The parable of the rusted cauldron on the day the siege begins; Ezekiel's wife, 'the desire of thine eyes,' dies, and he may not mourn — a sign to the exiles.
Tap any Hebrew word to reveal its root, value, and meanings.
And the word of Hashem came to me in the ninth year, in the tenth month, in the tenth day of the month, saying:
verse value 3956
Insights
Verse structure: 10 words, 48 letters. Verse gematria: 3956 is divisible by 86, the value of Elohim. The shortest word is "to·me" (אֵלַ֜י, 3 letters) and the longest is "word·of·Hashem" (דְבַר־יְהֹוָ֨ה, 7 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "ninth" (הַתְּשִׁיעִית֙), "the·tenth" (הָעֲשִׂירִ֔י). The root חדש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "word·of·Hashem" (root יהוה, 427x in Ezekiel); "saying" (root אמר, 362x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). First appearance of the root עשירי ("the·tenth") in Ezekiel. Full calculation: וַיְהִי֩ [and·it·was] (31) + דְבַר־יְהֹוָ֨ה [word·of·Hashem] (232) + אֵלַ֜י [to·me] (41) + בַּשָּׁנָ֤ה [in·the·year] (357) + הַתְּשִׁיעִית֙ [ninth] (1195) + בַּחֹ֣דֶשׁ [in·the·month] (314) + הָעֲשִׂירִ֔י [the·tenth] (595) + בֶּעָשׂ֥וֹר [on·the·tenth] (578) + לַחֹ֖דֶשׁ [to·the·month] (342) + לֵאמֹֽר [saying] (271) = 3956.
Rashi
The ninth. To Zedekiah:
Radak
“And the word of the Lord came to me in the ninth year” (Ezekiel 24:1). To the reign of Zedekiah; and so it is written in Kings and in Jeremiah: “In the ninth year of his reign.”
Metzudat David
"In the ninth year." To the exile of King Jehoiachin and to the reign of Zedekiah:
’Son of man, write you the name of the day, even of this selfsame day; this selfsame day the king of Babylon has invested Jerusalem.
verse value 3619
Insights
Verse structure: 14 words, 62 letters. The shortest word is "this" (הַזֶּ֑ה, 3 letters) and the longest is "to·Jerusalem" (אֶל־יְר֣וּשָׁלִַ֔ם, 8 letters). Words sharing gematria 61: day, day, day. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "write" ((כתוב)), "write·for·yourself" (כְּתׇב־לְךָ֙), "the·bone" (אֶת־עֶ֖צֶם). The root יום appears 3 times in this verse. 9 unique roots are used. Frequent roots: "to·Jerusalem" (root איל, 238x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel); "day" (root יום, 112x in Ezekiel). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 8 and 6 words. Full calculation: בֶּן־אָדָ֗ם [son·of·man] (97) + (כתוב) [write] (428) + כְּתׇב־לְךָ֙ [write·for·yourself] (472) + אֶת־שֵׁ֣ם [the·name] (741) + הַיּ֔וֹם [day] (61) + אֶת־עֶ֖צֶם [the·bone] (601) + הַיּ֣וֹם [day] (61) + הַזֶּ֑ה [this] (17) + סָמַ֤ךְ [leaned] (120) + מֶֽלֶךְ־בָּבֶל֙ [king·of·Babylon] (124) + אֶל־יְר֣וּשָׁלִַ֔ם [to·Jerusalem] (617) + בְּעֶ֖צֶם [in·bone·of] (202) + הַיּ֥וֹם [day] (61) + הַזֶּֽה [this] (17) = 3619.
Rashi
"The king of Babylon has drawn near." Today, he lays siege against it:
Radak
“Son of man, write for yourself the name of the day, this very day.” The prophecy came to him on the tenth of Tevet. On that same day, the King of Babylon laid siege to Jerusalem, and [the Lord] told him to write down that day, so that it would be seen by the exiles that on that very day the King of Babylon laid siege. And when they would later hear from the heralds that indeed it was on that very same day that the prophet wrote, they would know that a prophet was among them and that his words were true, as he spoke to them in the name of the Lord, and they would no longer listen to the false prophets. And what he said, “the name of the day” and “this very day,” means: “the name of the day” refers to whether it was Sunday, Monday, or whatever day it was, for in the Holy Tongue there are no names for days other than the numbered days of the week—first, second, third—and “this very day” means the tenth of the tenth month. And the explanation of “laid siege” is that he stationed his army against the city and they built a siege ramp against it.
Metzudat David
“The name of the day.” This means: on which day of the week—whether it was the first day, the second day, and so forth. And for further explanation, it refers to the very day on which he was standing at that time, to inform that Nebuchadnezzar, king of Babylon, set himself against Jerusalem to besiege it on that very day. The ultimate purpose of this writing was that the prophet was in Babylon and wrote about what had happened in Jerusalem, so that when they would hear from the messengers that indeed this was the case, they would believe him and would no longer turn to the words of the false prophets.
Metzudat Zion
"Bone." The term "bone" refers to the very substance or essence of a thing. Similarly, it is written: "My bones are not hidden from You" (Psalms 139:15).
Smeikh. The adjacent matter:
Malbim
Regarding “the name of the day,” Abarbanel explains that this means the name of the day of the week, for example, the first day of the week. And concerning what is stated, “the very day,” he means to say on which date of the month. The reason for this is that He commanded to write it so that through this they would know the truth of His prophecy: that the day was precisely fixed, as He relied upon Jerusalem. He also wrote that from then until the ninth of the fourth month, when the city was breached, there were 914 days, corresponding to the number of years they were free from the day they left the land of Egypt, which was in the year 2,448, until the Temple was destroyed in the year 3,358 according to the calculation of Seder Olam. The four remaining days were for the partial years, and there was a correspondence of one day to one year. It can also be said by way of allusion, and particularly regarding what is stated here that “Jerusalem” is spelled defectively, lacking the yod, which was told to him to write as a sign: “the name of the day” and “the very day.” For the “name of the day” is the word *asor* (tenth), and the “very day” is the number ten. The numerical value of *asor* is 576, and together with the number ten, which is the “very day,” it totals 586, which is the numerical value of Jerusalem as written here defectively, lacking the yod, to serve as a remembrance that the king of Babylon relied upon Jerusalem. And according to the number of the Chaldeans, among whom the night belongs to the preceding day, they then counted it as the eleventh day of Tevet. And in the Chaldean language, the name of the month is called Tevet, as our Sages of blessed memory stated that the names of the months came up with them from Babylon. And the eleventh of Tevet, which is the “name of the day” and the “very day” for the Babylonians, totals the numerical value of Nebuchadnezzar. And this would be a great remembrance that on that very day the king of Babylon relied. “On this very day” means by the power of the day and the allusion contained within it.
And utter a parable concerning the rebellious house, and say to them: Thus says the Lord Hashem: Set on the pot, set it on, And also pour water into it;
verse value 4716
Insights
Verse structure: 15 words, 60 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. Verse gematria: 4716 is divisible by 18, the value of chai ('life'). The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "to·house-of·the·rebellion" (אֶל־בֵּית־הַמֶּ֙רִי֙, 9 letters). Words sharing gematria 780: lip, lip. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·house-of·the·rebellion" (אֶל־בֵּית־הַמֶּ֙רִי֙), "and·also·pour" (וְגַם־יְצֹ֥ק). The root משל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "to·house-of·the·rebellion" (root איל, 238x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 9 and 6 words.
Rashi
Set the pot. According to the stove, the place where it rests is called the "shafitah" in the language of the Mishnah, where our Sages said: "A place where the shafitah of two pots [is located]." And we learned further: "One who places the pot on the shafitah, and one who puts water into it, and one who puts spices into it." From this we learned that the shafitah is that upon which the pot is set on the mouth of the stove, before anything is put into it. This analogy refers to Jerusalem, which you said above is the pot; now comes the time when it will become a pot, and you will be inside it like meat. Nebuchadnezzar will come and place it upon the fire. And Menachem interpreted the term "shimah."
"And also pour water into it." These are the needs of the besieged; "pour" is like "spill."
Radak
And the parable is to the house of rebellion. The parable of the pot: it is Jerusalem. And this parable you shall interpret it not as they were interpreting and saying, "It is the pot and we are the meat," as we have written in the Second Vision, in the second year.
“Set the pot, set.” This describes what a person does with a pot at the outset: he sets it, meaning he places it on the trivet-stones [of the hearth], and thereafter he pours water into it, and thereafter he places the meat inside it and kindles the fire beneath it until the meat is cooked. The setting of the pot on the trivet-stones is an allegory for the siege of the King of Babylon upon Jerusalem, for this was the beginning of his action against it. And the pouring of water into it is an allegory that the fire should not seize hold of it quickly, for the water delays the meat from cooking quickly; for when it is without water, the fire seizes hold of it and the meat is roasted quickly, but when there is water in it, the meat cooks little by little. So too, the days of the siege were prolonged from the ninth year of Zedekiah until the eleventh year, so that they might be consumed little by little in Jerusalem by famine, by plague, and by the sword.
“And also pour into it water.” The phrase “into it” uses masculine language, referring to the cauldron; yet throughout the passage, it is also referred to with feminine language, in accordance with the metaphorical referent, which is Jerusalem; or it is referred to with feminine language because the pot is also called a “kalachat” (a term that is feminine).
Metzudat David
And speak a parable. Say a parable to the House of Israel who rebel against Me:
“Set the pot, set it.” Prepare and set the pot in its place upon the stove, and also pour water into it for cooking. And since they said in the parable, “It [the city] is the pot, and we are the meat” (above 11), therefore he too clung to this parable, to say that today is the beginning of the siege, which is a preparation for the conquest, just as setting the pot upon the stove and pouring water into it is a preparation for cooking.
