Zecharyah

Table of Contents – Introduction || HOSHEA | 2 || 14 ||| YOEL | 1 || 2 || 3 ||| AMOS | 1 || 2 || 3 || 4 || 9 ||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||

NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3

THE BOOK OF ZECHARYAH

Chapter 1, 1 || Chapter 2, 14 – Chapter 4, 14 || Chapter 5, 9-11 || Chapter 7, 1-7, Chapter 8, 3-19 || Chapter 9, 9 || Chapter 14

Introduction:

Zecharyah lived at the same time as Chagai (they are mentioned together in Ezra 5:1 and 6:14). The times were the beginning of the Second Temple period, when the walls of Jerusalem had not yet been completed, and the new settlers were hampered by those who hated them and did everything possible to stop them from continuing the construction work. Zecharyah is mentioned as הנער הלז (2:8) – “that boy”, so it seems that he started to prophesy when he was still young.

In Nechemyah 12:16 there is a Zecharyah mentioned as being one of the priests, and it is possible that this is the same person. It seems that Zecharyah immigrated together with Zerubavel.

According to tradition, he is buried in “Zecharyah’s tomb” at the bottom of the Mount of Olives in Jerusalem. (Da’at Mikra)

The prophecies of Zecharyah are very obscure, for they contain many visions that resemble dreams, requiring interpretation. Only the Moreh Tzedek (the Mashiach) will be able to supply the true interpretations of these visions. (Rashi)

The visions of Zecharyah (in chapters 1-6) are unique in the books of the Prophets. Although they contain interpretations, these are not full explanations of all the components, and the reader remains perplexed. This lends them a mysterious air, and has encouraged a wide variety of interpretations (Da’at Mikra)

According to the Abarbanel, Zecharyah covers in his prophecies “everything that is going to happen to the nation, the good and the bad, until the End of the Days”. Chapter 14 goes even further than that, describing the effect of the End of the Days on the other nations as well: והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד – the final redemption of the entire world.

In this curriculum, only selections of the book will be dealt with, mainly the better-known parts of it.

Chapter 1, Verse 1

בחודש השמיני בשנת שתיים לדריווש היה דבר ה' אל זכריה בן ברכיה בן עידו הנביא לאמור

בחודש השמיני

1. The eighth month from Nissan, which is Cheshvan. (Mahari Kra)

2. The first day of the eighth month (in all other places in Zecharyah an exact date is given, and it is common to say the month when referring to the first of the month). (Da’at Mikra)

בשנת שתיים לדרייווש

This is the Persian king Darius I. His second year of reign corresponds to the 17^th year since Coresh’s proclamation, allowing the return of the Jews to Israel. (Da’at Mikra)

לאמור

1. To say to the people. (Ibn Ezra)

2. To say to the prophet. (Ibn Ezra)

Chapter 2, Verse14 - Chapter 4, Verse14

Verse 14:

רני ושמחי בת ציון כי הנני בא ושכנתי בתוכך נאום ה'

רני ושמחי בת ציון... ושכנתי בתוכך

1. In verses 12-13 Hashem promised that he will punish anyone who harms the Jewish people. He then goes on in this verse to tell the Jewish people to be happy about the salvation that they will experience, when the Shechinah (Divine Presence) will come to dwell amongst them. (Malbim)

2. Verses 14-17 are a prophecy for the era of the Mashiach, since we know that the things prophesied here did not come true during the Second Temple era; starting from chapter 3, though, the prophecies relate to the immediate future. (Radak)

Verse 15:

ונלוו גויים רבים אל ה' ביום ההוא והיו לי לעם ושכנתי בתוכך וידעת כי ה' צבקות שלחני אלייך

ונלוו גויים רבים אל ה' ביום ההוא והיו לי לעם

1. Many non-Jews will believe in Hashem and connect themselves with him. (Metzudat David)

2. Many non-Jews will convert to Judaism. (Malbim)

ושכנתי בתוכך

The Shechinah will dwell only with the Jewish people, even though non-Jews will also believe in Hashem. (Metzudat David)

וידעת כי ה' צבקות שלחני אלייך

The people will know that the good being sent from Heaven is mainly for them; they will receive more of it than the non-Jews. (Metzudat David)

Verse 16:

ונחל ה' את יהודה חלקו על אדמת הקודש ובחר עוד בירושלים

ונחל ה' את יהודה חלקו על אדמת הקודש

1. The land of Yehudah will be Hashem’s part, and the Jewish people will not be exiled from it anymore. (Metzudat David)

2. If we say that this prophecy is for the immediate future, this verse came true, in that only the tribe of Yehudah returned from the exile. (Radak)

ובחר עוד בירושלים

The Shechinah will again dwell in Jerusalem. (Metzudat David)

Verse 17:

הס כל בשר מפני ה' כי נעור ממעון קדשו

הס כל בשר מפני ה'

All the nations will be frightened into silence. (Metzudat David)

כי נעור ממעון קדשו

The nations will be quiet, because they will see Hashem rising to punish them, as if he has just woken up. (Metzudat David)

Chapter 3, Verse 1:

ויראני את יהושע הכהן הגדול עומד לפני מלאך ה' והשטן עומד על ימינו לשטנו

ויראני

1. This was a prophetic vision. (Metzudat David)

2. This was a vision seen at night. (Ibn Ezra)

והשטן עומד על ימינו לשטנו

1. Yehoshua, the High Priest was standing trial for his deeds, and Satan was prosecuting him for not rebuking his sons when they married non-Jewish women (see Ezra 10:18). (Metzudat David)

2. “Satan” in Hebrew can mean “someone who impedes” – this “Satan”
is hinting at Sanvalat and his cohorts, who were interfering with the process of the building of the Temple (see Nechemyah 4:1-3). (Radak)

Verse 2:

ויאמר ה' אל השטן יגער ה' בך השטן ויגער ה' בך הבוחר בירושלים הלוא זה אוד מוצל מאש

ויאמר ה' אל השטן

It was the angel (mentioned in the previous verse) who spoke. (Metzudat David)

יגער ה' בך השטן ויגער ה' בך הבוחר בירושלים

1. Hashem, who has chosen Jerusalem, should scold you, Satan, and scold you again. (Metzudat David)

2. Hashem, who has decided that Jerusalem is to be rebuilt, is scolding those who interfere with that process. (Radak)

הלוא זה אוד מוצל מאש

1. “A brand plucked out of the fire” – Yehoshua is one of the few remaining Jews in the world, and yet you want to bring about his destruction by prosecuting him? (Mahari Kra)

2.* According to Chazal, Yehoshua was thrown into a burning furnace together with two false prophets – Achav the son of Kolayah and Tzidkiyahu the son of Ma’aseyah (see Yirmiyahu 29:21-22, where it says that they will be known for having been singed by fire). Yehoshua had survived, though his clothes were singed. He is a righteous person, then, so how can Satan prosecute him? (Metzudat David; based on Sanhedrin 93a)

Verse 3:

ויהושע היה לבוש בגדים צואים ועומד לפני המלאך

ויהושע היה לבוש בגדים צואים

1. Yehoshua was not dressed in the proper clothes of a High Priest. This was because they had not yet built the Temple – all they had was an altar, on which they brought sacrifices, with none of the other accoutrements of the Temple such as the actual building, and the special clothes for the priests. (Ibn Ezra)

2. Yehoshua was wearing soiled clothes. These symbolize his sin of not having rebuked his sons; at this point they were still married to their non-Jewish wives. (Metzudat David)

Verse 4:

ויען ויאמר אל העומדים לפניו לאמור הסירו הבגדים הצואים מעליו ויאמר אליו ראה העברתי מעליך עוונך והלבש אותך מחלצות

ויען ויאמר אל העומדים לפניו לאמור

The angel told the other angels who were standing in front of him. (Metzudat David)

הסירו הבגדים הצואים מעליו

The angel told those angels to remove the soiled garments from Yehoshua, i.e. to make his sons divorce their non-Jewish wives, thus removing Yehoshua’s sin from him. (Metzudat David)

According to this symbolism, our actions are like garments – if we do pure acts, it is as if our garments are clean; if we sin – it is as if our garments are soiled.

