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Isaiah 26

ื™ืฉืขื™ื”ื• ืคืจืง ื›ืดื•

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 26 of 66 | Day: 173 of 742

Date: August 3, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 26 is the song promised for the day of redemption: โ€œOn that day this song will be sung in the land of Judahโ€ (ื‘ื™ื•ื ื”ื”ื•ื ื™ื•ืฉืจ ื”ืฉื™ืจ ื”ื–ื” ื‘ืืจืฅ ื™ื”ื•ื“ื”). Radak explains that the song is the chapter itself โ€” the verses that follow are the very words the redeemed will sing โ€” and that it is set in the land of Judah because there the final battle and the final salvation will unfold. The chapter belongs to the great unit of chapters 24-27, sometimes called Isaiahโ€™s apocalypse, which moves from the desolation of the earth (chapter 24) through the banquet on the mountain and the swallowing up of death (chapter 25) to this song of the strong city, and onward to the vineyard song and the great shofar of chapter 27. The song opens with an image that inverts every ancient notion of security: โ€œOurs is a mighty city; salvation He sets as walls and rampartโ€ (ืขื™ืจ ืขื– ืœื ื• ื™ืฉื•ืขื” ื™ืฉื™ืช ื—ื•ืžื•ืช ื•ื—ืœ). Rashi identifies the city as Jerusalem, whose true fortification is not stone but the Savior Himself; the chel, he notes, is the low outer wall before the high one โ€” even the outworks of the redeemed city are made of salvation. Into this city the gates are thrown open for โ€œa righteous nation that keeps faithโ€ (ื’ื•ื™ ืฆื“ื™ืง ืฉืžืจ ืืžื ื™ื) โ€” a nation that, in Rashiโ€™s reading of shomer as โ€œwaitingโ€ (as in โ€œhis father awaited the matterโ€), spent its long exile watching and waiting for God to keep His promise.

From the city the song turns inward to the psychology of trust. โ€œThe steadfast mind You guard in perfect peace, because it trusts in Youโ€ (verse 3) โ€” the yetzer samukh, the disposition leaning wholly upon God, which Rashi describes as a faith that did not budge under any terror or torture. Then comes the verse that entered the daily liturgy: โ€œTrust in Hashem forever, for in Kah Hashem is the Rock of worldsโ€ (ื‘ื˜ื—ื• ื‘ื”โ€™ ืขื“ื™ ืขื“ ื›ื™ ื‘ื™ื” ื”โ€™ ืฆื•ืจ ืขื•ืœืžื™ื). Chazal famously read tzur olamim as โ€œthe Rock who formed the worlds,โ€ teaching that with the two letters of the name Kah โ€” yud and heh โ€” God created the two worlds, this world and the world to come; Radak, closer to the plain sense, renders it โ€œthe strength of all the ages,โ€ the one worth trusting in every era, and notes that Targum Yonatan doubles the phrase: forever and to all eternity. The proof of that trust follows: God has brought low the dwellers on high, the lofty city humbled to the dust, trampled by โ€œthe feet of the poor, the soles of the needyโ€ โ€” in which Rashi hears both Israel, poor until now, and the Melech HaMashiach, the โ€œpoor man riding on a donkeyโ€ of Zechariah. The path of the righteous is made level (ืืจื— ืœืฆื“ื™ืง ืžื™ืฉืจื™ื), and Radak attaches to this the principle of Chazal that one who comes to purify himself is assisted from above.

The middle of the song is exile remembered from the far side of redemption. โ€œEven on the path of Your judgments, Hashem, we hoped for Youโ€ โ€” even while being chastised, Israel never despaired of the geulah, and its soulโ€™s one desire was โ€œYour name and Your remembrance.โ€ The singerโ€™s voice becomes intensely personal: โ€œMy soul yearned for You in the nightโ€ (ื ืคืฉื™ ืื•ื™ืชื™ืš ื‘ืœื™ืœื”) โ€” for Rashi the night is the exile itself; for Metzudat David it is the literal night, when the mind is free of distraction and can seek God undisturbed. Godโ€™s judgments in the earth teach the worldโ€™s inhabitants righteousness โ€” but not everyone learns. Verse 10 poses the bitter question: shall the wicked be shown grace when he โ€œhas not learned righteousness,โ€ acting corruptly even in the land of uprightness and refusing to see the majesty of God? Radak sketches his creed precisely: such a man calls every calamity mere chance, saying there is no judge and no judgment. Against him Israel testifies: though masters other than You ruled over us (ื‘ืขืœื•ื ื• ืื“ื ื™ื ื–ื•ืœืชืš), โ€œYou alone, Your name do we utterโ€ โ€” Radak adds poignantly that Israel could have escaped its suffering by adopting its rulersโ€™ gods, and would not.

Then the song reaches its theological summit in a deliberate contrast. Of the fallen tyrants and their powerless gods it declares, โ€œThe dead shall not live, the shades shall not riseโ€ (ืžืชื™ื ื‘ืœ ื™ื—ื™ื• ืจืคืื™ื ื‘ืœ ื™ืงื•ืžื•) โ€” You have destroyed them and wiped out all memory of them. Rashi reads the refaim as those who โ€œslackened their handsโ€ (rifu yedeihem) from Godโ€™s commandments โ€” the wicked who will have no share in the awakening. Against this, verse 19 sounds one of the clearest promises of techiyat hameitim in all of Tanakh: โ€œYour dead shall live, my corpses shall arise โ€” awake and sing, dwellers of the dust, for a dew of lights is Your dew, and the earth shall cast out the shadesโ€ (ื™ื—ื™ื• ืžืชื™ืš ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ). Radak states plainly that at the time of the salvation the Holy One will revive the dead, linking the verse to Danielโ€™s โ€œmany who sleep in the dust of the earth shall awake,โ€ and notes with Chazal that the resurrection spoken of here is for the righteous โ€” โ€œYour dead,โ€ those who belong to God; the prophetโ€™s own confidence in saying nevelati, โ€œmy corpse,โ€ bespeaks his knowledge that he himself would rise. The tal orot, the dew of lights, is for Rashi the dew of Torah and mitzvot become light; for Radak it is the dew that quickens vegetation, a natural image for the God who quickens the dead. Between these poles sits the memory of Israelโ€™s growth โ€” โ€œYou have added to the nation, Hashemโ€ โ€” and of the exileโ€™s whispered prayer: โ€œin distress they sought You; they poured out a whispered prayer when Your chastening was upon themโ€ (ืฆืงื•ืŸ ืœื—ืฉ), which Radak, following the Targum, applies to the times of persecution when Torah and mitzvot were kept in secret, in a whisper.

The song does not flinch from the pain of unfulfilled hope. Israelโ€™s history felt like labor without birth: โ€œLike a pregnant woman nearing childbirth, writhing and crying out in her pangsโ€ฆ we were with child, we writhed, and it was as if we gave birth to windโ€ (verses 17-18) โ€” deliverances that delivered nothing, salvations not wrought in the earth. Radak preserves his fatherโ€™s striking reading: as a woman in her sharpest pangs does not hate her husband but loves him even then, so Israel, precisely when struck, loved God more and returned to Him with a whole heart. And so the chapter closes with tenderness and terror side by side. โ€œGo, my people, enter your chambers and shut your door behind you; hide for a brief moment until the wrath passesโ€ (ื‘ื ื‘ื—ื“ืจื™ืš) โ€” chambers which Rashi, citing Rabbi Tanchuma, reads as the synagogues and study houses, or the chambers of the heart where one examines his deeds; Radak sets the verse at the war of Gog and Magog, the brief final travail, and reads the hiding as shelter within good deeds and complete teshuvah. For outside, โ€œHashem comes forth from His place to punish the iniquity of the earthโ€™s inhabitants, and the earth shall reveal her bloodshed and no longer cover her slainโ€ โ€” an answer, Radak observes, to Iyovโ€™s cry โ€œO earth, cover not my blood.โ€ Every concealed wrong will surface; the long ledger of history will be read aloud; and the people who kept faith through the night will sing this song in the land of Judah.