Metzudat Zion
Shefot. The matter of placing the pot on the stove, like "put on the large pot" (2 Kings 4):
Hasir. The pot:
Yatzuk. Poured:
Malbim
And the parable is to the house of rebellion; this parable is applicable to them, for they were the ones who introduced this parable, as it is stated above (11:3): "Those who say, 'Do not build houses nearby; the pot is here, and we are the meat.'" That is to say, they claimed that the fortified walls of Jerusalem would protect them, just as a pot protects the meat from being scorched and burned by the fire. Even though the fire surrounds it on all sides, the meat is not burned because the pot shields it. Moreover, water is poured into the pot, and it protects the meat from being scorched, and the meat remains in the pot until it is fully cooked. Therefore, they said that one should not build houses close to the wall, meaning that the meat should not be placed close to the pot without an intermediary, for then it would be burned before its proper time of cooking. They placed their trust in the "pot," which is the wall, and in the "water," which is their weaponry, believing that these would prevent the fire of the siege from burning them, and that they would remain in Jerusalem until the completion of their "cooking," which is the day of their death. Therefore, He employed a parable according to their own manner of speech, and said, "Set the pot, set it," meaning that it should be set properly onto the stove, referring to the mortar that bonds it to the stove so that the fire will not come underneath it, but only from the sides, lest it be scorched by the intensity of the fire. This means that they should strengthen the wall with all possible strength. Furthermore, water should be poured into it to protect the meat, which represents their weapons, so that they may shield them from the fire of the enemy.
Gather into it the pieces belonging to it, Even every good piece, the thigh, and the shoulder; Fill it with the choice bones.
verse value 2492
Insights
Verse structure: 10 words, 39 letters. The shortest word is "assemble" (אֱסֹ֤ף, 3 letters) and the longest is "her·pieces" (נְתָחֶ֙יהָ֙, 5 letters). Words sharing gematria 250: choicest, bones. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "her·pieces" (נְתָחֶ֙יהָ֙), "every·piece" (כׇּל־נֵ֥תַח), "thigh" (יָרֵ֣ךְ). The root נתח appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·her" (root אל, 204x in Ezekiel); "fill" (root מלא, 37x in Ezekiel). First appearance of the root נתח ("her·pieces") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·shoulder', dividing the verse into phrases of 7 and 3 words. Full calculation: אֱסֹ֤ף [assemble] (141) + נְתָחֶ֙יהָ֙ [her·pieces] (473) + אֵלֶ֔יהָ [to·her] (46) + כׇּל־נֵ֥תַח [every·piece] (508) + ט֖וֹב [good] (17) + יָרֵ֣ךְ [thigh] (230) + וְכָתֵ֑ף [and·shoulder] (506) + מִבְחַ֥ר [choicest] (250) + עֲצָמִ֖ים [bones] (250) + מַלֵּֽא [fill] (71) = 2492.
Rashi
“Gather its pieces into it.” Out of fear of the siege, they gathered within her all their chiefs and officers.
"Every good portion." The Targum translates: "Every man, a mighty warrior, fearful and strong, performs war."
Radak
“Gather the portions to her.” The portions that are fit to be placed within her—gather them to her. This is an allegory for those who were gathered to Jerusalem from the cities that had been destroyed and were there under siege.
"Every good portion" – This is an allegory for the princes of Judah:
“Thigh and shoulder.” These are choice cuts, full of meat.
A selection of bones is considered a full measure. Likewise, a selection of the other organs fills the pot. And since the organs are dissected according to the bones, the organs are called bones.
Metzudat David
“Gather up the pieces of her flesh.” Bring into her the pieces that are fitting for her.
"Every good portion." And he returns to explain that the thigh and the shoulder are good portions, full of meat.
The choicest bones, full. Fill the pot from the remainder of the selection of limbs (and since the limbs are dissected according to the bones, the limbs are called by the name "bones"):
Metzudat Zion
Asuf. To gather in, as in: "And there was no man to gather them" (Judges 19:15):
"Its pieces." Its limbs, as in "and he shall cut it into its pieces" (Leviticus 1:12):
Yarek. It is the leg:
“Shoulder.” It is the breadth of the hand from above.
"Otzim" – this means limbs.
Malbim
"Gather its pieces" means that he will gather the pieces that are within the pot and the water, so that parts of them will not emerge above the pot and be burned by the fire; namely, that they will all remain within the enclosure and not exit from there. And it explains that he will gather every good piece, which refers to the princes and the sages, and he will also fill [the ranks] with the choice of bodies, which refers to the men of war.
Take the choice of the flock, And pile also the bones under it; Make it boil well, That the bones thereof may also be seethed in the midst of it.
verse value 4137
Insights
Verse structure: 12 words, 53 letters. The shortest word is "and·also" (וְגַ֛ם, 3 letters) and the longest is "the·bones" (הָעֲצָמִ֖ים, 6 letters). 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "take" (לָק֔וֹחַ), "period" (דּ֥וּר), "the·bones" (הָעֲצָמִ֖ים). The root עצם appears 2 times in this verse. 10 unique roots are used. Frequent roots: "in·her·midst" (root תוך, 111x in Ezekiel); "take" (root לקח, 65x in Ezekiel); "the·flock" (root צאן, 26x in Ezekiel). First appearance of the root צאן ("the·flock") in Ezekiel. First appearance of the root בשל ("also·boiled") in Ezekiel. The etnachta (major mid-verse pause) falls on 'under·it', dividing the verse into phrases of 7 and 5 words. Full calculation: מִבְחַ֤ר [choicest] (250) + הַצֹּאן֙ [the·flock] (146) + לָק֔וֹחַ [take] (144) + וְגַ֛ם [and·also] (49) + דּ֥וּר [period] (210) + הָעֲצָמִ֖ים [the·bones] (255) + תַּחְתֶּ֑יהָ [under·it] (823) + רַתַּ֣ח [boil] (608) + רְתָחֶ֔יהָ [its·boilings] (623) + גַּם־בָּשְׁל֥וּ [also·boiled] (381) + עֲצָמֶ֖יהָ [her·bones] (215) + בְּתוֹכָֽהּ [in·her·midst] (433) = 4137.
Rashi
"The choice of the flock is taken." Take, Nebuchadnezzar, the select of your soldiers around it. So too does the Targum [render it], and it is not settled in regard to the matter of the pot; and thus it must be explained: The choice of Israel will come and enter into it.
And also the arrangement of the bones beneath it. The arrangement and ordering of the bones beneath the other limbs, meaning that the warriors will fight for the weak, and the latter will rely upon them. "Dor" (generation) is in the sense of arranging, just as it says, "He will wrap himself in a cloak like a ball" (Isaiah 22:18), referring to the rows surrounding the armies. And similarly, "row" is the Targum of "Dora" according to Menachem, who explained it as: "I will enlarge the fire."
“Make it boil well (retach retacheha).” And after they have all entered within it, the instruments of siege and warfare shall be brought against the city.
Radak
“Take from the choicest of the flock.” An infinitive in place of an imperative, such as “Remember the Sabbath day” and “Go and proclaim,” and similar cases, the flesh that you will slaughter must be from the choicest of the flock, from the fat and the good ones. And this is an allegory for princes and great men.
And also, pile up the bones beneath it. “Dur” is an imperative on the pattern of “qum”, from the language of "medorah" (a bonfire): it says, "Set fire to the bones beneath it," meaning that instead of wood, you shall place bones beneath the pot and kindle the fire with them. And this is the parable: as if the bones of the slain, whom she caused to be killed by shedding innocent blood within her, are the ones kindling the fire and bringing about the calamity.
It boiled, its boiling, and even the bones within it were cooked. So intense was the fire and so vigorous the seething of the pot that even the bones, which are hard to cook, were cooked. This is an allegory for the mighty men, who were strong as bones, yet they were slain and fell by the sword within it.
Metzudat David
“Mivchar hatson luqach” – The meaning is that the meat you place in the pot should be from the choicest of the flock, from the fattest and most select of the sheep.
And also "pile." Place under the pot the fire of the bones, so that in place of wood, bones shall burn.
"Ratach ratachia" – this means that the fire will blaze so fiercely and the cauldron will boil so vigorously that even the bones, which are hard to cook, will be cooked within it. This signifies that when the siege begins, all the inhabitants of the destroyed cities, as well as the leaders of the people and the rulers, will gather there. It speaks of making a fire from bones, alluding to the bones and corpses of those slain unjustly within the city by the king and the princes, who are the ones kindling the fire and bringing about the calamity and the distress of the siege. The verse says "ratach," etc., to hint that the distress of the siege will be so severe that even the mighty and strong, like the bones, will be exhausted and fall therein by the sword, by famine, and by pestilence.
Metzudat Zion
Dor. The word is derived from "medurah" (fireplace) and "he'arah" (ignition), like "medurot esh" (fires of fire) (Isaiah 30:33).
"Ratach ratacho" – the meaning is of boiling vigorously, which brings up something like blisters; and similarly, "He will make the pot to boil like a cauldron" (Job 41:23).
Malbim
"The choicest of the flock" — that he should take the meat from the most select of the flock, so that the meat would be fatty, not prone to scorching, unlike the meat of lean animals. And he also answers and says: all this will not help — for even though they took the choicest bones into the pot, was there not also "a pile of bones beneath it"? Did they not take many of the bones and make a bonfire and kindling from them beneath the pot, until the bones beneath the pot [caused it to] "boil its boilings" — that is, they boiled the pot more than necessary, until "its bones within it were cooked" — meaning that the bones beneath the pot, from which a bonfire was made, cooked the bones inside the pot? This is a sign that the fire was excessive, for bones do not become tender; and once the hard bones had become tender, the meat had already been spoiled by excessive cooking.