והלבש אותך מחלצות

Now that Yehoshua’s sin had been removed, his merits could be seen, and it was as if he was dressed in beautiful clothes. (Metzudat Zion, Metzudat David)

Verse 5:

ואומר ישימו צניף טהור על ראשו וישימו הצניף הטהור על ראשו וילבישוהו בגדים ומלאך ה' עומד

ואומר ישימו צניף טהור על ראשו

Zecharyah requested that the holy mitre be placed on Yehoshua’s head, meaning that his offspring would retain the high priesthood, now that they had left their non-Jewish wives. (Metzudat David)

וישימו הצניף הטהור על ראשו

Zecharyah’s request was granted, and the holy mitre was placed on Yehoshua’s head. (Metzudat David)

וילבישוהו בגדים

1. He had already been dressed in fine clothes (as mentioned in the previous verse). (Radak)

Radak and Ibn Ezra bring other eof the order of acts appearing in reversed order: וירום תולעים ויבאש (Shemot 16:20) – “And it became wormy and spoiled”, when the proper order is first spoiling and then becoming wormy.

2. His merits could be seen. (Metzudat David)

ומלאך ה' עומד

All this while, the angel was standing there. (Metzudat David)

Verse 6:

ויעד מלאך ה' ביהושע לאמור

ויעד מלאך ה'

The angel warned Yehoshua. (Metzudat David)

Verse 7:

כה אמר ה' צבקות אם בדרכי תלך ואם את משמרתי תשמור וגם אתה תדין את ביתי וגם תשמור את חצרי ונתתי לך מהלכים בין העומדים האלה

אם בדרכי תלך...

If Yehoshua’s offspring go in Hashem’s ways. (Metzudat David)

וגם אתה תדין את ביתי

1. This and the following phrase are still part of the condition. (Ibn Ezra)

2. This is the reward for being faithful to Hashem: Yehoshua will be in charge of the Temple. (Mahari Kra)

3. Yehoshua, being the High Priest, is to make decisions for the other priests. (Radak)

4. From here on are the rewards for the children of Yehoshua – they will be in charge of the Temple. (Metzudat David)

וגם תשמור את חצרי

1. If Yehoshua and the other priests will guard the Temple, they will receive a reward. (Mahari Kra)

2. This phrase is a rewording of the previous phrase. (Metzudat David)

ונתתי לך מהלכים בין העומדים האלה

1. You will walk amongst these eternal angels (that “stand” forever) – your soul will join them. (Radak)

2. This will be the reward for all of the above. (Ibn Ezra)

3. Besides the earthly rewards they will receive a reward in the World-to-Come – they will join the angels. (Metzudat David)

The students can note the parts of the verse which are the condition or the reward, according to the various commentators: four parts condition and one part reward (Ibn Ezra), alternate conditions and rewards (Mahari Kra), two parts condition and three parts rewards (Metzudat David).

This can be done by making a table in which every phrase in the verse can be marked as condition or reward according to the four commentators:

ונתתי לך מהלכים בין העומדים האלה	וגם תשמור את חצרי	וגם אתה תדין את ביתי	אם בדרכי תלך ואם את משמרתי תשמור
reward	condition	condition	condition	אבן עזרא
				מהר"י קרא
				רד"ק
				מצודת דוד

Also, a distinction can be made between Metzudat David and the other commentaries – Metzudat David is the only one that says that all of this relates to Yehoshua’s children, and not to himself.

Regarding “standing” angels, the students can refer back to the previous verses and note the number of times that the angels are described as “standing”. They can offer ideas as to why angels are described as “standing”.

Verse 8:

שמע נא יהושע הכהן הגדול אתה ורעיך היושבים לפניך כי אנשי מופת המה כי הנני מביא את עבדי צמח

ורעיך היושבים לפניך כי אנשי מופת המה

1. The priests sitting in front of Yehoshua deserve to have miracles happen to them. (Radak)

2. The people sitting in front of Yehoshua had returned from the exile, so they had experienced a miraculous salvation. (Mahari Kra)

2. Chazal say that the people sitting in front of Yehoshua were Chananyah, Misha’el and Azaryah, who, like him, had experienced the miracle of having been saved from a burning furnace. (Metzudat David)

כי הנני מביא את עבדי צמח

1. Hashem is sending his servant Zerubavel, a scion of the House of David, to help build the Temple. (Mahari Kra)

2. Zerubavel had already come, but Zecharyah is saying here that he will become greater, like a growing plant, and more powerful. (Radak)

2. Hashem will send the Mashiach, as it says in Yirmiyahu 23:5: והקימותי לדוד צמח צדיק. (Metzudat David)

Verse 9:

כי הנה האבן אשר נתתי לפני יהושע על אבן אחת שבעה עיניים הנני מפתח פיתוחה נאום ה' צבקות ומשתי את עוון הארץ ההיא ביום אחד

כי הנה האבן אשר נתתי לפני יהושע

1. There is a stone that has already been set aside to be the cornerstone for the final Temple that will be built. (Metzudat David)

2. There is a stone that Zerubavel will place before Yehoshua to be used as a cornerstone for the new Temple (see 4:7). (Radak)

על אבן אחת שבעה עיניים

1. Every stone in the building will have Hashem watching over it personally, as if with seven eyes, so that it will not be harmed by all those who wish to stop the building process. The number seven is used here to denote many, as in other places (see Vayikra 24:21, Mishlei 24:16). (Radak)

2. The seven eyes watching over the building stones are those of Yehoshua, Ezra, Zerubavel, Nechemyah, Chagai, Zecharyah and Malachi. (Radak, in the name of his father)

3.* On the cornerstone received from Zerubavel, Yehoshua carved seven eyes, to express the idea that Hashem’s seven eyes, meaning the laws of nature, will rule over the world from now on through the Temple. (Malbim)

הנני מפתח פיתוחה

1. Hashem Himself will beautify the stones; in other words, He will give the people strength and will help them in their labors. (Metzudat David)

2. Hashem will release the stones, which were “tied” all this time that the building process had been arrested. (Radak)

3.* This natural hashgacha will not last forever. In the next section it will be elaborated how, when the Mashiach comes, Hashem will rule over the world directly. (Malbim)

ומשתי את עוון הארץ ההיא ביום אחד

1. All the sins of the land will be erased in one day, for people will sin no more. (Metzudat David)

Verse 10:

ביום ההוא נאום ה' צבקות תקראו איש לרעהו אל תחת גפן ואל תחת תאנה

תקראו איש לרעהו אל תחת גפן...

