:20). For such is the way of a harlot: she desires to be joined with those who have fleshy parts. This refers to the worship of the idols of Egypt.
"To anger Me." This means: You engaged in sexual immorality to such an extent that it is impossible for everything to be for the sake of appetite; rather, the intention was to anger Me. And this is said regarding all the nations.
Metzudat Zion
“to the children of Egypt.” “The children of Egypt”:
"Your neighbors." From the word "neighbor":
"flesh." So too, the organ of sexual intercourse is called "flesh," as it is stated: "and his flesh shall flow" (Leviticus 15:3).
Malbim
And you played the harlot: then you added to your harlotry among the sons of Egypt. "Gidlei basar" (large of member) is a euphemism for the organ of sexual intercourse. And you also increased your harlotries to provoke Me, in that they began to serve idolatry to provoke the Lord. This is the account of what they went to Egypt for at that time, to seek aid, and all of this occurred in the days of Ahaz, as it is stated (Isaiah chapter 30 and chapter 31).
Behold, therefore I have stretched out My hand over you, and have diminished your allowance, and delivered you to the will of them that hate you, the daughters of the Philistines, that are ashamed of your lewd way.
verse value 5008
Insights
Verse structure: 14 words, 65 letters. The shortest word is "my·hand" (יָדִי֙, 3 letters) and the longest is "hating·you" (שֹׂנְאוֹתַ֙יִךְ֙, 7 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·diminished" (וָאֶגְרַ֖ע), "your·statute" (חֻקֵּ֑ךְ), "hating·you" (שֹׂנְאוֹתַ֙יִךְ֙). 14 unique roots are used. Frequent roots: "over·you" (root על, 272x in Ezekiel); "and·I·gave·you" (root נתן, 207x in Ezekiel); "from·your·way" (root דרך, 105x in Ezekiel). First appearance of the root שנא ("hating·you") in Ezekiel. First appearance of the root פלשתי ("Philistines") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·statute', dividing the verse into phrases of 6 and 8 words. Full calculation: וְהִנֵּ֨ה [and·behold] (66) + נָטִ֤יתִי [I·have·turned·aside] (479) + יָדִי֙ [my·hand] (24) + עָלַ֔יִךְ [over·you] (130) + וָאֶגְרַ֖ע [and·I·diminished] (280) + חֻקֵּ֑ךְ [your·statute] (128) + וָאֶתְּנֵ֞ךְ [and·I·gave·you] (477) + בְּנֶ֤פֶשׁ [in·soul·of] (432) + שֹׂנְאוֹתַ֙יִךְ֙ [hating·you] (787) + בְּנ֣וֹת [daughters·of] (458) + פְּלִשְׁתִּ֔ים [Philistines] (860) + הַנִּכְלָמ֖וֹת [insulted] (551) + מִדַּרְכֵּ֥ךְ [from·your·way] (284) + זִמָּֽה [plan] (52) = 5008.
Rashi
"Your statute." Your sustenance in the days of the Judges.
“And I will give you over to the desire of those who hate you.” In the days of Samson:
“The ones who are ashamed of Your way of harlotry.” Jonathan translates: “If You had sent prophets to them, they would have submitted, and they would not have walked in Your way of harlotry.”
Radak
And behold, I have stretched out My hand upon you, to judge you according to your deeds.
"And I have diminished your statute." The statute of your portion that I gave you—fine flour, oil, and honey—I have diminished it and taken it away from you.
"With the soul of Your enemies": "Willingly," as it is said, "Do not give me up to the soul of my adversaries." This implies that they saw in you the vengeance they desired to see, and they had hated Israel from of old, for all those days they warred against them until David arose and subdued them.
"Daughters." As its Targum [translates it]: “Philistine villages.”
"The ones who are ashamed of Your way of whoredom." Even those who hate You are ashamed of Your way, which is a way of whoredom.
Metzudat David
"I stretched out My hand to strike you:"
"And I have diminished." I have deprived you of the law of sustenance that I had established for you, and I have handed you over to the will of your enemies, so that they might do with you as they pleased. And the enemies were the daughters of the Philistines, who are ashamed and embarrassed by your way, which is a way of lewdness. For such is the way of modest women: they are ashamed when they see the excessive promiscuity of harlots. It is as if to say, "Behold, the daughters of the Philistines are better and more upright than you." That is to say: I have deprived Israel of the abundance of goodness that I had bestowed upon them from of old, and I have handed you over into the hands of the Philistines, who are better than you in their deeds.
Metzudat Zion
And I diminished. The language of "diminution" and "lack."
Your statutes. This means fixed provisions. And similarly, "and they shall eat their food" (Genesis 47:22).
In the soul. The matter of desire, as it is written: “If it be your desire” (ibid. 23:8):
The ones who are ashamed. From the words "shame" and "humiliation."
Zamah. Its meaning is disgrace and wickedness, as it is stated: "For they have committed zamah" (Hosea 10).
Malbim
And behold, I have stretched out My hand against you, for then He struck him blow after blow, as it is stated in II Chronicles (chapter 28). And in the end, the Philistines spread throughout the cities of the Shephelah and the Negev of Judah and dwelt there. This is what the verse means: "And I will diminish your territory," meaning that they took cities from them in the Land of Israel. And "I gave you over to the desire of those who hate you," referring to the daughters of the Philistines, who were always hostile toward Israel. And they are those who are ashamed of your way of harlotry, for they did not corrupt their deeds as much as Israel did.
You have played the harlot also with the Assyrians, without having enough; indeed, you have played the harlot with them, and yet you were not satisfied.
verse value 3712
Insights
Verse structure: 9 words, 39 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·you·committed·fornication·with·them" (וַתִּזְנִ֕ים, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "because·of·lack·of" (מִבִּלְתִּ֖י), "your·fill" (שׇׂבְעָתֵ֑ךְ), "and·you·committed·fornication·with·them" (וַתִּזְנִ֕ים). The root זנה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "to·sons" (root איל, 238x in Ezekiel); "not" (root לא, 213x in Ezekiel); "your·fill" (root שבע, 32x in Ezekiel). First appearance of the root אשור ("Assyria") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·fill', dividing the verse into phrases of 5 and 4 words. Full calculation: וַתִּזְנִי֙ [and·you·commited·fornication] (473) + אֶל־בְּנֵ֣י [to·sons] (93) + אַשּׁ֔וּר [Assyria] (507) + מִבִּלְתִּ֖י [because·of·lack·of] (482) + שׇׂבְעָתֵ֑ךְ [your·fill] (792) + וַתִּזְנִ֕ים [and·you·committed·fornication·with·them] (513) + וְגַ֖ם [and·also] (49) + לֹ֥א [not] (31) + שָׂבָֽעַתְּ [seven] (772) = 3712.
Rashi
"Without your being satisfied." From the fact that you were not satisfied with the abominations of Egypt.
And you shall commit harlotry. The term is from the language of harlotry, in the vernacular tongue:
Radak
And she played the harlot with the children of Ashur: with the children of Ashur:
“Without being filled.” In the scale of Your wisdom, it is said: You were not filled with the abominations of Egypt, which were near to you, until you committed harlotry with the sons of Assyria, who were far from you; you also desired their abominations.
“and you shall fornicate.” [The text reads] “and you shall fornicate with them.” And Jonathan rendered “without your being satisfied” as “because you did not know the Torah,” yet he rendered “and also you were not satisfied” as “and you also did not know” — a contradiction [in the Targum].
Metzudat David
And you played the harlot. Nevertheless, you did not take admonition, and you played the harlot with the sons of Assyria, because you were not sated with the harlotry of the sons of Egypt.
And you played the harlot with them. And with them you committed harlotry, and even in them you were not satisfied:
Malbim
"And she played the harlot with the sons of Assyria," meaning that at that time Ahaz sent to the kings of Assyria to assist him; and she played the harlot, yet she was not satisfied, as it is stated: "And Tiglath-Pileser king of Assyria came up against him, and distressed him, but did not strengthen him."
You have moreover multiplied your harlotry with the land of traffic, even with Chaldea; and yet you did not have enough herewith.
verse value 4055
Insights
Verse structure: 8 words, 41 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "your·harlotry" (אֶת־תַּזְנוּתֵ֛ךְ, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·harlotry" (אֶת־תַּזְנוּתֵ֛ךְ), "and·also·in·this" (וְגַם־בְּזֹ֖את). 8 unique roots are used. Frequent roots: "to·land" (root איל, 238x in Ezekiel); "not" (root לא, 213x in Ezekiel); "seven" (root שבע, 32x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·Chaldea', dividing the verse into phrases of 5 and 3 words. Full calculation: וַתַּרְבִּ֧י [and·be or become great] (618) + אֶת־תַּזְנוּתֵ֛ךְ [your·harlotry] (1284) + אֶל־אֶ֥רֶץ [to·land] (322) + כְּנַ֖עַן [trader] (190) + כַּשְׂדִּ֑ימָה [to·Chaldea] (379) + וְגַם־בְּזֹ֖את [and·also·in·this] (459) + לֹ֥א [not] (31) + שָׂבָֽעַתְּ [seven] (772) = 4055.
Rashi
“Unto the land of Canaan, as a Chaldean.” The Chaldeans are not from the land of Canaan; rather, this is its interpretation: you added the idols of the Chaldeans to those of the Canaanites, who were near you, and you already prostituted yourself to them. And Jonathan [ben Uzziel] rendered in the Targum: “And you multiplied your harlotries, appearing as a Chaldean and resembling the Canaanites, who are steeped in idolatry, and you increased your lusts to join the people of Canaan, to follow the customs of Chaldea.” But it seems to me that “Canaan” is like “merchant,” as in “a Canaanite in whose hand are deceitful scales” (Hosea 12:8). For Scripture calls the land of Chaldea “the land of merchants,” as it is stated below (17:4): “And he brought him to the land of Canaan, to the city of merchants, whose name is…”
Radak
And you shall multiply your harlotry. This too is in the singular form:
“Unto the land of Canaan, as unto the Chaldeans.” Some explain it as “from the land of Canaan,” but this is not correct, for the mem of usage is the opposite of the word el and of the lamed of usage. Furthermore, what need was there to mention Canaan? He should have said “from your land.” Rather, its meaning is according to its plain sense: “Unto the land of Canaan,” that is, like the abominations of the land of Canaan, which the Canaanites performed, whom the Lord dispossessed before you; you did like their deeds and multiplied your harlotries, as it is written concerning Manasseh: “more than all that the Amorites did who were before him.” And the meaning of “unto the land of Canaan” is: you likened yourself in your harlotries to the land of Canaan, as the land of Canaan was. And “as unto the Chaldeans” means: to the Chaldeans; that is, you multiplied your harlotries and likened yourself to the land of Canaan and to the land of the Chaldeans in your harlotries, for you were not satisfied with one of them, nor were you satisfied with this one, in the manner of both.
Metzudat David
And you multiplied. And you multiplied harlotry with the men of the land, merchants. And it is explained again that these were the Chaldeans, whose people were merchants. And so it is said of them: “And He brought him to the land of Canaan, to the city of merchants” (below 17).
And also in this matter: Even in this harlotry, you were not satisfied and desired further harlotry. Meaning: Although I delivered you into the hands of the Philistines, you did not abandon your ways and served the idols of Assyria and Babylonia, and you desired further the idols of the other nations.
Metzudat Zion
Canaan. Its meaning is a peddler and merchant, as it is stated: “A Canaanite in whose hand are deceitful scales” (Hosea 12).
Malbim
"And you increased your prostitution to the land of Canaan, as to the land of the Chaldeans" – this extends until the days of Manasseh, for then they persisted in all these deeds as well, and then they began to prostitute themselves to the people of Babylonia. And the meaning is: "Your prostitution to the land of Canaan you increased to the land of the Chaldeans," meaning that you performed with them the abominations of the Canaanites. And even in this you were not satisfied, for they captured Manasseh with hooks and brought him to Babylonia.
How weak is your heart, says the Lord Hashem, seeing you do all these things, the work of a wanton harlot;
verse value 3568
Insights
Verse structure: 11 words, 49 letters. Notable word values: "Hashem" (יֱהֹוִ֑ה) = 26, the value of the divine name Hashem. The shortest word is "how" (מָ֤ה, 2 letters) and the longest is "all·these" (אֶת־כׇּל־אֵ֔לֶּה, 7 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "weak" (אֲמֻלָה֙), "your·heart" (לִבָּתֵ֔ךְ), "in·your·doing" (בַּֽעֲשׂוֹתֵךְ֙). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "in·your·doing" (root עשה, 214x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 5 words. Full calculation: מָ֤ה [how] (45) + אֲמֻלָה֙ [weak] (76) + לִבָּתֵ֔ךְ [your·heart] (452) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + בַּֽעֲשׂוֹתֵךְ֙ [in·your·doing] (798) + אֶת־כׇּל־אֵ֔לֶּה [all·these] (487) + מַעֲשֵׂ֥ה [deed] (415) + אִשָּֽׁה־זוֹנָ֖ה [woman·harlot] (374) + שַׁלָּֽטֶת [imperious] (739) = 3568.
Rashi
What is the meaning of "amulah"? It means "corrupted" or "ruined." Similarly, "the wretched Jews" (Nehemiah 3:36), and similarly, "for I am wretched" (Psalms 6:3).
To your daughter. Like "to your heart":
"Shalt rule." This teaches that her inclination exercised dominion over her.
Radak
"How faint is your heart!" He wrote 'lev' (heart) in the feminine form, to indicate inferiority.
Amulah. This term is derived from the root meaning "cut off," implying that she lacks straightforward thought, as if she were severed and incomplete, for you did not consider all that you had done, since they were numerous and evil deeds.
"The deed of a harlot who rules over herself." The explanation is that the deeds you have done are the deeds of a harlot, who is master of herself to do whatever she desires.
"Ruling." A descriptive noun, on the pattern of adderet ivveret (Zechariah 13:4). It is stated: for the masculine, shalit; for the feminine, shalita or sholetet; in the vernacular, galyarda. And Jonathan translated: "who rules over her soul."
Metzudat David
"How faint is your heart!" How very much was your heart cut off and separated from Me, in that you did all these things, which is the deed of a harlot who rules over her household, for then she performs her harlotry with great publicity, because no one is found to stop her hand.
Metzudat Zion
What. That word comes to express the superlative degree of the matter, and similarly, "How great is Your goodness" (Psalms 31:19):
Emolah. It is cut off and severed, like "for I am wretched" (there, 6:3):
To your daughter. The word is from the language of "lev."
