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Isaiah 22

ื™ืฉืขื™ื”ื• ืคืจืง ื›ืดื‘

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 22 of 66 | Day: 169 of 742

Date: July 30, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 22 is the shock at the center of Yeshayahuโ€™s oracles against the nations. After burdens pronounced upon Bavel, Moav, Damascus, Egypt, and the desert of the sea, the massa suddenly falls on ื’ื™ื ื—ื–ื™ื•ืŸ (Gei Chizayon), the Valley of Vision โ€” which Rashi, Radak, and Metzudat David all identify as Jerusalem itself, the place where most prophecy was given. The name is a deliberate degradation: Jerusalem sits on a mountain, yet the prophet calls it a valley because, as Radak and Metzudat David explain, its inhabitants dragged it down through their sins, turning a har into a gai. Merely by placing Jerusalem in the catalogue of doomed nations, Yeshayahu delivers the chapterโ€™s thesis before a single accusation is voiced: the covenant city enjoys no automatic immunity. The opening scene โ€” the whole populace up on the rooftops, slain who are not ื—ืœืœื™ ื—ืจื‘, officers who fled together only to be bound โ€” is read by the classical commentators as a vision of the Babylonian destruction: Rashi identifies the fleeing officers with Tzidkiyahu and his men slipping out of the city by night (II Melachim 25:4), and Rashi and Radak explain the dead who fell โ€˜not by the swordโ€™ as victims of famine inside the besieged walls, a crueler death than battle.

The prophetโ€™s own grief interrupts the vision. โ€˜Look away from me, I will weep bitterly; do not press to comfort me for the destruction of the daughter of my peopleโ€™ (v. 4) โ€” and Rashi makes the startling move of placing ืฉืขื• ืžื ื™ in the mouth of the Holy One Himself, addressing the ministering angels, so that Heaven too refuses consolation. What follows is the indictment. The day of ืžื”ื•ืžื” ื•ืžื‘ื•ืกื” ื•ืžื‘ื•ื›ื” โ€” tumult, trampling, and confusion โ€” descends on the Valley of Vision, with Elam bearing the quiver and Kir baring the shield, and then comes a remarkably detailed catalogue of Jerusalemโ€™s defensive engineering (vv. 8-11): eyes turned to the weapons of the House of the Forest of Lebanon, breaches in the City of David surveyed, the waters of the lower pool gathered, houses counted and demolished to fortify the wall, a reservoir built between the two walls. None of these measures is condemned in itself; the condemnation is the omission โ€” ื•ืœื ื”ื‘ื˜ืชื ืืœ ืขื•ืฉื™ื”, โ€˜you did not look to the One who made it.โ€™ Radak states the principle crisply: they made every preparation for war and none for teshuva, placing their trust in the weapons rather than in God. Rashi sharpens the point with a contrast: Chizkiyahu carried out these very same waterworks (II Divrei HaYamim 32), yet of him Scripture testifies that he trusted in Hashem, God of Israel (II Melachim 18:5) โ€” the deeds were identical, the heart was not. Radak adds, from the midrash, that the One who โ€˜fashioned it from afarโ€™ fashioned Jerusalem as the very purpose of creation, making the failure to consult its Maker all the more grotesque.

The moral nadir comes in verses 12-14. God called on that day for weeping, lamenting, baldness, and sackcloth โ€” Radak and Metzudat David explain that the call went out through the prophets before the punishment, precisely so that repentance could avert it โ€” and instead there was joy and gladness, slaughtering of cattle and sheep, and the slogan ืื›ื•ืœ ื•ืฉืชื• ื›ื™ ืžื—ืจ ื ืžื•ืช, โ€˜eat and drink, for tomorrow we die.โ€™ Rashi hears in it a despairing mockery of prophecy itself: since the prophets tell us in Godโ€™s name that we have no share in the World to Come, let us at least enjoy this life. Radak calls the revelry by its halachic name โ€” chillul Hashem, open scorn for the word of God. The divine response is an oath revealed in the prophetโ€™s ears: โ€˜this iniquity shall not be atoned for you until you dieโ€™ (v. 14). Radak cites the teaching of Chazal built on this verse: where chillul Hashem is involved, teshuva, Yom Kippur, and suffering can only suspend judgment โ€” death alone completes the atonement. Revelry in the face of a divine summons to mourning is not merely insensitivity; it is the one sin that outlasts every ordinary remedy.

The second half of the chapter (vv. 15-25) narrows from the city to a single named official, and in doing so establishes that accountability is personal, not only collective. Shevna (ืฉื‘ื ื), the sochen โ€˜over the houseโ€™ โ€” Rashi records views that he was appointed over the Mikdash, whether as Kohen Gadol or as a senior trustee โ€” has hewn himself a tomb on high among the graves of the house of David. Rashi, following Sanhedrin 26a, supplies the treachery behind the grandeur: Shevna shot a note over the wall on an arrow declaring that he and his faction were ready to make peace with Sancheriv while Chizkiyahu and his faction were not. Radak adds that he was not even a native of Jerusalem, which gives the rebuke ืžื” ืœืš ืคื” ื•ืžื™ ืœืš ืคื” its bite โ€” what claim has this man on the city he is preparing to sell, or on royal burial ground? The sentence matches the crime with savage irony: the man who carved himself permanence in rock will be wound up like a turban and hurled like a ball (ื›ื“ื•ืจ) into a wide-open land, and Rashi and Radak record Chazalโ€™s account of the end โ€” exposed to the Assyrians as a double-dealer whose promised allies never materialized, he was tied to the tails of their horses and dragged, his imagined chariots of honor becoming the disgrace of his masterโ€™s house. In his place God summons โ€˜My servant Elyakim ben Chilkiyahu,โ€™ clothed in Shevnaโ€™s tunic and sash, a father to the inhabitants of Jerusalem, bearing the key of the house of David on his shoulder โ€” โ€˜he shall open and none shall shut.โ€™ Radak notes that II Melachim 18:18 shows the prophecy fulfilled: when Sancherivโ€™s envoys arrived, Elyakim was already over the house and Shevna had been demoted to scribe. Yet the chapter refuses a tidy ending. The very peg โ€˜fastened in a sure placeโ€™ shall give way and fall, and the load upon it shall be cut off (v. 25) โ€” Rashi, Radak, and Metzudat David all refer this to Shevna, whose illusion of fixity collapses together with the whole faction that hung its glory upon him. Office in the house of David is a trust held on condition; the key sits on the shoulder, Radak observes, because authority is carried like a burden, and no peg is more secure than the faithfulness of the one who hangs upon it.


ืคืจืง ื›ืดื‘ ยท Chapter 22

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืžึทืฉื‚ึผึธึ–ื ื’ึผึตึฃื™ื ื—ึดื–ึผึธื™ึ‘ื•ึนืŸ ืžึทื”๏ฟฝ๏ฟฝืœึผึธึฃืšึฐ ืึตืคึ”ื•ึนื ื›ึผึดื™ึพืขึธืœึดึฅื™ืช ื›ึผึปืœึผึธึ–ืšึฐ ืœึทื’ึผึทื’ึผึฝื•ึนืชืƒ

English:

The โ€œValley of Visionโ€aValley of Vision Meaning of Heb. uncertain. Pronouncement.bVerses 1โ€“3 describe a scene of mourning to take place in Jerusalem in the near future. In the ancient Near East, public weeping took place on the low flat roofs as well as in the streets and squares; cf. above, 15.3; Jer. 48.38. What can have happened to youThat you have gone, all of you, up on the roofs,

