Introduction: A Prophecy Fulfilled
Chapter 39 of Yirmiyahu describes the fall of Jerusalem, the flight and capture of Tzidkiyahu, the burning of the city, and the fate of Yirmiyahu himself. The Malbim makes an important observation regarding the entire chapter: the primary historical account of the conquest of the city is presented later, in Chapter 52, whereas here the prophet does not intend to recount the history in detail, but rather to show us how everything foretold earlier was fulfilled in reality. This chapter serves essentially as the seal upon Yirmiyahu's prophecies: whatever he said - so it was.
The Beginning and End of the Siege
בַּשָּׁנָה הַתְּשִׁעִית לְצִדְקִיָּהוּ מֶלֶךְ יְהוּדָה בַּחֹדֶשׁ הָעֲשִׂרִי בָּא נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל וְכָל חֵילוֹ אֶל יְרוּשָׁלִַם וַיָּצֻרוּ עָלֶיהָ - In the ninth year of Tzidkiyahu king of Yehudah, in the tenth month, Nevuchadrezzar king of Bavel and all his army came against Jerusalem, and they besieged it.
"In the tenth month" - the months are counted from Nisan: Nisan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei (which is always the seventh), Cheshvan, Kislev, Tevet. It turns out that the tenth month is the month of Tevet, and in it the siege of Jerusalem began.
בְּעַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בַּחֹדֶשׁ הָרְבִיעִי בְּתִשְׁעָה לַחֹדֶשׁ הָבְקְעָה הָעִיר - In the eleventh year of Tzidkiyahu, in the fourth month, on the ninth of the month, the city was breached.
"In the eleventh year" refers to the eleventh year of Tzidkiyahu's reign: the ninth, tenth, and eleventh years - meaning that the siege lasted about three years. And the fourth month is Tammuz (Nisan, Iyar, Sivan, Tammuz). Here it says "on the ninth of the month," whereas we know of the seventeenth of Tammuz, and some even say on the seventh. The Gemara explains that due to the tribulations and turmoil, their sense of time was confounded, and out of the immense distress of the exile, an error fell into their reckoning.
And the Abarbanel adds that although the city was breached in Tammuz, the Chaldeans did not actually enter until the seventh of Av, because the Jews inside continued to fight, and therefore the breach was not fully completed until then.
The Officers of Bavel Sit in the Middle Gate
וַיָּבֹאוּ כֹּל שָׂרֵי מֶלֶךְ בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ נֵרְגַל שַׂרְאֶצֶר סַמְגַּר נְבוּ שַׂר סְכִים רַב סָרִיס נֵרְגַל שַׂרְאֶצֶר רַב מָג וְכָל שְׁאֵרִית שָׂרֵי מֶלֶךְ בָּבֶל - And all the officers of the king of Bavel entered and sat in the Middle Gate: Nergal-sarezer, Samgar-nevu, Sar-sekim the Rav-saris, Nergal-sarezer the Rav-mag, and all the rest of the officers of the king of Bavel.
All of these names are officers of the king of Bavel, and they all sat in the "Middle Gate" (Sha'ar HaTavech). This is the gate of the Azarah (Temple Courtyard), which is the Nikanor Gate on the eastern side, standing between the gate of the Ezrat Nashim (Women's Courtyard) and the gate of the Heichal (Sanctuary) - and because it is in the middle (tavech), it is called this. And Chazal expounded: Sha'ar HaTavech - the gate where halachot are cut (decided), from the word chituch. This is the place of justice, the place where halachot are decided, the Chamber of Hewn Stone (Lishkat HaGazit) and the seat of the Sanhedrin - "in the place of justice, wickedness was there": in the very place where the judges of Israel sat, there the wicked officers of the king of Bavel now took their seats.
The Flight of Tzidkiyahu and the Deer That Spread a Net Over Him
וַיְהִי כַּאֲשֶׁר רָאָם צִדְקִיָּהוּ מֶלֶךְ יְהוּדָה וְכֹל אַנְשֵׁי הַמִּלְחָמָה וַיִּבְרְחוּ וַיֵּצְאוּ לַיְלָה מִן הָעִיר דֶּרֶךְ גַּן הַמֶּלֶךְ בְּשַׁעַר בֵּין הַחֹמֹתָיִם וַיֵּצֵא דֶּרֶךְ הָעֲרָבָה - And it came to pass, when Tzidkiyahu the king of Yehudah and all the men of war saw them, that they fled and went forth out of the city by night, by the way of the king's garden, by the gate between the two walls; and he went out the way of the Arabah.
