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Isaiah 28

ื™ืฉืขื™ื”ื• ืคืจืง ื›ืดื—

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 28 of 66 | Day: 175 of 742

Date: August 5, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 28 opens a new unit in Sefer Yeshayahu. The great apocalyptic panorama of chapters 24-27 has concluded, and the prophet returns to the concrete politics of his own generation with a series of woe-oracles (chapters 28-33), each beginning with the cry hoy. The first woe falls on the northern kingdom: โ€œWoe to the proud crown of the drunkards of Ephraimโ€ (ื”ื•ื™ ืขื˜ืจืช ื’ืื•ืช ืฉื›ืจื™ ืืคืจื™ื). Shomron, seated like a garland on its fertile hill, is imaged as a crown of pride worn by men sodden with wine โ€” Rashi cites the Gemaraโ€™s remark that the wine of Prugitha and the waters of Damascus โ€œrobbed away the ten tribes,โ€ and Radak paints the scene of a society whose entire occupation had become eating, drinking, and perfumed oil until they forgot God and His mitzvot. That crown is a fading flower (ืฆื™ืฅ ื ื‘ืœ): Hashem has a โ€œstrong and mighty oneโ€ โ€” the Assyrian storm, figured as hail, destroying wind, and flooding waters โ€” that will hurl it to the earth and trample it underfoot. In one of the chapterโ€™s most vivid images, Ephraimโ€™s glory will be like an early fig before summer (ื‘ื›ื•ืจื” ื‘ื˜ืจื ืงื™ืฅ), swallowed by whoever sees it while it is still in his hand. Yet the oracle pivots immediately: on that day Hashem Himself will be the crown of beauty (ืขื˜ืจืช ืฆื‘ื™) and diadem of glory for the remnant of His people โ€” Radak reads this of Yehuda and Binyamin under Chizkiyahu โ€” a spirit of justice for the one who sits in judgment and strength for those who turn back the battle at the gate.

But verse 7 turns the indictment southward with devastating force: โ€œthese tooโ€ โ€” Judahโ€™s own priest and prophet โ€” reel with wine and stagger with strong drink, erring in vision and stumbling in judgment, until โ€œall tables are covered with vomit and filth, with no clean place.โ€ The very men charged with teaching Torah have made themselves incapable of it, and the prophet asks bitterly, โ€œTo whom shall he teach knowledge?โ€ โ€” to infants just weaned from milk? Then comes the chapterโ€™s most famous and most debated line: ืฆื• ืœืฆื• ืฆื• ืœืฆื• ืงื• ืœืงื• ืงื• ืœืงื• ื–ืขื™ืจ ืฉื ื–ืขื™ืจ ืฉื. Rashi hears in it the peopleโ€™s scornful mimicry of prophetic instruction โ€” for every precept of God they claim a counter-precept of their idols, for the plumb line of justice a line of wicked judgments โ€” while Radak reads it as the fragmentary, childish teaching to which the prophet is reduced: like small children they can absorb only a little command here, a little line there, and even so they will not receive it. Because prophetic speech sounds to them like a stammering, foreign tongue (verse 11), the word of Hashem will become for them precisely that broken tzav latzav โ€” measure for measure โ€” โ€œso that they will walk and stumble backward, and be broken and snared and captured.โ€ Tucked into this indictment is the offer they refused: โ€œThis is the rest โ€” give rest to the wearyโ€ (verse 12); obedience would have meant menucha in their own land, and they would not listen.

The oracle then confronts the scoffers (ืื ืฉื™ ืœืฆื•ืŸ) who rule in Jerusalem โ€” Radak identifies them as the officers of Judah in the days of Achaz โ€” who boast, โ€œWe have cut a covenant with death (ื›ืจืชื ื• ื‘ืจื™ืช ืืช ืžื•ืช), and with Sheol we have made a pactโ€ฆ for we have made falsehood our refuge and hidden ourselves in deceit.โ€ Against this bravado of the invulnerable comes the majestic divine answer of verse 16: โ€œBehold, I lay in Zion a foundation stone, a tested stone, a precious cornerstone, a foundation firmly founded (ืื‘ืŸ ื‘ื—ืŸ ืคื ืช ื™ืงืจืช ืžื•ืกื“ ืžื•ืกื“) โ€” the believer shall not hasten.โ€ Rashi reads the stone as the King Mashiach, already decreed; Metzudat David and Radak read it as Chizkiyahu, the righteous king through whom Zion will be saved. Justice will be the measuring line and righteousness the plummet, and then each clause of the scoffersโ€™ boast is dismantled in turn: hail will sweep away the refuge of lies, waters will flood the hiding place, the covenant with death will be annulled (ื•ื›ืคืจ ื‘ืจื™ืชื›ื ืืช ืžื•ืช), and when the overflowing scourge passes through โ€” morning by morning, day and night, as Radak describes the relentless advance of Sancherivโ€™s army โ€” โ€œyou shall be its trampling-place.โ€ The proverb of verse 20 seals the futility of their policy: the bed is too short to stretch out on, the covering too narrow to wrap in. Most unsettling of all, Hashem will rise โ€œas at Mount Peratzim, as in the valley of Givonโ€ โ€” but inverted: where He once fought for Israel against the Pelishtim and the Emori, He will now fight against His own people. It is His โ€œstrange workโ€ (ื–ืจ ืžืขืฉื”ื•), a deed foreign to His nature and unprecedented in His dealings with Israel.

The chapter closes with the farmerโ€™s parable (verses 23-29), one of the most carefully wrought meshalim in the Neviโ€™im. Does the plowman plow forever? No โ€” plowing is preparation, and at the right moment he levels the surface and sows, each seed in its proper place: black cumin scattered, cumin thrown, wheat in its row, barley by its sign, spelt at the border. And threshing too is calibrated to the crop: delicate black cumin is beaten with a staff and cumin with a rod, not crushed under the threshing sledge, while bread-grain must be threshed harder โ€” but never forever, lest the kernel itself be pulverized. โ€œFor his God instructs him rightlyโ€ (ื•ื™ืกืจื• ืœืžืฉืคื˜ ืืœื”ื™ื• ื™ื•ืจื ื•): the farmerโ€™s discrimination is itself divine wisdom. Rashi makes the nimshal explicit โ€” if Israel were quick to accept rebuke, God would deal lightly with them; because they are hard like grain, the chastisement is heavy, yet He will not thresh to destruction, for His blows will end and Israel will not. Radak unfolds the allegory at length: the plowman is God, the field is Israel, the plowing is the Exodus, the sowing is Sinai, the rain is the prophets, and the varied seeds are the varied capacities of those who receive the word. The closing doxology โ€” โ€œThis too comes forth from Hashem of Hosts: wonderful in counsel, great in wisdomโ€ (ื”ืคืœื™ื ืขืฆื” ื”ื’ื“ื™ืœ ืชื•ืฉื™ื”) โ€” thus answers the whole chapter. The God who strikes Ephraimโ€™s crown, sweeps away Jerusalemโ€™s refuge of lies, and performs His strange work is not lashing out in fury; His judgments are as measured, as purposeful, and as ultimately productive as the farmerโ€™s year.


ืคืจืง ื›ืดื— ยท Chapter 28

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึ—ื•ึนื™ ืขึฒื˜ึถึคืจึถืช ื’ึผึตืื•ึผืชึ™ ืฉืึดื›ึผึนืจึตึฃื™ ืึถืคึฐืจึทึ”ื™ึดื ื•ึฐืฆึดึฅื™ืฅ ื ึนื‘ึตึ–ืœ ืฆึฐื‘ึดึฃื™ ืชึดืคึฐืึทืจึฐืชึผึ‘ื•ึน ืึฒืฉืึถึ›ืจ ืขึทืœึพืจึนึฅืืฉื ื’ึผึตึฝื™ืึพืฉืึฐืžึธื ึดึ–ื™ื ื”ึฒืœึฅื•ึผืžึตื™ ื™ึธึฝื™ึดืŸืƒ

English:

Ah, the proud crowns of the drunkards of Ephraim,Whose glorious beauty is but wilted flowersOn the heads of those bloatedabloated Ge is contracted from geสผe; cf. Ibn Ezra. with rich food,Who are overcome by wine!

The woe-oracle opens against Shomron, the 'proud crown' worn by Ephraim's drunkards, whose glory is already a wilting flower. Rashi cites the Gemara (Shabbat 147b) that the wine of Prugitha and the waters of Damascus 'robbed away the ten tribes,' while Radak describes a society sunk wholly in food, drink, and perfumed oil until it forgot God โ€” their heads so drenched with ointment that the prophet calls them a 'valley of oils.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉื›ื•ืจื™ ืืคืจื™ื. ืฉื”ื™ื• ืžืฉืชื›ืจื™ืŸ ื‘ื™ื™ืŸ ื˜ื•ื‘ ืฉืœ ืžื“ื™ื ืช ืคืจื•ื’ื™ืชื ื›ื“ืืžืจ ืžื™ื ื“ื“ื•ืจืžืกืงื™ืช ื•ื—ืžืจื ื“ืคืจื•ื’ื™ืชื ืงืคื—ื• ืขืฉืจืช ื”ืฉื‘ื˜ื™ื: ื•ืฆื™ืฅ ื ื•ื‘ืœ ืฆื‘ื™ ืชืคืืจืชื•. ื•ืžืฆื‘ ืžื˜ืข ืชืคืืจืชื• ื™ื”ื™ื” ืฆื™ืฅ ื”ืคืจื— ืฉืœื• ื ื•ื‘ืœ. ื”ื ืชืื™ื ื™ื ื”ืžืงื•ืœืงืœื•ืช ื›ืžื• ืฉืฉื ื™ื ื• ื‘ื‘ืจื›ื•ืช ืขืœ ื”ื ื•ื‘ืœื•' ื•ืคื™ืจืฉื• ืจื‘ื•ืชื™ื ื• ื‘ืฉื•ืœื™ ื›ืžืจื, ื•ืฆื™ืฅ ื ืฅ ื›ื“ืžืชืจื’ืžื™ื ืŸ ื•ื™ืฆืฅ ืฆื™ืฅ ื•ืื ืฅ ื ืฅ : ืืฉืจ ื ื˜ื•ืขื™ื ืขืœ ืจืืฉ ื’ื™ื ืฉืžื ื™ื. ื”ื™ื ื›ื ืจืช ืฉืคื™ืจื•ืชื™ื” ืžืชื•ืงื™ื ื•ืฉื ื”ื ื”ื•ืœืžื™ื ืขืฆืžืŸ ื‘ื™ื™ืŸ: ื”ืœื•ืžื™ ื™ื™ืŸ. ื›ืชื•ืฉื™ ื—ืžืจ, ื•ื™ืฉ ืขื•ื“ ืœืคืชื•ืจ ืฆื‘ื™ ืชืคืืจืชื• ืืฉืจ ืขืœ ื•ื’ื•' ืฆื‘ื™ ื”ืชืคืืจืช ืฉืขืœ ืจืืฉ ืขืฉืจืช ื”ืฉื‘ื˜ื™ื ื”ืžืฉื•ื—ื™ืŸ ื‘ื’ืื•ืช ืจืืฉื™ ืฉืžื ื™ื ื›ืžื• ืฉื ืืžืจ (ืขืžื•ืก ื•ืณ:ื•ืณ) ืจืืฉื™ืช ืฉืžื ื™ื ื™ืžืฉื—ื•, ื’ื™ื ืœ' ื’ืื•ื” ื›ืžื• (ืœืขื™ืœ ื˜ื•) ืžื•ืื‘ ื’ื™ื ืžืื“ (ื•ืื•ืชื• ื”ืฆื™ืฅ ื›ืฆื™ืฆืช ื ื•ื‘ืœ ืชื”ื™ื”): ื”ืœื•ืžื™ ื™ื™ืŸ. ื›ืš ืงื•ืจืืŸ ืขืœ ืฉื ืฉื›ืจื•ืชืŸ ืฉื ืืžืจ ื‘ื”ื (ืขืžื•ืก ื•ืณ:ื•ืณ) ื”ืฉื•ืชื™ื ื‘ืžื–ืจืงื™ ื™ื™ืŸ:
the drunkards of Ephraim who would become intoxicated with the wine of the state of Prugitha, as (the Rabbis) stated (Shabbath 147b): The water of Damascus and the wine of Prugitha robbed away the ten tribes. and the young fruit of an inferior fig is the position of his glory And the position of the planting of his glory - the young fruit of his blossom shall be inferior figs (ื ึนื‘ึตืœ) They are the spoiled figs, as we learned in Berachoth (40b): For noveloth. And our Sages explained: Burned by the heat. young fruit (ืฆึดื™ืฅ) synonymous with ื ึตืฅ, as the Targum renders: (Num. 27:13) ื•ึทื™ึผึธืฆึตืฅ ืฆึดื™ืฅ, "and it produced young fruit," as ื•ึฐืึธื ึตืฅ ื ึตืฅ. which is planted at the head of a valley of fatness That is Kinnereth, whose fruits are sweet, and there they crush themselves with wine. crushed with wine ื”ึฒืœื•ึผืžึตื™ ื™ึทื™ึดืŸ. This may also be interpreted as follows: ืฆื‘ื™ ืชืคืืจืชื• ืืฉืจ ืขืœ ืจืืฉ ื•ื›ื•', (his glorious beauty, which is, etc.): His glorious beauty, which is on the head of the ten tribes, anointed with pride with the best oils, as it is said (Amos 6:6): "With the best oils they anoint themselves." ื’ึผึตื™ื is an expression of pride, as (supra 16:6): "Moab, they have become very proud." (And that blossom will be like a wilting blossom) crushed by wine. So he calls them because of their drunkenness, and it is said concerning them (Amos 6:6): "Those who drink with basins of wine."

