And you, son of man, take you a sharp sword, as a barber’s razor shall you take it to you, and cause it to pass upon your head and upon your beard; then take you balances to weigh, and divide the hair.
verse value 5610
Insights
Verse structure: 17 words, 76 letters. The shortest word is "to·you" (לָּ֔ךְ, 2 letters) and the longest is "and·on·your·beard" (וְעַל־זְקָנֶ֑ךָ, 7 letters). Words sharing gematria 50: to·you, to·you. 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "sharp" (חַדָּ֗ה), "razor" (תַּ֤עַר), "the·barbers" (הַגַּלָּבִים֙). The root לקח appears 3 times in this verse. 14 unique roots are used. Frequent roots: "son·of·man" (root בין, 145x in Ezekiel); "sword" (root חרב, 102x in Ezekiel); "take·for·yourself" (root לקח, 65x in Ezekiel). First appearance of the root חרב ("sword") in Ezekiel. First appearance of the root תער ("razor") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·on·your·beard', dividing the verse into phrases of 12 and 5 words.
Rashi
A sharp sword. A sign for Nebuchadnezzar's sword:
“Tza’ar ha-galbam.” The shoemakers. It is a Greek term, and some say “parmaktsir” in the vernacular. Menachem associates it with “tza’ar ha-golachim,” meaning the razors of the barbers, and it has no counterpart in the Torah.
Radak
“And you, son of man.” He said to him that he should make a sign: after he would take a sharp sword, and all of this was in the vision of prophecy. And a “sharp sword” is the barber’s razor, which is very sharp and cuts quickly; the gallavim [barbers] shave the heads and beards of people. The term “barber” (gallev) does not have a companion in Scripture. In Genesis Rabbah it says: “The angel stood and shaved,” and the Jerusalem Targum [renders]: “And every beard was cut off by his shaving.”
Metzudat David
"A sharp sword." And he returned and explained that one should take a razor blade, which is very sharp, and pass it over your head, etc., to shave the hair of the head and the beard.
“Scales of weight.” Scales that are made for weighing with them.
And you shall divide. With them you shall divide the hair into equal parts:
Metzudat Zion
"ta'ar" – this is a knife made for shaving with it; and similarly, "and they shall pass the razor" (Numbers 5:18).
The glavim. These are the barbers, and its parallel is in the Jerusalem Targum, which translates "every beard is shorn" (Isaiah 15:2) as "glivah."
"and you shall remove." The verbal form is from the root "removal," and it refers to the shaving:
Malbim
And you, now command him to make a sign concerning what will happen to the city at the end of the days of the siege. Take for yourself a sharp sword, and this sword you shall take as a razor; that is to say, you shall make the sword into a razor. And you shall pass it over the hair, which is attached to the body, alluding to the people whom the Lord has attached to Him, and now He is severing them from Him. The hair of the head was accustomed to be shaved, and it was a disgrace to the one carrying it, and this is an allegory for the wicked. And the hair of the beard was for honor, and it is an allegory for the righteous (as it is written in Isaiah 7). And the meaning of the allegory is that the righteous will be consumed together with the wicked.
A third part shall you burn in the fire in the midst of the city, when the days of the siege are fulfilled; and you shall take a third part, and smite it with the sword round about her; and a third part you shall scatter to the wind, and I will draw out a sword after them.
verse value 9356
Insights
Verse structure: 19 words, 92 letters. The shortest word is "day" (יְמֵ֣י, 3 letters) and the longest is "the·third" (אֶת־הַשְּׁלִשִׁ֗ית, 8 letters). 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "third" (שְׁלִשִׁ֗ית), "in·the·fire" (בָּא֤וּר), "you·shall·burn" (תַּבְעִיר֙). The root חרב appears 2 times in this verse. 16 unique roots are used. Frequent roots: "day" (root יום, 112x in Ezekiel); "around·her" (root סביב, 112x in Ezekiel); "in·midst·of" (root תוך, 111x in Ezekiel). First appearance of the root אור ("in·the·fire") in Ezekiel. First appearance of the root נכה ("you·smite") in Ezekiel. The etnachta (major mid-verse pause) falls on 'siege-enclosure', dividing the verse into phrases of 8 and 11 words.
Rashi
Within the city. “Whose decrees are upon the brick” – when the days of your siege are completed, this is a sign that a third of them will perish by the terror of famine within it, for it is like fire, as it is stated: “Our skin was hot as an oven, because of the heat of famine” (Lamentations 5:10).
Strike her with the sword:
"Savivoteha." Surrounding that brick, it is a sign for those fleeing from the city, that the Chaldeans will catch them and kill them around Jerusalem.
And the third [portion] will be scattered to the wind. This is a sign for the exiles who will go to Egypt, along with Yochanan ben Kareach and his group; and there, a sword will be drawn after them, when Nebuchadnezzar went and destroyed Egypt, and there they were killed.
Radak
Third. The shaving of the hair with a razor is an allegory for the destruction of the matter, because the razor completely destroys the hair. And similarly it is said, “You shall not destroy the corners of your beard.” And similarly, regarding God’s destruction of the camp of Assyria, it said by way of allegory: “The Lord shall shave with a hired razor…” And He commanded him to divide the shaved hair into three parts, as an allegory for Israel, who are shaved and delivered up from their land and from the world: some by famine, some by the sword, and some by exile.
“With a fire kindled within the city.” The city that he had engraved on the brick:
"In the completion of the days of the siege." The days of his siege, which were [to be counted as] four hundred and thirty days, as indicated by the numeral: "430." This was analogous to those who perished in Jerusalem within the city, whether by famine or by pestilence, from the day of the siege until the day it was conquered.
"Strike with the sword its surroundings." This is an allegory for Zedekiah and his entourage, who left the city, were overtaken by the Chaldeans, and were struck down with the sword; and this occurred in the surroundings of Jerusalem, for it was in the plains of Jericho that they were overtaken and struck down.
And the third [part] was scattered to the wind, and I will draw the sword after them. And so it is said in the rebukes: “And I will draw My sword after you.” The meaning of “drawing the sword” is taking the sword out of its sheath. This is an allegory for those who went to the land of Egypt with Johanan ben Kareah, and the prophet said to them: “The sword that you fear will find you there in the land of Egypt.” And indeed, they went to other lands before the Destruction, as it is written in the words of Gedaliah.