The oracle stunningly turns on Jerusalem itself, called Gei Chizayon ('Valley of Vision') โ€” Rashi, Radak, and Metzudat David all identify it as the city of prophecy, demoted from mountain to valley as a mark of disgrace brought on by its sins. The whole populace has climbed to the rooftops, which Rashi explains as the way of a besieged city watching and fighting the approaching army.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ื™ื ื—ื–ื™ื•ืŸ. ื”ื™ื ื™ืจื•ืฉืœื™ื ื’ื™ื ืฉื ืชื ื‘ืื• ืขืœื™ื” ืจื•ื‘ ื ื‘ื•ืื•ืช: ื›ื™ ืขืœื™ืช ื›ื•ืœืš ืœื’ื’ื•ืช. ื›ืฉื‘ื ืขืœื™ื”ื ื—ื™ืœ ืขื•ืœื™ื ืขืœ ื’ื’ื•ืชื™ื”ื ืœืจืื•ืช ื”ื—ื™ืœ ื•ืœื”ืœื—ื ื•ืจื‘ื•ืชื™ื ื• ืคื™ืจืฉื• ืขืœ ื›ื”ื ื™ื ืฉืขืœื• ืขืœ ื’ื’ื• ืฉืœ ื”ื™ื›ืœ ื•ืžืคืชื—ื•ืช ื”ืขื–ืจื” ื‘ื™ื“ื ื›ื“ืื™ืชื ื‘ืžืกื›ืช ืชืขื ื™ืช, ื•ืžื“ืจืฉ ืื’ื“ื” ืื•ืžืจ ืฉื”ื™ื• ื’ืกื™ ื”ืจื•ื—, ื‘ืื™ื›ื” ืจื‘ืชื™:
the Valley of Vision This is Jerusalem, the valley concerning which most prophecies were prophesied. that all of you have gone up to the rooftops When an army comes upon them, they go up to their roofs to see the army and to fight. Our Rabbis, however, explained this concerning the priests who went up to the roof of the Temple with the keys of the forecourt in their hands, as is stated in the Tractate Taanith (29a). The Midrash Aggadah, however, states that they, (the people of Jerusalem,) were haughty. (This is found) in Lamentations Rabbah (Int. 24).

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืชึผึฐืฉืึปืึฃื•ึนืชโ€‰ื€ ืžึฐืœึตืึธึ—ื” ืขึดึšื™ืจ ื”ึฝื•ึนืžึดื™ึผึธึ”ื” ืงึดืจึฐื™ึธึ–ื” ืขึทืœึผึดื™ื–ึธึ‘ื” ื—ึฒืœึธืœึทึ™ื™ึดืšึฐึ™ ืœึนึฃื ื—ึทืœึฐืœึตื™ึพื—ึถึ”ืจึถื‘ ื•ึฐืœึนึ–ื ืžึตืชึตึฅื™ ืžึดืœึฐื—ึธืžึธึฝื”ืƒ

English:

O you who were full of tumult,You clamorous town,You city so exultant?Your slain are not the slain of the swordNor the dead of battle.cYour slain are โ€ฆ battle I.e., executed, instead of dying in battle.

The once-tumultuous, exultant city now mourns dead who fell neither to sword nor in battle. Rashi and Radak explain the bitter point: penned inside the walls, they died of famine โ€” a fate worse than falling by the sword.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืฉื•ืื•ืช ืžืœืื”. ืขื™ืจ ืฉื”ื™ืชื” ืžืœืื” ืชืฉื•ืื•ืช ืงื•ืœ ืจื•ื‘ ืื“ื ื”ื•ืžื™ื” ื•ืขืœื™ื–ื” ืขื›ืฉื™ื• ืžื” ืœืš ืžืชืื‘ืœืช: ื—ืœืœื™ืš ืœื ื—ืœืœื™ ื—ืจื‘. ื˜ื•ื‘ื™ื ื”ื™ื• ืื™ืœื• ื—ืœืœื™ ื—ืจื‘ ื”ื™ื• ืžืขื›ืฉื™ื• ืฉื”ื ื—ืœืœื™ ืจืขื‘:
full of clamor A city that was full of clamor, the voice of many people, tumultuous and happy, now, what ails you that you mourn? your fallen have not fallen by the sword It would have been better had they fallen by the sword than now that they have perished by hunger.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื›ึผื‡ืœึพืงึฐืฆึดื™ื ึทึฅื™ึดืšึฐ ื ึธึฝื“ึฐื“ื•ึผึพื™ึทึ–ื—ึทื“ ืžึดืงึผึถึฃืฉืึถืช ืึปืกึผึธึ‘ืจื•ึผ ื›ึผื‡ืœึพื ึดืžึฐืฆึธืึทึ™ื™ึดืšึฐึ™ ืึปืกึผึฐืจึฃื•ึผ ื™ึทื—ึฐื“ึผึธึ”ื• ืžึตืจึธื—ึ–ื•ึนืง ื‘ึผึธืจึธึฝื—ื•ึผืƒ

English:

Your officers have all departed,They fled far away;Your survivors were all taken captive,Taken captive without their bows.dTaken captive without their bows Meaning of Heb. uncertain.

The city's leaders flee together yet are captured all the same. Rashi, Metzudat David, and Radak identify them as Tzidkiyahu and his officers, who slipped out of Jerusalem by night and were seized by pursuing archers โ€” the vision leaps ahead to the Babylonian destruction.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืœ ืงืฆื™ื ื™ืš ื ื“ื“ื• ื™ื—ื“. ืฆื“ืงื™ื”ื• ื•ืฉืจื™ื• ืฉื™ืฆืื• ืœื‘ืจื•ื— ื‘ืœื™ืœื”: ืžืงืฉืช ืื•ืกืจื•. ืืฉืจ ืžืื™ืžืช ื”ืžื•ืจื™ื ื—ืฆื™ื ื‘ืงืฉืช ื”ื™ื• ื ืืกืจื™ื ืœื”ืกื’ืจ ื‘ืชื•ืš ื”ืขื™ืจ ื•ื›ืœ ื”ื ืžืฆืื™ื ื‘ื• ืื•ืกืจื• ื™ื—ื“ ื‘ื–ื™ืงื™ื ื•ืจื•ื‘ืŸ ืžืจื—ื•ืง ื‘ืจื—ื• ืงื•ื“ื ืœื›ืŸ:
All your officers wandered together Zedekiah and his officers, who went out to flee at night (II Kings 25:4). because of the bow they were bound who, because of fear of the archers, were bound to be confined within the city, and all those found therein were bound together with chains, and the majority of them fled from afar prior to this.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืขึทืœึพื›ึผึตึฅืŸ ืึธืžึทึ›ืจึฐืชึผึดื™ ืฉืึฐืขึฅื•ึผ ืžึดื ึผึดึ–ื™ ืึฒืžึธืจึตึฃืจ ื‘ึผึทื‘ึผึถึ‘ื›ึดื™ ืึทืœึพืชึผึธืึดึฃื™ืฆื•ึผ ืœึฐื ึทึฝื—ึฒืžึตึ”ื ึดื™ ืขึทืœึพืฉืึนึ–ื“ ื‘ึผึทืชึพืขึทืžึผึดึฝื™ืƒ

English:

That is why I say, โ€œLet me be,I will weep bitterly.Press not to comfort meFor the ruin of my poor people.โ€emy poor people Lit. โ€œthe young woman, my people.โ€

The prophet refuses all consolation: 'look away from me, I will weep bitterly' for the ruin of the daughter of his people. Rashi makes the startling move of reading 'she'u mini' as the Holy One Himself addressing the ministering angels, so that even Heaven declines to be comforted.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืขื• ืžื ื™. ื—ื“ืœื• ืžืžื ื™ ื›ืš ื”ืงื‘"ื” ืื•ืžืจ ืœืžืœืื›ื™ ื”ืฉืจืช:
Leave Me alone (ืฉืึฐืขื•ึผ ืžึดื ึผึดื™). Leave Me alone. So says the Holy One, blessed be He, to the ministering angels.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื›ึผึดึฃื™ ื™ื•ึนืึฉ ืžึฐื”ื•ึผืžึธึจื” ื•ึผืžึฐื‘ื•ึผืกึธึœื” ื•ึผืžึฐื‘ื•ึผื›ึธึ—ื” ืœึทึฝืื“ึนื ึธึงื™ ื™ึฑื”ึนื•ึดึ›ื” ืฆึฐื‘ึธืึ–ื•ึนืช ื‘ึผึฐื’ึตึฃื™ ื—ึดื–ึผึธื™ึ‘ื•ึนืŸ ืžึฐืงึทืจึฐืงึทึฅืจ ืงึดึ–ืจ ื•ึฐืฉืึฅื•ึนืขึท ืึถืœึพื”ึธื”ึธึฝืจืƒ

English:

For my Sovereign GOD of Hosts had a dayOf tumult and din and confusionโ€”Kir raged in the Valley of Vision,And Shoa on the hill;fKir โ€ฆ Shoa on the hill Meaning of Heb. uncertain. On Kir see 2 Kings 16.9; Amos 1.5; 9.7; on Shoa see Ezek. 23.23.