ืคืจืง ื›ืดื• ยท Chapter 26

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ”ื•ึผื ื™ื•ึผืฉืึทึฅืจ ื”ึทืฉืึผึดื™ืจึพื”ึทื–ึผึถึ–ื” ื‘ึผึฐืึถึฃืจึถืฅ ื™ึฐื”ื•ึผื“ึธึ‘ื” ืขึดึฃื™ืจ ืขื‡ื–ึพืœึธึ”ื ื•ึผ ื™ึฐืฉืื•ึผืขึธึฅื” ื™ึธืฉืึดึ–ื™ืช ื—ื•ึนืžึฅื•ึนืช ื•ึธื—ึตึฝืœืƒ

English:

In that day, this song shall be sungIn the land of Judah:Ours is a mighty city;[God] makes victory our inner and outer wall.

The chapter announces itself as the song the redeemed will sing 'on that day' in the land of Judah. Radak explains that the song consists of these very verses, sung where the final battle and salvation take place, while Metzudat David sets the day at the downfall of Gog. Jerusalem is a 'city of strength' whose fortifications are salvation itself โ€” Rashi notes that the chel is the low outer wall before the high wall, so that even the city's outworks are made of God's deliverance.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื™ืจ ืขื– ืœื ื• ื™ืฉื•ืขื” ื™ืฉื™ืช. ื”ืขื™ืจ ื™ืจื•ืฉืœื™ื ืฉื”ื™ื” ืžืื– ืชืžื™ื“ ืœื ื• ืœืขื•ื– ื™ืฉื•ืขื” ื™ืฉื™ืช ื”ืžื•ืฉื™ืข ืืช ื—ื•ืžื•ืชื™ื” ื•ืืช ื—ื™ืœื”: ื•ื—ืœ. ื—ื•ืžื” ื ืžื•ื›ื” ืฉืœืคื ื™ ื”ื—ื•ืžื” ื”ื’ื‘ื•ื”:
The city that was our strength, salvation shall He place The city of Jerusalem, which was always our strength from time immemorial, the Savior shall place salvation for its walls and its bulwark. and a bulwark a low wall before the high wall.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืคึผึดืชึฐื—ึ–ื•ึผ ืฉืึฐืขึธืจึดึ‘ื™ื ื•ึฐื™ึธื‘ึนึฅื ื’ื•ึนื™ึพืฆึทื“ึผึดึ–ื™ืง ืฉืึนืžึตึฅืจ ืึฑืžึปื ึดึฝื™ืืƒ

English:

Open the gates, and letA righteous nation enter,[A nation] that keeps faith.

The gates of the city are thrown open for the 'righteous nation that keeps faith.' Rashi reads shomer as 'waiting' โ€” as in 'his father awaited the matter' โ€” a nation that watched and longed through its long exile for God to fulfill His promise of redemption. Radak adds that they 'kept faith' by never abandoning God for foreign worship, and sees the open gates as the Land of Israel itself, closed to Israel today, opening at last.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืคืชื—ื• ืฉืขืจื™ื. ืฉืœื” ื•ื™ื‘ื ืœืชื•ื›ื” ื’ื•ื™ ืฆื“ื™ืง: ืฉื•ืžืจ. ืฉืฉืžืจ ื•ืฆืคื” ื‘ื’ืœื•ืชื• ื™ืžื™ื ืจื‘ื™ื ืœืืžื•ื ืชื• ืฉืœ ื”ืงื‘"ื” ืฉื™ืงื™ื™ื ื”ื‘ื˜ื—ืชื• ืฉื”ื‘ื˜ื™ื— ืข"ืค ื ื‘ื™ืื™ื• ืœื’ืืœื: ืฉื•ืžืจ. ืžืžืชื™ืŸ ื•ื›ืŸ (ื‘ืจืืฉื™ืช ืœื–) ื•ืื‘ื™ื• ืฉืžืจ ืืช ื”ื“ื‘ืจ ื•ื›ืŸ (ื“ื‘ืจื™ื ื•') ื•ืฉืžืจ ื”' ืืœื”ื™ืš ืœืš:
Open the gates I.e., open her gates, and let a righteous nation, awaiting, that waited and longed in its exile many days for the faith of the Holy One, blessed be He, that He fulfill His promise through His prophets, to redeem them. awaiting (ืฉืึนืžึตืจ) waiting. Comp. (Gen. 37:11) "And his father awaited (ืฉืึธืžึทืจ) the matter." Similarly (Deut. 7:12), "And the Lord, your God, shall await (ื•ึฐืฉืึธืžึทืจ) the covenant for you."

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื™ึตึฃืฆึถืจ ืกึธืžึ”ื•ึผืšึฐ ืชึผึดืฆึผึนึ–ืจ ืฉืึธืœึฃื•ึนืโ€‰ื€โ€‰ืฉืึธืœึ‘ื•ึนื ื›ึผึดึฅื™ ื‘ึฐืšึธึ– ื‘ึผึธื˜ึฝื•ึผื—ึทืƒ

English:

The confident mind You guard in safety,In safety because it trusts in You.

The yetzer samukh โ€” the mind leaning steadfastly upon God โ€” is guarded in 'peace, peace.' Rashi describes a faith that did not budge under any terror or torture, and therefore deserves God's protection; Metzudat David and Radak both note that the doubled shalom intensifies the promise: because it trusted in You, it is only fitting that You guard it.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฆืจ. ืฉื”ื™ื” ืกืžื•ืš ืขืœ ื”ืงื‘"ื” ื•ื ืฉืขืŸ ืขืœื™ื• ื‘ื—ื–ืงื” ืฉืœื ื–ื– ืžืืžื•ื ืชื• ื‘ืฉื‘ื™ืœ ืฉื•ื ืื™ืžื” ื•ื™ืกื•ืจื™ืŸ: ืชืฆื•ืจ. ืฉื™ื”ื ืฉืœื•ื ื›ื™ ื‘ืš ื”ื™ื” ื‘ื˜ื•ื— ืœืคื™ื›ืš ื”ื’ื•ืŸ ืœืš ืœื ืฆืจื•:
The creature that relied on the Holy One, blessed be He, and depended on Him steadfastly, that did not deviate from his faith because of any fear or torture. You shall guard that there be peace, for he trusted in You. It is, therefore, fitting for You to guard him.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื‘ึผึดื˜ึฐื—ึฅื•ึผ ื‘ึทื™ื”ึนื•ึธึ–ื” ืขึฒื“ึตื™ึพืขึทึ‘ื“ ื›ึผึดึšื™ ื‘ึผึฐื™ึธึฃื”ึผ ื™ึฐื”ึนื•ึธึ”ื” ืฆึ–ื•ึผืจ ืขื•ึนืœึธืžึดึฝื™ืืƒ

English:

Trust in GODโ€”for ever and ever,For in YahaYah See note at 12.2.โ€”GODโ€”you have an everlasting Rock.

The song's central summons, later adopted into the daily liturgy: 'Trust in Hashem forever, for in Kah Hashem is the Rock of worlds.' Metzudat David explains tzur olamim as the strength of both this world and the world to come, all depending on Him โ€” echoing Chazal's teaching that the two worlds were created with the letters yud and heh of the name Kah. Radak reads it as 'the strength of all the ages,' noting that the first divine name here is descriptive while the second is the essential Name.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื‘ื™ื” ื”'. ื›ื™ ื™ืฉ ืœืกืžื•ืš ืขืœื™ื• ืฉื”ื•ื ื“ื—ื™ืœื ื”' ืกืœืข ื•ืฆื•ืจ ืžื—ืกื” ืขื•ืœืžื™ื:
for in Yah, the Lord For we must rely on Him for He is the fear of God, the rock and everlasting shelter.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื›ึผึดึคื™ ื”ึตืฉืึทื—ึ™ ื™ึนืฉืึฐื‘ึตึฃื™ ืžึธืจึ”ื•ึนื ืงึดืจึฐื™ึธึ–ื” ื ึดืฉื‚ึฐื’ึผึธื‘ึธึ‘ื” ื™ึทืฉืึฐืคึผึดื™ืœึถึคื ึผึธื” ื™ึทืฉืึฐืคึผึดื™ืœึธื”ึผึ™ ืขึทื“ึพืึถึ”ืจึถืฅ ื™ึทื’ึผึดื™ืขึถึ–ื ึผึธื” ืขึทื“ึพืขึธืคึธึฝืจืƒ

English:

For [God] has brought low those who dwelt high up,Has humbled the secure city,Humbled it to the ground,Leveled it with the dustโ€”

The reason trust is warranted: God has already brought low 'those who dwelt on high,' humbling the lofty city to the ground and the dust. Radak explains this as the proof addressed to Israel โ€” He cast down your enemies who sat secure in their fortified height โ€” while Metzudat David identifies them as the Chaldeans, and notes that the repeated 'humbles it, humbles it' expresses the completeness of the fall.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื•ืฉื‘ื™ ืžืจื•ื. ืฆื•ืจ ื•ืฉืืจ ืืจืฆื•ืช:
the inhabitants of the high places Tyre and other lands. ([Manuscripts yield:] Tyre and Rome and Italy. [Parshandatha])

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืชึผึดืจึฐืžึฐืกึถึ–ื ึผึธื” ืจึธึ‘ื’ึถืœ ืจึทื’ึฐืœึตึฅื™ ืขึธื ึดึ–ื™ ืคึผึทืขึฒืžึตึฅื™ ื“ึทืœึผึดึฝื™ืืƒ

English:

To be trampled underfoot,By the feet of the needy,By the soles of the poor.