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื”ึดื ึผึตึจื” ื—ึธื–ึธึคืง ื•ึฐืึทืžึผึดืฅ๏ฟฝ๏ฟฝ ืœึทึฝืื“ึนื ึธึ”ื™ ื›ึผึฐื–ึถึฅืจึถื ื‘ึผึธืจึธึ–ื“ ืฉื‚ึทึฃืขึทืจ ืงึธึ‘ื˜ึถื‘ ื›ึผึฐึ ื–ึถึ ืจึถื ืžึทึฃื™ึดื ื›ึผึทื‘ึผึดื™ืจึดึฅื™ื ืฉืึนื˜ึฐืคึดึ›ื™ื ื”ึดื ึผึดึฅื™ื—ึท ืœึธืึธึ–ืจึถืฅ ื‘ึผึฐื™ึธึฝื“ืƒ

English:

Lo, my Sovereign has something strong and mighty,Like a storm of hail,A shower of pestilence.Something like a storm of massive, torrential rainbrain Lit. โ€œwater.โ€ Shall be hurled with force to the ground.

Hashem holds ready a 'strong and mighty one' โ€” figured as a hailstorm, a destroying wind, and a flood of massive waters โ€” that will hurl Ephraim's crown to the ground 'with a hand,' that is, with irresistible force. Rashi and Metzudat David identify the agent as a mighty wind of God; Radak notes that 'hiniach' is a past form used for the future, and reads the whole verse as the day of Assyria's coming.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื”. ื™ืฉ ืจื•ื— ื—ื–ืง ื•ืืžื™ืฅ ืœื”' ืฉื”ื•ื ื›ื–ืจื ื‘ืจื“ ื•ืฉืขืจ ืงื˜ื‘ ืžืจื™ืจื™: ื”ื ื™ื— ืœืืจืฅ ื‘ื™ื“. ื™ื ื™ื—ื”ื• ืขืœ ืืจืฆื ื‘ื™ื“ื• ื”ื—ื–ืงื” ื•ื™ืคื™ืœ ื”ื ื•ื‘ืœื•ืช ืžืŸ ื”ืชืื ื™ื:
Behold The Lord has a strong and powerful wind, which is like a downpour of hail and a storm of ืงึถื˜ึถื‘ ืžึฐืจึดื™ืจึดื™, bitter destruction. He lays it on the land with [His] hand He shall place it on their land with His strong hand and cast down the inferior figs from fig trees.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื‘ึผึฐืจึทื’ึฐืœึทึ–ื™ึดื ืชึผึตืจึธืžึทึ‘ืกึฐื ึธื” ืขึฒื˜ึถึฅืจึถืช ื’ึผึตืึ–ื•ึผืช ืฉืึดื›ึผื•ึนืจึตึฅื™ ืึถืคึฐืจึธึฝื™ึดืืƒ

English:

Trampled underfoot shall beThe proud crowns of the drunkards of Ephraim,

The proud crown is not merely cast down but trampled underfoot by the enemy. Radak observes the shift from the singular 'crown' to the plural verb 'teramasnah': every single thing in which they took pride will be crushed, a totality of humiliation beyond the initial fall.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึฐึฝื”ึธึจื™ึฐืชึธึœื” ืฆึดื™ืฆึทึคืช ื ึนื‘ึตืœึ™ ืฆึฐื‘ึดึฃื™ ืชึดืคึฐืึทืจึฐืชึผึ”ื•ึน ืึฒืฉืึถึฅืจ ืขึทืœึพืจึนึ–ืืฉื ื’ึผึตึฃื™ื ืฉืึฐืžึธื ึดึ‘ื™ื ื›ึผึฐื‘ึดื›ึผื•ึผืจึธื”ึผึ™ ื‘ึผึฐื˜ึถึฃืจึถื ืงึทึ”ื™ึดืฅ ืึฒืฉืึถึจืจ ื™ึดืจึฐืึถึคื” ื”ึธืจึนืึถื”ึ™ ืื•ึนืชึธึ”ื”ึผ ื‘ึผึฐืขื•ึนื“ึธึฅื”ึผ ื‘ึผึฐื›ึทืคึผึ–ื•ึน ื™ึดื‘ึฐืœึธืขึถึฝื ึผึธื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

The wilted flowersโ€”On the heads of those bloatedcbloated See note at v. 1. with rich foodโ€”That are his glorious beauty.They shall be like an early figBefore the fruit harvest;Whoever sees it devours itWhile it is still in his hand.din his hand Emendation yields โ€œon the bough.โ€

Ephraim's glory will be like a bikkurah, an early fig ripening before the summer harvest: whoever sees it pounces and swallows it while it is still in his hand. Rashi links the image to the swiftness of the decree ('He hastened the evil and brought it upon us,' Daniel 9:14); Metzudat David adds that the enemy will not even wait to pluck it from the branch, and Radak cites his father's reading of 'kapo' as the bough itself.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื‘ื›ื•ืจื” ื‘ื˜ืจื ืงื™ืฅ. ื›ื‘ื™ืฉื•ืœ' ืฉืœ ืชืื ืช ืฆื™ืฅ ื ื•ื‘ืœ: ื‘ื˜ืจื ืงื™ืฅ. ืขืช ื‘ื™ืฉื•ืœ ืฉืืจ ื”ืชืื ื™ื ืืฉืจ ืžืชื•ืš ืฉื”ื™ื ื‘ื›ื•ืจื” ืงื•ืคืฅ ืขืœื™ื” ื•ื‘ื•ืœืขื” ื‘ืขื•ื“ื” ื‘ื›ืคื• ื›ืš ื•ื™ืฉืงื•ื“ ืขืœ ื”ืจืขื” ื•ื™ื‘ื™ืื” ืขืœื™ื ื• (ื“ื ื™ืืœ ื˜ืณ:ื™ืดื“):
as a fig that ripens before the summer like the ripening of the young fruits of an inferior fig. before the summer the time of the ripening of other figs, which, because of its early ripening, he pounces on it and swallows it while it is still in his hand. So (Dan. 9:14), "He hastened the evil and brought it upon us."

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ—ื•ึผื ื™ึดึฝื”ึฐื™ึถื”ึ™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ืœึทืขึฒื˜ึถึฃืจึถืช ืฆึฐื‘ึดึ”ื™ ื•ึฐืœึดืฆึฐืคึดื™ืจึทึ–ืช ืชึผึดืคึฐืึธืจึธึ‘ื” ืœึดืฉืึฐืึธึ–ืจ ืขึทืžึผึฝื•ึนืƒ

English:

In that day, GOD of Hosts shall become a crown of beauty and a diadem of glory for the remnant of this people,

The oracle pivots: on the day Ephraim falls, Hashem Himself becomes the 'crown of beauty' (ateret tzvi) โ€” a deliberate inversion of the 'crown of pride' of verse 1, as Radak notes. Rashi reads the remnant as the righteous who survive; Radak identifies them as Yehuda and Binyamin under Chizkiyahu, with the doubled phrase 'diadem of glory' reinforcing the promise in the manner of biblical parallelism.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื™ื•ื ื”ื”ื•ื. ื›ื”ืชื ื”ืคื•ืฉืขื™ื: ื™ื”ื™ื” ื”' ืฆื‘ืื•ืช ืœืขื˜ืจืช ืฆื‘ื™. ืœืฆื“ื™ืงื™ื ื”ื ืฉืืจื™ื ื‘ื”:
On that day When the transgressors are destroyed. for a crown of beauty for the remaining righteous men among them.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึผืœึฐืจึ–ื•ึผื—ึท ืžึดืฉืึฐืคึผึธึ‘ื˜ ืœึทื™ึผื•ึนืฉืึตื‘ึ™ ืขึทืœึพื”ึทืžึผึดืฉืึฐืคึผึธึ”ื˜ ื•ึฐืœึดึจื’ึฐื‘ื•ึผืจึธึ”ื” ืžึฐืฉืึดื™ื‘ึตึฅื™ ืžึดืœึฐื—ึธืžึธึ–ื” ืฉืึธึฝืขึฐืจึธื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

and a spirit of judgment for the one who sits in judgment and of valor for those who repel attacks at the gate.

God will be a spirit of justice for 'the one who sits in judgment' โ€” Radak reads this of Chizkiyahu, granted wisdom to judge truly โ€” and strength for those who turn the battle back at the gate. Rashi characteristically reads the war as the 'war of Torah,' while Metzudat David stresses that Judah will need no human might, for God Himself will fight for them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœืจื•ื— ืžืฉืคื˜. ื™ื”ื™ื” ื”ืงื‘"ื” ืœื”ื•ืจื•ืช ืžืฉืคื˜: ืœื™ื•ืฉื‘ ืขืœ ื”ืžืฉืคื˜ ื•ืœื’ื‘ื•ืจื”. ื™ื”ื™ื” ืœืื•ืชืŸ ืฉื”ื ืžืฉื™ื‘ื™ ืžืœื—ืž' ืžืœื—ืžืชื” ืฉืœ ืชื•ืจื”:
And for a spirit of justice will the Holy One, blessed be He, be, i.e., to teach justice, to him who sits in judgment. and for might will He be for those who bring back the war, the war of Torah.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึฐื’ึทืึพืึตึ™ืœึผึถื”ึ™ ื‘ึผึทื™ึผึทึฃื™ึดืŸ ืฉืึธื’ึ”ื•ึผ ื•ึผื‘ึทืฉืึผึตื›ึธึ–ืจ ืชึผึธืขึ‘ื•ึผ ื›ึผึนื”ึตึฃืŸ ื•ึฐื ึธื‘ึดื™ืึฉ ืฉืึธื’ึจื•ึผ ื‘ึทืฉืึผึตื›ึธึœืจ ื ึดื‘ึฐืœึฐืขึฃื•ึผ ืžึดืŸึพื”ึทื™ึผึทึ—ื™ึดืŸ ืชึผึธืขื•ึผึ™ ืžึดืŸึพื”ึทืฉืึผึตื›ึธึ”ืจ ืฉืึธื’ื•ึผึ™ ื‘ึผึธืจึนืึถึ”ื” ืคึผึธืงึ–ื•ึผ ืคึผึฐืœึดื™ืœึดื™ึผึธึฝื”ืƒ

English:

But these are also muddled by wineAnd dazed by liquor:Priest and prophetAre muddled by liquor;They are confused by wine,They are dazed by liquor;They are muddled in their visions,They stumble in judgment.