Metzudat David
Third. The third portion: "You shall kindle a fire within the city engraved on the brick" at the time when the days of the siege are completed, which are four hundred and thirty days, and this is a sign that the third portion of the people will die in the siege within the city by famine and by plague.
"The third part." The second of the three parts you shall take and strike it with the sword around the inscribed city, and this serves as a sign that one-third of the people will die by the sword of the enemy outside the city during the war.
“Tizra laruaḥ.” [She shall scatter it] before the wind, so that the wind shall scatter them in many places, and this serves as a sign concerning those who go into exile, scattered to the corners of the earth.
"And I will draw my sword after them." "I will draw my sword from its sheath to pursue them and strike them in the place where they rest." And this is a sign that the place will incite the enemy against them in the place of their exile, to shed their blood like water.
Metzudat Zion
With fire. A blade of fire:
"תבעיר" – the word is from the root of burning and setting on fire.
“כמלאות” – the matter of completion, as in “and when the days of her purification are completed” (Leviticus 12:6).
She shall scatter. The meaning of "scatter" is akin to "and I will scatter dung," as expounded in the verse (Malachi 2):
Arik. The word is derived from "rik" (empty), and it means I will empty it from its sheath; similarly, "shemen turak" (oil is poured out) (Song of Songs 1).
Malbim
“A third part shall be consumed by fire” – this is an allegory for what will occur at the end of the siege days: a third of the people will perish from famine and pestilence within the city. “And you shall take” – this is an allegory for the third that the enemy will strike with the sword around the city. “And a third part shall be scattered to the winds” – this is an allegory for those who flee from the enemy and are scattered in every direction. “And I will draw out the sword after them” – for many of them will be overtaken by the sword in the lands of their enemies.
You shall also take thereof a few by number, and bind them in your skirts.
verse value 2750
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 2750 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "from·there" (מִשָּׁ֖ם, 3 letters) and the longest is "in·your·wings" (בִּכְנָפֶֽיךָ, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·there" (מִשָּׁ֖ם), "in·number" (בְּמִסְפָּ֑ר), "in·your·wings" (בִּכְנָפֶֽיךָ). 7 unique roots are used. Frequent roots: "from·there" (root שם, 67x in Ezekiel); "and·you·will·take" (root לקח, 65x in Ezekiel); "in·your·wings" (root כנף, 26x in Ezekiel). First appearance of the root מעט ("little") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·number', dividing the verse into phrases of 4 and 3 words. Full calculation: וְלָקַחְתָּ֥ [and·you·will·take] (544) + מִשָּׁ֖ם [from·there] (380) + מְעַ֣ט [little] (119) + בְּמִסְפָּ֑ר [in·number] (382) + וְצַרְתָּ֥ [and·you·shall·wrap] (696) + אוֹתָ֖ם [them] (447) + בִּכְנָפֶֽיךָ [in·your·wings] (182) = 2750.
Rashi
"And you shall bind them in your skirts." These are the few survivors who will be exiled to Babylonia and will live.
Radak
"And you shall take" – this is an allegory for those who were exiled to Babylonia; therefore He said, "You shall bind them in your skirts," meaning that they were kept safe there until they returned to their land, like a stone tied and secured in the corner of a garment. And what He said, "few in number," is because they were few in number: ten thousand were exiled.
Metzudat David
"And you shall take from there." From those scattered to the wind, you shall take a small number, such as can be counted, and bind them to the wings of your garments. This serves as a sign that those who were exiled to Babylonia, who are few in number compared to the exiles in the other lands, will be preserved to come to Jerusalem in the building of the Second Temple.
Metzudat Zion
"and you shall bind." The meaning is tying, as it is stated: "Who has bound water in his garment?" (Proverbs 30:4).
“With your wings.” The edges of the garment, as it is stated, “on the edges of their garments” (Numbers 9).
Malbim
"And you shall take from there a few"—the phrase "a few" alludes to the small number of the common people who were left behind by Nebuzaradan, the ones he left for the vinedressers and the plowmen, under the authority of Gedaliah; and this is what is meant by "and you shall tie them."
And of them again shall you take, and cast them into the midst of the fire, and burn them in the fire; therefrom shall a fire come forth into all the house of Israel.
verse value 6342
Insights
Verse structure: 14 words, 60 letters. The shortest word is "again" (ע֣וֹד, 3 letters) and the longest is "to·all·house·of" (אֶל־כׇּל־בֵּ֥ית, 7 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·from·them" (וּמֵהֶם֙), "and·you·shall·cast" (וְהִשְׁלַכְתָּ֤), "and·burn" (וְשָׂרַפְתָּ֥). The root איל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·midst" (root איל, 238x in Ezekiel); "and·from·them" (root הם, 166x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). First appearance of the root עוד ("again") in Ezekiel. First appearance of the root שלך ("and·you·shall·cast") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·the·fire', dividing the verse into phrases of 10 and 4 words. Full calculation: וּמֵהֶם֙ [and·from·them] (91) + ע֣וֹד [again] (80) + תִּקָּ֔ח [take] (508) + וְהִשְׁלַכְתָּ֤ [and·you·shall·cast] (761) + אוֹתָם֙ [them] (447) + אֶל־תּ֣וֹךְ [to·midst] (457) + הָאֵ֔שׁ [fire] (306) + וְשָׂרַפְתָּ֥ [and·burn] (986) + אֹתָ֖ם [them] (441) + בָּאֵ֑שׁ [in·the·fire] (303) + מִמֶּ֥נּוּ [from·him] (136) + תֵֽצֵא־אֵ֖שׁ [shall·go·out·fire] (792) + אֶל־כׇּל־בֵּ֥ית [to·all·house·of] (493) + יִשְׂרָאֵֽל [Israel] (541) = 6342.
Rashi
"And from them you shall still take" – from those few souls:
“And you shall burn them in fire.” This is a sign for Ahab the son of Coliah and Zedekiah the son of Maaseiah, whom the king of Babylon burned.
From it shall come forth fire. From these allusions that I am hinting to you, the calamity shall emerge for all the House of Israel.
Radak
And from them: from the exiles from Babylonia, all the wicked among them perished in Babylonia, including Zedekiah and Ahab. The king of Babylonia burned them in fire.
