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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 1

Isaiah 1

ื™ืฉืขื™ื”ื• ืคืจืง ืืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 1 of 66 | Day: 148 of 742

Date: July 9, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

The first chapter of Yeshayahu functions as an overture to the entire book, sounding nearly every theme the prophet will develop across his sixty-six chapters: the covenant lawsuit, the hollowness of sacrifice divorced from justice, the corruption of a once-faithful Jerusalem, and the promise of a refining judgment that ends in restoration. The Sages noted that although the superscription (verse 1) dates Yeshayahuโ€™s prophecies to the reigns of Uzziyahu, Yotam, Achaz, and Chizkiyahu, the formal account of his commissioning does not come until chapter 6. The classical commentators explain that chapter 1 is placed first not because it was the earliest prophecy chronologically but because it is the great rebuke that introduces the book, the indictment under which everything that follows is to be read. Rashi notes that this opening admonition was spoken close to the destruction the prophet foresaw.

The chapter opens as a riv โ€” a covenant lawsuit โ€” with heaven and earth summoned as witnesses (verse 2), the same cosmic witnesses Moshe had called in the song of Haazinu. The charge is framed in the most intimate possible terms: โ€œI reared children and brought them up, and they have rebelled against Me.โ€ The wound is filial, not merely legal. Yeshayahu then sharpens it with the famous comparison that an ox knows its owner and a donkey its masterโ€™s trough, โ€œbut Israel does not knowโ€ (verse 3) โ€” the beast recognizes the hand that feeds it, while the people Yeshayahu calls am naval fail to recognize theirs. The opening section (verses 4-9) surveys a land already devastated, its cities burned and its fields consumed by strangers, with Zion left isolated โ€œlike a booth in a vineyard.โ€ Only a surviving remnant, the prophet says, has kept the nation from becoming a second Sodom and Gomorrah โ€” a comparison that will turn, in the next breath, into a form of address.

The chapterโ€™s theological heart is its assault on cultic worship unaccompanied by moral conduct (verses 10-17). Addressing the leaders as โ€œchieftains of Sodomโ€ and the people as โ€œfolk of Gomorrah,โ€ Yeshayahu delivers one of the most radical critiques of empty ritual in all of prophecy: God is sated with burnt offerings, takes no delight in the blood of bulls, finds the festivals and new moons a burden, and will hide His eyes from outstretched hands โ€œstained with crime.โ€ The commentators are careful to stress that the prophet does not abolish the sacrificial service โ€” which is Divinely commanded โ€” but condemns its performance by those whose hands are full of bloodshed and injustice; sacrifice offered by the unrepentant is not merely worthless but offensive. The remedy is stated in a cascade of imperatives that became a banner of the prophetic ethic: wash yourselves clean, cease to do evil, learn to do good, seek justice, defend the orphan, plead for the widow. Then comes the chapterโ€™s most luminous verse (18): โ€œThough your sins be as scarlet, they shall be white as snow; though they be red as crimson, they shall become like woolโ€ โ€” the promise that even deeply stained guilt can be cleansed by return, offered as a reasoned appeal, lechu na ve-nivachecha, โ€œcome, let us reason together.โ€

The final movement (verses 21-31) is an elegy turned promise. โ€œHow has the faithful city become a harlot!โ€ the prophet laments โ€” once filled with justice, now a den of murderers, her silver turned to dross, her rulers companions of thieves who chase bribes and ignore the orphan and the widow. But the judgment Yeshayahu announces is metallurgical rather than annihilating: God will turn His hand against the city to smelt away its dross โ€œas with lyeโ€ and burn out its alloy, and the purpose of the fire is restoration โ€” โ€œI will restore your judges as at first, and your counselors as at the beginning; afterward you shall be called the City of Righteousness, the Faithful Cityโ€ (verse 26). The chapter thus enacts in miniature the architecture of the whole book: searing rebuke that serves the ends of return. Its closing verse (27), Tziyon be-mishpat tipadeh ve-shaveha bi-tzedakah โ€” โ€œZion shall be redeemed through justice, and her returnees through righteousnessโ€ โ€” is among the most quoted lines in the book, a one-sentence statement of the prophetโ€™s faith that the road back to the faithful city runs through mishpat and tzedakah, justice and righteousness. Fittingly, much of this chapter is read as the haftarah of Shabbat Chazon, the Shabbat before Tisha bโ€™Av, its opening word chazon (โ€œthe visionโ€) giving that Shabbat its name and its mood of impending mourning shot through with the hope of cleansing.


ืคืจืง ืืณ ยท Chapter 1

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื—ึฒื–ื•ึนืŸึ™ ื™ึฐืฉืึทึฝืขึฐื™ึธึฃื”ื•ึผ ื‘ึถืŸึพืึธืžึ”ื•ึนืฅ ืึฒืฉืึถึฃืจ ื—ึธื–ึธึ”ื” ืขึทืœึพื™ึฐื”ื•ึผื“ึธึ–ื” ื•ึดื™ืจึฝื•ึผืฉืึธืœึธึ‘อึดื ื‘ึผึดื™ืžึตึจื™ ืขึปื–ึผึดื™ึผึธึงื”ื•ึผ ื™ื•ึนืชึธึ›ื ืึธื—ึธึฅื– ื™ึฐื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ืžึทืœึฐื›ึตึฅื™ ื™ึฐื”ื•ึผื“ึธึฝื”ืƒ

English:

The prophecies of Isaiah son of Amoz, who prophesied concerning Judah and Jerusalem in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

The superscription introduces the book: the vision (chazon) of Yeshayahu son of Amotz concerning Yehudah and Yerushalayim, spanning the reigns of four Judean kings. Rashi, Metzudat David, and Radak note that this opening prophecy is placed first as the great rebuke that frames the book, even though Yeshayahu's commissioning is not recounted until chapter 6.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ื–ื•ืŸ ื™ืฉืขื™ื”ื• ื‘ืŸ ืืžื•ืฅ ื•ื’ื•'. ื"ืจ ืœื•ื™ ื“ื‘ืจ ื–ื” ืžืกื•ืจืช ื‘ื™ื“ื™ื ื• ืžืื‘ื•ืชื™ื ื• ืืžื•ืฅ ื•ืืžืฆื™ื” ืžืœืš ื™ื”ื•ื“ื” ืื—ื™ื ื”ื™ื•: ืืฉืจ ื—ื–ื” ืขืœ ื™ื”ื•ื“ื” ื•ื™ืจื•ืฉืœื™ื. ื•ื”ืœื ืขืœ ื›ืžื” ืื•ืžื•ืช ื ืชื ื‘ื ืžืฉื ื‘ื‘ืœ ืžืฉื ืžื•ืื‘ ื”ื ืœืžื“ืช ืฉืื™ืŸ ื–ื” ืชื—ืœืช ื”ืกืคืจ ื•ืœื ื ืงืจื ื”ืกืคืจ ืขืœ ืฉื ื”ื—ื–ื•ืŸ ื”ื–ื” ื•ื›ืŸ ืฉื ื™ื ื• ื‘ื‘ืจื™ื™ืชื ื“ืžื›ื™ืœืชื, ื‘ืฉื ืช ืžื•ืช ื”ืžืœืš ืขื•ื–ื™ื”ื• ืชื—ืœืช ื”ืกืคืจ ืืœื ืฉืื™ืŸ ืžื•ืงื“ื ื•ืžืื•ื—ืจ ื‘ืกื“ืจ ื•ื”ื“ื‘ืจื™ื ืžื•ื›ื™ื—ื™ื ืฉื”ืจื™ ื‘ื™ื•ื ื”ืจืขืฉ ื™ื•ื ืฉื ืฆื˜ืจืข ืขื•ื–ื™ื”ื• ื ืืžืจ ื•ืืฉืžืข ืืช ืงื•ืœ ื”' ืื•ืžืจ ืืช ืžื™ ืืฉืœื— ื•ืžื™ ื™ืœืš ืœื ื• (ืœืงืžืŸ ื•) ื•ืืžืจ ื”ื ื ื™ ืฉืœื—ื ื™ ืœืžื“ื ื• ืฉื”ื•ื ืชื—ืœืช ืฉืœื™ื—ื•ืชื• ื•ื ื‘ื•ืื” ื–ื• ื ืืžืจื” ืื—"ื› ื•ืขืœ ื–ื• ืœื‘ื“ื” ื ืืžืจ ืืฉืจ ื—ื–ื” ืขืœ ื™ื”ื•ื“ื” ื•ื™ืจื•ืฉืœื™ื ื›ืฉื ืฉืืžืจ ืขืœ ืžืฉื ื›ืœ ืื•ืžื” ื•ืื•ืžื” ืžืฉื ืื•ืžื” ืคืœื•ื ื™ ืืฃ ื›ืืŸ ื›ืชื‘ ื—ื–ื•ืŸ ื–ื” ื—ื–ื” ืขืœ ื™ื”ื•ื“ื” ื•ื™ืจื•ืฉืœื™ื ื•ืœืคื™ ืฉื”ื ืชื•ื›ื—ื•ืช ืงื•ืฉื™ ืงืจืื ื—ื–ื•ืŸ ืฉื”ื•ื ืงืฉื” ืžืขืฉืจื” ืœืฉื•ื ื•ืช ืฉื ืงืจืืช ื ื‘ื•ืื” ื›ืžืฉ"ื ื‘ื‘"ืจ ื•ืจืื™ื” ืœื“ื‘ืจ ื—ื–ื•ืช ืงืฉื” ื”ื•ื’ื“ ืœื™ (ืœืงืžืŸ ื›ื): ื‘ื™ืžื™ ืขื•ื–ื™ื”ื• ื•ื’ื•'. ืžืœื›ื™ ื™ื”ื•ื“ื” ื“' ืžืœื›ื™ื ื”ืœืœื• ืงืคื— ื‘ื™ืžื™ื• ื‘ื™ื•ื ืฉื ืฆื˜ืจืข ืขื•ื–ื™ื”ื• ืฉืจืชื” ืฉื›ื™ื ื” ืขืœื™ื• ื•ื ืชื ื‘ื ื›ืœ ื™ืžื™ ื”ืžืœื›ื™ื ื”ืœืœื• ืขื“ ืฉืขืžื“ ืžื ืฉื” ื•ื”ืจื’ื• (ื•ื ื‘ื•ืื” ื–ื• ื ืืžืจื” ื‘ื™ืžื™ ื—ื–ืงื™ื”ื• ืื—ืจ ืฉื’ืœื• ืขืฉืจืช ื”ืฉื‘ื˜ื™ื ื›ืช"ื™):
the vision of Isaiah the son of Amoz Said Rabbi Levi: We have a tradition from our ancestors that Amoz and Amaziah, king of Judah, were brothers. which he saw concerning Judah and Jerusalem Now, did he not prophesy concerning many nations, viz. the prophecy of Babylonia (ch. 13), the prophecy of Moab (ch. 15)? Thus you learn that this is not the beginning of the Book, and that the Book is not given its name for this prophecy. So we learned in the Baraitha of the Mechilta (Exod. 15: 9,10): "In the year of King Uzziah's death" (6:1) is the beginning of the Book, but there is no early and late in the order [i.e., the order of the chapters is no indication of the chronological order. (Others read: There is no early and late in the Bookโ€”Parshandatha.] The context proves this point, for, on the day of the earthquake (see Zech. 14:5), the day Uzziah became a metzora (see 2 Chron. 26:19), it was said: "Whom shall I send and who will go for us?" And I said, "Here I am; send me" (6:8). We learn that this was the beginning of his mission, and this prophecy was said afterwards. And concerning this alone, it is stated: which he saw concerning Judah and Jerusalem, just as Scripture says concerning each nation, "the prophecy of such and such a nation." Here too, Scripture writes: "which he saw concerning Judah and Jerusalem." Since they are harsh reproofs, he calls them "chazon," which is the harshest of the ten expressions by which prophecy is called, as is stated in Gen. Rabbah (44:7), and proof of this is the verse (infra 21:2), "A harsh prophecy (ื—ึธื–ื•ึผืช) was told to me." in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah. These four kings he buried, [i.e. he outlived,] in his lifetime. On the day Uzziah became a metzora, the Shechinah rested upon him, and he prophesied all the days of these kings, until Manasseh arose and killed him. (And this prophecy was said in the days of Hezekiah after the ten tribes were exiled.)

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืฉืึดืžึฐืขึคื•ึผ ืฉืึธืžึทึ™ื™ึดืึ™ ื•ึฐื”ึทืึฒื–ึดึฃื™ื ึดื™ ืึถึ”ืจึถืฅ ื›ึผึดึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื“ึผึดื‘ึผึตึ‘ืจ ื‘ึผึธื ึดื™ืึ™ ื’ึผึดื“ึผึทึฃืœึฐืชึผึดื™ ื•ึฐืจื•ึนืžึทึ”ืžึฐืชึผึดื™ ื•ึฐื”ึตึ–ื ืคึผึธึฅืฉืึฐืขื•ึผ ื‘ึดึฝื™ืƒ

English:

Hear, O heavens, and give ear, O earth,For GOD has spoken:โ€œI reared children and brought them upโ€”And they have rebelled against Me!