The coming catastrophe is named a day of mehuma, mevusa, and mevucha โ€” tumult, trampling, and confusion โ€” in the very Valley of Vision. Radak connects 'mekarker kir' to the enemy breaching Jerusalem's wall, while Rashi hears in 'shoa el hahar' the cry of those fleeing to the mountains to escape.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืžื‘ื•ืกื”. ืžืจืžืก ื›ืžื• ื‘ื•ืกืกื• ืืช ื—ืœืงืชื™ (ื™ืจืžื™ื” ื™ื‘) ื•ื›ืžื• ื›ื’ื‘ื•ืจื™ื ื‘ื•ืกื™ื ื‘ื˜ื™ื˜ ื—ื•ืฆื•ืช (ื–ื›ืจื™ื” ื™): ืžืงืจืงืจ ืงื™ืจ. ื™ื•ื ืงื™ืจืงื•ืจ ืงื™ืจ ื”ื—ื•ืžื”: ื•ืฉื•ืข ืืœ ื”ื”ืจ. ื•ืงื•ืœ ืฉื•ื•ืขื” ืœื ื•ืก ืืœ ื”ื”ืจื™ื ืœื”ืžืœื˜:
trampling (ืžึฐื‘ื•ึผืกึธื”), trampling. Comp. (Jer. 12:10) "They trampled (ื‘ึผื•ึนืกึฐืกื•ึผ) My heritage." Comp. also (Zech. 10:5): "And they shall be like heroes, trampling (ื‘ึผื•ึนืกึดื™ื) in the mire of the streets." destroying the wall a day of destroying the wall. and shouting, "To the mountain!" (ื•ึฐ๏ฌช๏ญ‹ืขึท). And the voice of a shout to flee to the mountains to escape.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึฐืขึตื™ืœึธืึ™ ื ึธืฉื‚ึธึฃื ืึทืฉืึฐืคึผึธึ”ื” ื‘ึผึฐืจึถึฅื›ึถื‘ ืึธื“ึธึ–ื ืคึผึธืจึธืฉืึดึ‘ื™ื ื•ึฐืงึดึฅื™ืจ ืขึตืจึธึ–ื” ืžึธื’ึตึฝืŸืƒ

English:

While Elam bore the quiverIn troops of mounted men,And Kir bared the shieldโ€”

The attacking coalition takes shape: Elam bears the quiver amid chariots and horsemen, and Kir bares the shield. Metzudat David explains that the men of Elam came to the aid of Bavel against Jerusalem, while Rashi and Radak weigh whether Kir is a city whose men marched out or the wall against which shields were set.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืฉื ืืฉืคื”. ืืฉืคื•ืช ื—ืฆื™ื ืงื•ื™ื‘ืจ"ืฅ ื‘ืœืข"ื–: ื•ืงื™ืจ ืขืจื” ืžื’ืŸ. ืช"ื™ ื•ืขืœ ืฉื•ืจ ื“ื‘ืงื• ืชืจื™ืกื™ืŸ ื•ื”ื•ื ื›ืžื• ืขืจื•ืช ืขืœ ื™ืื•ืจ (ืœืขื™ืœ ื™ื˜) ื•ืžืชืขืจื” ื›ืื–ืจื— ืจืขื ืŸ (ืชื”ื™ืœื™ื ืœืดื–:ืœืดื”), ื•ื™ืฉ ืœืคืจืฉ ื•ืงื™ืจ ืขืจื” ืžื’ืŸ ืงื™ืจ ืฉื ื”ืขื™ืจ ื›ืžื• (ืž"ื‘ ื˜ื•) ื•ื™ื’ืœื” ืงื™ืจื” ื‘ื ื™ ืื•ืชื” ืžื“ื™ื ื” ื’ืœื• ืžื’ื™ื ื™ื”ื ืขืœ ื™ืจื•ืฉืœื™ื:
carried a quiver a quiver of arrows. and to the wall they attached their shields (ืขึตืจึธื”). Comp. (above 19:7) "The well rooted plants (ืขึธืจื•ึนืช) by the stream," (Psalms 37:35) "Striking roots (ืžึดืชึฐืขึธืจึถื”) like a green tree in its native soil." It is also possible to explain: ื•ึฐืงึดื™ืจ ืขึตืจึธื” ืžึธื’ึตืŸ as follows: Kir is the name of the city. Comp. (II Kings 16:9) "And exiled [its inhabitants] to Kir." The people of that province exposed their shields toward Jerusalem.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึฐื”ึดึฅื™ ืžึดื‘ึฐื—ึทืจึพืขึฒืžึธืงึทึ–ื™ึดืšึฐ ืžึธึฃืœึฐืื•ึผ ืจึธึ‘ื›ึถื‘ ื•ึฐื”ึทืคึผึธึฃืจึธืฉืึดึ”ื™ื ืฉืึนึ–ืช ืฉืึธึฅืชื•ึผ ื”ึทืฉืึผึธึฝืขึฐืจึธื”ืƒ

English:

And your choicest lowlandsWere filled with chariots and riders:They stormed at Judahโ€™sgJudahโ€™s Moved up from v. 8a for clarity. gatewayhgateway Judahโ€™s gateway is the upper course of the Valley of Elah.

Jerusalem's choicest valleys fill with enemy chariots and horsemen who set their faces toward the gates. Radak notes the telling detail that chariots travel valleys rather than hills, so the best of the land becomes the enemy's staging ground, while Rashi explains 'shot shatu' as laying siege to the gates.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืช ืฉืชื• ื”ืฉืขืจื”. ืฉืžื• ืžืฆื•ืจ ืขืœ ื”ืฉืขืจื™ื ื•ื“ื•ื’ืžืชื• ื™ืฉ ื‘ืžืœื›ื™ื ื‘ืžืœื—ืžืช ื‘ืŸ ื”ื“ื“ ืฉื™ืžื• ืขืœ ื”ืขื™ืจ (ืฉื ื ื›):
laid [siege] to the gate (Lit., laid to the gate.) They laid siege to the gates. There is a similar expression in Kings (II 20:12) in the war with Ben Hadad, "Lay on!" And they laid siege to the city.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึฐื’ึทึ•ืœ ืึตึ–ืช ืžึธืกึทึฃืšึฐ ื™ึฐื”ื•ึผื“ึธึ‘ื” ื•ึทืชึผึทื‘ึผึตื˜ึ™ ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ”ื•ึผื ืึถืœึพื ึถึ–ืฉืึถืง ื‘ึผึตึฅื™ืช ื”ึทื™ึผึธึฝืขึทืจืƒ

English:

And pressed beyond its screen.iscreen I.e., the fortress Azekah, at the mouth of the gateway, which was captured by the Assyrians. You gave thought on that dayTo the arms in the Forest House,jForest House See 1 Kings 7.2โ€“5; 10.16โ€“17.

The enemy strips away the 'screen of Yehuda' โ€” Rashi identifies this covering with the Beit HaMikdash, whose merit had shielded the people โ€” and their first glance goes to the weapons stored in Shlomo's House of the Forest of Lebanon. As Radak puts it, they prepared themselves for war but not for teshuva and good deeds.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ื’ืœ. ืœืฉื•ืŸ ื’ื™ืœื•ื™: ืžืกืš ื™ื”ื•ื“ื”. ื”ื•ื ื‘ื™ืช ื”ืžืงื“ืฉ ืฉื”ื™' ืžื’ื™ืŸ ื•ืžื™ืกืš ื•ืžืกื›ืš ืขืœื™ื”ื: ื•ืชื‘ื˜ ื‘ื™ื•ื ื”ื”ื•ื. ืชื—ื‘ื•ืœื•ืช ืœื”ืœื—ื ื‘ื: ืืœ ื ืฉืง ื‘ื™ืช ื”ื™ืขืจ. ื”ื ื”ืžื’ื™ื ื™ื ืฉืœืฉ ืžืื•ืช ื•ืžืืชื™ื (ืฆื ื”) ืฉืขืฉื” ืฉืœืžื” ื•ื™ืชื ื ื”ืžืœืš ื‘ื™ืช ื™ืขืจ ื”ืœื‘ื ื•ืŸ (ืฉื ื ื–):
And he bared (ื•ึทื™ึฐื’ึทืœ), an expression of uncovering. the covert of Judah That is the Temple, which shielded, protected, and covered them. and you looked on that day for means of waging war. to the weapons of the house of the forest They are the three hundred shields and two hundred body shields that Solomon made, and the king placed them in the house of the forest of Lebanon (I Kings 10:16).