Wherefore thus says the Lord Hashem: Woe to the bloody city, to the pot whose filth is therein, and whose filth is not gone out of it! bring it out piece by piece; no lot is fallen upon it.
verse value 4465
Insights
Verse structure: 21 words, 87 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "in·it" (בָ֔הּ, 2 letters) and the longest is "and·its·rust" (וְחֶ֨לְאָתָ֔הּ, 6 letters). Words sharing gematria 503: to·its·pieces, to·its·pieces. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "pot" (סִ֚יר), "and·its·rust" (וְחֶ֨לְאָתָ֔הּ), "bring·it·out" (הֽוֹצִיאָ֔הּ). The root חלאה appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "whose" (root אשר, 341x in Ezekiel). First appearance of the root חלאה ("its·rust") in Ezekiel. The etnachta (major mid-verse pause) falls on 'from·it', dividing the verse into phrases of 15 and 6 words.
Rashi
“Chalat-ha.” This is the scum that is removed from its surface by boiling it, which they call “aschkomma” in the vernacular, meaning that the wicked people within it did not go out.
“Into its portions, into its portions.” One exile after another, each going out and falling to the Chaldeans, each man individually.
"It did not fall to its lot." This is not like the other pots, from which they remove their portions together, to give before each one his portion and his lot. And the Targum translates: "Since it was not done to it, a refutation did not fall upon it," meaning that the lot of the Omnipresent did not fall upon it.
Radak
Therefore. Now the explanation of the parable is that the city of blood, which is Jerusalem, is the pot.
The pot in which its scum is in it, and its scum has not been removed from it. The first “its scum” is spelled with a weak he. “Its scum” means “its filth,” for it is the custom of people to remove the filth from the pot, but this one, its scum remained in it; it was not removed from it. And “its scum” is an allegory for sins that are visible within it, until it becomes loathsome in the eyes of all who see it, like loathsome filth.
“L’natichaiha l’natichaiha hotzi’ah” — it brought them out in portions, in portions. One may not bring out from it all the portions at once, but rather portion after portion. This is an allegory: not all the inhabitants of Jerusalem and those gathered there came out at once; rather, the men of war would go out from it and be killed, and after a time others would also go out and be killed. Likewise, exiles went out from it exile after exile: first the exile of Yehoyachin, and afterwards the exile of the Destruction with Zedekiah.
"The lot did not fall upon her." This means that no lot was cast to determine which portion would come out first; rather, it was as chance would have it. The parable is that no lot was cast for the inhabitants of Jerusalem, but it was as chance would have it: "Those for captivity, to captivity; those for pestilence, to pestilence; and those for famine, to famine."
Metzudat David
"Therefore." This means: Since it was said to me in a parable, therefore I will expound the matter: "Thus says the Lord, etc."
Woe, etc. "Woe to you, Jerusalem, in which the blood of the innocent has been shed!"
"Pot." You are the pot in which its impurity remains and has not gone out from it, because they did not remove it from it in the manner in which the impurity of a pot is removed. That is to say, the impurity of sin is still with you, and you have not done repentance so that the sin would depart.
“L’natcheihah l’natcheihah hotzi’ah” — it brought them out piece by piece. This means that just as it is not the custom to pour out from such a pot all the pieces at once, for one would pour out with them the filth remaining along the edges of the pot, but rather one removes them piece by piece, taking first whichever piece comes to hand first, without casting lots to determine who is first, etc.; so too, the people of Jerusalem were not exiled all at once. Some were exiled with Jehoiakim, some with Jehoiachin, and some with Zedekiah. And they were not exiled according to the casting of lots, but rather whoever came into their hands first was exiled first. And it is as if it says, “It was not so” — meaning that it was not because these sinned more than those, and the lot fell upon those who sinned the most, for in truth, their way was one.
Metzudat Zion
"Chalatah." The meaning is "impurity," and similar to this are the verses that follow it.
Malbim
Therefore, thus says the Lord: A pot in which is its dross—since it was full of dross, and only its dross did not go out of it; only the dross alone will remain—but the good pieces will not remain; He will take them out piece by piece, one piece after another, so that many of the good ones will be killed, and many will go out and fall to the Chaldeans. “The lot did not fall upon it”—the commentator explains that it is not like a pot that has been cooked, from which all the meat is taken out and the pieces are distributed according to lots, each man receiving his portion; rather, they were taken out one by one by chance. And another interpretation is that He said in a questioning tone: Did the lot of Nebuchadnezzar not fall upon him, and not upon Rabbath of the Ammonites? That is the lot that was cast to determine where they would go, whose outcomes were from the Lord to destroy it.
For her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust;
verse value 3879
Insights
Verse structure: 13 words, 53 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "upon·bare-surface" (עַל־צְחִ֥יחַ, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "her·blood" (דָמָהּ֙), "she·poured·it" (שְׁפָכַ֙תְהוּ֙). 13 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "upon·it" (root על, 272x in Ezekiel); "not" (root לא, 213x in Ezekiel). First appearance of the root צחיח ("upon·bare-surface") in Ezekiel. First appearance of the root סלע ("crag") in Ezekiel. The etnachta (major mid-verse pause) falls on 'she·put·it', dividing the verse into phrases of 7 and 6 words. Full calculation: כִּ֤י [for] (30) + דָמָהּ֙ [her·blood] (49) + בְּתוֹכָ֣הּ [in·her·midst] (433) + הָיָ֔ה [was] (20) + עַל־צְחִ֥יחַ [upon·bare-surface] (216) + סֶ֖לַע [crag] (160) + שָׂמָ֑תְהוּ [she·put·it] (751) + לֹ֤א [not] (31) + שְׁפָכַ֙תְהוּ֙ [she·poured·it] (811) + עַל־הָאָ֔רֶץ [upon·the·ground] (396) + לְכַסּ֥וֹת [to·cover] (516) + עָלָ֖יו [upon·it] (116) + עָפָֽר [dust] (350) = 3879.
Rashi
Bare. Sha'iyot:
"You did not pour it out upon the earth, etc." The Targum [renders]: "In your pride and in your lofty arrogance you poured it out; you did not pour it out in a calm manner, so as to bring about repentance for it." And our Sages of blessed memory explained it [as referring] to the blood of Zechariah son of Jehoiada: they did not treat it either like the blood of a deer or like the blood of a wild ox.
Radak
“Because of its blood.” Why was this entire punishment imposed? Because its blood was within it, for the blood that was shed within it unjustly is exposed, and it arouses the punishment and judgment. And in the midrashic interpretation: “Because of the blood of Zechariah,” it is said that the chief executioner saw it boiling, and he killed thousands and tens of thousands on account of it. This is what is stated: “To bring up wrath and to take vengeance.”
“Upon a bare rock He has set it.” This is as if He had set it upon the tooth of a rock, in a high place where it cannot be covered. The parable is that they have multiplied the shedding of innocent blood so greatly that it is not possible to forgive and have that sin remain hidden from before God, blessed be He; rather, it is exposed and stands before Him for Him to take vengeance upon them.
"Bare rock." This is the highest part of the rock, and it is the tooth of the rock. And likewise, "behind the wall, in the bare rocks."
Metzudat David
"For her blood." The innocent blood that was shed within it—behold, she placed it upon the dry rock, so that it would remain preserved; He did not pour it out upon the dust of the earth, to be absorbed and covered by the dust of the earth. This means that they shed blood openly and publicly, and did not care to do it in secret, so that it would not become known.
Metzudat Zion
Tzachiach. The matter of dryness is like “they dwelt in a parched land” (Psalms 68:7):
Malbim
For the blood explains what is stated: “Even a pile of bones beneath it”—meaning the blood that was within it, for they shed blood publicly—and they rejoiced over “a bare rock,” meaning that it would be before their eyes always. This implies that they did not repent of their deeds to cover their transgressions.
that it might cause fury to come up, that vengeance might be taken, I have set her blood upon the bare rock, that it should not be covered.
verse value 3653
Insights
Verse structure: 10 words, 44 letters. Verse gematria: 3653 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "wrath" (חֵמָה֙, 3 letters) and the longest is "to·raise" (לְהַעֲל֤וֹת, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·avenge" (לִנְקֹ֣ם), "her·blood" (אֶת־דָּמָ֖הּ), "to·be·covered" (הִכָּסֽוֹת). The root נקם appears 2 times in this verse. 9 unique roots are used. Frequent roots: "I·gave" (root נתן, 207x in Ezekiel); "to·raise" (root עלה, 61x in Ezekiel); "wrath" (root חמה, 33x in Ezekiel). First appearance of the root נקם ("to·avenge") in Ezekiel. The etnachta (major mid-verse pause) falls on 'crag', dividing the verse into phrases of 8 and 2 words. Full calculation: לְהַעֲל֤וֹת [to·raise] (541) + חֵמָה֙ [wrath] (53) + לִנְקֹ֣ם [to·avenge] (220) + נָקָ֔ם [vengeance] (190) + נָתַ֥תִּי [I·gave] (860) + אֶת־דָּמָ֖הּ [her·blood] (450) + עַל־צְחִ֣יחַ [upon·bare-surface] (216) + סָ֑לַע [crag] (160) + לְבִלְתִּ֖י [so·as·not] (472) + הִכָּסֽוֹת [to·be·covered] (491) = 3653.
Rashi
"To stir up wrath." I commanded beforehand that blood not be absorbed into the ground, so that it would be remembered to avenge its vengeance.
Radak
"To kindle My anger." They shed blood openly and abundantly, so that My anger would be kindled against them to take vengeance upon them.
“I have given over her blood.” He said that He made it conspicuous, and He said “I have given over,” meaning that she increased the blood so that it would be exposed, as if He had made it conspicuous on a dry rock. And I, too, have given it over to be exposed before Me, so as not to cover it up, because I did not desire to forgive her, for her sin is too great to bear. And so it is stated in the Book of Kings: “And he filled Jerusalem with innocent blood, and the Lord was not willing to forgive.”
