And He said to me: ‘Son of man, eat that which you find; eat this roll, and go, speak to the house of Israel.’
verse value 4085
Insights
Verse structure: 13 words, 57 letters. The shortest word is "to·me" (אֵלַ֔י, 3 letters) and the longest is "that·you·find" (אֲשֶׁר־תִּמְצָ֖א, 7 letters). Words sharing gematria 57: eat, eat. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "that·you·find" (אֲשֶׁר־תִּמְצָ֖א), "the·roll" (אֶת־הַמְּגִלָּ֣ה). The root אכל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "that·you·find" (root אשר, 341x in Ezekiel); "to·house·of" (root איל, 238x in Ezekiel). First appearance of the root זאת ("this") in Ezekiel. The etnachta (major mid-verse pause) falls on 'eat', dividing the verse into phrases of 6 and 7 words.
Radak
And He said to me, "That which you find, eat." The meaning is: That which you find in My hand, that which I give you, eat.
Metzudat David
That which you will find. This means: all that is written in the scroll, whether on the inside or on the outside.
“Eat.” This means: Learn and accept the sayings.
“Eat, etc.” And when you have studied and accepted the words of the Megillah, then go and speak, etc., the words which I command you.
Malbim
“Eat this scroll,” for since He saw that it was written upon it “dirges and moaning,” and pronounced it as the fear of punishment, and one who accepts the word of the Lord only due to the compulsion of punishment does not acquire it as something firmly bound to his soul, nor will it endure within him, He told him to eat the scroll until it would enter his innards and be inscribed on the tablet of his heart, as it is stated, “Your Torah is within my innards,” and “I will write it upon their heart’s tablet.” And this is what it means when it says, “Eat, go, speak.”
So I opened my mouth, and He caused me to eat that roll.
verse value 2020
Insights
Verse structure: 6 words, 28 letters. The shortest word is "my·mouth" (אֶת־פִּ֑י, 4 letters) and the longest is "and·he·fed·me" (וַיַּ֣אֲכִילֵ֔נִי, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·opened" (וָאֶפְתַּ֖ח), "and·he·fed·me" (וַיַּ֣אֲכִילֵ֔נִי). 4 unique roots are used. Frequent roots: "and·I·opened" (root פתח, 39x in Ezekiel); "this" (root זאת, 24x in Ezekiel). The etnachta (major mid-verse pause) falls on 'my·mouth', dividing the verse into phrases of 2 and 4 words.
Radak
“And I opened my mouth.” All of this is by way of parable, as we have written. And Jonathan’s Targum translates: “I expanded my soul and it made me wise,” from what is written in this Scroll.
Metzudat David
And He fed me. This means that He placed it in my mouth and taught me the words of the Megillah.
Malbim
"And I opened my mouth, and He fed me," for it is impossible to attain to this level on one's own, only through the help of the Lord.
And He said to me: ‘Son of man, cause your belly to eat, and fill your bowels with this roll that I give you.’ Then did I eat it; and it was in my mouth as honey for sweetness.
verse value 5041
Insights
Verse structure: 19 words, 75 letters. Verse gematria: 5041 = 71². The shortest word is "to·me" (אֵלַ֗י, 3 letters) and the longest is "and·said" (וַיֹּ֣אמֶר, 5 letters). Words sharing gematria 61: I, to·you. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·belly" (בִּטְנְךָ֤), "and·your·bowels" (וּמֵעֶ֣יךָ), "you·shall·fill" (תְמַלֵּ֔א). The root אל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). First appearance of the root דבש ("as·honey") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 14 and 5 words.
Rashi
"And I ate it, and it was in my mouth..." And I received it, and its words were in my mouth like sweet honey.
Radak
And He said to me, “Your belly shall eat.” This is an allegory indicating that he should not vomit from his mouth, but rather feed his belly. And Jonathan’s Targum translates: “Your soul shall be satisfied.”
"[From] the scroll." The meaning is "from," and similarly, "they went out from the city" is like "from the city."
"And I ate it." I ate the scroll, and it was in my mouth as sweet as honey; and I fed my belly, so that I did not vomit it up.
“Lamtuk.” Like “matok,” and the lamed indicates the essence, and it would suffice without it. Similarly, “lamot” (five) and the like, which we wrote in the book Mikhlol, meaning that he received and learned it with good will and a good heart.
Metzudat David
"Your belly shall eat" etc. And do not vomit them up: meaning, pay heed to the matter and do not let them slip from your mind to forget them.
"And I ate it." I heeded the words of the scroll, and they were in my mouth like honey for sweetness; this means that I heard them with a willing heart and wondrous desire, for they were the word of the Lord, even though they were evil and bitter portents.
Malbim
And it says, "Your belly shall eat," not merely as one eats with his mouth alone, but that the chambers of your stomach and your intestines shall be filled, so that the Torah shall not remain with you alongside other thoughts of the vanities of the world; rather, your belly shall be filled with the scroll, so that nothing shall be found within you except the word of God alone, and it shall be in your mouth like honey to sweeten it, meaning that besides the good that you find in the words of God, you shall also find them pleasant to your palate, as it is stated, "And sweeter than honey and the honeycomb."
And He said to me: ‘Son of man, go, get you to the house of Israel, and speak with My words to them.
verse value 2348
Insights
Verse structure: 9 words, 42 letters. Notable word values: "to·them" (אֲלֵיהֶֽם) = 86, equal to Elohim. The shortest word is "to·me" (אֵלָ֑י, 3 letters) and the longest is "and·said" (וַיֹּ֖אמֶר, 5 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "go·get·you" (לֶךְ־בֹּא֙), "in·my·words" (בִדְבָרַ֖י). The root אל appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "to·house·of" (root איל, 238x in Ezekiel); "to·me" (root אל, 204x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 2 and 7 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + אֵלָ֑י [to·me] (41) + בֶּן־אָדָ֗ם [son·of·man] (97) + לֶךְ־בֹּא֙ [go·get·you] (53) + אֶל־בֵּ֣ית [to·house·of] (443) + יִשְׂרָאֵ֔ל [Israel] (541) + וְדִבַּרְתָּ֥ [and·you·shall·speak] (612) + בִדְבָרַ֖י [in·my·words] (218) + אֲלֵיהֶֽם [to·them] (86) = 2348.
Radak
"And He said to me, 'And you shall speak in My words.' In the language in which I am speaking to you, so shall you speak to them, for they are not speakers of foreign tongues, lest they not understand your language."
Metzudat David
In my words. In the manner of the words that I shall speak, and you shall not change anything, for the arrangement of the very words spoken from the mouth of the Lord is more accepted upon the heart.
Malbim
"And He said, 'Go, enter the house of Israel' (He commanded him with a fourth commandment), and 'speak to them My words,' for the children of exile had become accustomed to speaking in the Aramaic language and the languages of the nations. He commanded the prophet to speak His words in the Holy Tongue, just as he received them from God, and do not say that you will need to speak in Aramaic, which you do not understand."
For you are not sent to a people of an unintelligible speech and of a slow tongue, but to the house of Israel;
verse value 2969
Insights
Verse structure: 11 words, 41 letters. The shortest word is "for" (כִּ֡י, 2 letters) and the longest is "and·heavy" (וְכִבְדֵ֥י, 5 letters). The root איל appears 2 times in this verse. 10 unique roots are used. Frequent roots: "to·people" (root איל, 238x in Ezekiel); "not" (root לא, 213x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). First appearance of the root עמק ("deep") in Ezekiel. First appearance of the root שפה ("lip") in Ezekiel. The etnachta (major mid-verse pause) falls on 'sent', dividing the verse into phrases of 9 and 2 words. Full calculation: כִּ֡י [for] (30) + לֹא֩ [not] (31) + אֶל־עַ֨ם [to·people] (141) + עִמְקֵ֥י [deep] (220) + שָׂפָ֛ה [lip] (385) + וְכִבְדֵ֥י [and·heavy] (42) + לָשׁ֖וֹן [tongue] (386) + אַתָּ֣ה [you] (406) + שָׁל֑וּחַ [sent] (344) + אֶל־בֵּ֖ית [to·house·of] (443) + יִשְׂרָאֵֽל [Israel] (541) = 2969.
Rashi
“Deep of mouth.” That they should have a deep tongue, which you do not recognize.
