יחזקאל, פרק ל״ו, פסוק ג׳

Following the destruction, the mountains of Israel faced a tragic reality. The land did not merely suffer physical ruin; it became a prime target for cynical exploitation, intense greed, and international mockery. The severity of what the surrounding nations did to the land was immense, ultimately justifying the severe punishment and shame that God would later bring upon them [רד״ק, מצודת דוד].

The invading enemies completely devastated the land, driven by an intense desire to swallow the territory whole [מצודת ציון, רד״ק, ביאור שטיינזלץ]. This craving was so powerful it is compared to the deep, desperate inhalation of air [מלבי״ם]. Another perspective suggests that the neighboring nations initially stood in silent shock at the sheer scale of the ruin, yet they waited eagerly, filled with lust for the moment they could seize the territory for themselves [רש״י].

Because the land was highly desired, any strong nation that saw an opportunity rushed to take control and claim the territory, whether they were from Edom, the Ishmaelites, or other surrounding peoples [אברבנאל]. This aggressive land grab is sometimes identified specifically with the Ammonites. They sought to expand their own borders at Israel's expense and even took active steps to ensure the land remained empty, such as orchestrating the murder of the Jewish leader Gedaliah, just so they could inherit it [מלבי״ם].

Beyond the devastating loss of independence and territory, the tragedy ended in deep public humiliation. In its ruined state, Israel became the center of global gossip, a target for widespread condemnation and mockery, and the ultimate symbol of disaster [רש״י, מצודת דוד, ביאור שטיינזלץ]. The hatred directed at the fallen nation was rooted in both cultural and linguistic divides. Consequently, every distinct nationality and every language group found its own unique way to speak poorly of Israel and spread hateful rumors about its people [רד״ק, מלבי״ם].