יחזקאל, פרק ל״ז, פסוק א׳

A sudden, overwhelming prophetic force seizes Ezekiel, thrusting him into a grim and haunting landscape. He finds himself standing in a vast valley scattered with human remains, a startling scene meant to convey a profound message of hope and redemption. The intense power of prophetic inspiration rests heavily upon him [מצודת דוד, שטיינזלץ, אברבנאל]. This experience carries a strong sense of coercion; the divine spirit compels the prophet to move almost against his will, driving him relentlessly toward the location God has chosen [רש״י, מצודת דוד].

Commentators debate the nature of this journey. Some understand it as a purely visionary experience, where the spirit represents the will of God rather than a physical relocation [מצודת ציון, שטיינזלץ]. Others suggest that if the event was tangible, the prophet was indeed physically transported [אברבנאל]. Regardless of whether the journey is literal or allegorical, the prophet experiences the unfolding events as an absolute, tangible reality [מלבי״ם]. The spirit sets him down within a broad valley or plain [מצודת ציון, שטיינזלץ], which may be the exact same location where he experienced his very first prophecy [רד״ק].

Spread across this expanse is a multitude of completely dry human bones, devoid of any trace of life. This profound state of decay makes their subsequent revival an extraordinary miracle, akin to creation out of nothing [מלבי״ם]. The primary approach among commentators debates whether this scene is an allegory or a historical event. Viewed as an allegory, the bones symbolize the Israelites suffering in exile, drained of all hope. God reveals this sight to assure the prophet that He will eventually draw them out of exile and restore their life [רד״ק, צאינה וראינה]. Alternatively, the allegory serves to teach about the literal resurrection of the dead that will occur in the end of days, closely tied to the final redemption and the ingathering of the exiles [אברבנאל].

Conversely, those who view the scene as a literal, historical event offer various traditions regarding the identity of the dead. The most prevalent view is that these were members of the tribe of Ephraim who had tragically miscalculated the time of the redemption from Egypt, left too early, and were slaughtered by the people of Gath [רש״י, מצודת דוד, רד״ק]. Other traditions suggest these were individuals who had denied the concept of resurrection, or the dead from the valley of Dura [רד״ק, מלבי״ם]. According to the literal interpretation, these dead were actually brought back to life, stood on their feet, and sang praises to God, with some traditions maintaining that they later traveled to the land of Israel, married, and raised families [רד״ק].

A fascinating detail arises regarding Ezekiel's status as a priest, which strictly forbids him from becoming ritually impure through contact with corpses. How could he safely navigate a valley filled with exposed human remains? The commentators explain that the valley was massive, and the prophet was carefully placed in an open area completely clear of bones. As he moved, he walked exclusively around the perimeter of the dead, taking great care never to pass directly over them. In this way, he successfully avoided impurity and maintained his strict state of purity [נחל שורק, צאינה וראינה, חומת אנך].