Metzudat David
"To bring up wrath." Therefore, in order to bring up My wrath and to take vengeance upon them, I established the spilled blood there, so that it would remain as if it were upon the dry rock, so that it would not be covered from My eyes. Just as they acted openly, so I left the blood uncovered, to be remembered before Me, to bring up My wrath, to take vengeance upon them for the vengeance of the blood. And He employs a parable: it is like a person who leaves something uncovered so that he may remember it.
Malbim
And therefore, in order to stir up wrath, I too placed its blood upon a bare rock, and these were the bones that were under the pot, which had increased the fire.
Therefore thus says the Lord Hashem: Woe to the bloody city! I also will make the pile great,
verse value 1265
Insights
Verse structure: 11 words, 43 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "pile" (הַמְּדוּרָֽה, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·will·make·great" (אַגְדִּ֥יל), "pile" (הַמְּדוּרָֽה). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'blood', dividing the verse into phrases of 8 and 3 words. Full calculation: לָכֵ֗ן [therefore] (100) + כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + א֖וֹי [woe! alas! oh!] (17) + עִ֣יר [city·of] (280) + הַדָּמִ֑ים [blood] (99) + גַּם־אֲנִ֖י [also·I] (104) + אַגְדִּ֥יל [I·will·make·great] (48) + הַמְּדוּרָֽה [pile] (260) = 1265.
Rashi
The bonfire. The kindling is large. In Old French: Feuia.
Radak
Therefore, thus says the Lord: “I too will increase the fuel.” Since it was stated, “a generation of bones beneath it,” God, blessed be He, says: “I too wish to say that they have greatly increased in doing evil; therefore, I too will increase greatly to take vengeance upon them with a great vengeance. And I said to you, ‘a generation of bones’—I too will increase the firewood and add timber to the bones, for the flame will seize more quickly upon wood than upon bones, which are hard. And I will kindle much fire so that the flesh will become hot and be consumed, and even the bones, which are hard, will be scorched and burned up by the strength of the great fire.”
Metzudat David
Therefore. Since the innocent blood is remembered before Me, therefore thus says the Lord: Woe to you, city of blood!
“Even I.” Just as they magnified wickedness, so too I will magnify the fire beneath the pot.
Malbim
Therefore, "Thus says the Lord": By this means, I too will increase the fire. In addition to the fire that is outside, I will increase the fire beneath the pot, which is the sword, famine, and pestilence that will consume them within Jerusalem, as it is stated (Jeremiah 21:4): "Behold, I will turn the weapons of war that are in your hands... and I will gather them into the midst of this city."
heaping on the wood, kindling the fire, that the flesh may be consumed; and preparing the mixture, that the bones also may be burned;
verse value 3342
Insights
Verse structure: 10 words, 45 letters. The shortest word is "fire" (הָאֵ֔שׁ, 3 letters) and the longest is "and·the·bones" (וְהָעֲצָמ֖וֹת, 7 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "be or become great" (הַרְבֵּ֤ה), "kindle" (הַדְלֵ֣ק), "finish" (הָתֵ֖ם). 9 unique roots are used. Frequent roots: "fire" (root אש, 31x in Ezekiel); "tree" (root עץ, 25x in Ezekiel); "flesh" (root בשר, 22x in Ezekiel). The etnachta (major mid-verse pause) falls on 'flesh', dividing the verse into phrases of 6 and 4 words. 7 of the verse's 10 words begin with the letter ה. Full calculation: הַרְבֵּ֤ה [be or become great] (212) + הָעֵצִים֙ [tree] (215) + הַדְלֵ֣ק [kindle] (139) + הָאֵ֔שׁ [fire] (306) + הָתֵ֖ם [finish] (445) + הַבָּשָׂ֑ר [flesh] (507) + וְהַרְקַח֙ [and·mix] (319) + הַמֶּרְקָחָ֔ה [a seasoning] (358) + וְהָעֲצָמ֖וֹת [and·the·bones] (617) + יֵחָֽרוּ [they·will·be·burned] (224) = 3342.
Rashi
Pile the wood, kindle the fire. To increase the trees and to kindle the fire:
There, the meat and the broth are stewed together. When the meat is hot above the bones, it shrinks and becomes mixed with the broth, and when ladled out with a spoon, it resembles a thick stew seasoned with spices, which is mixed very well. Due to the shrinking of the meat, smoke rises from it, which they call "aourshir" in the vernacular. This is what it says: "And the bones shall burn." They become dry and emit smoke; the term "burn" (charu) is derived from heat (chorev), as in Job 29: "And the bones shall burn," and similarly, "So that it may become hot and its copper shall glow," like a pot whose water has evaporated during boiling, causing it to heat up and its clay to scorch, thereby ruining the dish.
Radak
“Many.” This too is an infinitive, as also “to kindle” there, and “the blend,” and its meaning is “the blend, the spices,” for when the meat is cooked, one places spices in the pot to flavor the meat for eating, and the mixture of spices is called “blend,” spices. And the meaning of the metaphor is that they will perish in the city due to the multitude of troubles, and they will be ready for the sword to devour them, just as meat is ready to be eaten after it has been cooked and seasoned with spices. And the bones are a metaphor for the great ones, as we have explained.
יחרו. From the nifal conjugation, its root is חרר, as in “and he dwelt in chararim in the wilderness,” which is a place burned up due to excessive heat.
Metzudat David
"Increase the wood." This means that it is stated in the prophecy: "I will increase the wood and kindle the fire, in order to consume the flesh and destroy it."
And the spice mixture. "I will put in it the perfume of spices," for such is the manner to put the spices into the dish only after it has been reduced considerably.
“And the bones.” Even the bones will become exceedingly dry from the heat of the fire.
Metzudat Zion
Hatam. The matter of completion and destruction is like [the verse] “until he has finished it with his hand” (Jeremiah 27:8):
And the compound mixture. So too, a mixture of spices is called a "perfume," and thus it says, "a compounded perfume" (Exodus 30:25).
יחרו. The matter is dryness from the heat of the fire, as it says, "and its inside was parched" (above 15):
Malbim
Pile on the wood: I will endeavor to increase the quantity of wood and kindle the fire within, until the flesh is exhausted, for it will cook until it loses the form of flesh and becomes like a broth, a thin substance concocted by the heat of the fire, until even the bones are charred. Due to the evaporation of the water, everything will be burned, and even the bones will be charred by the fire that dominates inside the pot.
then will I set it empty upon the coals thereof, that it may be hot, and the bottom thereof may burn, and that the impurity of it may be molten in it, that the filth of it may be consumed
verse value 4874
Insights
Verse structure: 12 words, 56 letters. The shortest word is "empty" (רֵקָ֑ה, 3 letters) and the longest is "and·I·will·set·it" (וְהַעֲמִידֶ֥הָ, 7 letters). 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·set·it" (וְהַעֲמִידֶ֥הָ), "upon·her·coals" (עַל־גֶּחָלֶ֖יהָ), "empty" (רֵקָ֑ה). 12 unique roots are used. Frequent roots: "in·her·midst" (root תוך, 111x in Ezekiel); "and·I·will·set·it" (root עמד, 37x in Ezekiel); "for·the·sake·of" (root מען, 37x in Ezekiel). The etnachta (major mid-verse pause) falls on 'empty', dividing the verse into phrases of 3 and 9 words. Full calculation: וְהַעֲמִידֶ֥הָ [and·I·will·set·it] (140) + עַל־גֶּחָלֶ֖יהָ [upon·her·coals] (156) + רֵקָ֑ה [empty] (305) + לְמַ֨עַן [for·the·sake·of] (190) + תֵּחַ֜ם [will·be·hot] (448) + וְחָ֣רָה [and·shall·blaze] (219) + נְחֻשְׁתָּ֗הּ [her·copper] (763) + וְנִתְּכָ֤ה [and·may·be·melted] (481) + בְתוֹכָהּ֙ [in·her·midst] (433) + טֻמְאָתָ֔הּ [her·impurity] (455) + תִּתֻּ֖ם [will·be·complete] (840) + חֶלְאָתָֽהּ [its·rust] (444) = 4874.
Rashi
“Tatom chalat ha.” This means that her filth will be consumed and swallowed up by her bronze vessel; it is a pot of bronze.
Radak
And she set it upon its embers, empty. The source [of this interpretation] is as if it said, "And I will set it," meaning that once the meat has warmed and the bones have burned, the pot will remain empty on the fire, and it will become hot and its copper will become heated, that is to say, its earthenware will be burned up.
"In order that it be desolate." It is in the Nifal conjugation, its root being Chet-Mem-Mem. The meaning is: after the city will remain empty of people, it will become a desolation of brimstone and salt; its entire land will be burned.
And it burned. It is from the Qal binyan, its root being ח-ר-ר, as we explained regarding "they shall burn."
“Nechashtah.” Tachateha. And likewise, “Because you have poured out your copper, your base.” And in the Mishnah: “A house that is full of pure liquids, and he placed them below the copper of the oven”—the explanation is: its base.
"And it shall be covered within it." Within its clay it shall swallow up its impurity. The matter is repeated in different words, and it says, "Its filth shall be consumed." "Tatum" is spelled with a shuruk, as with a holam, like [in] "And the lips of the wise shall guard them." It is from the nifal conjugation.
Metzudat David
And I will set it up. I will place the pot on the embers beneath it when it is empty of the dish that had been in it, for everything is burned up by the intense heat of the fire.
“Lema’an tachom.” In order that the pot may become heated and its bottom dried out, so that it may be scorched by the heat of the fire.
“And her uncleanness shall be melted within her.” The filthy, impure, and detestable scum that adheres to the pot shall be melted within the pot, and then its filth shall be exhausted and consumed, for it too shall be burned after it has been melted within it. This means: I will enlarge the wrath until the men of the city are exhausted, and even the mighty men shall be consumed with them. Then the city shall remain desolate of its inhabitants, and it shall remain a waste. By this, the iniquity of her people shall be purged.
Metzudat Zion
Rekah. Empty:
Tacham. It shall become hot:
And it was hot. The meaning is dryness.