To the house of Israel. For to the house of Israel I am sending you, whose tongue is like your tongue.
Radak
For you are not sent to a people of deep speech and heavy tongue. He expressed the same idea in different words, saying: They also do not speak another language, so that you would not understand their words, for you are of one language with them; they will understand you, and you will understand them.
Metzudat David
"For not, etc." You do not need to alter the manner of the words according to your own accustomed style in the language you will speak to them, for you are not sent by Me to a people whose speech is deep and heavy to you, whom you are not accustomed to; rather, you are sent to the house of Israel, and you share one language with them. Therefore, speak in this language and in this arrangement that I say to you.
Metzudat Zion
“Deep.” This means: difficult.
"Language." So too, "language" is used to refer to the tongue of a people, as it is stated: "And one language for all of them" (Genesis 11:6).
Malbim
"For [you are sent] not to a people of unintelligible speech" means that they understand the Holy Tongue.
not to many peoples of an unintelligible speech and of a slow tongue, whose words you can not understand. Surely, if I sent you to them, they would hearken to you.
verse value 4573
Insights
Verse structure: 16 words, 70 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·peoples" (אֶל־עַמִּ֣ים, 6 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·peoples" (אֶל־עַמִּ֣ים), "not·you·shall·hear" (לֹא־תִשְׁמַ֖ע), "their·words" (דִּבְרֵיהֶ֑ם). The root שמע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "to·peoples" (root איל, 238x in Ezekiel); "not" (root לא, 213x in Ezekiel). First appearance of the root אם ("if·not") in Ezekiel. The etnachta (major mid-verse pause) falls on 'their·words', dividing the verse into phrases of 10 and 6 words.
Rashi
"If I had not sent you to them, etc." This is the language of an oath: "As I live, if I had sent you to them, they would listen to you." And the verse is inverted.
Radak
"Not to many peoples." The meaning is: The distance between them and the Land is exceedingly great, to the extent that you have never heard their language.
"If not to them." "If not" is an oath, and similarly, "if not many houses shall become desolate," and "if not, as I have devised, so it came to pass." It is like a person who says, "This will not be, if not this will be." It is as if he said truly: If I sent you to them, they will heed you, even though they will not understand your language, and you will not understand their language; they will seek someone to interpret your prophecy for them.
Metzudat David
"Not to many peoples." You are not sent to many peoples who speak different languages, which are deep and heavy to you, so that you will not understand their words well, in order that there be a reason to change the order and expand the discourse in a language understood by all, so that they will not find anything to reply. That is to say, you have no need to change the order, neither because of your speaking in a language you are not accustomed to, nor because you will not understand well the reply of the listeners.
If not, I swear to you that had I sent you to the nations, I would have been compelled to alter the order of the words, and they would not be as acceptable to the heart as the order of the words coming from My mouth; nevertheless, they would have listened to you.
Metzudat Zion
Listen. The matter of understanding:
"If not." This is a matter of an oath, like one who says, "If it is not so, let it be thus and thus," and he swore an oath, yet did not say "so be it." And similarly, "If not" (Isaiah 5:9).
Malbim
“Not to a people of obscure speech,” and do not say that you will need to prophesy in the Aramaic language so that the nations too will understand it, for you are not sent to many peoples of deep speech whose words you will not understand and thus you will need to learn the Aramaic language. Nevertheless, I say to you: even though I have not sent you to them, and even though your prophecy is not specifically directed to them, nevertheless they will listen to you; when your prophecy is made known to them, they will hear and accept it. Only the House of Israel will refuse to listen to you, and this is not because they do not understand your language, the Judean tongue, but rather because they are unwilling to listen to Me. Therefore, they will offer the pretext that they do not understand the prophet’s language, for all the House of Israel are thick-skinned in denying the proofs and miracles through their brazenness, and hard-hearted so as not to fear the punishments destined for them as proclaimed by the prophet.
But the house of Israel will not consent to hearken to you; for they consent not to hearken to Me; for all the house of Israel are of a hard forehead and of a stiff heart.
verse value 3969
Insights
Verse structure: 16 words, 68 letters. Verse gematria: 3969 = 63². The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "hard·of·forehead" (חִזְקֵי־מֵ֥צַח, 7 letters). Words sharing gematria 541: Israel, Israel. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·the·house·of" (וּבֵ֣ית), "they·will·be·willing" (יֹאבוּ֙), "for·nothing" (כִּי־אֵינָ֥ם). The root בית appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not" (root לא, 213x in Ezekiel); "to·you" (root אל, 204x in Ezekiel); "abundance" (root הם, 166x in Ezekiel). First appearance of the root אבה ("they·will·be·willing") in Ezekiel. First appearance of the root אין ("for·nothing") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 10 and 6 words.
Radak
"And the house of Israel would not listen to you." And why would they not listen to you? Because they are not willing to listen to Me, not because they despise you, but because they despise My words and My reproof.
Metzudat David
And the House of Israel. But the House of Israel will not be willing to listen to you, for if you speak to them in the proper arrangement of words, they are not willing to listen even to Me; that is to say, even the arrangement of words that comes from My mouth is not accepted in their hearts.
“Strengthen your brow.” This is said of one who is exceedingly bold, as he lifts up his brow and strengthens it; and likewise, “Your brow is bronze” (Isaiah 48:4).
Metzudat Zion
They will not consent. They will not be willing, as it is said: "He refuses" (Deuteronomy 25:7).
Behold, I have made your face hard against their faces, and your forehead hard against their foreheads.
verse value 3769
Insights
Verse structure: 10 words, 45 letters. The shortest word is "they" (הִנֵּ֨ה, 3 letters) and the longest is "and·your·forehead" (וְאֶֽת־מִצְחֲךָ֥, 7 letters). Words sharing gematria 540: to·opposite·of, to·opposite·of. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "strong" (חֲזָקִ֖ים), "and·your·forehead" (וְאֶֽת־מִצְחֲךָ֥), "their·forehead" (מִצְחָֽם). The root פנים appears 2 times in this verse. 6 unique roots are used. Frequent roots: "I·gave" (root נתן, 207x in Ezekiel); "your·face" (root פנים, 150x in Ezekiel); "they" (root הן, 73x in Ezekiel). First appearance of the root הן ("they") in Ezekiel. First appearance of the root מצח ("and·your·forehead") in Ezekiel. The etnachta (major mid-verse pause) falls on 'their·faces', dividing the verse into phrases of 6 and 4 words. Full calculation: הִנֵּ֨ה [they] (60) + נָתַ֧תִּי [I·gave] (860) + אֶת־פָּנֶ֛יךָ [your·face] (561) + חֲזָקִ֖ים [strong] (165) + לְעֻמַּ֣ת [to·opposite·of] (540) + פְּנֵיהֶ֑ם [their·faces] (185) + וְאֶֽת־מִצְחֲךָ֥ [and·your·forehead] (565) + חָזָ֖ק [strong] (115) + לְעֻמַּ֥ת [to·opposite·of] (540) + מִצְחָֽם [their·forehead] (178) = 3769.
Radak
“Behold, I have made your face strong.” This means that you should not fear them nor be humbled before them.
Metzudat David
“Your face is strong.” This teaches that one should be bold in the world at all times, without showing them any sign of humility.
"And your forehead, etc." The matter is repeated in what is stated:
Metzudat Zion
"Le'umat" means "nochach," i.e., opposite.
Malbim
Behold, I have made your face strong, that you should not fear their evil, and your forehead strong, that you should not be ashamed before them.
As an adamant harder than flint have I made your forehead; fear them not, neither be dismayed at their looks, for they are a rebellious house.’
verse value 4934
Insights
Verse structure: 13 words, 52 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "not·fear" (לֹֽא־תִירָ֤א, 6 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "thorns" (כְּשָׁמִ֛יר), "your·forehead" (מִצְחֶ֑ךָ), "not·fear" (לֹֽא־תִירָ֤א). 13 unique roots are used. Frequent roots: "I·gave" (root נתן, 207x in Ezekiel); "abundance" (root הם, 166x in Ezekiel); "house·of" (root בית, 159x in Ezekiel). First appearance of the root צר ("than·flint") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·forehead', dividing the verse into phrases of 5 and 8 words. Full calculation: כְּשָׁמִ֛יר [thorns] (570) + חָזָ֥ק [strong] (115) + מִצֹּ֖ר [than·flint] (330) + נָתַ֣תִּי [I·gave] (860) + מִצְחֶ֑ךָ [your·forehead] (158) + לֹֽא־תִירָ֤א [not·fear] (642) + אוֹתָם֙ [them] (447) + וְלֹא־תֵחַ֣ת [and·not·be·dismayed] (845) + מִפְּנֵיהֶ֔ם [from·their·face] (225) + כִּ֛י [for] (30) + בֵּ֥ית [house·of] (412) + מְרִ֖י [rebellion] (250) + הֵֽמָּה [abundance] (50) = 4934.