The indictment turns southward with 'these too': Judah's own priest and prophet reel with wine, err in vision, and 'stumble in judgment' (paku pliliyah, which Rashi derives from pik birkayim, buckling knees). Radak insists the 'prophet' here is the false prophet who permitted the people their indulgence, while Rashi reads 'shagu ba-roeh' as their mocking of the true prophets' words.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื’ื ืืœื”. ื™ื•ืฉื‘ื™ ืžืฉืคื˜ ื•ืžืฉื™ื‘ื™ ืžืœื—ืžื” ืฉื‘ื“ื•ืจ ื”ื–ื” ื›ืœื•ืžืจ ื˜ื•ื‘ื™ื ื•ื—ืฉื•ื‘ื™ื ืฉื‘ื”ืŸ ื‘ื™ื™ืŸ ืฉื’ื• ื›ื™ ืขืชื” ืื™ืŸ ื˜ื•ื‘ ื‘ื”ื: ืฉื’ื• ื‘ืจื•ืื”. ื”ืœืขื™ื’ื• ื‘ื“ื‘ืจื™ ื”ื ื‘ื™ืื™ื ื•ื™"ืช ื‘ืžืื›ืœ ืžืขื“ื ื™ื ืฉืจืื•ื”ื• ืขื•ื ื’ ืœื”ื: ืคืงื• ืคืœื™ืœื™ื”. ื”ื›ืฉื™ืœื• ื”ืžืฉืคื˜: ืคืงื•. ืœืฉื•ืŸ ืคื™ืง ื‘ืจื›ื™ื (ื ื—ื•ื ื‘ืณ:ื™ืดื) ืคื•ืงื” (ืฉืžื•ืืœ ื' ื›"ื”):
These too who sit in judgment and return the war in this generation, i.e., the best and most esteemed among them, erred because of wine, for now there is no good in them. they erred against the seer They mocked the words of the prophets. Jonathan renders: with eating delicacies, which they saw as a pleasure to them. they caused justice to stumble (ืคึผึธืงื•ึผ ืคึผึฐืœึดื™ืœึถื™ื”ึธ), they caused justice to stumble. ืคึผึธืงื•ึผ is an expression similar to (Nahum 2:11), "The stumbling (ืคึผึดื™ืง) of knees"; (I Sam. 25:31) "A stumbling block (ืคึผื•ึผืงึธื”)."

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึดึšื™ ื›ึผื‡ืœึพืฉืึปืœึฐื—ึธื ึ”ื•ึนืช ืžึธืœึฐืึ–ื•ึผ ืงึดึฃื™ื ืฆึนืึธึ‘ื” ื‘ึผึฐืœึดึ–ื™ ืžึธืงึฝื•ึนืืƒย {ืค}

English:

Yea, all tables are coveredWith vomit and filth,So that no space is left.

The portrait reaches its nadir: every table is covered with vomit and filth, with no clean place left. Radak takes the scene literally โ€” even the priests' tables, as they drink until they spew from every orifice โ€” while Rashi reads the tables as tables of idolatrous sacrifices, which are themselves like vomit and ordure that 'the mind cannot tolerate.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื›ืœ ืฉื•ืœื—ื ื•ืช. ืฉืœื”ื ืฉืœ ื–ื‘ื—ื™ ืžืชื™' ื”ื ืฉื”ื ื›ืงื™ื ืฆื•ืื”: ื‘ืœื™ ืžืงื•ื. ืื™ืŸ ื”ื“ืขืช ืกื•ื‘ืœืชืŸ:
For all tables I.e., all their tables are of sacrifices for the dead, i.e., the pagan deities, which are like vomit and ordure. without a place (I.e.) the mind cannot tolerate them.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืึถืชึพืžึดื™ึ™ ื™ื•ึนืจึถึฃื” ื“ึตืขึธึ”ื” ื•ึฐืึถืชึพืžึดึ–ื™ ื™ึธื‘ึดึฃื™ืŸ ืฉืึฐืžื•ึผืขึธึ‘ื” ื’ึผึฐืžื•ึผืœึตื™ึ™ ืžึตื—ึธืœึธึ”ื‘ ืขึทืชึผึดื™ืงึตึ–ื™ ืžึดืฉืึผึธื“ึธึฝื™ึดืืƒ

English:

eThis is the drunkardsโ€™ reaction to Isaiahโ€™s reproof. โ€œTo whom would he give instruction?To whom expound a message?To those newly weaned from milk,Just taken away from the breast?

The bitter question 'to whom shall he teach knowledge?' โ€” Rashi and Metzudat David explain: since the adults have turned to evil, is the prophet left to instruct nursing infants just weaned from milk? Radak sharpens the point: the drunkards themselves have regressed to the level of the newly weaned, possessing speech but none of the understanding that separates man from beast.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืช ืžื™ ื™ื•ืจื” ื“ืขื”. ืฉืžื ืœืชื™ื ื•ืงื•ืช ืฉืื™ืŸ ื™ื•ื“ืขื™ืŸ ืœื”ื‘ื™ืŸ ื›ื™ ื”ื’ื“ื•ืœื™ื ืคื ื• ืœื“ืจืš ืจืขื”: ื’ืžื•ืœื™ ืžื—ืœื‘. ื‘ื“ื•ืœื™ ืžื—ืœื‘: ืขืชื™ืงื™ ืžืฉื“ื™ื. ืœืฉื•ืŸ ื•ื™ืขืชืง ืžืฉื (ื‘ืจืืฉื™' ื™ื‘), ื“"ื ื‘ื“ื•ืœื™' ืžืŸ ื”ืชื•ืจื” ืฉื ืงืจืืช ื—ืœื‘ ื•ืขืชื™ืงื™ ืžืฉื“ื™ื ืžื•ืกืจื™ื ืžืœืคื ื™ ืช"ื—:
Whom shall he teach knowledge Perhaps to babes who know not to understand, since the adults have turned to an evil way? those weaned from milk separated from milk. removed from breasts (ืขึทืชึผึดื™ืงึตื™) an expression similar to (Gen. 12:8), "And he removed (ื•ึทื™ึผึทืขึฐืชึผึตืง) from there." Alternatively, separated from the Torah, which is called milk, and removed from breasts, removed from before Torah scholars.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื›ึผึดึฃื™ ืฆึทึคื• ืœึธืฆึธื•ึ™ ืฆึทึฃื• ืœึธืฆึธึ”ื• ืงึทึฅื• ืœึธืงึธึ–ื• ืงึทึฃื• ืœึธืงึธึ‘ื• ื–ึฐืขึตึฅื™ืจ ืฉืึธึ–ื ื–ึฐืขึตึฅื™ืจ ืฉืึธึฝืืƒ

English:

That same mutter upon mutter,Murmur upon murmur,Now here, now there!โ€

The famous refrain 'tzav latzav tzav latzav, kav lakav kav lakav, zeir sham zeir sham' is read two ways by the loaded commentators. Rashi hears the scoffers' retort: for every divine precept they claim a counter-precept of their idols, for the plumb line of justice a line of wicked judgments, and they mock the prophet's warnings with 'let Him hurry.' Radak hears instead the prophet's reduced pedagogy: like small children, the people can absorb only a little command here and a little line there โ€” and even so they do not accept it.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ื›ื™ ืฆื• ืœืฆื• ืฆื• ืœืฆื•. ื ื‘ื™ื ืžืฆื•ื” ืœื”ื ืžืืช ื”ืงื‘"ื” ื•ื”ื ื™ืฉ ืœื”ื ืฆื• ืฉืœ ืขื›ื•"ื ื›ื ื’ื“ ืฆื• ื–ื” ื•ื—ื•ื–ืจ ื”ื ื‘ื™ื ื•ืžื•ื›ื™ื—ื ื•ื”ื ืชืžื™ื“ ืื•ืžืจื™ื ื™ืฉ ืœื ื• ืฆื• ืœืฆื• ืฉืœื ื• ื—ืฉื•ื‘ ืžืฉืœืš: ืงื• ืœืงื•. ื™ืฉ ืœื”ื ืงื• ืžืฉืงื•ืœืช ืžืฉืคื˜ื™ ืจืฉืข ื›ื ื’ื“ ืงื• ื”ืฆื“ืง: ื–ืขื™ืจ ืฉื. ื”ื ื‘ื™ื ืื•ืžืจ ืœื”ื ืขื•ื“ ืžืขื˜ ืชื‘ื•ื ืขืœื™ื›ื ืจืขื” ื•ื”ื ืื•ืžืจื™ื ื–ืขื™ืจ ืฉื ื™ืžื”ืจ ื™ื—ื™ืฉื” ืžืขืฉื”ื• ืœื™ืžื™ื ืžื•ืขื˜ื™ืŸ:
For a precept for a precept, a precept for a precept The prophet commands them from the Holy One, blessed be He, but they - they have a precept of the idols, equal to this precept, and the prophet repeatedly admonishes them, and they always say, "We have a precept for the precept." Ours is superior to yours. a line for a line They have a plumb-line of wicked judgments equal to the plumb- line of justice. a little there, a little there The prophet says to them, "In a short time evil will come upon you," and they say, "A little there, let Him hurry, let Him hasten His deeds in a short time."
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ื›ื™ ืฆื• ืœืฆื•. ืžื”ืชืขื ื’ ื•ืžืจื•ื‘ ื›ืœ ื”ืžื” ืจื—ื•ืงื™ื ืžืžืฆื•ืช ื”ืณ ืขื“ ืฉื”ื”ื›ืจื— ืœืขืฉื•ืช ืœื”ื ืฆื•ื•ืื” ื‘ืžืฆื•ืช ื”ืณ ืจืดืœ ืœืขืฉื•ืช ืขื•ื“ ืกื™ื™ื’ ื•ื’ื“ืจ ืœืžืฆื•ืช ื”ืณ ื•ืืœ ื”ืฆื•ื•ืื” ื•ื”ืกื™ื™ื’ ื”ื–ื” ื”ื”ื›ืจื— ืœืขืฉื•ืช ืขื•ื“ ืœื” ืกื™ื™ื’ ื•ืฆื•ื•ืื” ืื—ืจืช: ืงื• ืœืงื•. ืขืดืฉ ืฉืงื• ื”ืžืฉืงื•ืœืช ืขืฉื•ื™ื” ืœื”ืฉืžืจ ืœื‘ืœ ื™ืขืงืžื• ื”ื‘ื ื™ืŸ ืœื–ื” ืงื•ืจื ืœืžืฉืžืจืช ื‘ืœืฉื•ืŸ ืงื• ื•ืจืฆื” ืœื•ืžืจ ื”ื”ื›ืจื— ืœืขืฉื•ืช ืœื”ื ืžืฉืžืจืช ืœืžืฉืžืจืช ื”ืชื•ืจื” ื•ืœืขืฉื•ืช ืขื•ื“ ืžืฉืžืจืช ืœืžืฉืžืจืช ื•ื”ืขื ื™ืŸ ื›ืคื•ืœ ื‘ืžืดืฉ: ื–ืขื™ืจ ืฉื. ืจืดืœ ืืฃ ื‘ืžืงื•ื ื”ืžื•ื›ืŸ ืœืœืžื•ื“ ืชื•ืจืช ื”ืณ ืื™ืŸ ืœืœืžื“ ืœื”ื ื›ื™ ืื ืžืขื˜ ืžืขื˜ ื›ื™ ืœืžืฉื ื™ื—ืฉื‘ ืœื”ื: ื–ืขื™ืจ ืฉื. ื”ื›ืคืœ ื™ื•ืจื” ืขืœ ื”ืฆืžืฆื•ื:
For there is a commandment for a commandment: Because of the pleasure and due to the abundance of material possessions they are so far from the commandments of God that it has become necessary to add commandments to the commandments of God. This is to say, to make more and more 'fences' and 'walls' for the commandments of God. And then more 'fences' and 'walls' must be made for the first 'fences' and 'walls' and another commandment. Line for a line. Based on the plumb lines that are used to keep a building straight; that is why a 'fence' (literally, a watch guard) is called a plumb line. This is to say that it is now required to make another watch guard for the previous watch guard.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื›ึผึดึšื™ ื‘ึผึฐืœึทืขึฒื’ึตึฃื™ ืฉื‚ึธืคึธึ”ื” ื•ึผื‘ึฐืœึธืฉืึ–ื•ึนืŸ ืึทื—ึถึ‘ืจึถืช ื™ึฐื“ึทื‘ึผึตึ–ืจ ืึถืœึพื”ึธืขึธึฅื ื”ึทื–ึผึถึฝื”ืƒ

