עמוס, פרק ד׳, פסוק ג׳

The moments of a city's destruction bring total chaos, instantly shattering the false security of the wealthy and complacent women of Samaria. As their city falls under attack, these women are forced to run for their lives, overwhelmed by panic, despair, and complete helplessness.

Their route of escape reflects the devastation around them. The primary approach among commentators is that the enemy forces batter holes through the city walls, creating sudden breaches. The women must flee through these jagged openings because the orderly city gates are either locked shut or heavily guarded by the invading army [מצודת דוד, אברבנאל]. Driven by sheer terror, every woman runs straight ahead toward the very first gap she spots, unable to search for safer exits [רש״י, רד״ק, שטיינזלץ]. This flight is a deeply isolating experience. Each woman runs entirely for herself, stripped of any guards or men to protect her [אברבנאל]. Offering a different perspective, some suggest that their path is blocked not by broken walls, but by lawless and immoral people who intercept them, subjecting the fleeing women to deep disgrace [מלבי״ם].

The climax of their tragedy involves a violent casting away, an action that captures the frantic speed and the brutal pursuit they suffer [מצודת ציון]. Commentators offer several explanations for where or how they are cast. The most common view is that they hurl themselves toward the royal palace. Since ancient palaces were often built outside the city walls, the women throw themselves out of the ruined city in a desperate, final attempt to find shelter from the enemy [מצודת דוד, אברבנאל, רד״ק, מצודת ציון]. Conversely, others explain that the women are not seeking refuge at all. Instead, they are forcefully thrown into a prison, detention camp, or the harem of the conquering ruler, where they are gathered to serve as slaves and concubines in utter humiliation [מלבי״ם, שטיינזלץ].

Another approach understands this casting away conceptually rather than physically. The women are thrown down from their high status, losing all the pride, authority, and power they once commanded [רש״י, אברבנאל]. Finally, the most tragic interpretation suggests that it is not the women who are thrown, but their own children. Overcome by starvation, thirst, and unbearable despair, the mothers cast their children onto the mountain, unable to watch them die in agony, much like the story of Hagar and Ishmael [אבן עזרא].