The prophecy opens as a covenant lawsuit, summoning heaven and earth as witnesses: 'I reared children and brought them up, and they have rebelled against Me.' Rashi, Metzudat David, and Radak explain that the cosmic witnesses (echoing Haazinu) lend permanence to the charge, and that the wound is a father's โ€” Israel's rebellion is the betrayal of children God Himself raised.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžืขื• ืฉืžื™ื ื•ื”ืื–ื™ื ื™ ืืจืฅ. ืžืฉื” ืืžืจ ื”ืื–ื™ื ื• ื”ืฉืžื™ื ื•ืชืฉืžืข ื”ืืจืฅ (ื“ื‘ืจื™ื ืœืดื‘:ืืณ) ืœืžื” ืฉื™ื ื” ื™ืฉืขื™ื” ืืช ื”ืœืฉื•ืŸ ืฉื ื• ืจื‘ื•ืชื™ื ื• ื‘ื“ื‘ืจ ื–ื” ื•ืžื“ืจืฉื•ืช ืจื‘ื™ื ื‘ืค' ื”ืื–ื™ื ื• ื‘ืกืคืจื™ ื•ื ื—ืœืงื• ื—ื›ืžื™ื ืขืœื™ื”ื ื•ืืžืจื• ืื™ืŸ ื”ื“ื‘ืจ ื›ืŸ ืืœื ื‘ื–ืžืŸ ืฉื”ืขื“ื™ื ื‘ืื™ื ื•ืžืขื™ื“ื™ื ื•ื ืžืฆืื• ื“ื‘ืจื™ื”ื ืžื›ื•ื•ื ื™ืŸ ืขื“ื•ืชืŸ ืงื™ื™ืžืช ื•ืื ืœืื• ืื™ืŸ ืขื“ื•ืชืŸ ืงื™ื™ืžืช ืื™ืœื• ืœื ื‘ื ื™ืฉืขื™ื” ื•ื ืชืŸ ืฉืžื™ืขื” ืœืฉืžื™ื ื•ื”ืื–ื ื” ืœืืจืฅ ื”ื™ื• ืฉืžื™ื ืžืขื™ื“ื™ื ื•ืื•ืžืจื™ื ื›ืฉื ืงืจืื• ืœืขื“ื•ืช ื–ื• ื‘ื™ืžื™ ืžืฉื” ืฉืืžืจ ื”ืขื™ื“ื•ืชื™ ื‘ื›ื ื”ื™ื•ื ื‘ื”ืื–ื ื” ืฉืžืขื ื• ื•ื”ืืจืฅ ืžืขื™ื“ื” ืื ื™ ื ืงืจืืชื™ ื‘ืœืฉื•ืŸ ืฉืžื™ืขื” ื•ืื™ืŸ ืขื“ื•ืชืŸ ืžื›ื•ื•ื ืช ื‘ื ื™ืฉืขื™ื” ื•ื—ืœืฃ ืืช ื”ื“ื‘ืจ ื ืžืฆืื• ืฉื ื™ื”ื ืžืขื™ื“ื™ื ื‘ืœืฉื•ืŸ ื”ืื–ื ื” ื•ื‘ืœืฉื•ืŸ ืฉืžื™ืขื”: ื›ื™ ื”' ื“ื‘ืจ. (ืฉืชื”ื™ื• ืขื“ื™ื ื‘ื“ื‘ืจ ื›ืฉื”ืชืจืชื™ ื‘ื ื‘ื™ืžื™ ืžืฉื” ืœื›ืŸ ื‘ืื• ื•ืฉืžืขื• ืฉืื ื™ ืžืชื•ื•ื›ื— ืขืžื ืฉืขื‘ืจื• ืขืœ ื”ื”ืชืจืื” ืื ื™ ืœื ืกืจื—ืชื™ ื‘ื”ื ืืœื ื’ื™ื“ืœืชื™ื ื•ืจื•ืžืžืชื™ื ื•ื”ื ืคืฉืขื• ื‘ื™, ืก"ื) ืฉืชื”ื™ื• ืขื“ื™ื ืœื“ื‘ืจ ื•ื”ื™ื›ืŸ ื“ื‘ืจ ื”ืื–ื™ื ื• ื”ืฉืžื™ื ื•ืื“ื‘ืจื” (ืฉื) ื‘ืžื›ื™ืœืชื:
Hear, O heavens, and give ear, O earth And Moses said, "Give ear, O heavens,...and may the earth hear" (Deut. 32:1). Why did Isaiah change the wording? Our masters taught concerning this matter, [and] many midrashim [are] in the section entitled "Ha'azinu" in Sifrei, but the Sages disagreed with them and said: A matter is not so unless witnesses come and testify. If their words coincide, their testimony is fulfilled; if not, their testimony is not fulfilled. Had Isaiah not addressed the heavens with giving ear and the earth with hearing, the heavens would testify and say, 'When we were called to this testimony in Moses' time, when he said, (Deut. 30:19) "I call heaven and earth to witness against you," we heard with an expression of giving ear,' and the earth would testify, 'I was called with an expression of hearing,' hence their testimony would not coincide. [Therefore,] Isaiah came and reversed the matter. Consequently, both are found to testify with an expression of giving ear and with an expression of hearing. for the Lord has spoken That you should be witnesses in this matter, when I warned them in Moses' time. Therefore, come and hear what I reason with them, for they transgressed the warning, I did not sin against them, but I raised them and exalted them, yet they rebelled against me. [Another version reads:] That you should be witnesses in this matter. Now, where did He speak? "Give ear, O heavens and I will speak" (ibid. 32:1). [So this was taught] in Mechilta (Bo 12).

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื™ึธื“ึทึฅืข ืฉืื•ึนืจึ™ ืงึนื ึตึ”ื”ื•ึผ ื•ึทื—ึฒืžึ–ื•ึนืจ ืึตื‘ึฃื•ึผืก ื‘ึผึฐืขึธืœึธึ‘ื™ื• ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืœึนึฃื ื™ึธื“ึทึ”ืข ืขึทืžึผึดึ–ื™ ืœึนึฅื ื”ึดืชึฐื‘ึผื•ึนื ึธึฝืŸืƒ

English:

An ox knows its owner,A donkey its masterโ€™s crib:Israel does not know,My people takes no thought.โ€

Even an ox knows its owner and a donkey its master's trough, but Israel does not know and takes no thought. Rashi, Metzudat David, and Radak draw out the sting: the beast recognizes the hand that feeds and works it, while Israel fails to recognize the God who sustains them โ€” a failure of gratitude and understanding, not merely of obedience.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื•ื ื”ื•. ืžืชืงื ื• ื‘ื—ืจื™ืฉื” ื‘ื™ื•ื ื•ืžืื—ืจ ืฉื”ืจื’ื™ืœื• ื‘ื›ืš ื™ื•ื“ืข ื‘ื• ืื‘ืœ ื—ืžื•ืจ ืื˜ื•ื ืื™ื ื• ืžื‘ื™ืŸ ื‘ืขืœื™ื• ืขื“ ืฉื™ืื›ื™ืœื ื• ื•ื™ืฉืจืืœ ืœื ื ืชืคืงื— ืœื™ื“ืข ื›ืฉื•ืจ ื›ืฉืงืจืืชื™ื• ื™ืฉืจืืœ ื™ื”ื™ื” ืฉืžืš ื•ื”ื•ื“ืขืชื™ื• ืงืฆืช ื—ื•ืงื•ืชื™ ื•ื”ื ืขื–ื‘ื•ื ื™ ื›ื“ืžืคื•ืจืฉ (ื‘ื™ื—ื–ืงืืœ ื› ืœ"ื˜) ื•ืื•ืžืจ ืื™ืฉ ืืช ื’ืœื•ืœื™ ื•ื’ื•' ื•ืืฃ ืœืื—ืจ ืฉื”ื•ืฆืืชื™ื ืžืžืฆืจื™ื ื•ื”ืื›ืœืชื™ื ืืช ื”ืžืŸ ื•ืงืจืืชื™ ืื•ืชื ืขืžื™ ื‘ื ื™ ื™ืฉืจืืœ ืœื ื”ืชื‘ื•ื ื ื• ื›ื—ืžื•ืจ (ืกื"ื) ื“"ื ื™ื“ืข ืฉื•ืจ ืงื•ื ื”ื• ืžื›ื™ืจ ื”ืฉื•ืจ ืงื•ื ื”ื• ืœื”ื™ื•ืช ืžื•ืจืื• ืขืœื™ื• ืœื ืฉื™ื ื” ืžื” ืฉื’ื–ืจืชื™ ืขืœื™ื• ืœื•ืžืจ ืื™ื ื™ ื—ื•ืจืฉ ื”ื™ื•ื ื•ื—ืžื•ืจ ืœื ืืžืจ ืœื‘ืขืœื™ื• ืื™ื ื™ ื˜ื•ืขืŸ ื”ื™ื•ื ื•ืžื” ืืœื• ืฉื ื‘ืจืื• ืœืฉืžืฉื›ื ื•ืื™ื ื ืœื ืœืงื™ื‘ื•ืœ ืฉื›ืจ ืื ื™ื–ื›ื• ื•ืœื ืœืฉื™ืœื•ื ืคื•ืจืขื ื•ืช ืื ื—ื•ื˜ืื™ื ืœื ืฉื™ื ื• ืืช ืžื“ืชื ืฉื’ื–ืจืชื™ ืขืœื™ื”ื ื•ื™ืฉืจืืœ ืฉืื ื–ื•ื›ื™ื ืžืงื‘ืœื™ื ืฉื›ืจ ื•ืื ื—ื•ื˜ืื™ื ืžืงื‘ืœื™ื ืคื•ืจืขื ื•ืช: ืœื ื™ื“ืข. ืœื ืื‘ื• ืœื™ื“ืข ื•ื™ื“ืขื• ื•ื“ืฉื• ื‘ืขืงื‘ ื•ืขืžื™ ืœื ื ืชืŸ ืœื‘ ืœื”ืชื‘ื•ื ืŸ:
his owner Heb. ืงึนื ึตื”ื•ึผ [is] like ืžึฐืชึทืงึผึฐื ื•ึน, the one who affixes him to the plowshare for plowing by day, and since he has accustomed him to this, he knows him. The dull donkey, however, does not recognize his master until he feeds him. Israel was not intelligent like the ox, to know, when I called him and said, "Israel will be your name" (Gen. 35:10), and I informed them of several of My statutes, yet they deserted Me, as is related in Ezekiel (20:39): "Let each one go and worship his idols." Even after I took them out of Egypt and fed them the manna and called them, "My people, the children of Israel," they did not consider even as a donkey. Another explanation is: An ox knows its owner An ox recognizes his owner so that his fear is upon him. He did not deviate from what I decreed upon him, by saying, I will not plow today. Neither did a donkey say to his owner, I will not bear burdens today. Now, these [creatures,] who were created to serve you, and are not destined to receive reward if they merit, or to be punished if they sin, did not change their manner, which I decreed upon them. Israel, however, who, if they merit receive reward, and if they sin are punished. does not know i.e., did not want to know; they knew but trod with their heels, and my people did not take heart to consider.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื”ึฃื•ึนื™โ€‰ื€ ื’ึผึฃื•ึนื™ ื—ึนื˜ึตึ—ื ืขึทึšื ื›ึผึถึฃื‘ึถื“ ืขึธื•ึบึ”ืŸ ื–ึถึฃืจึทืข ืžึฐืจึตืขึดึ”ื™ื ื‘ึผึธื ึดึ–ื™ื ืžึทืฉืึฐื—ึดื™ืชึดึ‘ื™ื ืขึธื–ึฐื‘ึฃื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึ—ื” ื ึดึฝืึฒืฆึ›ื•ึผ ืึถืชึพืงึฐื“ึฅื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื ึธื–ึนึฅืจื•ึผ ืึธื—ึฝื•ึนืจืƒ

English:

Ah, sinful nation!People laden with iniquity!Brood of evildoers!Depraved children!They have forsaken GOD,Spurned the Holy One of Israel,Turned their backs.