Rashi
Shamir: It is a type of worm; they place it upon the stone, and the stone splits opposite it. (Marginal note 1: Shamir is a term for a hard rock, and in the Jerusalem Targum it is the translation for tzur [rock], and similarly the translation for tzur ha-chalvish [the rock of flint] (Deuteronomy 8:15) is shamir tanra. And there is an implication that shamir refers to strong iron, for just as the hard rock is called shamir, so too is iron called shamir because of its strength.)
Radak
“Like shammir, strong against stone.” [It is read] with a cholam, like “and Zipporah took a stone” (Exodus 4:25). The iron is called shammir because it is strong. He said: Just as iron is stronger than stone and cuts it, so too you shall break them and crush them.
For they are the house of rebellion. And I know that they will stand against you when you reprove them:
Metzudat David
As the samir. Just as the samir is harder than rock, so I have made your forehead harder than their foreheads.
"For they are a house of rebellion." This means that they are a house of rebellion alone, but they will not act wickedly to do evil to you.
Metzudat Zion
Shamir. It is strong iron, and likewise, "as a nail of shamir" (Jeremiah 16):
Metzor. From a rock:
Malbim
Just as the diamond, although it is itself brittle, is nonetheless strong enough to split a flint rock by means of the special quality inherent in it, so I have given you your forehead so that you will overcome them by means of the divine special quality inherent in you. You shall not fear them because of their evil, nor shall you be dismayed; you shall not be humiliated in your own eyes before them on account of their being numerous and esteemed, for they are a house of rebels and will be nullified against you.
Moreover He said to me: ‘Son of man, all My words that I shall speak to you receive in your heart, and hear with your ears.
verse value 2501
Insights
Verse structure: 11 words, 49 letters. The shortest word is "take" (קַ֥ח, 2 letters) and the longest is "all·my·words" (אֶת־כׇּל־דְּבָרַי֙, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "all·my·words" (אֶת־כׇּל־דְּבָרַי֙), "in·your·heart" (בִּֽלְבָבְךָ֖). The root אל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "to·me" (root אל, 204x in Ezekiel). First appearance of the root לבב ("in·your·heart") in Ezekiel. First appearance of the root אזן ("and·in·your·ears") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 2 and 9 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + אֵלָ֑י [to·me] (41) + בֶּן־אָדָ֕ם [son·of·man] (97) + אֶת־כׇּל־דְּבָרַי֙ [all·my·words] (667) + אֲשֶׁ֣ר [that] (501) + אֲדַבֵּ֣ר [I·shall·speak] (207) + אֵלֶ֔יךָ [to·you] (61) + קַ֥ח [take] (108) + בִּֽלְבָבְךָ֖ [in·your·heart] (56) + וּבְאׇזְנֶ֥יךָ [and·in·your·ears] (96) + שְּׁמָֽע [hear] (410) = 2501.
Radak
And it says, “Take to heart” — take it in your heart and hear it with your ears. The vav in “take” (ve-kaḥ) is like the vav in “Behold, you were angry, and we sinned” (ve-ḥaṭa’ta) and similar verses: after you have heard it with your ears, take it to heart so that you do not forget what you have heard.
Metzudat David
“Take to heart.” “Keep in your heart,” and the keeping shall be in the heart, because you will listen to the words with your ears. And its parallel is: “I awoke and looked” (Jeremiah 31:26), and the meaning is that the awakening was because I saw.
Malbim
And He said to me (the fifth commandment informed him to whom he was sent): “Take to heart, for this prophet attained to many visions, such as the Chariot vision and the future Temple construction. He said that he should take these matters to heart, for this requires the preparation of the heart; and in your ear, hear what was sent in the mission to admonish them.”
And go, get you to them of the captivity, to the children of your people, and speak to them, and tell them: Thus says the Lord Hashem; whether they will hear, or whether they will forbear.’
verse value 2722
Insights
Verse structure: 15 words, 68 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "go" (בֹּ֤א, 2 letters) and the longest is "or·if·they·forbear" (וְאִם־יֶחְדָּֽלוּ, 8 letters). Words sharing gematria 86: to·them, to·them. The root אל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "to·sons·of" (root איל, 238x in Ezekiel). First appearance of the root עם ("your·people") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 13 and 2 words.
Rashi
Thus says the Lord God: This prophecy He spoke to you:
"If they will hear." Whether they will hear or they will cease, you are to say it to them.
Radak
"And go, enter into the exile": He was in one place, and some of the exiles to whom he was sent were also in another place, by the River Chebar.
"The exile." This means the children of the exile, or its interpretation is the assembly of the exile.
"And you shall speak to them, and you shall say to them." The repetition of the matter in different words is to strengthen the matter, meaning that he should say to them time after time, perhaps they will listen. And Jonathan's Targum translates: "And you shall prophesy to them, and you shall say to them."
Metzudat David
To the exile: To the men of the exile who dwelled in another place, by the River Chebar.
"And you shall speak to them, and you shall say to them." This means that you shall speak to them repeatedly, and you shall admonish them with the word of the Lord, saying on each occasion: "Thus says the Lord."
"If they will listen." This is as if it says: "You shall speak in My name, whether they will listen to you or whether they will cease from listening."
Malbim
“And go, come to the exiles” — this teaches that he was not sent to the children of Judah who dwell in the Land of Israel, for it was there that Jeremiah was destined to prophesy, but only to the children of the exile. And it is not that he should go to prophesy to the nations, but only to the children of your people, for even the prophecies that he prophesied against the nations, he was not commanded to announce the prophecies to the nations, as Jeremiah was commanded (chapter 26), but only to inform the children of Israel. And “speak to them at length,” and say to them that you did not speak from your own heart, but rather, “Thus says the Lord.”
Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of Hashem from His place’;
verse value 2884
Insights
Verse structure: 10 words, 46 letters. The shortest word is "a·spirit" (ר֔וּחַ, 3 letters) and the longest is "the·glory·of·Hashem" (כְּבוֹד־יְהֹוָ֖ה, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "blessed" (בָּר֥וּךְ), "from·his·place" (מִמְּקוֹמֽוֹ). 10 unique roots are used. Frequent roots: "and·lifted·me" (root נשא, 76x in Ezekiel); "and·I·heard" (root שמע, 52x in Ezekiel); "a·spirit" (root רוח, 49x in Ezekiel). First appearance of the root אחר ("behind·me") in Ezekiel. First appearance of the root רעש ("quaking") in Ezekiel. The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 7 and 3 words. Full calculation: וַתִּשָּׂאֵ֣נִי [and·lifted·me] (767) + ר֔וּחַ [a·spirit] (214) + וָאֶשְׁמַ֣ע [and·I·heard] (417) + אַחֲרַ֔י [behind·me] (219) + ק֖וֹל [voice] (136) + רַ֣עַשׁ [quaking] (570) + גָּד֑וֹל [great] (43) + בָּר֥וּךְ [blessed] (228) + כְּבוֹד־יְהֹוָ֖ה [the·glory·of·Hashem] (58) + מִמְּקוֹמֽוֹ [from·his·place] (232) = 2884.
Rashi
“And the spirit lifted me up.” After he finished his words, he commanded the spirit to carry him to the place where the exiles were.
Radak
"And the spirit lifted me up." In the vision of prophecy, it seemed to me that the spirit lifted me up to go into exile.