You have ruled. Ruling and dominating:
Malbim
“How faint is your heart!” means that the prostitute acts in public and makes herself available to everyone, so that she sets up a booth and a high place in every street and on every path to prostitute herself with any man. Surely you do this in order to receive the wages that you will get from the prostitutes’ clients. And the adulteress acts in secret, under the authority of her husband; she is not made available to everyone, but rather she designates one man with whom she will prostitute herself. She will take a gift and a present from her lover. (For this is the difference between the wages that the prostitute takes for a single act of intercourse, and the gift that the woman who is designated to prostitute herself regularly with one man takes.) Regarding this it says: “See how your heart is very weak,” for when you do all these things to prostitute yourself in public, this is the deed of a dominant prostitute, this is what a woman who is made available for prostitution and over whom her husband has no dominion at all does; rather, she dominates herself and no one rules over her. And it explains that you have done the deed of the prostitute in building your mound “at the head of every path,” for this is done only by a dominant prostitute who has no fear of her husband, and her intention is for the wages, so that she makes herself available to everyone and publicizes her prostitution in order that those who come to her increase and her wages increase. And if so, why were you not like a prostitute to seek wages? He adds further to say: Surely even the adulteress, the woman who is not a prostitute made available to leave under her husband’s authority in public, but rather she commits adultery for her desire, in such a way that under the authority of her husband she takes strangers, for she is still under the authority of her husband, and she takes strangers for the bed of lovers in secret—surely even she, although she does not seek wages, for every prostitution they give a gift, even to such a prostitute they surely give her a fixed gift after she is secluded with one man regularly. And how were you the opposite, for you gave your gifts to all your lovers? And besides what you gave them as a fixed gift in order that they would love you, and you enticed them to come to you from all around, and with what did you entice them? With your prostitution, with how you adorned yourself and devised schemes so that they would desire you, in such a way that you pursued them, not they you.
in that you build your eminent place in the head of every way, and make your lofty place in every street; and have not been as a harlot that enhances her hire.
verse value 5502
Insights
Verse structure: 13 words, 65 letters. The shortest word is "your·convex·surface" (גַּבֵּךְ֙, 3 letters) and the longest is "in·your·building" (בִּבְנוֹתַ֤יִךְ, 7 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·your·building" (בִּבְנוֹתַ֤יִךְ), "all·way" (כׇּל־דֶּ֔רֶךְ), "and·your·lofty-place" (וְרָמָתֵ֥ךְ). The root עשה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·not·you·were" (root היה, 335x in Ezekiel); "you·did" (root עשה, 214x in Ezekiel); "all·way" (root דרך, 105x in Ezekiel). First appearance of the root אתנן ("hire of prostitute") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·every·street', dividing the verse into phrases of 8 and 5 words. Full calculation: בִּבְנוֹתַ֤יִךְ [in·your·building] (490) + גַּבֵּךְ֙ [your·convex·surface] (25) + בְּרֹ֣אשׁ [in·head·of] (503) + כׇּל־דֶּ֔רֶךְ [all·way] (274) + וְרָמָתֵ֥ךְ [and·your·lofty-place] (666) + (עשיתי) [you·did] (790) + עָשִׂ֖ית [have·you·done] (780) + בְּכׇל־רְח֑וֹב [in·every·street] (268) + וְלֹא־הָיִ֥ית [and·not·you·were] (462) + (הייתי) [you·were] (435) + כַּזּוֹנָ֖ה [as·a·harlot] (88) + לְקַלֵּ֥ס [to·enhance] (220) + אֶתְנָֽן [hire of prostitute] (501) = 5502.
Rashi
“in your daughters, your mound” – “in your daughters” is in the language of building.
"to praise her reward": To speak and boast about the fine reward that they give her. And so, every usage of the term "praise" is a term of speech. "Paralitza" in the vernacular.
"Ethnan." This is the term for wages; in the vernacular it is called "Lohne."
Radak
"In your daughters": Since the root resembles the name, it occurs at times in the language of plurality, and similarly in "when you are scattered among the lands," the meaning of the plurality is to indicate many structures, many altars, many gods.
Gevakh. Just as it is stated above, "and you built a gev":
“I have done.” With an additional yod at the end; and likewise, “I was not.” And the reading is without a yod, according to custom, for there is no yod for the feminine suffix after the tav that is present. Even though they customarily do so in other places after the kaf that is present, such as “your poverty,” “your youth,” “your illnesses,” they do not follow this custom after the tav that is present.
To scorn a hire. In this matter you were not like a harlot, for a harlot mocks the hire and despises it, so that he will add to her another act of intercourse. But you, like a harlot, desire harlotry with great desire, so that every hire is good in your eyes, even the least of them. And not only that, but due to the abundance of your desire, you give the hire, as it is said, “And you gave your wages.” This is an allegory for the great desire of Israel for other gods, to the extent that they seek various forms of worship in every place, hire agents, and send silver and gold to the gods of the nations, and they make their idolatrous gods precious in their eyes. This is the opposite of every nation, for every nation serves its god and despises the god of another nation. Therefore, it says, “And there was in you the opposite of women.”
Metzudat David
“In your building.” This refers to the high place that you have built for yourself at the head of every road, so that there would be a conspicuous spot available for every passerby to commit harlotry with you. And you have constructed a lofty structure in every street, to serve as a ready place for harlotry in every location.
"And you were not like a harlot": This means that you were not like the other harlots who mock over the smallness of the hire, in order to increase it, and as if their desire is not for the prostitution itself, but only for the payment of the hire. For you did not ask for hire, for your desire was for the prostitution alone. This means: Behold, it is fitting that the God who is worshipped should bestow good upon His worshippers, and you, behold, you served them for nothing.
Metzudat Zion
To mock. The meaning of "to mock" is similar to "and she mocked all the lands" (below 22):
"Etnan." Just as the term "gift of the harlot" is called "etnan," as it is stated: "You shall not bring the etnan of a harlot" (Deuteronomy 23:19).
You wife that commit adultery, that take strangers instead of your husband—
verse value 3177
Insights
Verse structure: 6 words, 26 letters. The shortest word is "instead·of" (תַּ֣חַת, 3 letters) and the longest is "the·adulteress" (הַמְּנָאָ֑פֶת, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "the·woman" (הָאִשָּׁ֖ה), "the·adulteress" (הַמְּנָאָ֑פֶת), "strangers" (אֶת־זָרִֽים). 6 unique roots are used. Frequent roots: "her·husband" (root איש, 84x in Ezekiel); "take" (root לקח, 65x in Ezekiel); "instead·of" (root תחת, 23x in Ezekiel). First appearance of the root נאף ("the·adulteress") in Ezekiel. The etnachta (major mid-verse pause) falls on 'the·adulteress', dividing the verse into phrases of 2 and 4 words. Full calculation: הָאִשָּׁ֖ה [the·woman] (311) + הַמְּנָאָ֑פֶת [the·adulteress] (576) + תַּ֣חַת [instead·of] (808) + אִישָׁ֔הּ [her·husband] (316) + תִּקַּ֖ח [take] (508) + אֶת־זָרִֽים [strangers] (658) = 3177.
Rashi
The woman who commits adultery. The woman who commits adultery:
“Under a woman, etc.” – While she is under her husband’s authority, she casts her eyes upon other men.
Radak
"The woman who is an adulteress." Thus you have done, placing yourself under the authority of other gods, taking other deities. And this verse is written to elucidate the entire parable: for everything mentioned in the matter of sexual intercourse is a parable for idolatry.
Metzudat David
"The adulterous woman": This means that you are the adulteress in truth, who commits adultery out of love for adultery itself; and more than that, even while you are sitting under your husband and lacking nothing in terms of marital relations, nevertheless you take strangers to fornicate with them.
to all harlots gifts are given; but you have given your gifts to all your lovers, and have bribed them to come to you from every side in your harlotries.
verse value 5302
Insights
Verse structure: 12 words, 67 letters. The shortest word is "and·you" (וְאַ֨תְּ, 3 letters) and the longest is "to·all·your·lovers" (לְכׇל־מְאַֽהֲבַ֔יִךְ, 9 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·all·harlots" (לְכׇל־זֹנ֖וֹת), "they·give·gift" (יִתְּנוּ־נֵ֑דֶה), "your·gifts" (אֶת־נְדָנַ֙יִךְ֙). The root נתן appears 2 times in this verse. 9 unique roots are used. Frequent roots: "they·give·gift" (root נתן, 207x in Ezekiel); "to·you" (root אל, 204x in Ezekiel); "to·come" (root בוא, 175x in Ezekiel). First appearance of the root אהב ("to·all·your·lovers") in Ezekiel. The etnachta (major mid-verse pause) falls on 'they·give·gift', dividing the verse into phrases of 2 and 10 words. Full calculation: לְכׇל־זֹנ֖וֹת [to·all·harlots] (543) + יִתְּנוּ־נֵ֑דֶה [they·give·gift] (525) + וְאַ֨תְּ [and·you] (407) + נָתַ֤תְּ [you·gave] (850) + אֶת־נְדָנַ֙יִךְ֙ [your·gifts] (535) + לְכׇל־מְאַֽהֲבַ֔יִךְ [to·all·your·lovers] (158) + וַתִּשְׁחֳדִ֣י [and·you·gave·a·present] (728) + אוֹתָ֗ם [them] (447) + לָב֥וֹא [to·come] (39) + אֵלַ֛יִךְ [to·you] (61) + מִסָּבִ֖יב [from·around] (114) + בְּתַזְנוּתָֽיִךְ [in·your·harlotries] (895) = 5302.
Rashi
Niddah. Mohar:
"In your lewdness." Because of the great lewdness that was in you, you did so.
Radak
They give the gift called nidah to all harlots. The “gift” of a harlot is called a niddah, with a nun in place of a he, as in “you gave your niddun” (Ezekiel 16:33). And our Sages of blessed memory accustomed this term to the dowry of virgins, for what a woman brings to her husband they call it a neduniah. And the Targum translates it as “her hire,” like “wages” (atan).
"ותשחדי" – with a chataf qamats under the chet. The meaning of these verses we have already explained.
Metzudat David
"For all harlots." The way is that they give a fee to harlots, and you gave a fee from your own resources to all who love you.
And you gave a bribe. You gave them a bribe to come to you from all sides to commit harlotry with you:
“Because of your lewdness.” On account of the great abundance of lust for lewdness that is in you.
Metzudat Zion
Niddah. Regarding the payment of a harlot, it is said, and it is close to the language of "neduniah" (dowry) mentioned by our Sages of blessed memory.
“and you bribed.” The language of “bribe” (shochad).
And the contrary is in you from other women, in that you did solicit to harlotry, and were not solicited; and in that you give hire, and no hire is given to you, thus you are contrary.
verse value 4865
Insights
Verse structure: 14 words, 65 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "in·your·harlotries" (בְּתַזְנוּתַ֔יִךְ, 8 letters). Words sharing gematria 31: not, not. 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·it·was·in·you" (וַיְהִי־בָ֨ךְ), "contrary" (הֵ֤פֶךְ), "from·the·women" (מִן־הַנָּשִׁים֙). The root היה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·it·was·in·you" (root היה, 335x in Ezekiel); "not" (root לא, 213x in Ezekiel); "and·in·your·giving" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'fornicated', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיְהִי־בָ֨ךְ [and·it·was·in·you] (53) + הֵ֤פֶךְ [contrary] (105) + מִן־הַנָּשִׁים֙ [from·the·women] (495) + בְּתַזְנוּתַ֔יִךְ [in·your·harlotries] (895) + וְאַחֲרַ֖יִךְ [and·after·you] (245) + לֹ֣א [not] (31) + זוּנָּ֑ה [fornicated] (68) + וּבְתִתֵּ֣ךְ [and·in·your·giving] (828) + אֶתְנָ֗ן [hire of prostitute] (501) + וְאֶתְנַ֛ן [and·hire of prostitute] (507) + לֹ֥א [not] (31) + נִתַּן־לָ֖ךְ [is-given·to·you] (550) + וַתְּהִ֥י [and·it·was] (421) + לְהֶֽפֶךְ [to·contrary] (135) = 4865.
Rashi
“Not a harlot.” No harlot ever played the harlot like your harlotry.
Radak
“And it shall be in you, and after you no harlotry.” He said it with a vav and dagesh, like “in you,” meaning: just as you are different from the women who were until this time, so too after you there shall not be like your harlotry. And the explanation of “and no harlotry” is that it was not done and shall not be done in the act of harlotry like your harlotry. And this is from the rule that when its agent is not mentioned, it is understood from the accented word.
And it was the reverse. He said that "v'tehi" is in the masculine form, as we have mentioned several times, that when He speaks regarding the Congregation of Israel, sometimes He uses the masculine form and sometimes the feminine form.
Metzudat David
"And it shall be in you." The path that is in you is the opposite of that of other women, who are harlots, and this is because of the abundance of lust for harlotry that is in you.
“And after you.” In the time when one will come after you, there will not be promiscuity in this manner:
“And when you give.” Now he explains in what way it is the opposite, and says: in that you give wages to the harlots, and they did not give you wages from them; and in this you are the opposite of the other harlots. That is to say, what is fitting is that the God who is worshipped should bestow good upon His worshippers, but you were the opposite, for you offer sacrifices to them and beautify them with silver and gold from your own resources.
Malbim
And it was in you the opposite of women, and from this aspect there was in you a matter opposite to the other women in two things: 1. In your harlotry, and after you no harlot, meaning that the way of the world is that the man harlots after the woman, i.e., he pursues her and seduces her, and you were the opposite, that you poured out your harlotry and your desire upon them, and they did not harlot after you to seek you for lying with you; 2. In your giving of a hire, and a hire was not given to you. And besides what was in you opposite to women and you were the opposite, you from your own side (also apart from the comparison with the other women) were the opposite, because it is a thing that is contrary to nature, that the man should pursue the woman and not the opposite.
Verse structure: 4 words, 18 letters. The shortest word is "therefore" (לָכֵ֣ן, 3 letters) and the longest is "word·of·Hashem" (דְּבַר־יְהֹוָֽה, 7 letters). 4 unique roots are used. Frequent roots: "word·of·Hashem" (root יהוה, 427x in Ezekiel); "therefore" (root כן, 80x in Ezekiel); "hear!" (root שמע, 52x in Ezekiel). Full calculation: לָכֵ֣ן [therefore] (100) + זוֹנָ֔ה [harlot] (68) + שִׁמְעִ֖י [hear!] (420) + דְּבַר־יְהֹוָֽה [word·of·Hashem] (232) = 820.