“From it shall come forth fire.” From the fire that I commanded you to kindle, fire shall emerge for all the House of Israel, both for those who were in Jerusalem and for those who were in exile, for this that I commanded you is an allusion to the destruction of Israel, as is explicitly stated:
Metzudat David
"And from them" – from those bound to your wings, you shall take yet more and cast them into the fire that is within the city inscribed [on the graven image], and there you shall burn them. This serves as an omen that many of the inhabitants of Jerusalem will die of famine and pestilence at the time when Titus and the ancient Romans besiege it.
“From Me shall come forth fire.” From the flame of this fire, all the House of Israel shall be kindled. That is to say: from the exile of the Second Temple period, they shall be scattered throughout all the lands, to the places where the inhabitants of the First Exile dwelled. And due to the sins of the people of the Second Exile, they too shall be punished by the sword, by famine, and by pestilence.
Malbim
And from them you shall take, for many of them were killed by Ishmael ben Nethaniah. From him a fire shall go forth, for by this they went to Egypt, and there not a remnant of them remained, as it is stated in Jeremiah (chapter 42).
Thus says the Lord Hashem: This is Jerusalem! I have set her in the midst of the nations, and countries are round about her.
verse value 3796
Insights
Verse structure: 11 words, 50 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 3796 is divisible by 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "and·around·her" (וּסְבִיבוֹתֶ֖יהָ, 9 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·have·set·her" (שַׂמְתִּ֑יהָ), "and·around·her" (וּסְבִיבוֹתֶ֖יהָ). 11 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 'I·have·set·her', dividing the verse into phrases of 9 and 2 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + זֹ֚את [this] (408) + יְר֣וּשָׁלִַ֔ם [Jerusalem] (586) + בְּת֥וֹךְ [in·midst·of] (428) + הַגּוֹיִ֖ם [the·nations] (64) + שַׂמְתִּ֑יהָ [I·have·set·her] (755) + וּסְבִיבוֹתֶ֖יהָ [and·around·her] (501) + אֲרָצֽוֹת [lands] (697) = 3796.
Rashi
Among the nations, He has placed her. In the center of the world:
Radak
Thus says the Lord GOD: In the midst of the nations I have placed her. I made its inhabitants dwell there for their benefit, because it is chosen from all the lands, beautiful in appearance, the delight of all the earth, because it is in the center of the inhabited world. Therefore, its air is good and balanced more than that of all the lands. Its inhabitants ought to have walked in the straight path and performed good judgments, but they exchanged them for wickedness, more so than the nations surrounding them, as it is said: “And Manasseh led them astray to do evil more than the nations whom the Lord destroyed before the children of Israel.” Those nations surrounding them did not exchange their judgments, but they exchanged My judgments to no avail.
Metzudat David
“Among the nations”: I placed her in the midst of the settlement, in a choice location, and the lands of the nations are her surroundings.
Malbim
Thus says the Lord, elucidating the parable: In the midst of the nations I have set her -- many nations dwelled in the Land of Israel, from the seven Canaanite peoples and other nations; and surrounding it, outside the Land of Israel, are the lands of other kings.
And she has rebelled against Mine ordinances in doing wickedness more than the nations, and against My statutes more than the countries that are round about her; for they have rejected Mine ordinances, and as for My statutes, they have not walked in them.
verse value 6211
Insights
Verse structure: 14 words, 77 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·my·statutes" (וְאֶ֨ת־חֻקּוֹתַ֔י, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·she·rebelled" (וַתֶּ֨מֶר), "to·wickedness" (לְרִשְׁעָה֙). The root משפט appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "from·the·lands" (root ארץ, 176x in Ezekiel); "in·them" (root הם, 166x in Ezekiel). First appearance of the root מרה ("and·she·rebelled") in Ezekiel. First appearance of the root משפט ("my·ordinances") in Ezekiel. The etnachta (major mid-verse pause) falls on 'around·her', dividing the verse into phrases of 8 and 6 words. Full calculation: וַתֶּ֨מֶר [and·she·rebelled] (646) + אֶת־מִשְׁפָּטַ֤י [my·ordinances] (840) + לְרִשְׁעָה֙ [to·wickedness] (605) + מִן־הַגּוֹיִ֔ם [from·the·nations] (154) + וְאֶ֨ת־חֻקּוֹתַ֔י [and·my·statutes] (931) + מִן־הָאֲרָצ֖וֹת [from·the·lands] (792) + אֲשֶׁ֣ר [that] (501) + סְבִיבוֹתֶ֑יהָ [around·her] (495) + כִּ֤י [for] (30) + בְמִשְׁפָּטַי֙ [in·my·ordinances] (441) + מָאָ֔סוּ [rejected] (107) + וְחֻקּוֹתַ֖י [and·my·statutes] (530) + לֹא־הָלְכ֥וּ [not·walked] (92) + בָהֶֽם [in·them] (47) = 6211.
Rashi
And she rebelled against My judgments. And she changed my judgments:
"than the nations." For it is so written in the Mishnah: "And Manasseh led Judah and the inhabitants of Jerusalem astray to do evil, more than the nations whom the Lord destroyed before the children of Israel" (2 Chronicles 33:9). And there are those who interpret it to mean that the nations did not accept His Torah, whereas they accepted it upon themselves and transgressed it.
Radak
And she rebelled. From [the verse] “for they had provoked His Spirit” (Psalms 106:33), [we learn that] you were rebels against God. The tav is with a segol, and it is from the hifil binyan.
For wickedness. It is a noun in the construct state, like “and in the wickedness of those nations.”
For they rejected My judgments. And the nations did not reject their judgments.
Metzudat David
And she exchanged. And she did not repay in accordance with My beneficence, for she exchanged My judgments for wickedness. This means: I gave her upright judgments, and she acted wickedly, doing more than the nations; and she exchanged My statutes for wickedness, more than the lands, etc. And it is a repetition of the matter stated in the verse:
In them. In the way of My statutes:
Metzudat Zion
And she exchanged. The word is derived from the root meaning "exchange" and "substitution."