“And I heard behind me a voice of a great noise, ‘Blessed be the glory of the Lord from His place.’” When the spirit lifted me up, I heard a voice behind me, in the place of the prophecy where I had been, and the voice was saying, “Blessed be the glory of the Lord from His place.” This means that when He departed from His place, from above the Ark Cover, between the two Cherubim, because Israel were lacking His glory while He was among them, symbolized by the jealousy that incites jealousy, and as if His glory was increased by His departing from them. And the language of blessing is an addition of goodness and glory. And similarly it is stated below: “And the glory of the God of Israel went up from the Cherub, which was upon it, to the threshold of the house.” And the great sage, Rabbi Moses of blessed memory, explained “from His place” according to His exalted rank and His essential portion in existence.
Metzudat David
“And the spirit lifted me up.” The spirit lifted me from the place where I was standing, and I heard from behind a voice in a great tumult saying, “Blessed be the glory of the Lord from His place.” This is as if it were saying to the prophet: Do not think that because the Divine Presence has departed from its place, from the Holy of Holies, the glory of the Lord will not be blessed and praised as it was when it was in its place in the Holy of Holies. For even though it has departed from its place, it is still blessed and praised. However, Israel are the ones who suffer loss when the Divine Presence departs from among them. But the glory of the Lord is always blessed and praised.
Malbim
"And the spirit lifted me up" — the Spirit of the Lord lifted him up above. "And I heard behind me the voice of a great rushing" — for then the Chariot departed to go to its place. He describes that he heard a voice of a great rushing, which indicates that the departure of the Chariot at this time is to cause the kingdoms to tremble. "Blessed be the glory of the Lord from its place" — meaning: even though the Divine Presence departs from the Temple, the blessing and the abundance will not cease from Jerusalem, for there the Lord commanded the blessing, until now. Nevertheless, the source of the blessing remains in its place, where it is situated.
also the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing.
verse value 4013
Insights
Verse structure: 12 words, 56 letters. The shortest word is "wife" (אִשָּׁ֣ה, 3 letters) and the longest is "to·sister" (אֶל־אֲחוֹתָ֔הּ, 7 letters). Words sharing gematria 142: and·voice·of, and·voice·of, and·voice·of. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "touching" (מַשִּׁיקוֹת֙). The root קול appears 3 times in this verse. 10 unique roots are used. Frequent roots: "the·living·creatures" (root חי, 39x in Ezekiel); "great" (root גדול, 35x in Ezekiel); "and·voice·of" (root קול, 29x in Ezekiel). First appearance of the root נשק ("touching") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·their·opposite', dividing the verse into phrases of 9 and 3 words. Full calculation: וְק֣וֹל [and·voice·of] (142) + כַּנְפֵ֣י [wings·of] (160) + הַחַיּ֗וֹת [the·living·creatures] (429) + מַשִּׁיקוֹת֙ [touching] (856) + אִשָּׁ֣ה [wife] (306) + אֶל־אֲחוֹתָ֔הּ [to·sister] (451) + וְק֥וֹל [and·voice·of] (142) + הָאוֹפַנִּ֖ים [the·wheels] (192) + לְעֻמָּתָ֑ם [to·their·opposite] (580) + וְק֖וֹל [and·voice·of] (142) + רַ֥עַשׁ [quaking] (570) + גָּדֽוֹל [great] (43) = 4013.
Rashi
“From their kissing.” The kissing refers to their striking one against the other, and a song is heard from their striking, as it says above: “And I heard the voice of their wings.”
Radak
“And the sound of the wings of the living creatures”—just as it was stated above, “And I heard the sound of their wings.” The meaning is that they touch one another, as it is said, “joined woman to her sister.” And Jonathan [ben Uzziel] translated [in the Targum]: “They strike one against the other,” meaning they beat against one another, just as it is said regarding the knees: “His knees strike one against the other.”
"And the voice of a great tumult." And the voice was a great tumult, and its hearing—this voice, at another time—indicates the swiftness of the journey, and the wheels make a sound as they go, and likewise the sound of the wings of the living creatures, as we explained above.
Metzudat David
"And the sound of the wings of the living creatures." This means: And then I heard the sound of the wings of the living creatures, which touched one another as if kissing each other. This was the departure of the Divine Presence, as if the living creatures, who carry the chariot, were flying away from there, and in their spreading of wings, the wings touched one another and produced a sound.
“And the voice of the wheels opposite to them.” I also heard the voice of the wheels when they were rolling, and their voice was opposite to the voice of the wings of the living creatures, and equal to them.
And the voice. And there was a great sound of tumult:
Metzudat Zion
"mishikot." The word is derived from the root of "neshikah" (kissing), for when they come into contact with one another, it is as if they are kissing one another.
Malbim
And the sound of the wings of the living creatures I heard, because the living creatures lifted their wings; for this indicates a mode of governance that does not follow the established order (as stated above, I:7), since what was now destined to overturn the throne of dominion and stir up the nations was not necessitated by the established order, but rather it was a matter of Divine providence from the Lord. In this manner, the living creatures received power from above in their wings, and they pressed their wings one against another, which signifies the descent of abundance and power downward (as stated above, I:23); and the sound of a great noise—this is the power that they received and then disseminated at that time to bring about thunder, tumult, war, and a great sound.
So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of Hashem was strong upon me.
verse value 2852
Insights
Verse structure: 10 words, 44 letters. The shortest word is "bitter" (מַר֙, 2 letters) and the longest is "and·the·hand·of·Hashem" (וְיַד־יְהֹוָ֥ה, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·took·me" (וַתִּקָּחֵ֑נִי), "and·I·went" (וָאֵלֵ֥ךְ), "in·wrath·of" (בַּחֲמַ֣ת). The root רוח appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·the·hand·of·Hashem" (root יהוה, 427x in Ezekiel); "upon·me" (root על, 272x in Ezekiel); "lifted·me" (root נשא, 76x in Ezekiel). First appearance of the root מר ("bitter") in Ezekiel. First appearance of the root חמה ("in·wrath·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·took·me', dividing the verse into phrases of 3 and 7 words. Full calculation: וְר֥וּחַ [and·a·spirit] (220) + נְשָׂאַ֖תְנִי [lifted·me] (811) + וַתִּקָּחֵ֑נִי [and·took·me] (574) + וָאֵלֵ֥ךְ [and·I·went] (57) + מַר֙ [bitter] (240) + בַּחֲמַ֣ת [in·wrath·of] (450) + רוּחִ֔י [my·spirit] (224) + וְיַד־יְהֹוָ֥ה [and·the·hand·of·Hashem] (46) + עָלַ֖י [upon·me] (110) + חָזָֽקָה [stronged] (120) = 2852.
Rashi
And I went in bitterness. For it was difficult in my eyes to rebuke the children of my people.
"And the hand of the Lord was upon me strongly." His compulsion and His force, to lead me against my will:
Radak
"And a spirit lifted me up." This occurred in a prophetic vision, and it is what was stated above: "And the Spirit lifted me up." However, since there was an interruption due to the hearing of the voice, he returned to say, "And a spirit lifted me up." The lifting and the taking were in a prophetic vision. Similarly, it is stated below: "And a spirit lifted me up and brought me to Chaldea, to the exile, in a vision by the spirit of God." All that is written until that verse was in a prophetic vision. "and his coming to the exile, Tel Aviv, and his dwelling there for seven days, astonished." And after seven days, the matter returned to him, and he went out to the valley. Likewise, "Take for yourself a brick," "Lie on your side," "Take for yourself wheat," "Take for yourself a sharp sword"—all of this was in a prophetic vision. Similarly, "In the sixth year, I was sitting in my house," and the entire matter until the verse "And a spirit lifted me up and brought me as a vision," etc. He was not permitted to speak to them and reprove them until that time, as it says, "And I spoke to the exile," etc.
"And I went forth in the bitterness of my spirit." This means "bitterness of soul," just as it says "in the heat of my spirit."
"And the hand of the Lord was upon me strongly." The hand of prophecy:
Metzudat David
"And a spirit lifted me up." He returns to his earlier words, to say that the spirit which had lifted him from his place took him from there to another place.
"And I went." The meaning of "I went" is that I went with a bitter heart, in the heat of my spirit, like one who is distressed and anxious, being full of anger and wrath. And his anxiety was because he saw the departure of the Divine Presence from the Holy Temple.
“And the hand of the Lord.” The power and strength of prophecy was upon me strongly, to go to the exiles and prophesy to them.