Radak
Therefore. It is clear:
Metzudat David
Therefore. Since you have done so out of a love for harlotry, therefore you are called a true harlot. Hear the word of the Lord:
Malbim
Therefore, "a harlot" – the Ri'a already explained that this means that one who is called a "harlot" because of the payment, whose primary intention is the money, is not called by the name of "harlot" in its primary and original sense, but rather by the name of a "detestable woman" who craves money, since her primary aim is the payment, not the harlotry itself. But you, since you give payment, your primary aim is the harlotry itself – you are truly a harlot.
Thus says the Lord Hashem: Because your filthiness was poured out, and your nakedness uncovered through your harlotries with your lovers; and because of all the idols of your abominations, and for the blood of your children, that you did give to them;
verse value 6620
Insights
Verse structure: 18 words, 87 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "because" (יַ֣עַן, 3 letters) and the longest is "in·your·harlotries" (בְּתַזְנוּתַ֖יִךְ, 8 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "was-poured-out" (הִשָּׁפֵ֤ךְ), "your·copper" (נְחֻשְׁתֵּךְ֙), "and·was·uncovered" (וַתִּגָּלֶ֣ה). 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'with·your·lovers', dividing the verse into phrases of 10 and 8 words.
Rashi
“Pour out your copper.” This is the language of “skirts” or “edges,” which in the foreign tongue they call *ponts*. Similarly, in the Order of Tohorot (Purities), we find the term “the copper of the oven” referring to its rim. “Pour out your copper”—due to your excessive lust for harlotry, your source became a discharge (zav).
“And upon all your idols of your abominations.” [It means:] and because of all the idols of your abominations.
"And as for the blood of your children" – Because of the sin of the blood of your children, I will do to you this evil, which is specified in the matter of "Behold, I am gathering together," etc.
Radak
“Thus says the Lord God: Because you have poured out your copper.” The meaning is: your base. And when He subsequently says, “and you uncovered your nakedness,” it is a repetition of the same idea using different words, for the sense of “poured out” is like the sense of “uncovered,” because that which is poured out is revealed and seen; and the sense of “your copper” is like the sense of “your nakedness,” for the lower part of a woman is the nakedness, and “your copper” means your base, as in “and her copper burned,” and likewise in the words of our Sages of blessed memory: “the copper of the oven,” meaning its base. And Jonathan translated: “Because you were revealed in your base.” This is the sense of the metaphor: that her evil deeds were revealed before the eyes of all the nations. in receiving punishment for her evil deeds. And similarly Hosea said: “I will expose her shame before the eyes of her lovers.”
"Of those who love you." These are the ones whom you loved and joined with, to serve their idolatry.
"And as for the blood of your children" – with a kaf, meaning: just as that sin, you received punishment measure for measure. You did not have compassion on the blood of your children, whom you slaughtered to them for idolatry; so too, I did not have compassion on your blood, and I brought upon you a sword that avenges the vengeance of the covenant.
Which I have given. From them to the idols mentioned:
Metzudat David
“Because you have poured out your copper.” This means that your lower part is the nakedness of a woman, which is located at the bottom; behold, you have exposed it to all, like something that is poured out, which is revealed and visible.
"And you shall uncover your nakedness." The repetition of the matter, as stated, is for the purpose of adding clarification:
“בתזנותיך” – because you desired the harlotry that was in you with regard to your lovers.
"And concerning all" – And because of all the detestable abominations that you have committed:
And as the blood. This means: because of the recompense that is fitting to be in proportion to the measure of the sin of the blood of your sons, which you slaughtered for them as food.
Metzudat Zion
"Your copper." Its meaning is the bottom of the matter. And similarly, "and its copper burned" (below 24). And in the Mishnah: "below the copper of the oven" (Kelim, Chapter 8).
Idols. They are detestable, like a clod of dung.
Malbim
“Because you have poured out your copper” means that the poison and the venom of your serpent were poured out; or it pertains to the notion of divinations and sorceries. “And you uncovered your nakedness” refers to your uncovering through prostitution. The verse explains this (corresponding to “and you uncovered your nakedness”) with “in your prostitutions,” etc., for she engaged in two types of prostitution: 1. “For your lovers,” who are the fixed lovers with whom she prostituted herself regularly; 2. “For all your detestable idols,” who are those with whom she prostituted herself in a manner of licentiousness with every passerby, in a defiled and disgusting way, as it is stated, “At every corner you built your high place and stretched out your legs to every passerby.” And corresponding to what is stated, “Because you have poured out your copper,” the verse explains, “With the blood of your children that you gave them,” meaning that you poured out the poison and power of the serpent, and of divinations and sorceries, like the blood of your children that you shed in abundance. For according to the great amount of blood that you shed, your copper was poured out in great abundance.
therefore behold, I will gather all your lovers, to whom you have been pleasant, and all them that you have loved, with all them that you have hated; I will even gather them against you from every side, and will uncover your nakedness to them, that they may see all your nakedness.
verse value 8956
Insights
Verse structure: 22 words, 102 letters. The shortest word is "with" (עַ֖ל, 2 letters) and the longest is "all·your·lovers" (אֶת־כׇּל־מְאַהֲבַ֙יִךְ֙, 10 letters). Words sharing gematria 551: all·that, all·that. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "gathering" (מְקַבֵּ֤ץ), "all·your·lovers" (אֶת־כׇּל־מְאַהֲבַ֙יִךְ֙), "you·were·pleasant" (עָרַ֣בְתְּ). The root אשר appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "upon·them" (root על, 272x in Ezekiel); "to·them" (root אל, 204x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·hated', dividing the verse into phrases of 13 and 9 words.
Rashi
Aravah. From the word "ala" in the vernacular tongue:
Radak
Therefore, "which you have made pleasing to them." Just as it says, "it shall please him," referring to the matter of enjoyment and fitness.
"Upon all whom you hated": Just as [the verse says] "with," so too [it says] "and the men came upon the women"—meaning, I am gathering the nations that you loved together with those that you hated, and they will all come upon you from all sides to destroy your land; and this is what is meant by "the uncovering of nakedness."
"And they shall see all your nakedness." By way of a parable:
Metzudat David
"Which You have made pleasant to them": That which You have made pleasant to them, and they have derived benefit from You.
"Upon all." With all that You hate:
“And I will uncover your nakedness.” This is the humiliation that they inflict upon harlots, to stand her naked, with her nakedness exposed, before all. That is to say: “I will gather upon you all the idolaters, both those who love and those who hate, and they will lay waste your land.”
Metzudat Zion
Aravah. The matter refers to pleasantness and sweetness, as it is said, “and my sleep was sweet to me” (Jeremiah 31:26):
"Al kol." With "al" meaning "with." And similarly: "And the men came with the women" (Exodus 35:22).
Malbim
Therefore, behold, I am gathering: (a) all your lovers, namely, your constant lovers who have always been intimate with you, which was pleasant to you, so that you would sit and wait for them every evening and every evening (as in the verse “the eye of the adulterer watches for twilight”); (b) and all whom you loved, along with the other people you loved at times, together with all whom you hated, along with your haters. And I will expose, that is to say, I will reveal to them the flaws and defects in you, until they all see your nakedness and your defects, and you will become loathsome in their eyes.
And I will judge you, as women that break wedlock and shed blood are judged; and I will bring upon you the blood of fury and jealousy.
verse value 3796
Insights
Verse structure: 9 words, 40 letters. Verse gematria: 3796 is divisible by 26, the value of the divine name Hashem. The shortest word is "blood" (דָּ֑ם, 2 letters) and the longest is "and·I·will·judge·you" (וּשְׁפַטְתִּיךְ֙, 7 letters). Words sharing gematria 44: blood, blood. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·jealousy" (וְקִנְאָֽה). The root דם appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·I·will·give·you" (root נתן, 207x in Ezekiel); "blood" (root דם, 45x in Ezekiel); "ordinances·of" (root משפט, 43x in Ezekiel). The etnachta (major mid-verse pause) falls on 'blood', dividing the verse into phrases of 5 and 4 words. Full calculation: וּשְׁפַטְתִּיךְ֙ [and·I·will·judge·you] (825) + מִשְׁפְּטֵ֣י [ordinances·of] (439) + נֹאֲפ֔וֹת [commiting·adultery] (537) + וְשֹׁפְכֹ֖ת [and·pouring] (806) + דָּ֑ם [blood] (44) + וּנְתַתִּ֕יךְ [and·I·will·give·you] (886) + דַּ֥ם [blood] (44) + חֵמָ֖ה [wrath] (53) + וְקִנְאָֽה [and·jealousy] (162) = 3796.
Rashi
And I will make you a blood of anger and jealousy. And I will deliver you to those who slay you, in anger and jealousy and wrath:
Radak
"And I will judge you with the judgments of adulteresses and of those who shed blood." For there are two judgments upon them: the judgment of adultery and the judgment of shedding blood. For an adulterous woman sometimes sheds blood, when two lovers come to her and they quarrel with one another over her; or her husband comes suddenly into the house and finds the adulterer with his wife and kills him; or the adulterer kills her husband. So too, you have committed adultery under your husband, who is God, blessed be He, by way of metaphor, and you have shed innocent blood, the blood of your sons and daughters, to the idols of the nations.
“And I will make you into blood of wrath and jealousy.” As its Targum renders it: “And I will deliver you up to slaughter in anger and in wrath, for I have wrath against you, because you have provoked Me with your evil deeds; and also jealousy, because you have been jealous of Me, attributing divinity to a non-god.” And similarly did Solomon say in Proverbs: “For jealousy is the rage of a man, and he will not spare on the day of vengeance.”
Metzudat David
"My judgments..." You shall receive the recompense for the sin of adultery and for the sin of the blood of the sons whom you slaughtered for their food:
"And I will set you." I will place within you a pouring out of blood, in wrath and jealousy.
Metzudat Zion
And jealousy. The matter is one of anger, as it is said: “They made Me jealous with what is no god” (Deuteronomy 32:21).
Malbim
"And I will judge you with the judgments of adulteresses," and "[her who] sheds blood" correspond to (as stated in verse 36) "through your harlotries" and "through the blood of your children." "And I will make you into blood of fury" is for the shedding of blood, and "jealousy" is for the adultery, for jealousy is the fury of a man.
I will also give you into their hand, and they shall throw down your eminent place, and break down your lofty places; and they shall strip you of your clothes, and take your fair jewels; and they shall leave you naked and bare.
verse value 5776
Insights
Verse structure: 16 words, 76 letters. Verse gematria: 5776 = 76². The shortest word is "you" (אֹתָ֜ךְ, 3 letters) and the longest is "and·they·will·strip" (וְהִפְשִׁ֤יטוּ, 7 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·their·hand" (בְּיָדָ֗ם), "and·they·will·break-down" (וְנִתְּצ֣וּ), "your·lofty-places" (רָמֹתַ֔יִךְ). 14 unique roots are used. Frequent roots: "and·I·will·give" (root נתן, 207x in Ezekiel); "in·their·hand" (root יד, 75x in Ezekiel); "and·they·shall·take" (root לקח, 65x in Ezekiel). First appearance of the root נתץ ("and·they·will·break-down") in Ezekiel. First appearance of the root פשט ("and·they·will·strip") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·glory', dividing the verse into phrases of 13 and 3 words.
Rashi
And they have torn down your mound. The structures of your heights, your customs:
"Your heights": the language of "altars" (bamot).
Radak
"And I will deliver you into their hands." Into the hands of the beloved and the hated, as mentioned:
"Naked and bare." Just as I found her, when I had compassion on you.
"And they shall destroy your high places." Just as he explained, for it is regarding the altars that it says this, and Jonathan [ben Uzziel] translated: "And your bulls shall be slain, and your high places shall be desolated." And above, regarding the words "gav" and "gavkha," Jonathan translated: "agora" and "agorkha."
Metzudat David
“By their hands.” By the hands of those who come upon you:
“And they shall destroy.” They will destroy the high buildings that you have constructed to be prepared for prostitution.
And they shall break down. The duplication of the matter is stated in the verse:
"Nakedness and nakedness." Nakedness and exposed nakedness, as it was from the time when the enemy took it. That is to say, the enemy will destroy the houses of the high places and take from you all the delight of wealth.
Metzudat Zion
And they shall be shattered. The matter is one of breaking and crushing.
And they stripped him. The meaning is the removal of clothing:
And its nakedness. A revealed nakedness:
Malbim
"And I will give you into their hands" means that I will judge you, that is to say, I will render the verdict, and then I will deliver you into their hands so that they may inflict upon you the punishment in accordance with the judgment I have decreed. "And they shall tear down your high places" refers to the high places and elevated structures that you prepared for the purpose of prostitution there; the metaphorical meaning alludes to the destruction of cities, houses, and fortresses. "And they shall strip off your garments" refers to your clothing; the metaphorical meaning alludes to their plundering and looting all your desirable vessels and everything that belongs to you, until you remain naked and exposed.
They shall also bring up an assembly against you, and they shall stone you with stones, and thrust you through with their swords.
verse value 2311
Insights
Verse structure: 8 words, 38 letters. The shortest word is "assembly" (קָהָ֔ל, 3 letters) and the longest is "in·their·swords" (בְּחַרְבוֹתָֽם, 7 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "stone" (בָּאָ֑בֶן), "and·they·will·pierce·you" (וּבִתְּק֖וּךְ). 8 unique roots are used. Frequent roots: "against·you" (root על, 272x in Ezekiel); "in·their·swords" (root חרב, 102x in Ezekiel); "and·they·will·bring-up" (root עלה, 61x in Ezekiel). First appearance of the root קהל ("assembly") in Ezekiel. The etnachta (major mid-verse pause) falls on 'stone', dividing the verse into phrases of 6 and 2 words. Full calculation: וְהֶעֱל֤וּ [and·they·will·bring-up] (117) + עָלַ֙יִךְ֙ [against·you] (130) + קָהָ֔ל [assembly] (135) + וְרָגְמ֥וּ [and·they·shall·stone] (255) + אוֹתָ֖ךְ [you] (427) + בָּאָ֑בֶן [stone] (55) + וּבִתְּק֖וּךְ [and·they·will·pierce·you] (534) + בְּחַרְבוֹתָֽם [in·their·swords] (658) = 2311.
Rashi
"And they shall cut you in pieces." It has no parallel elsewhere [in Scripture]. And the Targum renders it as "and they shall split you," in the vernacular tongue.
Radak
"And they shall bring up." Those mentioned shall gather with them a congregation from the rest of the nations, and it says "and they shall bring up," because the Land of Israel is elevated above all the lands.