A cascade of condemnation: a sinful nation, a people laden with iniquity, a brood of evildoers who have forsaken God and spurned the Holy One of Israel. Rashi, Metzudat David, and Radak explain the mounting terms as describing a corruption that compounds across generations, the people having turned their backs entirely on God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื•ื™. ื›ืœ ื”ื•ื™ ืฉื‘ืžืงืจื ืœืฉื•ืŸ ืงื•ื‘ืœ ื•ืงื•ื ื” ื›ืื“ื ื”ื’ื•ื ื— ืžืœื‘ื• ื•ืฆื•ืขืง ืื”ื” ืืœื ืฉื™ืฉ ืžื”ื ืžื•ืขื˜ื™ืŸ ืฉื”ื ืœ' ืฆืขืงืช ืงืจื™ืืช ืงื•ืœ ื›ืžื• ื”ื•ื™ ื”ื•ื™ ื•ื ื•ืกื• ืžืืจืฅ ืฆืคื•ืŸ (ื–ื›ืจื™ื” ื‘ืณ:ื™ืณ) ื•ืชืจื’ื•ืžื• ืื›ืœื• ืœืฉื•ืŸ ื”ื›ืจื–ื”, ื”ื•ื™ ื™ืฉ ืœื–ืขื•ืง ืขืœ ื’ื•ื™ ืงื“ื•ืฉ ื”ื ื”ืคืš ืœื”ื™ื•ืช ื’ื•ื™ ื—ื•ื˜ื ื•ืขื ืฉื ืืžืจ ื‘ื• ื›ื™ ืขื ืงื“ื•ืฉ ืืชื” ื ื”ืคืš ืœื”ื™ื•ืช ืขื ื›ื‘ื“ ืขื•ืŸ: ืขื ื›ื‘ื“ ืขื•ืŸ. ื›ื‘ื“ื•ืช ืขื•ืŸ, ื›ื‘ื“ ืื“ื ืฉื”ื•ื ื›ื‘ื“ ืคื™ืฉื "ื˜ ื‘ืœืขื– ื›ื‘ื“ ืฉื ื“ื‘ืจ ืฉืœ ื›ื‘ื“ื•ืช ืคื™ืฉื ื˜ื•ืž"ื ื‘ืœืขื– ื•ื“ื‘ื•ืง ืขื ืชื™ื‘ืช ืขื•ืŸ: ื–ืจืข ืžืจืขื™ื. ื•ื”ื ื”ื™ื• ื–ืจืข ื‘ืจืš ื”', ื‘ื ื™ื ื”ื™ื• ืœื”ืงื‘"ื” ื ื”ืคื›ื• ืœืžืฉื—ื™ืชื™ื: ื ืืฆื•. ื”ืจื’ื™ื–ื•: ื ื–ื•ืจื• ืื—ื•ืจ. ืื™ืŸ ื ื–ื™ืจื” ื‘ื›ืœ ืžืงื•ื ืืœื ืœืฉื•ืŸ ืคืจื™ืฉื•ืช ื•ื›ื”"ื ื•ื™ื ื–ืจื• ืžืงื“ืฉื™ ื‘ื ื™ ื™ืฉืจืืœ (ื•ื™ืงืจ' ื›ื‘) ื ื–ื™ืจ ืื—ื™ื• (ื‘ืจืืฉื™ืช ืžืดื˜:ื›ืดื•) ืืฃ ื›ืืŸ ื ื–ื•ืจื• ื ืกื•ื’ื• ืœืื—ื•ืจื™ื”ื ืžืืฆืœ ื”ืžืงื•ื:
Woe Every instance of ื”ื•ึนื™ in Scripture is an expression of complaining and lamenting, like a person who sighs from his heart and cries, "Alas!" There are, however, several, which are an expression of a cry, the vocative voice, e.g., "Ho, ho, flee from the land of the north" (Zech. 2:10), which the Targum renders, ืึทื›ึฐืœื•ึผ, an expression of announcing. Woe There is a reason to cry about a holy nation that turned into a sinful nation, and a people referred to by the expression, "for you are a holy people" (Deut. 7:6), turned into a people with iniquity. a people heavy with iniquity The heaviness of iniquity. The word denotes a person who is heavy, pesant in French, ponderous. The word ื›ึถื‘ึถื“ is a substantive of heaviness, pesantoma in French, and is in the construct state, and is connected with the word ืขึธื•ึนืŸ, iniquity. evildoing seed And they were seed whom the Lord blessed (Isa. 61:9). Similarly, they were children of the Holy One, blessed be He, and they became corrupt. they provoked Heb. ื ึดืึฒืฆื•ึผ, they angered. they drew backwards [The root ื ึฐื–ึดื™ืจึธื”,] wherever it appears, is only an expression of separation. Similarly, Scripture states: "And they shall separate (ื•ึฐื™ึดื ึผึธื–ึฐืจื•ึผ) from the holy things of the children of Israel" (Lev. 22:2), "the one separated (ื ึฐื–ึดื™ืจ) from his brothers" (Gen. 49:26). Here too, they drew away from being near the Omnipresent.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืขึทึฃืœ ืžึถึฅื” ืชึปื›ึผึ›ื•ึผ ืขึ–ื•ึนื“ ืชึผื•ึนืกึดึฃื™ืคื•ึผ ืกึธืจึธึ‘ื” ื›ึผื‡ืœึพืจึนึฃืืฉื ืœื‡ึฝื—ึณืœึดึ”ื™ ื•ึฐื›ื‡ืœึพืœึตื‘ึธึ–ื‘ ื“ึผึทื•ึผึธึฝื™ืƒ

English:

Why do you seek further beatings,That you continue to offend?Every head is ailing,And every heart is sick.

Why invite further blows by continuing to rebel? The whole head is ailing and the whole heart sick. Rashi, Metzudat David, and Radak read this as an image of a body already battered by punishment, asking why the nation persists in the sin that brings still more suffering rather than turning back.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ืžื” ืชื•ื›ื• ื•ื’ื•'. ืื“ื ืฉืœืงื” ื•ื—ื•ื–ืจ ืขืœ ืกืจื—ื•ื ื• ื—ื‘ืจื• ืžื•ื›ื™ื—ื• ื•ืื•ืžืจ ืœื• ืขืœ ื–ื” ืœืงื™ืชื” ื•ืื™ื ืš ื ื•ืชืŸ ืœื‘ ืœื•ืžืจ ืขืœ ืกื•ืจื—ืŸ ื–ื” ืœืงื™ืชื™ ืœื ืืฉื•ื‘ ืœืขืฉื•ืช ืขื•ื“ ืืฃ ื›ืืŸ ืขืœ ืžื” ืชื•ื›ื• ืžืื—ืจ ืฉืขื“ื™ื™ืŸ ืืชื ืžื•ืกื™ืคื™ื ืกืจื” ืœืกื•ืจ ืžืื—ืจื™ ื”ืžืงื•ื ื”ืœื ื›ื‘ืจ ื›ืœ ืจืืฉ ืœื—ืœื™ ื•ืœืžื” ืœื ืชื‘ื™ื ื•:
Why are you beaten... A person who was punished (lit. beaten) and repeats his sinhis friend admonishes him and says to him, For this you have been punished, yet you do not take heart to say, 'For this I have been punished. I will not repeat it again.' Here too, why are you beaten since you continue disobedience, to turn away from following the Omnipresent? Is not every head afflicted with illness and every heart with malaise? Why then do you not understand?

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืžึดื›ึผึทืฃึพืจึถึคื’ึถืœ ื•ึฐืขึทื“ึพืจึนืืฉืึ™ ืึตึฝื™ืŸึพื‘ึผึฃื•ึน ืžึฐืชึนึ”ื ืคึผึถึฅืฆึทืข ื•ึฐื—ึทื‘ึผื•ึผืจึธึ–ื” ื•ึผืžึทื›ึผึธึฃื” ื˜ึฐืจึดื™ึผึธึ‘ื” ืœึนืึพื–ึนึ™ืจื•ึผึ™ ื•ึฐืœึนึฃื ื—ึปื‘ึผึธึ”ืฉืื•ึผ ื•ึฐืœึนึฅื ืจึปื›ึผึฐื›ึธึ–ื” ื‘ึผึทืฉืึผึธึฝืžึถืŸืƒ

English:

From head to footNo spot is sound:All bruises, and welts,And festering soresโ€”Not pressed out, not bound up,Not softened with oil.

From head to foot there is no sound spot โ€” only bruises, welts, and festering sores, untended and unbound. Rashi, Metzudat David, and Radak explain the metaphor of an untreated wounded body as the nation's condition: stricken throughout by the consequences of sin, with no healing applied.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืชื•ื. ืœืฉื•ืŸ ืชืžื™ืžื•ืช ืฉืœื ืžืื™ืŸ ืžื›ืื•ื‘: ืคืฆืข. ืžื›ืช ื—ืจื‘: ื—ื‘ื•ืจื”. ืœ' ื—ื‘ืœื”: ื•ืžื›ื” ื˜ืจื™ื”. ืชื™ืจื’ื ื™ื•ื ืชืŸ ืžืจืกืกื ื›ืชื•ืชื” ื•ืžืจื•ืกืกืช: ื˜ืจื™ื”. ื“ืžื™ืฆื™ื™ื“"ื ื‘ืœืข"ื– ื•ื‘ืœ' ื’ืžืจื ื™ืฉ ื˜ืจื™ื™ื” ืœืจื™ืฉื™ื” ืžื ื—ื ืคื™' ืœืฉื•ืŸ ืœื—ื•ืช ื›ืœื•ืžืจ ืœื—ื” ื•ืจื˜ื•ื‘ื” ืชืžื™ื“ ื ื•ื‘ืขืช ืžื•ื™ืฉื˜"ื ื‘ืœืข"ื–: ืœื ื–ื•ืจื•. ื”ื ื’ืขื™ื ื”ืืœื” ืœื ื–ื•ืจื• ืข"ื™ ืจื•ืคืื™ื ืื‘ืงืช ืกืžืžื ื™ ืชื—ื‘ื•ืฉืช ืœืฉื•ืŸ ื™ื–ื•ืจื” ืขืœ ื ื•ื”ื• ื’ืคืจื™ืช (ืื™ื•ื‘ ื™ืดื—:ื˜ืดื•) ื•ืžื ื—ื ืคื™' ืœืฉื•ืŸ ืจืคื•ืื” ื›ืžื• ืื™ืŸ ื“ืŸ ื“ื™ื ืš ืœืžื–ื•ืจ (ื™ืจืžื™ื”ื• ืœืณ:ื™ืดื’) ื•ืœื ื—ื•ื‘ืฉื•. ืœืฉื•ืŸ ืจืคื•ืื”: ื•ืœื ืจื•ื›ื›ื” ื‘ืฉืžืŸ. ืœื ืจื›ื›ื” ืžื›ืชื ื‘ืฉืžืŸ ื›ืžืฉืคื˜ ืฉืืจ ืžื›ื•ืช ื•ืื™ืŸ ื ื•ืคืœ ื›ืืŸ ืœื•ืžืจ ืœื ืจื•ื›ื›ื• ื‘ืฉืžืŸ ืฉืื™ืŸ ืžืจื›ื›ื™ืŸ ืืœื ื‘ืžืงื•ื ื”ืžื›ื” ืื‘ืœ ื”ืžื–ื•ืจ ื•ื”ื—ื‘ื™ืฉื” ื ื•ืคืœ ืœืฉื•ื ื ืขืœ ื›ืœ ื”ื’ื•ืฃ ืœืคื™ื›ืš ื ื•ืคืœ ื‘ื ืœืฉื•ืŸ ืจื‘ื™ื ืœื ื–ื•ืจื• ื”ื ื’ืขื™ื ื•ืœื ื—ื•ื‘ืฉื• ื•ื™ื•ื ืชืŸ ืคืชืจ ื›ืœ ื”ืžืงืจื ื‘ืœืฉื•ืŸ ื“ื•ื’ืžื ืขืœ ืฉื”ื ืžืœื•ื›ืœื›ื™ื ื•ืžื ื•ื’ืขื™ื ื‘ืขื•ืŸ ื•ืชืจื’ื ืžื›ืฃ ืจื’ืœ ื•ืขื“ ืจืืฉ ืžืงื˜ื ื™ื ื•ืขื“ ื’ื“ื•ืœื™ื ืื™ืŸ ื‘ื• ืžืชื•ื ืื™ืŸ ื˜ื•ื‘ ื‘ื• ืคืฆืข ื•ื—ื‘ื•ืจื” ืคืฉืข ื•ืขื•ื ื•ืช ื•ื—ื˜ืื™ื, ืœื ื–ื•ืจื• ื•ื’ื•' ื›ืœื•ืžืจ ืœื ื ืชืจืคืื• ืœืฉื•ื‘ ื‘ืชืฉื•ื‘ื” ืฉืœื™ืžื” ื•ืœื ืจื›ื›ื” ื‘ืฉืžืŸ ืืคื™ืœื• ืฆื“ ื”ืจื”ื•ืจ ืชืฉื•ื‘ื” ืื™ืŸ ื‘ืœื‘ื:
soundness An expression of perfection, sound without pain. wounds Heb. ืคึผึถืฆึทืข, i.e., a wound of a sword. contusions Heb. ื—ึทื‘ึผื•ึผืจึธื”, an expression of a bruise. [Some editions read:] Other bruises. and lacerated sores Jonathan renders: ืžึฐืจึทืกึฐืกึธื, lacerated and crushed. and lacerated sores demarcejjre, in O.F., and in the language of the Talmud, we find, "he bumped (ื˜ึทืจึฐื™ึตื”) his head" (Chullin 45b). Menahem explained it as an expression of moisture, i.e., moist and wet, always oozing [muyte in O.F.]. they have not been sprinkled These lesions were not sprinkled with medicinal powders by physicians. This is an expression of: (Job 18:15) "Sulphur shall be sprinkled (ื™ึฐื–ึนืจึถื”) on his dwelling." Menahem explained it as an expression of healing, as in (Jeremiah 30:13): "No one pronounced your judgment for healing (ืœึฐืžึธื–ื•ึนืจ)." neither was it softened with oil Their wound was not softened with oil, as is customary with other wounds. It would be inappropriate to say here, "They were not softened with oil," for they soften only the place of the sore, not the wound and the contusion but the sprinkling and the bandaging applies to all three, [i.e., the wound, the contusion, and the lacerated sore.] Therefore, the plural number applies to them; the lesions were not sprinkled and not bandaged. Jonathan interprets the entire verse figuratively, referring to the fact that they were soiled and afflicted with iniquity. Accordingly, he rendered, "From the sole of the foot until the head," from the smallest to the greatest, there is no soundness. There is none good among them, wounds and contusions, rebellious deeds, iniquities, and inadvertent sins. they have not been sprinkled... i.e., they have not been healed by repenting wholeheartedly, nor has it been softened with oil, not even a trace of repentant thought has entered their heart.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืึทืจึฐืฆึฐื›ึถึฃื ืฉืึฐืžึธืžึธึ”ื” ืขึธืจึตื™ื›ึถึ–ื ืฉื‚ึฐืจึปืคึฃื•ึนืช ืึตึ‘ืฉื ืึทื“ึฐืžึทืชึฐื›ึถึ—ื ืœึฐื ึถื’ึฐื“ึผึฐื›ึถืึ™ ื–ึธืจึดื™ืึ™ ืึนื›ึฐืœึดึฃื™ื ืึนืชึธึ”ื”ึผ ื•ึผืฉืึฐืžึธืžึธึ–ื” ื›ึผึฐืžึทื”ึฐืคึผึตื›ึทึฅืช ื–ึธืจึดึฝื™ืืƒ

English:

Your land is a waste,Your cities burnt down;Before your eyes, the yield of your soilIs consumed by strangersโ€”A wasteland as overthrown by strangers!aas overthrown by strangers Emendation yields โ€œlike Sodom overthrown.โ€

The land lies desolate, the cities burned, the produce devoured by strangers before their eyes. Rashi, Metzudat David, and Radak explain that the prophet describes a real or impending devastation, the foreign despoiling of the land standing as the tangible result of the rebellion just charged.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ื’ื“ื›ื ื–ืจื™ื ืื•ื›ืœื™ื ืื•ืชื”. ืœืขื™ื ื™ื›ื ื™ืื›ืœื•ื” ืื•ื™ื‘ื™ื›ื: ื•ืฉืžืžื”. ืžื›ื ื›ื ื—ืœื” ื”ื ื”ืคื›ืช ืœื–ืจื™ื ื•ื”ื™ื ืฉืžืžื” ืžื‘ืขืœื™ื” ื›ืš ืชื™ืจื’ื ื™ื•ื ืชืŸ:
in your presence, strangers devour it Before your eyes, your enemies will devour it. and desolate of you as a heritage turned over to strangers, which is desolate of its owners. Jonathan renders in this manner.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐื ื•ึนืชึฐืจึธึฅื” ื‘ึทืชึพืฆึดื™ึผึ–ื•ึนืŸ ื›ึผึฐืกึปื›ึผึธึฃื” ื‘ึฐื›ึธึ‘ืจึถื ื›ึผึดืžึฐืœื•ึผื ึธึฅื” ื‘ึฐืžึดืงึฐืฉืึธึ–ื” ื›ึผึฐืขึดึฅื™ืจ ื ึฐืฆื•ึผืจึธึฝื”ืƒ

English:

FairbFair Lit. โ€œDaughter.โ€ Zion is leftLike a booth in a vineyard,Like a hut in a cucumber field,Like a city beleaguered.