There will be peace and much good in the land, and the people will call to each other to join them under the fruit trees, and to enjoy the fruits. (Metzudat David)

Chapter 4, Verse 1:

וישב המלאך הדובר בי ויעירני כאיש אשר ייעור משנתו

וישב המלאך הדובר בי

1. “The angel that was speaking to me” appears several times, in previous visions (see 1:9; 2:2 and other places).

2. The angel that had spoken to Zecharyah before had left during the last vision, and now returned. (Da’at Mikra)

3. In the previous vision, the angel did not speak to Zecharyah, and now he returned to speak to him. (Metzudat David)

ויעירני כאיש אשר יעור משנתו

1. The angel “woke up” Zecharyah “like a man who is awakened from sleep” – Zecharyah was in a state resembling sleep. (Metzudat David)

2. Zecharyah felt as if he had woken up, but in reality he was passing from one vision to another. (Da’at Mikra)

3.* Zecharyah had not understood the previous vision, referring to the seven eyes on the stone, and therefore he fell into a deep sleep – meaning that G-d’s message was hidden from him. Then, the angel came to him again, awakened him, and proceeded to show him another vision that would explain the first one to him. (Malbim)

Verse 2:

ויאמר אלי מה אתה רואה ויאמר (כתיב) / ואומר (קרי) ראיתי והנה מנורת זהב כולה וגולה על ראשה ושבעה נרותיה עליה שבעה ושבעה מוצקות לנרות אשר על ראשה

מה אתה רואה

In this vision, unlike in the previous ones, Zecharyah was asked to describe what he was seeing. This is similar to the visions of Amos (7:5), and Yirmiyahu (1:11). (Da’at Mikra)

והנה מנורת זהב כולה וגולה על ראשה

1. Zecharyah saw a golden menorah, above which was a cup containing oil. (Metzudat David)

2. Zecharyah saw the central stem of the menorah, made of gold, on top of which was a bowl containing oil. (Da’at Mikra)

ושבעה נרותיה עליה שבעה ושבעה מוצקות לנרות אשר על ראשה

The menorah had seven branches, each ending with a candle – a small cup in which the oil and the wick were placed. Each of these small cups had seven tubes connecting it to the big cup on top of the menorah, so that the oil would drip down (לצקת – to pour) automatically to the cups. (Metzudat David)

A picture of the menorah of the Temple can be shown to the students, and also pictures (or examples) of ancient oil-burning candles, to clarify this description.

The menorah described here is different from the menorah that was in the Temple, which had no central cup. In the following verses it is explained why this is so.

Verse 3:

ושניים זיתים עליה אחד מימין הגולה ואחד על שמאלה

ושניים זיתים עליה...

Two olive trees stood on either side of the menorah, and the olives would fall into bowls, and be crushed. The oil produced thus would flow through two tubes into the big cup on top of the menorah. (Metzudat David)

In Hebrew, the name of the fruit is also the name ofthe tree itself: A shaked, for instance, is an almond tree, and not just an almond.

Verse 4:

ואען ואומר אל המלאך הדובר בי לאמור מה אלה אדוני

ואען ואומר... מה אלה אדוני

1. Zecharyah asked the angel what was the meaning of the vision. (Metzudat David)

2. Zecharyah did not understand the matter of the olives being crushed without human intervention, producing oil automatically. (Rashi)

Verse 5:

ויען המלאך הדובר בי ויאמר אלי הלוא ידעת מה המה אלה ואומר לא אדוני

הלוא ידעת מה המה אלה ואומר לא אדוני

1. Zecharyah did not understand the vision, even though the angel thought he was capable of understanding it. (Metzudat David)

2. Zecharyah claimed that he did not understand the details of the vision. Even though he knew the deep symbolism of the menorah, he did not understand the connection between that symbolism and the vision he was seeing now. (Malbim)

Verse 6:

ויען ויאמר אלי לאמור זה דבר ה' אל זרובבל לאמור לא בחיל ולא בכוח כי אם ברוחי אמר ה' צבקות

זה דבר ה' אל זרובבל

1. The vision is meant for Zerubavel, who is building the Temple. (Rashi)

2. The vision is meant for the Mashiach, who will come from the seed of Zerubavel. (Metzudat David)

לא בחיל ולא בכוח כי אם ברוחי אמר ה' צבקות

1. Just as the oil is produced by itself, without human effort, so the Temple will not be built through your physical efforts, but through the spirit of Hashem, which will rest on Daryavesh (Darius), and he will supply you with all you need to finish the building. (Rashi)

2. Just as the oil is produced by itself, so the Mashiach’s rule over the world will come about without his needing to resort to physical battles and bloodshed – the nations will subject themselves to him of their own accord. (Metzudat David)

3.* When Hashem’s servant Tzemach, from the seed of Zerubavel, will come, Hashem’s ruling over the world will be direct, not through natural means, and not through the angels. (Malbim)

Verse 7:

מי אתה הר הגדול לפי זרובבל למישור והוציא את האבן הראשה תשואות חן חן לה

מי אתה הר הגדול לפני זרובבל למישור

1. The prophet is speaking to all those people who were trying to prevent the building of the Temple, and saying to them that they will no longer be like a mountain towering over Zerubavel, but simply a plain, easily passable. (Rashi)

2. The prophet is speaking to the king of Gog (see Yechezkel chapters 38-39): Do you think you will be able to stand like a mountain in front of the Mashiach, and prevent him from making his way? You will be like a flat plain, and nothing will prevent him from crossing you. (Metzudat David)

3.* The prophet is speaking to the mountain of Moriah (Har Habayit), in which the cornerstone mentioned above will be hidden. He is commanding it to become a plain. (Malbim)

והוציא את האבן הראשה תשואות חן חן לה

1. The architect will take the measuring stone, and head the builders in the process of building the Temple, which will be beautiful and arouse murmurs of admiration from the people. (Rashi)

2. The Mashiach will take out the good, important stone, and lay it as a cornerstone of the Temple; all who see the stone will acknowledge its importance. (Metzudat David)

3.* The stone will be revealed as the mountain flattens, and then everyone will be pleased with it, unlike the reaction when the Second Temple was built, which was a reaction of dismay on the part of the older people who compared it to the magnificent First Temple (see Ezra 3:12-13 and Chagai 2:3). (Malbim)

Verses 8-9:

ויהי דבר ה' אלי לאמור

ידי זרובבל יסדו הבית הזה וידיו תבצענה וידעת כי ה' צבקות שלחני אליכם

ידי זרובבל יסדו הבית הזה וידיו תבצענה

1. Zerubavel started the building of the Temple, and he will finish it. (Rashi)

2. Zerubavel started building the Second Temple, and his children will eventually complete the building of the Third Temple, and that will be like a completion of the Second Temple, which was lacking many things. (Metzudat David, Malbim)

Verse 10:

כי מי בז ליום קטנות ושמחו וראו את האבן הבדיל ביד זרובבל שבעה אלה עיני ה' המה משוטטים בכל הארץ

כי מי בז ליום קטנות...