The Malbim explains that "when [he] saw them" refers to the breach of the city: the moment Tzidkiyahu saw that the city had been breached, he fled with the men of war and left by night. But the Kasdim themselves did not see him at the time of his flight until they finally overtook him - and even that occurred only through a miracle, as related in the next verse.
Chazal relate: Tzidkiyahu had a cave that ran from his palace all the way to the plains of Yericho, and he escaped through this tunnel. What did the Holy One, Blessed be He, do to fulfill that which is stated in Yechezkel 12, "And I will spread My net upon him"? He dispatched a deer before the Kasdim, and the deer was running along the roof of the cave outside the city. It was truly wondrous: it was nighttime, yet they spotted the deer, and being hungry, they ran after it to catch it. The deer fled all the way to the mouth of the cave, and just as they arrived and felt they were about to seize it - they suddenly saw a man stepping out of the cave, and lo, it was Tzidkiyahu himself, the very man they were seeking. Thus, the Holy One, Blessed be He, spread a net over him, as it were, in order to capture him.
וַיִּרְדְּפוּ חֵיל כַּשְׂדִּים אַחֲרֵיהֶם וַיַּשִּׂגוּ אֶת צִדְקִיָּהוּ בְּעַרְבוֹת יְרֵחוֹ וַיִּקְחוּ אוֹתוֹ וַיַּעֲלֻהוּ אֶל נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל רִבְלָתָה בְּאֶרֶץ חֲמָת וַיְדַבֵּר אִתּוֹ מִשְׁפָּטִים - But the army of the Kasdim pursued after them and overtook Tzidkiyahu in the plains of Yericho; and they took him and brought him up to Nevuchadretzar king of Bavel to Rivlah in the land of Chamath, and he passed judgment upon him.
"And he passed judgment upon him" [literally, "and he spoke judgments with him"] - these were not mere words, but a formal trial and verdict: he judged and condemned him for violating his oath. As will be recalled, Nevuchadnezzar had bound Tzidkiyahu by oath not to rebel against him; he had further made him swear, after Tzidkiyahu saw him eating a live hare, that he would not publicize the matter - yet Tzidkiyahu went and revealed it, making it known and disgracing him. It was for both of these violations that he now stood trial.
The Slaughter of the Sons and the Nobles of Yehudah
וַיִּשְׁחַט מֶלֶךְ בָּבֶל אֶת בְּנֵי צִדְקִיָּהוּ בְּרִבְלָה לְעֵינָיו וְאֵת כָּל חֹרֵי יְהוּדָה שָׁחַט מֶלֶךְ בָּבֶל - Then the king of Bavel slaughtered the sons of Tzidkiyahu in Rivlah before his eyes; also all the nobles of Yehudah the king of Bavel slaughtered.
The slaughter of his sons before their father's eyes was Tzidkiyahu's punishment for rebelling and breaking his oath. And who were "all the nobles of Yehudah"? Chazal explain: This refers to the Sanhedrin, who were the ones that released him from his oath. For Nevuchadnezzar asked him: "What did you see that caused you to act this way? Did you not violate your oath?" Tzidkiyahu answered: "They released me from it." Nevuchadnezzar asked: "Who released you?" "The Sanhedrin." "If so," said the king, "they are the ones who must be punished" - and he took them and slaughtered them all.
וְאֶת עֵינֵי צִדְקִיָּהוּ עִוֵּר וַיַּאַסְרֵהוּ בַּנְחֻשְׁתַּיִם לָבִיא אֹתוֹ בָּבֶלָה - Moreover he put out the eyes of Tzidkiyahu, and bound him with fetters of bronze, to bring him to Bavel.
Through this, the words of Yirmiyahu's prophecy were fulfilled, where he told him that he would be brought to Bavel yet would not see it. This had seemed baffling to Tzidkiyahu: How could that be? If I am brought to Bavel, surely I will see it! The resolution, however, was: you will be blinded beforehand, and in this way you will reach Bavel and yet not see it.
The Burning of the City and the Exile of the People
וְאֶת בֵּית הַמֶּלֶךְ וְאֶת בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת חוֹמוֹת יְרוּשָׁלִַם נָתָצוּ - And the Kasdim burned the king's house and the house of the people with fire, and broke down the walls of Yerushalayim.