Nechushtah. Its meaning is the bottom of the thing and its edges, like “the pouring out of your copper” (above 16):
"ונתכה" – the word is from the term of melting and dissolving, like "and I will melt you" (above 22:20).
Its impurity. This means: the loathsomeness.
Tatom. The matter of destruction:
Malbim
And it shall stand until it becomes empty of flesh and water (meaning: until all the warriors die), then the pot shall stand upon the coals beneath it, which are from the pile of bones beneath it, so that it becomes hot and its copper glows, which is an allegory for the breaching of the wall; and then its impurity shall melt within it, meaning: then they shall receive punishment for their sins and be purified from their transgressions; and also its scum shall be consumed, meaning: the wicked shall die.
It has wearied itself with toil; yet its great filth goes not forth out of it, indeed, its noisome filth.
verse value 3393
Insights
Verse structure: 8 words, 35 letters. Verse gematria: 3393 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "great" (רַבַּ֣ת, 3 letters) and the longest is "but·not·goes·out" (וְלֹא־תֵצֵ֤א, 6 letters). Words sharing gematria 444: its·rust, its·rust. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "toils" (תְּאֻנִ֖ים), "it·has·wearied·itself" (הֶלְאָ֑ת), "but·not·goes·out" (וְלֹא־תֵצֵ֤א). The root חלאה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "but·not·goes·out" (root יצא, 75x in Ezekiel); "great" (root רב, 52x in Ezekiel); "from·it" (root מן, 47x in Ezekiel). The etnachta (major mid-verse pause) falls on 'it·has·wearied·itself', dividing the verse into phrases of 2 and 6 words. Full calculation: תְּאֻנִ֖ים [toils] (501) + הֶלְאָ֑ת [it·has·wearied·itself] (436) + וְלֹא־תֵצֵ֤א [but·not·goes·out] (528) + מִמֶּ֙נָּה֙ [from·it] (135) + רַבַּ֣ת [great] (602) + חֶלְאָתָ֔הּ [its·rust] (444) + בְּאֵ֖שׁ [in·fire] (303) + חֶלְאָתָֽהּ [its·rust] (444) = 3393.
Rashi
“On account of pretense and deceit” – because with pretense and deceit they wearied the poor, therefore the wicked among them did not depart from it except through the fire of its calamity, which consumed them.
Radak
The word “ta’unim” is from the root “on” (iniquity/vanity), and its meaning is that she wearied herself doing falsehoods; and it comes in the sense of “the perverse have wearied themselves.”
"And she shall not go out from it, for her uncleanness is great." She cannot go out from it, for her uncleanness is great.
“With fire, her rust.” Since she has so much rust, there is no remedy for her except that it be consumed by fire, as it is stated: “her rust shall be consumed.”
Metzudat David
“She will be exhausted in doing many intrigues and falsehoods, and the majority of her filth will not go out from her.” She does not repent for the majority of her iniquity; therefore, the filth will not go out from her except by means of fire, which will burn them. Her iniquity will not depart from her except through the cleansing fire of calamity.
Metzudat Zion
Tana’im. The matter of a fabricated charge and falsehood, as in “for he sought a quarrel” (Judges 14:4).
The word "hal'atah" means fatigue/toil (יְגִיעָה), similar to "mah hal'aticha" (מַה הֶלְאַתִּיךָ, "what have I wearied you?") from Micah 6.
Ravah. From the language of abundance:
Malbim
“It has wearied itself; rust in the furnace, and in the crucible, dross for the pot to melt the dross and the impurity, for its dross will not go out from it, because its dross has increased greatly, so that even in the fire its dross is found and the fire does not master it.” This means that the wicked are many and they have not been completely consumed.
Because of your filthy lewdness, because I have purged you and you were not purged, you shall not be purged from your filthiness any more, till I have satisfied My fury upon you.
verse value 4232
Insights
Verse structure: 12 words, 56 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "you·will·be·pure·again" (תִטְהֲרִי־ע֔וֹד, 8 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·your·impurity" (בְּטֻמְאָתֵ֖ךְ), "I·purified·you" (טִֽהַרְתִּיךְ֙), "you·was·clean" (טָהַ֔רְתְּ). The root טהר appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·not" (root לא, 213x in Ezekiel); "because" (root יען, 40x in Ezekiel); "my·fury" (root חמה, 33x in Ezekiel). The etnachta (major mid-verse pause) falls on 'plan', dividing the verse into phrases of 2 and 10 words. Full calculation: בְּטֻמְאָתֵ֖ךְ [in·your·impurity] (472) + זִמָּ֑ה [plan] (52) + יַ֤עַן [because] (130) + טִֽהַרְתִּיךְ֙ [I·purified·you] (644) + וְלֹ֣א [and·not] (37) + טָהַ֔רְתְּ [you·was·clean] (614) + מִטֻּמְאָתֵךְ֙ [from·your·impurity] (510) + לֹ֣א [not] (31) + תִטְהֲרִי־ע֔וֹד [you·will·be·pure·again] (704) + עַד־הֲנִיחִ֥י [until·I·satisfy] (157) + אֶת־חֲמָתִ֖י [my·fury] (859) + בָּֽךְ [upon·you] (22) = 4232.
Rashi
"In your uncleanness." You will be consumed in the uncleanness of your harlotry.
“Because I have purified you.” To prove from the prophets that [Israel] was not purified, as it is stated:
Radak
“In your defilement is lewdness.” You are still in your defilement, which is the lewdness.
Because I purified you, yet you did not purify yourself from your defilement. Since I purified you, in that I continually admonished you through My prophets that you should purify yourself from your impurity, yet you did not heed Me.
"You shall not be purified anymore" – until you receive the punishment. This is in the manner of the verse "Make the heart of this people fat," as we have explained in its place.
Metzudat David
"In your uncleanness, you have committed abomination." You are still in your uncleanness, which is the abomination that you have committed.
“Because I purified you.” This means that since I was seeking to purify you, for I sent the prophets to bring you back to what is good, and yet you did not purify yourself from your impurity and did not return to Me, it is certain that you will not be purified anymore until I lay My anger upon you to exact retribution from you, and through this you will be purified and cleansed of sin.
Malbim
And likewise, in your uncleanness, there is found "zimah" (lewdness), namely, in your uncleanness there is found "zimah," which refers to deep, cunning schemes and the settling of the mind on sexual immorality, which cannot be removed even by fire (and we have already explained above [chapter 16:43] that the remedy for "zimah" is fire, as it is stated regarding one who takes his mother-in-law: "it is zimah; they shall burn him and them with fire"). Therefore, since I purified you and you did not become pure, I know that you will not become pure again until I lay My anger upon you, to punish you further with captivity, exile, and dispersion.
I Hashem have spoken it; it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to your ways, and according to your doings, shall they judge you, says the Lord Hashem.’ .
verse value 3610
Insights
Verse structure: 15 words, 73 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "I" (אֲנִ֨י, 3 letters) and the longest is "and·as·your·deeds" (וְכַעֲלִילוֹתַ֙יִךְ֙, 10 letters). Words sharing gematria 26: Hashem, Hashem. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·I·will·go·back" (לֹא־אֶפְרַ֥ע), "and·not·I·will·spare" (וְלֹא־אָח֖וּס), "I·will·relent" (אֶנָּחֵ֑ם). The root יהוה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "and·I·will·make" (root עשה, 214x in Ezekiel). The etnachta (major mid-verse pause) falls on 'I·will·relent', dividing the verse into phrases of 9 and 6 words.
Rashi
"I will not exact vengeance. I will not revoke My decree:"
"And I will not repent." To return from My evil thought that I spoke to do to you:
Radak
"I am the Lord; I have spoken, and I will bring it to pass." The decree has come now, and I will carry it out, so that you should not think it will come about by chance.
"I will not hold back." – I will not turn back from what I have decreed. And so it is in the words of our Sages of blessed memory: "One who reads backwards."
"Shoftoh" – The judges, as stated above: "And righteous men shall judge them"; or the explanation is that "Shoftoh" refers to the nations that will come upon you.
Metzudat David
"I am the Lord, I have spoken." This refers to the many days during which I spoke, saying that the calamity would come, and behold, it has already come, and I have already acted, for the king of Babylon has already encamped against Jerusalem.
"I will not relent." I will not annul My words, nor will I show mercy to you, nor will I repent to consider another thought for the good.
“According to your ways.” In accordance with your ways and deeds shall you be judged by the Chaldeans, for they shall be the agents of the Omnipresent, to execute judgment.
Metzudat Zion
Afra. The meaning is nullification and cessation, as in "you frustrated all my counsel" (Proverbs 1:25).
I will have pity. From the language of pity and compassion:
I will relent. The meaning is a reversal of thought (change of mind):
And according to your intrigues. As your deeds:
Malbim
"I am the Lord, I have spoken": 1. That I am the One who decreed the decree; 2. That it has come; 3. And I have done, meaning that the deed has already been carried out. And against what is written, "I have spoken," he said, "I will not revoke," so that he not nullify the decree. And against what is written, "It has come," he said, "nor will I spare," so that sparing will not occur because there is need for the matter, just as it says, "Let your eyes not spare your vessels," for there is no need for them in you. And against "And I have done," he said, "nor will I repent," meaning there will be no regret on my part regarding the deed, for "According to your ways and according to your deeds have I judged you," meaning the punishment was commensurate with the sin.
Verse structure: 4 words, 18 letters. The shortest word is "to·me" (אֵלַ֥י, 3 letters) and the longest is "the·word·of·Hashem" (דְבַר־יְהֹוָ֖ה, 7 letters). 4 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 427x in Ezekiel); "saying" (root אמר, 362x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). Full calculation: וַיְהִ֥י [and·it·was] (31) + דְבַר־יְהֹוָ֖ה [the·word·of·Hashem] (232) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [saying] (271) = 575.
Radak
And it came to pass.