The fallen city is trampled by 'the feet of the poor, the soles of the needy.' Rashi hears in 'the feet of the poor' the Melech HaMashiach, described in Zechariah as 'a poor man riding on a donkey,' and in 'the soles of the impoverished' Israel, who were downtrodden until now. Radak spells out the reversal: those who were slaves under their oppressors will tread on their pride and become masters over them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื’ืœื™ ืขื ื™. ืžืœืš ื”ืžืฉื™ื— ืฉื ืืžืจ ื‘ื• ืขื ื™ ื•ืจื•ื›ื‘ ืขืœ ื”ื—ืžื•ืจ (ื–ื›ืจื™ื” ื˜' ื˜): ืคืขืžื™ ื“ืœื™ื. ื™ืฉืจืืœ ืฉื”ื™ื• ื“ืœื™ื ืขื“ ื”ื ื”:
the feet of a poor man The King Messiah, who is referred to as a poor man riding on a donkey (Zech. 9:9). the soles of the impoverished Israel, who were heretofore impoverished.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืึนึฅืจึทื— ืœึทืฆึผึทื“ึผึดึ–ื™ืง ืžึตื™ืฉืึธืจึดึ‘ื™ื ื™ึธืฉืึธึ•ืจ ืžึทืขึฐื’ึผึทึฅืœ ืฆึทื“ึผึดึ–ื™ืง ืชึผึฐืคึทืœึผึตึฝืกืƒ

English:

The path is level for the righteous;O Just One, You make smooth the course of the righteous.

The path of the righteous is made level and straight. Rashi reads it as the path to receiving reward โ€” God, the Upright One, weighs and balances the tzaddik's course like a king deliberating which way is best, to lead him to his recompense. Radak reads 'yashar' as a direct address to God who straightens the righteous man's course, invoking the principle of Chazal that one who comes to be purified is assisted from Heaven.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื•ืจื— ืœืฆื“ื™ืง ืžื™ืฉืจื™ื. ืื•ืจื— ืฉืชื”ื ืžื™ืฉื•ืจ ืœืงื™ื‘ื•ืœ ืฉื›ืจื• ืฉืœ ืฆื“ื™ืง ืืชื” ื”' ืฉืืชื” ืืœ ื™ืฉืจ ืชืคืœืก ืžืขื’ืœ ืฆื“ื™ืง ืœื”ื•ืœื™ื›ื• ื‘ืื•ืชื• ืื•ืจื— ืฉื™ืงื‘ืœ ืฉื›ืจื• ื•ื”ืฆื“ื™ืง ื”ื•ื ื™ืขืงื‘ ื•ื–ืจืขื• ื•ื›ื” ืคืชืจื•ื ื• ืื•ืจื— ืœืฆื“ื™ืง ืœื™ื˜ื•ืœ ืฉื›ืจ ืžื™ืฉืจื™ื ืฉื ื•ื”ื’ ื‘ื”ืŸ: ื™ืฉืจ. ืืชื” ื”ืงื‘"ื” ืžืขื’ืœ ืจื’ืœื™ ื”ืฆื“ื™ืง ืชืคืœืก ืœื• ืœืื•ืชื• ืื•ืจื— ืคื™ืœื•ืก ื–ื” ืœืฉื•ืŸ ืงื•ื ื˜ืจืคื™ื™"ืฉ ื‘ืœืข"ื– ื›ืžืœืš ื”ื™ื•ืฉื‘ ื•ืžื—ืฉื‘ ื•ืžืฉืงืœ ื‘ืœื‘ื• ืื™ื–ื” ื™ื›ืฉืจ ื”ื–ื” ืื• ื–ื” ื›ืš ื”ื™ืฉืจ ื‘ืœื‘ื• ืœื”ื•ืœื™ื›ื• ื‘ื“ืจืš ืงื™ื‘ื•ืœ ืฉื›ืจ ืขืœ ื›ืœ ืืฉืจ ื”ื ื”ื™ื’ ืžืขืฉื™ื• ืœืคื ื™ืš ื‘ื›ืฉืจื•ืŸ:
The way of the righteous that is straight A way that is straight for the reception of the reward of the righteous You, O God, Who are an upright God, shall weigh the path of the righteous man, to lead him in that way, that he receive his reward. The righteous man is Jacob and his descendants. We must render in this manner: the straight way for the righteous man. ([Printed editions read:] The way for the righteous man to receive the reward for the upright deeds he performed.) O Upright One You, the Holy One, blessed be He, the path of the feet of the righteous man, You shall weigh that way for him. This weighing is an expression of kontrepajjs in O.F., You counterbalance, equalize. Like a king who sits and thinks and weighs in his mind, which way is better, this one or that one. So, judge with equity to lead him in the way of receiving the reward for performing his deeds before You with propriety.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืึทึฃืฃ ืึนึงืจึทื— ืžึดืฉืึฐืคึผึธื˜ึถึ›ื™ืšึธ ื™ึฐื”ึนื•ึธึ–ื” ืงึดื•ึผึดื™ื ึ‘ื•ึผืšึธ ืœึฐืฉืึดืžึฐืšึธึฅ ื•ึผืœึฐื–ึดื›ึฐืจึฐืšึธึ– ืชึผึทืึฒื•ึทืชึพื ึธึฝืคึถืฉืืƒ

English:

For Your just ways, O ETERNAL One, we look to You;We long for the name by which You are called.

Israel's faith held even 'on the path of Your judgments.' Metzudat David and Radak both read this as exile theology: even when God's judgments came upon us and He chastened us in galut for our sins, we still hoped for You and never despaired of the redemption. The 'desire of the soul' for 'Your name and Your remembrance' is, in Radak's reading, the yearning for a prophet who would mention God's name and bring us word from Him in the exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฃ ืื•ืจื— ืžืฉืคื˜ื™ืš ื”' ืงื•ื™ื ื•ืš. ื›ืืฉืจ ืฆืคื™ื ื• ืœืงื‘ื•ืœ ื”ื˜ื•ื‘ื” ืžืืชืš ืืฃ ื›ืš ืงื•ื™ื ื• ืœื”ืจืื•ืชื ื• ืื•ืจื— ืžืฉืคื˜ื™ ื ืงืžืชื™ืš ื‘ืจืฉืขื™ื: ืœืฉืžืš ื•ืœื–ื›ืจืš ืชืื•ืช ื ืคืฉ. ืื•ืชื” ื ืคืฉื ื• ืœืจืื•ืช ืฉื ืฉื™ืฆื ืœืš ืžืื– ืœืขืฉื•ืช ื ืงืžื” ื‘ืฆืจื™ืš:
Even [for] the way of Your judgments, O Lord, have we hoped for You When we looked forward to receiving benefit from You, likewise we hoped that You would show us the way of the judgments of Your revenge upon the wicked. ([Manuscripts read:] Upon the wicked Esau.) for Your Name and Your remembrance was the desire of [our] soul Our soul longed to see the name You will gain from them, by wreaking vengeance upon Your adversaries.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื ึทืคึฐืฉืึดึคื™ ืึดื•ึผึดื™ืชึดึ™ืšึธึ™ ื‘ึผึทืœึผึทึ”ื™ึฐืœึธื” ืึทืฃึพืจื•ึผื—ึดึฅื™ ื‘ึฐืงึดืจึฐื‘ึผึดึ–ื™ ืึฒืฉืึทื—ึฒืจึถึ‘ืšึผึธ ื›ึผึดึžื™ ื›ึผึทืึฒืฉืึถึคืจ ืžึดืฉืึฐืคึผึธื˜ึถึ™ื™ืšึธึ™ ืœึธืึธึ”ืจึถืฅ ืฆึถึฅื“ึถืง ๏ฟฝ๏ฟฝึธืžึฐื“ึ–ื•ึผ ื™ึนืฉืึฐื‘ึตึฅื™ ืชึตื‘ึตึฝืœืƒ

English:

At night I yearn for You with all my being,I seek You with all the spirit within me.bthe spirit within me Emendation yields โ€œmy spirit in the morning.โ€ For when Your judgments are wrought on earth,The inhabitants of the world learn righteousness.