English:

Truly, as one who speaks to that people in a stammering jargon and an alien tongue

The prophet's words strike the people as 'stammering speech and an alien tongue.' Rashi, Metzudat David, and Radak agree on the thrust: whoever speaks prophecy or rebuke to them is, in their ears, speaking unintelligible gibberish โ€” they make themselves unable to understand, a willful deafness that verse 13 will repay in kind.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืœืขื’ื™ ืฉืคื”. ื•ื›ืŸ ื›ืœ ืœืฉื•ืŸ ืœืขื’ื™ื ื•ื›ืŸ (ืœืงืžืŸ ืœื‘) ืขืœื’ื™ื ืฉื ื™ื”ื ืœืฉื•ืŸ ื”ืคื•ืš ืฉืื™ื ื• ืžื™ื•ืฉืจ ืœื”ืฉืžืข: ื™ื“ื‘ืจ ืืœ ื”ืขื ื”ื–ื”. ื›ืœ ื”ืžื“ื‘ืจ ืืœื™ื”ื ื“ื‘ืจ ื ื‘ื•ืื” ื•ืชื•ื›ื—ื” ื“ื•ืžื” ืœื”ื ืœืœืฉื•ืŸ ื ืœืขื’ ืฉืื™ืŸ ื™ื›ื•ืœื™ืŸ ืœื”ื‘ื™ืŸ ื‘ื•:
With distorted speech (ื‘ึผึฐืœึทืขึฒื’ึตื™ ืฉื‚ึธืคึธื”) Similarly, ืœึฐืขึธื’ึดื™ื and (infra 32:4), ืขึดืœึผึฐื’ึดื™ื, are both expressions of distorted speech, which is not readily grasped. he speaks to this people Everyone who speaks to them words of prophecy or admonition is to them like a distorted language, which they cannot understand.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืึฒืฉืึถึฃืจโ€‰ื€ ืึธืžึทึฃืจ ืึฒืœึตื™ื”ึถึ—ื ื–ึนึคืืช ื”ึทืžึผึฐื ื•ึผื—ึธื”ึ™ ื”ึธื ึดึฃื™ื—ื•ึผ ืœึถืขึธื™ึตึ”ืฃ ื•ึฐื–ึนึ–ืืช ื”ึทืžึผึทืจึฐื’ึผึตืขึธึ‘ื” ื•ึฐืœึนึฅื ืึธื‘ึ–ื•ึผื ืฉืึฐืžึฝื•ึนืขึทืƒ

English:

is he who declares to them, โ€œThis is the resting place, let the weary rest;flet the weary rest I.e., do not embark on any political adventure at this time. this is the place of repose.โ€ They refuse to listen.

Here is the offer they refused: 'This is the rest โ€” give rest to the weary... and this is the repose.' Rashi and Metzudat David read it ethically โ€” do not rob the exhausted, and tranquility will be yours โ€” while Radak hears the national promise: obey the word of Hashem and you will rest securely in your land and never be exiled. 'But they would not listen.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ืืžืจ. ื”ื ื‘ื™ื ืœื”ื ื–ืืช ื”ืžื ื•ื—ื” ืœื”ื™ื•ืชื›ื ื‘ืฉืœื•ื” ื”ื ื™ื—ื• ืœืขื™ืฃ ืฉืœื ืชื’ื–ืœื•ื”ื• ื–ืืช ืชื”ื™ื” ืœื›ื ื”ืžืจื’ืขื”:
For he said The prophet said to them, "This is the rest," that you should have rest, "give rest to the weary," that you shall not rob him, "and this" shall be "tranquility" for them (var. for you).

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึฐื”ึธื™ึธึจื” ืœึธื”ึถึœื ื“ึผึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ—ื” ืฆึทึฃื• ืœึธืฆึธึžื• ืฆึทึคื• ืœึธืฆึธื•ึ™ ืงึทึคื• ืœึธืงึธื•ึ™ ืงึทึฃื• ืœึธืงึธึ”ื• ื–ึฐืขึตึฅื™ืจ ืฉืึธึ–ื ื–ึฐืขึตึฃื™ืจ ืฉืึธึ‘ื ืœึฐืžึทึจืขึทืŸ ื™ึตืœึฐื›ึœื•ึผ ื•ึฐื›ึธืฉืึฐืœึคื•ึผ ืึธื—ื•ึนืจึ™ ื•ึฐื ึดืฉืึฐื‘ึผึธึ”ืจื•ึผ ื•ึฐื ื•ึนืงึฐืฉืึ–ื•ึผ ื•ึฐื ึดืœึฐื›ึผึธึฝื“ื•ึผืƒย {ืค}

English:

To them the word of GOD is:โ€œMutter upon mutter,Murmur upon murmur,Now here, now there.โ€And so they will march,gmarch I.e., embark on the political adventure. But they shall fall backward,And be injured and snared and captured.

The taunt of verse 10 is turned back on its speakers: the word of Hashem becomes for them 'tzav latzav kav lakav' โ€” Rashi reads it as measure for measure, a precept of enslaving nations answering their counter-precepts, a line of retribution answering their line of sins. Radak states the principle explicitly: the little-by-little they refused to hear becomes little-by-little their stumbling, midah keneged midah, until they fall backward, are broken, snared, and captured.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื” ืœื”ื ื“ื‘ืจ ื”' ื•ื’ื•'. ื›ืžื“ืชื” ื™ืžื“ื•ื“ ืœื”ื ื™ื’ื–ื•ืจ ืฉื“ื‘ืจื• ืขืœื™ื”ื ืฆื• ืฉืœ ืื•ืžื•ืช ื”ืžืฉืชืขื‘ื“ื™ื ื‘ื ืขืœ ืฆื• ืคืงื•ื“ื” ืขืœ ืคืงื•ื“ื” ืขื‘ื•ื“ื” ืขืœ ืขื‘ื•ื“ื” ืงื• ืฉืœ ืคื•ืจืขื ื•ืช ื›ื ื’ื“ ืงื• ืฉืœ ืขื‘ื™ืจื•ืช ืฉื‘ื™ื“ื ืงื• ืœืงื• ืชืงื•ื” ื—ื™ืœื•ืฃ ืชืงื•ื” ื™ืงื•ื• ืœืื•ืจ ื•ื”ื ื” ื—ืฉืš: ื–ืขื™ืจ ืฉื ื–ืขื™ืจ ืฉื. ืœื™ืžื™ื ืžื•ืขื˜ื™ื ืชื‘ื ืขืœื™ื”ื ื•ื”ื ื™ืชืžืขื˜ื• ืฉื ื‘ืืจืฅ ืื•ื™ื‘ื™ื”ื:
And the word of the Lord shall be, etc. According to their measure, He shall mete out to them; He shall decree upon them with His word upon them, a precept of the nations that enslave them, upon a precept, a command upon a command, labor upon labor; a line of retribution commensurate with the line of sins that they committed (lit., in their hand); ืงึทื• ืœึธืงึธื•, derived from ืงื•ื”, a hope instead of a hope; they will hope for light, and behold, there will be darkness. a little there, a little there In a short time, it shall come upon them, and they shall become few there in the land of their enemies.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืœึธื›ึตึ›ืŸ ืฉืึดืžึฐืขึฅื•ึผ ื“ึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ–ื” ืึทื ึฐืฉืึตึฃื™ ืœึธืฆึ‘ื•ึนืŸ ืžึนึฝืฉืึฐืœึตื™ึ™ ื”ึธืขึธึฃื ื”ึทื–ึผึถึ”ื” ืึฒืฉืึถึ–ืจ ื‘ึผึดื™ืจื•ึผืฉืึธืœึธึฝอึดืืƒ

English:

Hear now the word of GOD,You scoffers,Who govern that peoplehWho govern that people Or โ€œcomposers of taunt-verses for that people.โ€ In Jerusalem!

The address narrows to the 'men of scoffing' (anshei latzon) who rule in Jerusalem. Radak identifies them as the officers of Judah in the days of Achaz โ€” men who could have restrained the king but instead mocked the prophet's warnings of coming punishment โ€” while Rashi reads 'moshlei ha-am' as coiners of scornful allegories, whose taunt the next verse quotes.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืฉืœื™ ื”ืขื ื”ื–ื”. ื”ืื•ืžืจื™ื ืœืฆื•ืŸ ื‘ืœ' ืžืฉืœ ื›ื’ื•ืŸ:
the allegorists of this people who express their scorn as an allegory, such as:

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึดึฃื™ ืึฒ๏ฟฝ๏ฟฝึทืจึฐืชึผึถึ—ื ื›ึผึธืจึทึคืชึฐื ึฝื•ึผ ื‘ึฐืจึดื™ืชึ™ ืึถืชึพืžึธึ”ื•ึถืช ื•ึฐืขึดืึพืฉืึฐืึ–ื•ึนืœ ืขึธืฉื‚ึดึฃื™ื ื•ึผ ื—ึนื–ึถึ‘ื” (ืฉื™ื˜) [ืฉืึฃื•ึนื˜] ืฉืื•ึนื˜ึตึคืฃ ื›ึผึดื™ึพ[ื™ึทึฝืขึฒื‘ึนืจึ™] (ืขื‘ืจ) ืœึนึฃื ื™ึฐื‘ื•ึนืึตึ”ื ื•ึผ ื›ึผึดึฃื™ ืฉื‚ึทึงืžึฐื ื•ึผ ื›ึธื–ึธึ›ื‘ ืžึทื—ึฐืกึตึ–ื ื•ึผ ื•ึผื‘ึทืฉืึผึถึฅืงึถืจ ื ึดืกึฐืชึผึธึฝืจึฐื ื•ึผืƒย {ืค}

English:

For you have said,โ€œWe have made a covenant with Death,Concluded a pact with Sheol.When the sweeping flood passes through,It shall not reach us;For we have made falsehood our refuge,Taken shelter in treachery.โ€