Malbim
And she rebelled: Instead of the Divine intention being that she would be a light to the nations, both in the laws (mishpatim) concerning interpersonal relations, and in the statutes (chukim) regarding service to the Omnipresent—as expressed in the verse “among the nations I have placed her”—the opposite occurred. For she perverted the laws into wickedness more than the nations did. For the nations had rational laws established by their sages. And although human customs are insufficient, nevertheless they do not always contradict justice; they merely deviate from the Divine law. But they, who possessed Divine laws and rejected them, consistently acted in opposition to the Divine law, which is the extreme opposite of good. Likewise, regarding the statutes between man and the Omnipresent, they acted in opposition to the Divine statutes. Whereas the nations did not invert the words of God, for they did not know them; and although their statutes were not good, they did not establish them with the intention of being the opposite of good, nor did they rebel willfully and with loathing. (And the nations that did not have a specific monarchy had worse laws than the lands that had a king, as it is said, “He who establishes the earth by justice.” And Israel were even worse than they. And the lands distant from the Land of Israel had more strange statutes, and those of Israel were worse than theirs.)
Therefore thus says the Lord Hashem: Because you have outdone the nations that are round about you, in that you have not walked in My statutes, neither have kept Mine ordinances, neither have done after the ordinances of the nations that are round about you;
verse value 7127
Insights
Verse structure: 21 words, 102 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "surrounding" (סְבִיבוֹתֵיכֶ֔ם, 9 letters). Words sharing gematria 820: you·have·done, you·have·done. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·tumult" (הֲמׇנְכֶם֙). The root לא appears 3 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel). First appearance of the root יען ("because") in Ezekiel. First appearance of the root המון ("your·tumult") in Ezekiel. The etnachta (major mid-verse pause) falls on 'you·have·done', dividing the verse into phrases of 15 and 6 words.
Rashi
"Because of your tumult (hamonkhem)." Because you invited yourselves to be made ownerless among the nations.
המנכם. The term is akin to “the king appointed for them” (Daniel 1:5), and Menachem interprets it as meaning “a tumult,” like “the nations were in tumult” (Psalms 47).
"And after the manner of the nations that are around you, you did not do." For they did not exchange their gods, who are no gods, whereas you have exchanged My glory for something that profits nothing. And our Sages of blessed memory explained: "You did not do as the righteous among them did; rather, you did as the wicked among them did."
Radak
Therefore, thus says the Lord GOD: Because you have become like the nations. The root and source of the word "hamanchem" is "hamon," its meaning being that you have become a great multitude; that is to say, I multiplied you and bestowed upon you good things more than the nations surrounding you. And because I did this good for you, you did not walk in My statutes, but rather followed the path of: "Israel waxed fat and kicked; he is grown fat, he is thick, he is full; then he forsook God who made him" (Deuteronomy 32:15), and said: "And they made their silver and gold into calves for Baal" (Hosea 2:10). And according to the statutes of the nations surrounding you, you did not act, for they did not exchange their gods, but you exchanged Me for no benefit. And our Sages of blessed memory explained: "You did not act according to the righteous among them, but you acted according to the wicked among them." And Jonathan translated: "Because of your multitude — because you sinned more than the nations."
Metzudat David
"Because of your multitude" — on account of your being a multitude greater than the nations, etc. Therefore, due to the abundance of goodness, you have kicked against Me and have not walked in My statutes, etc., as it is stated: "But Jeshurun waxed fat, and kicked" (Deuteronomy 32:15).
"And according to the judgments of the nations..." For they did not exchange their God, whereas Israel exchanged His glory for something that does not profit.
Metzudat Zion
Because. On account of:
"Your multitude" – The word is derived from "a multitude of a great people."
Malbim
"Because" means: since the sin of Israel is twofold: (1) they learned from the nations not to walk in the statutes and ordinances of the Lord, as it says, "Because you have not walked in My statutes" (i.e., you learned from the nations in that you did not walk in My statutes); (2) nor did you do according to the good ordinances of the nations. And if so, you did things that neither a believer in the faith of Israel nor one who follows rational religions did.
therefore thus says the Lord Hashem: Behold, I, even I, am against you, and I will execute judgments in the midst of you in the sight of the nations.
verse value 2763
Insights
Verse structure: 13 words, 56 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 "and·I·will·make" (וְעָשִׂ֧יתִי, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "judgments" (מִשְׁפָּטִ֖ים). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "against·you" (root על, 272x in Ezekiel). The etnachta (major mid-verse pause) falls on 'even·I', dividing the verse into phrases of 8 and 5 words. Full calculation: לָכֵ֗ן [therefore] (100) + כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + הִנְנִ֥י [they] (115) + עָלַ֖יִךְ [against·you] (130) + גַּם־אָ֑נִי [even·I] (104) + וְעָשִׂ֧יתִי [and·I·will·make] (796) + בְתוֹכֵ֛ךְ [in·your·midst] (448) + מִשְׁפָּטִ֖ים [judgments] (479) + לְעֵינֵ֥י [to·eyes·of] (170) + הַגּוֹיִֽם [the·nations] (64) = 2763.
Rashi
“Even I.” You have betrayed Me, and even I, behold, I am against you:
Radak
Therefore, thus says the Lord GOD: Behold, I am against you as well. Just as you have done what no other nation has done, so too will I do among you judgments that I have not done before, nor will I ever do again, and I will do this before the eyes of the nations, so that you may be ashamed and humiliated by your evil deeds.
Metzudat David
Behold, I am upon you. Behold, I will fight against you:
“Also I.” This means: Just as you have betrayed Me, so too will I betray you.
Mishpatim. A judgment of calamities:
Malbim
Therefore, I am against you and will execute judgments within you: whatever I do will be done in a manner of justice, so that it will be revealed openly before the eyes of the nations.
And I will do in you that which I have not done, and whereunto I will not do any more the like, because of all your abominations.
verse value 5095
Insights
Verse structure: 11 words, 51 letters. The shortest word is "in·you" (בָ֗ךְ, 2 letters) and the longest is "which·not·I·will·do" (אֲשֶֽׁר־לֹא־אֶעֱשֶׂ֥ה, 9 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·I·have·done" (לֹֽא־עָשִׂ֔יתִי), "which·not·I·will·do" (אֲשֶֽׁר־לֹא־אֶעֱשֶׂ֥ה), "like·it" (כָמֹ֖הוּ). The root עשה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "which" (root אשר, 341x in Ezekiel); "and·I·will·make" (root עשה, 214x in Ezekiel); "all·your·abominations" (root כל, 129x in Ezekiel). First appearance of the root בך ("in·you") in Ezekiel. First appearance of the root כל ("all·your·abominations") in Ezekiel. The etnachta (major mid-verse pause) falls on 'anymore', dividing the verse into phrases of 9 and 2 words.