Malbim
And it came to pass, after He had informed him of the siege of Jerusalem, that He informed him of the destruction of the Holy Temple. (And here too come three prophecies, directed against the three prophecies stated in Chapter 21.) "Set your face toward the south" refers to Jerusalem, which is the prophecy of the boiling pot; concerning this it was said there, "No lot fell upon her." And against the prophecy "Prophesy against the land of Israel" was the prophecy of Chapter 23; and against "Preach toward the sanctuaries" came this prophecy. At first he [Ezekiel] began there to speak in a parable, and the prophet said [in protest], "for they will say of me, 'Is he not a maker of parables?'" — and so he prophesied there without a parable. And afterward he returned to explain the parables regarding each and every one.
’Son of man, behold, I take away from you the desire of your eyes with a stroke; yet neither shall you make lamentation nor weep, neither shall your tears run down.
verse value 3264
Insights
Verse structure: 14 words, 58 letters. The shortest word is "taking" (לֹקֵ֧חַ, 3 letters) and the longest is "the·desire·of" (אֶת־מַחְמַ֥ד, 6 letters). Words sharing gematria 37: and·not, and·not. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·plague" (בְּמַגֵּפָ֑ה), "you·will·wail" (תִסְפֹּד֙), "you·will·weep" (תִבְכֶּ֔ה). The root לא appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·not" (root לא, 213x in Ezekiel); "comes" (root בוא, 175x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel). First appearance of the root מחמד ("the·desire·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·plague', dividing the verse into phrases of 7 and 7 words. Full calculation: בֶּן־אָדָ֕ם [son·of·man] (97) + הִנְנִ֨י [they] (115) + לֹקֵ֧חַ [taking] (138) + מִמְּךָ֛ [from·you] (100) + אֶת־מַחְמַ֥ד [the·desire·of] (493) + עֵינֶ֖יךָ [your·eyes] (160) + בְּמַגֵּפָ֑ה [in·plague] (130) + וְלֹ֤א [and·not] (37) + תִסְפֹּד֙ [you·will·wail] (544) + וְלֹ֣א [and·not] (37) + תִבְכֶּ֔ה [you·will·weep] (427) + וְל֥וֹא [and·not] (43) + תָב֖וֹא [comes] (409) + דִּמְעָתֶֽךָ [your·tears] (534) = 3264.
Rashi
“The delight of your eyes.” Your wife, as the matter proves at its conclusion.
Radak
“Son of man, the delight of your eyes.” This refers to his wife, as it is explained in the verse, “And my wife died in the evening.”
"In the plague." This means that illness should not precede it, and this serves as a proof: suddenly their destruction will come upon their eyes' delight, which is the Temple.
"And you shall not mourn, nor shall you weep." This is to serve as a sign for Israel, for so they too would do, because of the abundance of troubles.
"And your tears shall not come." They shall not come to your cheeks; and the Targum [renders it]: "You shall not send forth your tears."
Metzudat David
“the delight of thine eyes.” This refers to his wife, whom the prophet loved exceedingly.
"In a plague." That is to say, in a sudden death, as is the manner of a plague.
"And you shall not mourn." You shall not conduct mourning for her in the manner that is done for the dead.
"And your tears shall not come." Your tears of weeping shall not come upon your cheeks. The matter is repeated in what is stated:
Metzudat Zion
The desired one. From the root *chamda*, meaning "desire" and "beloved."
Malbim
Behold, I am about to take [the delight of your eyes]—this informed him that his wife would die in the plague, and He commanded him that he should not mourn, nor even weep, nor even let his tears come at all.
Sigh in silence; make no mourning for the dead, bind your headtire upon you, and put your shoes upon your feet, and cover not your upper lip, and eat not the bread of men.’
verse value 5485
Insights
Verse structure: 18 words, 74 letters. The shortest word is "blood" (דֹּ֗ם, 2 letters) and the longest is "not·you·shall·make" (לֹא־תַֽעֲשֶׂ֔ה, 6 letters). 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "be·cried" (הֵאָנֵ֣ק), "dead" (מֵתִים֙), "mourning" (אֵ֣בֶל). The root לא appears 2 times in this verse. 17 unique roots are used. Frequent roots: "upon·you" (root על, 272x in Ezekiel); "not·you·shall·make" (root עשה, 214x in Ezekiel); "and·not" (root לא, 213x in Ezekiel). First appearance of the root פאר ("your·headdress") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·your·feet', dividing the verse into phrases of 11 and 7 words.
Rashi
Groan. He remained absorbed in silence, as the expression goes in the vernacular: "sho'sh d'monitz."
"Your turban". [The verse is cited to teach that] tefillin, all these [are among] the mitzvot of mourners, and you have exchanged [them for other things]. But a mourner is forbidden [to wear] tefillin and leather shoes, and is obligated in covering his head, and they bring him the first meal from others' provisions.
Radak
“Haneq dam.” “Haneq dam” means: “Be silent,” unlike other mourners, who cry out. “Be silent, do not cry out.” And the Targum of Jonathan translates it as “Idnek,” meaning “Be silent.” And in the words of our Sages of blessed memory, “Haneq” teaches us that they cry out over the dead. And they learned from the word “dom” (be silent) that a mourner is forbidden from greeting others with peace and from engaging in Torah study. It is as if it said: “In these matters you shall follow the custom of mourning—to cry out and to be silent—but in other matters, no.”
"Dead, but you shall not do." Just as it is written, "mourning for the dead you shall not do," and similarly, "A place where a grave is there," just as it is written, "A place of a grave, there," and similarly, "And mourning to those who know wailing," just as it is written, "And those who know wailing, to mourning," and similar cases. And the Targum says: "Over your dead, mourning you shall not do."
“Your crown shall be upon you.” “Your crown” refers to the turban on the head, which is the ornament of a person, as it is written: “The crowns of the turbans, the crowns of linen, shall be upon their heads”—these are the crowns and the turban-strings. However, a mourner is obligated to uncover his head, meaning he must remove his turban or his head-covering from his head, and sit with his head uncovered from his turban, and wrap himself in his head-covering in the manner of wrapping the edge together with the head, which is a sign of mourning. Therefore, God, blessed be He, said to Ezekiel not to observe the customs of mourning upon the death of his wife, in order to serve as a sign for Israel. And our Sages of blessed memory interpreted “your crown” as referring to the phylacteries on the head, and so does the Targum: “Your frontlet shall be upon you.”
"And you shall not eat the bread of men." Just as with other mourners, whose neighbors send them food. And Jonathan [ben Uzziel] translated: "And you shall not eat the bread of mourners."
Metzudat David
"Sigh, be silent." This means: Be silent from sighing and do not sigh.
"The dead — mourning." This is inverted, meaning mourning of the dead; that is, you shall not observe the mourning rites that are performed for the dead.
“Your beauty.” Prepare for yourself the turban on the head, which are for beauty and splendor; and similarly it is stated, “the turbans of beauty” (Exodus 39:28). And the custom of a mourner was to remove that turban. And our Sages of blessed memory said that regarding the phylacteries one should say that a mourner is forbidden to wear them.
And your shoes. Not like the manner of a mourner who removes the sandal:
"And you shall not cover it." Not in the manner of a mourner, who wraps his head down to the hair of his upper lip.
"bread of men"—not like the custom of mourners, whose first meal is provided by others.
Metzudat Zion
The word "ha'ankah" (the groaning). The matter of "anachah" (a sigh) is like the groaning of a prisoner (Psalms 102):
"Dum." The meaning is silence, as in "And Aaron was silent" (Leviticus 10:3).
“Bound.” So is called the arrangement on the head, and the tying; and likewise, “and you shall bind for them turbans” (Exodus 25).
Tetate. The meaning of "covering" is as in "and he shall cover his upper lip" (Leviticus 13:45).
Shafam. It is the hair of the lips:
Malbim
The mourning shall be in silence, so that no person shall hear it. “Dead” – namely, the mourning for the dead. It is a negative commandment, and He commanded him to go with his head covering on his head and not to wrap himself as mourners do. Likewise, he should leave on the phylacteries, which are called “ornament.” Likewise, he should not untie his sandals, nor cover his mustache, nor eat a meal of recovery in a manner that would constitute any form of mourning.
So I spoke to the people in the morning, and at even my wife died; and I did in the morning as I was commanded.
verse value 4212
Insights
Verse structure: 10 words, 43 letters. Verse gematria: 4212 is divisible by 26, the value of the divine name Hashem. The shortest word is "in·the·morning" (בַּבֹּ֔קֶר, 4 letters) and the longest is "and·I·spoke" (וָאֲדַבֵּ֤ר, 5 letters). Words sharing gematria 304: in·the·morning, in·the·morning. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·died" (וַתָּ֥מׇת), "my·wife" (אִשְׁתִּ֖י). The root בקר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "as" (root אשר, 341x in Ezekiel); "to·the·people" (root איל, 238x in Ezekiel); "and·I·made" (root עשה, 214x in Ezekiel). The etnachta (major mid-verse pause) falls on 'evening', dividing the verse into phrases of 6 and 4 words. Full calculation: וָאֲדַבֵּ֤ר [and·I·spoke] (213) + אֶל־הָעָם֙ [to·the·people] (146) + בַּבֹּ֔קֶר [in·the·morning] (304) + וַתָּ֥מׇת [and·died] (846) + אִשְׁתִּ֖י [my·wife] (711) + בָּעָ֑רֶב [evening] (274) + וָאַ֥עַשׂ [and·I·made] (377) + בַּבֹּ֖קֶר [in·the·morning] (304) + כַּאֲשֶׁ֥ר [as] (521) + צֻוֵּֽיתִי [was·commanded] (516) = 4212.
Rashi
"As I commanded you" — that you should not observe mourning.
Radak
"And I spoke unto the people." I spoke to them this prophecy that came to me:
"And I did in the morning." This indicates that it was a time of mourning, yet I acted contrary to the ways of mourners.