The song turns intensely personal: 'My soul yearned for You in the night.' For Rashi the night is the exile itself, dark as night; for Metzudat David it is the literal night, when the mind is free of the day's distractions and can seek God undisturbed, while Radak reads 'with my soul' as 'with all my strength and will,' for as long as my spirit is within me. The verse closes with a principle: when God's judgments come to the earth, the world's inhabitants learn righteousness โ€” they see the sinner punished and the righteous rewarded, and learn to justify His ways.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืคืฉื™ ืื•ื™ืชื™ืš. ื‘ื’ืœื•ืชื™ ืฉื“ื•ืžื” ืœืœื™ืœื” ืœืขืฉื•ืช ืืช ืืœื”: ืืฃ ืจื•ื—ื™ ื‘ืงืจื‘ื™ ืืฉื—ืจืš. ืืชื—ื ืŸ ืœืš ืœื›ืœ ื–ื” ืœืžื” ื›ื™ ื›ืืฉืจ ืžืฉืคื˜ื™ืš ื‘ืื™ื ืœืืจืฅ ืฉืืชื” ืขื•ืฉื” ืžืฉืคื˜ ื‘ืจืฉืขื™ื: ืฆื“ืง ืœืžื“ื• ื™ื•ืฉื‘ื™ ืชื‘ืœ. ืœืžื“ื™' ืœื”ืฆื“ื™ืง ืืช ื“ื™ื ื™ืš ื•ืœื”ื•ื“ื•ืช ืขืœ ืžื“ื•ืชื™ืš ืฉืจื•ืื™ื ื”ื—ื•ื˜ื ืœื•ืงื” ื•ื”ืฆื“ื™ืง ืžืงื‘ืœ ืฉื›ืจ ื˜ื•ื‘:
[With] my soul I longed for You in my exile, which resembles night, to perform these. even [with] my spirit within me I beseeched you I beseeched You for all this. Why? Because, when Your judgments come to the earth, when you execute justice upon the wicked. the inhabitants of the world learn justification They learn to justify Your judgment and to acknowledge Your standards for they see the sinner punished and the righteous receiving a good reward.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื™ึปื—ึทึคืŸ ืจึธืฉืึธืขึ™ ื‘ึผึทืœึพืœึธืžึทึฃื“ ืฆึถึ”ื“ึถืง ื‘ึผึฐืึถึฅืจึถืฅ ื ึฐื›ึนื—ึ–ื•ึนืช ื™ึฐืขึทื•ึผึตึ‘ืœ ื•ึผื‘ึทืœึพื™ึดืจึฐืึถึ–ื” ื’ึผึตืึฅื•ึผืช ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืค}

English:

But the scoundrel, when spared, learns not righteousness;Doing wrong in a place of integrityโ€”Ignoring GODโ€™s majesty.

The counter-case: the wicked man who is shown grace 'learns not righteousness.' Radak reads the verse as an indignant question โ€” shall he be favored when he dismisses every judgment as mere chance, saying there is no judge and no judgment, and acts corruptly even in a land where others have learned uprightness from God's judgments? Rashi applies it pointedly to Esav, who lived between two righteous men and learned nothing, and who would deal violently with Jerusalem and the Mikdash, never regarding the majesty of God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื•ื—ืŸ ืจืฉืข ื‘ืœ ืœืžื“ ืฆื“ืง. ื•ื›ื™ ื™ืฉ ืœืš ืœื—ื•ืŸ ืืช ืขืฉื• ื”ืจืฉืข ืืฉืจ ื“ืจ ื‘ื™ืŸ ืฉื ื™ ืฆื“ื™ืงื™ื ื•ืœื ืœืžื“ ืฆื“ืง: ื‘ืืจืฅ ื ื›ื•ื—ื•ืช. ื™ืจื•ืฉืœื™ื ื•ื‘ื™ืช ื”ืžืงื“ืฉ ื™ืขื•ืœ ืœืฉืœื•ืœ ื•ืœื‘ื•ื– ื•ืœื”ืฉื—ื™ืช: ื•ื‘ืœ ื™ืจืื” ื’ืื•ืช ื”'. ืœื ื—ืฉื‘ ื‘ืขื™ื ื™ื• ื’ื“ืœืš ื•ื’ืื•ืชืš ื•ื‘ืœ ื™ืจืื” ืœ' ืจื’ื™ืœื•ืช ื•ืชืžื™ื“ื•ืช ืœื ืจืื” ืœื ื—ืฉื‘ ื›ืžื• ื›ื›ื” ื™ืขืฉื” ืื™ื•ื‘ (ืื™ื•ื‘ ืืณ:ื”ืณ):
Shall the wicked be favored who did not learn righteousness Should you favor the wicked Esau, who lived between two righteous men and did not learn righteousness? in the land of uprightness Jerusalem and the Temple, he will deal unjustly, to pillage and spoil and to destroy. and he does not see the pride of the Lord He did not regard Your pride and greatness. The expression, ื•ึผื‘ึทืœ ื™ึดืจึฐืึถื”, (lit., he shall not see,) is an expression of a habitual act, meaning: he did not see, he did not regard. Comp. (Job 1:5) "In this manner, Job was wont to do (ื™ึทืขึฒืฉื‚ึถื”)."

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื™ึฐื”ึนื•ึธึ›ื” ืจึธึฅืžึธื” ื™ึธื“ึฐืšึธึ– ื‘ึผึทืœึพื™ึถื—ึฑื–ึธื™ึ‘ื•ึผืŸ ื™ึถื—ึฑื–ึคื•ึผ ื•ึฐื™ึตื‘ึนึ™ืฉืื•ึผึ™ ืงึดื ึฐืึทืชึพืขึธึ”ื ืึทืฃึพืึตึ–ืฉื ืฆึธืจึถึฅื™ืšึธ ืชึนืื›ึฐืœึตึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

O ETERNAL One!They see not Your hand exalted.Let them be shamed as they beholdYour zeal for Your peopleAnd fire consuming Your adversaries.