Metzudat Zion
“in His anger.” The word is derived from the root meaning “heat” and “anger.”
Malbim
And a wind lifted me up and took me; for initially it lifted him in the air in his place, and now it lifted him on high and carried him from this place. And I went in bitterness, in the heat of my spirit; for the spirit of the prophet was in itself full of bitterness, because he saw the evil that was destined to come. Only the hand of the Lord and the power of prophecy were strong upon him, to arouse him with great power for the mission.
Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and I sat where they sat; and I remained there appalled among them seven days.
verse value 5409
Insights
Verse structure: 17 words, 75 letters. The shortest word is "Tel" (תֵּ֣ל, 2 letters) and the longest is "by·the·river·Chebar" (אֶֽל־נְהַר־כְּבָר֙, 8 letters). Words sharing gematria 430: Tel, heaven. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "Tel" (תֵּ֣ל), "Abib" (אָ֠בִ֠יב), "that·dwell" (הַיֹּשְׁבִ֤ים). The root ישב appears 4 times in this verse. 13 unique roots are used. Frequent roots: "by·the·river·Chebar" (root איל, 238x in Ezekiel); "and·I·came" (root בוא, 175x in Ezekiel); "abundance" (root הם, 166x in Ezekiel). First appearance of the root שבע ("seven") in Ezekiel. First appearance of the root שמם ("heaven") in Ezekiel. The etnachta (major mid-verse pause) falls on 'there', dividing the verse into phrases of 11 and 6 words.
Rashi
Tel Aviv. To Tel Aviv, the name of a place:
Astonished. A person is astonished and is rendered speechless, unable to speak:
Radak
And I came, to Tel Aviv. It is a place name, like Tel Melach, Tel Cheresha, and perhaps it is one of them.
“To the river Chebar.” Just as it says, “By the river Chebar.”
"And when." It is written as a ketiv: "va-eshav" (and I sat), but the qere reads "va-asher" (and when). The verse intends to say: "And when I saw that they were sitting, I sat there." Jonathan [ben Uzziel] rendered the first part in the Targum as "ve-nhit beinayhon" (and I rested among them), and the second part as "ve-yitivit" (and I sat), according to its plain meaning. The qere also follows the plain meaning: "va-eshav" (and I sat). What is meant by "they were sitting" is that "I sat" in the same manner as they were sitting. The word "asher" (when) serves to strengthen the statement. And he subsequently says, "And I sat there seven days among them, mourning and dismayed." The Targum is silent on this point.
Metzudat David
To the exile in Tel Aviv. To the children of the exile who are in Tel Aviv, and it is the name of a place:
The sitting. Those who were sitting by the river Chebar:
"And I sat." I sat in the place where they were sitting, and behold, I sat there for seven days among them, astonished, terrified, and silenced.
Metzudat Zion
From Heaven. The meaning of astonishment and silence is like "I was astonished for one hour" (Daniel 4:16).
Malbim
And I came to the exile, to the place called Tel Aviv. And although I dwelled in a place where they reside there, namely among the people, and although I dwelled there for seven days, nevertheless I sat stunned among them and did not speak a word, for the word of the Lord had not come to me in particular.
And it came to pass at the end of seven days, that the word of Hashem came to me, saying:
verse value 1713
Insights
Verse structure: 8 words, 34 letters. The shortest word is "to·me" (אֵלַ֥י, 3 letters) and the longest is "the·word·of·Hashem" (דְבַר־יְהֹוָ֖ה, 7 letters). Words sharing gematria 31: and·it·was, and·it·was. The root היה appears 2 times in this verse. 7 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). First appearance of the root קצה ("from·end·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'days·and·it·came·to·pass', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + מִקְצֵ֖ה [from·end·of] (235) + שִׁבְעַ֣ת [seven] (772) + יָמִ֑ים [days·and·it·came·to·pass] (100) + וַיְהִ֥י [and·it·was] (31) + דְבַר־יְהֹוָ֖ה [the·word·of·Hashem] (232) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [saying] (271) = 1713.
Radak
"And it was at the end of seven days." The meaning of "the end of the seven days" is clear:
’Son of man, I have appointed you a watchman to the house of Israel; and when you shall hear a word at My mouth, you shall give them warning from Me.
verse value 4497
Insights
Verse structure: 11 words, 47 letters. The shortest word is "watchman" (צֹפֶ֥ה, 3 letters) and the longest is "and·you·shall·warn" (וְהִזְהַרְתָּ֥, 6 letters). 11 unique roots are used. Frequent roots: "I·have·made·you" (root נתן, 207x in Ezekiel); "to·the·house·of" (root בית, 159x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). First appearance of the root צפה ("watchman") in Ezekiel. First appearance of the root זהר ("and·you·shall·warn") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 5 and 6 words. Full calculation: בֶּן־אָדָ֕ם [son·of·man] (97) + צֹפֶ֥ה [watchman] (175) + נְתַתִּ֖יךָ [I·have·made·you] (880) + לְבֵ֣ית [to·the·house·of] (442) + יִשְׂרָאֵ֑ל [Israel] (541) + וְשָׁמַעְתָּ֤ [and·you·shall·hear] (816) + מִפִּי֙ [from·my·mouth] (130) + דָּבָ֔ר [a·word] (206) + וְהִזְהַרְתָּ֥ [and·you·shall·warn] (623) + אוֹתָ֖ם [them] (447) + מִמֶּֽנִּי [from·me] (140) = 4497.
Rashi
"I have set you as a watchman." Why are you silent? Is it not like a watchman who is stationed on the towers to see if armies are coming to the city, and he blows the shofar to warn the people, so that they may gather and strengthen themselves? So too, I have set you to warn them to guard themselves from the calamity, so that I would not bring it upon them.
Radak
“Son of man, a watcher.” Just as a watcher warns the people when the enemy comes upon them:
“And you shall warn them concerning Me.” This means: in My name, regarding the matters that you have heard from Me.
Metzudat David
“Zofeh.” Just as a watchman is appointed to see whether armies are coming, in order to warn the inhabitants of the city to guard themselves against them, so too I have appointed you to warn the people concerning repentance, so that they may guard themselves from the calamity destined to come.
And you shall hear. And when you hear from My mouth a word of calamity, you shall warn them on My mission to do repentance.
Metzudat Zion
Tzofeh. He is the one who stands on the city tower and looks out to see who and who is coming into the city.
And you shall warn. A term denoting a warning:
Malbim
“‘I have set you as a watchman’—He said to him: ‘Because you sat stunned and did not speak a word, whereby he causes harm to souls. Therefore, I have prepared for you that you shall be to the House of Israel like a watchman standing atop a tower, to see whether an enemy and adversary is coming, and to warn the people. However, you need not warn them of the sword of man. Only when you shall hear from Me a matter that is a decree of calamity, you shall warn them from Me, so that they may return in repentance.’”
When I say to the wicked: You shall surely die; and you give him not warning, nor speak to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at your hand.
verse value 7284
Insights
Verse structure: 20 words, 83 letters. The shortest word is "surely" (מ֣וֹת, 3 letters) and the longest is "you·warned·him" (הִזְהַרְתּ֗וֹ, 6 letters). Words sharing gematria 570: wicked, wicked. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·keep·him·alive" (לְחַיֹּת֑וֹ). The root רשע appears 4 times in this verse. 13 unique roots are used. Frequent roots: "when·I·say" (root אמר, 362x in Ezekiel); "and·not" (root לא, 213x in Ezekiel); "from·his·way" (root דרך, 105x in Ezekiel). First appearance of the root רשע ("to·the·wicked") in Ezekiel. First appearance of the root מות ("surely") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·keep·him·alive', dividing the verse into phrases of 13 and 7 words.
Radak
When I say, from his wicked way. The wicked one’s way is wicked, just as the good one’s way is good.
"Because of his sin, he shall die." This refers to a miraculous death in this world, or a death that is inevitable for the World to Come. And so is the explanation of "for the sake of his life," for there is a sin whose punishment is in this world, and there is a sin whose punishment is in the World to Come. And regarding what he said, "Because of his sin, he shall die," even though he [the wicked person] was not warned, because he knows in himself that he is a sinner, nevertheless, if he warns him, it is possible that he will repent.