1. Those who were upset at the inauguration of the Second Temple will now be happy, when they see the measuring stone in Zerubavel’s hands, as he prepares to measure the proper place for the corner of the building. On each of the stones set already, there will be seven more. (Rashi)

2.* Those to whom this Temple seems small, and who belittle it, will be happy when they see the seven eyes on the stone. These seven eyes do not represent the ways of the natural world, as they thought, but rather the eyes of Hashem – His direct, miraculous hashgacha on the world. This explains the vision of the menorah: The seven branches are Hashem’s seven eyes that will light up the world and watch over it, from the Temple. (Malbim)

The last three verses of this vision are a further clarification of the details: the two olives (or olive trees) and their symbolism. The students, having mastered the rest of the vision according to the commentators, can, in a homework assignment, fill in these last three verses, which mention the High Priesthood and the kingship as major factors in the Jewish nation.

לא בחיל ולא בכוח כי אם ברוחי אמר ה' צבקות

Chapter 5, Verses 9-11

Zecharyah’s visions can be understood on many levels. The vision described in the following three verses can be understood on the simple level brought by the Metzudat David commentary: The people who did not want to return to the Land of Israel, and who preferred to settle in Babylon, will be punished by having to remain there. It can also be understood on a much deeper level. The Vilna Gaon explained it as part of his interpretation of a section in Bechorot 8b, which contains a discussion between Rabbi Yehoshua and the Elders of Athens. The full explanation is brought in chapter 13 (“The House in the Air”), of Rabbi Aharon Feldman’s book, The Juggler and the King (Feldheim, 1990).

The Elders of Athens asked Rabbi Yehoshua to build a house in the air. He pronounced a name of G-d, and suspended himself between heaven and earth. From his perch up there he called down to them “Send me up bricks and mortar” – to build the house they requested. They asked him “But who could lift them all the way up there?”, and his response was “Then who could build a house between heaven and earth?”

The Vilna Gaon explains that there are three forces in man: the nefesh, the ruach and the neshama. The nefesh is the lowest level – it is the part of man that deals with the world about him – his senses and drives. Man’s survival instincts stem from the nefesh. The ruach (spirit) is a slightly higher level – it is man’s sense of self – the spirit of man. It is the source of his desire for intellectual activity, for honor and for other emotional satisfactions. The neshama is the soul – it is man’s connection with the spiritual world, with Hashem.

The nefesh and the ruach vie for supremacy. Man is constantly pulled between satisfying his desire for bodily pleasures, and his desire for more intellectual satisfactions. In the history of the world many have tried to create societies in which honor or other semi-spiritual matters are supreme, at the expense of the bodily pleasures. These societies have not been able to last for long. The desire for pleasure triumphs in the end, creating a society of chaotic self-gratification.

The people who tried to build the Tower of Babel in the land of Shin’ar wanted to enhance their own glory. In order to do this, they were willing to create a society of liberty, democracy and justice, but all for the sake of the ruach – their own glory. In this way, the entire populace could be enticed into cooperating. (What comes to mind is the Nazi society, which promised glory and wealth in return for total subservience to their ideals. Nazi society, like the generation of the Tower of Babel, was basically atheistic, denying the existence of a neshama.) Had the plan succeeded, mankind would never have been able to reach the true goal of serving G-d. G-d, therefore, sabotaged their plan.

Verse 9:

ואשא עיני וארא והנה שתיים נשים יוצאות ורוח בכנפיהם ולהנה כנפיים ככנפי החסידה ותישנה את האיפה בין הארץ ובין השמיים

והנה שתיים נשים יוצאות ורוח בכנפיהם

The two women are fland vainglory – two desires which form the ruach of man. It is this ruach which gives them their ability to fly. The two temptations are represented as women, in accordance with Shlomo Hamelech’s depiction of the evil inclination as a scheming woman.

ולהנה כנפיים ככנפי החסידה

The word Chasidah (stork) is the same word as “pious”. The aims of the ruach generally masquerade as pious intentions.

ותישנה את האיפה בין הארץ ובין השמיים

They were attempting to carry a basket (= to build a house) between the earth (nefesh) and the heaven (neshama).

Verses 10-11:

ואומר אל המלאך הדובר בי אנה המה מוליכות את האיפה

ויאמר אלי לבנות לה בית בארץ שנער והוכן והוניחה שם על מכונתה

לבנות לה בית בארץ שנער

The two women were trying to do what the generation of the Tower of Babel tried to do – to use the nefesh to buttress the ruach in its selfish orientation – and, as it says in Kiddushin 49b, the women were going to build – but they were not to succeed.

The nefesh and ruach are both forces that exist inside man. In order for a viable structure to be built with them, they both have to devote themselves to serving something beyond the self. Only when man makes both of them subservient to the desire to serve Hashem, can the nefesh serve the ruach – can a “house” be built in the “air”.

In order to help the students to understand this idea, one can bring the example someone who tries to resist eating a piece of cheesecake because of a diet – one often succumbs to the temptation anyway, taking “just a little bit”. The nefesh conquers the need of the ru’ach (to be thin). On the other hand, when one has just eaten a meat meal, and is confronted with that same piece of cheesecake, one successfully resists the desire to eat it. Here, the desire to serve Hashem supercedes the demands of the nefesh.

Rabbi Yehoshua was teaching the Elders of Athens that only by using the Name of G-d can one suspend oneself between heaven and earth. They, in turn, could not envision such a thing, and therefore answered him that they cannot send bricks and mortar – the body – up to the heavens.

Chapter 7, Verses1-7, Chapter 8, Verses 3-19

Verses 1-2:

ויהי בשנת ארבע לדרייווש המלך היה דבר ה' אל זכריה בארבעה לחודש התשיעי בכסלו

וישלח בית אל שראצר ורגם מלך ואנשיו לחלות את פני ה'

וישלח בית אל שראצר ורגם מלך... לחלות את פני ה'

Saretzer and Regem Melech, two righteous people who lived in Babylon, sent a message to their relatives in Bet El, that they should ask the priests in the Temple a question. (Rashi)

Verse 3:

לאמור אל הכהנים לבית ה' צבקות ואל הנביאים לאמור האבכה בחודש החמישי הינזר כאשר עשיתי זה כמה שנים

האבכה בחודש החמישי

1. The Temple had been built already; was it necessary therefore to keep observing the fast of the ninth of Av (the fifth month)? (Rashi)

2. The people did not ask about the Fast of Gedalyah, because the situation brought about by the assassination of Gedalyah – total exile – had been corrected already by the return of some people to the land. They were asking about the other three fasts, but chose to mention Tisha b’Av because if he would say that they do not have to fast on that day, then obviously the other fast days are not to be observed either. (Malbim)

The Malbim explains the reason for the question. The people in Babylon saw that the Temple had not attained the full glory of the First Temple. He lists seven things that seemed to indicate that the exile wasn’t over:

1) The Shechinah (Divine Presence) had not returned openly.