“And they shall stone you with stones.” This is in accordance with the law of adulteresses, who are stoned with stones, not that they should be killed [by other means]. And similarly, “And they stoned him with stones,” which is stated regarding Achan. My master, my father, of blessed memory, explained that after He spoke the words of the parable, “And I will turn you away from prostitution,” it appears that He spoke concerning a prostitute whom they struck with stones, made gashes in her with swords, and burned her house. And all these judgments were to disgrace and humiliate her, until she would become despised and lowly in the eyes of all, and no more adulterers would come to her. And against her will, she would cease from being a prostitute. And even if she were to give a fee, they would not be with her, for she would remain despised and lowly in the eyes of all. And the matter of this parable is the destruction of walls, whereby they hurl large stones with a sling and a battering ram at the wall to bring it down, as it is stated regarding the wall of Kir-hareseth: “And the slingers surrounded it and struck it.”
"And they shall pierce you with their swords." As its Targum renders: "And they shall slay you with their swords."
Metzudat David
"And they shall bring them up." Those who come shall ascend against you, a great multitude, and they shall stone you to death with stones, and they shall cleave your body with the sword.
Metzudat Zion
Kahal. A gathering of the people:
And they stoned him. The matter of throwing stones:
Uvetakukh. The matter of "splitting," for its translation is "ve-yivaze'inakh" (and they shall split you), and similarly, "ve-yivake'u hamayim" (and the waters were split) (Exodus 14:21); the Targum translates it as "ve-itbaze'u mayya" (and the waters were split).
In their swords. The word is derived from the root "sword":
Malbim
“And they shall bring you up before the assembly” — afterward they will judge you with the judgment of death and put you to death before the assembly of the people. And he thought that they would put her to death by any of the four forms of execution entrusted to the court, which are stoning, burning, execution by the sword, and strangulation. “And they shall stone you with a stone” — this is the death of stoning; “and they shall strike you with their swords” — this is the death by the sword.
And they shall burn your houses with fire, and execute judgments upon you in the sight of many women; and I will cause you to cease from playing the harlot, and you shall also give no hire any more.
verse value 5720
Insights
Verse structure: 13 words, 64 letters. Verse gematria: 5720 is divisible by 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·I·will·stop·you" (וְהִשְׁבַּתִּיךְ֙, 7 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·houses" (בָתַּ֙יִךְ֙), "and·they·did·in·you" (וְעָשׂוּ־בָ֣ךְ), "and·I·will·stop·you" (וְהִשְׁבַּתִּיךְ֙). 13 unique roots are used. Frequent roots: "and·they·did·in·you" (root עשה, 214x in Ezekiel); "not" (root לא, 213x in Ezekiel); "you·will·give·anymore" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'many', dividing the verse into phrases of 8 and 5 words. Full calculation: וְשָׂרְפ֤וּ [and·they·shall·burn] (592) + בָתַּ֙יִךְ֙ [your·houses] (432) + בָּאֵ֔שׁ [in·the·fire] (303) + וְעָשׂוּ־בָ֣ךְ [and·they·did·in·you] (404) + שְׁפָטִ֔ים [judgment] (439) + לְעֵינֵ֖י [to·eyes·of] (170) + נָשִׁ֣ים [women] (400) + רַבּ֑וֹת [many] (608) + וְהִשְׁבַּתִּיךְ֙ [and·I·will·stop·you] (743) + מִזּוֹנָ֔ה [from·committing·fornication] (108) + וְגַם־אֶתְנַ֖ן [and·also·hire·of·prostitute] (550) + לֹ֥א [not] (31) + תִתְּנִי־עֽוֹד [you·will·give·anymore] (940) = 5720.
Rashi
"And I will make you cease from prostitution." That is, to no longer be a prostitute.
Radak
“And they shall burn them.” This is indeed how they treat adulterous women. And regarding the parable, it is as it is written: “And he burned the house of the Lord, and the king’s house, and the houses of Jerusalem.”
Judges. Stoning, burning, and execution by the sword:
“Before the eyes of many women.” In order that the remaining women be admonished. And regarding the parable, as its Targum translates it: “Before the eyes of many nations,” meaning the peoples of the nations; only that the term “nations” refers to them as “women” in the manner of a parable.
“And I will cause you to cease from harlotry” — from being a harlot. And similarly, “and I will remove her from being a mistress” — from being a mistress. And “and I will destroy them from being a nation” — from being a nation. And the meaning of the metaphor we have explained, and the meaning of the parable: that from the day Jerusalem was destroyed, Israel did not serve other gods.
Metzudat David
Judgments. The judgment of retributions:
Before the eyes of many women. So that it may be a source of disgrace for you:
"And I will cease you." I will remove you from being a harlot anymore, for no one will turn to you again.
"You shall not give." As if to say, “If you become detestable in the eyes of all, you will cease from giving the wages [of a harlot],” since it will not avail. Rather, it means: in your being an exile and wandering about, you shall no longer go after the nations of the world, nor shall you offer sacrifices to them.
Metzudat Zion
"And I will cause you to cease." The matter is one of nullification and removal, like [the word] "shabbat" in the verse "the oppressor" (Isaiah 14:4).
Malbim
"And they shall burn your houses with fire" — this refers to the burning; "and they shall execute judgments upon you in the sight of many women" — this is the judgment that applies generally to every married woman who has committed adultery, namely, death by strangulation; "and I will put an end to your prostitution" — so that no man will desire to commit adultery with you anymore; "nor will they commit adultery with you for a hire, for you will no longer give a hire" — because you will no longer give payment for prostitution. The underlying metaphor is that from that time onward, idolatry will be abolished, for after the destruction of the Temple, the evil inclination toward idolatry was nullified.
So will I satisfy My fury upon you, and My jealousy shall depart from you, and I will be quiet, and will be no more angry.
verse value 2984
Insights
Verse structure: 10 words, 40 letters. The shortest word is "in·you" (בָּ֔ךְ, 2 letters) and the longest is "and·I·will·give·you·rest" (וַהֲנִחֹתִ֤י, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·will·turn·aside" (וְסָ֥רָה), "and·I·will·be·quiet" (וְשָׁ֣קַטְתִּ֔י), "I·will·be·angry" (אֶכְעַ֖ס). 10 unique roots are used. Frequent roots: "and·not" (root לא, 213x in Ezekiel); "anymore" (root עוד, 49x in Ezekiel); "from·you" (root מן, 47x in Ezekiel). First appearance of the root שקט ("and·I·will·be·quiet") in Ezekiel. The etnachta (major mid-verse pause) falls on 'from·you', dividing the verse into phrases of 6 and 4 words. Full calculation: וַהֲנִחֹתִ֤י [and·I·will·give·you·rest] (479) + חֲמָתִי֙ [My·wrath] (458) + בָּ֔ךְ [in·you] (22) + וְסָ֥רָה [and·will·turn·aside] (271) + קִנְאָתִ֖י [my·zeal] (561) + מִמֵּ֑ךְ [from·you] (100) + וְשָׁ֣קַטְתִּ֔י [and·I·will·be·quiet] (825) + וְלֹ֥א [and·not] (37) + אֶכְעַ֖ס [I·will·be·angry] (151) + עֽוֹד [anymore] (80) = 2984.
Radak
And I will cause to rest. After I have exiled you from your land and laid waste your land, behold, I have taken My vengeance upon you, and My anger has rested and subsided, and I have no more jealousy or wrath, for idolatry has ceased from you.
Metzudat David
"And I will be appeased." And when I complete the recompense, My anger that was against you will rest, and My wrath will depart from you, and I will be quiet from anger.
Metzudat Zion
And I will be appeased. From the language of rest; and he said this regarding the calming of anger. And similarly, "And I will be appeased of My anger" (below 21).
"My jealousy." My anger:
"And I was silent." This refers to the matter of rest.
Malbim
"And I will lay My anger upon you": the anger that I had regarding the past will rest through the punishment that you will receive; "and My jealousy will depart from you": the jealousy that I had regarding the idolatry that you served will depart, for the evil inclination toward idolatry will be nullified; and thereby "I will be quiet and will not be angry anymore," for they will no longer sin.
Because you have not remembered the days of your youth, but have fretted Me in all these things; lo, therefore I also will bring your way upon your head, says the Lord Hashem; or have you not committed this lewdness above all your abominations?
verse value 8525
Insights
Verse structure: 22 words, 102 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "behold!" (הֵ֜א, 2 letters) and the longest is "all·your·abominations" (כׇּל־תּוֹעֲבֹתָֽיִךְ, 9 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·you·remembered" (לֹֽא־זָכַרְתְּ֙), "and·you·angered·me" (וַתִּרְגְּזִי־לִ֖י), "in·all·these" (בְּכׇל־אֵ֑לֶּה). The root זכר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "above" (root על, 272x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·all·these', dividing the verse into phrases of 8 and 14 words.
Rashi
Ha. Like "behold":
"And you have not done the zimah." Even though I put your conduct upon your head, you did not take counsel to set your heart upon your abominations, to return from them. Every instance of 'lewdness' in Scripture is language of counsel; there is counsel for good and there is counsel for evil."
Radak
"Because of this." And all this I have done to you, because you did not remember all the kindnesses that I had done for you in the days of your youth, when I found you naked and bare, and you provoked Me and angered Me by serving other gods.
"Vetargez." This is the only verb that is derived from a light root.
I remembered. It is written with an extra yod at the end:
And I too: “I have placed your ways upon your head.” You have committed all these abominations, and I too, behold, I have seen that I have placed your ways upon your head, and I have taken My vengeance upon you.
The word "ha" functions like "hinneh" (behold); similarly, "ha lochem zera" (behold, I have given you seed).
"And I did not do." The yod is extra in the verse, and I have already explained this. The explanation is: "And you did not do the lewdness" regarding all your abominations, while you were still committing the abominations, and I was testifying against you day by day, saying, "Return from your evil way." Yet you did not do the thought that you were supposed to do; that is to say, you did not give heed to how I should commit this great evil and sin against God, Who brought me out of the house of slaves and gave me a land as an inheritance, and did for me many kindnesses and many acts of lovingkindness. All of this you did not give heed to. And in this manner the Targum translates: "And you did not devise counsel for yourself to abstain from all your abominations."
Metzudat David
The days of your youth. The good that I did with you in the days of your youth:
And you have provoked Me to anger. You have angered Me with all these things:
And I too. Just as You have done with them, so will I do as well; and behold, the reward of your way I have placed upon your head.
"And you did not do." He said this in a tone of astonishment: "Is it that you did not perform that act of seduction, in addition to all the other abominations that you committed?"
Metzudat Zion
And you were enraged. The matter is one of anger:
"He" – "He" is like "behold." And similarly, "Behold, I have given you a seed" (Genesis 46).
Hizmah. The matter of disgrace and wickedness:
Malbim
Since he explained that these punishments, which came with poured-out fury, were because they did not remember the good deeds of the Lord which He had done for them in their youth, for which reason they had become obligated to observe His commandments and teachings, and you enraged Me with all these abominations which He mentioned above, and also I, “I have placed your way upon your head,” meaning that the punishments mentioned apply to her according to the law of the Torah, because she provoked Me with all these sins for which one is liable to the four forms of execution by the court (which he enumerated in verses 40 and 41), for idolatry and the practice of Molech incur the punishment of stoning, and for adultery with a married woman the punishment is strangulation, and for the murder of children the punishment is the sword. And likewise, after they are judged as a rebellious city, the law is that its property is destroyed and its inhabitants are put to the sword. However, the death by burning is not found for a Jewish woman who committed adultery, only for one who comes to a woman and her daughter, which is called “sexual immorality” (zimmah), as it is stated, “It is sexual immorality; they shall burn him and them with fire” (and as the reason for this is explained in my work, the Tur Ha’Aroch, there). With this in mind, it says, “And you did not commit sexual immorality (zimmah) with all your abominations,” implying, “Did you not also commit sexual immorality?” and thus the punishment of burning also applies to you. And he explains the matter of how she committed this sexual immorality, which is the abomination of a woman and her daughter, for:
Behold, every one that uses proverbs shall use this proverb against you, saying: As the mother, so her daughter.
verse value 1739
Insights
Verse structure: 7 words, 28 letters. The shortest word is "they" (הִנֵּה֙, 3 letters) and the longest is "every·one·who·uses·proverbs" (כׇּל־הַמֹּשֵׁ֔ל, 6 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "every·one·who·uses·proverbs" (כׇּל־הַמֹּשֵׁ֔ל), "rules" (יִמְשֹׁ֖ל), "like·her·mother" (כְּאִמָּ֖הֿ). The root משל appears 2 times in this verse. 6 unique roots are used. Frequent roots: "saying" (root אמר, 362x in Ezekiel); "against·you" (root על, 272x in Ezekiel); "they" (root הן, 73x in Ezekiel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 2 words. Full calculation: הִנֵּה֙ [they] (60) + כׇּל־הַמֹּשֵׁ֔ל [every·one·who·uses·proverbs] (425) + עָלַ֥יִךְ [against·you] (130) + יִמְשֹׁ֖ל [rules] (380) + לֵאמֹ֑ר [saying] (271) + כְּאִמָּ֖הֿ [like·her·mother] (66) + בִּתָּֽהּ [her·daughter] (407) = 1739.
Rashi
"Kol ha-moshel" – this is the language of a parable and a riddle:
“Like her mother is her daughter.” The he of “k’emah” is not pronounced, for it serves no purpose; rather, it is [to be read as] “k’em, thus her daughter.”
Radak
Behold, this is the entire parable. The matter of the parable and the discourse is the parable that people say:
"Like her mother, so is her daughter." Just as the mother acted, so does the daughter act. They will say this parable about you. The "mother" is an allegory for the Land of Canaan, and the "daughter" is the Congregation of Israel. The Congregation is called a "daughter," as it is written: "Daughter of Jerusalem," "Daughter of Edom." And behold, you have done the deeds of the Land of Canaan. And behold, every ruler will rule over you. "Like her mother, so is her daughter."
“Like a mother.” The final he is unaccented; at the end, the he is pronounced with a mappiq. We have found an unaccented he whose rule is that it is pronounced with a mappiq, such as “and she baked it in clay and bitumen” (Exodus 2:3), “from the day it was laid” (Isaiah 22:11), “all her sighing” (Lamentations 1:8), “I have restored” (Jeremiah 31:18), and similar cases. And the pronoun comes before the definite article, as in “there is one nation” (Deuteronomy 32:8) and “you shall see the child” (Genesis 21:10), and similar cases. And in this, the definite article he comes with the demonstrative pronoun for the purpose of comparison.