The wicked 'do not see' God's exalted hand โ€” Radak explains that when punishment strikes the wicked, they refuse to attribute it to God's hand. The prophet prays: let them see and be ashamed at God's zeal for His people, for when a small nation is saved from many mighty ones, chance is no longer a possible explanation. Rashi, after rejecting Midrashic readings on grammatical grounds, reads the accent as past tense: Your mighty hand had been withdrawn so that the enemies saw their way prosper โ€” now let them behold Your vengeance, and the fire consume them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”' ืจืžื” ื™ื“ืš ื•ื’ื•'. ืจืื™ืชื™ ืžื“ืจืฉ ืื’ื“ื” ืจื‘ื™ื ืœืžืงืจืื•ืช ืฉืœ ืคืจืฉื” ื–ื• ืขืœื™ื•ื ื” ื•ืชื—ืชื•ื ื” ื•ืื™ื ื ืžื™ื•ืฉื‘ื™' ืื• ืขืœ ื“ืงื“ื•ืง ื”ืœืฉื•ืŸ ืื• ืขืœ ืกื“ืจ ื”ืžืงืจืื•ืช ื•ื”ื•ืฆืจื›ืชื™ ืœื‘ืืจ ืื•ืชื” ืขืœ ืืคื ื™ ืกื“ืจื” ื•ืž"ื ื™ืฉ ืฉืžื‘ืงืฉ ื”ื ื‘ื™' ื•ื›ื•' ืืžืจ ืœื• ืžื•ื˜ื‘ ืฉื™ื—ื–ื• ื•ื™ื‘ื•ืฉื• ื•ืื™ืŸ ื–ื” ืื—ืจ ื”ืœ' ืฉืื™ืŸ ื›ืชื•ื‘ ื›ืืŸ ื”ืจื™ืž' ื™ื“ืš ื•ืขื•ื“ ืฉืืฃ ื”ืชื™ื‘ื” ื—ืœื•ืงื” ืžืชื™ื‘ื” ื›ื™ื•ืฆื ื‘ื” ื›ืœ ื™ื“ ืจืžื” ืฉื‘ืžืงืจื ื˜ืขืžื• ืœืžื˜ื” ื•ื–ื” ื˜ืขืžื• ืœืžืขืœ' ื›ืžื• (ื‘ืจืืฉื™ืช ืœืดื–:ื–ืณ) ื”ื ื” ืงืžื” ืืœื•ืžืชื™ ื•ื›ืžื• (ืจื•ืช ืืณ:ื˜ืดื•) ื”ื ื” ืฉื‘ื” ื™ื‘ืžืชืš ืฉื›ื•ืœื• ืœืฉื•ืŸ ืขื‘ืจ ืืฃ ื–ื” ื”' ื ืกืชืœืงื” ื™ื“ ื’ื‘ื•ืจืชืš ืžืขืœ ืฆืจื™ืš ื‘ืœ ื™ืจืื• ื’ื‘ื•ืจืชืš ื›ื™ ืจืื• ื“ืจื›ื ืฆืœื—ื” ื‘ื‘ืงืฉื” ืžืžืš ื™ื—ื–ื• ื•ื™ื‘ื•ืฉื•: ืงื ืืช ืขื. ื‘ื˜ื•ื‘ื” ืฉืชื™ื˜ื™ื‘ ืœืขืžืš ืืฃ ื‘ืขืฆืžืŸ ื™ืจืื• ืžืฉืคื˜ ื ืงืžืชืš ืฉืชืื›ืœื ื”ืืฉ:
O Lord, Your hand has been taken away I have seen many Aggadic Midrashim on the verses of the above section and the following, but they are not appropriate, either because of the grammatical forms of the language or because of the context of the verses. I had to explain it according to its order. There is an Aggadic Midrash that states that the prophet begs that the nations not see the bounty of the Holy One, blessed be He, when He lavishes good upon Israel. The Holy One, blessed be He, replied, "It is better that they see and be ashamed," (Eliyahu Zuta ch. 21). (The Midrash explains the verse as follows: O Lord, take away Your hand, so that they see not. I.e., the prophet begs that God conceal His might from the nations that they see it not. Thereupon, God replies, "Let them see and be ashamed...") This does not fit with the language, however, since it does not say, "Raise Your hand." Moreover, this word differs from all similar words. Every ื™ึธื“ ืจึธืžึธื” is accented on the final syllable, whereas this one is accented on the first syllable. Comp. (Gen. 37:7) "Behold, my sheaf rose (ืงึธืžึธื”)." Comp. also (Ruth 1:9) "Behold your sister in law has returned (ืฉืึธื‘ึธื”)." All of these are in the past tense. This too is to be explained: The hand of Your might has been taken away from upon Your enemies so that they see not Your might for they have seen that their way has prospered. I beg of You, let them see and be ashamed. the envy of a people Let them see the bounty that You shall lavish upon Your people, Even they themselves shall see the judgment of Your vengeance, that the fire (of envy) shall consume them.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื™ึฐื”ึนื•ึธึ•ื” ืชึผึดืฉืึฐืคึผึนึฅืช ืฉืึธืœึ–ื•ึนื ืœึธึ‘ื ื•ึผ ื›ึผึดึ›ื™ ื’ึผึทึฅื ื›ึผื‡ึฝืœึพืžึทืขึฒืฉื‚ึตึ–ื™ื ื•ึผ ืคึผึธืขึทึฅืœึฐืชึผึธ ืœึผึธึฝื ื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

cMeaning of verse uncertain. O ETERNAL One!May You appoint well-being for us,Since You have also requited all our misdeeds.

'Hashem, appoint peace for us' โ€” Rashi derives tishpot from 'setting' a pot in place: establish peace for us, for we have already received from Your hand the full measure for our evil deeds. Metzudat David and Radak read the second clause as a theology of providence: everything that has befallen us, good or bad, You wrought โ€” nothing was chance โ€” and since all is in Your hand, after so many days of anguish in exile, set peace before us now.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืฉืคื•ืช. ืชื›ื™ืŸ ื•ื›ืŸ ืฉืคื•ืช ื”ืกื™ืจ (ืžืœื›ื™ื ื‘ ื“ืณ:ืœืดื—) ื•ื›ืŸ ืœืขืคืจ ืžื•ืช ืชืฉืคืชื ื™ (ืชื”ื™ืœื™ื ื›ืดื‘:ื˜ืดื–) ื•ื™ืฉ ืœืคืชื•ืจ ืืช ื›ื•ืœืŸ ืœ' ืฉื™ืžื” ืชืฉื™ืช ืฉืœื•ื ืœื ื•: ื›ื™ ื’ื ื›ืœ ืžืขืฉื™ื ื•. ื”ืจืขื™ื: ืคืขืœืช ืœื ื•. ื›ื ื’ื“ื ืœืงื—ื ื• ืžื™ื“ืš ื‘ื›ืœ ื—ื˜ืืชื™ื ื•:
You shall prepare (ืชึผึดืฉืึฐืคึผึนืช) you shall prepare. Comp. (II Kings 4:38) "Prepare (ืฉืึฐืคื•ึนืช) the... pot." Also (Ps. 22:16), "And for the dust of death You have prepared me (ืชึผึดืฉืึฐืคึผึฐืชึตื ึดื™)." (All) these can (likewise) be interpreted as an expression of placing, (or establishing). You shall establish peace for us. for also the recompense of all our deeds (our) evil (deeds). have You dealt to us commensurate punishment for them we have received from Your hand for all our sins.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึตึ”ื™ื ื•ึผ ื‘ึผึฐืขึธืœึฅื•ึผื ื•ึผ ืึฒื“ึนื ึดึ–ื™ื ื–ื•ึผืœึธืชึถึ‘ืšึธ ืœึฐื‘ึทื“ึพื‘ึผึฐืšึธึ– ื ึทื–ึฐื›ึผึดึฅื™ืจ ืฉืึฐืžึถึฝืšึธืƒ

English:

O ETERNAL One our God!Rulers other than You possessed us,But only Your name shall we utter.

Though 'masters other than You' possessed and oppressed us, 'only Your name do we utter.' Rashi explains: we never ascribed the name of Godhood to any other power, but declared that our God alone is God. Radak draws out the quiet heroism: Israel could have escaped its suffering and risen to honor by adopting its rulers' gods โ€” and refused, bearing the affliction while proclaiming that in You alone is our trust.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืขืœื•ื ื•. ื ืขืฉื• ืœื ื• ืื“ื•ื ื™ื ื•ื ื’ืฉื•ื ื•: ื–ื•ืœืชืš. ื‘ื“ื‘ืจ ืฉืœื ื›ืจืฆื•ื ืš ื“ืจื•ืฉ ืœืืœื”ื™ื ืื—ืจื™ื ืœืขื‘ื•ืจ ืขืœ ืชื•ืจืชืš ื•ืื ื—ื ื• ืœื‘ื“ ื‘ืš ื”ื–ื›ืจื ื• ื•ืœื ื ื–ื›ื™ืจ ืฉื ืืœื”ื•ืชื• ื‘ืืœ ืื—ืจ ืืœื ื‘ื• ืœื‘ื“ื•: ืฉืžืš. ืฉื ืืœื”ื•ืชืš ื ื–ื›ื™ืจ ืœืืžืจ ื›ื™ ืืœื”ื™ื ื• ืœื‘ื“ ื”ื•ื ืืœื”ื™ื:
have possessed us They have become our masters and have oppressed us. other than You In a matter contrary to Your will, to seek other Gods, to transgress Your Torah, but we - only concerning You have we mentioned Godliness, and we will not ascribe the name of His Godliness to another God, only to Him alone. Your name The name of Your Godliness we will mention, saying that our God alone is God.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืžึตืชึดื™ืึ™ ื‘ึผึทืœึพื™ึดึฃื—ึฐื™ึ”ื•ึผ ืจึฐืคึธืึดึ–ื™ื ื‘ึผึทืœึพื™ึธืงึปึ‘ืžื•ึผ ืœึธื›ึตึคืŸ ืคึผึธืงึทึ™ื“ึฐืชึผึธึ™ ื•ึทืชึผึทืฉืึฐืžึดื™ื“ึตึ”ื ื•ึทืชึผึฐืึทื‘ึผึตึฅื“ ื›ึผื‡ืœึพื–ึตึ–ื›ึถืจ ืœึธึฝืžื•ึนืƒ

English:

They are dead, they can never live;Shades, they can never rise;Of a truth, You have dealt with them and wiped them out,Have put an end to all mention of them.