Radak
"And I will do that which I have not done." The meaning is: in another nation. And similarly it is stated in the rebukes: "And the Lord will make your plagues wondrous."
Metzudat David
That which I have not done. A thing that I have never done and will not do again like it for all the days of the earth.
"Because of all your abominations, which have greatly increased:"
Malbim
3. "And I will do that which I have not done"—punishments that have not been done like them, just as you have done things that have not been done like them. All of this the verse states in general terms; now it elaborates: "Because of all your abominations"—your punishment will be in three matters:
Therefore the fathers shall eat the sons in the midst of you, and the sons shall eat their fathers; and I will execute judgments in you, and the whole remnant of you will I scatter to all the winds.
verse value 5316
Insights
Verse structure: 14 words, 71 letters. The shortest word is "in·you" (בָךְ֙, 2 letters) and the longest is "all·your·remnant" (אֶת־כׇּל־שְׁאֵרִיתֵ֖ךְ, 10 letters). Words sharing gematria 67: they·will·eat, they·will·eat. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·sons" (וּבָנִ֖ים), "all·your·remnant" (אֶת־כׇּל־שְׁאֵרִיתֵ֖ךְ). The root אב appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·I·will·make" (root עשה, 214x in Ezekiel); "in·your·midst" (root תוך, 111x in Ezekiel); "therefore" (root כן, 80x in Ezekiel). First appearance of the root שפט ("judgment") in Ezekiel. The etnachta (major mid-verse pause) falls on 'their·fathers', dividing the verse into phrases of 8 and 6 words. Full calculation: לָכֵ֗ן [therefore] (100) + אָב֞וֹת [fathers] (409) + יֹאכְל֤וּ [they·will·eat] (67) + בָנִים֙ [son] (102) + בְּתוֹכֵ֔ךְ [in·your·midst] (448) + וּבָנִ֖ים [and·sons] (108) + יֹאכְל֣וּ [they·will·eat] (67) + אֲבוֹתָ֑ם [their·fathers] (449) + וְעָשִׂ֤יתִי [and·I·will·make] (796) + בָךְ֙ [in·you] (22) + שְׁפָטִ֔ים [judgment] (439) + וְזֵרִיתִ֥י [and·I·will·scatter] (633) + אֶת־כׇּל־שְׁאֵרִיתֵ֖ךְ [all·your·remnant] (1382) + לְכׇל־רֽוּחַ [to·every·wind] (294) = 5316.
Radak
Therefore, “the fathers shall eat the sons.” This is a punishment so great that there is none like it.
"to every wind": From them, some went to Egypt, and some went to Babylonia. Likewise, they went to Moab, to the children of Ammon, and to Edom, and likewise to the rest of the lands, as it is written in the words of Gedaliah:
Metzudat David
Therefore. Because of your abominations, the fathers will eat their children within you, O Jerusalem, for there will be in you the anguish of famine.
"And I will do." After this, I will yet execute upon you a further judgment of calamities, for the remnant of you I will scatter to every wind, from the four corners of the world.
Metzudat Zion
And I will scatter. I will disperse:
Side. Corner and side:
Malbim
A. Therefore, the fathers shall eat the sons in your midst. This is the explanation of the third [group], namely, “the third you shall burn with fire in the midst of the city.” B. And I will execute judgments in you. This refers to what Nebuchadnezzar will judge against Zedekiah and the rest of the fugitives, and he will put them to death, as it is stated (Jeremiah 52:9), “He spoke with him in judgments.” And this is the explanation of what the third [group] states: “the sword shall strike around her.” C. And I will scatter all your remnant. This is the explanation of what is stated: “the third shall be scattered to the winds.”
Wherefore, as I live, says the Lord Hashem, surely, because you have defiled My sanctuary with all your detestable things, and with all your abominations, therefore will I also diminish you; neither shall Mine eye spare, and I also will have no pity.
verse value 4673
Insights
Verse structure: 18 words, 91 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·in·all·your·abominations" (וּבְכׇל־תּוֹעֲבֹתָ֑יִךְ, 11 letters). Words sharing gematria 110: and·also·I, and·also·I. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·all·your·detestable·things" (בְּכׇל־שִׁקּוּצַ֖יִךְ), "and·in·all·your·abominations" (וּבְכׇל־תּוֹעֲבֹתָ֑יִךְ), "I·will·diminish" (אֶגְרַע֙). The root אני appears 3 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "not" (root לא, 213x in Ezekiel). First appearance of the root נאם ("utterance") in Ezekiel. First appearance of the root מקדש ("my·sanctuary") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·in·all·your·abominations', dividing the verse into phrases of 11 and 7 words.
Radak
Therefore, You have defiled My sanctuary. For Manasseh placed the idol of the Asherah in the Temple.
"And I also will diminish." Just as you diminished My honor by placing your abominable images in My house, so will I diminish your honor, and you will become contemptible in the eyes of foreign peoples, and they will execute judgments upon you.
"And My eye shall not spare." With a cholam:
And I too will not show mercy. Just as you did not show mercy on My honor by desecrating it:
Metzudat David
"Therefore." Because of your abominations, behold, I swear: "As I live," etc. The oath is doubled to say: If not because you defiled My sanctuary with all your detestable things—for Menasseh placed in the Temple the carved image of the Asherah, and moreover you defiled it with your other abominations which you committed there—
“And I also will diminish.” Just as you diminished My honor by hearing the idolatrous image of the Asherah, so too I will diminish you, reducing you, and My eye will not spare you.
“And I will not have pity either.” Just as you did not have pity on your children and slaughtered them for idolatry, so too I will not have pity on you.
Metzudat Zion
If not. This is a matter of the language of an oath, like a person who says, "If it is not so, may I be like this and like this," and he cut his words short, yet he did not say "and so." And likewise, "If not, many houses" (Isaiah 5:9).
“Your abominations.” The word is from the root *shakatz* (abomination) and *toevah* (detestable thing), and it is said regarding the nations.
Agara. From the word "geron" and "chison" (deficiency and lack).
Tachos. From the root meaning mercy and compassion.