2) They were still under the rule of Persia and were afraid that they would be exiled again.

3) There hadn’t been a full ingathering of the exiles.

4) The land was still cursed (it was not producing fruit abundantly);

5) They saw that the Jewish people were still despised by the nations;

6) The Kutim were still in possession of a great part of the land, the number of returnees from Babylon still small;

7) There was no king from the house of David.

הינזר

Refrain from pleasure. (Rashi)

Verses 4-5:

ויהי דבר ה' צבקות אלי לאמור

אמור אל כל עם הארץ ואל הכוהנים לאמור כי צמתם וספוד בחמישי ובשביעי וזה שבעים שנה הצום צמתוני אני

אמור אל כל עם הארץ

1. The prophet was told to answer the people who were living in the land of Israel – in Jerusalem. The people living out of the country, who had sent the messengers did not deserve a direct answer, for they had chosen not to return to the land. (Metzudat David)

2. The prophet was told to give his answer both to the people in Babylon and to the people in Jerusalem – including the priests who themselves did not know the answer to the question. (Ibn Ezra)

כי צמתם וספוד בחמישי ובשביעי

The prophet mentions the fast of the seventh month too – the fast of Gedalyah, commemorating the assassination of Gedalyah ben Achikam after the destruction of the Temple (see Melachim II 25:22-27). He is adding this on in order to stress the fact that actually the fast of Gedalyah is as important as Tisha b’Av, because the death of a righteous person is as terrible as the destruction of the Temple. (Metzudat David)

וזה שבעים שנה

More than seventy years had passed since the Temple had been destroyed. (Ibn Ezra)

הצום צמתוני אני

1. Did you make Me hungry by fasting (see next verse)? (Metzudat David)

2. A person should try to emulate Hashem in good deeds and ways of behavior, and that way he can bring upon himself the same kind of behavior from Hashem. But in eating or fasting that is impossible: Hashem doesn’t eat or drink anyway. (Malbim)

Verse 6:

וכי תאכלו וכי תשתו הלוא אתם האוכלים ואתם השותים

הלוא אתם האוכלים...

1. Hashem doesn’t get enjoyment from a person’s eating and drinking. Hashem is trying to say here that their fasting makes no difference to Him. (He did not command them to fast on these days). (Metzudat David)

2. As mentioned in the previous verse – it is the people who are eating and drinking, and since there is no eating or drinking in Heaven, Hashem cannot respond in kind to their fasting. (Malbim)

Verse 7:

הלוא את הדברים אשר קרא ה' ביד הנביאים הראשונים בהיות ירושלים יושבת ושלווה ועריה סביבותיה והנגב והשפלה יושב

הלוא את הדברים אשר קרא ה' ביד הנביאים הראשונים...

The prophet is shifting the discussion to a different track: the issue is not whether or not to continue fasting on these days, but whether the people have corrected the things which caused the exile in the first place.

The people must first do what the prophets demanded of them before the exile. Their laxness in these matters, enumerated in the following verses, caused the destruction; it will take much more to actually bring about the building. It is like the small amount of heat needed to maintain a pot that is already hot versus the large amount of heat needed to heat up a cold pot of water. (Malbim)

בהיות ירושלים יושבת... והנגב והשפלה יושב

“Sitting” – meaning in a state of peace and quiet. (Metzudat David)

Verses 8-10:

ויהי דבר ה' אל זכריה לאמור

כה אמר ה' צבקות לאמור משפט אמת שפוטו וחסד ורחמים עשו איש את אחיו

ואלמנה ויתום גר ועני אל תעשוקו ורעת איש אחיו אל תחשבו בלבבכם

ויהי דבר ה' אל זכריה לאמור

Hashem spoke to Zecharyah to tell him the things the earlier prophets had told the people, before the exile. (Malbim)

משפט אמת שפוטו וחסד ורחמים...

In all these things enumerated, if the people do them, Hashem will do likewise to them: If they do justice, for instance judging a widow fairly, Hashem will judge their enemies and punish them. If they show mercy, and not even think of doing anything bad to their fellow man, Hashem will show mercy on them. (Malbim)

The prophet goes on, in verses 7:4-8:2, to say that the people did not do these things, and that’s why they were punished and exiled. He then spells out the wonders that will occur if the people do act according to the truth and behave in merciful ways.

Chapter 8, Verse 3:

כה אמר ה' שבתי אל ציון ושכנתי בתוך ירושלים ונקראה ירושלים עיר האמת והר ה' צבקות הר הקודש

שבתי אל ציון ושכנתי בתוך ירושלים

1. Hashem has already returned the exiles to Zion, and He Himself will also return. (Metzudat David)

2. Hashem intends to return to Zion, and settle the Divine Presence there. He will also return to dwell amongst the people, meaning that prophecy and holiness will both be restored to them. (Malbim)

ונקראה ירושלים עיר האמת והר ה' צבקות הר הקודש

1. When Hashem returns, Jerusalem will be known as the city of Truth, and the Temple Mount will be known for the Divine Presence residing there. (Metzudat David)

2. Hashem’s return to Jerusalem is dependent on the people of Jerusalem judging truthfully and speaking the truth to each other, and on the priests being holy. (Malbim)

The Malbim enumerates the answers to the queries that the people had, as mentioned above in chapter 7, verse 3:

1) The Divine Presence can return, if tpeople behave truthfully;

2) Daryavesh will not exile them again, and people will live in such peace that the elderly and the young will play unafraid in the streets (see below);

3) There will be a full ingathering of the exiles (see verse 7);

4) The prophet Chagai promised them that if they build the Temple the blessings of the earth will be renewed (see verses 9, 12)

5) They will be considered blessed by the nations (see verse 13);

6) They are not to be afraid of Sanvalat and his cohorts. (verse 15)

7) The kingdom of David will return (9:9).

Verse 4:

כה אמר ה' צבקות עוד ישבו זקנים וזקנות ברחובות ירושלים ואיש משענתו בידו מרוב ימים

עוד ישבו זקנים וזקנות ברחובות ירושלים...

1. In the days of the redemption, elderly people, even those who require canes, will be strong enough to sit outside of their homes, as young people do. (Metzudat David)

2. In the days of the peace that redemption will bring, even weak people will not fear to sit in the streets of Jerusalem. (Malbim)

This verse plays a part in the famous Midrash brought in the Gemara in Makkot 24b, about the four sages seeing a fox come out of the Kodesh Hakodashim. Three of the Sages started to weep, but Rabbi Akiva was happy. When they asked him why he was happy, he replied that what they had just seen confirmed the truth of the prophecies of destruction; so too, the Zecharyah’s prophecy of elderly people sitting peacefully in the streets of Jerusalem would come true. The students can read this Midrash in full.