'The dead shall not live, the shades shall not rise' โ€” the deliberate foil to verse 19. Radak reads the metim as the lifeless gods of the nations, to whom Israel never turned in exile: powerless as corpses, destroyed together with their worshippers until no memory remains. Rashi reads it as a prayer that the wicked have no life in the world to come โ€” the refaim are those who slackened their hands (rifu yedeihem) from the mitzvot, and for them there will be no rising.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืชื™ื ื‘ืœ ื™ื—ื™ื•. ื™ื”ื™ ืจืฆื•ืŸ ืžืœืคื ื™ืš ืฉืœื ื™ื—ื™ื• ื”ืจืฉืขื™ื ื”ืืœื” ืœืขื•ืœื ื”ื‘ื, ื•ื”ืจืคืื™ื ื”ืืœื” ืฉืจื™ืคื• ื™ื“ื™ื”ื ืžืžืฆื•ืชื™ืš ื‘ืœ ืชื”ื™ื” ืœื”ื ืชืงื•ืžื”: ืœื›ืŸ ืคืงื“ืช ื•ืชืฉืžื™ื“ื. ื”ืœื ืคืงื“' ืขืœื™ื”ื ื›ื‘ืจ ื•ืชืฉืžื™ื“' ื‘ืืžืจื™ ืคื™ืš ื›ืขื ื™ืŸ ืฉื ืืžืจ ื›ื™ ืžื—ื” ืืžื—ื” ืืช ื–ื›ืจ ืขืžืœืง (ืฉืžื•ืช ื™ืดื–:ื™ืดื“):
The dead shall not live May it be Your will that these wicked men shall not live in the World to Come, and that these slackers who slackened their hands from Your commandments shall not have restoration. therefore, You visited [upon them] and You destroyed them Have You not already visited upon them and destroyed them with the words of Your mouth, like the matter that is stated (Exodus 17:14): "For I will surely erase the memory of Amalek."

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื™ึธืกึทึคืคึฐืชึผึธ ืœึทื’ึผื•ึนื™ึ™ ื™ึฐื”ึนื•ึธึ”ื” ื™ึธืกึทึฅืคึฐืชึผึธ ืœึทื’ึผึ–ื•ึนื™ ื ึดื›ึฐื‘ึผึธึ‘ื“๏ฟฝ๏ฟฝืชึผึธ ืจึดื—ึทึ–ืงึฐืชึผึธ ื›ึผื‡ืœึพืงึทืฆึฐื•ึตื™ึพืึธึฝืจึถืฅืƒย {ืค}

English:

dMeaning of verses uncertain. When You added to the nation, O ETERNAL Oneโ€”When You added to the nation,Extending all the boundaries of the land,You were honored.

'You have added to the nation, Hashem' โ€” Rashi, citing the Midrash, reads the addition as Torah, greatness, and honor given to Israel, and the more You added, the more You were honored, for Israel thanks and praises You in prosperity and in distress alike. Radak reads the end of the verse as exile: You scattered them to the ends of the earth โ€” yet it is this nation, not its destroyers, through whom You are honored. Metzudat David hears repeated chastening: however often You afflicted and dispersed them, they never moved from You.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืกืคืช ืœื’ื•ื™. ืœื™ืฉืจืืœ ื™ืกืคืช ืœื”ื ืชื•ืจื” ื•ื’ื“ื•ืœื” ื•ื›ื‘ื•ื“ ื•ื›ืœ ื›ืžื” ืฉื™ืกืคืช ืœื”ื ื ื›ื‘ื“ืช ืฉื”ื ืžื•ื“ื™ืŸ ื•ืžืฉื‘ื—ื™ืŸ ืœืคื ื™ืš ืขืœ ื›ืœ ื”ื˜ื•ื‘ื” ื”ืจื™ ื‘ื˜ื•ื‘ืชื ื›ืš ืขื•ืฉื™ื ื™ืฉืจืืœ ืœืคื ื™ืš ืงื™ืœื•ืก ื•ื›ื‘ื•ื“ ื•ื‘ืฆืจ ืœื”ื:
You have added to the nation to Israel (Tan. Pinchas 16) You added to them Torah and greatness and honor, and the more that You added to them, the more You were honored, for they thank You and praise You for all the bounty, unlike the custom of the heathens (var. of Esau). Therefore, You rejected from before You all other ends of the earth, i.e., all distant nations. Behold, in their bounty, in this manner the Israelites bestow praise and honor upon You, and in their straits.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึทืฆึผึทึฃืจ ืคึผึฐืงึธื“ึ‘ื•ึผืšึธ ืฆึธืงึฃื•ึผืŸ ืœึทึ”ื—ึทืฉื ืžื•ึผืกึธืจึฐืšึธึ– ืœึธึฝืžื•ึนืƒ

English:

O ETERNAL One! In their distress, they sought You;Your chastisement reduced themTo anguishedeanguished Lit. โ€œanguishโ€; taking แนฃaqun as a noun formed like zadon and sason. whispered prayer.

In distress Israel sought God with tzakun lachash โ€” a poured-out whispered prayer. Rashi notes that they never questioned His measures even under chastisement; Radak explains that they knew the exile's troubles were God's discipline for their sins and not chance, and so confessed and prayed. Radak adds the Targum's reading: in times of persecution, when Torah study and mitzvot were forbidden, Israel kept them in a whisper โ€” in secret.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”' ื‘ืฆืจ ืคืงื“ื•ืš. ืื™ื ื ืžื”ืจื”ืจื™ื ืื—ืจ ืžื“ื•ืชื™ืš: ืฆืงื•ืŸ ืœื—ืฉ. ืฉืคืš ืฉื™ื— ื•ืชืคืœื”: ืžื•ืกืจืš ืœืžื•. ื‘ื”ื™ื•ืช ืžื•ืกืจ ื™ืกื•ืจื™ืš ื‘ืื™ืŸ ืขืœื™ื”ื ื•ื›ืš ื”ื™ื ืชืคืœืชื:
O Lord, in their straits they remembered You They do not question Your retributions. they pour out prayer the pouring of speech and prayer. when Your chastening is upon them When they are chastened, when Your chastening comes upon them; and so is their prayer.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผึฐืžึคื•ึน ื”ึธืจึธื”ึ™ ืชึผึทืงึฐืจึดึฃื™ื‘ ืœึธืœึถึ”ื“ึถืช ืชึผึธื—ึดึฅื™ืœ ืชึผึดื–ึฐืขึทึ–ืง ื‘ึผึทื—ึฒื‘ึธืœึถึ‘ื™ื”ึธ ื›ึผึตึ›ืŸ ื”ึธื™ึดึฅื™ื ื•ึผ ืžึดืคึผึธื ึถึ–ื™ืšึธ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Like a woman with childApproaching childbirth,Writhing and screaming in her pangs,So are we become because of You, O ETERNAL One.