Metzudat David
"And I will speak." The words of that prophecy:
“And I did in the morning.” On the second morning, I acted as I was commanded by the word of the Lord, not to observe the customs of mourning.
Malbim
“And I spoke” – Ezekiel said: This [command] was given to the people in the morning and in the evening, when his wife died. In the morning, at the time of burial and the beginning of mourning, he acted according to the command of the Lord. And what he said initially was in order to validate his prophecy, so that they would know that he had foreknowledge of his wife’s death beforehand. It also served as an allegory, for so it would be with the fugitive, as will be explained below.
And the people said to me: ‘Will you not tell us what these things are to us, that you do so?’
verse value 1936
Insights
Verse structure: 10 words, 38 letters. Notable word values: "to·us" (לָ֙נוּ֙) = 86, equal to Elohim. Verse gematria: 1936 = 44². The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "will·you·not·tell" (הֲלֹֽא־תַגִּ֥יד, 7 letters). Words sharing gematria 86: to·us, to·us. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·said" (וַיֹּאמְר֥וּ), "will·you·not·tell" (הֲלֹֽא־תַגִּ֥יד). The root לנו appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·they·said" (root אמר, 362x in Ezekiel); "doing" (root עשה, 214x in Ezekiel); "to·me" (root אל, 204x in Ezekiel). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיֹּאמְר֥וּ [and·they·said] (263) + אֵלַ֖י [to·me] (41) + הָעָ֑ם [the·people] (115) + הֲלֹֽא־תַגִּ֥יד [will·you·not·tell] (453) + לָ֙נוּ֙ [to·us] (86) + מָה־אֵ֣לֶּה [what·these] (81) + לָּ֔נוּ [to·us] (86) + כִּ֥י [that] (30) + אַתָּ֖ה [you] (406) + עֹשֶֽׂה [doing] (375) = 1936.
Rashi
“What do these mean to us?”—What do these allusions signify for us?
Radak
And they said, “What are these to us?”—What are these matters a sign to us?
"For You do. For we know that You do them as a marvel for us:"
Metzudat David
“Surely you will tell us.” Surely, as is fitting, you should tell us what these things allude to regarding us, which you are doing.
Malbim
And they said, “What are these to us? Why have you done this?” Surely you are not doing such a thing merely to show us what prophecy is, but rather to teach us something. And what do these matters teach us?
Then I said to them: ‘The word of Hashem came to me, saying:
verse value 897
Insights
Verse structure: 6 words, 26 letters. Notable word values: "to·them" (אֲלֵיהֶ֑ם) = 86, equal to Elohim. Verse gematria: 897 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "was" (הָיָ֥ה, 3 letters) and the longest is "the·word·of·Hashem" (דְּבַ֨ר־יְהֹוָ֔ה, 7 letters). The root אמר appears 2 times in this verse. 4 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 427x in Ezekiel); "and·I·said" (root אמר, 362x in Ezekiel); "was" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 2 and 4 words. Full calculation: וָאֹמַ֖ר [and·I·said] (247) + אֲלֵיהֶ֑ם [to·them] (86) + דְּבַ֨ר־יְהֹוָ֔ה [the·word·of·Hashem] (232) + הָיָ֥ה [was] (20) + אֵלַ֖י [to·me] (41) + לֵאמֹֽר [saying] (271) = 897.
Radak
And I said to them, "Thus says the Lord." I am not doing these things on my own initiative, for I have already told you of the prophecy that came to me, that my wife would die, and that the Lord commanded us not to mourn for her. And as for what you ask, "What is the sign for you?"
"The word of the Lord came to me, saying: To you. What is the sign for you?"
Speak to the house of Israel: Thus says the Lord Hashem: Behold, I will profane My sanctuary, the pride of your power, the desire of your eyes, and the longing of your soul; and your sons and your daughters whom you have left behind shall fall by the sword.
verse value 5782
Insights
Verse structure: 21 words, 98 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "say" (אֱמֹ֣ר, 3 letters) and the longest is "and·your·daughters" (וּבְנוֹתֵיכֶ֛ם, 8 letters). 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "profaning" (מְחַלֵּ֤ל), "your·power" (עֻזְּכֶ֔ם), "desire" (מַחְמַ֥ד). The root אמר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "say" (root אמר, 362x in Ezekiel); "whom" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'your·soul', dividing the verse into phrases of 15 and 6 words.
Rashi
"Whom you have forsaken." In Jerusalem, when you went out into exile:
Radak
"Speak, I am profaning it." This means that I will bring upon it strangers who will profane it, as it is stated above, "And they shall profane My hidden place," and as it is also stated, "And the wicked shall enter into it and profane it."
“The pride of your strength.” Just as it is said regarding “glory,” what is its meaning? For the glory of Israel was the Holy Temple, and their strength and splendor were upon every nation that beheld the glory of God, blessed be He, in the cloud and in the upper fire.
"The delight of your eyes." For it was beautiful in its construction and in its repair.
"And the pity of your soul." Just as a person shows compassion for that which he loves, so too they were hoping every day to return to Him, as the false prophets who were with them in Babylonia had promised her.
“Your sons and your daughters whom you have left behind.” For those who went into exile with Yehoiachin left their sons and daughters in Jerusalem, and they too are dear to their souls; a messenger will come to them and will tell them that they fell by the sword at the time of the destruction, and they will not mourn for them, for due to the multitude of their afflictions they will be stunned and will not take it to heart to lament and weep.
Metzudat David
"Behold, I am profaning it" — to deliver into the hand of the enemy My sanctuary, which is the pride of your strength, the delight of your eyes, and the object of your soul's affection; that is to say, beloved to you, and you show compassion for it.
"Whom you have forsaken." When you went into exile, you left it behind in Jerusalem.
Metzudat Zion
Gaon. The matter of exaltation:
“Your strength.” The matter of strength:
And he had compassion. The word is from the root of compassion and mercy:
Malbim
"Behold, I will profane My sanctuary"—this is the referent of the parable of the death of Ezekiel’s wife; and indeed, did not the Divine Presence cleave to the Temple with love, as a man loves his wife?
And you shall do as I have done: you shall not cover your upper lips, nor eat the bread of men;
verse value 4146
Insights
Verse structure: 10 words, 42 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·you·will·do" (וַעֲשִׂיתֶ֖ם, 6 letters). Words sharing gematria 31: not, not. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "you·will·cover" (תַעְט֔וּ). The root עשה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "as" (root אשר, 341x in Ezekiel); "and·you·will·do" (root עשה, 214x in Ezekiel); "not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'I·did', dividing the verse into phrases of 3 and 7 words. Full calculation: וַעֲשִׂיתֶ֖ם [and·you·will·do] (826) + כַּאֲשֶׁ֣ר [as] (521) + עָשִׂ֑יתִי [I·did] (790) + עַל־שָׂפָם֙ [upon·the·lip] (520) + לֹ֣א [not] (31) + תַעְט֔וּ [you·will·cover] (485) + וְלֶ֥חֶם [and·bread·of] (84) + אֲנָשִׁ֖ים [man] (401) + לֹ֥א [not] (31) + תֹאכֵֽלוּ [you·shall·eat] (457) = 4146.
Rashi
"And you shall do as I have done." Do not observe mourning, for you have no comforters, since there is not one among you who is not a mourner, and mourning is only observed where there are comforters. A second interpretation: Be careful not to weep before the Chaldeans, among whom you dwell.
Shafam. "Grenon (mustache)" in the vernacular:
Radak
"And you shall make." It is clear:
Metzudat David
"And you shall do as I have done," etc. And he returns and explains regarding the mustache, etc. And this is because one may not observe the customs of mourners except in a place where there are comforters. But if everyone were mourners, then who would comfort whom?
Malbim
"And you shall do as I have done," etc., meaning that you shall not eulogize. If [you refrain] out of fear of the Chaldeans, or on the grounds that "who will eulogize and who will comfort, since everyone is in mourning?"—this is a parable for a plague.
and your tires shall be upon your heads, and your shoes upon your feet; you shall not make lamentation nor weep; but you shall pine away in your iniquities, and moan one toward another.
verse value 4737
Insights
Verse structure: 13 words, 71 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "upon·your·heads" (עַל־רָאשֵׁיכֶ֗ם, 8 letters). 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·your·head·dress" (וּפְאֵרֵכֶ֣ם), "upon·your·heads" (עַל־רָאשֵׁיכֶ֗ם), "and·your·sandals" (וְנַֽעֲלֵיכֶם֙). The root לא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·his·brother" (root איל, 238x in Ezekiel); "not" (root לא, 213x in Ezekiel); "man" (root איש, 84x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·will·weep', dividing the verse into phrases of 8 and 5 words. Full calculation: וּפְאֵרֵכֶ֣ם [and·your·head·dress] (347) + עַל־רָאשֵׁיכֶ֗ם [upon·your·heads] (671) + וְנַֽעֲלֵיכֶם֙ [and·your·sandals] (226) + בְּרַגְלֵיכֶ֔ם [your·feet] (305) + לֹ֥א [not] (31) + תִסְפְּד֖וּ [you·will·wail] (550) + וְלֹ֣א [and·not] (37) + תִבְכּ֑וּ [you·will·weep] (428) + וּנְמַקֹּתֶם֙ [and·you·will·be·decayed] (636) + בַּעֲוֺנֹ֣תֵיכֶ֔ם [in·your·iniquities] (598) + וּנְהַמְתֶּ֖ם [and·you·will·growl] (541) + אִ֥ישׁ [man] (311) + אֶל־אָחִֽיו [to·his·brother] (56) = 4737.
Rashi
And you shall pine away. "E seroiz demoniez" (and you shall be lamenting) in the vernacular [Old French].
Radak
And your headdress. The plural [suffix] lacks the yod in the written text:
And you shall rot. Just as Moses our teacher, of blessed memory, said: “Let them rot in their sin.”