The scoffers' boast: 'We have cut a covenant with death, and with Sheol we have made a pact; the sweeping scourge will not reach us, for we have made falsehood our refuge.' Rashi identifies the 'lie' as idolatry, trusted to conceal them; Radak observes that they themselves never called it falsehood โ€” it is the prophet who so names the empty assurances of the false prophets who promised them peace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืจืชื ื• ื‘ืจื™ืช ืืช ืžื•ืช. ืฉืœื ื™ื‘ื ืขืœื™ื ื•: ืขืฉื™ื ื• ื—ื•ื–ื”. ื’ื‘ื•ืœ ืฉืœื ื™ืขื‘ืจื ื”ื• ื•ื›ืŸ ืžื—ื•ื– ื—ืคืฆื (ืชื”ื™ืœื™ื ืงืดื–:ืœืณ) ื•ื›ืŸ ืžื—ื–ื” ืืœ ืžื—ื–ื” (ืžืœื›ื™ื ื ื–ืณ:ื”ืณ) ื›ื•ืœื ืœ' ื’ื‘ื•ืœ ื”ื ื•ื—ื™ืฆื•ื ื• ืฉืœ ื“ื‘ืจ ืืฉื•ืžื™ื™"ืจ ื‘ืœืข"ื–: ืฉื™ื˜ ืฉื•ื˜ืฃ. ืžื›ื” ื”ืžืชื”ืœื›ืช ื‘ืืจืฅ: ืœื ื™ื‘ื•ืื ื•. ืœื ื™ื‘ื ืขืœื™ื ื•: ืฉืžื ื• ื›ื–ื‘. ืฉืžื ื• ืข"ื: ืžื—ืกื ื•. ืžื—ืกื” ืฉืœื ื•: ื•ื‘ืฉืงืจ ื ืกืชืจื ื•. ื‘ืข"ื ื‘ื˜ื—ื ื• ืœื”ืกืชื™ืจื ื•:
We made a treaty with death that it come not upon us. we have made a limit a boundary that it should not cross. Comp. (Ps. 117:30) "the boundary (ืžึฐื—ื•ึนื–) of their desire," similarly (I Kings 7:4), "An edge opposite an edge (ืžึถื—ึฑื–ึธื” ืึถืœ ืžึถื—ึฑื–ึธื”). They are all an expression of a boundary and an extremity of a thing, asomajjl in O.F. an overflowing scourge a scourge that travels throughout the land. it shall not come upon us (ื™ึฐื‘ื•ึนืึตื ื•ึผ), the usual form for a transitive verb with a direct object. It shall not come upon us. we have made lies We have made idolatry. our shelter (ืžึทื—ึฐืกึตื ื•ึผ) our shelter. and in falsehood have we hidden ourselves We have hoped in idols to conceal us.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืœึธื›ึตึ—ืŸ ื›ึผึนึคื” ืึธืžึทืจึ™ ืึฒื“ึนื ึธึฃื™ ื™ึฑื”ึนื•ึดึ”ื” ื”ึดื ึฐื ึดึ›ื™ ื™ึดืกึผึทึฅื“ ื‘ึผึฐืฆึดื™ึผึ–ื•ึนืŸ ืึธึ‘ื‘ึถืŸ ืึถึฃื‘ึถืŸ ื‘ึผึนึœื—ึทืŸ ืคึผึดื ึผึทึคืช ื™ึดืงึฐืจึทืชึ™ ืžื•ึผืกึธึฃื“ ืžื•ึผืกึผึธึ”ื“ ื”ึทึฝืžึผึทืึฒืžึดึ–ื™ืŸ ืœึนึฅื ื™ึธื—ึดึฝื™ืฉืืƒ

English:

Assuredly,Thus said the Sovereign GOD:โ€œBehold, I will found in Zion,Stone by stone,A tower of precious cornerstones,iA tower of precious cornerstones Meaning of Heb. uncertain. Exceedingly firm;One who trusts need not fear.

The divine answer to the covenant with death: 'Behold, I lay in Zion a foundation stone, a tested stone, a precious cornerstone, a foundation firmly founded.' Rashi reads 'yissad' as past tense โ€” the decree is already made โ€” and identifies the stone as the King Mashiach, a fortress of strength; Metzudat David and Radak read it of Chizkiyahu, the great foundation-stone of Zion's deliverance. 'The believer shall not hasten': Rashi explains that whoever trusts the promise will not demand it come quickly, and Radak adds that though it may not be soon, it will not fail.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื ื™ ื™ืกื“. ืœ' ืขื‘ืจ ื”ื•ื ื›ืžื• (ืžื’ืœื” ื) ื™ืกื“ ื”ืžืœืš ื•ื›ืŸ ืฆืจื™ืš ืœืคื•ืชืจื• ื”ื ื ื™ ื”ื•ื ืืฉืจ ื™ืกื“ ื›ื‘ืจ: (ื‘ืฆื™ื•ืŸ ืื‘ืŸ ื›ื‘ืจ) ื ื’ื–ืจื” ื”ื’ื–ืจื” ืœืคื ื™ ื•ื”ืขืžื“ืชื™ ืžืœืš ืžืฉื™ื— ืฉื™ื”ื ื‘ืฆื™ื•ืŸ ืœืื‘ืŸ ื‘ื•ื—ืŸ ืœ' ืžื‘ืฆืจ ื•ื—ื•ื–ืง ื›ืžื• (ืœืงืžืŸ ืœื‘) ืขื•ืคืœ ื•ื‘ื—ืŸ ื•ื›ืžื• ื”ืงื™ืžื• ื‘ื—ื•ื ื™ื• (ืœืขื™ืœ ื›ื’): ืžื•ืกื“ ืžื•ืกื“. ื”ืจืืฉื•ืŸ ืคืชื— ืœืคื™ ืฉื”ื•ื ื“ื‘ื•ืง ืžื•ืกื“ ืฉืœ ืžื•ืกื“ (ืžื•ืกื“) ืฉื”ื•ื ืžื•ืกื“ ื’ืžื•ืจ: ื”ืžืืžื™ืŸ ืœื ื™ื—ื™ืฉ. ื”ืžืืžื™ืŸ ื“ื‘ืจ ื–ื” ืœื ื™ืžื”ืจื ื” ืœื ื™ืืžืจ ืื ืืžืช ื”ื•ื ื™ืžื”ืจ ืœื‘ื:
Behold, I have laid a foundation This is the past tense. Comp. (Esther 1:8) "For so had the king established (ื™ึดืกึผึทื“)." And so must it be interpreted: Behold, I am He Who has already laid [a stone in Zion. Already] a decree has been decreed before Me, and I have set up the King Messiah, who shall be in Zion as an ืึถื‘ึถืŸ ื‘ึผื•ึนื—ึตืŸ, a fortress stone, an expression of a fortress and strength. Comp. (infra 32:14) "A tower and a fortress (ื•ึผื‘ึนื—ึตืŸ)." Comp. also (supra 23:13) "They erected its towers (ื‘ึผึทื—ื•ึผื ึธื™ื•)." a foundation well founded (ืžื•ึผืกึทื“ ืžื•ึผืกึผึธื“). The first one is voweled with a pattah because it is in the construct state, a foundation of a foundation, which is a solid foundation. the believer shall not hasten Whoever believes this word shall not hasten it. He shall not say, "If it is true, let it come quickly."

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐืฉื‚ึทืžึฐืชึผึดึคื™ ืžึดืฉืึฐืคึผึธื˜ึ™ ืœึฐืงึธึ”ื• ื•ึผืฆึฐื“ึธืงึธึ–ื” ืœึฐืžึดืฉืึฐืงึธึ‘ืœึถืช ื•ึฐื™ึธืขึธึคื” ื‘ึธืจึธื“ึ™ ืžึทื—ึฐืกึตึฃื” ื›ึธื–ึธึ”ื‘ ื•ึฐืกึตึฅืชึถืจ ืžึทึ–ื™ึดื ื™ึดืฉืึฐื˜ึนึฝืคื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

But I will apply judgment as a measuring lineAnd retributionjretribution As in 1.27; 5.16; 10.22. as weights;kI will apply โ€ฆ as weights I.e., I will make judgment and retribution My plan of action; cf. 34.11; 2 Kings 21.13. Hail shall sweep away the refuge of falsehood,And flood-waters engulf your shelter.

Justice becomes the measuring line and righteousness the plummet โ€” the builder's tools by which the coming order is made straight. Each phrase then answers the boast of verse 15: hail will sweep away (ve-yaah, from the word for a shovel, as Rashi notes) the refuge of lies, and waters will flood the hiding place of falsehood โ€” Radak and Metzudat David identify the hail and flood with Sancheriv's army sweeping through Judah.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉืžืชื™ ืžืฉืคื˜ ืœืงื•. ืœืคื ื™ ื‘ื ืื•ืชื• ืžืœืš ืื‘ื™ื ืขืœื™ื›ื ื’ื–ืจื•ืช ืœื”ืชื ื”ืคื•ืฉืขื™ื ืฉื‘ื›ื ื•ืฉืžืชื™ ืžืฉืคื˜ ื™ืกื•ืจื™ื• ืœื”ื™ื•ืช ืœืงื• ื›ืœื•ืžืจ ืืฉื™ื ืงื• ืžื“ืช ื™ืกื•ืจื™ืŸ ืœื”ื‘ื™ื ืขืœื™ื›ื ื•ืืช ืฆื“ืงื” ืืฉื™ื ืฉืชื”ื ืžืฉืงื•ืœืช ื”ืžื™ื™ืฉืจืช ื‘ื ื™ืŸ ื”ื‘ื•ื ื™ืŸ ื‘ื—ื•ืžื•ืช ื›ืœื•ืžืจ ืฉืชื”ื ืฆื“ืงื” ืžื”ืœื›ืช ืœืคื ื™ื”ื ื•ืžื™ื™ืฉืจืช ื“ืจื›ื™ื”ื ืฉื™ื›ืœื• ื”ืคื•ืฉืขื™ื ื•ื ื•ืชืจื• ื”ืฆื“ื™ืงื™ื: ื•ื™ืขื” ื‘ืจื“ ืžื—ืกื” ื›ื–ื‘. ืื•ืชื• ื›ื™ืกื•ื™ ืฉืืžืจืชื ื›ื™ ืฉืžื ื• ื›ื–ื‘ ืžื—ืกื ื• ื™ื‘ื ื‘ืจื“ ื•ื™ื˜ืื˜ืื ื• ื•ื™ืขื” ืœืฉื•ืŸ ื˜ื™ืื•ื˜ ื›ืžื• (ืž"ื ื•) ืืช ื”ื™ืขื™ื ืฉื’ื•ืจืคื™ืŸ ื‘ื”ื ืืคืจ ื”ื›ื™ืจื•ืช: ื•ืกืชืจ. ืฉืืžืจืชื ืขืœื™ื• ื•ื‘ืฉืงืจ ื ืกืชืจื ื• ื”ืžื™ื ื™ืฉื˜ืคื•ื”ื• ื›ืœื•ืžืจ ืื‘ื™ื ื”ืžื•ืŸ (ืื•ืžื•') ืฉื™ืฉื‘ืจื• ืžืฆื‘ื•ืชื™ื”' ื•ืคืกื™ืœื™ื”ื ื•ืœืฉื•ืŸ ืžืฉืคื˜ ื”ืืžื•ืจ ื›ืืŸ ื™ื•ืฉื˜ื™ืฆ"ื ื‘ืœืข"ื–:
And I will make justice the line Before the advent of that king, I will bring decrees upon you to end the transgressors among you, and I will make the judgment of chastening to the line; i.e., I will make the line the standard of chastening (var. the line of My standard, chastening), to bring upon you, and righteousness I will make that it should be the plummet that straightens the building of walls, i.e. that righteousness shall go before them and straighten their ways, that the transgressors shall be destroyed and the righteous shall remain. and hail shall sweep away the shelter of lies That covering that you said, "For we have made lies our shelter," I will bring hail and it shall sweep it away. (ื•ึฐื™ึธืขึธื”) is an expression of sweeping. Comp. (I Kings 7:40) "the shovels (ื”ึทื™ึผึธืขึดื™ื)" with which they scoop up the ashes from the stoves. the hiding place concerning which you said, "And in falsehood have we hidden ourselves," the water shall flood it, i.e. I will bring a multitude of nations that will break your monuments and your graven images. The expression of ืžึดืฉืึฐืคึผึธื˜ mentioned here is jostise (justice) in O.F.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐื›ึปืคึผึทึคืจ ื‘ึผึฐืจึดึฝื™ืชึฐื›ึถืึ™ ืึถืชึพืžึธึ”ื•ึถืช ื•ึฐื—ึธื–ื•ึผืชึฐื›ึถึฅื ืึถืชึพืฉืึฐืึ–ื•ึนืœ ืœึนึฃื ืชึธืงึ‘ื•ึผื ืฉืึคื•ึนื˜ ืฉืื•ึนื˜ึตืฃึ™ ื›ึผึดึฃื™ ื™ึทึฝืขึฒื‘ึนึ”ืจ ื•ึดื”ึฐื™ึดึฅื™ืชึถื ืœึ–ื•ึน ืœึฐืžึดืจึฐืžึธึฝืกืƒ

English:

Your covenant with Death shall be annulled,Your pact with Sheol shall not endure;When the sweeping flood passes through,You shall be its victims.

