How can a prophet respond to the claim that 'we are being punished for the sins of our fathers?' - answer: the chapter of Tanakh most focused on the autonomy and responsibility of the individualindividual. Text here: https://www.sefaria.org/Ezekiel.18

Text here: https://www.sefaria.org/Ezekiel.17

A description of Israel's history from God's point of view, the foundling abandoned in filth, raised up to greatness, whose very success threatens to undo them.

Yael Shahar offers a moving and eloquent reflection on the poetics and politics of Yechezkel's vision of that history - the significance of the humble origins and the danger of arrogance that comes with abundance and success.

Text for this chapter can be found here: https://www.sefaria.org/Ezekiel.16

Regarding Ch. 15: "only 8 verses - Describes the burning of Jerusalem as a vine is burned - it's good for nothing else. This was too depressing for me to record a piece on on Yom Ha'atzmaut, so I'll allow you all to read it in your own time. " - Rabbi Joe Wolfson

https://www.sefaria.org/Ezekiel.15

In which the navi references three very different stories from very different parts of the Tanakh: Noach, Daniel and Iyov

On 929 see: https://www.929.org.il/lang/en/author/47374/post/73727

Text for this chapter can be found here:

https://www.sefaria.org/Ezekiel.14

Text for this chapter can be found here: https://www.sefaria.org/Ezekiel.13

The prophet returns from his tour of Jerusalem to Bavel and performs 'acts of provocative prophetic street theatre' to his audience, showing what will happen to Jerusalem 5 years hence. Rabbi Gamliel Shmalo returns considering the question of who is blind, the meaning of Yechezkel's theatre, suggesting, among other things, a disagreement between Yechezkel and Yirmiyahu as to where the future lies. Text for this chapter can be found here: https://www.sefaria.org/Ezekiel.12

Jonathan Muhlrad considers our chapter in the context of Yom HaShoah and an intriguing parallel between our chapter and the story of Korach. https://www.sefaria.org/Ezekiel.11

Continue the vision began in the previous chapters as Yechezkel 'visits' Jerusalem, to see the horrendous destruction afflicting the city in which the divine death squad shows no mercyCalev Ben Dor provides us with excellent audio on both chapters noting how the text is a subversion of both exodus from Egypt and the ending of Yonah. Despite the darkness of the text, Calev shares with us a midrash on the chapter that is arguably better known than the chapter itself - 'God goes into exile with the Jewish people - although he is the agent of the destruction, he is also its victim'https://www.sefaria.org/Ezekiel.9

A scene of abominations in the Temple just years before its destruction, a deep insight into the theme of idolatry in Yechezkel (as opposed to his predecessors), and an intriguing connection between our chapter and the afikoman. Aliza Libman Baronofsky travels with Yechezkel in his vision to Yerushalayim https://www.sefaria.org/Ezekiel.8

The prophets hair becomes the source for symbolic actions. Text for this chapter can be found here: ⁠https://www.sefaria.org/Ezekiel.5