"And I will demand his blood from your hand." Once I commanded you to warn him, as it is stated in the verse "When I say to the wicked," for when I say to you that you should say to him in My name, it is as if I am saying it to him directly. And behold, if you did not say it to him, you have sinned against his life, for he would have repented due to your warning. Therefore, I will demand his blood from your hand, and I will punish you for it.
Metzudat David
“‘When I say to the wicked’” – this means: “When I say to you concerning the wicked person that he shall die, and you did not warn him, and you did not speak to warn the wicked person to turn from his wicked way, so that he may remain alive.”
"He is a wicked man." Behold, that wicked man shall die because of his iniquity, and I will require his blood from your hand. This means: you shall receive punishment for his death, for if you had warned him, perhaps he would have returned from his way and would not have died.
Metzudat Zion
"I will seek." This means: I will demand recompense for it.
Malbim
That is to say: behold, in all cases you must not conceal your prophecy: 1. Regarding the wicked person who acts intentionally, with brazen contempt, and you know that he will not accept your words—nevertheless, you are required to warn him. And in this regard, I say to the wicked, "You shall surely die," meaning that I decree upon him the punishment of death. And if you did not warn him to inform him that death has been decreed upon him, or at least if you did not speak to warn the wicked against his ways, to rebuke him concerning his ways from the perspective of reason, in a manner of rebuke, in order to save his life—then he is considered wicked. That is to say: Do not imagine that it is better not to warn him, after you have known that he will not accept your word, thinking that it is preferable for him to be an unwitting sinner rather than an intentional one. Not so; rather, the opposite is true: he is wicked, and he shall die for his sin. 1. That is, he shall die. 2. That is, the wicked shall die. And he will not merit credit for having been an unwitting sinner. And I will require his blood from your hand, for perhaps he would have returned from his wickedness.
Yet if you warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but you have delivered your soul.
verse value 5830
Insights
Verse structure: 13 words, 61 letters. The shortest word is "wicked" (רָשָׁ֔ע, 3 letters) and the longest is "if·you·warn" (כִּי־הִזְהַ֣רְתָּ, 7 letters). Words sharing gematria 412: and·you, and·you. The root רשע appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·from·his·way" (root דרך, 105x in Ezekiel); "he" (root הוא, 86x in Ezekiel); "and·you" (root אתה, 62x in Ezekiel). First appearance of the root נפש ("your·soul") in Ezekiel. First appearance of the root נצל ("You·have·delivered") in Ezekiel. The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 7 and 6 words. Full calculation: וְאַתָּה֙ [and·you] (412) + כִּי־הִזְהַ֣רְתָּ [if·you·warn] (647) + רָשָׁ֔ע [wicked] (570) + וְלֹא־שָׁב֙ [and·not·turn] (339) + מֵֽרִשְׁע֔וֹ [from·his·wickedness] (616) + וּמִדַּרְכּ֖וֹ [and·from·his·way] (276) + הָרְשָׁעָ֑ה [wicked] (580) + ה֚וּא [he] (12) + בַּעֲוֺנ֣וֹ [in·his·iniquity] (134) + יָמ֔וּת [will·die] (456) + וְאַתָּ֖ה [and·you] (412) + אֶֽת־נַפְשְׁךָ֥ [your·soul] (851) + הִצַּֽלְתָּ [You·have·delivered] (525) = 5830.
Radak
"And you." It is clear:
Metzudat David
"And you." But if you have warned the wicked person, and he did not return from his wickedness:
"You have saved your soul." This means that you will not receive punishment for his death, since you warned him.
Malbim
And you, indeed, if you warned him and he did not repent, both from his prior wickedness and from his future wicked ways, for he continues to walk in the way of the wicked, then do not think that he died by your hand, since he has become a deliberate transgressor; for he shall die because of his own iniquity, and you are not liable in any way. On the contrary, you have saved your own soul by the fact that you warned him.
Again, when a righteous man does turn from his righteousness, and commit iniquity, I will lay a stumblingblock before him, he shall die; because you have not given him warning, he shall die in his sin, and his righteous deeds which he has done shall not be remembered; but his blood will I require at your hand.
verse value 7442
Insights
Verse structure: 23 words, 94 letters. The shortest word is "and·because" (כִּ֣י, 2 letters) and the longest is "you·warned·him" (הִזְהַרְתּוֹ֙, 6 letters). Words sharing gematria 456: will·die, will·die. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·his·justice" (מִצִּדְקוֹ֙), "a stumbling" (מִכְשׁ֛וֹל), "in·his·purgation·offering" (בְּחַטָּאת֣וֹ). The root עשה appears 2 times in this verse. 19 unique roots are used. Frequent roots: "which" (root אשר, 341x in Ezekiel); "and·commits" (root עשה, 214x in Ezekiel); "not" (root לא, 213x in Ezekiel). First appearance of the root צדיק ("just") in Ezekiel. First appearance of the root צדק ("from·his·justice") in Ezekiel. The etnachta (major mid-verse pause) falls on 'will·die', dividing the verse into phrases of 10 and 13 words.
Rashi
“And I will set a stumbling block before him.” When he performs his deeds in secrecy and presents himself as righteous, I place a public transgression before him in order to expose his actions, so that when I bring calamity upon him, people will not speak against Me.
"And they shall not be remembered." His righteous deeds. Our Rabbis explained this as referring to regretting the former ones, meaning that he regrets the earlier righteous deeds that he had done.
Radak
"And when a righteous man turns away, I will set a stumbling block before him." The stumbling block is that he will die in his sin. My master and father of blessed memory explained that the stumbling block is that he will succeed in all his deeds in this world, for the fruit of his righteousness, which he was destined to consume in the World to Come, he will consume in this world. This is what Moses our Teacher said: "It will not be delayed for his enemy," as its Targum translates it. And what it says, "and his righteous deeds will not be remembered," means that they will not be remembered for the World to Come; but in this world, they will be remembered.
His righteousness. So it is written with regard to the general case, and it is read “his righteousnesses” with regard to the particular case. And the Targum of Jonathan translated: “And I will set a stumbling block, and I will place the stumbling block of sins before him.” It appears that his view is in accordance with the view of our Sages of blessed memory, who explained that it refers to a person who was righteous and then turned away from his righteousness and committed injustice in secret. The Holy One, Blessed be He, says: “I will place a stumbling block before him,” meaning: I will bring to his hand a sin that is exposed to all, so that everyone will know that he is wicked.
Metzudat David
And when a righteous person turns away. When the righteous person departs from his righteousness and commits iniquity, for he errs in thinking that because he was righteous for many days, God will atone for him for the iniquity he is committing now:
And I will place a stumbling block. I will prepare before him a stumbling block of distress, and he will die in it.
"For I did not warn him." If you did not warn him, behold, he will die because of his sin, and the righteous deeds he performed from that time onward will not be remembered to shield him from death. And I will demand his blood from your hand. For if you had warned him, perhaps he would have stood in his righteousness.
Malbim
And regarding the second matter of “return” (ve-shuv): If a person is righteous and departs from his righteousness to commit some transgression unintentionally, this is what the verse states: “And when a righteous man turns away from his righteousness and does iniquity.” The iniquity is considered such only in proportion to his righteousness, for with him the Lord is meticulous as with a hair’s breadth, and his unintentional sins are counted as intentional ones. Had a wicked person committed such a transgression, he would not have been punished for it. This is what the verse states: “And I will set a stumbling block before him.” Although it is merely a stumbling block that he tripped over unintentionally, nevertheless, I place it before him, according to his standing. According to his standing, it is reckoned as a sin in such a way that he dies; due to his standing, he becomes liable to death, whereas another person would not have been punished for such a matter. Do not think that you are not obligated to warn him regarding such a minor matter: first, because it was unintentional; and second, because his merits will protect him and he will not be punished. Know that this is not so. Rather, if you did not warn him: first, he will die for his sin, meaning he will die for the unintentional sin; and second, his merits will not protect him, for his righteous deeds which he performed will not be remembered to save him through them from punishment. And consequently, I will seek his blood from your hand.