Fair Zion is left isolated like a booth in a vineyard, a hut in a cucumber field, a beleaguered city. Rashi, Metzudat David, and Radak explain the images of a lone, flimsy watchman's shelter โ€” Jerusalem left exposed and solitary amid the surrounding ruin.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื•ืชืจื” ื‘ืช ืฆื™ื•ืŸ. ืจื™ืงื ื™ืช ืžื™ื•ืฉื‘ื™ื” ื›ื™ ื™ื’ืœื• ืžืชื•ื›ื” ื›ืืฉืจ ืชื•ืชืจ ืกื•ื›ืช ื”ื›ืจื ืฉืขืฉืื” ื ื•ืฆืจ ื•ื‘ืขืช ื™ื‘ืฆืจ ื”ื›ืจื ืžื ื™ื— ืกื•ื›ืชื• ื•ื”ื•ืœืš, ื‘ืชืจ ื“ืงื˜ืคื•ื”ื™ ืœืื—ืจ ืฉื‘ืฆืจื• ืื•ืชื”: ื›ืžืœื•ื ื” ื‘ืžืงืฉื”. ื›ืืฉืจ ืชืขื–ื‘ ื”ืžืœื•ื ื” ืฉืขืฉื” ื ื•ืฆืจ ื‘ืจืืฉ ื”ืžืงืฉื” ืœืฉืžื•ืจ ืงื™ืฉื•ืื™ืŸ ืฉืœื” ื•ืžืฉืชืœืงื˜ ืžื ื™ื—ื” ื•ื”ื•ืœืš, ื–ื• ืฉื‘ื›ืจื ืงืจื•ื™ื” ืกื•ื›ื” ืœืคื™ ืฉื”ื•ื ื’ืจ ืฉื ื™ื•ืžื ื•ืœื™ืœื” ื‘ื™ื•ื ืฉื•ืžืจื” ืžืŸ ื”ืขื•ืคื•ืช ื•ื‘ืœื™ืœื” ืžืŸ ื”ื’ื ื‘ื™ื ืื‘ืœ ื”ืงื™ืฉื•ืื™ืŸ ืงืฉื™ืŸ ื”ื ื•ืื™ืŸ ืœื™ืจื ืžืŸ ื”ืขื•ืคื•ืช ื•ืื™ืŸ ืฆืจื™ืš ืœืฉื•ืžืจื” ื‘ื™ื•ื ืœืคื™ื›ืš ื ืงืจืืช ืžืœื•ื ื” ืขืœ ืฉื”ื™ื ืœื™ื ืช ื”ืœื™ืœื•ืช ื›ืขืจืกืœ ืžื‘ืชื•ืชื ื›ืžืฉื›ื‘ ื”ืžืœื•ื ' ื‘ืžืงืฉื”, ื‘ืžืงืฉื™ื ื‘ืชืจ ื“ืื‘ืขื™ื•ื”ื™ ืœืื—ืจ ืฉืœืงื˜ื•ื”ื• ืœืฉื•ืŸ ื”ืžืฉื ื” ืฉืœืฉ ืื‘ืขื™ื•ืช ื‘ื™ื•ื: ื›ืขื™ืจ ื ืฆื•ืจื”. ื›ืขื™ืจ ืฉืฆืจื• ืขืœื™ื” ื•ืขื•ืฉื™ื ืกื•ื›ื•ืช ืกื‘ื™ื‘ ืœื” ืœื”ืกืชืชืจ ืฉื ื”ื—ื™ื™ืœื•ืช ื•ื›ืฉืžืกืชืœืงื™ื ืžืขืœื™ื” ืžื ื™ื—ื™ืŸ ืื•ืชื ื•ื”ื•ืœื›ื™ืŸ ื›ืœ ื–ื” ืช"ื™:
And the daughter of Zion shall be left devoid of its inhabitants, for they will be exiled from its midst, as a hut in a vineyard, made by a watchman, and when the produce of the vineyard is gathered, he leaves his hut and goes away, after they gather it. like a lodge in a cucumber field As the lodge, which the watchman made at the end of a cucumber field, to watch its cucumber, is left, for after it is gathered, he leaves it and goes away; the one in the vineyard is called a hut since he lives in it day and night; by day, he guards it from the birds and by night from the thieves, b ut cucumbers are hard, and there is no fear of the birds, and one need not watch them by day. It is, therefore, called a lodge since it is a place of lodging at night. Jonathan renders: Like a bed in a lodge (again repeated in Hebrew), [in] a cucumber field, in a cucumber field after it has been picked (ื‘ึผึธืชึทืจ ื“ึฐืึทื‘ึฐืขึธื™ื•ึผื”ึดื™), after it has been picked. [This is the expression of the Mishnah] (Peah 4:5): "There are three gatherings (ืึทื‘ึฐืขึธื™ื•ึนืช) a day." like a besieged city Like a city which was besieged, and they make huts around it to hide the troops, and when they give up the siege [lit., when they go away from it], they leave them and go away. All this is Jonathan's translation.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืœื•ึผืœึตื™ึ™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ื”ื•ึนืชึดึฅื™ืจ ืœึธึ›ื ื•ึผ ืฉื‚ึธืจึดึ–ื™ื“ ื›ึผึดืžึฐืขึธึ‘ื˜ ื›ึผึดืกึฐื“ึนึฃื ื”ึธื™ึดึ”ื™ื ื•ึผ ืœึทืขึฒืžึนืจึธึ–ื” ื“ึผึธืžึดึฝื™ื ื•ึผืƒย {ืค}

English:

Had not GOD of HostsLeft us some survivors,We should be like Sodom,Another Gomorrah.

Had God of Hosts not left a remnant of survivors, the nation would have been like Sodom and Gomorrah. Rashi, Metzudat David, and Radak explain that only Divine mercy in preserving a remnant kept Israel from total annihilation โ€” a comparison the next verse turns pointedly back upon the listeners.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื•ืœื™ ื•ื’ื•'. ื”ื•ืชื™ืจ ืœื ื• ืฉืจื™ื“ ืžืืœื™ื• ื•ื‘ืจื—ืžื™ื• ื•ืœื ื‘ืฆื“ืงื•ืชื™ื ื•: ื›ืžืขื˜ ื›ืกื“ื•ื ื”ื™ื™ื ื•. ื›ื•ืœื ื• ื›ืœื™ื:
Had not the Lord of Hosts left us a remnant by His own volition and with His mercy, not because of our merits. we would soon be like Sodom All of us would be destroyed.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืฉืึดืžึฐืขึฅื•ึผ ื“ึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ–ื” ืงึฐืฆึดื™ื ึตึฃื™ ืกึฐื“ึนึ‘ื ื”ึทืึฒื–ึดึ›ื™ื ื•ึผ ืชึผื•ึนืจึทึฅืช ืึฑืœึนื”ึตึ–ื™ื ื•ึผ ืขึทึฅื ืขึฒืžึนืจึธึฝื”ืƒ

English:

Hear the word of GOD,You chieftains of Sodom;Give ear to our Godโ€™s instruction,You folk of Gomorrah!

The prophet now addresses the leaders as 'chieftains of Sodom' and the people as 'folk of Gomorrah,' calling them to hear God's word and instruction. Rashi, Metzudat David, and Radak explain that the comparison just raised becomes a direct rebuke โ€” their conduct has made them the moral heirs of those condemned cities.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงืฆื™ื ื™ ืกื“ื•ื. ืฉืจื™ื ืฉืžืขืฉื™ื”ื ื›ืกื“ื•ื ืžื›ืืŸ ืืžืจื• ืืœ ื™ืคืชื— ืื“ื ืคื™ื• ืœืฉื˜ืŸ:
rulers of Sodom Princes whose deeds are like those of Sodom. From here, [the Rabbis] deduced that a person should not open his mouth to Satan.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืœึธืžึผึธื”ึพืœึผึดึคื™ ืจึนื‘ึพื–ึดื‘ึฐื—ึตื™ื›ึถืึ™ ื™ึนืืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ืฉื‚ึธื‘ึทึ›ืขึฐืชึผึดื™ ืขึนืœึฅื•ึนืช ืึตื™ืœึดึ–ื™ื ื•ึฐื—ึตึฃืœึถื‘ ืžึฐืจึดื™ืึดึ‘ื™ื ื•ึฐื“ึทึจื ืคึผึธืจึดึงื™ื ื•ึผื›ึฐื‘ึธืฉื‚ึดึ›ื™ื ื•ึฐืขึทืชึผื•ึผื“ึดึ–ื™ื ืœึนึฅื ื—ึธืคึธึฝืฆึฐืชึผึดื™ืƒ

English:

โ€œWhat need have I of all your sacrifices?โ€Says GOD.โ€œI am sated with burnt offerings of rams,And suet of fatlings,And blood of bulls;And I have no delightIn lambs and he-goats.

God declares He has no need of their many sacrifices, is sated with burnt offerings of rams and the suet of fatlings, and takes no delight in the blood of bulls and goats. Rashi, Metzudat David, and Radak stress that the prophet does not abolish the Divinely commanded service but condemns it when offered by the unrepentant whose hands are full of sin.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉื‘ืขืชื™ ืขื•ืœื•ืช ืื™ืœื™ื. ื›ืžื• ืคืŸ ื™ืฉื‘ืขืš ื•ื™ืฉื ืืš (ืžืฉืœื™ ื›ื” ื™ื–): ืžืจื™ืื™ื. ื‘ื”ืžื•ืช ืฆืืŸ ืคื˜ื•ืžื•ืช: ืœื ื—ืคืฆืชื™. ืื—ืจ ืฉืืชื ืขื•ื‘ืจื™ื ืขืœ ืชื•ืจืชื™ ื–ื‘ื— ืจืฉืขื™ื ืชื•ืขื‘ื”:
I am sated with the burnt-offerings of rams This is similar to: "Lest he have too much of you and hate you," (Proverbs 25:18). fattened cattle Fattened cattle and sheep. I do not want Since you transgress My Torah, the sacrifice of the wicked is an abomination [from Prov. 21:27].

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื›ึผึดึฃื™ ืชึธื‘ึนึ”ืื•ึผ ืœึตึฝืจึธืึ–ื•ึนืช ืคึผึธื ึธึ‘ื™ ืžึดึฝื™ึพื‘ึดืงึผึตึฅืฉื ื–ึนึ›ืืช ืžึดื™ึผึถื“ึฐื›ึถึ–ื ืจึฐืžึนึฅืก ื—ึฒืฆึตืจึธึฝื™ืƒ

English:

That you come to appear before Meโ€”Who asked that of you?Trample My courts

Who asked you to come and 'appear before Me,' trampling My courts? Rashi, Metzudat David, and Radak explain that their attendance at the Temple, unaccompanied by moral conduct, is unwanted โ€” their very treading of the courtyards is a trampling rather than worship.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื™ ื‘ืงืฉ ื–ืืช ืžื™ื“ื›ื ืจืžืก ื—ืฆืจื™. ืœืจืžื•ืก ืืช ื—ืฆืจื™ ืื—ืจื™ ืฉืื™ืŸ ืœื‘ื‘ื›ื ืฉืœื ืขืžื™:
who requested this of you, to trample My courts to trample [the preposition is absent in the Hebrew] My courts, since your heart is not whole with Me.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืœึนึฃื ืชื•ึนืกึดึ—ื™ืคื•ึผ ื”ึธื‘ึดื™ืึ™ ืžึดื ึฐื—ึทืชึพืฉืึธึ”ื•ึฐื ืงึฐื˜ึนึงืจึถืช ืชึผื•ึนืขึตื‘ึธึ›ื” ื”ึดึ–ื™ื ืœึดึ‘ื™ ื—ึนึคื“ึถืฉื ื•ึฐืฉืึทื‘ึผึธืชึ™ ืงึฐืจึนึฃื ืžึดืงึฐืจึธึ”ื ืœึนืึพืื•ึผื›ึทึฅืœ ืึธึ–ื•ึถืŸ ื•ึทืขึฒืฆึธืจึธึฝื”ืƒ

English:

no more;Bringing oblations is futile,cof you? / Trample My courts no more; / Bringing oblations is futile In contrast to others โ€œTo trample My courts? / 13Bring no more vain oblations.โ€ Incense is offensive to Me.New moon and sabbath,Proclaiming of solemnities,Assemblies with iniquitydAssemblies with iniquity Septuagint โ€œFast and assemblyโ€; cf. Joel 1.14. I cannot abide.

Bringing oblations is futile; incense is offensive; new moon, Shabbat, and assembly held with iniquity God cannot abide. Rashi, Metzudat David, and Radak explain that ritual observance combined with injustice is not merely worthless but repugnant โ€” God rejects sacred occasions kept by those who persist in wrongdoing.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ืชื•ืกื™ืคื• ื”ื‘ื™ื ืžื ื—ืช ืฉื•ื. ืžืชืจื” ืื ื™ ื‘ื›ื ืœื ืชื‘ื™ืื• ืœื™ ืžื ื—ืช ืฉื•ื ืฉืœื›ื ืฉื”ืขืฉืŸ ืขื•ืœื” ืžืžื ื” ืงื™ื˜ื•ืจ ืฉืœ ืชื™ืขื•ื‘ ื”ื•ื ืœื™ ื•ืœื ืœื ื—ืช ื”ืจื•ื—: ื—ื“ืฉ ื•ืฉื‘ืช ืงืจื ืžืงืจื ืœื ืื•ื›ืœ ื•ื’ื•'. ื•ืœืงืจื•ื ืžืงืจื ื—ื“ืฉ ื•ืฉื‘ืช ืฉืืชื ื ืืกืคื™' ืœืงืจื ืขืฆืจื” ื•ืืกื™ืคื” ื‘ื”ื ืœื ืื•ื›ืœ ืœืกื‘ื•ืœ ืื•ืŸ ืฉื‘ืœื‘ื‘ื›ื ื”ื ื•ื˜ื” ืœืขื›ื•"ื ื•ื”ืขืฆืจื” ืขืžื• ืฉืื™ืŸ ืฉื ื™ ื”ื“ื‘ืจื™ื ื›ืืœื• ืจืื•ื™ืŸ ื™ื—ื“ ืœืงืจื•ื ืขืฆืจื” ืœื™ืืกืฃ ืœืคื ื™ ื•ื”ืื•ืŸ ืฉื‘ืœื‘ื‘ื›ื ืœืขื›ื•"ื ื•ืื™ืŸ ืืชื ืžื•ืฆื™ืื™ืŸ ืื•ืชื• ืžืชื•ืš ืœื‘ื‘ื›ื:
You shall bring no more vain meal-offerings I warn you, you shall not bring Me your vain meal- offering, for the smoke that rises from it is smoke of abomination to Me, and not for My satisfaction. New moons and Sabbaths, calling, convocations, I cannot... and [sic, does not appear in Parshandatha] to call convocations, i.e., New Moons and Sabbaths when you gather to call a convocation and an assembly on them, I cannot bear the iniquity in your hearts that is inclined to paganism, and the convocation with it, for these two things are incompatible: to call a convocation to gather before Me, and the iniquity that is in your hearts for paganism, and you do not take it out of your hearts.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื—ื‡ื“ึฐืฉืึตื™ื›ึถึคื ื•ึผืžึฝื•ึนืขึฒื“ึตื™ื›ึถืึ™ ืฉื‚ึธึฝื ึฐืึธึฃื” ื ึทืคึฐืฉืึดึ”ื™ ื”ึธื™ึฅื•ึผ ืขึธืœึทึ–ื™ ืœึธื˜ึนึ‘ืจึทื— ื ึดืœึฐืึตึ–ื™ืชึดื™ ื ึฐืฉื‚ึนึฝืืƒ

English:

Your new moons and fixed seasonsFill Me with loathing;They are become a burden to Me,I cannot endure them.

God's very soul loathes their new moons and fixed seasons; they have become a burden He is weary of bearing. Metzudat David and Radak explain the stark anthropomorphism โ€” the festivals offered without repentance are experienced as a wearisome burden rather than acceptable service.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึผื‘ึฐืคึธืจึดืฉื‚ึฐื›ึถึฃื ื›ึผึทืคึผึตื™ื›ึถึ—ื ืึทืขึฐืœึดึคื™ื ืขึตื™ื ึทื™ึ™ ืžึดื›ึผึถึ”ื ื’ึผึทึ›ื ื›ึผึดึฝื™ึพืชึทืจึฐื‘ึผึฅื•ึผ ืชึฐืคึดืœึผึธึ–ื” ืึตื™ื ึถึฃื ึผึดื™ ืฉืึนืžึตึ‘ืขึท ื™ึฐื“ึตื™ื›ึถึ–ื ื“ึผึธืžึดึฅื™ื ืžึธืœึตึฝืื•ึผืƒ

English:

And when you lift up your hands,I will turn My eyes away from you;Though you pray at length,I will not listen.Your hands are stained with crimeโ€”

When they spread their hands in prayer, God hides His eyes; though they pray at length, He will not listen, for their hands are stained with blood. Rashi, Metzudat David, and Radak explain that prayer too is rejected when the worshipers are guilty of bloodshed and injustice โ€” the stained hands lifted in supplication are the same hands that shed blood.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื‘ืคืจืฉื›ื ื›ืคื™ื›ื ืืขืœื™ื ืขื™ื ื™ ืžื›ื. ืœืคื™ ืฉื™ื“ื›ื ื“ืžื™ื ืžืœืื•: ื“ืžื™ื. ืจืฆื™ื—ื”:
And when you spread out your hands, I will hide My eyes from you because your hands are full of blood. blood Murder.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืจึทึฝื—ึฒืฆื•ึผึ™ ื”ึดื–ึผึทื›ึผึ”ื•ึผ ื”ึธืกึดึ›ื™ืจื•ึผ ืจึนึฅืขึท ืžึทืขึทืœึฐืœึตื™ื›ึถึ–ื ืžึดื ึผึถึฃื’ึถื“ ืขึตื™ื ึธึ‘ื™ ื—ึดื“ึฐืœึ–ื•ึผ ื”ึธืจึตึฝืขึทืƒ

English:

Wash yourselves clean;Put your evil doingsAway from My sight.Cease to do evil;

The remedy begins: wash yourselves clean, remove your evil deeds from before God's eyes, cease to do evil. Rashi, Metzudat David, and Radak explain that the 'washing' is repentance โ€” abandoning wrongdoing โ€” the necessary first step before the positive commands that follow.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื—ืฆื• ื”ื–ื›ื•. (ืคืชื— ื”ื•ื) ืœ' ืฆื•ื•ื™ ืœืคื™ ืฉื”ื•ื ืžื’ื–ืจืช ืจื—ืฅ, ืื‘ืœ ืจื—ืฆื• ืงืžืฅ ืœืฉื•ืŸ ืขื‘ืจ ืฉื”ื•ื ืžื’ื–ืจืช ืจื—ืฅ: ืจื—ืฆื• ื”ื–ื›ื• ื”ืกื™ืจื• ื—ื“ืœื• ืœืžื“ื• ื“ืจืฉื• ืืฉืจื• ืฉืคื˜ื• ืจื™ื‘ื• ืœื›ื•. ื™' ืื–ื”ืจื•ืช ืฉืœ ืœ' ืชืฉื•ื‘ื” ื™ืฉ ื›ืืŸ ื›ื ื’ื“ ืขืฉืจืช ื™ืžื™ ืชืฉื•ื‘ื” ื•ื›ื ื’ื“ ืขืฉืจื” ืžืœื›ื™ื•ืช ื–ื›ืจื•ื ื•ืช ื•ืฉื•ืคืจื•ืช: ื—ื“ืœื• ื”ืจืข. ื—ื“ืœื• ืžืžืขืฉื™ื ื”ืจืขื™ื: ื”ืจืข. ื›ืžื• ืœื”ืจืข ื"ืฆ ืœื›ืชื•ื‘ ืžืœื”ืจืข ืฉื›ืŸ ืœืฉื•ืŸ ื”ืžืงืจื ื ื•ืคืœ ืขืœ ืœ' ื—ื“ืœื” ื•ื—ื“ืœ ืœืขืฉื•ืช ื”ืคืกื— (ื‘ืžื“ื‘ืจ ื˜) ืขื“ ื›ื™ ื—ื“ืœ ืœืกืคื•ืจ (ื‘ืจื' ืžื ืžื˜) ื›ืœื•ืžืจ ื—ื“ืœื” ื”ืกืคื™ืจื” ื—ื“ืœื” ื”ืขืฉื™ื” ืืฃ ื›ืืŸ ืชื—ื“ืœื• ื”ืจืขื”:
Wash, cleanse yourselves Voweled with a 'patach,' the imperative form, since it is derived from ืจึฐื—ึทืฅ, but ืจึธื—ึฒืฆื•ึผ, [in the past tense, is voweled with a 'kamatz' because it is derived from ืจึธื—ึทืฅ]. Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go Ten exhortations of the expression of repentance are [listed] here, corresponding to the Ten Days of Penitence and to the ten verses of Kingship, Remembrances, and Shofaroth [in the musaf service of Rosh Hashanah]. cease to do evil Desist from your evil deeds. to do evil Heb. ื”ืจืข, like ืœึฐื”ึธืจึตืขึท, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write ืžึตื”ึธืจึตืขึท, desist from doing evil, for so does the Biblical language treat the expression of ื—ึฒื“ึธืœึธื”, stopping, [e.g.,] "and he failed to make (ืœึทืขึฒืฉื‚ื•ึนืช) the Pesach" (Num. 9:13); "until he stopped counting (ืœึดืกึฐืคึผึนืจ)" (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ืœึดืžึฐื“ึฅื•ึผ ื”ึตื™ื˜ึตึ›ื‘ ื“ึผึดืจึฐืฉืึฅื•ึผ ืžึดืฉืึฐืคึผึธึ–ื˜ ืึทืฉืึผึฐืจึฃื•ึผ ื—ึธืžึ‘ื•ึนืฅ ืฉืึดืคึฐื˜ึฃื•ึผ ื™ึธืชึ”ื•ึนื ืจึดึ–ื™ื‘ื•ึผ ืึทืœึฐืžึธื ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Learn to do good.Devote yourselves to justice;Aid the wronged.eAid the wronged Meaning of Heb. uncertain. Uphold the rights of the orphan;Defend the cause of the widow.

Learn to do good, seek justice, aid the wronged, uphold the orphan, defend the widow. Rashi, Metzudat David, and Radak explain this banner of the prophetic ethic: true return is expressed in active justice and care for the powerless, the orphan and widow standing for all who are vulnerable to oppression.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืžื“ื•. ืจืคื™ ื ืงื•ื“ ื•ื”ื•ื ืžื’ื–ืจืช ืœืžื•ื“ ื”ื™ื• ืœืžื“ื™ืŸ ืœื”ื˜ื™ื‘ ื”ืžืœืžื“ ืœืขืฆืžื• ื”ื•ื ืžืžืฉืงื•ืœืช ืœ' ืงืœ ืœืคื™ื›ืš ืฆื•ื•ื™ ืœ' ืจื‘ื™ื ืฉืœื• ื ืงื•ื“ ื‘ื—ื™ืจืง ื›ืžื• ืืžืจื• ืฉืžืขื• ืื‘ืœ ื”ืžืœืž' ืœืื—ืจื™' ื”ื•ื ืžืžืฉืงื•ืœืช ืœ' ื›ื‘ื“ ื”ืžื“ื’ื™ืฉ ื•ืื ื‘ื ืœืฆื•ื•ืช ืืช ื”ืจื‘ื™ื ื”ื•ื ื ืงื•ื“ ืœืžื“ื• ื•ื›ืŸ ื“ืจืฉื• ืžื’ื–ืจืช ื“ืจื•ืฉ ืื‘ืœ ืืฉืจื• ืฉื”ืฉื™"ืŸ ืžื•ื“ื’ืฉ' ืžืžืฉืงื•ืœืช ืœ' ื›ื‘ื“ ื•ืžื’ื–ืจืช ืืฉืจ ืœืคื™ื›ืš ืœ' ืฆื•ื•ื™ ืœืจื‘ื™ื ื ืงื•ื“ ืคืชื— (ื›ืžื• ืืฉืจื• ื“ื‘ืจื• ืกืคืจื• ื‘ืฉืจื•): ืืฉืจื• ื—ืžื•ืฅ. ื”ื—ื–ื™ืงื• ืืช ื”ื’ื–ื•ืœ ื•ื”ื•ื ืœืฉื•ืŸ ืžืฉื ื” ืืฉืจื ื•ื”ื™ ืื™ ืื™ืฉืจ ื—ื™ืœื™ ื™ืฉืจ ื›ื—ืš ืœ"ื ื”ื“ืจื™ื›ื•ื”ื• ื‘ื ืชื™ื‘ ืืžืช ืœื–ื›ื•ืช ื‘ืฉืœื• ืœืฉื•ืŸ ื‘ืืฉื•ืจื• ืื—ื–ื” ืจื’ืœื™ (ืื™ื•ื‘ ื›ื’ ื™ื) ื•ืืฉืจ ื‘ื“ืจืš ืœื‘ืš (ืžืฉืœื™ ื›ื’ ื™ื˜): ืฉืคื˜ื• ื™ืชื•ื. ืคืœื•ื ื™ ื–ื›ืื™ ืคืœื•ื ื™ ื—ื™ื™ื‘: ืจื™ื‘ื• ืืœืžื ื”. ื”ืฉืชื“ืœื• ื‘ืจื™ื‘ื” ืœื”ืชื•ื•ื›ื— ื‘ืขื“ื” ืฉืื™ื ื” ื™ื•ืฆืืช ืœื—ื–ื•ืจ ืื—ืจื™ ื‘ืขืœื™ ื“ื™ื ื” (ืกื"ื): ื—ืžื•ืฅ. ื’ื–ื•ืœ ื•ื“ื•ืžื” ืœื• ืžื›ืฃ ืžืขื•ืœ ื•ื—ื•ืžืฅ (ืชื”ื™ืœื™ื ืขืดื:ื“ืณ):
Learn It is punctuated 'raphe,' weak, without a dagesh. This is from the form ืœึธืžึนื“, learn to do good. One who teaches himself is of the 'kal' form. Therefore, its imperative plural is voweled with a 'chirik' like ืึดืžึฐืจื•ึผ, ืฉืึดืžึฐืขื•ึผ, but one who teaches others is of the form of the 'heavy conjugation' (pi'el) with a 'dagesh,' and if one comes to command a number of people, the word is voweled ืœึทืžึผึฐื“ื•ึผ. And so, ื“ึผึดืจึฐืฉืื•ึผ, from the form ื“ึฐืจืฉื, but ืึทืฉึผืึฐืจื•ึผ in which the 'shin' has a 'dagesh,' is from the 'heavy conjugation,' and from the form ืึทืฉึผืึตืจ ; therefore, the imperative plural is voweled with a 'patach' like ื‘ึผึทืฉึผื‚ึฐืจื•ึผ, ืกึทืคึผึฐืจื•ึผ, ื“ึผึทื‘ึผึฐืจื•ึผ. strengthen the robbed Heb. ืึทืฉึผืึฐืจื•ึผ ื—ึธืžื•ึนืฅ. This is a Mishnaic term, ืึฒืฉืึทืจึฐื ื•ึผื”ึดื™, "we have verified it" (Ketuboth 21a); "if I had strength (ืึฒื™ึทืฉึผืึตืจ)" (Gittin 30b); "May your strength be strengthened (ื™ึดื™ืฉืึทืจ)" (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) "My foot held its path (ื‘ึผึฒืึฒืฉืื•ึผืจื•ึน)"; (Prov. 23:19) "And go (ื•ึฐืึทืฉืึตืจ) in the way of your heart." (perform justice So-and-so is innocent and so-and- so is guilty. plead the case of the widow Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.) the robbed Heb. ื—ึธืžื•ึนืฅ, similar to (Ps. 71:4) "from the hand of the unrighteous and the robber (ื•ึผืžึฐื—ึทืžึผึตืฅ)."

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืœึฐื›ื•ึผึพื ึธึ›ื ื•ึฐื ึดื•ึผึธื›ึฐื—ึธึ–ื” ื™ึนืืžึทึฃืจ ื™ึฐื”ึนื•ึธึ‘ื” ืึดืึพื™ึดื”ึฐื™ึจื•ึผ ื—ึฒื˜ึธืึตื™ื›ึถึคื ื›ึผึทืฉืึผึธื ึดื™ืึ™ ื›ึผึทืฉืึผึถึฃืœึถื’ ื™ึทืœึฐื‘ึผึดึ”ื™ื ื•ึผ ืึดืึพื™ึทืึฐื“ึผึดึฅื™ืžื•ึผ ื›ึทืชึผื•ึนืœึธึ–ืข ื›ึผึทืฆึผึถึฅืžึถืจ ื™ึดึฝื”ึฐื™ึฝื•ึผืƒ

English:

โ€œCome, let us reach an understanding,flet us reach an understanding Meaning of Heb. uncertain. โ€”says GOD.Be your sins like crimson,They can turn snow-white;Be they red as dyed wool,They can become like fleece.โ€

God invites reasoned reconciliation: though your sins be as scarlet they shall be white as snow, though red as crimson they shall become like wool. Rashi, Metzudat David, and Radak explain this luminous promise that even deeply ingrained guilt can be wholly cleansed through repentance, offered as a reasoned appeal rather than a threat.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื›ื• ื ื ื•ื ื•ื›ื—ื”. ื™ื—ื“ ืื ื™ ื•ืืชื ื•ื ื“ืข ืžื™ ืกืจื— ืขืœ ืžื™ ื•ืื ืืชื ืกืจื—ืชื ืขืœื™ ืขื•ื“ื ื™ ื ื•ืชืŸ ืœื›ื ืชืงื•ื” ืœืฉื•ื‘: ืื ื™ื”ื™ื• ื—ื˜ืื™ื›ื ื›ืฉื ื™ื. ื›ืชื•ืžื™ื ืœืคื ื™ ื›ืื•ื“ื ืฉื ื™ื ืืœื‘ื™ื ื ื›ืฉืœื’: ื™ืืžืจ ื”'. ืชืžื™ื“ ื”ื•ื ืื•ืžืจ ืœื›ื ื›ืŸ ื›ืžื• ืขืœ ืคื™ ื”' ื™ื—ื ื• (ื‘ืžื“ื‘ืจ ื˜ ื›), ื“"ื ืœื›ื• ื ื ื•ื ื•ื›ื—ื” ืžื” ื›ืชื•ื‘ ืœืžืขืœื” ืžืžื ื• ื—ื“ืœื• ื”ืจืข ืœืžื“ื• ื”ื™ื˜ื‘ ื•ืื—ืจ ืฉืชืฉื•ื‘ื• ืืœื™ ืœื›ื• ื•ื ื•ื›ื—ื” ื™ื—ื“ ืœื”ื•ื“ื™ืขื ื™ ืขืฉื™ื ื• ืžื” ืฉืขืœื™ื ื• ืขืฉื” ืžื” ืฉืขืœื™ืš ื•ืื ื™ ืื•ืžืจ ืื ื™ื”ื™ื• ื—ื˜ืื™ื›ื ื›ืฉื ื™ื ื›ืฉืœื’ ื•ื’ื•': ื›ืชื•ืœืข. ืฆื‘ืข ืฉืฆื•ื‘ืขื™ื ื‘ื• ืื“ื•ื ื’ืจืขื™ื ื™ื ื”ื ื•ื™ืฉ ืชื•ืœืขื™ื ื‘ื›ืœ ืื—ื“ ื•ืื—ื“:
Come now, let us debate together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent. If your sins prove to be like crimson Stained before Me like crimson red, I will make them as white as snow. says the Lord [The verb is in the future form to denote that] He always says this to you, like: (Num. 9:20) "By the word of the Lord they would camp (ื™ึทื—ึฒื ื•ึผ)," also a future form. Another explanation is: Come now, let us debate. What is written above this? "Cease to do evil; learn to do good." And after you return to Me, come now, and let us debate together, to notify Me, "We have done what is incumbent upon us; You do what is incumbent upon You;" and I say, "If your sins prove to be like crimson, they will become white as snow..." as crimson dye Heb. ืชึผื•ึนืœึธืข, lit. a worm. Dye with which they dye fabrics red. They are kernels, each one of which has a worm inside it. Hence the name ืชึผื•ึนืœึธืข.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืึดืึพืชึผึนืื‘ึ–ื•ึผ ื•ึผืฉืึฐืžึทืขึฐืชึผึถึ‘ื ื˜ึฅื•ึผื‘ ื”ึธืึธึ–ืจึถืฅ ืชึผึนืื›ึตึฝืœื•ึผืƒ

English:

If, then, you agree and give heed,You will eat the good things of the earth;

If you are willing and obey, you will eat the good of the land. Metzudat David and Radak explain the conditional blessing โ€” willing repentance and obedience bring material flourishing and security in the land, the positive half of the choice set before the people.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐืึดืึพืชึผึฐืžึธืึฒื ึ–ื•ึผ ื•ึผืžึฐืจึดื™ืชึถึ‘ื ื—ึถึฃืจึถื‘ ืชึผึฐืึปื›ึผึฐืœึ”ื•ึผ ื›ึผึดึ›ื™ ืคึผึดึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื“ึผึดื‘ึผึตึฝืจืƒย {ืค}

English:

But if you refuse and disobey,You will be devoured [by] the sword.gYou will be devoured [by] the sword Or โ€œyou will be fed the sword.โ€โ€”For it was GOD who spoke.

But if you refuse and rebel, you will be devoured by the sword โ€” for the mouth of God has spoken. Rashi, Metzudat David, and Radak explain the negative half of the choice, the certainty of the consequence sealed by the declaration that it is God Himself who has spoken.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืคื™ ื”' ื“ื‘ืจ. ื•ื”ื™ื›ืŸ ื“ื‘ืจ ื•ื”ื‘ืืชื™ ืขืœื™ื›' ื—ืจื‘ (ื•ื™ืงืจ' ื›ื• ื›ื”):
for the mouth of the Lord spoke Where did He speak? (Lev. 26:25) "And I will bring upon you a sword."

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืึตื™ื›ึธื”ึ™ ื”ึธื™ึฐืชึธึฃื” ืœึฐื–ื•ึนื ึธึ”ื” ืงึดืจึฐื™ึธึ–ื” ื ึถืึฑืžึธื ึธึ‘ื” ืžึฐืœึตืึฒืชึดึฃื™ ืžึดืฉืึฐืคึผึธึ—ื˜ ืฆึถึ›ื“ึถืง ื™ึธืœึดึฅื™ืŸ ื‘ึผึธึ–ื”ึผ ื•ึฐืขึทืชึผึธึฅื” ืžึฐืจึทืฆึผึฐื—ึดึฝื™ืืƒ

English:

Alas, she has become a whore,The faithful cityThat was filled with justice,Where righteousness dweltโ€”But now murderers.

An elegy: how has the faithful city become a harlot โ€” once filled with justice and righteousness, now home to murderers. Rashi, Metzudat David, and Radak explain the lament over Jerusalem's fall from faithfulness, the contrast between her righteous past and her corrupt present sharpening the indictment.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื–ื•ื ื”. ืชื•ืขื” ืžืขืœ ืืœื”ื™ื”: ืงืจื™ื”. ืฉื”ื™ืชื” ื ืืžื ื” ื•ืžืœื™ืื” ืžืฉืคื˜ ื•ืฆื“ืง ื”ื™ื” ืœืŸ ื‘ื” ื•ืขืชื” ืžืจืฆื—ื™ื: ืžืœืืชื™ ืžืฉืคื˜. ื›ื’ื•ืŸ ืจื‘ืชื™ ืขื (ืื™ื›ื” ื): ืฆื“ืง ื™ืœื™ืŸ ื‘ื”. ืชืžื™ื“ ืฉืœ ืฉื—ืจ ื”ื™ื” ืžื›ืคืจ ืขืœ ืขื‘ื™ืจื•ืช ืฉืœ ื”ืœื™ืœื” ื•ืฉืœ ื‘ื™ืŸ ื”ืขืจื‘ื™ื ืžื›ืคืจ ืขืœ ืฉืœ ื”ื™ื•ื, ื“"ื ืฉื”ื™ื• ืžืœื™ื ื™ื ื‘ื” ื“ื™ื ื™ ื ืคืฉื•ืช ื›ืฉืœื ื”ื™ื• ืžื•ืฆืื™ืŸ ืœื• ื–ื›ื•ืช ื‘ื™ื•ื ื”ื' ืœื ื”ื™ื• ื’ื•ืžืจื™ืŸ ืืช ื“ื™ื ื• ืขื“ ืœืžื—ืจืช ืื•ืœื™ ื™ืžืฆืื• ืœื• ื–ื›ื•ืช ื•ืขืชื” ื ืขืฉื• ืจื•ืฆื—ื™ืŸ ื•ืžืฆื™ื ื• ื‘ืคืกื™ืงืชื ืจ' ืžื ื—ื ื‘ืจ ืื•ืฉืขื™ื” ืืžืจ ืชืค"ื ื‘ืชื™ ื›ื ืกื™ื•ืช ื”ื™ื• ื‘ื™ืจื•ืฉืœื™ื ื›ืžื ื™ืŸ ืžืœืืชื™ ื‘ื’ื™': ื•ืขืชื” ืžืจืฆื—ื™ื. ื”ืจื’ื• ืืช ืื•ืจื™ื” ื”ืจื’ื• ืืช ื–ื›ืจื™ื”:
a harlot Astray from her God. city which was faithful and full of justice, and righteousness would lodge therein, but now murderers. full of justice Heb. ืžึฐืœึตืึฒืชึดื™ ืžึดืฉืึฐืคึผึธื˜ [equivalent to ืžึฐืœึตืึทืชืžึดืฉืึฐืคึผึธื˜, the 'yud' being superfluous,] as in (Lamentations 1:1) ืจึทื‘ึผึธืชึดื™ ืขึธื, "great in population" [equivalent to ืจึทื‘ึผึทืชืขึธื]. in which righteousness would lodge The daily dawn sacrifice would atone for the sins [committed] at night, and the daily afternoon [sacrifice] would atone for those of the day. Another explanation is that they would allow capital cases to rest overnight when they could find no merit for him, [i.e., for the defendant;] they would not conclude his verdict until the morrow, perhaps they would find a merit for him, and now they have become murderers. [We find in] Pesikta [d'Rav Kahana p. 121a]: Rabbi Menahem bar Oshia [according to Parshandatha,] Rabbi Phinehas in the name of Rabbi Oshia said: Four hundred eighty-one synagogues were in Jerusalem, corresponding to the numerical value of ืžึฐืœึตืึฒืชึดื™. and now murderers They killed Uriah; they killed Zechariah.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื›ึผึทืกึฐืคึผึตึ–ืšึฐ ื”ึธื™ึธึฃื” ืœึฐืกึดื™ื’ึดึ‘ื™ื ืกื‡ื‘ึฐืึตึ–ืšึฐ ืžึธื”ึฅื•ึผืœ ื‘ึผึทืžึผึธึฝื™ึดืืƒ

English:

YourhYour I.e., Jerusalemโ€™s. silver has turned to dross;Your wine is cut with water.iYour wine is cut with water Meaning of Heb. uncertain.