Metzudat David
“Kol hamoshel” – “kol hamemashel meshalem,” i.e., one who composes proverbs. It is said of you in the manner of a parable: “Like the deed of the mother, so are the deeds of the daughter.” That is to say: Just as the Canaanite men were expelled from the land, so too the deeds of Israel, who remained in their place, [are comparable].
Metzudat Zion
The ruler. A noun from the root of "parable" and "eloquent speech":
Malbim
Behold, every parable that is told about you will be told, saying: “As a mother and her daughter,” meaning that whoever wishes to construct a parable from the punishment of burning that came upon you because of sexual immorality, which is the nakedness of a woman and her daughter, will find that the subject of the parable applies to the nation as a whole: the mother and the daughter both committed harlotry together, “as a mother and her daughter,” both of them committed harlotry, and it is sexual immorality, and they shall be burned with fire.
You are your mother’s daughter, that loathes her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children; your mother was a Hittite, and your father an Amorite.
verse value 5431
Insights
Verse structure: 16 words, 69 letters. The shortest word is "you" (אַ֔תְּ, 2 letters) and the longest is "their·men" (אַנְשֵׁיהֶ֣ן, 6 letters). Words sharing gematria 401: you, you. 10 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "daughter·of·your·mother" (בַּת־אִמֵּ֣ךְ), "abhoring" (גֹּעֶ֥לֶת), "and·her·children" (וּבָנֶ֑יהָ). The root געל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "who" (root אשר, 341x in Ezekiel); "her·husband" (root איש, 84x in Ezekiel); "and·her·children" (root בן, 54x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·her·children', dividing the verse into phrases of 5 and 11 words.
Rashi
“Your mother's daughter.” The nation of Canaan, whose land you inherited.
"She loathed her husband and her children." [Meaning] those who so multiplied their abominations that the land loathed and vomited out its inhabitants, the fathers and the sons together.
"And your sister's sister": Sodom, which is adjacent to the Land of Israel.
“Your mother was a Hittite, etc.” The Targum: “Did I not say to you, ‘Sarah, you were among the Hittites, yet you did not act like their deeds; and Abraham was among the Amorites, yet you did not follow their counsel’?”
Radak
You are your mother’s daughter. That is, you resemble her in your deeds, to the extent that people will say of you, “She is her mother’s daughter.” Just as she vomited forth women and sons, as it is written, “As He vomited out the nations before you” (Leviticus 18:28), the terms “vomited” (ge’alah) and “vomited out” (ve-hage’alah) denote a single concept. The phrase “women and sons” serves as an allegory for the king and the people. This is stated in particular terms, whereas in general terms, the people constitute the “daughter,” and she is the daughter. Likewise, “daughter of Jerusalem” vomited forth her king and her people. And your sister, your sister—namely, Sodom, whose deeds resemble yours, for its inhabitants were men of violence and other abominations. And just as you are like her, He says “your sister” because she was her neighbor. He uses the plural form “vomited” (ge’alu) with reference to both Sodom and Gomorrah. He says “your sister” in a general sense, for Sodom was also the primary seat of kingship; its inhabitants and their sons were their kings and their people, and all the world that was within them, for the land was overturned.
“And your fathers said, ‘Where is the God of your fathers?’” — This is to be compared to your deeds, for it was as if your mothers were Hittites and your fathers were Amorites, because you acted according to their deeds and not according to theirs. Rather, your mothers and your fathers were righteous: Abraham and Sarah, Isaac and Rebekah, Jacob and his wives. Yet you did not learn their good deeds; instead, you learned the deeds of the land into which you have come, as if your mothers and your fathers had been Amorites, Hittites, and the other nations who dwelled in that land.
Metzudat David
"You are your mother's daughter. In your deeds you are recognized as being your mother's daughter, who vomited up her husband and her children; they are their king, and the rest of the people. This means: You are similar in your deeds to the Canaanites, who, due to their sins, were exiled from the land, as it is stated, 'And the land shall vomit out its inhabitants' (Leviticus 18:25)."
“And your sister, you are.” Through your deeds you are recognized as being the sister of your sister, and she is Sodom and her daughters, who, because of their sin, cast out their husbands and their sons, for they are utterly consumed.
“Your mother was a Hittite.” In your abominations, it appears as though you were of the daughters of Heth, and as though your father was among the men of the Amorite.
Metzudat Zion
Goelet. The matter of vomiting and casting out to the outside; and similarly, "his ox breeds and does not fail" (Job 21).
Malbim
“You are your mother’s daughter,” meaning that you resemble your mother, you despised her husband and her children, just as your mother did; and likewise you resemble your sister, so that from this perspective you are her sister, for she too acted in the same manner. And it explains, “Your mother was a Hittite,” because you were born in the land of Heth, which is the maternal land.
And your elder sister is Samaria, that dwells at your left hand, she and her daughters; and your younger sister, that dwells at your right hand, is Sodom and her daughters.
verse value 4991
Insights
Verse structure: 14 words, 77 letters. The shortest word is "she" (הִ֣יא, 3 letters) and the longest is "at·your·left" (עַל־שְׂמֹאולֵ֑ךְ, 8 letters). Words sharing gematria 723: who·dwells, who·dwells. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "at·your·left" (עַל־שְׂמֹאולֵ֑ךְ), "from·your·right·hand" (מִֽימִינֵ֔ךְ). The root אחות appears 2 times in this verse. 11 unique roots are used. Frequent roots: "at·your·left" (root על, 272x in Ezekiel); "she" (root הוא, 86x in Ezekiel); "who·dwells" (root ישב, 64x in Ezekiel). First appearance of the root שמרון ("Samaria") in Ezekiel. First appearance of the root סדם ("Sodom") in Ezekiel. The etnachta (major mid-verse pause) falls on 'at·your·left', dividing the verse into phrases of 7 and 7 words. Full calculation: וַאֲחוֹתֵ֨ךְ [and·your·sister] (441) + הַגְּדוֹלָ֤ה [the·elder] (53) + שֹׁמְרוֹן֙ [Samaria] (596) + הִ֣יא [she] (16) + וּבְנוֹתֶ֔יהָ [and·her·daughters] (479) + הַיּוֹשֶׁ֖בֶת [who·dwells] (723) + עַל־שְׂמֹאולֵ֑ךְ [at·your·left] (497) + וַאֲחוֹתֵ֞ךְ [and·your·sister] (441) + הַקְּטַנָּ֣ה [young] (169) + מִמֵּ֗ךְ [from·you] (100) + הַיּוֹשֶׁ֙בֶת֙ [who·dwells] (723) + מִֽימִינֵ֔ךְ [from·your·right·hand] (170) + סְדֹ֖ם [Sodom] (104) + וּבְנוֹתֶֽיהָ [and·her·daughters] (479) = 4991.
Rashi
“On your left hand.” This is because the inheritance of Judah was on the southern border of the Land of Israel; thus, all the other tribes were on its left.
Radak
"And your elder sister" – this means that she is older than you, for the ten tribes were in the kingdom of Samaria.
“On your left.” For the portion of Judah was to the south, and the portion of Joseph was to the north.
Metzudat David
“And your sister.” Behold, your sister Samaria, who is greater than you in the multitude of tribes and inhabitants, sits at your left hand, in the northern region; and your sister Sodom, who is smaller than you in number of inhabitants, sits at your right hand, in the southern region. And thus, you are in the middle of them: Sodom to the right and Samaria to the left.
Metzudat Zion
And its daughters: These are the villages adjacent to it.
Malbim
And your elder sister, Samaria, who dwells to the left of Judah, as it is stated, “Judah shall stand on its boundary toward the south, and the portion of Joseph was to the north of Judah”; and your sister to your right is Sodom, the gates of the plain were in the south of the Land of Israel.
Yet have you not walked in their ways, nor done after their abominations; but in a very little while you did deal more corruptly than they in all your ways.
verse value 5101
Insights
Verse structure: 11 words, 57 letters. The shortest word is "a small thing" (קָ֔ט, 2 letters) and the longest is "and·like·their·abominations" (וּכְתוֹעֲבוֹתֵיהֶ֖ן, 11 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·their·ways" (בְדַרְכֵיהֶן֙), "and·like·their·abominations" (וּכְתוֹעֲבוֹתֵיהֶ֖ן), "as·little" (כִּמְעַ֣ט). The root דרך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "you·did" (root עשה, 214x in Ezekiel); "and·not" (root לא, 213x in Ezekiel); "in·their·ways" (root דרך, 105x in Ezekiel). The etnachta (major mid-verse pause) falls on 'have·you·done', dividing the verse into phrases of 6 and 5 words. Full calculation: וְלֹ֤א [and·not] (37) + בְדַרְכֵיהֶן֙ [in·their·ways] (291) + הָלַ֔כְתְּ [you·went] (455) + וּכְתוֹעֲבוֹתֵיהֶ֖ן [and·like·their·abominations] (975) + (עשיתי) [you·did] (790) + עָשִׂ֑ית [have·you·done] (780) + כִּמְעַ֣ט [as·little] (139) + קָ֔ט [a small thing] (109) + וַתַּשְׁחִ֥תִי [and·you·dealt-corruptly] (1124) + מֵהֵ֖ן [from·them] (95) + בְּכׇל־דְּרָכָֽיִךְ [in·all·your·ways] (306) = 5101.
Rashi
And you did not walk in their ways. Would that you had walked in their ways, and not become more detestable than they! Similarly, “And let it not, I pray, be given to your servants” (2 Kings 5). And similarly, “ve-lo, while I yet live” (1 Samuel 20:14, of Jonathan). In the vernacular, “apliya’ut.”
“Almost” – a small amount. Your abominations would have been [as] little before Me had you not acted more abominably than they; but you — “you dealt more corruptly than they.” And so does the Targum. And there are those who explain, “And you did not walk in their ways” – according to its plain meaning: “as a small thing were their abominations in your eyes, and you dealt more corruptly than they.” “Almost” – a little bit, in the vernacular.
Radak
And you did not walk in their ways, but rather you were worse than them.
"And you did like their abominations." Not their abominations, but rather that which is worse than them.
“Almost, you were more corrupt than they.” A little time remained after the exile of Samaria.
“And you were more corrupt than they.” From Sodom and from Samaria: For the exile of Samaria occurred in the sixth year of Hezekiah, and twenty-three years remained of his kingdom. Then his son Manasseh reigned after him, and he did evil more than all who were before him. This is the small amount that is stated as “these twenty-three years.”
Kt. Like "me'at" (a little), and it is doubled in different words to mean "even less":
Metzudat David
"And not, etc." The intent is to say: You have not learned from them, nor walked in their ways, nor acted only according to the measure of their abominations, which were in a small and minor measure compared to Molech; but rather, you have corrupted more than they did in all manners and matters.
Metzudat Zion
Kt. The word "kat" is from the root meaning "to diminish," and the nun has fallen away. Although the text says "almost," it says "kat" to indicate an even greater diminution.
Malbim
"And you did not walk in their ways": The "ways" are the ways of the soul, from which actions grow. And I say that even though you did not walk in their ways, for in the ways of the soul the House of Judah was distinguished from Sodom and the tribe of Ephraim, for the House of Judah believed in the Lord, and the Temple and the service of God were maintained among them continually, whereas Ephraim and Sodom denied the God on high and rebelled against the foundations of faith; nevertheless, "you did according to their abominations." The deeds and abominations that you performed were similar to the abominations of Sodom and Samaria, for you too served idolatry. Even though your intention was that they should be like talismans and amulets to draw down the divine emanation from above, and you also believed in the Lord, in His power, and in the service of the Temple—which is a way distinct from the way of Samaria and Sodom—still, the deeds were similar. He adds, "you were almost more corrupt than they in all your ways," meaning that we can say from this aspect that even in the "ways" your way was more corrupt than the way of Sodom and Samaria. For your way was to associate the Name of Heaven with something else, and to serve God in His Temple while associating with Him an idol as a symbol for a partner and an aid in governance. This way is a corrupted faith and a worse path than the way of Sodom and Samaria, who said that the Lord had abandoned the land entirely, and they denied Him completely, and they did not establish for Him a rival to associate with Him mute idols together (as our Sages of blessed memory stated regarding "the bed is too short to stretch out").
As I live, says the Lord Hashem, Sodom your sister has not done, she nor her daughters, as you have done, you and your daughters.
verse value 4307
Insights
Verse structure: 13 words, 57 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "you" (אַ֖תְּ, 2 letters) and the longest is "and·her·daughters" (וּבְנוֹתֶ֑יהָ, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·she·did" (אִם־עָֽשְׂתָה֙). The root עשה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "as" (root אשר, 341x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·her·daughters', dividing the verse into phrases of 9 and 4 words. Full calculation: חַי־אָ֗נִי [living·I] (79) + נְאֻם֙ [utterance] (91) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + אִם־עָֽשְׂתָה֙ [not·she·did] (816) + סְדֹ֣ם [Sodom] (104) + אֲחוֹתֵ֔ךְ [your·sister] (435) + הִ֖יא [she] (16) + וּבְנוֹתֶ֑יהָ [and·her·daughters] (479) + כַּאֲשֶׁ֣ר [as] (521) + עָשִׂ֔ית [have·you·done] (780) + אַ֖תְּ [you] (401) + וּבְנוֹתָֽיִךְ [and·your·daughters] (494) = 4307.
Radak
"Live I," if she has done it. For they did not exchange their gods, but you exchanged your glory for that which does not profit; and it is possible that in evil deeds as well she was more corrupt than it.
Metzudat David
"If she has done so..." – That is, [she did not do] so much of the abominations [as you did].
Malbim
"I live, declares the Lord, if Sodom..." means that Sodom was not deserving of punishment for idolatry, for they had not accepted the divine religion, nor were the fundamental principles of faith in their possession. As it is stated, "whom the Lord divided among all the nations," for they were under the sphere of the heavens and were not liable to punishment for idolatry or for the commandments between man and God, but only:
Behold, this was the iniquity of your sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy.
verse value 3778
Insights
Verse structure: 16 words, 72 letters. The shortest word is "to·her" (לָהּ֙, 2 letters) and the longest is "and·to·her·daughters" (וְלִבְנוֹתֶ֔יהָ, 8 letters). Words sharing gematria 20: was, was. 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "behold·this" (הִנֵּה־זֶ֣ה), "seven·bread" (שִׂבְעַת־לֶ֜חֶם), "and·quietness·of" (וְשַׁלְוַ֣ת). The root היה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "not" (root לא, 213x in Ezekiel); "behold·this" (root הן, 73x in Ezekiel). First appearance of the root עני ("and·hand·of·poor") in Ezekiel. First appearance of the root אביון ("and·needy") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·sister', dividing the verse into phrases of 5 and 11 words.