Malbim
Therefore, He further added these three punishments to magnify them, and this is because the Lord decreed this decree with an oath, as it is stated: “As I live, declares the Lord.” And this was because they defiled the Sanctuary, as it is stated: “Because you have defiled My Sanctuary with all your detestable things,” meaning that they set up idols in the Temple, “and with all your abominations,” referring to the additional abominations mentioned later (chapter 20, verse 11). Therefore, I too will diminish you; beyond what the famine and the enemy will diminish you, I will also add to diminishing you, and My eye will not spare you.
A third part of you shall die with the pestilence, and with famine shall they be consumed in the midst of you; and a third part shall fall by the sword round about you; and a third part I will scatter to all the winds, and will draw out a sword after them.
verse value 6782
Insights
Verse structure: 16 words, 84 letters. The shortest word is "pestilence" (בַּדֶּ֣בֶר, 4 letters) and the longest is "your·around" (סְבִיבוֹתָ֑יִךְ, 8 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "third" (שְׁלִשִׁתֵ֞יךְ), "and·in·the·famine" (וּבָֽרָעָב֙), "they·will·be·consumed" (יִכְל֣וּ). The root חרב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "your·around" (root סביב, 112x in Ezekiel); "in·your·midst" (root תוך, 111x in Ezekiel); "in·the·sword" (root חרב, 102x in Ezekiel). First appearance of the root רעב ("and·in·the·famine") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·around', dividing the verse into phrases of 10 and 6 words.
Radak
The three of you. Now he explains the parable that he said to him, to divide the hair into three parts:
Azarah. It is from the dagesh-forming root, and the aleph has a shva and a segol, which is not according to the usual custom in most cases.
Metzudat David
"Your third part." A third of you shall die by plague and famine within you, O Jerusalem.
"Your surroundings shall fall." At the time of war:
"To every wind I will scatter." I will scatter them to every wind, to the four corners of the world, and I will draw the sword from its sheath to pursue them and strike them in the place of their exile.
Metzudat Zion
I will scatter. I will disperse:
Arik. Its meaning is: empty.
Malbim
The three parts: It explains how He will add to each of the three punishments mentioned above. In the first third, which He stated in verse 10 that the fathers will eat their children in famine, He will also add pestilence, and this is what it says: “By pestilence they shall die, and by famine they shall be consumed,” and this will occur within the city, as stated above. The second third, which He stated (ibid.) “And I will execute judgments against you with the sword; those surrounding you shall fall by the sword”—the Chaldean army will kill them around the city, and this is what it says (verse 2): “And you shall take the third part and strike them with the sword around it.” The third third, which He stated (verse 10): “And I will scatter the remainder of you to all winds,”—to all winds I will drive them, and I will draw the sword after them, as stated in verse 2.
Thus shall Mine anger spend itself, and I will satisfy My fury upon them, and I will be eased; and they shall know that I Hashem have spoken in My zeal, when I have spent My fury upon them.
verse value 4016
Insights
Verse structure: 14 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "in·them" (בָּ֖ם, 2 letters) and the longest is "and·I·will·satisfy" (וַהֲנִחוֹתִ֧י, 7 letters). Words sharing gematria 458: My·wrath, My·wrath. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·satisfy" (וַהֲנִחוֹתִ֧י), "and·I·will·be·eased" (וְהִנֶּחָ֑מְתִּי), "when·I·spend" (בְּכַלּוֹתִ֥י). The root כלה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that·I" (root אני, 166x in Ezekiel); "have·spoken" (root דבר, 101x in Ezekiel). First appearance of the root אף ("my·anger") in Ezekiel. First appearance of the root נוח ("and·I·will·satisfy") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·I·will·be·eased', dividing the verse into phrases of 6 and 8 words. Full calculation: וְכָלָ֣ה [and·extermination] (61) + אַפִּ֗י [my·anger] (91) + וַהֲנִחוֹתִ֧י [and·I·will·satisfy] (485) + חֲמָתִ֛י [My·wrath] (458) + בָּ֖ם [in·them] (42) + וְהִנֶּחָ֑מְתִּי [and·I·will·be·eased] (519) + וְֽיָדְע֞וּ [and·they·shall·know] (96) + כִּֽי־אֲנִ֣י [that·I] (91) + יְהֹוָ֗ה [Hashem] (26) + דִּבַּ֙רְתִּי֙ [have·spoken] (616) + בְּקִנְאָתִ֔י [in·my·jealousy] (563) + בְּכַלּוֹתִ֥י [when·I·spend] (468) + חֲמָתִ֖י [My·wrath] (458) + בָּֽם [in·them] (42) = 4016.
Rashi
"And I will lay down My anger." When I take vengeance upon them, My anger will rest, and My spirit will no longer vex Me.
And I will be comforted. And I will be comforted for the pain that you have caused me.
Radak
"And My anger shall be spent." This is in accordance with the phrase "My arrows I will spend on them" (Deuteronomy 32:23). It states that after My anger is spent and I have laid My wrath to rest upon them, I will be comforted of My vengeance against them, for it will be great.
"And I comforted." It is from the hitpa'el conjugation, which would properly be "vhitnachamti" (and I comforted myself), like "vayiman lehitnachem" (and he refused to comfort himself). The segol under the nun replaces the patach, and the nun has a dagesh due to the omission of the tav.
“Bekholoti.” With a bet, and Jonathan [the Aramean] translated, “And I was comforted and I add.”
Metzudat David
And My anger shall be spent. I will complete My wrath upon them, and I will place My fury within them, and then I will be consoled regarding the anger that they provoked in Me.
"And they shall know, etc." This means: When I shall have spent My wrath upon them, then they shall know that I, the Lord, have spoken in My jealousy that evil shall come upon them, and that the prophet did not devise this matter from his own heart.
Metzudat Zion
And the completion. The matter of completion:
And I will place. The word is from the root "to place."
And I will comfort. This is the language of consolation.
"In My jealousy" – The matter is one of anger, as it is said: "They provoked Me to jealousy with what is no god" (Deuteronomy 32:21).
Malbim
And "it shall be consumed" (vecholah): This is explained by the fact that through the first third, who will die in the city, even the outer wrath will be consumed; and through the second third, who will fall around the city, My inner wrath will be appeased; and through the third third, who will be scattered to every wind, I will be comforted. And all of this will be for the ultimate purpose that they may know that I have spoken, that the punishment is providential, and that the punishment was in My jealousy, in the consuming of My wrath against them. Through the fact that His inner wrath is consumed—and this is not from His attribute of mercy, for His attribute is that He does not arouse all of His wrath—they will know that this came about due to the jealousy with which He was jealous for the honor of the Sanctuary, as it is stated: "Because you have defiled My Sanctuary."