Verse 5:

ורחובות העיר יימלאו ילדים וילדות משחקים ברחובותיה

ורחובות העיר יימלאו ילדים וילדות

1. There will be many children, so many that they will fill the streets. (Metzudat David)

2. In the days of the peace that redemption will bring, even children will not fear to play in the streets of Jerusalem. (Malbim)

משחקים ברחובותיה

There will be such prosperity that the children will be able to play happily. (Metzudat David)

It might be worth noting that, in the past, children did not usually have much time to play – they were put to work as soon as possible.

Verse 6:

כה אמר ה' צבקות כי ייפלא בעיני שארית העם הזה בימים ההם גם בעיני ייפלא נאום ה' צבקות

גם בעיני ייפלא

1. Even Hashem is so-to-speak amazed at the marvels that will happen at that time. (Radak)

2. The phrase should be read as a question: is it wondrous in My eyes too? (Radak)

In verses 7-15 further words of solace are spoken (see box above), until the prophet returns to the issue of the fast days.

Verses 16-17:

אלה הדברים אשר תעשו דברו אמת איש את רעהו אמת ומשפט שלום שפטו בשעריכם

ואיש את רעת רעהו אל תחשבו בלבבכם ושבועת שקר אל תאהבו כי את כל אלה אשר שנאתי נאום ה'

The prophet repeats the admonitions already mentioned in chapter 7, verses 8-10, about the sins that brought about the destruction.

The students should note the prominence given to אמת in these chapters – the importance of truth as a basic principle of society.

דברו אמת איש את רעהו

Do not be two-faced. (Radak)

אמת ומשפט שלום שפטו בשעריכם

1. If justice is done, peace results between the two contestants, for even the person whom the court rules against realizes the truth. (Radak)

2. Chazal note the three components mentioned: truth, justice and peace. How can all three exist at once? When a compromise is reached. At the same time, care should be taken that justice is not perverted. (Metzudat David; based on Sanhedrin 6b)

See Pirkei Avot 1:18: על שלושה דברים העולם קיים, על הדין ועל האמת ועל השלום. Justice, truth and peace are the pillars of a viable world.

ושבועת שקר אל תאהבו כי את כל אלה אשר שנאתי

A person should not love what Hashem hates; Hashem hates perjury, and therefore we should not love it either. (Radak)

Verses 18-19:

ויהי דבר ה' צבקות אלי לאמור

כה אמר ה' צבקות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים והאמת והשלום אהבו

צום הרביעי וצום החמישי וצום השביעי וצום העשירי

The four fast days commemorating the exile are in the fourth month (the 17^th of Tammuz), the fifth month (the 9^th of Av), the seventh month (Tishrei, The Fast of Gedalyah on the 3^rd of the month), and the tenth month (the 10^th of Tevet).

יהיה לבית יהודה

In the period of the Second Temple these fasts were abolished by the tribe of Yehudah – the only one to return from the exile; the Ten Tribes did not return, so this decree does not apply to them. (Radak)

והאמת והשלום אהבו

These fasts will be abolished if the people love truth and peace, for only then will the full redemption come about. (Malbim)

The students can note the frequent use of the word “love” in these texts in relation to mitzvot.

A discussion can be initiated in class about the importance of not merely performing the mitzvot and behaving properly, but doing it out of love and an emotional devotion and attachment to the word of G-d.

אמת ומשפט שלום שפטו בשעריכם...

והאמת והשלום אהבו

* On Chapter 9:9:

גילי מאוד בת ציון הריעי בת ירושלים הנה מלכך יבוא לך צדיק ונושע הוא עני ורוכב על חמור ועל עיר בן אתונות

there is a chapter (chapter 29) in Gevurot Hashem of the Maharal, which describes the donkey (חמור) as signifying the material world (חומריות). The Mashiach’s attribute is that he will be riding on the donkey – he will be above the material world. The chapter also deals with other great Tzaddikim such as Avraham Avinu and Moshe Rabbeinu, riding on “a donkey”.

Chapter 14

This chapter deals mainly with another description of מלחמת גוג ומגוג – the final war over Jerusalem, described also in Yechezkel 38.

Verse 1:

הנה יום בא לה' וחולק שללך בקרבך

הנה יום בא לה'

1. A special day for Hashem will come. (Metzudat David)

2. A beloved day for Hashem will come. (Rashi)

וחולק שללך בקרבך

1. All the loot that had been taken from Yisrael over the years will be returned to them, and be divided among the people. (Metzudat David)

2. Gog and Magog will capture Jerusalem and begin to divide up the spoils. (Malbim)

Verse 2:

ואספתי את כל הגויים אל ירושלים למלחמה ונלכדה העיר ונשסו הבתים והנשים תישגלנה (כתיב) / תישכבנה (קרי) ויצא חצי העיר בגולה ויתר העם לא ייכרת מן העיר

ואספתי את כל הגויים אל ירושלים

1. This is how the loot will be returned: first, the nations will decide to make war on Jerusalem. (Metzudat David)

2. The forces of Edom will gather together to take Jerusalem from the sons of Yishmael, and as a result the city will be captured. (Malbim)

ונלכדה העיר ונשסו הבתים... ויצא חצי העיר בגולה

1. The city will be conquered, the houses will become rubble, trampled by the conquerers, who will also rape the women. (Metzudat David)

2. The city will be conquered, and half the people will be exiled already, but the conquerers will not have time to complete the job. (Malbim)

ויתר העם לא ייכרת מן העיר

Hashem will allow the conquerers to exile half the people of the city, and to destroy it, so that they won’t be able to say that they didn’t mean to make war on the city, but only came to worship Him. (Rashi)

Verse 3:

ויצא ה' ונלחם בגויים ההם כיום הלחמו ביום קרב

ויצא ה' ונלחם בגויים ההם

Hashem will make the conquerers fight amongst themselves. (Malbim)

כיום הלחמו ביום קרב

1. He will fight them the way he fought the Egyptians on the Red Sea, where it says ה' ילחם לכם – Hashem will fight for you (Shemot 14:14). And the end result will be the same as well – the enemy will be destroyed and the Jews will take the loot left behind. (Metzudat David)

2. Hashem will do direct battle (קרב) with them: He will not merely make war on them from afar, meaning via natural means, but will perform direct miracles in order to vanquish them. (Malbim)

Verse 4:

ועמדו רגליו ביום ההוא על הר הזיתים אשר על פני ירושלים מקדם ונבקע הר הזיתים מחציו מזרחה וימה גיא גדולה מאוד ומש חצי ההר צפונה וחציו נגבה

ועמדו רגליו ביום ההוא על הר הזיתים אשר על פני ירושלים מקדם

Har Hazeitim (Mount of Olives) is a mountain to the east of Jerusalem. It has a northern summit and a southern summit, with a slight dip in the middle. The northern part is also called Har Hatzofim (Mount Scopus).

It would be useful to show a picture of this mountain in its entirety to the students, or at least a map of Jerusalem showing the mountain, so they can envisage the following prophecy.