Radak
"Behold, this was your sister Sodom." Pride was hers, and plenty of bread, and ease of quiet. Why did she have pride? Because she had plenty of bread and ease of quiet. And the juxtaposition of "ease" with "quiet" is due to the abundance of peace.
Sheva't. A noun or adjective in the Pales [form], denoting lowliness of stature, and its meaning is that she had peace and tranquility.
Metzudat David
"Behold, this..." – This means that this alone was the sin of Sodom, and they did not corrupt themselves further.
“Pride, etc.” – This means that she became proud because of the abundance and peace that she had, and she did not extend a helping hand to the poor to provide for their needs.
Metzudat Zion
Gaon. The word is derived from the root ga’ah (to be proud):
“And the tranquility of quietness.” The duplication of the matter is in what is stated, “for the abundance of tranquility.”
“Hachazikah.” The term denotes “possession,” and it is said in reference to charity:
Malbim
Behold, this was the sin of Sodom, your sister: the sin for which they were deserving of punishment was regarding the commandments between man and his fellow, namely that the hand of the poor and the needy was not strengthened. And this was the sin of Sodom, in that the sin was one committed deliberately, by design of their intellect, for they did not do this because of distress, for they had the arrogance of satiety of bread; nor was it because there was no peace among them, in which case they would have stored up treasures of grain and bread for the day of battle and war and days of siege, for tranquility and quietness were theirs. And despite all this, the hand of the poor and the needy was not strengthened, because they had evil customs and laws in which one could not live, for their custom was not to do good to the poor and those lacking bread.
And they were haughty, and committed abomination before Me; therefore I removed them when I saw it.
verse value 3850
Insights
Verse structure: 8 words, 42 letters. Verse gematria: 3850 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "to·my·face" (לְפָנָ֑י, 4 letters) and the longest is "and·they·was·high" (וַֽתִּגְבְּהֶ֔ינָה, 8 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·was·high" (וַֽתִּגְבְּהֶ֔ינָה), "and·they·did" (וַתַּעֲשֶׂ֥ינָה), "and·I·removed" (וָאָסִ֥יר). 8 unique roots are used. Frequent roots: "when" (root אשר, 341x in Ezekiel); "and·they·did" (root עשה, 214x in Ezekiel); "to·my·face" (root פנים, 150x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·my·face', dividing the verse into phrases of 4 and 4 words. Full calculation: וַֽתִּגְבְּהֶ֔ינָה [and·they·was·high] (481) + וַתַּעֲשֶׂ֥ינָה [and·they·did] (841) + תוֹעֵבָ֖ה [a·disgusting·thing] (483) + לְפָנָ֑י [to·my·face] (170) + וָאָסִ֥יר [and·I·removed] (277) + אֶתְהֶ֖ן [them] (456) + כַּאֲשֶׁ֥ר [when] (521) + רָאִֽיתִי [I·have·seen] (621) = 3850.
Rashi
"And they shall be exalted." This refers to her and her daughters, as is explicated in the book of Job: "Out of whose land came bread," and the entire matter continues until they said, "Let us forget the way of our feet from our land," meaning that people no longer come to it except to diminish it.
And I will remove them just as I saw them. Their manner is like that which is stated concerning Sodom: “Let me go down now and see...” (Genesis 18:21).
Radak
"And they shall be exalted." Like "and they shall be exalted" [with the nun suffix]. Like "and they shall be exalted," except that it is written this way to pair the words due to the word "you shall make" [or "they shall be made"], or perhaps it is stated this way without pairing, like "they shall come" and "you shall come." And he said "and they shall be exalted" in the plural form, referring to Sodom and its daughters, which he mentioned. And the explanation of "and I will remove them" is that I corrupted the people and all the cities, because I overturned it so that there would be no settlement there, and this is "and I will remove." Or the explanation of "and they shall be exalted" is regarding Sodom and regarding Samaria, which he mentioned, and the explanation of "and I will remove" is: this one in exile, this one in destruction. And the explanation of "as I saw" is like what appeared to him, that their judgment is thus. Or the explanation of "as I saw" is like what he said regarding Sodom: "Let me go down now and see." And the correct view is that the explanation of "and they shall be exalted" and "and I will remove them" is regarding Sodom and its daughters, because he mentioned Sodom specifically after he mentioned them in general together with Samaria, and similarly he specified Samaria afterwards, and he said:
Metzudat David
“And she became haughty.” Because of the abundance of her arrogance, she did not heed My commandments and performed the abominable deeds before Me, namely, the detestable act of adultery.
And I removed them. And for these reasons alone did I remove them from the world, as it seemed to me what is the reward fitting for them:
Metzudat Zion
"ותגבהינה" – from the word for "haughtiness" and "pride."
Malbim
“And they became lofty, and because of their haughtiness of heart they committed abomination before Me, and therefore I removed them, as I had seen.” When I saw their deeds, as it is stated, “Let Me go down now, and see whether they have acted according to the cry that has come to Me” (Genesis 18:21), they did so in order that He would send His angels to see. Then they committed abomination before Me, namely what they desired to do to them, which is called abomination. Then I removed them and overturned them from the root of their cities.
Neither has Samaria committed even half of your sins; but you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done.
verse value 8187
Insights
Verse structure: 15 words, 82 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "your·abominations" (אֶת־תּוֹעֲבוֹתַ֙יִךְ֙, 10 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "as·half·of" (כַּחֲצִ֥י), "your·sins" (חַטֹּאתַ֖יִךְ), "sinned" (חָטָ֑אָה). The root אחות appears 2 times in this verse. 13 unique roots are used. Frequent roots: "which" (root אשר, 341x in Ezekiel); "I·did" (root עשה, 214x in Ezekiel); "not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'sinned', dividing the verse into phrases of 5 and 10 words.
Rashi
"And you have vindicated your sister." Before you became more detestable than they, they were judged to their detriment; but since you have become more wicked than they, you have rendered them as righteous women and given them an opening to say, "There is one who has angered You more than I have."
Radak
And Samaria, from where? From the verse: “Samaria and its daughters.”
“And you shall justify your sister.” When a person sees your abominations, he considers your sister righteous in contrast to your evil deeds, as if you have set your sister as righteous in contrast to your deeds.
"Your sister." It is written in the singular form, and read as "your sisters" in the plural form. The written text refers to Samaria, and the read text refers to Samaria and Sodom.
"I made." It is written with an extra yod:
Metzudat David
"Than these." From Samaria:
And you shall be justified. In the multitude of abominations that you have committed, you have justified Samaria, for in comparison to your deeds, she is considered righteous.
Malbim
And Samaria, even though they accepted the divine religion and Torah like Judah, and were deserving of punishment for idolatry, nevertheless their deeds did not reach the level of Judah’s deeds for three reasons: 1. For “half your sins are not committed” [i.e., they committed less than half the sins], for they sinned only with idolatry and with the commandments between man and God, not with robbery, oppression, murder, and transgressions between man and his fellow. And when you count the sins of Jerusalem, which he enumerates later (section 22), where he lists both commandments between man and his fellow and between man and God, you will see that most of the sins enumerated there, such as “because you shed blood,” “you treated father and mother lightly,” etc., were not present in Samaria. 2. “And you multiplied your abominations beyond theirs,” for the sins of Ahaz and Manasseh were greater in quantity and quality than the sins of the kings of Judah. 3. “And you will justify your sister in all your abominations,” for they were already considered righteous in comparison to you, since in you there was the Temple, the Divine Presence, the Sanhedrin, and constant miracles, which they did not have; they did not have many prophets rebuking them, nor sacred places where they would learn to fear the Lord.
You also, bear your own shame, in that you have given judgment for your sisters; through your sins that you have committed more abominable than they, they are more righteous than you; indeed, be you also confounded, and bear your shame, in that you have justified your sisters.
verse value 8099
Insights
Verse structure: 17 words, 82 letters. Verse gematria: 8099 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "lift" (שְׂאִ֣י, 3 letters) and the longest is "that·you·were·abominable" (אֲשֶׁר־הִתְעַ֥בְתְּ, 8 letters). Words sharing gematria 510: your·disgrace, your·disgrace. 10 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "also·you" (גַּם־אַ֣תְּ), "you·judged" (פִּלַּלְתְּ֙), "to·your·sister" (לַאֲחוֹתֵ֔ךְ). The root גם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·that" (root אשר, 341x in Ezekiel); "lift" (root נשא, 76x in Ezekiel); "from·them" (root הן, 73x in Ezekiel). First appearance of the root כלמה ("your·disgrace") in Ezekiel. The etnachta (major mid-verse pause) falls on 'from·you', dividing the verse into phrases of 11 and 6 words.
Rashi
"Which You have judged." Which you have judged for them before you became more wicked than they, you used to say concerning them: "They are deserving of retribution."
Radak
“Even you, who judged your sister.” The meaning is: Samaria said, “Before you sinned, you would judge her and hold her accountable for her wickedness,” as King Abijah of Judah said to King Jeroboam of Israel: “And you have the golden calves, whereas we have the Lord as our God, and we have not forsaken Him, for we are guarding the service of the Lord our God, but you have forsaken Him.” Likewise, afterward, the kings of Judah were mostly good until Ahaz; Hezekiah did good in contrast to the evil of Ahaz. But from Manasseh onward they were wicked and worshipped foreign gods, except for Josiah. Therefore, you ought to be ashamed of your sins, from which you had previously recoiled in disgust.
“They shall be more righteous than you.” For now they are more righteous than you. And He said to your sister using the singular form, referring to Samaria; and afterward He said “of them,” and said “they shall be righteous,” and said “your sisters” in the plural form. He said this regarding the daughters of Samaria, or perhaps He included Sodom together with Samaria.
“Your sisters.” The term comes in the plural form for females alone, without the plural form for males. Similarly, “And the Lord will remove your plagues” and other verses like it. The meaning is that “bear your shame” refers to a matter of suffering, as in “I have borne reproach upon you.” And the Targum renders it: “You shall accept your humiliation.”
"In Your righteousness." The root is in the form with an added tav:
Metzudat David
“Also you shall bear shame.” Just as Samaria bore the shame of captivity and exile, so too shall you bear that very shame which you decreed for Samaria. For when Samaria was in her tranquility, Jerusalem judged her to inflict upon her abundant shame. Therefore, it is stated that you shall bear that very shame, because in your sins, which are more detestable than those of Samaria, she will be considered more righteous than you. It is as if saying: if you judged them to abundant shame, how much more so is it fitting for you to bear abundant shame.
“And also you, be ashamed.” This means: Should you not be ashamed and humiliated by all that is fitting for you, even on account of the fact that you have justified your sisters through your deeds? For indeed, they acted wickedly. And yet, she is considered righteous compared to you.
Metzudat Zion
She’ei. The word is from the root of “burden” and “load”:
"Judged." The term "judgment" is akin to "And God judged" (1 Samuel 2).
You acted abominably. The word is from the root "to detest."
Malbim
Also, you, bear your shame—this means that Jerusalem will be put to shame and humiliated now in three matters, and this will be explained according to a parable. A certain judge among the judges of the land had brought before him two men from the common people who were found guilty of possessing deceitful scales and weights. And he pronounced their judgment to punish them and expel them from the city in disgrace. Afterwards, it became known that the judge himself had stolen, robbed, and oppressed with oppression. When the matter came before the king, he first commanded that the punishment which the judge had pronounced upon the two men—whose guilt was light compared to his own—be inflicted upon the judge. Afterwards, the king considered forgiving the judge’s sin, and commanded him to judge the case of the two men again. And since the judge was now compelled to acquit them, this brought him great shame and disgrace, for he was forced to change the judgment he had pronounced, because he himself had sinned and was guilty. Afterwards, the king commanded that the two men, who were now found innocent in their judgment, be returned to the city, and that the judge also be returned with them. And this was a third disgrace for him, for they preceded him in being vindicated and having their exile restored, and he was returned along with them, while they were more righteous than he. In these three perspectives, the shame of Judah and its disgrace are now revealed. For first, she judged Samaria and Sodom as sinners deserving punishment. But after it became known that she sinned more than they, this is what is meant by: “Also you, bear your shame, which you judged for your sister”—thus, the judgment you pronounced upon your sister, you shall bear, for in the abominable sins you committed, they will be justified more than you, and behold, this is great shame and disgrace for you. This is the second point: after the Lord considers restoring your exile, He will bring before you the case of Samaria and Sodom, and you will be compelled to justify them. From this will come a second shame for you, and this is what is said: “And also you, be ashamed and bear your shame, in the righteousness of your sisters”—meaning, that which you yourself will now judge concerning them, that they are righteous in judgment. And the third point is that when I desire to restore your exile, I will first restore their exile, and this is what is said:
And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of your captives in the midst of them;
verse value 9854
Insights
Verse structure: 14 words, 79 letters. Verse gematria: 9854 is divisible by 26, the value of the divine name Hashem. The shortest word is "Sodom" (סְדֹם֙, 3 letters) and the longest is "their·captivity" (אֶת־שְׁבִ֣יתְהֶ֔ן, 8 letters). Words sharing gematria 718: and·I·will·turn, and·captivity·of. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "their·captivity" (אֶת־שְׁבִ֣יתְהֶ֔ן), "and·the·captivity·of" (וְאֶת־שְׁב֥וּת), "and·captivity·of" ((ושבית)). The root שבות appears 4 times in this verse. 8 unique roots are used. Frequent roots: "in·their·midst" (root תוך, 111x in Ezekiel); "and·I·will·turn" (root שוב, 61x in Ezekiel); "and·her·daughters" (root בת, 39x in Ezekiel). First appearance of the root שבות ("their·captivity") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·her·daughters', dividing the verse into phrases of 10 and 4 words.
Rashi
The captivity of Sodom. I will heal the land from sulfur and salt, and I will settle inhabitants in it.
“Within them.” Just as it says “within them.”
Radak
"And I will restore their captivity." In this verse, all the instances are written with a yod and read with a vav and a shuruk: "their captivity."
Your captivity. There is a written and vocalized text with a chirik and a yod:
“Within them.” This is a compound word formed from the singular and the plural, for regarding the singular it says “within it,” and regarding the plural “within them,” and with the addition of the final heh, “within them.” The reason for this compounding is that “within it” implies within the house of Samaria, for they are one people. And since Sodom was their neighbor, it says “within them.” The meaning of this is a response to those who say that the consolations have already passed, and behold, Sodom today is still in its overturned state as it was, and has not yet returned in restoration.
Metzudat David
"And I will return." However, I will return the captives to their land, from among their people.