Moreover I will make you an amazement and a reproach, among the nations that are round about you, in the sight of all that pass by.
verse value 2621
Insights
Verse structure: 8 words, 43 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "your·around" (סְבִיבוֹתָ֑יִךְ, 8 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·to·reproach" (וּלְחֶרְפָּ֔ה). 8 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "and·I·will·give·you" (root נתן, 207x in Ezekiel); "your·around" (root סביב, 112x in Ezekiel). First appearance of the root חרפה ("and·to·reproach") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·around', dividing the verse into phrases of 6 and 2 words. Full calculation: וְאֶתְּנֵךְ֙ [and·I·will·give·you] (477) + לְחׇרְבָּ֣ה [to·ruin] (245) + וּלְחֶרְפָּ֔ה [and·to·reproach] (329) + בַּגּוֹיִ֖ם [among·the·nations] (61) + אֲשֶׁ֣ר [that] (501) + סְבִיבוֹתָ֑יִךְ [your·around] (510) + לְעֵינֵ֖י [to·eyes·of] (170) + כׇּל־עוֹבֵֽר [all·who·pass·by] (328) = 2621.
Rashi
And for disgrace. "Distroyer" in the vernacular (Old French).
Radak
“And I will make you a desolation.” That your land shall be desolate, and you shall be a byword for reproach among the nations surrounding you, whose land is inhabited while your land is desolate.
“Before the eyes of all who pass by.” And similarly, it shall be a reproach before the eyes of all who pass over you, that they will be appalled and hiss at you with this verse among the nations, and with the verse that follows it, “to the nations.” The sign is in Bet.
Metzudat David
"To a desolation." To be desolate and to become a reproach among the nations, for all will mock you in the presence of everyone who passes by them.
Metzudat Zion
To the desolation. From the word "destruction":
Malbim
"And I will make you a desolation and a reproach among the nations around you": From this [verse] he begins to explain what is stated in verse 4, "And from them you shall take yet again and cast them into the midst of the fire, etc., and from them fire shall go forth against all the house of Israel." [This refers to the fact that] I will make you a desolation and a reproach among the nations around you. For those who remained after the death of Gedaliah went to Egypt and were scattered in other lands. And they became a desolation, meaning that they were slain by the sword of Nebuchadnezzar in Egypt, and those who remained became a reproach.
So it shall be a reproach and a taunt, an instruction and an astonishment, to the nations that are round about you, when I shall execute judgments in you in anger and in fury, and in furious rebukes; I Hashem have spoken it;
verse value 5611
Insights
Verse structure: 18 words, 83 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "in·you" (בָ֨ךְ, 2 letters) and the longest is "your·around" (סְבִיבוֹתָ֑יִךְ, 8 letters). Words sharing gematria 61: and·in·fury, I. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·a taunt" (וּגְדוּפָה֙), "discipline" (מוּסָ֣ר), "in·anger" (בְּאַ֤ף). The root חמה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "and·it·shall·be" (root היה, 335x in Ezekiel). First appearance of the root משמה ("and·devastation") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·around', dividing the verse into phrases of 8 and 10 words.
Rashi
And "gadufah" – [means] disgrace:
Discipline. Suffering:
"And a horror." Astonishment:
Radak
"And it was a reproach." Thus is the manner of Scripture to speak both in the second person and not in the second person. "Gedufah" is a noun in the measure of "malkhah" (kingdom), and its meaning is like "cherpah" (reproach). The duplication of the idea in different words is to strengthen the meaning, as is the custom.
“Discipline and astonishment.” “Discipline” refers to the nations being disciplined through you, as it is stated, “and all the women shall be disciplined.” “Astonishment” refers to a matter of bewilderment of heart, akin to the words “they shall be dismayed and hiss,” meaning that they will be astonished at the great evil that will befall you. And Targum Jonathan renders it: “and you shall be a reproach and an object of vaunting; over you they shall be desolate and astonished among the nations.”
“With anger, and with fury, and with words of fierce rebuke.” The repetition is to strengthen the matter.
Metzudat David
And it shall be. Jerusalem shall become a disgrace and a mockery:
"Musar." "They shall discipline one another": This refers to the people of Jerusalem, for they would say in their admonition: "Do not commit evil, lest it come upon you as it came upon Jerusalem."
And a horror. It will be a matter of astonishment; all will be astonished at its destruction.
To the nations, etc. It refers to all of them: shame and reproach, etc.
“BECAUSE I SHALL DO.” At the time that I shall execute upon you the judgment of retribution, then you shall become a shame and a reproach, etc.
And in rebukes of anger. In the recompense of punishment I will bring anger, and not for naught.
"I, the Lord, have spoken." It is within My power to fulfill [My word].
Metzudat Zion
And "gadpah." The matter of disgrace, as in: "Whom have you reviled and blasphemed?" (Isaiah 37:23).
Musar. The matter of reproof:
“And a horror.” The matter of wonderment:
And in reproofs. The matter of the reward of punishment, as it is said, "he is reproved with pain" (Job 33:19).
Malbim
“And it shall be a reproach and a taunt” – this means that the reproach and the taunt directed at you, namely what they will reproach and taunt you with, will serve as a warning and a desolation for the nations surrounding you. They will be punished for having taunted the holiness of Israel. There is a distinction between “reproach” (cherpah) and “taunt” (gedufah): one who taunts is reproaching something that possesses holiness. The phrase means that the reproach will serve as a warning, and the taunt will result in desolation for the nations. Through the fact that they reproach you for the evil of your deeds, it is fitting that they take a warning from how the Lord punished you for evil deeds. However, regarding the fact that they taunt even your Torah and the God of Israel, through this they will become desolate and will be punished for it, for they ought to have taken a warning and understood that when I execute judgments against you in anger, in fury, and in rebukes of fury, these were severe judgments caused by revealed anger and concealed fury, and through revealed rebukes, so that all would know that I poured out My fury upon them. From this, they ought to have known that I am the Lord who spoke, and that it is a punishment of Divine providence. They ought not to have taunted the God of Israel and their Torah.
when I shall send upon them the evil arrows of famine, that are for destruction, which I will send to destroy you; and I will increase the famine upon you, and will break your staff of bread;
verse value 6632
Insights
Verse structure: 17 words, 78 letters. The shortest word is "upon·them" (בָּהֶם֙, 3 letters) and the longest is "which·I·will·send" (אֲשֶׁר־אֲשַׁלַּ֥ח, 7 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "when·I·send" (בְּֽשַׁלְּחִ֡י), "the·arrows·of" (אֶת־חִצֵּי֩), "famine" (הָרָעָ֨ב). The root רעב appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "were" (root היה, 335x in Ezekiel); "upon·you" (root על, 272x in Ezekiel). First appearance of the root חצי ("the·arrows·of") in Ezekiel. First appearance of the root רע ("the·evil") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·destroy·you', dividing the verse into phrases of 11 and 6 words.