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืึตึจืช ื‘ึผึฐืงึดื™ืขึตึงื™ ืขึดื™ืจึพื“ึผึธื•ึดึ›ื“ ืจึฐืึดื™ืชึถึ–ื ื›ึผึดื™ึพืจึธึ‘ื‘ึผื•ึผ ื•ึทึฝืชึผึฐืงึทื‘ึผึฐืฆึ”ื•ึผ ืึถืชึพืžึตึฅื™ ื”ึทื‘ึผึฐืจึตื›ึธึ–ื” ื”ึทืชึผึทื—ึฐืชึผื•ึนื ึธึฝื”ืƒ

English:

And you took note of the many breachesIn the City of David.And you collected the water of the Lower Pool;kAnd you collected the water of the Lower Pool This clause would read well after the prose part of v. 11a.

They survey the many breaches in the wall of the City of David and gather the waters of the lower pool. Metzudat David and Radak explain the practical logic: the water was collected to mix mortar for repairing the broken wall, while Rashi cites the Targum that the people were massed there to defend the city's weak point.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืงื™ืขื™ ืขื™ืจ ื“ื•ื“. ื‘ืงื™ืขื™ ื”ื—ื•ืžื” ืจืื™ืชื ื›ื™ ืจื‘ื•: ื•ืชืงื‘ืฆื• ืืช ืžื™ ื”ื‘ืจื›ื”. ื™"ืช ื•ื›ื ื™ืฉืชื•ืŸ ื™ืช ืขืžื ืœืžื™ ื‘ืจื™ื›ืชื ืืจืขื™ืชื ืฉื”ื•ื ืืฆืœ ื‘ืงื™ืขื™ ืขื™ืจ ื“ื•ื“ ืœื”ืœื—ื ืฉื ืœืคื™ ืฉืจืื™ืชื ืฉื™ืฉ ืฉื ืชื•ืจืคื” ืœื™ืจื•ืฉืœื™ื ื•ื ื•ื—ื” ืœื›ื‘ืฉ ืžืฉื:
the cracks of the city of David The cracks of the wall you saw that they had increased. and you gathered the water of the lower pool Jonathan renders: And you gathered the people to the waters of the lower pool, which is near the cracks of the city of David, to fight there, because you saw that Jerusalem had a weak spot there and was vulnerable to conquest from there.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึฐืึถืชึพื‘ึผึธืชึผึตึฅื™ ื™ึฐืจื•ึผืฉืึธืœึทึ–อึดื ืกึฐืคึทืจึฐืชึผึถึ‘ื ื•ึทืชึผึดืชึฐืฆื•ึผึ™ ื”ึทื‘ึผึธึฃืชึผึดึ”ื™ื ืœึฐื‘ึทืฆึผึตึ–ืจ ื”ึทื—ื•ึนืžึธึฝื”ืƒ

English:

and you counted the houses of Jerusalem and pulled houses down to fortify the wall;

The houses of Jerusalem are counted and some torn down, their stone and timber requisitioned to fortify the wall. Rashi explains that each household contributed proportionally to the demolition โ€” thorough defensive engineering that the prophet is about to expose as spiritually hollow.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืช ื‘ืชื™ ื™ืจื•ืฉืœื™ื ืกืคืจืชื. ื›ืžื” ื‘ืชื™ื ื™ืฉ ืœื›ืœ ืื—ื“ ืฉื™ืชื ื• ืžื”ื ืœืคื™ ื—ืฉื‘ื•ืŸ ื›ื“ื™ ืœืงื—ืช ื”ืื‘ื ื™ื ื•ื”ืขืฆื™ื ืœื‘ืฆืจ ืืช ื”ื—ื•ืžื”: ืœื‘ืฆืจ. ืœื—ื–ืง ืœืฉื•ืŸ ืขืจื™ื ื‘ืฆื•ืจื•ืช (ื‘ืžื“ื‘ืจ ื™ื‘):
And the houses of Jerusalem you counted how many houses each one had, that they give of them proportionally, to take the stones and the wood to fortify the wall. to fortify (ืœึฐื‘ึทืฆึผึตืจ), to strengthen, an expression similar to "fortified cities" (ื‘ึผึฐืฆื•ึผืจื•ึนืช) (Num. 13:28).

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึผืžึดืงึฐื•ึธึฃื”โ€‰ื€ ืขึฒืฉื‚ึดื™ืชึถึ—ื ื‘ึผึตึšื™ืŸ ื”ึทื—ึนึฃืžึนืชึทึ”ื™ึดื ืœึฐืžึตึ–ื™ ื”ึทื‘ึผึฐืจึตื›ึธึฃื” ื”ึทื™ึฐืฉืึธื ึธึ‘ื” ื•ึฐืœึนึคื ื”ึดื‘ึผึทื˜ึฐืชึผึถืึ™ ืึถืœึพืขึนืฉื‚ึถึ”ื™ื”ึธ ื•ึฐื™ึนืฆึฐืจึธึฅื”ึผ ืžึตืจึธื—ึ–ื•ึนืง ืœึนึฅื ืจึฐืึดื™ืชึถึฝืืƒ

English:

and you constructed a basin between the two walls for the water of the old pool.But you gave no thought to the One who planned it,You took no note of the One who designed it long before.

A reservoir between the double walls completes the preparations โ€” 'but you did not look to the One who made it.' Rashi contrasts this with Chizkiyahu, who carried out the very same waterworks yet trusted in Hashem (II Melachim 18:5), and Radak adds that the One who 'fashioned it from afar' โ€” Jerusalem, which the midrash counts among the things that preceded creation โ€” was left entirely out of their calculations.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืžืงื•ื” ืขืฉื™ืชื. ืื’ื ืžื™ื ืœื”ื™ื•ืช ื—ื•ื–ืง ืœืขื™ืจ: ื‘ื™ืŸ ื”ื—ื•ืžื•ืชื™ื. ื”ื—ื•ืžื•ืช ื›ืคื•ืœื•ืช ื—ื™ืœ ื•ื—ื•ืžื” ื•ื‘ื™ืŸ ืžื™ ื”ื‘ืจื›ื” ื”ื™ืฉื ื”: ื•ืœื ื”ื‘ื˜ืชื ืืœ ืขื•ืฉื™ื”. ื•ืื ืชืืžืจื• ืืฃ ื—ื–ืงื™ื” ืขืฉื” ื›ืŸ ืฉื ืืžืจ (ื“"ื” ื‘ ืœื”) ื•ื™ืชื—ื–ืง ื•ื™ื‘ืŸ ืืช ื›ืœ ื”ื—ื•ืžื” ื”ืคืจื•ืฆื” ื•ื™ืขืœ ืขืœ ื”ืžื’ื“ืœื™' ื•ืœื—ื•ืฆื” ื”ื—ื•ืžื” ื”ืื—ืจืช ื•ื™ื—ื–ืง ืืช ื”ืžืœื ืขื™ืจ ื“ื•ื“, ื—ื–ืงื™ื”ื• ื‘ื”' ืืœื”ื™ ื™ืฉืจืืœ ื‘ื˜ื— ื•ื’ื•' (ืžืœื›ื™ื ื‘ ื™ืดื—:ื”ืณ) ืื‘ืœ ืืชื ื‘ื™ืžื™ ื™ื”ื•ื™ืงื™ื ื•ืฆื“ืงื™ื” ืœื ื”ื‘ื˜ืชื ืืœ ืขื•ืฉื™ื”: ื•ื™ื•ืฆืจื” ืžืจื—ื•ืง. ืžืื– ืฉื‘ืจื ืืช ื”ืขื•ืœื ืขืœืชื” ื™ืจื•ืฉืœื™' ื•ื‘ื™ืช ื”ืžืงื“ืฉ ื‘ืžื—ืฉื‘ื”: ืœื ืจืื™ืชื. ืœื ื—ืฉื‘ืชื:
And a ditch you made A pool of water, to be a defense (lit., strength) for the city. between the two walls the double walls, the low wall and the high wall, and the water of the old pool. but you did not look to its Maker Now, if you ask, Hezekiah, too, did so, as it is stated (in II Chron. 32:5) "And he strengthened himself, and he built up all the broken down wall, and he went up on the towers and outside the other wall, and he strengthened the Millo of the city of David," the answer is that Hezekiah "trusted in the Lord God of Israel, etc." (II Kings 18:5), but you, in the days of Jehoiakim and Zedekiah did not look to its Maker. and Him Who fashioned it from afar From the time He created the world, Jerusalem and the Temple were His intention. you did not see You did not think of Him.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึดืงึฐืจึธึ—ื ืึฒื“ึนื ึธึงื™ ื™ึฑื”ึนื•ึดึ›ื” ืฆึฐื‘ึธืึ–ื•ึนืช ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ‘ื•ึผื ืœึดื‘ึฐื›ึดื™ึ™ ื•ึผืœึฐืžึดืกึฐืคึผึตึ”ื“ ื•ึผืœึฐืงื‡ืจึฐื—ึธึ–ื” ื•ึฐืœึทื—ึฒื’ึนึฅืจ ืฉื‚ึธึฝืงืƒ

English:

My Sovereign GOD of Hosts summoned on that dayTo weeping and lamenting,To tonsuring and girding with sackcloth.

On that day Hashem called for weeping, lamenting, shaven heads, and sackcloth. Radak and Metzudat David explain that the call came through the prophets before the punishment arrived, precisely so that mourning and repentance might yet avert the decree.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึฐื”ึดื ึผึตึฃื”โ€‰ื€ ืฉื‚ึธืฉื‚ึฃื•ึนืŸ ื•ึฐืฉื‚ึดืžึฐื—ึธึ—ื” ื”ึธืจึนึคื’โ€‰ื€โ€‰ื‘ึผึธืงึธืจึ™ ื•ึฐืฉืึธื—ึนึฃื˜ ืฆึนึ”ืืŸ ืึธื›ึนึฅืœ ื‘ึผึธืฉื‚ึธึ–ืจ ื•ึฐืฉืึธืชึฃื•ึนืช ื™ึธึ‘ื™ึดืŸ ืึธื›ึฃื•ึนืœ ื•ึฐืฉืึธืชึ”ื•ึน ื›ึผึดึฅื™ ืžึธื—ึธึ–ืจ ื ึธ๏ฟฝ๏ฟฝึฝื•ึผืชืƒ

English:

Instead, there was rejoicing and merriment,Killing of cattle and slaughtering of sheep,Eating of meat and drinking of wine:โ€œEat and drink, for tomorrow we die!โ€

Instead of mourning came feasting: slaughtering cattle and sheep, and the slogan 'eat and drink, for tomorrow we die.' Rashi hears despairing mockery of prophecy โ€” since the prophets deny us the World to Come, let us enjoy this life โ€” and Radak brands the revelry open scorn for the word of God, a chillul Hashem.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื ื” ืฉืฉื•ืŸ ื•ืฉืžื—ื”. ื”ืงื‘"ื” ื›ื‘ื™ื›ื•ืœ ืื‘ืœ ืœืคื ื™ื• ื•ืืชื ืื•ื›ืœื™ื ื•ืฉืžื—ื™ื: ื›ื™ ืžื—ืจ ื ืžื•ืช. ื‘ืขื•ืœื ื”ื‘ื ื”ื ื‘ื™ืื™ื ืื•ืžืจื™ื ืœื ื• ืžืืช ื”ืงื‘"ื” ืฉืœื ื™ื”ื™ื” ืœื ื• ื—ืœืง ืœืขื•ื”"ื‘ ื ืขืฉื” ืœื ื• ื”ื ืื” ื‘ื—ื™ื™ื ื•:
And behold, joy and happiness The Holy One, blessed be He, so to speak, is mourning, and you are eating and rejoicing. for tomorrow we will die in the World to Come. The prophets tell us in the name of the Holy One, blessed be He, that we will have no share in the World to Come. Let us, therefore, enjoy ourselves during our lifetime.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐื ึดื’ึฐืœึธึฅื” ื‘ึฐืื‡ื–ึฐื ึธึ–ื™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ‘ื•ึนืช ืึดืึพื™ึฐึ ื›ึปืคึผึทึ ืจ ื”ึถืขึธื•ึบึจืŸ ื”ึทื–ึผึถึคื” ืœึธื›ึถืึ™ ืขึทื“ึพืชึผึฐืžึปืชึ”ื•ึผืŸ ืึธืžึทึ›ืจ ืึฒื“ึนื ึธึฅื™ ื™ึฑื”ึนื•ึดึ–ื” ืฆึฐื‘ึธืึฝื•ึนืชืƒย {ืค}

English:

Then GOD of Hosts was revealed to my ears:โ€œThis iniquity shall never be forgiven youUntil you die,โ€ said my Sovereign GOD of Hosts.

Hashem swears in the prophet's hearing that this sin will not be atoned 'until you die.' Radak cites the teaching of Chazal built on this verse: where chillul Hashem is involved, teshuva, Yom Kippur, and suffering can only suspend judgment โ€” death alone completes the atonement. Rashi cites the Targum's rendering, 'a second death' in the World to Come.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื“ ืชืžื•ืชื•ืŸ. ืช"ื™ ืžื•ืชื ืชื ื™ื™ื ื ืœืขื•ืœื ื”ื‘ื:
until you die Jonathan paraphrases a second death in the World to Come.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึนึฅื” ืึธืžึทึ›ืจ ืึฒื“ึนื ึธึฅื™ ื™ึฑื”ึนื•ึดึ–ื” ืฆึฐื‘ึธืึ‘ื•ึนืช ืœึถืšึฐึพื‘ึผึนืึ™ ืึถืœึพื”ึทืกึผึนื›ึตึฃืŸ ื”ึทื–ึผึถึ”ื” ืขึทืœึพืฉืึถื‘ึฐื ึธึ–ื ืึฒืฉืึถึฅืจ ืขึทืœึพื”ึทื‘ึผึธึฝื™ึดืชืƒ

English:

Thus said my Sovereign GOD of Hosts: Go in to see that steward, that Shebna, in charge of the palace:

The oracle pivots from the city to a single named official: Shevna the sochen, the steward 'over the house.' Rashi records the views that he was appointed over the Mikdash โ€” some say as Kohen Gadol, some as a senior trustee โ€” while Radak explains that he was the treasurer of Chizkiyahu's palace who secretly plotted to hand the city over to the king of Assyria.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืกื•ื›ืŸ. ื‘ืขืœ ื”ื ืื•ืช ื”ื™ื” ื•ื›ืŸ (ืฉื ื ื) ื•ืชื”ื™ ืœื• ืกื•ื›ื ืช ื•ืž"ื ืื•ืžืจ ืžืŸ ืกื›ื ื™ ื”ื™ื” ื•ื‘ื ืœื• ืœื™ืจื•ืฉืœื™ื ื‘ื•ื™ืงืจื ืจื‘ื”: ืืฉืจ ืขืœ ื”ื‘ื™ืช. ืžืžื•ื ื” ื”ื™ื” ืขืœ ื‘ื™ืช ื”ืžืงื“ืฉ ื™"ื ื›ื”ืŸ ื’ื“ื•ืœ ื•ื™"ื ืืžืจื›ืœ:
voluptuary (ืกื•ึนื›ึตืŸ), he was lustful of pleasures. Comp. (I Kings 1:2): "And she shall be to him a warmer (ืกื•ึนื›ึถื ึถืช)," (San. 26b, where Rashi cites exegetes who claim that Shebna had homosexual tendencies.) Midrash Aggadah states: He was from Sichni, and he came to Jerusalem. This is in Lev. Rabbah (5:5). appointed over the Temple (lit., the house.) He was appointed over the entire Temple. Some say he was the High Priest and some say he was a Temple trustee.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืžึทื”ึพืœึผึฐืšึธึฅ ืคึนื”ึ™ ื•ึผืžึดึฃื™ ืœึฐืšึธึฃ ืคึนึ”ื” ื›ึผึดึฝื™ึพื—ึธืฆึทึงื‘ึฐืชึผึธ ืœึผึฐืšึธึ› ืคึผึนึ–ื” ืงึธึ‘ื‘ึถืจ ื—ึนืฆึฐื‘ึดึคื™ ืžึธืจื•ึนืึ™ ืงึดื‘ึฐืจึ”ื•ึน ื—ึนืงึฐืงึดึฅื™ ื‘ึทืกึผึถึ–ืœึทืข ืžึดืฉืึฐื›ึผึธึฅืŸ ืœึฝื•ึนืƒ

English:

What have you here, and whom have you here,That you have hewn out a tomb for yourself here?โ€”O you who have hewn yourlyour Heb. โ€œhis.โ€ tomb on high;O you who have hollowed out for yourselfmyourself Heb. โ€œhimself.๏ฟฝ๏ฟฝ๏ฟฝ an abode in the cliff!

'What have you here, and whom have you here, that you have hewn yourself here a tomb?' Rashi, following Sanhedrin 26a, explains the rebuke: Shevna shot an arrow-borne note offering to surrender Chizkiyahu to Assyria, and he had carved his grave on high among the tombs of the house of David โ€” a burial to which he had no ancestral claim. Radak adds that he was not even a native of Jerusalem, sharpening the question of what stake he had in the city he was selling.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื” ืœืš ืคื”. ื”ื›ืชื•ื‘ ืžื’ื ื”ื• ืœืคื™ ืฉืจืฆื” ืœื”ืกื’ื™ืจ ืืช ื—ื–ืงื™ื”ื• ืœืžืœืš ืืฉื•ืจ ื›ื“ืืžืจื™ื ืŸ ื‘ืกื ื”ื“ืจื™ืŸ ื›ืชื‘ ืคื™ืชืงื ื•ืฉื“ื ื‘ื’ื™ืจื ืฉื‘ื ื ื•ืกื™ืขืชื• ื”ืฉืœื™ืžื• ื—ื–ืงื™ื” ื•ืกื™ืขืชื• ืœื ื”ืฉืœื™ืžื•: ื•ืžื™ ืœืš ืคื”. ืžื™ ืžืžืฉืคื—ืชืš ืงื‘ื•ืจ ื›ืืŸ: ื—ืฆื‘ื™ ืžืจื•ื ืงื‘ืจื•. ืฉื—ืฆื‘ ืœื• ืงื‘ืจ ื‘ืงื‘ืจื™ ื‘ื™ืช ื“ื•ื“ ืœื™ืงื‘ืจ ื‘ื™ืŸ ื”ืžืœื›ื™ื ืœื›ืš ื”ื•ื ืื•ืžืจ ืœื• ืžื” ื™ืจื•ืฉื” ืœืš ื‘ืงื‘ืจื•ืช ื”ืœืœื•: ื—ืฆื‘ื™ ื—ืงืงื™. ื™ื•"ื“ ื™ืชื™ืจื” ื›ืžื• ืฉื•ื›ื ื™ ืกื ื” (ื“ื‘ืจื™ื ืœืดื’:ื˜ืดื–) ืžืงื™ืžื™ ืžืขืคืจ ื“ืœ (ืชื”ื™ืœื™ื ืงื™ืดื’:ื–ืณ):
What have you here Scripture denigrates him because he wished to surrender Hezekiah to the king of Assyria, as is stated in San. (26a): He wrote a note and shot it on an arrow, "Shebna and his company wish to make peace; Hezekiah and his company do not wish to make peace." and whom do you have here Who of your family is buried here? he hews his grave on high For he hewed a grave for himself among the graves of the House of David, to be buried among the kings. Therefore, he says to him, "What right of heritage do you have in these graves?" he hews (ื—ึนืฆึฐื‘ึดื™). The 'yud' is superfluous. Comp. (Deut. 33:16): "Who dwells (ืฉืื•ึนื›ึฐื ึดื™) in the thornbush"; (Psalms 113:7) "He raises up (ืžึฐืงึดื™ืžึดื™) the poor man from the dust."

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื”ึดื ึผึตึคื” ื™ึฐื”ึนื•ึธื”ึ™ ืžึฐื˜ึทืœึฐื˜ึถืœึฐืšึธึ” ื˜ึทืœึฐื˜ึตืœึธึ–ื” ื’ึผึธึ‘ื‘ึถืจ ื•ึฐืขึนื˜ึฐืšึธึ– ืขึธื˜ึนึฝื”ืƒ

English:

GOD is about to shake youSeverely, fellow,nSeverely, fellow Emendation yields โ€œas a garment is shaken out.โ€ and then wear you like a wrap.owear you like a wrap I.e., walk off with you; cf. Jer. 43.12.

The answer to Shevna's carved permanence: Hashem will hurl him about with a mighty toss. Rashi cites the midrash likening him to a rooster wandering from place to place, and Chazal's teachings that a man's exile is harsher than a woman's and that tzaraat broke out upon him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื˜ืœื˜ืœื” ื’ื‘ืจ. ื›ื”ื“ื™ืŸ ืชืจื ื’ื•ืœื ื“ืžื˜ืœื˜ืœ ืžืืชืจ ืœืืชืจ ื•ืจื‘ื•ืชื™ื ื• ืืžืจื• ื˜ืœื˜ื•ืœื ื“ื’ื‘ืจื ืงืฉื” ืžื“ืื™ืชืช': ื•ืขื•ื˜ืš ืขื˜ื”. ื›ืžื• (ืฉืžื•ืืœ ื ื›ืดื”:ื™ืดื“) ื•ื™ืขื˜ ื‘ื”ื ืœืฉื•ืŸ ืขื™ื˜ ื™ืคืจื™ื—ืš ื›ืขื•ืฃ ื‘ื’ืœื•ืช, ื•ืจื‘ื•ืชื™ื ื• ืืžืจื• ืฆืจืขืช ืคืจื—ื” ื‘ื• ื›ื“"ื (ื•ื™ืงืจื ื™ืดื’:ืžืดื”) ืขืœ ืฉืคื ื™ืขื˜ื”:
Shall cast you about with a mighty toss (ื’ึธื‘ึถืจ) like a rooster that wanders from place to place (Lev. Rabbah ibid.) The Midrash explains ื’ึถื‘ึถืจ as a rooster. Our Rabbis, however, stated that the wandering of a man is more trying than that of a woman (San. 26a). and cause you to fly. Heb. (ื•ึฐืขึนื˜ึฐืšึธ ืขึธื˜ึนื”). Comp. (I Sam. 25:14) "And he drove them away (ื•ึทื™ึผึธืขึทื˜)," an expression of ืขึทื™ึผึดื˜, a bird. He will make you fly away like a bird, in exile. Our Rabbis, however, stated that 'zaraath' broke out upon him, as is stated: (Leviticus 13:45) "And on his upper lip he shall enwrap himself (ื™ึทืขึฐื˜ึถื”)."

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืฆึธื ึคื•ึนืฃ ื™ึดืฆึฐื ื‡ืคึฐืšึธึ™ ืฆึฐื ึตืคึธึ”ื” ื›ึผึทื“ึผึ•ื•ึผืจ ืึถืœึพืึถึ–ืจึถืฅ ืจึทื—ึฒื‘ึทึฃืช ื™ึธื“ึธึ‘ื™ึดื ืฉืึธึฃืžึผึธื” ืชึธืžึ—ื•ึผืช ื•ึฐืฉืึธึ™ืžึผึธื”ึ™ ืžึทืจึฐื›ึผึฐื‘ึฃื•ึนืช ื›ึผึฐื‘ื•ึนื“ึถึ”ืšึธ ืงึฐืœึ–ื•ึนืŸ ื‘ึผึตึฅื™ืช ืึฒื“ึนื ึถึฝื™ืšึธืƒ

English:

Indeed, [God] will wind you about as a headdress, a turban.pas a headdress, a turban Emendation yields โ€œas a turban is wound about.โ€ Off to a broad land!There shall you die, and there shall be the chariots bearing your body,qchariots bearing your body Emendation yields โ€œabode [cf. v. 16] of your body [cf. 10.3, 16].โ€ O shame of your masterโ€™s house!

Wound up like a turban and thrown like a ball (kadur) into a wide-open land โ€” there, not in the royal tombs, Shevna will die. Rashi and Radak record Chazal's account of the end: exposed before the Assyrians as a double-dealer whose promised allies never came, he was tied to the tails of their horses and dragged, his imagined chariots of honor turned into the disgrace of his master's house.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฆื ื•ืฃ ื™ืฆื ืคืš. ื›ืžืฆื ืคืช ื”ืžืงืคืช ืืช ื”ืจืืฉ ื™ืงื™ืคื•ืš ืื•ื™ื‘ื™ื ื•ืžืฆื™ืงื™ื: ื›ื“ื•ืจ. ื›ืฉื•ืจ ืžืงืฃ ื•ืจื‘ื•ืชื™ื ื• ืคื™ืจืฉื• ืœืฉื•ืŸ ื›ื“ื•ืจ ืฉืงื•ืจื™ืŸ ืคืœื•ื˜"ื ื‘ืœืข"ื– ืฉื–ื•ืจืงื™ืŸ ืื•ืชื• ื•ืžืงื‘ืœื™ืŸ ืžื™ื“ ืœื™ื“: ืืœ ืืจืฅ ืจื—ื‘ืช ื™ื“ื™ื. ื‘ื›ืกื™ืคื™ื ืฉื ื”ืžืงื•ื: ืฉืžื” ืชืžื•ืช. ื•ืœื ืชืงื‘ืจ ื‘ืงื‘ืจื™ ื‘ื™ืช ื“ื•ื“ ื•ืฉืžื” ื™ื”ื™ื• ืžืจื›ื‘ื•ืช ื›ื‘ื•ื“ืš ื ื”ืคื›ื™ื ืœืงืœื•ืŸ ื‘ื™ืช ืื“ื•ื ื™ืš ืฉื‘ืงืฉืช:
He shall wind you around like a turban that surrounds the head, the enemies and oppressors shall surround you. like a surrounding wall. (ื›ึผึทื“ึผื•ึผืจ). Our Rabbis, however, explained it as an expression of a ball, which they call 'pelote' in French, which is tossed and caught from hand to hand. to a land of ample space in Casiphia, the name of a place. there you shall die And you shall not be buried in the sepulchre of the House of David, and there the chariots of your glory shall be converted into the shame of the house of your master which you sought.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื”ึฒื“ึทืคึฐืชึผึดึ–ื™ืšึธ ืžึดืžึผึทืฆึผึธื‘ึถึ‘ืšึธ ื•ึผืžึดืžึผึทืขึฒืžึธึฝื“ึฐืšึธึ– ื™ึถื”ึถืจึฐืกึถึฝืšึธืƒ

English:

For I will hurl you from your stationAnd you shall be torn down from your stand.

Hashem declares He will thrust Shevna from his post and tear him down from his station. Rashi reads 'from your station' as removal from his service in the Mikdash, matching the tradition that he held Temple office, while Metzudat David reads the doubled phrase as the stripping away of all his authority.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืžืžืขืžื“ืš. ื•ืžืฉื™ืžื•ืฉืš ื‘ืžืงื“ืฉ ื™ื”ืจืกืš:
and from your station (Lit., your stand. The Temple service was performed in a standing position.) And from your service in the Temple, He shall tear you down.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐื”ึธื™ึธึ–ื” ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ‘ื•ึผื ื•ึฐืงึธืจึธึฃืืชึดื™ ืœึฐืขึทื‘ึฐื“ึผึดึ”ื™ ืœึฐืึถืœึฐื™ึธืงึดึ–ื™ื ื‘ึผึถืŸึพื—ึดืœึฐืงึดื™ึผึธึฝื”ื•ึผืƒ

English:

And in that day, I will summon My servant Eliakim son of Hilkiah,

In place of the deposed steward, Hashem summons 'My servant Elyakim ben Chilkiyahu.' Radak works out the sequence from II Melachim 18: by the time Sancheriv's envoys arrived, Elyakim was already over the house and Shevna had been demoted to scribe โ€” the prophecy had been carried out, though Shevna still concealed his treachery.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืืœื™ืงื™ื. ื”ื•ื ื”ื™ื” ืขืœ ื”ื‘ื™ืช ื›ืฉื ืคืœ ืกื ื—ืจื™ื‘ ื›ืžื• ืฉืžืฆื™ื ื• ื›ืฉื™ืฆืื• ืืœ ืจื‘ืฉืงื” ื•ื’ืœื” ืœื• ืฉื‘ื ื ื•ืกื™ืขืชื• ื•ื’ืจืจื•ื”ื• ื‘ื–ื ื‘ื•ืช ืกื•ืกื™ื”ื ื›ื“ืื™ืชื ื‘ืกื ื”ื“ืจื™ืŸ ื›ืฉื”ืœืš ืกื ื—ืจื™ื‘ ืืœ ืชืจื”ืงื ืžืœืš ื›ื•ืฉ ืฉื˜ืฃ ืฉื‘ื ื ื•ืกื™ื™ืขืชื• ื•ื”ืœืš ืœื• ื›ืš ืฉื ื™ื ื• ื‘ืกื“ืจ ืขื•ืœื:
to Eliakim He was appointed over the house when Sennacherib took him, (i.e., Shebna,) as we find, when they went out to Rabshakeh, and he revealed to him Shebna and his company, and they dragged him with their horses' tails, as is related in San. (26b). When Sennacherib went to Tirhakah, king of Cush, he swept away Shebna and his company and went away. We learned this in Seder Olam (ch. 23).

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐื”ึดืœึฐื‘ึผึทืฉืึฐืชึผึดึฃื™ื• ื›ึผึปืชึผื‡ื ึฐืชึผึถึ—ืšึธ ื•ึฐืึทื‘ึฐื ึตึฝื˜ึฐืšึธึ™ ืึฒื—ึทื–ึผึฐืงึถึ”ื ึผื•ึผ ื•ึผืžึถึฝืžึฐืฉืึทืœึฐืชึผึฐืšึธึ– ืึถืชึผึตึฃืŸ ื‘ึผึฐื™ึธื“ึ‘ื•ึน ื•ึฐื”ึธื™ึธึฅื” ืœึฐืึธึ›ื‘ ืœึฐื™ื•ึนืฉืึตึฅื‘ ื™ึฐืจื•ึผืฉืึธืœึทึ–อึดื ื•ึผืœึฐื‘ึตึฅื™ืช ื™ึฐื”ื•ึผื“ึธึฝื”ืƒ

English:

and I will invest him with your tunic, gird him with your sash, and deliver your authority into his hand; and he shall be a father to the inhabitants of Jerusalem and the house of Judah.

Elyakim is invested with Shevna's tunic and sash and given his authority, to be 'a father to the inhabitants of Yerushalayim and the house of Yehuda.' Radak explains 'father' as a faithful counselor and good leader, as Yosef was called a father to Pharaoh โ€” the antithesis, Metzudat David notes, of the man who wanted to hand the city to the enemy.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึฐื ึธืชึทืชึผึดึ›ื™ ืžึทืคึฐืชึผึตึฅื—ึท ื‘ึผึตื™ืชึพื“ึผึธื•ึดึ–ื“ ืขึทืœึพืฉืึดื›ึฐืžึ‘ื•ึน ื•ึผืคึธืชึทื—ึ™ ื•ึฐืึตึฃื™ืŸ ืกึนื’ึตึ”ืจ ื•ึฐืกึธื’ึทึ–ืจ ื•ึฐืึตึฅื™ืŸ ืคึผึนืชึตึฝื—ึทืƒ

English:

I will place the keys of Davidโ€™s palace on his shoulders; and what he unlocks none may shut, and what he locks none may open.

The key of the house of David is laid on his shoulder: 'he shall open and none shall shut; he shall shut and none shall open.' Rashi cites the Targum โ€” the key of the Mikdash and the rule of the house of David โ€” while Radak unpacks the double image: full authority over the kingdom's affairs, borne on the shoulder like a load, for authority is a burden to be carried.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืคืชื— ื‘ื™ืช ื“ื•ื“. ืช"ื™ ืžืคืชื— ื‘ื™ืช ืžืงื“ืฉื ื•ืฉื•ืœื˜ืŸ ื‘ื™ืช ื“ื•ื“:
the key of the House of David Jonathan paraphrases: The key of the Temple and the government of the House of David.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึผืชึฐืงึทืขึฐืชึผึดึฅื™ื• ื™ึธืชึตึ–ื“ ื‘ึผึฐืžึธืงึฃื•ึนื ื ึถืึฑืžึธึ‘ืŸ ื•ึฐื”ึธื™ึธึ›ื” ืœึฐื›ึดืกึผึตึฅื ื›ึธื‘ึ–ื•ึนื“ ืœึฐื‘ึตึฅื™ืช ืึธื‘ึดึฝื™ื•ืƒ

English:

He shall be a seat of honor to his fatherโ€™srfatherโ€™s Emendation yields โ€œmasterโ€™sโ€; cf. v. 18 end. household. I will fix him as a peg in a firm place,

Hashem will drive Elyakim in like a peg (yated) in a sure place, and he will be a throne of honor for his father's house. Radak explains the image: a peg fixed so firmly that everything may safely hang on it without fear that it will break or shift โ€” the genuine security that Shevna only pretended to possess.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชืงืขืชื™ื• ื™ืชื“ ื‘ืžืงื•ื ื ืืžืŸ. ื•ืืžื ื™ื ื™ื” ืืžืจื›ืœ ืžื”ื™ืžืŸ ืžืฉืžืฉ ื‘ืืชืจ ืงื™ื™ื ืช"ื™ ื ืืžืŸ ืœ' ืงื™ื•ื ืžืงื•ื ืฉื”ื•ื ื ืืžืŸ ืœื ืฉืขื ื™ื ืขืœื™ื• ื›ื™ ืœื ื™ืžื•ื˜ ืกืจืก ืืช ื”ืžืงืจื ื•ืชืงืขืชื™ื• ื™ืชื“ ื ืืžืŸ ื‘ืžืงื•ื:
And I will thrust him like a peg in a sure place (Jonathan renders:) And I will appoint him a faithful trustee, serving in a sure place. Jonathan renders ื ึถืึฑืžึธืŸ as sure, i.e., a place that is faithful to those who lean on it, for it shall not move. Another explanation is to reverse the word order of the verse: And I will thrust him a sure peg in a place.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐืชึธืœึจื•ึผ ืขึธืœึธึœื™ื• ื›ึผึนึฃืœโ€‰ื€ ื›ึผึฐื‘ึฃื•ึนื“ ื‘ึผึตื™ืชึพืึธื‘ึดึ—ื™ื• ื”ึทืฆึผึถึฝืึฑืฆึธืึดื™ืึ™ ื•ึฐื”ึทืฆึผึฐืคึดืขึ”ื•ึนืช ื›ึผึนึ–ืœ ื›ึผึฐืœึตึฃื™ ื”ึทืงึผึธื˜ึธึ‘ืŸ ืžึดื›ึผึฐืœึตื™ึ™ ื”ึธืึทื’ึผึธื ึ”ื•ึนืช ื•ึฐืขึทึ–ื“ ื›ึผื‡ืœึพื›ึผึฐืœึตึฅื™ ื”ึทื ึผึฐื‘ึธืœึดึฝื™ืืƒ

English:

on which all the substance of his fatherโ€™ssfatherโ€™s See note at verse 23 end. household shall be hung: the sprouts and the leavestthe sprouts and the leaves Meaning of Heb. uncertain.โ€”all the small vessels, from bowls to all sorts of jars.

The peg image is extended: all the honor of his father's house โ€” children and descendants, every small vessel from bowls to jars โ€” will hang upon him. Rashi cites the Targum reading the vessels as Kohanim wearing the ephod and Leviim holding their lyres, while Radak explains that even the least of his family will take pride in him, so renowned will his greatness be.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฆืืฆืื™ื ื•ื”ืฆืคื™ืขื•ืช. ืช"ื™ ื‘ื ื™ื ื•ื‘ื ื™ ื‘ื ื™ื ื•ืžื ื—ื ื—ื‘ืจื• ืขื ืฆืคื™ืขื™ ื”ื‘ืงืจ (ื™ื—ื–ืงืืœ ื“ืณ:ื˜ืดื•) ืœื™ืžื“ ืฉื”ื•ื ืœ' ืขื•ืœืœื™ื ื“ืงื™ื ื”ื™ื•ืฆืื™ื ืžืžืขื™ ืืžืŸ ื•ื™ื”ื™ื” ืฆืคื™ืขื™ ืœืฉื•ืŸ ื™ืฆื™ืื” ื“ื‘ืจ ื”ื™ื•ืฆื: ื›ืœ ื›ืœื™ ื”ืงื˜ืŸ. ื”ืงื˜ื ื™ื ืฉื‘ืžืฉืคื—ื•ืชื ื™ื”ื™ื• ืžืชืคืืจื™ืŸ ื‘ื• ื•ื ืกืžื›ื™ืŸ ืขืœื™ื•: ืžื›ืœื™ ื”ืื’ื ื•ืช ื•ืขื“ ื›ืœ ื›ืœื™ ื”ื ื‘ืœื™ื. ืช"ื™ ืžื›ื”ื ื™ื ืœื‘ืฉื™ ืืคื•ื“ื ื•ืขื“ ื‘ื ื™ ืœื•ื™ ืื—ื“ื™ ื ื‘ืœื™ื, ื•ื™ื”ื™ื” ืื’ื ื•ืช ืœ' ื›ืœื™ ืฉืจืช ืฉืžืฉืจืชื™ืŸ ื‘ื”ื ื”ื›ื”ื ื™ื ื‘ื‘ื™ืช ื”ืžืงื“ืฉ: ื”ื ื‘ืœื™ื. ืฉืื•ืžืจื™ื ื‘ื ื™ ืœื•ื™ ื‘ื”ืŸ ื”ืฉื™ืจ:
the children and the grandchildren (ืฆึถืึฑืฆึธืึดื™ื ื•ึผืฆึฐืคึดื™ืขื•ึนืช). Jonathan renders: the children and the children's children. Menachem (Machbereth p. 151) associates it with, (Ezekiel 4:15) "Cattle dung (ืฆึฐืคึดื™ืขึตื™)." This teaches us that it is an expression of tiny infants that issue forth from their mother's womb. making ืฆึฐืคึดื™ืขื•ึนืช an expression of coming out, i.e., a thing that comes out. all the small vessels the smallest of their families shall take pride in him and rely on him. from the vessels of basins to the vessels of the lyres Jonathan paraphrases: From the priests who wear the ephod to the Levites who hold the lyres. Accordingly, it is an expression of the ministration vessels with which the priests perform the service in the Temple. the lyres with which the Levites recite the song during the offering of the sacrifices.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ—ื•ึผื ื ึฐืึปืึ™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ืชึผึธืžื•ึผืฉืึ™ ื”ึทื™ึผึธืชึตึ”ื“ ื”ึทืชึผึฐืงื•ึผืขึธึ–ื” ื‘ึผึฐืžึธืงึฃื•ึนื ื ึถืึฑืžึธึ‘ืŸ ื•ึฐื ึดื’ึฐื“ึผึฐืขึธึฃื” ื•ึฐื ึธืคึฐืœึธึ—ื” ื•ึฐื ึดื›ึฐืจึท๏ฟฝ๏ฟฝึ™ ื”ึทืžึผึทืฉื‚ึผึธึฃื ืึฒืฉืึถืจึพืขึธืœึถึ”ื™ื”ึธ ื›ึผึดึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื“ึผึดื‘ึผึตึฝืจืƒย {ืค}

English:

uApparently continues v. 19. In that dayโ€”declares GOD of Hostsโ€”the peg fixed in a firm place shall give way: it shall be cut down and shall fall, and the weight it supports shall be destroyed. For it is GOD who has spoken.

The chapter closes with the peg 'fastened in a sure place' giving way, falling, and the load upon it being cut off. Rashi, Metzudat David, and Radak all refer this to Shevna โ€” the man who thought his greatness immovably fixed will fall, and with him the family and faction who hung their glory upon him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืžื•ืฉ ื”ื™ืชื“. ื’ื“ื•ืœืชื• ืฉืœ ืฉื‘ื ื: ื•ื ื›ืจืช ื”ืžืฉื ืืฉืจ ืขืœื™ื”. ื‘ื ื™ ืžืฉืคื—ืชื• ื•ืกื™ืขืชื• ื”ื ืกืžื›ื™ืŸ ืขืœื™ื• ื•ื”ืชื•ืœื™ื ื‘ื• ื›ืœื™ ืชืคืืจืชื ื•ืœืคื™ ืฉื“ื™ืžื”ื• ืœื™ืชื“ ื“ื™ืžื” ื”ืžืชืคืืจื™ื ื‘ื• ื•ื ืฉืขื ื™ื ืขืœื™ื• ืœืžืฉื ืฉืžื˜ืขื™ื ื™ื ืขืœ ื”ื™ืชื“ ื•ื™ืฉ ืคื•ืชืจื™ื ืื•ืชื• ื•ืชืชืงื™ื™ื ื”ื ื‘ื•ืื” ืฉื ืชื ื‘ืื” ืขืœื™ื•:
shall the peg...move (This alludes to) the greatness of Shebna. and the burden which is upon it shall be cut off His family members and his company who depend on him and who hang upon him the vessels of their glory. And since he likened him to a peg, he likened those who boast about him and rely on him, to a burden loaded on the peg. Some interpret it: And the prophecy prophesied about him shall be fulfilled.

โ† Isaiah 21 | Isaiah 23 โ†’

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