Israel before God is like a woman in the pangs of childbirth. Rashi reads the pangs hopefully: each new trouble was taken as a birth-sign of salvation, since Israel is promised to be redeemed out of distress as a woman gives birth out of travail. Radak preserves his father's moving reading: just as a woman at the peak of her pangs does not hate the husband who caused them but loves him even then, so Israel โ€” precisely when struck and chastened โ€” loved God more and returned to Him with a whole heart.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืžื• ื”ืจื” ืชืงืจื™ื‘ ืœืœื“ืช ื•ื’ื•'. ื›ืŸ ื”ื™ื™ื ื• ืžืคื ื™ืš, ืจื•ืื™ื ืื ื• ืฆืจื•ืช ืžืชื—ื“ืฉื•ืช ื•ืกื‘ื•ืจื™ื ืื ื• ืฉื”ื ืžื™ื ื™ ืกื™ืžื ื™ ื™ืฉื•ืขื” ื•ื’ืื•ืœื” ืœืคื™ ืฉืื ื• ืžื•ื‘ื˜ื—ื™ื ืœื™ื’ืืœ ืžืชื•ืš ืฆื•ืงื” ื•ืฆื•ืจื” ื›ื™ื•ืœื“ื” ื–ื• ืฉื”ื ืžื™ื ื™ ืกื™ืžื ื™ ื™ืฉื•ืขื” ื•ื’ืื•ืœื”: ืžืคื ื™ืš. ืžืคื ื™ ื’ื–ื™ืจื•ืชื™ืš:
As a pregnant woman comes near to give birth, etc. So were we because of You; we see troubles being renewed, and we think that they are sorts of indications of salvation and redemption, for we are promised to be redeemed out of straits, as a woman giving birth. because of You Because of Your decrees.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื”ึธืจึดึฃื™ื ื•ึผ ื—ึทึ”ืœึฐื ื•ึผ ื›ึผึฐืžึ–ื•ึน ื™ึธืœึทึฃื“ึฐื ื•ึผ ืจึ‘ื•ึผื—ึท ื™ึฐืฉืื•ึผืขึนืชึ™ ื‘ึผึทืœึพื ึทึฃืขึฒืฉื‚ึถื” ืึถึ”ืจึถืฅ ื•ึผื‘ึทึฝืœึพื™ึดืคึผึฐืœึ–ื•ึผ ื™ึนืฉืึฐื‘ึตึฅื™ ืชึตื‘ึตึฝืœืƒ

English:

We were with child, we writhedโ€”It is as though we had given birth to wind;We have won no victory on earth;The inhabitants of the world have not come to life!fcome to life Meaning of Heb. uncertain.

The birth imagery turns bitter: 'we were with child, we writhed โ€” it is as though we gave birth to wind.' Metzudat David explains the mashal: a woman who suffers pregnancy and labor only to bear wind has nothing to comfort her for the pain โ€” so Israel bore the crushing servitude while no salvation was wrought and the oppressors who filled the earth had not yet fallen. Radak adds his father's insight: even when a trouble passed, Israel could not rejoice, knowing another was close behind, for the world's tyrants still stood โ€” and their fall is the sign of Israel's rising.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืจื™ื ื• ื—ืœื ื•. ื—ื™ืœ ื›ื™ื•ืœื“ื” ื›ืืœื• ื™ืœื“ื ื• ื›ืืœื• ืงืจื•ื‘ื™ื ืื ื• ืœื”ื’ืืœ ื•ื”ื•ื ืจื•ื— ื•ืื™ืŸ ื™ืฉื•ืขื”: ื™ืฉื•ืขื•ืช ื‘ืœ ื ืขืฉื” ืืจืฅ. ื‘ื›ืœ ืกื‘ืœื™ื ื• ื•ืฆืจืชื™ื ื• ืื™ืŸ ืื ื• ืžื›ื™ื ื™ื ืœื ื• ื™ืฉื•ืขื”: ื•ื‘ืœ ื™ืคืœื•. ื•ืื™ืŸ ื ื•ืคืœื™ืŸ ื”ืขืžื™ื ืฉื”ื ื™ื•ืฉื‘ื™ ืชื‘ืœ ืฉื›ื‘ืฉื• ื•ืžืœืื• ืืช ื”ืืจืฅ ื•ื™ื•ื ืชืŸ ืชืจื’ื ื‘ืœ ื™ืคืœื• ืœ' ื•ื ืคืœื™ื ื• ืื ื™ ื•ืขืžืš (ืฉืžื•ืช ืœืดื’:ื˜ืดื–) ืื™ืŸ ื™ื•ืฉื‘ื™ ืชื‘ืœ ื™ื›ื•ืœื™ืŸ ืœืขืฉื•ืช ืคืœื:
We conceived, we shuddered a shudder like a woman giving birth, as though we had given birth, as though we were close to being redeemed, yet it was wind and no salvation. we wreak no salvation [in] the land We have suffered everything, and our troubles (sic) we do not understand for ourselves a salvation.[Rashi in Nach Lublin] ([Warsaw edition reads:] With all our suffering and our trouble, we do not prepare salvation for ourselves.) ([K'li Paz reads:] with all our pains and our troubles, we do not bring salvation for ourselves.) ([Some manuscripts read:] Throughout our troubles we do not see any salvation.) ([Others read:] We do not recognize any salvation.) ([Others read:] We cannot prepare for ourselves any salvation.) neither do the inhabitants of the world fall The nations (var. the children of Esau), who are the inhabitants of the world, since they conquered and filled the earth, do not fall. And Jonathan rendered ื™ึดืคึผึฐืœื•ึผ as an expression related to (Ex. 33:16): "And wonders shall be wrought (ื•ึฐื ึดืคึฐืœึดื™ื ื•ึผ) for me and Your people." The inhabitants of the world cannot perform a wonder.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื™ึดึฝื—ึฐื™ึฃื•ึผ ืžึตืชึถึ”ื™ืšึธ ื ึฐื‘ึตืœึธืชึดึ–ื™ ื™ึฐืงื•ึผืžึ‘ื•ึผืŸ ื”ึธืงึดึจื™ืฆื•ึผ ื•ึฐืจึทื ึผึฐื ึœื•ึผ ืฉืึนื›ึฐื ึตึฃื™ ืขึธืคึธึ—ืจ ื›ึผึดึฃื™ ื˜ึทึคืœ ืื•ึนืจึนืชึ™ ื˜ึทืœึผึถึ”ืšึธ ื•ึธืึธึ–ืจึถืฅ ืจึฐืคึธืึดึฅื™ื ืชึผึทืคึผึดึฝื™ืœืƒย {ืค}

English:

Oh, let Your dead revive!Let corpsesgcorpses Grammar of Heb. unclear. arise!Awake and shout for joy,You who dwell in the dust!โ€”For Your dew is like the dew on fresh growth;You make the land of the shades come to life.hcome to life Meaning of Heb. uncertain.