1. The mountain is going to be split, as if Hashem will plant both His “feet” on it and force the two sections apart. (Metzudat David)

2.* The word regel – “foot” – also means cause, or reason (see Bereishit 30:30). It will be clear that Hashem caused the mountain to split miraculously. (Radak)

ונבקע הר הזיתים מחציו מזרחה וימה גיא גדולה מאוד ומש חצי ההר צפונה וחציו נגבה

1. An earthquake will break the Mount of Olives apart, the break starting from the east and going towards the west, separating the north and the south parts; in between there will be a deep valley. This will be so that the exiles will be able to escape through it. (Metzudat David)

2. The events described here are not to be taken literally, but rather are referring to the battle between Edom and Yishmael, which will take place on the Mount of Olives, which will therefore be split between them. The reason this prophecy cannot be taken literally, is because Hashem does not do miracles for no reason (and there doesn’t seem to be any obvious reason why this miracle should be necessary). (Abarbanel)

The Abarbanel brings another possibility, that the description is literal, in the sense that the mountain will be levby the warring parties.

Verse 5:

ונסתם גיא הרי כי יגיע גי הרים אל אצל ונסתם כאשר נסתם מפני הרעש בימי עוזיה מלך יהודה ובא ה' אלוקי כל קדושים עמך

ונסתם גיא הרי

1. The people will escape from their would-be captors through the valley between the two parts of the split mountain, now two mountains. (Metzudat David)

2. Targum Yonatan reads the first word as ונִסְתָם – it will close up. The split between the two mountains will close up, and that is a greater miracle than merely an earthquake that creates a permanent break. (Radak)

3. The people who will have been taken captive by the Christians, will escape from the battling parties through a valley to the mountains around Jerusalem (“My” mountains). (Abarbanel)

כי יגיע גי הרים אל אצל

1. The valley between the mountains will reach a place called Atzal. (Metzudat David)

2. The split will close up completely, to the top of the mountain (atzal meaning something high up, as in the word atzil – aristocrat). (Radak)

3. The people will escape to the mountains because they will be close to the valley. (Abarbanel)

ונסתם כאשר נסתם מפני הרעש בימי עוזיה מלך יהודה

The people will run away in a panic, just as they ran from the earthquake in the times of Uziyah (see Amos 1:1, Yeshayahu 6:1, 4, and Divrei Hayamim II 26:16-21. Chazal connect all of these events: when Uziyahu attempted to serve as a Kohen in the Temple, even though he was not a Kohen, there was an earthquake, and the king became afflicted with tzara’at. A metzora is like a dead person, so it is as if he died at that point). (Metzudat David)

ובא ה' אלוקי כל קדושים עמך

1. Then Hashem and all the angels will come and help the Jews fight against Gog. (Metzudat David)

2. As opposed to the earthquake in the time of Uziyah, which was a sign of displeasure, this will be a sign of Hashem’s returning to dwell amongst the Jewish people. (Malbim)

Verse 6:

והיה ביום ההוא לא יהיה אור יקרות יקפאון (כתיב) / וקפאון (קרי)

לא יהיה אור יקרות וקפאון

1. On that day there will be no normal light or darkness, meaning that the situation will be unclear, and people will not know whether the progression of events is for the good or for the bad. (Metzudat David)

2. On that day the sun (which is its own source of light) and the moon (which reflects the sun’s light) will stop shining (as it says in Yeshayahu 60:19); there will no longer be any natural light; it will be replaced by the Divine light. (Malbim)

Verse 7:

והיה יום אחד הוא ייוודע לה' לא יום ולא לילה והיה לעת ערב יהיה אור

והיה יום אחד הוא ייוודע לה' לא יום ולא לילה

1. This uncertain situation will last for one day; during that day only Hashem will know the truth. (Metzudat David)

2. There will be only day; at the beginning the sun will still shine, and will be recognized as daytime, but no night will follow. (Malbim)

והיה לעת ערב יהיה אור

1. When evening comes everyone will realize that salvation is at hand. (Metzudat David)

2. When the sun sets, the main light will begin to shine – the Divine light. This is all a way of saying that the heavenly light will shine from then on, and there will be no more “darkness” – troubles or lack of abundance. Only light, good, peace and success will reign. (Malbim)

Verse 8:

והיה ביום ההוא יצאו מים חיים מירושלים חציים אל הים הקדמוני וחציים אל הים האחרון בקיץ ובחורף יהיה

יצאו מים חיים מירושלים...

1. On that same day a spring will burst forth from Jerusalem. This is the same spring prophesied by Yoel (4:18) and by Yechezkel (47:1-13), as coming out of the Temple. (Radak)

2. The spring will symbolize the spiritual output of Jerusalem at the time, as Yeshayahu prophesied (2:4) כי מציון תצא תורה ודבר ה' מירושלים. (Abarbanel)

חציים אל הים הקדמוני וחציים אל הים האחרון

The water will flow in two directions – one stream will go east, to the Dead Sea, and the other will go west, to the Mediterranean. (Radak)

In Yechezkel there is a detailed description of the therapeutic properties of the stream going east. It will bring about the healing of the Dead Sea.

It is worth noting that the watershed line in Israel passes through Jerusalem, though not through the Temple Mount.

בקיץ ובחורף יהיה

The river will run both during the summer, when streams often dry up, and during the winter, when streams sometimes freeze over. (Metzudat David)

Verse 9:

והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד

והיה ה' למלך על כל הארץ

All the nations will accept Hashem as their G-d. (Metzudat David)

ביום ההוא יהיה ה' אחד ושמו אחד

1. Only Hashem will be worshipped, and only His name will be mentioned; No one will worship both idols and Hashem, as was the custom at the time. (Metzudat David)

2. At the present, Hashem is known by various ways of action: justice, mercy etc. In the future, there will be only one simple hanhaga – way of running the world – so only one name will apply to Him. (Malbim)

Verse 10:

ייסוב כל הארץ כערבה מגבע לרימון נגב ירושלים וראמה וישבה תחתיה למשער בנימין עד מקום שער ראשון עד שער הפינים ומגדל חננאל עד יקבי המלך

ייסוב כל הארץ כערבה מגבע לרימון נגב ירושלים

1. The land around Jerusalem will change into a low prairie, starting from the mountain of Rimon, to the south of Jerusalem. Jerusalem, on a mountain, will stand out because of this, and look more impressive. (Metzudat David)

2. The mountains of Geva and Rimon will become like the area south of Jerusalem, which is flat. (Rashi)

3. The river flowing from Jerusalem will twist through the Arava, from Geva, which is north of Jerusalem, to south of the city. (Da’at Mikra)

The students can note the different subjects of the verse according to each commentator (the land, or the river), and which one seems to fit the grammar of the verse better.

וראמה וישבה תחתיה

Jerusalem will remain high up, and in its original place, as opposed to the place where it was built after Titus destroyed it. (Metzudat David)

The Abarbanel points out that there is evidence that the current Old City of Jerusalem is not in the place of the original city: No corpses were buried inside the holy city, and yet, the tomb of Jesus is in the center of the Old City. The city is, therefore, built on the place that was once a cemetery.

למשער בנימין עד מקום שער הראשון...