The dismantling is completed clause by clause: the covenant with death is annulled โ€” Rashi explains 'vekhupar' as an expression of wiping away, like 'achaprah panav' โ€” the pact with Sheol will not stand, and the very scourge they said 'shall not come upon us' will make them its trampling-place. Metzudat David lays out how each denial of verse 15 is answered in turn.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื›ื•ืคืจ ื‘ืจื™ืชื›ื ืืช ืžื•ืช. ื•ื™ืชื‘ื˜ืœ ื”ื‘ืจื™ืช ืืฉืจ ืืžืจืชื ื›ืจืชื ื• ื‘ืจื™ืช ืืช ืžื•ืช ื›ืœ ื›ืคืจื” ืœืฉื•ืŸ ืงื ื•ื— ืกื™ืœื•ืง ื“ื‘ืจ ื•ื›ืŸ (ื‘ืจืืฉื™ืช ืœื‘) ืื›ืคืจื” ืคื ื™ื•: ื•ื—ื–ื•ืชื›ื. ืืฉืจ ืืžืจืชื ืขื ืฉืื•ืœ ืขืฉื™ื ื• ื—ื•ื–ื”: ืฉื•ื˜ ืฉื•ื˜ืฃ. ืืฉืจ ืืžืจืช' ืœื ื™ื‘ื•ืื ื• ื•ื”ื™ื™ืชื ืœื• ืœืžืจืžืก:
And your treaty with death shall be nullified The treaty about which you said, "We have made a treaty with death," shall be nullified. Every expression of ื›ึผึทืคึผึธืจึธื”, atonement, is really an expression of wiping or removing something. Compare (Gen. 32:21): "I shall appease (ืึฒื›ึทืคึผึฐืจึธื”) his anger," (lit., I will wipe away his anger.) and your limit which you said, "With the grave we set a limit." an overflowing scourge which you said, "will not come upon us," you shall be trampled by it.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืžึดื“ึผึตึคื™ ืขื‡ื‘ึฐืจื•ึนึ™ ื™ึดืงึผึทึฃื— ืึถืชึฐื›ึถึ”ื ื›ึผึดึฝื™ึพื‘ึทื‘ึผึนึงืงึถืจ ื‘ึผึทื‘ึผึนึ›ืงึถืจ ื™ึทืขึฒื‘ึนึ–ืจ ื‘ึผึทื™ึผึฃื•ึนื ื•ึผื‘ึทืœึผึธึ‘ื™ึฐืœึธื” ื•ึฐื”ึธื™ึธึฅื” ืจึทืงึพื–ึฐื•ึธืขึธึ–ื” ื”ึธื‘ึดึฅื™ืŸ ืฉืึฐืžื•ึผืขึธึฝื”ืƒ

English:

It shall catch youEvery time it passes through;It shall pass through every morning,Every day and every night.And it shall be sheer horrorTo grasp the message.โ€

The scourge will seize them each time it passes โ€” 'morning by morning, by day and by night.' Radak paints the historical picture: Sancheriv's army marched without resting, visible each morning nearer to Jerusalem; and the closing phrase means, as Rashi explains, that merely to understand the reports of the coming punishment will be 'sheer terror' โ€” all who hear will quake.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื‘ืงืจ ื‘ื‘ืงืจ. ื›ืœื•' ืชื“ื™ืจ ืชื“ื™ืจ ืื‘ื™ื ืขืœื™ื›ื ื’ื–ื™ืจื•ืช: ื•ื”ื™ื” ืจืง ื–ื•ืขื” ื”ื‘ื™ืŸ ืฉืžื•ืขื”. ื–ื•ืขื” ืœื›ืœ ื”ืฉื•ืžืขื™ื ืœื”ื‘ื™ืŸ ืฉืžื•ืขื•ืช ืคื•ืจืขื ื•' ื”ืงืฉื•ืช ืฉืื‘ื™ื ืขืœื™ื›ื ื›ืœ ื”ืฉื•ืžืขื™ื ื™ื–ื•ืขื•:
every morning I.e., I will always bring decrees upon you. and it shall be sheer terror to understand the message Terror for all those who hear, to understand the messages of the harsh retributions that I will bring upon you. All who hear shall quake.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื›ึผึดึฝื™ึพืงึธืฆึทึฅืจ ื”ึทืžึผึทืฆึผึธึ–ืข ืžึตื”ึดืฉื‚ึฐืชึผึธืจึตึ‘ืขึท ื•ึฐื”ึทืžึผึทืกึผึตื›ึธึฅื” ืฆึธึ–ืจึธื” ื›ึผึฐื”ึดืชึฐื›ึผึทื ึผึตึฝืกืƒ

English:

The couch is too short for stretching out,And the cover too narrow for curling up!

The proverb of futility: the bed is too short to stretch out on, the blanket too narrow to wrap oneself in. Radak reads it of the land itself โ€” the Assyrian camp will fill Judah's breadth until only cramped Jerusalem remains โ€” while Rashi also brings the Rabbis' reading of the idol Menashe brought into the Heichal: the 'bed' is too short for two to share, for if the heavens cannot contain God, how can He dwell together with a molten image?
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืงืฆืจ ื”ืžืฆืข ืžื”ืฉืชืจืข. ื›ื™ ืื‘ื™ื ืขืœื™ื›ื ืฉื•ื ื ื“ื•ื—ืง ืืชื›ื ืืฉืจ ืœื ืชื•ื›ืœื• ืœื”ืกืคื™ืง ืขื‘ื•ื“ืชื• ื›ืฉื™ืฆื™ืข ืžืฆืขื• ืขืœื™ื›ื ื™ืงืฆืจ ืœื• ืžื”ืฉืชืจืข ื”ืฉื•ื›ื‘ ืขืœื™ื•: ืžื”ืฉืชืจืข. ืžื”ืฉืชื˜ื— ืœื”ืืจื™ืš ืื™ื‘ืจื™ื• ืื™ืฉื˜ื ื“ืœื™ื™"ืจ ื‘ืœืข"ื–: ื•ื”ืžืกื›ื” ืฆืจื”. ื”ื ืกื™ืš ืฉื™ืžืฉื•ืœ ืขืœื™ื›ื ื™ื”ื™ื” ืžืงื•ืžื›ื ื“ื—ื•ืง ืœื• ื‘ื”ืชื›ื ืกื• ืœืชื•ื›ื•, ื•ืจื‘ื•ืชื™ื ื• ื“ืจืฉื•ื”ื• ืขืœ ืขื›ื•"ื ืฉื”ื›ื ื™ืก ืžื ืฉื” ืœื”ื™ื›ืœ ืงืฆืจ ื”ืžืฆืข ื”ื–ื” ืžื”ืฉืชืจืข ืžื”ืฉืชืจืจ ืขืœื™ื• ืฉื ื™ ืจืขื™ื ื•ืื ื™ ืคืจืฉืชื™ื• ืœืคื™ ืคืฉื•ื˜ื• ื•ื‘ื“ืจืš ื–ื” ืช"ื™ ื•ืืฃ ืžื“ืจืฉ ืจื‘ื•ืชื™ื ื• ื™ืฉ ืœื™ืฉื‘ื• ืขืœ ืื•ืคืŸ ื”ื“ื‘ื•ืจ ื›ืœื•ืžืจ ืœืžื” ืื ื™ ืžื‘ื™ื ืขืœื™ื›ื ืคื•ืจืขื ื•ืช ื–ื• ืœืคื™ ืฉืงืฆืจ ื”ืžืฆืข ืžื”ืฉืชืจืข ืื ื™ ืœื‘ื“ื™ ืขืœื™ื• ืฉื ืืžืจ (ืž"ื ื—) ื”ื ื” ื”ืฉืžื™ื ืœื ื™ื›ืœื›ืœื•ืš ื•ื›ืœ ืฉื›ืŸ ื‘ื”ื›ื ื™ืกื›ื ืžืกื›ื” ืขืžื™ ื›ื‘ื™ื›ื•ืœ ืฆืจ ืœื ื• ื”ืžืงื•ื:
For the bed is too short for one to stretch When I bring the enemy upon you, he shall press you so that you will not be able to supply his work. When he spreads out his bed upon you, it will be too short for the one who lies on it to stretch. to stretch (ืžึตื”ึดืฉื‚ึฐืชึผึธืจึตืขึท) to lengthen one's limbs, estandejlejjr in O.F. and the ruler it shall be narrow (ื•ึฐื”ึทืžึผึทืกึผึตื›ึธื”) The prince who will rule over you - your place will be cramped for him when he enters it. Our Rabbis, however, expounded it as referring to the idol that Manasseh brought into the heichal, (the Temple proper) (II Chron. 33:7). This bed is too short ืžึตื”ึดืฉื‚ึฐืชึผึธืจึตืขึท, for two friends to rule over it. I explained it according to its simple meaning, and in this manner Jonathan rendered it. The Midrashic interpretation of our Rabbis, however, can be reconciled with the context. I.e., why do I bring this retribution upon you? Because the bed is too narrow for Me alone to stretch out on it, as it is said (I Kings 8:27): "Behold the heaven and the heaven of heavens cannot contain You." Surely, when you bring in a molten image with Me, so to speak, the place is too narrow for us.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื›ึผึดึคื™ ื›ึฐื”ึทืจึพืคึผึฐืจึธืฆึดื™ืึ™ ื™ึธืงึฃื•ึผื ื™ึฐื”ึนื•ึธึ”ื” ื›ึผึฐืขึตึ–ืžึถืง ื‘ึผึฐื’ึดื‘ึฐืขึฃื•ึนืŸ ื™ึดืจึฐื’ึผึธึ‘ื– ืœึทืขึฒืฉื‚ึคื•ึนืช ืžึทืขึฒืฉื‚ึตึ™ื”ื•ึผึ™ ื–ึธึฃืจ ืžึทืขึฒืฉื‚ึตึ”ื”ื•ึผ ื•ึฐืœึทึฝืขึฒื‘ึนื“ึ™ ืขึฒื‘ึนึฃื“ึธืชึ”ื•ึน ื ื‡ื›ึฐืจึดื™ึผึธึ–ื” ืขึฒื‘ึนื“ึธืชึฝื•ึนืƒ

English:

For GOD will ariseAs on the hill of Perazim;[God] will be rousedAs in the vale of Gibeon,To do godly workโ€”Strange is this work!And to perform Godโ€™s taskโ€”Astounding is this task!lStrange is โ€ฆ Godโ€™s task Instead of giving victory, as at Baal-perazim and Gibeon (cf. 2 Sam. 5.19โ€“25; 1 Chron. 14.9โ€“16), God will inflict punishment.