“The exile.” This refers to the children of the exiles.
“And I will bring back your captives.” The children of the exiles of the captives are with you.
“Within them.” After you are exiled and punished like them, consider yourself among them, meaning: at the time when they return, and this will be in the days of the Messiah. But do not precede them, for you are not better than them.
Metzudat Zion
And I will return. The language of "returning" (hashavah).
their captivity. From the word *shevi* (captivity).
“Within them.” Within them:
Malbim
"And I will restore the captivity of their captivity, the captivity of Sodom, etc.," meaning that they will be the primary agents in the restoration, for they are more righteous than you. And through them I will restore the captivity of your captivity within them; you will be secondary to them and dragged along in their wake, which is a matter of disgrace and wrath. And now He explains the three humiliations that will befall you:
that you may bear your own shame, and may be ashamed because of all that you have done, in that you are a comfort to them.
verse value 3899
Insights
Verse structure: 9 words, 37 letters. The shortest word is "from·all" (מִכֹּ֖ל, 3 letters) and the longest is "and·you·will·be·insulted" (וְנִכְלַ֕מְתְּ, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "you·will·lift" (תִּשְׂאִ֣י), "in·your·comforting" (בְּנַחֲמֵ֖ךְ). 9 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "have·you·done" (root עשה, 214x in Ezekiel); "from·all" (root כל, 129x in Ezekiel). The etnachta (major mid-verse pause) falls on 'have·you·done', dividing the verse into phrases of 7 and 2 words. Full calculation: לְמַ֙עַן֙ [so·that] (190) + תִּשְׂאִ֣י [you·will·lift] (711) + כְלִמָּתֵ֔ךְ [your·disgrace] (510) + וְנִכְלַ֕מְתְּ [and·you·will·be·insulted] (546) + מִכֹּ֖ל [from·all] (90) + אֲשֶׁ֣ר [that] (501) + עָשִׂ֑ית [have·you·done] (780) + בְּנַחֲמֵ֖ךְ [in·your·comforting] (120) + אֹתָֽן [them] (451) = 3899.
Rashi
“With your comforting them.” When you became more wicked than they and gave them an opening for their mouth. Another interpretation: “With your comforting them”—when evil befalls you, they will comfort you, saying, “Behold, we are not the only ones who have suffered loss.”
Radak
"For the sake of... in your comforting them." Since you were more wicked than they, they find comfort in you for what they did, as if you comfort them by your evil being greater than theirs:
Metzudat David
"For the sake of": This means that all these days you shall dwell in exile, for the sake of bearing the disgrace that is due to you, and that you may be ashamed of all that you have done, in that you comforted them, thereby giving them a pretext to say, "Are we not righteous before the Lord?"
Malbim
A. "That you may bear your shame"—your disgrace on account of your evil deeds; B. "and be ashamed of all that you have done"—when you will need to comfort them and justify them in judgment, you will be ashamed of all that you have done, for this arises from your evil deeds in contrast to their deeds, whereby you will need to comfort them.
And your sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, and you and your daughters shall return to your former estate.
verse value 7179
Insights
Verse structure: 13 words, 73 letters. The shortest word is "Sodom" (סְדֹ֤ם, 3 letters) and the longest is "and·your·sisters" (וַאֲחוֹתַ֗יִךְ, 7 letters). Words sharing gematria 752: they·will·return, they·will·return. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·your·sisters" (וַאֲחוֹתַ֗יִךְ), "you·will·return" (תְּשֻׁבֶ֖ינָה), "to·your·antiquity" (לְקַדְמַתְכֶֽן). The root בת appears 3 times in this verse. 7 unique roots are used. Frequent roots: "they·will·return" (root שוב, 61x in Ezekiel); "and·her·daughters" (root בת, 39x in Ezekiel); "and·your·sisters" (root אחות, 25x in Ezekiel). First appearance of the root קדמה ("to·their·antiquity") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·their·antiquity', dividing the verse into phrases of 9 and 4 words. Full calculation: וַאֲחוֹתַ֗יִךְ [and·your·sisters] (451) + סְדֹ֤ם [Sodom] (104) + וּבְנוֹתֶ֙יהָ֙ [and·her·daughters] (479) + תָּשֹׁ֣בְןָ [they·will·return] (752) + לְקַדְמָתָ֔ן [to·their·antiquity] (624) + וְשֹֽׁמְרוֹן֙ [and·Samaria] (602) + וּבְנוֹתֶ֔יהָ [and·her·daughters] (479) + תָּשֹׁ֖בְןָ [they·will·return] (752) + לְקַדְמָתָ֑ן [to·their·antiquity] (624) + וְאַתְּ֙ [and·you] (407) + וּבְנוֹתַ֔יִךְ [and·your·daughters] (494) + תְּשֻׁבֶ֖ינָה [you·will·return] (767) + לְקַדְמַתְכֶֽן [to·your·antiquity] (644) = 7179.
Radak
"And your sisters." The sign of the plural is used for the males alone, without the plural for the females. Similarly, in the verse "You have wearied yourself with the multitude of your counsel," the first two instances are spelled with the short feminine plural ending, and the third with the full feminine plural ending. And they are one and the same, as it is written: "tigbehinah" and "tigbahnah" (the long and short feminine-plural spellings), just as "tavonah" and "tavo'enah" (the short and long feminine-plural spellings).
Metzudat David
"And your sisters": This means that in the time when Sodom and Samaria return to their former state, to be inhabited by people as they were then, you too shall return, and not before that, since you are not better than they.
Metzudat Zion
“to their former state.” From the word “before.”
Malbim
"And your sister Sodom shall be restored to her former state" C. It shall be a source of shame for you, in that Sodom and Samaria will return together with you, and they will be the primary agents of the restoration, while you will be secondary to them, and you will return through their merit.
For your sister Sodom was not mentioned by your mouth in the day of your pride;
verse value 1713
Insights
Verse structure: 8 words, 36 letters. The shortest word is "Sodom" (סְדֹ֣ם, 3 letters) and the longest is "to·report" (לִשְׁמוּעָ֖ה, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·report" (לִשְׁמוּעָ֖ה), "in·your·mouth" (בְּפִ֑יךְ), "your·exaltations" (גְּאוֹנָֽיִךְ). 7 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "and·not" (root לא, 213x in Ezekiel); "in·day·of" (root יום, 112x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·your·mouth', dividing the verse into phrases of 6 and 2 words. Full calculation: וְל֤וֹא [and·not] (43) + הָֽיְתָה֙ [was] (420) + סְדֹ֣ם [Sodom] (104) + אֲחוֹתֵ֔ךְ [your·sister] (435) + לִשְׁמוּעָ֖ה [to·report] (451) + בְּפִ֑יךְ [in·your·mouth] (112) + בְּי֖וֹם [in·day·of] (58) + גְּאוֹנָֽיִךְ [your·exaltations] (90) = 1713.
Rashi
"And Sodom, your sister, was not..." — in a tone of questioning.
“According to the report in your mouth.” To admonish the many and to say: “Be careful not to turn into Sodom,” as if there were a new report to you.
"On the day of your might." When you were in your greatness:
Radak
And there was not, in your mouth, a report in the days of your pride. You did not recall in your mouth the report that you heard concerning the overthrow of Sodom, because they were proud; and you, in the days of your pride, did not recall in your mouth the reports of Sodom, nor did you say to one another: "The end of the proud is brokenness," and you did not become proud, for behold, Sodom was overturned and broken because of its pride.
Your prides. The language is plural, because in many matters the sons of Judah boasted during their time of peace.
Metzudat David
"And it was not..." means: Do you not recall mentioning in your speech, during your time of rule, the report you heard concerning the overthrow of Sodom? As if to say: Why, then, did you detest them?
Metzudat Zion
"Your pride": the matter of exaltation and great dominion; and similarly, "the Pride of Jacob" (Psalms 47).
Malbim
(56-57) And it was not so: This explains what is stated in verse 52, “Your shame, which you uttered against your sister.” When did they judge and declare Sodom a disgrace? The verse therefore says, “And were you not, in the days of your pride, before your evil was uncovered, Sodom’s sister to be mentioned in your mouth?” That is to say, were you not always despising Sodom? And in all these matters, you would utter a curse, saying, “May He who exacted retribution from the men of Sodom exact retribution from so-and-so.” Thus, the disgrace of Sodom was constantly on your lips, just as it is said, “like the time of the reproach of the daughters of Aram,” etc. Just as later, when your evil was uncovered, the daughters of Aram and the daughters of the Philistines will revile you—because you became like Sodom in your deeds and in your punishment, as it is stated, “And they shall see the wounds of the land… like the overthrow of God upon Sodom and Gomorrah.” And the meaning is: Sodom was, in the days of your pride, a topic of conversation on your lips, just as you are now a topic of conversation on the lips of the daughters of Aram and the Philistines, after it has been revealed that you acted like Sodom, and a punishment was decreed upon you similar to that of Sodom.
before your wickedness was uncovered, as at the time of the taunt of the daughters of Aram, and of all that are round about her, the daughters of the Philistines, that have you in disdain round about.
verse value 6433
Insights
Verse structure: 13 words, 64 letters. The shortest word is "time" (עֵ֚ת, 2 letters) and the longest is "and·all·around·her" (וְכׇל־סְבִיבוֹתֶ֖יהָ, 11 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "before" (בְּטֶ֘רֶם֮), "shall·be·revealed" (תִּגָּלֶ֣ה), "your·wickedness" (רָעָתֵךְ֒). The root סביב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·all·around·her" (root סביב, 112x in Ezekiel); "daughters·of" (root בת, 39x in Ezekiel); "your·wickedness" (root רע, 21x in Ezekiel). First appearance of the root שאט ("who·scorn") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Philistines', dividing the verse into phrases of 10 and 3 words. Full calculation: בְּטֶ֘רֶם֮ [before] (251) + תִּגָּלֶ֣ה [shall·be·revealed] (438) + רָעָתֵךְ֒ [your·wickedness] (690) + כְּמ֗וֹ [like] (66) + עֵ֚ת [time] (470) + חֶרְפַּ֣ת [reproach] (688) + בְּנוֹת־אֲרָ֔ם [daughters·of·Aram] (699) + וְכׇל־סְבִיבוֹתֶ֖יהָ [and·all·around·her] (551) + בְּנ֣וֹת [daughters·of] (458) + פְּלִשְׁתִּ֑ים [Philistines] (860) + הַשָּׁאט֥וֹת [who·scorn] (721) + אוֹתָ֖ךְ [you] (427) + מִסָּבִֽיב [round·about] (114) = 6433.
Rashi
Just as it says, "In the time of your disgrace, the daughters of Aram,"—just as you were exposed [in shame] at the time when I handed you over into the hands of the kings of Aram, who came against Ahaz at that time, and it was then that the Lord began to send against Judah the detachments of Aram, etc. (II Kings 15:37); and in Chronicles (II Chronicles 11), "And the Lord delivered him into the hands of the kings of Aram, etc., and the Philistines raided the cities of the Negev and the Shephelah, etc."
ha-sha'atut. A term denoting contempt; and the aleph is not pronounced, as in the verse "vayivaz" (and he despised), which the Targum translates as "veshat."
Radak
“Before your evil was revealed.” This means that you did not return to the good path before your evil was revealed in the days of Ahaz. This is what is stated: “Like the time of the reproach of the daughters of Aram,” for at that time the evil of Judah was revealed, and they became a reproach in the cities of Aram. This is what is stated: “The reproach of the daughters of Aram,” because the captives of the children of Judah went there, as it is written: “And the Lord delivered him into the hand of the king of Aram; and they struck him, and took from him a great captivity, and brought them to Damascus.”
“And all her surroundings, the daughters of the Philistines, who detest you, surround you.” Likewise, the Philistines plundered and looted them and captured their cities, as it is written: “And the Philistines raided the cities of the Shephelah and the Negev of Judah; and they captured Beth-shemesh and Aijalon and Gederoth and Socho and its villages, and Timnah and its villages, and they dwelt there.”
The word "hasha'at" (השאטות). There is a matter here, and similarly [the verse states] "hasha'ti" (השאטי') them, and the aleph rests [as] an aleph, like [the aleph in] ka'ah (קאה) and "sha'on" (שאון).
Metzudat David
“Before, etc.” – The phrase is construed upward, to say: “The day of your glory” was until the time that your evil was not yet revealed to act in public; you were still upholding the matter of the Lord before the eyes of onlookers, and you were afflicting people with the recompense of the punishment of Sodom.
"Like the present time." This means that until now, the matter had not been revealed as it was revealed at the time when Aram and the Philistines captured you into exile during the days of Ahaz, as it is stated: "And the Lord delivered him into the hand of the king of Aram; and they struck him, and carried away from him..." (II Chronicles 28), and it is stated: "And the Philistines raided the cities of the Shephelah..." (ibid.). For then they acted more harshly in public than they had done previously, as it is stated (in II Kings and in II Chronicles).
“The loathing.” The ones who despise you, surrounding you, to seize the cities and to exile the people:
Metzudat Zion
Daughters of Aram: The cities of Aram:
“Has’atut.” The meaning is contempt, as in “b’shat nafesh” (below, 25). It is an Aramaic term, for “and Esau despised” (Genesis 25:34), the Targum renders “veshat Esau.”
You have borne your lewdness and your abominations, says Hashem.
verse value 3508
Insights
Verse structure: 6 words, 32 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "you" (אַ֣תְּ, 2 letters) and the longest is "and·your·abominations" (וְאֶת־תּוֹעֲבוֹתַ֖יִךְ, 11 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·lewdness" (אֶת־זִמָּתֵ֥ךְ), "and·your·abominations" (וְאֶת־תּוֹעֲבוֹתַ֖יִךְ), "you·lifted·them" (נְשָׂאתִ֑ים). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "utterance" (root נאם, 82x in Ezekiel); "you·lifted·them" (root נשא, 76x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·lifted·them', dividing the verse into phrases of 4 and 2 words. Full calculation: אֶת־זִמָּתֵ֥ךְ [your·lewdness] (868) + וְאֶת־תּוֹעֲבוֹתַ֖יִךְ [and·your·abominations] (1321) + אַ֣תְּ [you] (401) + נְשָׂאתִ֑ים [you·lifted·them] (801) + נְאֻ֖ם [utterance] (91) + יְהֹוָֽה [Hashem] (26) = 3508.
Rashi
"nash'otam" – You carried them; and the feminine form is used in several places in this book.
Radak
"Your iniquity" – you bore them. You endured them and accepted their punishment:
Metzudat David
"Your own wickedness": The recompense for the lewdness you committed, and the recompense for the abominations, behold, you shall bear and endure.