Rashi
"And I will add famine upon you." This refers to the famine of the pruta, which empties the purse. So I have heard.
“Staff of bread.” A support for bread:
Radak
“When I send against you the evil arrows of famine”: The “locusts” refer to the blight, the mildew, and the locust, which consume either part or most of the grain. And what He said, “I will add to this famine,” refers to the withholding of rain, so that there will be no rain, and the land will not yield its produce at all. Thus, they will have nothing to eat. And this is what is meant by “I will break the staff of your bread”: they will eat only a small amount, if they have money to bring food from the lands of the nations. But this will not be possible for them except with great difficulty, because of the enemies besieging them.
“Osef.” With a tsere under the yod, and Rashi, of blessed memory, explained: “And famine shall gather upon you” means a lack of money, so that they will not have wherewith to purchase grain, even though they may find grain available for purchase. And this is worse than when fruit is dear and money is cheap.
Metzudat David
"When I send." This refers back [to what was said] above, to say that it shall be a disgrace and a reproach, etc., to the nations, at the time when I send against them the arrows, that is to say, the painful, evil pangs of famine which once served as a destroyer to the nations; for at times the arrows of famine came upon them and destroyed them. And like these very arrows of famine, so shall be the arrows of famine which I send to destroy Israel. Furthermore, I will add upon you famine in a measure greater than that which comes upon the gentiles, and I will break for you entirely and completely the staff of bread. Because of this, they will increase in cursing and reviling, seeing that the arrows of famine have come upon them just as they came upon the gentiles, and even more so.
Metzudat Zion
“My arrows.” This means: “my pains.” And he speaks in a metaphorical sense regarding the mildew, the blight, and the locusts.
“Staff of bread.” [This refers to] a support for the bread, and since they lean upon the bread to eat until they are sated, the term “staff” is used in a metaphorical sense:
Malbim
In the verse “When I send among you the arrows of the famine,” it explains how the nations were to recognize that the punishment that comes upon Israel is under Divine providence and comes with severe rebukes. This means that there are many proofs of God’s anger, and that the evil is neither natural nor accidental. This is recognized from two types of recognition: 1. If evil comes upon Israel, it will also come upon the nations, but they will see that it comes upon Israel in a far greater degree. This is what the verse says: “When I send among you the arrows of the famine, the severe ones that were to destroy the nations of the world, then they will see that at the time when I send them to destroy you—meaning, when I send the famine that I sent upon the nations of the world upon Israel—then ‘I will add famine upon you,’ meaning it will come with an addition beyond what came upon the nations, and ‘I will break for you every staff of bread’ completely. And this is proof that it comes upon you in an extreme manner through Divine providence. (Second proof) From the fact that upon the nations of the world I sent only one evil, namely famine alone, but upon Israel, other evils will accompany the famine. This is what the verse says: “And I will send upon you famine, and wild beasts, and pestilence, etc.” And from this it is proper to know that “I am the Lord who spoke,” meaning that the evil is not accidental, but comes through the word of God and His decree.
and I will send upon you famine and evil beasts, and they shall bereave you; and pestilence and blood shall pass through you; and I will bring the sword upon you. I Hashem have spoken it.’
verse value 3505
Insights
Verse structure: 15 words, 63 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "famine" (רָעָ֞ב, 3 letters) and the longest is "and·I·will·send" (וְשִׁלַּחְתִּ֣י, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·will·bereave·you" (וְשִׁכְּלֻ֔ךְ), "will·pass·through·you" (יַעֲבׇר־בָּ֑ךְ). The root על appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "upon·you" (root על, 272x in Ezekiel); "I·will·bring" (root בוא, 175x in Ezekiel). First appearance of the root שכל ("and·they·will·bereave·you") in Ezekiel. The etnachta (major mid-verse pause) falls on 'will·pass·through·you', dividing the verse into phrases of 9 and 6 words.
Radak
"And I will send upon you famine and wild beasts, and they shall diminish your number." Famine and wild beasts will diminish you, meaning that your sons and daughters will die, for the young cannot endure famine as the adults can. Likewise, wild beasts will have greater dominion over the young among you than over the adults, because the adults will stand against the beasts with their weapons. This curse is stated in the Torah in the admonitions: "And I will send among you the beasts of the field, and they shall diminish you." Also, the beasts and famine will have dominion over the adults, but to a greater extent over the young. Therefore, it says, "and they shall diminish you."
“And a sword, and blood.” This “blood” is the sword. And the reason that He subsequently says, “And I will bring a sword upon you,” is as follows: The “blood” mentioned initially refers to the sword of an enemy whose primary intention was not against Israel, such as the sword of Pharaoh Necho. This is what is meant by “it shall pass through you.” Whereas the sword mentioned in “And I will bring a sword upon you” refers to an enemy whose primary intention was against Israel, and who marched from his land specifically on account of them, such as the sword of Sennacherib and Nebuchadnezzar. This is what is meant by “I will bring upon you,” for He aroused their spirit to come against them.
"I am the Lord; I have spoken." And since I have spoken, I am obligated to fulfill it, and I have the power to fulfill it.
Metzudat David
And they shall bereave you. The beasts will bereave and kill you.
And blood. That which is shed from the slain:
"And a sword, etc." It is a repetition of the matter stated in:
"I am the Lord, I have spoken." And it is in My power to fulfill:
Metzudat Zion
"ושכלוך" – this refers to death and killing, as it is stated: "ושכלה אתכם" (Leviticus 26:22).
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim