זכריה, פרק י״ד, פסוק ה׳

The climax of the battle for Jerusalem is marked by a massive geological upheaval and direct Divine intervention. As the Mount of Olives splits apart, a new valley is formed, prompting a dramatic scene of mass escape. The primary approach among commentators is that the masses will flee in panic through this newly formed valley to survive the deadly earthquake [רד״ק, מלבי״ם, מצודת דוד], or to escape the terror of war and their captors by running toward the surrounding mountains [אבן עזרא, מצודת ציון, שטיינזלץ, אברבנאל]. Conversely, another perspective suggests a miraculous sealing of the earth. After the mountain splits and the valley forms, the ground will wondrously close back up. This sealing is viewed as an even greater miracle than the initial rupture, much like the earth covering itself again after swallowing Korah [רש״י, רד״ק, מנחת שי, מלבי״ם].

The newly formed valley will extend outward, reaching a designated endpoint. Most commentators agree this refers to a specific physical location outside Jerusalem where the fleeing masses believe they will find refuge [אבן עזרא, מצודת דוד, רד״ק, מלבי״ם, שטיינזלץ]. Other interpretations suggest the valley will stretch close to the mountains [אברבנאל], or that its elevation will reach the very peaks of the mountains [רש״י, רד״ק]. A unique approach explains this destination not just as a physical place, but as a spiritually elevated zone that forms a barrier between the holy and the profane. As the invading nations attempt to conquer Jerusalem using dark magic and forces of impurity, their powers will hit a strict limit. The Israelites will flee to this specific zone because, in the proximity of holy Jerusalem, all such sorcery loses its strength [אהבת יהונתן].

The sheer terror of this future geological event will mirror the historical trauma of the massive earthquake that struck during the reign of King Uzziah of Judah, an event deeply etched into the national memory [שטיינזלץ, צאינה וראינה, רד״ק]. Yet, commentators highlight a profound theological contrast between the two quakes. During Uzziah's time, the earthquake was a manifestation of God's wrath and His zeal for the honor of the priesthood. It erupted when the unauthorized king entered the sanctuary, causing chaos among the angels present. In the future, however, the trembling earth will stem from God's zeal against the nations rising up against Israel's faith. While this judgment will also be accompanied by the uproar of ministering angels, their presence will be an act of protection, assistance, and salvation for Israel, rather than a punishment [מלבי״ם, אהבת יהונתן].

In their arrogance, the leaders of the invading nations, such as Gog and Magog, will plot to wage war against God in heaven before attempting to annihilate Israel. In response, God will tangibly reveal Himself to enact justice against them [צאינה וראינה, שטיינזלץ]. He will be accompanied by a heavenly entourage of angels and seraphim, descending directly into the fray to fight the enemies [רש״י, אבן עזרא, מצודת דוד, רד״ק, שטיינזלץ, צאינה וראינה]. This divine presence will dwell directly within Jerusalem and among the people of Israel [אבן עזרא, רד״ק, אברבנאל, שטיינזלץ]. A different, philosophical approach interprets this divine arrival symbolically. Rather than a physical descent of angels, the arrival of God and His holy ones represents the ultimate realization of the good promises He made to Israel. In this view, the holy ones are the prophets themselves, and their ancient words of comfort and redemption will finally come to life [רד״ק, אברבנאל].