"The king's house" refers literally to the palace of the king. Regarding "the house of the people" - some say it was the gathering place of the people, while Chazal expounded: "the house of the people" refers to the synagogues. All of these they burned with fire, and they tore down the walls of Jerusalem. This took place later, in the fifth month, at the hands of Nevuzaradan.
וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת הַנֹּפְלִים אֲשֶׁר נָפְלוּ עָלָיו וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים הֶגְלָה נְבוּזַרְאֲדָן רַב טַבָּחִים בָּבֶל - And the rest of the people who remained in the city, and the defectors who had defected to him, along with the rest of the people who remained, Nevuzaradan, captain of the guard, exiled to Babylon.
What is the meaning of this apparent repetition? There are three distinct groups here: "The rest of the people who remained in the city" - those who had stayed with Tzidkiyahu inside the city. "The defectors who had defected to him" - those from the people of Israel who joined the Chaldeans, having heeded Yirmiyahu's prophecy and surrendered to them, saying: "We surrender to you." "Along with the rest of the people who remained" - those who stayed outside the walls, who were afraid to be inside the city due to the Chaldeans and hid in various places. All of them Nevuzaradan exiled to Babylon. And "Rav Tabachim" does not refer to someone engaged in baking and cooking, but rather one who slaughters and butchers people: the chief executioner.
וּמִן הָעָם הַדַּלִּים אֲשֶׁר אֵין לָהֶם מְאוּמָה הִשְׁאִיר נְבוּזַרְאֲדָן רַב טַבָּחִים בְּאֶרֶץ יְהוּדָה וַיִּתֵּן לָהֶם כְּרָמִים וִיגֵבִים בַּיּוֹם הַהוּא - But of the poorest of the people, who had nothing, Nevuzaradan, captain of the guard, left in the land of Judah, and gave them vineyards and fields on that day.
"The poorest of the people, who had nothing" - the most destitute of the poor, whom he did not fear would attempt to rebel. These he left in the land of Judah so that they would cultivate the soil and the land would not become desolate and ruined. "Vineyards and fields" (*keramim ve-yogevim*): *kormim* are vineyard workers, though some explain the word as related to gathering - *likrom* means to collect, similar to *ormim* (piling up); and *yogvim* are those who dig the soil, agricultural laborers. Even today there are those who name their son "Yogev," when in truth it simply means a farmer and tiller of the soil, carrying no connotation of prestige.
Nebuchadnezzar's Command Regarding Yirmiyahu
וַיְצַו נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל עַל יִרְמְיָהוּ בְּיַד נְבוּזַרְאֲדָן רַב טַבָּחִים לֵאמֹר - And Nebuchadrezzar king of Babylon gave command concerning Yirmiyahu through Nevuzaradan, captain of the guard, saying:
קָחֶנּוּ וְעֵינֶיךָ שִׂים עָלָיו וְאַל תַּעַשׂ לוֹ מְאוּמָה רָּע כִּי כַּאֲשֶׁר יְדַבֵּר אֵלֶיךָ כֵּן עֲשֵׂה עִמּוֹ - "Take him, keep your eyes on him, and do him no harm; rather, whatever he says to you, do for him."
Nebuchadnezzar had clear instructions on how to handle Yirmiyahu: anything that seems bad in Yirmiyahu's eyes - even if your intention is good, if it is unpleasant to him or not good for him, do not do it. Rather, "whatever he says to you, do for him" - everything must be done according to his wishes.
And why did he care so much about Yirmiyahu? Because he knew that Yirmiyahu was a tzaddik, he knew that his prophecies were true prophecies in the Name of Hashem, and he knew that Yirmiyahu was the one telling Israel to submit to the king of Babylon, since Hashem had granted him dominion. Consequently, Nebuchadnezzar had no desire to harm Yirmiyahu - on the contrary, his own interest was that Yirmiyahu's words be fulfilled, and therefore he sought only to treat him well.
וַיִּשְׁלַח נְבוּזַרְאֲדָן רַב טַבָּחִים וּנְבוּשַׁזְבָּן רַב סָרִיס וְנֵרְגַל שַׂרְאֶצֶר רַב מָג וְכֹל רַבֵּי מֶלֶךְ בָּבֶל - So Nevuzaradan, captain of the guard, sent along with Nevushazban the chief officer, Nergal-sarezer the chief prefect, and all the chief officers of the king of Babylon;
וַיִּשְׁלְחוּ וַיִּקְחוּ אֶת יִרְמְיָהוּ מֵחֲצַר הַמַּטָּרָה וַיִּתְּנוּ אֹתוֹ אֶל גְּדַלְיָהוּ בֶּן אֲחִיקָם בֶּן שָׁפָן לְהוֹצִאֵהוּ אֶל הַבָּיִת וַיֵּשֶׁב בְּתוֹךְ הָעָם - They sent and took Yirmiyahu from the courtyard of the guard, and entrusted him to Gedalyahu son of Achikam, son of Shafan, to bring him home; and so he dwelt among the people.