Nevertheless if you warn the righteous man, that the righteous sin not, and he does not sin, he shall surely live, because he took warning; and you have delivered your soul.’
verse value 4167
Insights
Verse structure: 16 words, 64 letters. Notable word values: "to·sin" (חֲטֹ֛א) = 18, chai, 'life'. The shortest word is "and·if" (כִּ֧י, 2 letters) and the longest is "you·warned·him" (הִזְהַרְתּ֣וֹ, 6 letters). Words sharing gematria 412: and·you, and·you. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·he·sinned" (לֹֽא־חָטָ֑א). The root אתה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·if" (root כי, 114x in Ezekiel); "and·he" (root הוא, 86x in Ezekiel); "and·you" (root אתה, 62x in Ezekiel). First appearance of the root בלתי ("so·as·not·to") in Ezekiel. First appearance of the root חטא ("to·sin") in Ezekiel. The etnachta (major mid-verse pause) falls on 'not·he·sinned', dividing the verse into phrases of 9 and 7 words.
Radak
"And you, when you have warned him, if he is righteous." The pronoun precedes the noun it identifies. And similarly, "And he changed its taste and its fragrance, his portion of bread," and the like.
"Righteous." One who was already righteous:
“Lest he sin.” A righteous person who does not return from his righteousness.
"Chai yichyeh." With a vav in place of a heh, the third radical of the verb.
"נזהר" (He is careful). It is written with a qamats and is in the nifal conjugation, standing as such.
Metzudat David
"And you." But if you warned the righteous person not to sin in reliance on his being righteous up to this point, and he heeded you and did not sin as he had intended:
"He shall live, he shall live." Even though he intended to sin, since he did not sin, he shall live, he shall live, for he accepted the warning.
"And you have saved your own soul." For if you had not warned him, he would have acted according to his inclination and died in his sin, and his blood would have been required from you.
Malbim
And you, since you have warned him on the basis that he is righteous, so that he not sin, even an unintentional sin, on the basis that he is righteous and the unintentional [sin] will be counted for him as intentional, and thereby he did not commit the unintentional sin, then you will gain in two ways: 1. For he shall live, because he was careful, for surely he will heed your words and you will save his soul; 2. And you have saved your own soul. (And it also says, "And you, since you have warned the righteous," meaning: do not think that he will not heed you, and thus through this he would turn to become wicked, for even if you warn him, he will remain righteous, for surely he will heed your words.)
And the hand of Hashem came there upon me; and He said to me: ‘Arise, go forth into the plain, and I will there speak with you.’
verse value 2639
Insights
Verse structure: 12 words, 46 letters. Verse gematria: 2639 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "there" (שָׁ֖ם, 2 letters) and the longest is "to·the·plain" (אֶל־הַבִּקְעָ֔ה, 7 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "rise" (ק֥וּם), "go·out" (צֵא֙). The root שם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "the·hand·of·Hashem" (root יהוה, 427x in Ezekiel); "and·said" (root אמר, 362x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). First appearance of the root קום ("rise") in Ezekiel. The etnachta (major mid-verse pause) falls on 'the·hand·of·Hashem', dividing the verse into phrases of 4 and 8 words. Full calculation: וַתְּהִ֥י [and·it·was] (421) + עָלַ֛י [upon·me] (110) + שָׁ֖ם [there] (340) + יַד־יְהֹוָ֑ה [the·hand·of·Hashem] (40) + וַיֹּ֣אמֶר [and·said] (257) + אֵלַ֗י [to·me] (41) + ק֥וּם [rise] (146) + צֵא֙ [go·out] (91) + אֶל־הַבִּקְעָ֔ה [to·the·plain] (213) + וְשָׁ֖ם [and·there] (346) + אֲדַבֵּ֥ר [I·will·speak] (207) + אוֹתָֽךְ [with·you] (427) = 2639.
Radak
“And it was upon me there.” In Tel Aviv, and He commanded him to go out to the valley, and showed him there the Glory, as He had shown him by the river Chebar, for the valley is a place that is purer than Tel Aviv, where people were dwelling. And He repeated to him again and again to enlighten him concerning the providence and guidance. Moreover, in that very valley in which Babylon was built, He began and showed him there His providence over the created beings: there He confused their speech, and there their plan was thwarted. And in His saying, “Like the Glory which I saw by the river Chebar,” He did not need to explain and detail the words of the Chariot.
Metzudat David
The hand of the Lord. The power and strength of prophecy.
Malbim
“Arise, go down to the valley”: 1. In order that he might withdraw into solitude and be prepared for prophecy; 2. Because the people were not worthy for the Divine Spirit to rest upon the prophet while he was among them.
Then I arose, and went forth into the plain; and, behold, the glory of Hashem stood there, as the glory which I saw by the river Chebar; and I fell on my face.
verse value 3150
Insights
Verse structure: 12 words, 63 letters. Verse gematria: 3150 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "standing" (עֹמֵ֔ד, 3 letters) and the longest is "the·glory·of·Hashem" (כְּבוֹד־יְהֹוָה֙, 8 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·arose" (וָאָקוּם֮), "and·I·went·out" (וָאֵצֵ֣א), "as·the·glory" (כַּכָּב֕וֹד). The root כבוד appears 2 times in this verse. 11 unique roots are used. Frequent roots: "which" (root אשר, 341x in Ezekiel); "to·the·plain" (root איל, 238x in Ezekiel); "on·my·face" (root פנים, 150x in Ezekiel). The etnachta (major mid-verse pause) falls on 'by·the·river·Chebar', dividing the verse into phrases of 10 and 2 words. Full calculation: וָאָקוּם֮ [and·I·arose] (153) + וָאֵצֵ֣א [and·I·went·out] (98) + אֶל־הַבִּקְעָה֒ [to·the·plain] (213) + וְהִנֵּה־שָׁ֤ם [and·behold·there] (406) + כְּבוֹד־יְהֹוָה֙ [the·glory·of·Hashem] (58) + עֹמֵ֔ד [standing] (114) + כַּכָּב֕וֹד [as·the·glory] (52) + אֲשֶׁ֥ר [which] (501) + רָאִ֖יתִי [I·have·seen] (621) + עַל־נְהַר־כְּבָ֑ר [by·the·river·Chebar] (577) + וָאֶפֹּ֖ל [and·I·fell] (117) + עַל־פָּנָֽי [on·my·face] (240) = 3150.
Rashi
And behold, there the Glory of the Lord stands. He preceded Him by His hand to go there, with an excess of the attribute of humility, which is not the way of flesh and blood to act thus: the student waits for the teacher, but here the teacher waits for the student.
Radak
And I arose. It is clear:
Metzudat David
Like the glory. Like the appearance of the vision of the chariot which I saw, etc.:
"And I will fall..." – To prostrate oneself before the Lord.
Malbim
"Honor of the Lord stands": This showed him again how the Divine Presence, even though prepared to go to Jerusalem to destroy it, still remains among the exiles to watch over them.
Then spirit entered into me, and set me upon my feet; and He spoke with me, and said to me: ‘Go, shut thyself within your house.
verse value 3620
Insights
Verse structure: 12 words, 52 letters. The shortest word is "go" (בֹּ֥א, 2 letters) and the longest is "and·stood·me·up" (וַתַּעֲמִדֵ֖נִי, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·entered·into·me" (וַתָּבֹא־בִ֣י), "be·shut" (הִסָּגֵ֖ר), "your·house" (בֵּיתֶֽךָ). The root בוא appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "to·me" (root אל, 204x in Ezekiel); "and·entered·into·me" (root בוא, 175x in Ezekiel). First appearance of the root סגר ("be·shut") in Ezekiel. The etnachta (major mid-verse pause) falls on 'upon·my·feet', dividing the verse into phrases of 4 and 8 words. Full calculation: וַתָּבֹא־בִ֣י [and·entered·into·me] (421) + ר֔וּחַ [spirit] (214) + וַתַּעֲמִדֵ֖נִי [and·stood·me·up] (580) + עַל־רַגְלָ֑י [upon·my·feet] (343) + וַיְדַבֵּ֤ר [and·spoke] (222) + אֹתִי֙ [with·me] (411) + וַיֹּ֣אמֶר [and·said] (257) + אֵלַ֔י [to·me] (41) + בֹּ֥א [go] (3) + הִסָּגֵ֖ר [be·shut] (268) + בְּת֥וֹךְ [in·midst·of] (428) + בֵּיתֶֽךָ [your·house] (432) = 3620.
Rashi
"Shut yourself within your house." This is to show them that they are not worthy of being rebuked.