Hashem will rise 'as at Mount Peratzim, as in the valley of Givon' โ€” the sites of David's rout of the Pelishtim and Yehoshua's miracle-battle โ€” but, as Radak cites from his father, with the roles reversed: there He fought for Israel against her enemies; now He fights against Israel herself. Hence 'strange is His work' (zar maasehu): Metzudat David explains it as a deed unlike anything He had done to them before, and Rashi adds that God will seem like a stranger in bringing such harsh retribution.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื›ื”ืจ ืคืจืฆื™ื. ืช"ื™ ืืจื™ ื›ืžื ื“ื–ืขื• ื˜ื•ืจื™ื ื›ื“ ืืชื’ืœื™ ื™ืงืจื ื“ื”' ื‘ื™ื•ืžื™ ืขื•ื–ื™ื” ืžืœื›ื ื•ื›ื ื™ืกื™ืŸ ื“ืขื‘ื™ื“ ืœื™ื”ื•ืฉืข ื‘ืžื™ืฉืจ ื’ื‘ืขื•ืŸ ื•ื›ื•' ื›ืŸ ื™ืชื’ืœื™ ืœืืชืคืจืขื ืžื“ืขื‘ื“ื™ืŸ ื•ื›ื•': ื–ืจ ืžืขืฉื”ื•. ื™ื“ืžื” ืœื›ื ืœื–ืจ ื›ื™ ื™ื‘ื•ื ืขืœื™ื›ื ืคื•ืจืขื ื•ืช ืงืฉื”: ืœืขื‘ื•ื“ ืขื‘ื•ื“ืชื•. ืœืขืฉื•ืช ืžืœืื›ืชื• ื›ืžื• ืขื‘ื•ื“ืช ื”ืื“ืžื” ืœื‘ื•ืจื™"ืจ ื‘ืœืข"ื–:
For like the mountain of breaches Jonathan paraphrases: For, just as the mountains quaked when the glory of the Lord was revealed on the day of King Uzziah, (supra. 6:4,) and as the miracles He performed for Joshua in the valley of Gibeon (Jos. 10:12f) (to punish the wicked who transgressed His word,) so shall He be revealed to punish those who perform (strange deeds, strange are their deeds, and those who worship pagan deities, strange is their worship). strange is His deed He will seem to you as a stranger, for He will bring upon them ([all other editions:] upon you) harsh retribution. and to perform His work (ื•ึฐืœึทืขึฒื‘ึนื“ ืขึฒื‘ึนื“ึธืชื•ึน) like work of the soil, 'laborer' in O.F.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึฐืขึทืชึผึธื”ึ™ ืึทืœึพืชึผึดืชึฐืœื•ึนืฆึธึ”ืฆื•ึผ ืคึผึถึฝืŸึพื™ึถื—ึฐื–ึฐืงึ–ื•ึผ ืžึฝื•ึนืกึฐืจึตื™ื›ึถึ‘ื ื›ึผึดึฝื™ึพื›ึธืœึธึจื” ื•ึฐื ึถื—ึฑืจึธืฆึธึœื” ืฉืึธืžึทึ—ืขึฐืชึผึดื™ ืžึตืึตึจืช ืึฒื“ึนื ึธึงื™ ื™ึฑื”ึนื•ึดึ›ื” ืฆึฐื‘ึธืึ–ื•ึนืช ืขึทืœึพื›ึผื‡ืœึพื”ึธืึธึฝืจึถืฅืƒย {ืค}

English:

Therefore, refrain from mockery,Lest your bonds be tightened.For I have heard a decree of destructionFrom my Sovereign GOD of HostsAgainst all the land.

The oracle closes with a warning: stop the scoffing, 'lest your bonds grow strong' โ€” Rashi and Radak both render 'mosreichem' as yissurim, sufferings, which mockery will only intensify. For the prophet has heard from Hashem a 'khala venecheratzah' โ€” Radak explains: a destruction that is determined and complete โ€” decreed upon all the land.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขืชื” ืืœ ืชืชืœื•ืฆืฆื•. ืœืื—ืจ ื›ืจืชื ื• ื‘ืจื™ืช ืืช ืžื•ืช: ืžื•ืกืจื™ื›ื. ื™ืกื•ืจื™ืŸ:
And now, do not scorn saying, "We have made a treaty with death." your pains (ืžื•ึนืกึฐืจึตื™ื›ึถื) your pains.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื”ึทืึฒื–ึดึฅื™ื ื•ึผ ื•ึฐืฉืึดืžึฐืขึ–ื•ึผ ืงื•ึนืœึดึ‘ื™ ื”ึทืงึฐืฉืึดึฅื™ื‘ื•ึผ ื•ึฐืฉืึดืžึฐืขึ–ื•ึผ ืึดืžึฐืจึธืชึดึฝื™ืƒ

English:

Give diligent ear to my words,Attend carefully to what I say.

A fresh, doubled summons โ€” 'give ear and hear my voice, attend and hear my speech' โ€” introduces the farmer's parable that closes the chapter. Radak notes that the prophet now speaks 'derech mashal,' by way of parable, and that the repetition of synonymous phrases serves to strengthen the appeal, as Metzudat David likewise observes.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื”ึฒื›ึนึฃืœ ื”ึทื™ึผึ”ื•ึนื ื™ึทื—ึฒืจึนึฅืฉื ื”ึทื—ึนืจึตึ–ืฉื ืœึดื–ึฐืจึนึ‘ืขึท ื™ึฐืคึทืชึผึทึฅื— ื•ึดึฝื™ืฉื‚ึทื“ึผึตึ–ื“ ืึทื“ึฐืžึธืชึฝื•ึนืƒ

English:

Do those who plow to sowPlow all the time,Breaking up and furrowing their land?

Does the plowman plow all day, forever breaking and harrowing his soil? Rashi makes the nimshal explicit: plowing is preparation for sowing, and just so, shall the prophets rebuke forever without result? Radak begins his systematic reading of the parable: after plowing comes the leveling and breaking of clods โ€” every stage of the farmer's work has its appointed limit and purpose.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื›ืœ ื”ื™ื•ื. ืœืฉื•ืŸ ืชืžื™ื”ื” ื”ื•ื ืœื›ืš ื ืงื•ื“ ื—ื˜ืฃ ืคืชื—: ื™ื—ืจื•ืฉ. ืžื™ ืฉื—ื•ืจืฉ ืœื–ืจื•ืข ื•ื›ื™ ื”ื—ื•ืจืฉ ื›ื“ื™ ืœื–ืจืข ืœืขื•ืœืžื™ื ื—ื•ืจืฉ ื"ื› ืžื” ื™ื•ืขื™ืœ ืืฃ ื”ื ื‘ื™ืื™ื ืžื•ื›ื™ื—ื™ื ืืชื›ื ืœื”ื—ื–ื™ืจื›ื ืœืžื•ื˜ื‘ ื”ืœืขื•ืœืžื™ื ื™ื•ื›ื™ื—ื• ื•ืœื ื™ื•ืขื™ืœื•: ื™ืคืชื— ื•ื™ืฉื“ื“ ืื“ืžืชื•. ื•ื›ื™ ืœืขื•ืœื ืœื ื™ื–ืจืข ืืœื ืชืžื™ื“ ื™ืคืชื— ืืช ื”ืื“ืž' ื‘ืืชื™ื ื•ื‘ื›ืœื™ ืžื—ืจื™ืฉื”, ื•ื™ืฉื“ื“ ืœืฉื•ืŸ ืขื‘ื•ื“ืช ืฉื“ื” ื™ืคืชื— ื•ื™ืฉื“ื“ ื‘ืชื—ืœื” ื”ื•ื ืขื•ืฉื” ืชืœืžื™ื ืจื—ื‘ื™ื ื•ืกื•ืฃ ื”ื•ื ืขื•ืฉื” ืชืœืžื™ื ืงื˜ื ื™ื ื‘ืžื“ืจืฉ ืจ' ืชื ื—ื•ืžื:
all day This is the interrogative. Therefore, it is voweled with a hataf pattah. shall...plow One who plows to sow - does the one who plows to sow plow forever? If so, what does he accomplish? Similarly, the prophets admonish you to bring you back to do good deeds. Shall they admonish forever and not accomplish? Shall he open and harrow his soil? Shall he never sow but always open the soil with plowshares and plowing implements? ื™ึฐืฉื‚ึทื“ึผึตื“ is an expression of work of the field. Shall he open and harrow? First he makes wide furrows and later he makes small furrows. This we learned in the Midrash of Rabbi Tanhuma.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื”ึฒืœื•ึนืึ™ ืึดืึพืฉืึดื•ึผึธึฃื” ืคึธื ึถึ”ื™ื”ึธ ื•ึฐื”ึตืคึดึฅื™ืฅ ืงึถึ–ืฆึทื— ื•ึฐื›ึทืžึผึนึฃืŸ ื™ึดื–ึฐืจึนึ‘ืง ื•ึฐืฉื‚ึธึจื ื—ึดื˜ึผึธึคื” ืฉื‚ื•ึนืจึธื”ึ™ ื•ึผืฉื‚ึฐืขึนืจึธึฃื” ื ึดืกึฐืžึธึ”ืŸ ื•ึฐื›ึปืกึผึถึ–ืžึถืช ื’ึผึฐื‘ึปืœึธืชึฝื•ึนืƒ

English:

When they have smoothed its surface,Do they not rather broadcast black cuminAnd scatter cumin,Or set wheat in a row,mset wheat in a row In some Near Eastern countries, wheat is actually planted rather than scattered. Barley in a strip,And emmer in a patch?

Once the surface is leveled, each seed is sown in its own way and place: black cumin scattered, cumin thrown, wheat in its row (shorah), barley by its sign, spelt at the field's border. Radak explains that every seed has its own mishpat, its proper law of planting; Metzudat David draws the lesson โ€” as the farmer treats each crop according to its nature, so rebuke must lead each sinner to repent according to his particular sin.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืœื•ื. ื›ืŸ ื“ืจืš ื”ื—ื•ืจืฉ ื›ื™ื•ืŸ ืฉื—ื•ืจืฉ ืžืฉื•ื” ืคื ื™ ื”ืื“ืžื” ื•ืื—"ื› ื–ื•ืจืข: ื•ื”ืคื™ืฅ ืงืฆื—. ืื ืงืฆื— ื‘ื ืœื–ืจื•ืข ื–ื•ืจืขื” ื‘ืชืคื•ืฆื” ื•ืื ื›ืžื•ืŸ ื‘ื ืœื–ืจื•ืข ื–ื•ืจืขื• ื‘ื–ืจื™ืงื” ืงืฆื— ืžื™ืŸ ืื•ื›ืœ ื”ื•ื: ื•ืฉื ื—ื˜ื” ืฉื•ืจื” ื•ืฉืขื•ืจื” ื ืกืžืŸ ื•ื›ื•ืกืžืช ื’ื‘ื•ืœืชื•. ื•ืื ืชื‘ื•ืื” ื‘ื ืœื–ืจื•ืข ื›ืš ื”ื•ื ืžื ื”ื’ื• ื–ื•ืจืข ื”ื—ื˜ื™ืŸ ื‘ืืžืฆืข ื”ื—ืจื™ืฉื”, ื•ื”ืฉืขื•ืจื” ื–ื•ืจืข ืกื‘ื™ื‘ ืœื”ื ืœื”ื ื•ื”ื›ื•ืกืžื™ืŸ ื–ื•ืจืขื” ืขืœ ื’ื‘ื•ืœื™ ื”ืฉื“' ื•ืžืฆืจื™ื• ืฉื•ืจื” ืœืฉื•ืŸ ืฉื•ืจื” ื–ื•ืจืข ื‘ืืžืฆ' ื•ื ืžืฆื' ืฉื•ืจื” ืขืœ ื”ืฉืขื•ืจื™ืŸ ื•ื”ื›ื•ืกืžื™ืŸ:
Is it not so that the plowman, as soon as he plows, smooths the surface of the soil and afterwards sows. he scatters the black cumin If he comes to sow black cumin, he sows it by scattering it, and if he comes to sow cumin, he sows it by casting it. ืงืฆื— is a kind of food. and he places the prominent wheat, and the barley for a sign, and the spelt on its borders And if he comes to sow grain, this is his custom. He sows the wheat in the middle of the furrow, and the barley he sows around it for a sign, and the spelt he sows on the borders of the field [and its boundaries]. ืฉื‚ื•ึนืจึธื” is an expression of ruling (ืฉื‚ึฐืจึธืจึธื”). He sows it in the center, and it appears ([printed editions] is found) to rule over the barley and the spelt.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึฐื™ึดืกึผึฐืจึฅื•ึน ืœึทืžึผึดืฉืึฐืคึผึธึ–ื˜ ืึฑืœึนื”ึธึฅื™ื• ื™ื•ึนืจึถึฝื ึผื•ึผืƒ

English:

For they are taught the right manner,Their God instructs them.