Your silver has turned to dross; your wine is diluted with water. Rashi, Metzudat David, and Radak read these as metaphors for moral debasement โ€” the city's once-pure leaders and teachings have been adulterated, their value corrupted like debased metal and watered wine.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืกืคืš ื”ื™ื” ืœืกื™ื’ื™ื. ืฉื”ื™ื• ืขื•ืฉื™ืŸ ืžืขื•ืช ื ื—ืฉืช ื•ืžืฆืคื™ืŸ ืื•ืชืŸ ื‘ื›ืกืฃ ืœื”ื•ื ื•ืช ื‘ื”ื: ืกื‘ืืš ืžื”ื•ืœ ืžื™ื. ืžืฉืงื™ื ืฉืœื›ื ืžืขื•ืจื‘ื™ื ื‘ืžื™ื ื›ื“ืื™ืชื ื‘ืคืกื™ืงืชื, ืžื”ื•ืœ ืžืขื•ืจื‘ ื•ืื™ืŸ ืœื• ื“ืžื™ื•ืŸ ื‘ืžืงืจื ื•ืž"ื ืคื•ืชืจ ืœืฉื—ื•ืง ืืžืจืชื™ ืžื”ื•ืœืœ (ืงื”ืœืช ื‘' ื‘') ืžืขื•ืจื‘ื‘:
Your silver has become dross They would make copper coins and plate them with silver, in order to cheat with them. your wine is diluted with water Your drinks are mixed with water, as is stated in Pesikta (122b). [The word] means 'mixed,' although there is no similar word in Scripture to prove it, but the Midrash Aggadah explains (Ecc. 2:2): "Of laughter I said, it makes one mad (ืžึฐื”ื•ึนืœึธืœ)" to mean that it is confused, or mixed up.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืฉื‚ึธืจึทึฃื™ึดืšึฐ ืกื•ึนืจึฐืจึดึ—ื™ื ื•ึฐื—ึทื‘ึฐืจึตื™ึ™ ื’ึผึทื ึผึธื‘ึดึ”ื™ื ื›ึผึปืœึผื•ึนึ™ ืึนื”ึตึฃื‘ ืฉืึนึ”ื—ึทื“ ื•ึฐืจึนื“ึตึ–ืฃ ืฉืึทืœึฐืžึนื ึดึ‘ื™ื ื™ึธืชื•ึนืึ™ ืœึนึฃื ื™ึดืฉืึฐืคึผึนึ”ื˜ื•ึผ ื•ึฐืจึดึฅื™ื‘ ืึทืœึฐืžึธื ึธึ–ื” ืœึนืึพื™ึธื‘ึฅื•ึนื ืึฒืœึตื™ื”ึถึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Your rulers are roguesAnd cronies of thieves,Every one avid for presentsAnd greedy for gifts;They do not judge the case of the orphan,And the widowโ€™s cause never reaches them.

Your rulers are rebels and companions of thieves, all chasing bribes and gifts; they do not judge the orphan, and the widow's cause never reaches them. Rashi, Metzudat David, and Radak explain that the corruption is concentrated in the leadership โ€” judges and officials who pervert justice for personal gain and ignore the defenseless.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืกื•ืจืจื™ื. ืกืจื™ื ืžืŸ ื”ื“ืจืš ื”ื™ืฉืจื”: ื•ืจื•ื“ืฃ ืฉืœืžื•ื ื™ื. ืชืฉืœื•ืžื™ืŸ ืช"ื™ ืืžืจื™ืŸ ื’ื‘ืจ ืœื—ื‘ืจื™ื” ืขื‘ื™ื“ ืœื™ ื˜ื‘ ื‘ื“ื™ื ื™ ื•ืืฉืœื ืœืš ื‘ื“ื™ื ืš ืฉื•ืคื˜ ืฉื”ื™ื” ื’ื–ืœืŸ ื•ื”ื ื’ื–ืœ ืฆื•ืขืง ืขืœื™ื• ื‘ืคื ื™ ืฉื•ืคื˜ ืื—ืจ, ื–ื” ืื•ืžืจ ืœื• ืฆื“ืงื ื™ ื”ื™ื•ื ื•ืื ื™ ืืฉืœื ื’ืžื•ืœืš ื›ืฉื™ืฆืขืงื• ืขืœื™ืš ื‘ืคื ื™ ื”ื•ื™ ืจื•ื“ืฃ ืชืฉืœื•ื ื’ืžื•ืœื•ืช: ื•ืจื™ื‘ ืืœืžื ื” ืœื ื™ื‘ื ืืœื™ื”ื. ื”ืืœืžื ื” ื‘ืื” ืœืฆืขื•ืง ื•ื”ื™ืชื•ื ื™ื•ืฆื ื•ื–ื• ืคื•ื’ืขืช ื‘ื• ื•ืฉืืœืชื• ืžื” ื”ื•ืขืœืช ื‘ืฆืขืงืชืš ืœืคื ื™ ื”ืฉื•ืคื˜ ื•ื”ื•ื ืื•ืžืจ ื›ืœ ื”ื™ื•ื ื”ื–ื” ื™ื’ืขืชื™ ืœื• ื‘ืžืœืื›ื” ื•ืกื•ืคื• ืœื ื”ื•ืขืœืชื™ ื•ื–ื• ื—ื•ื–ืจืช ืœืื—ื•ืจื™ื” ื•ืื•ืžืจืช ื•ืžื” ื–ื” ืฉื”ื•ื ืื™ืฉ ืœื ื”ื•ืขื™ืœ ืื ื™ ืœื ื›"ืฉ ื”ื•ื™ ื™ืชื•ื ืœื ื™ืฉืคื˜ื• ื•ืจื™ื‘ ืืœืžื ื” ืœื ื™ื‘ื ืืœื™ื”ื ื›ืœืœ:
rebellious Deviating from the straight path. and runs after payments This word is similar to the Talmudic ืชึผึทืฉืึฐืœื•ึผืžึดื™ืŸ. Jonathan paraphrases: One man says to another, Do me a favor in my case, and I will repay you in your case. This refers to a judge who was a robber, and the robbery victim complains about him before another judge. This one says to him, Declare me innocent today, and I will repay you when they complain about you before me. This is the meaning of running after payments. and the quarrel of the widow does not come to them The widow comes to complain, and the orphan is coming out, when this one meets him and asks him, What did you accomplish in your case? He replies, All day long I toiled at work, but I did not accomplish anything. And this one turns around and says, If this one, who is a man, did not accomplish anything, surely I will not. This is the meaning of, "the orphan they do not judge, and the quarrel of the widow does not come to them" at all.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืœึธื›ึตึ—ืŸ ื ึฐืึปึคื ื”ึธืึธื“ื•ึนืŸึ™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ืึฒื‘ึดึ–ื™ืจ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื”ึšื•ึน๏ฟฝ๏ฟฝ ืึถื ึผึธื—ึตึฃื ืžึดืฆึผึธืจึทึ”ื™ ื•ึฐืึดื ึผึธืงึฐืžึธึ–ื” ืžึตืื•ึนื™ึฐื‘ึธึฝื™ืƒ

English:

Assuredly, this is the declarationOf the Sovereign, GOD of Hosts,The Mighty One of Israel:โ€œAh, I will get satisfaction from My foes;I will wreak vengeance on My enemies!

Therefore God of Hosts, the Mighty One of Israel, declares He will get satisfaction from His foes and take vengeance on His enemies. Rashi, Metzudat David, and Radak explain the chilling reversal โ€” the corrupt within Israel have become God's 'foes,' and the coming judgment is His relief from their provocation.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืื ื”ืื“ื•ืŸ. ืฉื”ื›ืœ ืฉืœื• ื•ื‘ื™ื“ื• ืœืขืงื•ืจ ืืชื›ื ืžืืจืฆื›ื ื•ืœื ื˜ื•ืข ื‘ื” ืื—ืจื™ื: ืื‘ื™ืจ ื™ืฉืจืืœ. ืชืงืคื• ืฉืœ ื™ืฉืจืืœ: ื”ื•ื™. ืœ' ื”ื–ืžื ื” ื•ื”ื›ืจื–ื” ื•ื“ื•ืžื” ืœื• ื”ื•ื™ ื•ื ื•ืกื• ืžืืจืฅ ืฆืคื•ืŸ (ื–ื›ืจื™ื” ื‘' ื™') ื•ื™ื“ืขื• ื”ื›ืœ ื›ื™ ืื ื—ื ืžืฆืจื™ ืฉื”ื›ืขื™ืกื•ื ื™ ื‘ืžืขืฉื™ื”ื:
says the Master Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it. the Mighty One of Israel the strength of Israel. Oh Heb. ื”ื•ื™. An expression of preparation and announcement, and similar to this is (Zech. 2:10): "Ho, ho, (ื”ื•ื™ ื”ื•ื™) flee from the land of the north." And let all know that I will console Myself of My adversaries, who angered Me with their deeds.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึฐืึธืฉืึดึคื™ื‘ึธื” ื™ึธื“ึดื™ึ™ ืขึธืœึทึ”ื™ึดืšึฐ ื•ึฐืึถืฆึฐืจึนึฅืฃ ื›ึผึทื‘ึผึนึ–ืจ ืกึดื™ื’ึธึ‘ื™ึดืšึฐ ื•ึฐืึธืกึดึ–ื™ืจึธื” ื›ึผื‡ืœึพื‘ึผึฐื“ึดื™ืœึธึฝื™ึดืšึฐืƒ

English:

I will turn My hand against you,And smelt out your dross as with lye,jas with lye Emendation yields โ€œin a crucibleโ€; cf. 48.10. And remove all your slag:

God will turn His hand against the city to smelt away its dross as with lye and remove all its slag. Rashi, Metzudat David, and Radak explain the metallurgical image: the judgment is purifying rather than destroying, a refining fire meant to burn out corruption and leave the pure metal.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืฉื™ื‘ื” ื™ื“ื™ ืขืœื™ืš. ืžื›ื” ืื—ืจ ืžื›ื” ืขื“ ื›ืœื•ืช ื”ืคื•ืฉืขื™ื: ื›ื‘ื•ืจ. ืœ' ื‘ื•ืจื™ืช ืกื‘ื•"ืŸ ื‘ืœืข"ื– ื•ืœืฉื•ื ื• ืœ' ื ืงื™ื•ืŸ ื›ืžื• ื•ื‘ืจ ืœื‘ื‘ (ืชื”ื™ืœื™ื ื›ืดื“:ื“ืณ) ืข"ืฉ ืฉื”ื•ื ืžื ืงื” ื”ื‘ื’ื“ ืžื›ืชืžื™ื•: ืกื™ื’ื™ืš. ื”ืืžื•ืจ ืœืžืขืœื” ื›ืžื• ื›ืกืคืš ื”ื™ื” ืœืกื™ื’ื™ื ืชืขืจื•ื‘ืช ื ื—ืฉืช ื‘ื›ืกืฃ ืงืจื•ื™ ืกื™ื’ ืืฃ ื›ืืŸ ืชืขืจื•ื‘' ืจืฉืขื™ื ืขื ื”ื›ืฉืจื™ื ืื ื™ ืื›ืœื” ื”ืคื•ืฉืขื™' ืฉื”ื ื”ืกื™ื’: ื›ืœ ื‘ื“ื™ืœื™ืš. ื‘ื“ื™ืœ ื”ืžืขื•ืจื‘ ื‘ื›ืกืฃ ื›ืœื•ืžืจ ื”ืจืฉืขื™ื ืฉื‘ืš ื‘ื“ื™ืœ ืืฉื˜ื™ื™"ืก ื‘ืœืข"ื–:
And I will return My hand upon you One blow after another, until the transgressors have been completely destroyed. as with lye This is an expression meaning soap [sbon in O.F., savon (in modern French)]. Its deviation is an expression of cleanliness, similar to (Ps. 24:4): "and pure (ื‘ึผึทืจ) of heart," since it cleanses the garment of its stains. your dross mentioned above, as: "Your silver has become dross"; a mixture of silver with copper is called dross. Here too, a mixture of the wicked with the righteous. I will destroy the transgressors, who are all dross. all your tin The tin mixed with silver, that is to say, the wicked among you. ื‘ึฐื“ึดื™ืœ is called estejjn [etain] in O.F. [tin].

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึฐืึธืฉืึดึคื™ื‘ึธื” ืฉืึนืคึฐื˜ึทึ™ื™ึดืšึฐึ™ ื›ึผึฐื‘ึธืจึดึฃืืฉืึนื ึธึ”ื” ื•ึฐื™ึนืขึฒืฆึทึ–ื™ึดืšึฐ ื›ึผึฐื‘ึทืชึผึฐื—ึดืœึผึธึ‘ื” ืึทึฝื—ึฒืจึตื™ึพื›ึตึ—ืŸ ื™ึดืงึผึธึคืจึตื ืœึธืšึฐึ™ ืขึดึฃื™ืจ ื”ึทืฆึผึถึ”ื“ึถืง ืงึดืจึฐื™ึธึ–ื” ื ึถืึฑืžึธื ึธึฝื”ืƒ

English:

I will restore your magistrates as of old,And your counselors as of yore.After that you shall be calledCity of Righteousness, Faithful City.โ€

Afterward God will restore the judges and counselors as of old, and the city will again be called City of Righteousness, Faithful City. Rashi, Metzudat David, and Radak explain that the purpose of the refining judgment is restoration โ€” Jerusalem's just leadership and faithful name will be returned to her.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื‘ืจืืฉื•ื ื”. ืืขืžื™ื“ ืœื›ื ืฉื•ืคื˜ื™ื ื›ืฉืจื™ื: ืขื™ืจ ื”ืฆื“ืง. ื›ื‘ืชื—ืœื” ืฆื“ืง ื™ืœื™ืŸ ื‘ื”:
as at first I will appoint for you pious judges. City of Righteousness As in the beginning, righteousness will lodge therein.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ืฆึดื™ึผึ–ื•ึนืŸ ื‘ึผึฐืžึดืฉืึฐืคึผึธึฃื˜ ืชึผึดืคึผึธื“ึถึ‘ื” ื•ึฐืฉืึธื‘ึถึ–ื™ื”ึธ ื‘ึผึดืฆึฐื“ึธืงึธึฝื”ืƒ

English:

kIn contrast to others โ€œZion shall be saved by justice, / Her repentant ones by righteousness.โ€ Zion shall be saved in the judgment;Her repentant ones, in the retribution.lretribution For this meaning cf. 5.16; 10.22.