The chapter's climax and a foundational biblical source for techiyat hameitim: 'Your dead shall live, my corpses shall arise โ€” awake and sing, dwellers of the dust.' Rashi sets it against verse 14: there he prayed that the wicked not rise; here, that those slain for God's sake live, and that the dew of Torah and mitzvot be for them a dew of light. Radak states plainly that God will revive the dead at the time of the salvation, linking the verse to Daniel's 'many who sleep in the dust of the earth shall awake' and citing Chazal that the resurrection is for the righteous โ€” while Metzudat David pictures the dew of revival like dew on plants, and the earth casting forth its buried dead.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื—ื™ื• ืžืชื™ืš. ื›ืืŸ ื”ืชืคืœืœ ืฉื™ื—ื™ื• ื”ืฆื“ื™ืงื™ื ื‘ื‘ืงืฉื” ืžืžืš ื™ื—ื™ื• ืื•ืชืŸ ืฉืžื•ืžืชื™ืŸ ืขืœื™ืš ื™ืฆื ื“ื‘ืจ ืžืœื›ื•ืช ืžืœืคื ื™ืš ืœื•ืžืจ ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ื ื‘ืœื•ืช ืขืžื™ ืฉื ื‘ืœื• ืขืฆืžืŸ ืขืœื™ ืœื”ื ืชื”ื™ ืชืงื•ืžื” ื–ื• ื—ื™ืœื•ืฃ ืœืžื” ืฉื›ืชื•ื‘ ืœืžืขืœื” ืจืคืื™ื ื‘ืœ ื™ืงื•ืžื• ืื‘ืœ ืืœื• ื™ืงื•ืžื•ืŸ: ื”ืงื™ืฆื• ื•ืจื ื ื•. ื›ืœ ื–ื” ื™ืืžืจ ืœื”ื ื”ืงื‘"ื” ื”ืงื™ืฆื• ื•ืจื ื ื• ืœ' ืฆื•ื•ื™ ื”ื•ื ื–ื”: ื›ื™ ื˜ืœ ืื•ืจื•ืช ื˜ืœื™ืš. ื›ื™ ื ืื” ืœืš ืœืขืฉื•ืช ื›ืŸ ืฉื™ื”ื ื˜ืœ ืชื•ืจืชืš ื•ืžืฆื•ืชื™ืš ืœื”ื ื˜ืœ ืฉืœ ืื•ืจ: ื•ืืจืฅ ืจืคืื™ื ืชืคื™ืœ. ื•ืœืืจืฅ ื•ืœืขืคืจ ืชืคื™ืœ ืืช ืืจืฅ ืจืคืื™ื ืฉืจื™ืคื• ื™ื“ื™ื”ื ืžืชื•ืจืชืš: ืจืคืื™ื ืชืคื™ืœ. ืœืคื™ ืฉืืžืจ ื•ื‘ืœ ื™ืคืœื• ื™ื•ืฉื‘ื™ ืชื‘ืœ ื—ื•ื–ืจ ื•ืื•ืžืจ ืืชื” ื”ืคื™ืœื ื›ื™ ืื™ืŸ ื‘ืฆื“ืงื•ืชื™ื ื• ื›ื“ื™ ืœื”ืคื™ืœื:
May Your dead live Above (v. 14) he prayed that the wicked should not live, and here he prayed that the righteous should live. I beseech You that those who were slain for Your sake come to life. May a royal edict emanate from You saying, "My corpses shall rise." The corpses of My people who made themselves corpses for My sake, they shall be raised up. This is the opposite of what is written above (v. 14): "Slackers shall not rise." These, however, shall rise. awaken and sing All this the Holy One, blessed be He, shall say to them. "Awaken and sing," is an imperative form. for a dew of lights is Your dew For it is fitting for You to do so, that the dew of Your Torah and Your commandments shall be to them dew of light. and [to the] earth You shall cast the slackers And to the earth and to the dust You shall cast the land of (sic) the slackers who slackened their hands from Your Torah. You shall cast the slackers Since he stated (v. 18) "Neither do the inhabitants of the world fall," he repeats, "You cast them down, for our merits do not suffice to cast them down."

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืœึตึคืšึฐ ืขึทืžึผึดื™ึ™ ื‘ึผึนึฃื ื‘ึทื—ึฒื“ึธืจึถึ”ื™ืšึธ ื•ึผึฝืกึฐื’ึนึฅืจ (ื“ืœืชื™ืš) [ื“ึผึฐืœึธึฝืชึฐืšึธึ–] ื‘ึผึทืขึฒื“ึถึ‘ืšึธ ื—ึฒื‘ึดึฅื™ ื›ึดืžึฐืขึทื˜ึพืจึถึ–ื’ึทืข ืขึทื“ึพ(ื™ืขื‘ื•ืจ)ึพ[ื™ึทืขึฒ๏ฟฝ๏ฟฝื‡ืจึพ]ื–ึธึฝืขึทืืƒ

English:

Go, my people, enter your chambers,And lock your doors behind you.Hide but a little moment,Until the indignation passes.

The tender summons before the storm: 'Go, my people, enter your chambers and shut your door until the wrath passes.' Rashi, citing Rabbi Tanchuma, reads the chambers as the synagogues and study houses โ€” or the chambers of the heart, where one examines his deeds โ€” and 'shut your door' as closing the mouth from questioning divine justice. Radak sets the verse at the war of Gog and Magog: the final travail will last but a brief moment, and hiding means sheltering within good deeds and complete teshuvah until the wrath passes and the good are delivered.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืš ืขืžื™ ื‘ื ื‘ื—ื“ืจื™ืš. ืชืฉื•ื‘ื” ื–ื• ื”ืฉื™ื‘ื”ื• ืœื ื‘ื™ื ืœืš ืขืžื™ ื‘ื ื‘ื—ื“ืจื™ืš ื‘ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ื‘ืชื™ ืžื“ืจืฉื•ืช, ื“"ื ื”ืชื‘ื•ื ืŸ ืขืœ ืžืขืฉื™ืš ื‘ื—ื“ืจื™ ืœื‘ืš ื›ืš ื“ืจืฉ ืจื‘ื™ ืชื ื—ื•ืžื: ื•ืกื’ื•ืจ. ื“ืœื—ืš ื‘ืขื“ืš ืช"ื™ ืขื‘ื™ื“ ืœืš ืขื•ื‘ื“ื™ืŸ ื˜ื‘ื™ืŸ ื“ื™ื’ื ื•ืŸ ืขืœืš ื•ืจื‘ื™ ืชื ื—ื•ืžื ื“ืจืฉ ืกื’ื•ืจ ื“ืœืชื™ ืคื™ืš ืฉืœื ืชื”ืจื”ืจ ืื—ืจ ืžื“ืช ื”ื“ื™ืŸ: ื—ื‘ื™. ื”ืชื—ื‘ืื™ ืžืขื˜ ืขื“ ื™ืขื‘ืจ ื–ืขื ื›ื™ ืืžืช ืืคืงื•ื“ ืขืœ ืฉื•ื ืื™ืš:
Go, My people, come into your chambers This reply they replied to the prophet, "Go, My people, come into your chambers," into the synagogues and the study houses. Alternatively, think about your deeds, in the chambers of your heart. In this manner Rabbi Tanhuma expounded it. close your door about you Jonathan renders: Do good deeds that will protect you. Rabbi Tanhuma, however, expounded: Close the doors of your mouth so as not to question the divine standard of justice. hide Hide a little until the wrath passes, for indeed I will visit upon your enemies.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื›ึผึดึฝื™ึพื”ึดื ึผึตึคื” ื™ึฐื”ึนื•ึธื”ึ™ ื™ึนืฆึตึฃื ืžึดืžึผึฐืงื•ึนืžึ”ื•ึน ืœึดืคึฐืงึนึ›ื“ ืขึฒื•ึบึฅืŸ ื™ึนึฝืฉืึตื‘ึพื”ึธืึธึ–ืจึถืฅ ืขึธืœึธึ‘ื™ื• ื•ึฐื’ึดืœึผึฐืชึธึคื” ื”ึธืึธึ™ืจึถืฅึ™ ืึถืชึพื“ึผึธืžึถึ”ื™ื”ึธ ื•ึฐืœึนืึพืชึฐื›ึทืกึผึถึฅื” ืขึ–ื•ึนื“ ืขึทืœึพื”ึฒืจื•ึผื’ึถึฝื™ื”ึธืƒย {ืค}

English:

For lo! GOD shall come forth from seclusioniseclusion Lit. โ€œHis place.โ€ To punish the dwellers of the earthFor their iniquity;And the earth shall disclose its bloodshedAnd shall no longer conceal its slain.

The reason for the hiding: Hashem 'comes forth from His place' โ€” Rashi reads this as moving from the attribute of mercy to the attribute of judgment โ€” to punish the earth's inhabitants for their iniquity. Radak explains the closing image: unavenged blood is as if covered beneath the earth, and when it is avenged it is as if revealed โ€” the earth 'shall no longer cover her slain,' answering Iyov's cry 'O earth, cover not my blood.' Bloodshed alone is named, Radak notes, because it is the greatest of all wrongs.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื”ื ื” ื”' ื™ื•ืฆื ื•ื’ื•'. ืžืžื“ืช ื”ืจื—ืžื™ื ืœืžื“ืช ื”ื“ื™ืŸ: ื™ื•ืฉื‘ ื”ืืจืฅ. ื”ื•ื ื”ืจ ืฉืขื™ืจ: ืขืœ ื”ืจื•ื’ื™ื”. ืฉื”ืจื’ื• ื‘ื™ืฉืจืืœ:
For behold the Lord comes forth from the divine standard of mercy to the divine standard of justice. the dweller of the land That is Mount Seir. ([Some manuscripts read:] That is Esau and Mount Seir.) ([Others read:] That is Esau on Mount Seir.) its slain ones that they slew of Israel.

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