Radak
"And a spirit entered into me." At first, He commanded him to be among them, silent, to indicate that his silence was equivalent to speech, for they were a house of rebellion. Afterwards, He commanded him to remain shut up within his house and not to enter among them, so that he would not reprove them, until he had finished speaking with him all the prophecies, up to the verse, "And the spirit lifted me up and brought me to Chaldea."
Metzudat David
"Ruach": This means the spirit of arousal and strength.
And He set me on my feet. This wind supported me and set me on my feet.
"Come, shut yourself in..." – to dwell without the company of people.
Malbim
Come, be shut in: before he would begin to prophesy, he would need to be shut in for all the days of the siege that were commanded to him in the aforementioned sign, in order to bear, through lying on his side, the iniquity of Judah and Israel.
But you, son of man, behold, bands shall be put upon you, and you shall be bound with them, and you shall not go out among them;
verse value 3069
Insights
Verse structure: 11 words, 46 letters. The shortest word is "they" (הִנֵּ֨ה, 3 letters) and the longest is "cords" (עֲבוֹתִ֔ים, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·will·tie·you" (וַאֲסָר֖וּךָ). 11 unique roots are used. Frequent roots: "upon·you" (root על, 272x in Ezekiel); "and·not" (root לא, 213x in Ezekiel); "they·gave" (root נתן, 207x in Ezekiel). First appearance of the root עבת ("cords") in Ezekiel. The etnachta (major mid-verse pause) falls on 'with·them', dividing the verse into phrases of 8 and 3 words. Full calculation: וְאַתָּ֣ה [and·you] (412) + בֶן־אָדָ֗ם [son·of·man] (97) + הִנֵּ֨ה [they] (60) + נָתְנ֤וּ [they·gave] (506) + עָלֶ֙יךָ֙ [upon·you] (130) + עֲבוֹתִ֔ים [cords] (528) + וַאֲסָר֖וּךָ [and·they·will·tie·you] (293) + בָּהֶ֑ם [with·them] (47) + וְלֹ֥א [and·not] (37) + תֵצֵ֖א [goes·out] (491) + בְּתוֹכָֽם [in·their·midst] (468) = 3069.
Rashi
"Behold, they have put upon you cords." This implies that you are forbidden [to leave] your house as if you were bound in cords. And so too does the Targum render it: "Behold, the decree of the words is upon you, as one bound with cords," etc.
Radak
"And you, behold, they have put upon you cords and bound you with them." This is as if they had bound him with cords so that he could not leave his house to walk among them.
Metzudat David
"Behold, they have given..." The meaning is: You shall be confined in your house, as if thick ropes were placed upon you and they bound you with them, so that you could not move from there.
Among them. Among the men of the Exile:
Metzudat Zion
"Thick ropes." Ropes that are thick, of three strands.
“Va’asrokh.” The meaning is “bound.”
Malbim
“Behold, they have placed cords upon you,” as it is stated below (Ezekiel 4:8), “And behold, I have placed cords upon you, and you shall not turn from side to side,” and since this is because of their sin, it is as if they have placed cords upon you, and you shall not go out among them, even if they come to you.
and I will make your tongue cleave to the roof of your mouth, that you shall be dumb, and shall not be to them a reprover; for they are a rebellious house.
verse value 2834
Insights
Verse structure: 12 words, 52 letters. Verse gematria: 2834 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "and·not·be" (וְלֹא־תִהְיֶ֥ה, 7 letters). Words sharing gematria 412: and·your·tongue, house·of. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·your·tongue" (וּלְשֽׁוֹנְךָ֙), "I·will·make·cleave" (אַדְבִּ֣יק), "to·your·palate" (אֶל־חִכֶּ֔ךָ). The root הם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·not·be" (root היה, 335x in Ezekiel); "to·your·palate" (root איל, 238x in Ezekiel); "to·them" (root הם, 166x in Ezekiel). First appearance of the root דבק ("I·will·make·cleave") in Ezekiel. First appearance of the root אלם ("and·you·will·be·bound") in Ezekiel. The etnachta (major mid-verse pause) falls on 'reprover', dividing the verse into phrases of 8 and 4 words. Full calculation: וּלְשֽׁוֹנְךָ֙ [and·your·tongue] (412) + אַדְבִּ֣יק [I·will·make·cleave] (117) + אֶל־חִכֶּ֔ךָ [to·your·palate] (79) + וְנֶֽאֱלַ֔מְתָּ [and·you·will·be·bound] (527) + וְלֹא־תִהְיֶ֥ה [and·not·be] (457) + לָהֶ֖ם [to·them] (75) + לְאִ֣ישׁ [to·man] (341) + מוֹכִ֑יחַ [reprover] (84) + כִּ֛י [for] (30) + בֵּ֥ית [house·of] (412) + מְרִ֖י [rebellion] (250) + הֵֽמָּה [abundance] (50) = 2834.
Radak
And your tongue. As if your tongue were stuck to the roof of your mouth, and you would be speechless, meaning that you should not speak to them nor reprove them.
Metzudat David
“And I will glue your tongue.” This means: Do not speak with them, as if I have glued your tongue to the roof of your mouth so that you are unable to speak.
"And you shall be dumb." You shall be like one who is dumb, and you shall not be to them as a man who reproves—one whose way it is to reprove and admonish from his heart when he sees who is doing evil.
For they are a house of rebellion. Therefore, do not rebuke them from your heart, for they will rebel against you.
Metzudat Zion
"חכך" (Your palate). The palate is the area above the tongue.
Malbim
“And I will glue your tongue to the roof of your mouth, and you shall not be a rebuker to them, not even to any one person. Even though you will not speak words of prophecy, but only words of rational reproof, even in this manner you shall not rebuke them, for they are a rebellious house and surely they will not heed reproofs.”
But when I speak with you, I will open your mouth, and you shall say to them: Thus says the Lord Hashem; he that hears, let him hear, and he that forbears, let him forbear; for they are a rebellious house.
verse value 4423
Insights
Verse structure: 18 words, 70 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "and·when·I·speak" (וּֽבְדַבְּרִ֤י, 6 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·when·I·speak" (וּֽבְדַבְּרִ֤י), "I·will·open" (אֶפְתַּ֣ח), "your·mouth" (אֶת־פִּ֔יךָ). The root אמר appears 2 times in this verse. 15 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). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 10 and 8 words.
Rashi
"And when I speak with you." When I desire to speak with you, I will send you to them:
And you shall say to them, “Thus says the Lord GOD.” All the words of my mission.
“Let the hearer hear.” This is not from the prophets’ own initiative; rather, the Holy Spirit said to the prophet: “You — speak My message to them; and as for them, let the hearer hear, and let the forbearer forbear.” For I know that not all of them will listen, for they are a rebellious house.
Radak
"And when I speak with you." As I finish speaking to you:
"I will open your mouth." That is to say, I grant you permission to speak to them:
He who hears, let him hear; and he who ceases, let him cease. And when he finished speaking with him, it was as if he had said, “And the vision ascended from me,” referring to the vision that I saw. And my master and father, of blessed memory, explained this in connection with what is stated: “When the fugitive came to him, and the hand of the Lord was upon me in the evening, before the fugitive came, and He opened my mouth, etc.”
Metzudat David
"And when I speak with you." And when I speak to you to send you to prophesy to them, then I will open your mouth to hasten to speak eloquently, although you are not so accustomed to speaking with people to set their ways right.
"And you shall say": When I send you, you shall say to them, "Thus says the Lord." This means that I am not speaking from my own heart, but rather, these are the words of the Lord.
The one who hears. You are commanded, in My name, that whoever wishes to hear shall hear, and whoever ceases to hear shall cease. It is not incumbent upon you to compel them to listen, for they are a rebellious house and will rebel against you and not heed you if you desire to compel them. Therefore, leave them be.
Malbim
And when I speak with you — after you have completed the deeds that you were commanded to do in section 4 and in section 5, then I will open your mouth. However, at that time you will not rebuke them as a rebuker who delivers moral reproof from his intellect; rather, you will say to them a brief statement: "Thus says the Lord: One who heeds moral reproof will merit to hear, 'For he shall live'; and one who ceases from hearing reproof shall cease from the world. Thus says the Lord."
Radak
Metzudat David
Malbim