Nevuzaradan and all the officers of the king of Babylon sent their messengers to take Yirmiyahu "into the house" - meaning they gave him a home to dwell in, so that he would no longer remain confined in the court of the guard, but would be free to dwell among the people as he pleased and wherever he wished.
The Prophecy of Rescue for Eved-melech the Kushite
וְאֶל יִרְמְיָהוּ הָיָה דְבַר ה' בִּהְיוֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה לֵאמֹר - And the word of Hashem came to Yirmiyahu while he was still confined in the court of the guard, saying:
הָלוֹךְ וְאָמַרְתָּ לְעֶבֶד מֶלֶךְ הַכּוּשִׁי לֵאמֹר כֹּה אָמַר ה' צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מֵבִי אֶת דְּבָרַי אֶל הָעִיר הַזֹּאת לְרָעָה וְלֹא לְטוֹבָה וְהָיוּ לְפָנֶיךָ בַּיּוֹם הַהוּא - Go and speak to Eved-melech the Kushite, saying: Thus says Hashem of Hosts, the God of Israel: Behold, I am bringing My words upon this city for evil and not for good, and they shall take place before you on that day.
This prophecy was delivered while he was still confined in the court of the guard. Eved-melech the Kushite was the very person who had rescued Yirmiyahu from the pit and the mire. And what was the substance of the prophecy? Until now, the distress brought upon you was ultimately intended for good: so that you would repent in teshuvah, sparing you from severe punishments, exile, suffering, sword, and destruction. But now, "Behold, I am bringing My words upon this city for evil and not for good" - the decree has already been sealed, and there is no longer any aspect of good in it. After Yirmiyahu's final warning to Tzidkiyahu went unheeded, the decree became final: the city would be destroyed and laid waste, with no remaining chance to improve the outcome. "And they shall take place before you on that day" - you yourself will witness the catastrophe, and you will not leave the city.
וְהִצַּלְתִּיךָ בַיּוֹם הַהוּא נְאֻם ה' וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר אַתָּה יָגוֹר מִפְּנֵיהֶם - But I will deliver you on that day, says Hashem, and you will not be delivered into the hand of the men of whom you are afraid.
On the one hand, he was told that he would witness all the destruction and remain within the city, yet on the other hand, he was promised deliverance. "The men of whom you are afraid" - the Malbim explains that he harbored two fears: fear of the Judean officers, who, as we have seen, opposed Yirmiyahu and his rebukes and naturally opposed anyone who assisted him; and fear of the sword of the Chaldeans. From both, the Holy One, Blessed be He, promised him: I will deliver you.
כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי בָטַחְתָּ בִּי נְאֻם ה' - For I will surely save you, and you will not fall by the sword, but your life will be as a prize of war to you, because you have trusted in Me, says Hashem.
"For I will surely save you" - through divine providence. And the reason is stated explicitly at the end of the verse: "Because you have trusted in Me." Because you placed your trust in Hashem, you will be saved, and your life will be spared as a prize of war.
In summary: Chapter 39 is the culminating chapter in which all of Yirmiyahu's prophecies are fulfilled to the letter: the siege that began in Tevet of the ninth year, the breach of the city walls in Tammuz of the eleventh year, the officers of Babylon sitting specifically in the place of Israel's judgment, Tzidkiyahu's flight through the cave cut short by a deer dispatched by the Holy One, Blessed be He, to fulfill "And I will spread My net over him," the slaughter of his sons and the Sanhedrin who had released him from his oath, and the blinding of his eyes - in which was fulfilled "yet he shall not see Babylon." By contrast, whoever cleaved to the word of Hashem merited special divine providence: Yirmiyahu was set free by order of the king of Babylon himself, and Eved-melech the Kushite was promised explicit rescue - "Because you have trusted in Me, says Hashem." This is the enduring lesson of the chapter: the decree falls in full upon the rebellious, while deliverance is assured to those who put their trust in Hashem.