Zion shall be redeemed through justice (mishpat) and her returnees through righteousness (tzedakah). Rashi, Metzudat David, and Radak explain this celebrated summary of the prophet's faith: the road back to the faithful city runs through justice and righteousness, the very virtues whose absence brought her low.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืžืฉืคื˜ ืชืคื“ื”. ืข"ื™ ืฉื™ื”ื™ื• ื‘ื” ืขื•ืฉื” ืžืฉืคื˜: ืชืคื“ื”. ืžืขื•ื ื•ืชื™ื”: ื•ืฉื‘ื™ื”. ืขื•ืฉื™ ืชืฉื•ื‘ื” ืฉื‘ืชื•ื›ื” (ื‘ืฆื“ืงื” ื‘ืžืฆื“ื™ืงื™ื ืขืฆืžื ื‘ืžืฉืคื˜ ื•ื‘ืฆื“ืง' ืฉื‘ืชื•ื›ื”):
shall be redeemed through justice Since there will be in it people who practice justice. shall be redeemed from her iniquities. and her penitent those penitent among them. (through righteousness through those who make themselves righteousthrough justice and through righteousnessโ€”that are in her midst [or,] among them.) "With righteousness." With those within her who justify themselves with justice and righteousness.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื•ึฐืฉืึถึงื‘ึถืจ ืคึผึนืฉืึฐืขึดึ›ื™ื ื•ึฐื—ึทื˜ึผึธืึดึ–ื™ื ื™ึทื—ึฐื“ึผึธึ‘ื• ื•ึฐืขึนื–ึฐื‘ึตึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื™ึดื›ึฐืœึฝื•ึผืƒ

English:

But rebels and sinners shall all be crushed,And those who forsake GOD shall perish.

But rebels and sinners shall be crushed together, and those who forsake God shall perish. Rashi, Metzudat David, and Radak explain the counterpart to the promise of redemption โ€” the refining that saves the repentant simultaneously consumes those who persist in rebellion and abandon God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉื‘ืจ ืคื•ืฉืขื™ื ื•ื’ื•'. ืฉื‘ื›ื•ืœืŸ ื”ื•ื›ื™ื—ืŸ ืœืžืขืœื”, ื•ื”ื ืคืฉืขื• ื‘ื™, ื’ื•ื™ ื—ื•ื˜ื, ืขื–ื‘ื• ืืช ื”': ืคื•ืฉืขื™ื. ืžื•ืจื“ื™ื ื•ื”ืขื•ื‘ื“ื™ื ืœืขื›ื•"ื: ื•ื—ื˜ืื™ื. ืืœื• ืขื‘ืจื™ื™ื ื™ื ื”ืขื•ื‘ืจื™ื ืขืœ ืฉืืจ ืื™ืกื•ืจื™ืŸ:
And destruction shall come upon rebels... For with all these expressions he reproved them above: and they rebelled against Me (verse 2), sinful nation; they forsook the Lord (verse 4). rebels Rebels and sectarians and those who worship idols. and sinners Apostates guilty of other sins.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื›ึผึดึฃื™ ื™ึตื‘ึนึ”ืฉืื•ึผ ืžึตืึตื™ืœึดึ–ื™ื ืึฒืฉืึถึฃืจ ื—ึฒืžึทื“ึฐืชึผึถึ‘ื ื•ึฐืชึทึจื—ึฐืคึผึฐืจึ”ื•ึผ ืžึตื”ึทื’ึผึทื ึผึ–ื•ึนืช ืึฒืฉืึถึฅืจ ื‘ึผึฐื—ึทืจึฐืชึผึถึฝืืƒ

English:

Truly, youmyou Heb. โ€œthey.โ€ shall be shamedBecause of the terebinths you desired,And you shall be confoundedBecause of the gardens you coveted.

They shall be shamed by the terebinths they desired and confounded by the gardens they coveted. Rashi, Metzudat David, and Radak explain that the terebinths and gardens refer to sites of idolatrous worship โ€” the very objects of the people's misplaced devotion will become their disgrace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืื™ืœื™ื. ืœืฉื•ืŸ ืืœื” ืžื™ืŸ ืื™ืœืŸ ืฉืงื•ืจื™ืŸ ืื•ืœืž"ื ื‘ืœืข"ื–: ืืฉืจ ื—ืžื“ืชื. ืœืขื‘ื•ื“ ืชื—ืชื™ื”ื ืขื‘ื•ื“' ื›ื•ื›ื‘ื™ื ื›ืขื ื™ืŸ ืฉื ืืžืจ ืชื—ืช ืืœื•ืŸ ื•ืœื‘ื ื” ื•ืืœื” ื›ื™ ื˜ื•ื‘ ืฆืœื” (ื”ื•ืฉืข ื“ืณ:ื™ืดื’): ืžื”ื’ื ื•ืช. ืฉื ื”ื™ื• ืขื•ื‘ื“ื™ื ื›ื•ื›ื‘ื™ื ื›ืžื” ื“ืืช ืืžืจ ื”ืžืชืงื“ืฉื™ื ื•ื”ืžื˜ื”ืจื™ื ืืœ ื”ื’ื ื•ืช (ืœืงืžืŸ ืกื• ื™ื–):
of the elms Heb. ืžึตืึตืœึดื™ื, an expression derived from ืึตืœึธื”, a species of tree called olme in O.F. [orme in modern French, an elm]. that you desired to worship idols under them, similar to what is stated (Hosea 4:13): "Under the oak and the aspen, and the elm, for its shade is good." because of the gardens There they would worship idols, as it is stated (infra 66:17): "Those who prepare themselves and purify themselves for the gardens."

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื›ึผึดึฃื™ ืชึดึฝื”ึฐื™ึ”ื•ึผ ื›ึผึฐืึตืœึธึ–ื” ื ึนื‘ึถึฃืœึถืช ืขึธืœึถึ‘ื”ึธ ื•ึผึฝื›ึฐื’ึทื ึผึธึ”ื” ืึฒืฉืึถืจึพืžึทึ–ื™ึดื ืึตึฅื™ืŸ ืœึธึฝื”ึผืƒ

English:

For you shall be like a terebinthWilted of leaf,And like a gardenThat has no water,

For you shall be like a terebinth with wilted leaves and a garden without water. Rashi, Metzudat David, and Radak explain the reversal: those who trusted in idolatrous groves and gardens will themselves become withered and waterless, dried up like the trees and gardens they served.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื•ื‘ืœืช ืขืœื”. ื”ืขืœื” ืฉืœื” ื ื•ื‘ืœืช ื›ืžื•ืฉ ืคืœื™ืฉื˜ื™ื™ืฉื "ื˜ ื‘ืœืข"ื– ื‘ื‘ื ืขืœื™ื• ืฉืจื‘ ืื• ืงืจื— ื”ื•ื ื›ืžื•ืฉ ื•ืœื™ื—ืœื•ื—ื• ืื‘ื“ ื•ื›ืœื” ื•ืื™ืŸ ื ื•ื‘ืœ ืœ' ืจืงื‘ื•ืŸ ื›ืžื• ื‘ืœื” ืฉืื™ืŸ ื ื•"ืŸ ื ื•ืคืœืช ื‘ืื•ืชื• ืœ' ืืœื ื ื•ื‘ืœ ืœ' ื“ื‘ืจ ื”ื ืœืื” ื•ื›ืœื” ื›ืžื• ืžื’ื–ืจืช ื ื‘ื•ืœ ืชื‘ื•ืœ (ืฉืžื•ืช ื™ื—) ื›ืžื• ืชื ื‘ื•ืœ ื•ืžืชืจื’ืžื™ื ืŸ ืžื™ืœืื” ืชื™ืœืื”: ืืฉืจ ืžื™ื ืื™ืŸ ืœื”. ืœื”ืฉืงื•ืช ื–ืจืขื™ื” ื‘ื“ื‘ืจ ืฉื—ื•ื˜ืื™ื ื‘ื• ืžืฉื•ื•ื” ืคื•ืจืขื ื•ืชื:
whose leaves wilt Its leaf ([Other editions read:] whose leaf) wilts, becomes wilted [flatisant in O. F.]. When heat or cold comes upon it, it wilts and its moisture is lost and destroyed. [The word] ื ื‘ืœ is not an expression of decay like ื‘ืœื”, for no 'nun' is found in that expression, but ื ื‘ืœ [is an expression of something that becomes fatigued and its strength is curtailed, from the root of] ื ึธื‘ึนืœ ืชึผึดื‘ึผึนืœ (Exod. 18: 18), which Onkelos renders: You will surely be exhausted. that has no water to water its seeds; to the thing with which they sin, he compares their punishment.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื•ึฐื”ึธื™ึธึคื” ื”ึถื—ึธืกึนืŸึ™ ืœึดื ึฐืขึนึ”ืจึถืช ื•ึผืคึนืขึฒืœึ–ื•ึน ืœึฐื ึดื™ืฆึ‘ื•ึนืฅ ื•ึผื‘ึธืขึฒืจึงื•ึผ ืฉืึฐื ึตื™ื”ึถึ›ื ื™ึทื—ึฐื“ึผึธึ–ื• ื•ึฐืึตึฅื™ืŸ ืžึฐื›ึทื‘ึผึถึฝื”ืƒย {ืค}

English:

Stored wealthnStored wealth Connecting แธฅason with แธฅasan โ€œto storeโ€ (23.18), and แธฅosen โ€œtreasureโ€ (33.6). shall become as tow,And he who amassed it a spark;And the two shall burn together,With none to quench.

The mighty one shall become as tow and his work a spark; the two shall burn together with none to quench. Rashi, Metzudat David, and Radak explain the closing image of self-consuming judgment โ€” the powerful sinner and his deeds become the flammable fuel and the igniting spark, destroying each other in an unquenchable fire.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื—ืกื•ืŸ. ื”ืชื•ืงืฃ ืฉื”ื™ื• ืื•ื ืกื™ืŸ ืืช ื”ืขื ื™ื™ื ื•ื’ื•ื–ืœื™ืŸ ืื•ืชืŸ ื•ืžืชื—ืกื ื™ืŸ ื‘ืžืžื•ืŸ ื›ืžื• ืฉืืžืจ ืœืžืขืœื” ื•ื—ื‘ืจื™ ื’ื ื‘ื™ื ื™ื”ื™ื” ืื•ืชื• ืžืžื•ืŸ ืœื ืขื•ืจืช ืฉืžื ืขืจื™ืŸ ืžืŸ ื”ืคืฉืชืŸ ืฉื”ื•ื ืงืœ ื•ื ื•ื— ืœื™ืฉืจืฃ: ื•ืคืขืœื•. ื•ื”ืขื•ืฉื” ืื•ืชื• ืชื•ืงืฃ ื™ื”ื™ื” ืœื ื™ืฆื•ืฅ ืืฉ ื•ื‘ืขืจื• ื–ื” ื‘ื–ื”. ื ื™ืฆื•ืฅ ืื™ืฉื˜ื ืฆื™ืœ"ื ื‘ืœืข"ื– ืช"ื™ ื•ืคื•ืขืœื• ื•ืขื•ื‘ื“ ื™ื“ื™ื”ื•ืŸ ื•ืื™ืŸ ื–ื” ืื—ืจ ืœ' ื”ืขื‘ืจื™ืช ืฉื"ื› ื”ื™ื” ืœื• ืœื™ื ืงื“ ื•ืคืขืœื• ื—ื˜ืฃ ืงืžืฅ ื•ื™ื”ื ื ื‘ืืจ ืœ' ืคืขื•ืœ ืขื›ืฉื™ื• ืฉื”ื•ื ื ืงื•ื“ ืžืœืืคื•ื (ืจ"ืœ ื—ื•ืœื) ื ื‘ืืจ ืœ' ืคื•ืขืœ: ื•ืื™ืŸ ืžื›ื‘ื”. ืช"ื™ ื•ืœื ื™ื”ื ืขืœื™ื”ื•ืŸ ื—ื™ื™ืก:
the[ir] strength with which they take from the poor by force and rob them and strengthen themselves with the money. That money will become as tow, which is shaken out of the flax, which is light and easily ignited. and its perpetrator The one who amasses this power will become as a spark of fire, and they will burn, one with the other. as a spark Heb. ื•ึผืคึนืขึฒืœื•ึน ืœึฐื ึดื™ืฆื•ึนืฅ, estencele in O.F. [etincelle in modern French], a spark. Jonathan renders ื•ึฐืขื•ึนื‘ึทื“ ื™ึฐื“ึตื™ื”ื•ึนืŸ, and the work of their hands. This does not follow the Hebrew, however, for, were it so, it would have to be voweled ื•ึผืคึธืขึณืœื•ึผ with a 'kamatz- chatuf,' a hurried 'kamatz,' and it would be explained as an expression of work. Now, that it is voweled with a 'cholam,' it is an expression of a worker, or perpetrator. with no one to extinguish Jonathan renders: And no one will pity them.

โ† II Kings 25 | Isaiah 2 โ†’

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