“And you shall howl.” Like a person who roars with his mouth and howls over the evil that he has done, as it is said: “And you shall howl in your latter end, when all your flesh and your remainder are consumed, and I said: ‘How I have hated instruction!’” etc.
Metzudat David
And you shall melt away. You shall melt away in distress as a recompense for your sins, and from the pain of the heart you shall seethe, each man with his brother. That is to say, all of you, one like the other.
Metzudat Zion
ונמקותם. The language of "rotting" and "melting":
And you shall moan. The word is from the language of moaning:
Thus shall Ezekiel be to you a sign; according to all that he has done shall you do; when this comes, then shall you know that I am the Lord Hashem.
verse value 3278
Insights
Verse structure: 13 words, 55 letters. Notable word values: "and·it·shall·be" (וְהָיָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "Ezekiel" (יְחֶזְקֵ֤אל, 6 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "Ezekiel" (יְחֶזְקֵ֤אל), "you·will·do" (תַּעֲשׂ֑וּ), "when·it·comes" (בְּבוֹאָ֕הּ). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that·he·has·done" (root אשר, 341x in Ezekiel); "and·it·shall·be" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·will·do', dividing the verse into phrases of 7 and 6 words. Full calculation: וְהָיָ֨ה [and·it·shall·be] (26) + יְחֶזְקֵ֤אל [Ezekiel] (156) + לָכֶם֙ [to·you] (90) + לְמוֹפֵ֔ת [to·wonder] (556) + כְּכֹ֥ל [as·them] (70) + אֲשֶׁר־עָשָׂ֖ה [that·he·has·done] (876) + תַּעֲשׂ֑וּ [you·will·do] (776) + בְּבוֹאָ֕הּ [when·it·comes] (16) + וִידַעְתֶּ֕ם [and·you·shall·know] (530) + כִּ֥י [that] (30) + אֲנִ֖י [I] (61) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 3278.
Rashi
When it comes. This evil came:
Radak
"And it came to pass, Ezekiel." The prophet spoke in the language of the Lord; therefore he said, "And it came to pass, Ezekiel," and did not say, "And it came to pass to me." Similarly, "For I am the Lord God."
“B’vo.” When the bad news arrived that the Temple had been destroyed:
Metzudat David
"And Ezekiel was" – as if to say, "Therefore I did thus, so that I might be a sign to you, that you should do as I did, for I did not conduct myself according to the customs of mourners."
When it comes. When the calamity comes, then you shall act like Me:
"For I am the Lord." The Faithful One to exact recompense:
And you, son of man, shall it not be in the day when I take from them their stronghold, the joy of their glory, the desire of their eyes, and the yearning of their soul, their sons and their daughters,
verse value 6065
Insights
Verse structure: 15 words, 76 letters. The shortest word is "from·them" (מֵהֶם֙, 3 letters) and the longest is "and·their·daughters" (וּבְנוֹתֵיהֶֽם, 8 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·take" (קַחְתִּ֤י), "their·stronghold" (אֶת־מָ֣עוּזָּ֔ם), "exultation" (מְשׂ֖וֹשׂ). 14 unique roots are used. Frequent roots: "not" (root לא, 213x in Ezekiel); "from·them" (root הם, 166x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel). The etnachta (major mid-verse pause) falls on 'their·glory', dividing the verse into phrases of 9 and 6 words.
Rashi
"The burden of their soul." This means that their soul is uplifted by them.
Radak
“And you, behold, on the day that I took.” This is in accordance with the interpretation of the phrase “Behold, I will take from you,”
“And the burden of their soul.” What they carry upon themselves is their soul, namely their sons and daughters. Alternatively, “the burden of their soul” is a metaphor for the Temple, as it is said, “and the burden of your soul.” And “their sons” is lacking the vav of conjunction, similar to the usage in “sun, moon, stood in its habitation,” and others like them, meaning to say, their sons and their daughters.
Metzudat David
"On the day that I took": At the time that I will take from them the Temple, which is their stronghold and their strength, and the joy and pride of their glory, in which they boast.
“The pride.” It refers back to “on the day that I took,” to say: at the time that I will take away their pride, and that in which their souls are uplifted and boastful, and it returns and explains further to say that these are their sons and daughters.
Metzudat Zion
Massa. The language of "carrying" and "lifting":
Malbim
(25-26) “And you, son of man” — He explained to him the underlying meaning (the mashal’s referent): Just as the prophet spoke to the people in the morning, prior to the death of his wife, so too will it be with the news concerning the Temple. For when the fugitive arrived, the hand of the Lord was upon him in the evening, before the fugitive’s arrival, and he announced it twelve hours in advance, as it is stated, “He opened my mouth,” as will be explained below (section 33). And this is what is written: “On that day, when the fugitive comes to you to bring the news to your ears.”
that in that day he that escapes shall come to you, to cause you to hear it with your ears?
verse value 1248
Insights
Verse structure: 7 words, 33 letters. Verse gematria: 1248 is divisible by 26, the value of the divine name Hashem. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "to·a·hearing·of" (לְהַשְׁמָע֖וּת, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·a·hearing·of" (לְהַשְׁמָע֖וּת). 6 unique roots are used. Frequent roots: "to·you" (root אל, 204x in Ezekiel); "will·go·in" (root בוא, 175x in Ezekiel); "in·the·day" (root יום, 112x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [that] (17) + יָב֥וֹא [will·go·in] (19) + הַפָּלִ֖יט [refugee] (134) + אֵלֶ֑יךָ [to·you] (61) + לְהַשְׁמָע֖וּת [to·a·hearing·of] (851) + אׇזְנָֽיִם [ear] (108) = 1248.
Rashi
"On that day." It is impossible for the remnant to come on the day of the Destruction, and its interpretation is: "On that day" the remnant will come to you to cause your ear to hear; "on that day" your mouth will open.
To make the ears hear—to announce the tidings that the city has been struck:
Radak
"On that day the remnant shall come to you." It appears that the interpretation of "on that day" is "on the day of my taking," as mentioned earlier. Yet this is untenable, for the destruction occurred on the Tenth of Av, whereas the remnant came on the Fifth of Tevet, as written above: "And it came to pass in the twelfth year..." and so forth. Rather, its interpretation is: "on the day of my taking" means "on that day," denoting a time, similar to "on the day I smote every firstborn" and "and it shall be on that day that the root of Jesse" and "My anger was kindled against him on that day," and similar expressions, whose meaning is "time" or "moment."
"To be heard by the ears." To cause the ears to hear the matter of destruction.
“to be heard.” It is a noun; and Jonathan rendered it: “to let you hear the tidings (besora).” And one should explain “to be heard” as “to be heard by ears,” because the fugitive will come to you and announce to you the destruction, to be heard by ears and not seen by eyes, for it is possible that the fugitive came from one of the places in the Land of Israel, outside of Jerusalem. In any case, one might wonder how the news did not arrive until five months after the destruction. And it is possible that the Chaldean army went to conquer another place, and the captives were with them, until they arrived in Babylon.
Metzudat David
"On that day" – at that time, the survivor from the war will come to you to bring to the ears the word of the destruction.
Metzudat Zion
The fugitive. One who escapes from war, as it is stated: “And the fugitive came and told Abram the Hebrew” (Genesis 14:13).
In that day shall your mouth be opened together with him that is escaped, and you shall speak, and be no more dumb; so shall you be a sign to them; and they shall know that I am Hashem.’
verse value 3693
Insights
Verse structure: 15 words, 64 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "your·mouth" (פִּ֙יךָ֙, 3 letters) and the longest is "the·fugitive" (אֶת־הַפָּלִ֔יט, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "the·fugitive" (אֶת־הַפָּלִ֔יט), "and·you·shall·speak" (וּתְדַבֵּ֕ר), "you·will·be·bound" (תֵאָלֵ֖ם). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·be" (root היה, 335x in Ezekiel); "and·not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'anymore', dividing the verse into phrases of 9 and 6 words.
Rashi
"the remnant." With the remnant:
"And you shall speak, and not be silent." Because I said to you, "And you shall be silent," and you shall not be for them, etc., from now on they will see that your words are true, and you shall no longer be silent from prophesying to them.
Radak
"On that day your mouth will open to the remnant." [This refers] to the remnant that you will say to the children of the exile: "Behold, just as I prophesied to you, you did not listen, nor did you believe My words." And the Targum [translates]: "On that day your mouth will be opened in the days of the Messiah."
“And you shall speak, and you shall no longer be mute.” This means that once all Your prophecies come to pass upon them, You will be able to speak to them and reprove them, for they will have no opening of the mouth to answer You a word. And the reason it says “and you shall no longer be mute” is because He had previously told him in the prophecy of the valley: “Your tongue shall be cleaved to your palate, and you shall be mute,” so that he would not be a reprover to them.
Metzudat David
“Concerning the remnant.” With the arrival of the remnant, you shall open your mouth. And in order to provide further clarification, it states “and you shall speak” rather than “you shall remain mute,” because until that time he was like a mute man, so as not to rebuke them from his heart, since they did not listen to him. This is as it is written: “And you shall be mute, and you shall not be for them a reprover” (above 3:26). Therefore, it says that upon the arrival of the remnant, when they see that you have spoken the truth, then you shall have an open mouth to rebuke them from your heart, for from then on they will listen to you.
“And you shall be a sign to them.” This means that then they will believe your words, just as they believe in a sign.
"And they shall know that I am the Lord." And then they will know that I am the Lord, faithful in My word and fulfilling My promise.
Metzudat Zion
Te'alam. From the root ilem, meaning muteness:
Malbim
"On that day your mouth shall open to the fugitive" – this means that then your mouth will open twelve hours beforehand, and you shall speak and be a sign, and from that time onward you shall speak and no longer be mute. And likewise, the statement regarding the death of the woman, which alludes to the destruction of the Temple, occurred twelve hours beforehand.
Rashi
Radak
Metzudat David