A significant part of the prophetic books of the bible, even 2300 years after their canonization, still looks like a code or, at best, like a synopsis understandable by a handful of people capable of filling in the gaps.
To whatever audience it may be addressed, such a statement will always meet with the following objection: “With all due respect, over centuries, a corpus of fundamental commentaries by the sages has evolved. Rashi (Rabbi Shlomo ben Yitzhak, 11th century), Don Yitzhak Abarbanel (15th – 16th centuries), and Malbim (Meir Leib ben Yehiel Michael, 19th century) wrote their explanations of the prophets’ texts." Additionally, in our time, several works by modern Torah authorities have been published by the ArtScroll publishing house; additionally, a commentary by Rabbi Adin Steinsaltz appeared. These are just some of the geniuses who explained every word in the books of the prophets!"
However, there is an answer to this severe objection. It is not easy to find people who truly know and comprehend the priceless heritage of the prophets! Many people find it difficult to form a clear idea of the events of a particular historical period and are unable to perceive the deep meaning of the words written by people upon whom was bestowed the Divine Spirit.
This work, primarily, is an attempt to return to people something that belongs to everyone, and its importance is obvious: We are talking about our heritage, about the words and concepts that express ideas about the Almighty, His unity, and the principles governing the world, unknown or misunderstood by other peoples.
It is obvious that we lack detailed modern commentaries summarizing and integrating diverse sources that offer a comparative analysis. For the task of eliminating contradictions, creating a general picture, and explaining the traditional works by the Torah authorities should not be shifted onto the readers. Readers should receive a clear, coherent story, akin to a literary work that elevates people spiritually and brings them closer to holiness. A commentary of this kind is what is being offered to you.
One can always follow the traditional commentaries in isolation, following the Talmud, Midrashim, and the works of the Torah sages. But most likely, after becoming acquainted even with parts of this commentary, the student's understanding of traditional sources will be enriched and more complete.
It is hard to explain the uniqueness of this work, but the proof of both its depth and clarity can be found in the fact that the Russian edition sold tens of thousands of copies. The books in Russian are used in Israel, Europe, and the United States and are to be found in Jewish schools in the former Soviet Union and the library of the
Hebrew University in Jerusalem. One should not think that Russian-speaking Jews are unschooled, at the initial stage of their Jewish education: Many, for instance, teach in Hebrew in Israeli high schools. Thousands have studied and continue studying at yeshivas, both in Israel and abroad. For everyone who discovered this commentary, it has become an indispensable tool for educational activity.
This work is particularly important because it emphasizes the connection of our people with the Land of Israel and the depth of the tragedy whose name is exile. This topic has not always received due attention.
Furthermore, this commentary makes it clear that the Divine Spirit is not an abstract concept, but a force acting throughout history, awakening the hearts of people – the Sons of Israel. The Spirit coursing through the narrative urges the captives to return home, to the Holy Land. The Divine Spirit also causes the rulers of countries, even against their will, to help the Jews on their way home or prevent them from gathering there, thus presenting the exiles with trials and tribulations.
However, when the commentary to chapter 37 says, "I will cause the spirit to enter into you, and you shall live," in that context, the ‘Spirit’ is the life force that arouses the desire among the Sons of Israel to return to their homeland.
To elaborate: In his first vision received in the foreign land, Yechezkel was shown that the Spirit of the One sitting on the throne (that stands above Heaven) directs the course of events and influences the Sons of Israel through the nations of the world. The desire to become a free nation penetrates their hearts. And yet, for many, “...the understanding of holiness becomes superficial and
unclear... [because] a person deprived of his country, state, and prophecy does not feel his inferiority” (Rav Avraham Yitzchak Kook, Orot Eretz Israel, 2).
Ramban (Vayikra, 26:16) adds, "However, when the time of liberation approaches, the Almighty will help the Sons of Israel to perceive the Supreme Will by sending them prophets – and even if the people are still far removed from true repentance, the process of exodus will not be stopped.”
and " In that context, we also better comprehend the termFor when speaking about those who will "you shall live.want to leave their country of exile, we will say that they have returned to life.
Here, too, the commentary provides details not noted earlier by the Torah authorities. For example, one can hardly find anywhere a reconstruction of the path along which the angel led the prophet through the courtyards and the interior of the Temple. The understanding of where Yechezkel came from and where he is standing gives a clue to the measurements that he makes in one or another place. In one of the diagrams, the path of the prophet, led by an angel, is depicted. This guide facilitates understanding and clarifies the prophet’s words.
Finally, the completion of this commentary on the Book of the Prophet Yechezkel and its translation into English seems to be the greatest miracle. I cannot help expressing gratitude to the Almighty, who gave me the understanding and strength to bring this work to completion.