Jerusalem will be fully settled, and will stretch from Sha’ar Binyamin, at its northeastern point, where formerly there had been a gate, to the northwestern corner. And from Migdal Chananel in the north, to the king’s wineries, in the south. (Da’at Mikra)

Verse 11:

וישבו בה וחרם לא יהיה עוד וישבה ירושלים לבטח

וישבו בה וחרם לא יהיה עוד

The people will settle in Jerusalem forever, and no scenes of destruction will ever take place in it again. (Metzudat David)

Verse 12:

וזאת תהיה המגפה אשר ייגוף ה' את כל העמים אשר צבאו על ירושלים המק בשרו והוא עומד על רגליו ועיניו תימקנה בחוריהן ולשונו תימק בפיהם

וזאת תהיה המגפה אשר ייגוף ה'... המק בשרו והוא עומד על רגליו

1. Hashem will do battle with the nations by afflicting them with an illness. Their flesh will rot, not from a prolonged illness, but suddenly, as they stand on their feet. (Metzudat David)

2. The illness described is that of limbs falling away; something like leprosy. (Da’at Mikra)

ועיניו תימקנה בחוריהן ולשונו תימק בפיהם

Likewise, their eyes and tongues will rot away. (Metzudat David)

Verse 13:

והיה ביום ההוא תהיה מהומת ה' רבה בהם והחזיקו איש יד רעהו ועלתה ידו על יד רעהו

תהיה מהומת ה' רבה בהם

Hashem will cause confusion amongst them. (Metzudat David)

והחזיקו איש... ועלתה ידו על יד רעהו

1. They will grab one another for help, but in the confusion will not be able to differentiate between friend and foe, and will end up fighting one another. (Metzudat David)

2. They will grab each other, but their limbs will fall away as they do so. (Radak)

Verse 14:

וגם יהודה תילחם בירושלים ואוסף חיל כל הגויים סביב זהב וכסף ובגדים לרוב מאוד

וגם יהודה תילחם בירושלים

Adding to the confusion will be the people of Yehudah who will have been forced to join the forces of the conquerors. Once in Jerusalem, they will turn against the conquerors, who will then suspect any soldier of belonging to them, and of being an enemy. (Metzudat David)

ואוסף חיל כל הגויים סביב

1. Besides the conquering nations, others will come with the intention of despoiling Jerusalem. (MetDavid)

2. All the belongings of the nations will be collected after the battle. (Da’at Mikra)

The students should notice the difference in the meaning of חיל according to each commentary.

Verse 15:

וכן תהיה מגפת הסוס הפרד הגמל והחמור וכל הבהמה אשר יהיה במחנות ההמה כמגפה הזאת

וכן תהיה מגפת הסוס הפרד הגמל...

The animals in the enemy’s camp will likewise suffer from the illness described above. (Metzudat David)

Verse 16:

והיה כל הנותר מכל הגויים הבאים על ירושלים ועלו מדי שנה בשנה להשתחוות למלך ה' צבקות ולחוג את חג הסוכות

והיה כל הנותר מכל הגויים

1. There will be people who will witness the battle in Jerusalem and will immediately do teshuva and be saved. (Radak)

2. Those of the nations who remained in their lands and did not come to Jerusalem for this battle will know of it. (Da’at Mikra)

ועלו מדי שנה בשנה... ולחוג את חג הסוכות

1. The battle will happen on Sukkot, and therefore the nations will come every year at that time to commemorate the events. (Metzudat David)

2. Sukkot is a festival during which it is decreed how much water the world will receive that year. Besides that, seventy oxen are sacrificed during Sukkot for the seventy nations of the world. That is why the nations will come on this festival to Jerusalem. (Da’at Mikra)

Verse 17:

והיה אשר לא יעלה מאת משפחות הארץ אל ירושלים להשתחוות למלך ה' צבקות ולא עליהם יהיה הגשם

מאת משפחות הארץ

The nations are called “families” (enlarged families). (Metzudat David)

ולא עליהם יהיה הגשם

Those who will not come to Jerusalem on Sukkot, and will not pray for rain, thus showing that they do not accept Hashem’s kingship, will not be blessed with rain. (Da’at Mikra)

Verse 18:

ואם משפחת מצרים לא תעלה ולא באה ולא עליהם תהיה המגפה אשר ייגוף ה' את הגויים אשר לא יעלו לחוג את חג הסוכות

ואם משפחת מצרים לא תעלה ולא באה

Egypt does not need rain, for it uses the waters of the Nile. What will happen to the Egyptians if they do not come to Jerusalem like the other nations? (Metzudat David)

ולא עליהם תהיה המגפה אשר ייגוף ה' את הגויים...

1. They do not get rain anyway, and therefore their punishment will be that same illness that struck the nations who tried to conquer Jerusalem. (Metzudat David)

2. The Nile will not rise, and that’s how they will be afflicted, in punishment for not coming to Jerusalem. (Da’at Mikra)

Verse 19:

זאת תהיה חטאת מצרים וחטאת כל הגויים אשר לא יעלו לחוג את חג הסוכות

זאת תהיה חטאת מצרים וחטאת כל הגויים..

These two punishments will be the punishments for the various nations that will not come to Jerusalem to celebrate the festival of Sukkot – Egypt will be afflicted with an illness, and the rest of the nations will suffer a drought. (Metzudat David)

חטאת here means punishment, not sin.

Verse 20:

ביום ההוא יהיה על מצילות הסוס קודש לה' והיה הסירות בבית ה' כמזרקים לפני המזבח

על מצילות הסוס קודש לה'

1. The jingling bells taken from the horses who died in the plague will be consecrated to Hashem, and it will be as if they have קודש לה' engraved upon them. (Metzudat David)

2. The jingling bells of the horses going up to Jerusalem will have קודש לה' engraved upon them. (Da’at Mikra)

והיה הסירות בבית ה' כמזרקים לפני המזבח

1. These golden jingling bells will be melted down for use as cooking-ware in the Temple, and therefore they will be like the utensils used at the altar. (Metzudat David)

2. The pots of the temple will be used for service at the altar, for the utensils normally used for the sacrifices will not suffice for all the sacrifices brought. (Da’at Mikra)

Verse 21:

והיה כל סיר בירושלים וביהודה קודש לה' צבקות ובאו כל הזובחים ולקחו מהם ובישלו בהם ולא יהיה כנעני עוד בבית ה' צבקות ביום ההוא

והיה כל סיר בירושלים וביהודה קודש לה' צבקות ובאו כל הזובחים ולקחו מהם...

All the cooking utensils in Jerusalem will be used for sacrifices, and therefore anyone who wants to bring a sacrifice will be able to use any pot he finds without asking whether it is fit to be used for that purpose. (Metzudat David)

ולא יהיה כנעני עוד בבית ה' צבקות ביום ההוא

1. The people of Givon (who were Canaanites) were declared to be choppers of wood and water-carriers at the Temple (see Yehoshua 9:27). But in the future, they will not be necessary, for the greatest of the nations will volunteer their services as choppers of wood and water-carriers. (Metzudat David)

2. There will be no need for salesmen (כנעני also means traveling salesmen; see Zecharyah 11:7, 11) of cooking-ware and beasts for the sacrifices, because the voluntary offerings brought by the pilgrims will suffice. (Da’at Mikra)

והיה ה' למלך על כל הארץ

ביום ההוא יהיה ה' אחד ושמו אחד