יחזקאל, פרק כ״א, פסוק כ׳

The sudden appearance of the enemy's sword is designed to spread paralyzing fear, weaken the defenders, and bring absolute destruction to the city gates. This carefully prepared weapon of ruin has one immediate purpose: to melt the hearts of the people with terror, drain their physical strength, and cause many to stumble and fall in battle [מצודת דוד, מצודת ציון, שטיינזלץ]. The repetitive nature of the warnings surrounding this event serves to deeply emphasize the overwhelming intensity of the anxiety gripping the nation [רד״ק].

The primary approach among commentators is that the arrival of the sword represents outright slaughter. However, others view its impact through the lens of psychological warfare, explaining that its main function is the pure terror and dread it imposes on the population [רד״ק, מלבי״ם]. A more unique perspective suggests the imagery captures the grim aftermath of the violence, describing the agonizing cries of the fallen as harsh, barking sounds [רש״י].

As the disaster approaches, it brings forth a collective cry of pain, wailing, and deep sorrow [רש״י, מצודת ציון, רד״ק, שטיינזלץ]. The weapon itself is polished to a high shine, flashing like lightning to terrify anyone who looks at it [רש״י, מצודת דוד, רד״ק]. To ensure its deadly edge remained perfect, the blade was kept carefully wrapped in cloth, only to be unsheathed and fully exposed for the day of slaughter [רש״י, מצודת דוד, רד״ק, שטיינזלץ]. Alternatively, this preparation simply indicates that the sword is exceptionally sharp and ready for war [רד״ק].

In a surprising contrast, one perspective views the reaction to the tragedy not as a cry of pain, but as a grim expression of joy. According to this thought, the sword of the Babylonian king is intended mostly to frighten the Israelites. The grim relief stems from the fact that the foreign army will only be responsible for a small fraction of the casualties. Tragically, the vast majority of the slaughter will result from internal civil wars among the Israelites themselves [מלבי״ם]. Following this logic, the sword's preparation is understood to mean it will only strike down a minority of the nation [מלבי״ם]. However, other commentators firmly reject this interpretation, arguing that the underlying grammar of the text cannot be used to support the concept of a minority [רש״י].