Yechezkel 23 | Ohola and Oholiva

Like Chapters 16 and 20, Chapter 23 recounts Israel’s history at length, beginning with the Exodus. What is unique about our chapter is the parable of the two sisters, Ohola and Oholiva, who represent Shomron and Jerusalem. The chapter extensively describes, in particularly harsh and explicit language, the prostitution and betrayal of these sisters.

First, Ohola (Shomron) strays after her lovers — Assyria and Egypt — until she is ultimately exiled by the very nations she pursued, in a classic example of measure for measure punishment. Then, Oholiva (Jerusalem) follows the same path — only worse than her sister — and finds a new lover: the Chaldeans. The verse describing her infatuation with them — “She saw carved figures of men on the walls, images of Chaldeans imprinted in bright red” (23:14) — strongly parallels Yechezkel’s earlier depiction of Jerusalem in Chapter 8: “I came through, and there I saw every form of creeping thing and detestable animal and all the idols of the House of Israel, all carved out on the surrounding walls” (8:10).

Just as with Ohola, Oholiva will ultimately be destroyed by the very nations she pursued, again in measure for measure. This time, the description is even more detailed. The phrase “Governors and officials, warriors impeccably attired, cavalrymen on horseback – all of them dashing men” (23:12) portrays how impressive and desirable Oholiva’s lovers appeared to her. But soon after, an almost identical description appears: “Dashing men, all of them governors and officials, officers and dignitaries, all of them on horseback” (23:23). This time, however, the verse describes not her lovers, but her enemies — coming to destroy her.

A few more insights on the chapter:
1. The Perspective on Egypt and the Wilderness:  It is impossible to ignore the stark contrast between Yechezkel’s words and Yirmiyahu’s. Yehezkel declares: “She escalated her whoring – remembering the days of her youth, whoring in the land of Egypt” (23:19). Yirmiyahu, by contrast, says: “I recall on your behalf the devotion of your youth” (Yirmiyahu 2:2), depicting Israel’s time in the wilderness as a period of loyalty and merit. In Yechezkel, however, the nation's “youth” in Egypt is cited as the very reason for its continued betrayal — it clings to its ancient ways of sin from Egypt. We saw similar references to Israel’s unfaithfulness during its servitude in Egypt in Chapters 16 and 20. This idea aligns with Chazal’s interpretation of “וחמושים עלו בני ישראל מארץ מצרים” (Shemot 13:18) — only one in five Israelites left Egypt, as many had assimilated into Egyptian culture and perished in the darkness of exile.
2. The Harsh and Explicit Language: Yechezkel is an uncompromising prophet, and in our chapter, his intensity reaches new heights. The descriptions of prostitution are strikingly graphic. Studying this chapter is an unsettling experience. In a brief video, Rav Yehuda Brandes explains that our chapter exemplifies a situation where rebuke must be delivered in harsh and unmistakable terms. Where as Harav Yaakov Medan ties the chapter’s boldness to the origins of Israel’s sin in Canaanite idolatry. Canaanite worship was deeply intertwined with unconcealed sexual immorality, and Israel adopted these practices. Yechezkel’s blunt language is meant to shock the people into recognition — because their sins were, in fact, deeply intertwined with immorality and prostitution.
3. Kinot for Tisha B’Av: The poet Rav Shlomo Ibn Gabirol composed a lamentation for Tisha B’Av based on our chapter, Ohola and Oholiva. The imagery and themes of Yechezkel 23 deeply influenced later Jewish liturgical poetry. See how the kinna weaves Yechezkel’s prophetic words into a poetic expression of grief.