Malbim
“Your lewdness” means that through this your sin is atoned for, for you have already borne your lewdness and your abominations, and have received their punishment in full.
For thus says the Lord Hashem: I will even deal with you as you have done, who have despised the oath in breaking the covenant.
verse value 5580
Insights
Verse structure: 14 words, 56 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 5580 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "that·you·despised" (אֲשֶׁר־בָּזִ֥ית, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "that·you·despised" (אֲשֶׁר־בָּזִ֥ית). The root עשה appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "as" (root אשר, 341x in Ezekiel). First appearance of the root פרר ("to·break") in Ezekiel. The etnachta (major mid-verse pause) falls on 'have·you·done', dividing the verse into phrases of 10 and 4 words. Full calculation: כִּ֣י [for] (30) + כֹ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + (ועשית) [and·you·will·do] (786) + וְעָשִׂ֥יתִי [and·I·will·make] (796) + אוֹתָ֖ךְ [you] (427) + כַּאֲשֶׁ֣ר [as] (521) + עָשִׂ֑ית [have·you·done] (780) + אֲשֶׁר־בָּזִ֥ית [that·you·despised] (920) + אָלָ֖ה [curse] (36) + לְהָפֵ֥ר [to·break] (315) + בְּרִֽית [covenant] (612) = 5580.
Rashi
"And I will make you..." I have done to you evil as a recompense for what you have done.
“Which you despised, [namely] the oath, etc.” – That which you accepted upon yourself at Horeb to pass through the covenant of the Lord your God, etc. (Deuteronomy 29). But I will not violate the covenant, nor cease to remember it, for I am not like you.
Radak
"For thus says the Lord, and you shall make yourself." It is written "And I will make," but the text is read "And you shall make." The verse implies: You have caused what I have done to you, because you despised the oath, breaking the covenant, as it is written: "To transgress the covenant of the Lord, your God, and His oath, and at Mount Sinai, where I made a covenant with you." And it is said: "The Lord did not make this covenant with our fathers, but with us." And it is said: "With us and with our children forever, to do all the words of this Torah."
Metzudat David
"And I will do to you." I will deal with you in retribution for evil, according to the multitude of that which you have done, in that you despised the oath which you swore at Horeb regarding the acceptance of the Torah, to break the covenant which I then established with you.
Metzudat Zion
"An oath." The matter of an oath is like "swearing" and "lied" (Hosea 4:2).
Malbim
For thus says the Lord: He says that the first covenant which He made with them when He brought them out of the land of Egypt was conditional upon their observing His statutes and decrees. Now they have nullified it by transgressing the covenant of the Lord. And likewise, the Lord will nullify this covenant from His side as well, for the gift of the Land of Israel, the Temple, and the monarchy all depended on this covenant. And through their sins, the previous covenant was annulled. This is what is stated: “I will do to you as you have done, because you have despised the oath,” and thereby you have caused the covenant to be broken.
Nevertheless I will remember My covenant with you in the days of your youth, and I will establish to you an everlasting covenant.
verse value 3957
Insights
Verse structure: 10 words, 48 letters. The shortest word is "to·you" (לָ֖ךְ, 2 letters) and the longest is "and·I·will·establish" (וַהֲקִימוֹתִ֥י, 8 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·remember" (וְזָכַרְתִּ֨י), "in·days·of" (בִּימֵ֣י), "and·I·will·establish" (וַהֲקִימוֹתִ֥י). The root ברית appears 2 times in this verse. 9 unique roots are used. Frequent roots: "I" (root אני, 166x in Ezekiel); "in·days·of" (root יום, 112x in Ezekiel); "to·you" (root לך, 29x in Ezekiel). First appearance of the root עולם ("ever") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·youth', dividing the verse into phrases of 6 and 4 words. Full calculation: וְזָכַרְתִּ֨י [and·I·will·remember] (643) + אֲנִ֧י [I] (61) + אֶת־בְּרִיתִ֛י [my·covenant] (1023) + אוֹתָ֖ךְ [you] (427) + בִּימֵ֣י [in·days·of] (62) + נְעוּרָ֑יִךְ [your·youth] (356) + וַהֲקִימוֹתִ֥י [and·I·will·establish] (577) + לָ֖ךְ [to·you] (50) + בְּרִ֥ית [covenant] (612) + עוֹלָֽם [ever] (146) = 3957.
Rashi
"And I will remember My covenant with you — that which existed with you in the days of your youth."
Radak
"And I will remember My covenant with you in your days of youth." You broke My covenant, but I will still remember it and not break it. This is the covenant that I had with you in your days of youth, and it refers to the Revelation at Mount Sinai, for the period when Israel was in Egypt until they entered the Land is called "the days of youth."
"And I will establish My covenant with you as an everlasting covenant." Just as you received it as an everlasting covenant, as it is written for us and our children forever, so too will I re-establish it as an everlasting covenant, so that it will not be interrupted. And this will be after you have received your punishment, and you will remember your ways, and you will be ashamed of them.
Metzudat David
“And I will remember.” This implies: But I will not be angry forever, for I will remember the covenant that I made with you in the days of your youth, at the giving of the Torah at Mount Sinai, to be your God, to help and to save you.
"And I will establish it." I will fulfill for you the covenant to be everlasting.
Malbim
"And I will remember My covenant with you" — nevertheless, I will remember that I established a covenant with you in the days of your youth, which was at the time when I brought you out of the land of Egypt. Similarly, the covenant that I established with the Fathers. The deeds of God cannot be completely nullified, for "whatever God does shall endure forever." And any good decree that has proceeded from the mouth of the Holy One, blessed be He, even if it was conditional, He does not retract from it. Therefore, "I will establish for you an everlasting covenant" — He will establish for them a new covenant that will not be dependent on conditions, and it will endure forever. This is as it is stated in Jeremiah (chapter 31): "And I will make a new covenant with the House of Israel... not according to the covenant that I made with their fathers... For this is the covenant that I will make with the House of Israel after those days... I will put My Torah within them... For they shall all know Me..." This means that through the multitude of exiles and afflictions that they experienced, and through the great wonders that I will perform for them, the Torah of God will be engraved upon the tablet of their hearts, in such a manner that the evil inclination will not dominate their hearts, and they will no longer have any doubt regarding God’s providence and His constant attachment to them, to the point that there will be no possibility for sin at all.
Then shall you remember your ways, and be ashamed, when you shall receive your sisters, your elder sisters and your younger; and I will give them to you for daughters, but not because of your covenant.
verse value 7028
Insights
Verse structure: 15 words, 76 letters. The shortest word is "to·you" (לָ֛ךְ, 2 letters) and the longest is "your·sisters" (אֶת־אֲחוֹתַ֙יִךְ֙, 8 letters). Words sharing gematria 100: from·you, from·you. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·will·remember" (וְזָכַ֣רְתְּ), "your·ways" (אֶת־דְּרָכַ֘יִךְ֮), "in·your·taking" (בְּקַחְתֵּ֗ךְ). The root מן appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·the·young" (root איל, 238x in Ezekiel); "and·not" (root לא, 213x in Ezekiel); "and·I·will·give" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'from·you', dividing the verse into phrases of 9 and 6 words.
Rashi
"And you shall remember." When I do good to you despite your evil ways, you will be ashamed before Me, because you have repaid Me evil while I repay you with good.
"When you take your sisters": When you conquer in order to inherit the places around you, both small and large:
"To build. For the suburbs are enslaved to you, like Sodom and its daughters, and like Kefar Nahum."
“And not because of your covenant.” And not because you guard the covenant which I have made with you, but rather because of My kindness and My mercy that I guard My covenant. And in the Aggadic Midrash of Rabbi Tanḥuma: “And not because of your covenant” means, “not from your own patrimony” — did I not give it to your father Abraham between the Pieces? And this language is close to the foreign tongue, for they now call inheritances “patrimonies” in the foreign tongue, and so they call anything that a person has from his ancestral inheritance.
Radak
“And you shall remember your ways and be ashamed when you receive your conduct.” This will be when Israel emerges from this exile, and then you will take the great ones together with the small ones under your hand, for the kingdom will belong to Judah, as it is said, “And I will make them one stick.” The “great ones” are Samaria and its daughters, which is Ephraim, and the “small ones” are Benjamin and Simeon, whose portion was within the inheritance of the children of Judah.
“And I will give them to you for daughters, and not from your covenant.” Even those who are not of your covenant and your Torah, such as Sodom and its daughters, shall be counted as daughters to you; they shall be regarded as open cities for you, and they shall be under your hand. And the Targum [translates]: “And you did not serve the Torah.” According to his view, the explanation of “and not from your covenant” is: What I will do for you is not because of a covenant that I had with you which you fulfilled, for you did not do the words of the Torah nor keep the covenant; rather, for My sake I will do it. And in the midrashic interpretation: “And not from your covenant” means: They were not given to your father Abraham from your own resources [lit. from your purse] in the Covenant Between the Parts.
Metzudat David
"And you shall remember." And when you will remember your ways, you will be ashamed. And this will be at the time that you will take under your dominion the great nations, greater than you, to join them with the small nations, smaller than you, so that these and those will be equally subjugated. Then you will be ashamed, seeing that you have repaid Me evil, and I have repaid you good.
"And I will give." I will give them to you to build, so that they will be attached to you and be called "Daughters of Jerusalem." However, this is not in recompense for your having guarded My covenant, for in truth you did not guard My covenant; but rather, out of kindness, I will do what I will do.
Metzudat Zion
To the villages. This means: to the villages that are subordinate to the towns.
Malbim
“And you shall remember your ways and be ashamed” — this means that with this I shall do one thing, by means of which you will always remember your former deeds, to your shame. This is in accordance with the parable that I mentioned at the outset: after the judge was restored to his position, the king desired that his sin should always be before his eyes. He therefore commanded that the two men who were returned with him to the city should always remain with him, and he was obligated to support them as his sons. Through them he would always remember that he had sinned like them, and that he was restored to his position through them, and he would always be ashamed of his sin. So too, I shall make a sign for you when you take your elder sisters, etc., and I shall give them to you as daughters; Samaria and Sodom shall be to you as daughters, and through them you will remember that you sinned like them. Now He explains His words: In contrast to what is stated, “And I will establish for you an everlasting covenant,” He says, “And not from your covenant.” This means that this covenant will not be from your covenant, that is, not from your side, as was the previous covenant, where the covenant was made between both parties: they made a covenant not to depart from the Torah, and on this basis He made a covenant with them to establish them as His people. Now, the covenant will not be from your side or from your covenant, but rather, “And I will establish My covenant with you,” meaning that the covenant will be solely from My side, by means of your knowing that I am the Lord. Through this, a new covenant will be established forever, as it is stated (Jeremiah, ibid.), “For they shall all know Me, from the least of them to the greatest of them.” And in contrast to what is stated, “And I shall give them to you as daughters,” He explains that this will be:
And I will establish My covenant with you, and you shall know that I am Hashem;
verse value 2683
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "I" (אֲנִ֛י, 3 letters) and the longest is "and·I·will·maintain" (וַהֲקִימֹתִ֥י, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·maintain" (וַהֲקִימֹתִ֥י). The root אני appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "I" (root אני, 166x in Ezekiel); "and·you·shall·know" (root ידע, 99x in Ezekiel). The etnachta (major mid-verse pause) falls on 'with·you', dividing the verse into phrases of 4 and 3 words. Full calculation: וַהֲקִימֹתִ֥י [and·I·will·maintain] (571) + אֲנִ֛י [I] (61) + אֶת־בְּרִיתִ֖י [my·covenant] (1023) + אִתָּ֑ךְ [with·you] (421) + וְיָדַ֖עַתְּ [and·you·shall·know] (490) + כִּֽי־אֲנִ֥י [that·I] (91) + יְהֹוָֽה [Hashem] (26) = 2683.
Radak
"And I will establish My covenant with you". "With you" is written with a dagesh, whereas "the instance above" is written without a dagesh.
Metzudat David
"And I will establish." I will establish My covenant with you, and then you will know that I am the Lord, faithful in My promise.
that you may remember, and be confounded, and never open your mouth any more, because of your shame; when I have forgiven you all that you have done, says the Lord Hashem.’
verse value 4956
Insights
Verse structure: 16 words, 69 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "mouth" (פֶּ֔ה, 2 letters) and the longest is "in·my·forgiving·you" (בְּכַפְּרִי־לָךְ֙, 7 letters). Words sharing gematria 80: will·be·to·you, again. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·will·put·to·shame" (וָבֹ֔שְׁתְּ), "will·be·to·you" (יִֽהְיֶה־לָּ֥ךְ), "opening" (פִּתְח֣וֹן). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "for·all·that" (root אשר, 341x in Ezekiel); "will·be·to·you" (root היה, 335x in Ezekiel). First appearance of the root כפר ("in·my·forgiving·you") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·disgrace', dividing the verse into phrases of 10 and 6 words.
Rashi
"so that you may remember": Your way, when I do good to you:
And "ashamed": "to lift up your face to Me."
“By my forgiving you, by my pardoning you, You shall be ashamed and know that it was not for your good reward that I have done good to you.”
Radak
“So that you may remember and be ashamed”: When I will establish My covenant with you, you will remember that you did not uphold it for Me, and it will be a source of shame for you, and you will no longer have an opening for your mouth [to make excuses] on account of your disgrace. For until that time, you had an opening for your mouth due to the length of the exile, on account of the disgrace you suffered among the nations, and you had thereby an opening for your mouth, saying, “If we have sinned, we have accepted our punishment greatly, to the point that our hope has perished because of the length of the exile.” But when I renew My covenant with you and atone for you for all that you have done, you will no longer have an opening for your mouth against Me. And the Targum [renders it]: “And you will no longer have any further justification in the words of your mouth.”
Metzudat David
“For the sake of your remembering.” When I establish My covenant with you, you will remember that you did not keep the covenant, and it will be for you a source of shame and disgrace. And because of that disgrace, you will no longer have an opening to complain about the afflictions that have befallen you, for you will be ashamed to complain, since I will keep the covenant even though you did not keep it.
"When I atone for you." In the time when I will atone for you for all that you have done of evils, then you will see that I am fulfilling the covenant, and then you will be ashamed and humiliated.
Malbim
“So that you may remember and be ashamed, when I have forgiven you,” meaning that you will be ashamed through the atonement, for by means of this you will see that atonement has been made for you through Sodom and Samaria, who preceded you in atonement because their sins were light in comparison to yours; and by means of this you will be ashamed of your previous deeds and will sin no more.
Radak