'He chastens him rightly; his God instructs him' โ€” the hinge of the parable. Radak reads it first of the farmer: his agricultural discrimination is itself wisdom placed in his heart by God (and cites his father's alternative, that 'yorenu' means God sends the rain after right sowing). Rashi turns it to the nimshal: since Israel will not heed admonition, God chastens with measured suffering so that the toil of rebuke, like the toil of plowing, will not be wasted.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืกืจื• ืœืžืฉืคื˜ ื•ื’ื•'. ืืฃ ืžื™ ืฉืืœื”ื™ื• ื™ื•ืจื ื• ืœื ืœื ืฆื— ื™ืฉืœื— ื ื‘ื™ืื™ื ืœื”ื•ื›ื™ื—ื• ืื—ืจื™ ืฉืื™ื ื• ืฉื•ืžืข ืœืชื•ื›ื—ื” ื”ื•ื ื™ื™ืกืจื ื• ื‘ืžืฉืคื˜ื™ ื™ืกื•ืจื™ืŸ ื›ื“ื™ ืฉืชื•ืขื™ืœ ืขืžืœ ืชื•ื›ื—ืชื• ืฉื”ื•ื›ื™ื— ื›ื–ื” ืฉืžืฉื•ื” ืคื ื™ ื”ืืจืฅ ืœื–ืจื•ืข ื›ื“ื™ ืฉืชืฆืœื— ืขืžืœ ื—ืจื™ืฉืชื• ืฉื—ืจืฉ:
And He shall chasten him justly Likewise, he whose God directs him, He shall not send prophets forever to admonish him. Since he does not heed admonition, He shall chasten him with judgments of chastening in order that the toil of His admonition will help, like the one who smoothes the surface of the earth to sow, in order that the toil of his plowing that he plowed shall succeed.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื›ึผึดึฃื™ ืœึนึคื ื‘ึถื—ึธืจื•ึผืฅึ™ ื™ึฃื•ึผื“ึทืฉื ืงึถึ”ืฆึทื— ื•ึฐืื•ึนืคึทึฃืŸ ืขึฒื’ึธืœึธึ”ื” ืขึทืœึพื›ึผึทืžึผึนึ–ืŸ ื™ื•ึผืกึผึธึ‘ื‘ ื›ึผึดึงื™ ื‘ึทืžึผึทื˜ึผึถึ›ื” ื™ึตื—ึธึฅื‘ึถื˜ ืงึถึ–ืฆึทื— ื•ึฐื›ึทืžึผึนึฅืŸ ื‘ึผึทืฉืึผึธึฝื‘ึถื˜ืƒ

English:

So, too, black cumin is not threshed with a threshing board,Nor is the wheel of a threshing sledge rolled over cumin;But black cumin is beaten out with a stickAnd cumin with a rod.

Threshing, like sowing, is calibrated to the crop: delicate black cumin is not crushed under the threshing sledge, nor is the wagon wheel rolled over cumin โ€” a staff and a rod suffice. Rashi explains the charutz as a grooved threshing-board and notes that these fine seeds separate easily from their stalks; Metzudat David points out that the 'not' at the head of the verse governs both clauses.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื—ืจื•ืฅ. ื”ื•ื ืขืฅ ืขืฉื•ื™ ื—ืจื™ืฆื™' ื—ืจื™ืฆื™ื ื•ืฉืžื• ืžื•ืจื’ ื•ืžื—ืชืš ื‘ื• ื”ืงืฉื™ืŸ ืœื”ื™ื•ืช ืชื‘ืŸ: ื›ื™ ืœื ื‘ื—ืจื•ืฅ ื™ื•ื“ืฉ ืงืฆื—. ืœืคื™ ืฉื–ืจืขื• ื ื•ื— ืœืฆืืช ืžืชื•ืš ืงืฉื™ืŸ ืฉืœื• ื•ื›ืŸ ืขืœ ื›ืžื•ืŸ ืœื ื™ืกื‘ื• ืื•ืคืŸ ืขื’ืœื” ืœื“ื•ืฉื• ืœืคื™ ื›ื™ ืงืœ ื”ืงืฆื— ืœื—ื•ื‘ื˜ื” ื‘ืžื˜' ื•ื”ื›ืžื•ืŸ ื‘ืฉื‘ื˜:
with a grooved [implement] That is a wooden implement, made with grooves, and its name is ืžื•ึนืจึทื’, a threshing-board, and one cuts the straw with it to be straw fodder. For not with a grooved [implement] do they thresh the black cumin, for its seed is easily extracted from within its straw, and, likewise, on cumin they do not turn the wheel of a wagon to thresh it, because the black cumin is easily beaten with a staff and the cumin with a rod.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ืœึถึฃื—ึถื ื™ื•ึผื“ึธึ”ืง ื›ึผึดึ›ื™ ืœึนึฅื ืœึธื ึถึ–ืฆึทื— ืึธื“ึฃื•ึนืฉื ื™ึฐื“ื•ึผืฉืึถึ‘ื ึผื•ึผ ื•ึฐึ ื”ึธืžึทึ ื ื’ึผึดืœึฐื’ึผึทึงืœ ืขึถื’ึฐืœึธืชึ›ื•ึน ื•ึผืคึธืจึธืฉืึธึ–ื™ื• ืœึนึฅื ื™ึฐื“ึปืงึผึถึฝื ึผื•ึผืƒ

English:

It is cereal that is crushed.ncrushed Emendation yields โ€œthreshed.โ€ For even ifoeven if Taking loสผ as equivalent to lu. it is threshed thoroughly,And overwhelmed by the wheel of a sledge and horses,poverwhelmed โ€ฆ horses Meaning of Heb. uncertain. It will not be crushed.

Bread-grain, which does not yield easily, must be threshed hard โ€” 'but not forever': overthreshing would crush the kernel itself, and, as Rashi reads it, even the wheel would break before the wheat is pulverized. Metzudat David unfolds the nimshal: had Israel accepted mild rebuke, light chastisement would have sufficed; being stubborn like grain they require the sledge โ€” yet God will never thresh His people to destruction.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื—ื ื™ื•ื“ืง. ื•ืืช ืžื™ ื“ืงื™ื ื‘ื“ื‘ืจื™ื ืงืฉื™ืŸ ืืช ื”ืœื—ื ืฉืœ ืชื‘ื•ืื” ืœืคื™ ืฉืื™ื ื” ื ื•ื—ื” ืœื™ื—ื‘ื˜: ื›ื™ ืœื ืœื ืฆื— ืื“ื•ืฉ ื™ื“ื•ืฉื ื•. ื”ืจื™ ื›ื™ ื–ื” ืžืฉืžืฉ ื‘ืœืฉื•ืŸ ืืœื ืœื ืœื ืฆื— ื›ื•ืชืฉื™ืŸ ืขืœื™ื• ืœืคื™ ืฉืœืขื•ืœื ืœื ื™ื›ืชืฉื• ื’ืจืขื™ื ื™ ื”ื–ืจืข ืœื”ื™ื•ืช ื ื“ืฉื™ืŸ ืœื™ื›ืชืช ืข"ื™ ื”ื—ืจื•ืฅ ื•ืื•ืคืŸ ื”ืขื’ืœื”: ื•ื”ืžื ื’ืœื’ืœ ืขื’ืœืชื• ื•ืคืจืฉื™ื•. ื•ื›ืฉืžืกื‘ื‘ื™ืŸ ืขืœื™ื• ืื•ืคื ื™ ืขื’ืœื” ืœื“ื•ืงื• ื•ืœื“ื•ืฉื• ืืคื™' ื”ื’ืœื’ืœ ื”ื•ืžื ื•ืžืฉืชื‘ืจ ื•ื›ืŸ ืฉืืจ ื›ืœื™ ื”ืขื’ืœื” ืขืžื• ื”ืžืคืจื™ืฉื™ื ืืช ื”ืชื‘ื•ืื” ืžืงืฉื™ื” ืœื ื™ื“ื•ืงื ื• ื•ื”ื—ื˜ื™' ืื™ื ื ื ื™ื“ื•ืงื™ืŸ ืœื”ื™ื•ืช ื ื˜ื—ื ื™ืŸ ืื“ื•ืฉ ื™ื“ื•ืฉื ื•. ื›ืžื• ืขืฉื” ื™ืขืฉื” (ื™ื—ื–ืงืืœ ืœืดื:ื™ืดื), ืฆื ืฃ ื™ืฆื ืฃ (ืœืขื™ืœ ื›ื‘) ื•ืืœ"ืฃ ื–ื• ื‘ืื” ื‘ืžืงื•ื ื”"ื ื›ืžื• ื•ืื—ืจื™ ื›ืŸ ืืชื—ื‘ืจ ื™ื”ื•ืฉืคื˜ (ื“ื‘ืจื™ ื”ื™ืžื™ื ื‘ ื›ืณ:ืœืดื”) ื›ืžื• ื”ืชื—ื‘ืจ ืืฃ ื›ืืŸ ื”ื“ื•ืฉ ื™ื“ื•ืฉื ื• ื•ื›ืŸ ื—ื‘ืจื• ืžื ื—ื:
Bread grain is crushed And whom (sic) do they crush with harsh implements? The bread of grain (sic), because it is not easily beaten. but it is not threshed forever This ื›ึผึดื™ is used in the sense of 'but.' But they do not crush it forever, [because they will not crush the seed kernels forever for them to be threshed to be crushed through the threshing-board and the wagon wheel]. and the wheel of his wagon shall break and its separators And when they turn the wagon wheels over to crush it and thresh it, even the wheel breaks, and the remaining implements of the wagon with it, that separate the grain from its straw, he will not crush it, and the wheat is not crushed to be ground. be threshed (ืึธื“ื•ึนืฉื ื™ึฐื“ื•ึผืฉืึถื ึผื•ึผ. The repetition is peculiar.) Comp. (Ezekiel 31:11) "He will deal (ืขึธืฉื‚ื” ื™ึทืขึฒืฉื‚ึถื”)," also (supra 22:18): "He shall wind you around (ืฆึธื ื•ึนืฃ ื™ึดืฆึฐื ึธืคึฐืšึธ)." And this 'alef' comes instead of a 'heh'. Comp. (II Chron. 20:35) "And afterwards Jehoshaphat joined (ืึดืชึฐื—ึทื‘ึผึตืจ)," like ื”ึดืชึฐื—ึทื‘ึผึตืจ. Here too, ืึธื“ื•ึนืฉื[is like] ื”ึดื“ึผื•ึนืฉื, and Menahem classified it in this manner (Machbereth p. 68).

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื’ึผึทืึพื–ึนึ•ืืช ืžึตืขึดึ›ื ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ื™ึธืฆึธึ‘ืึธื” ื”ึดืคึฐืœึดึฃื ืขึตืฆึธึ”ื” ื”ึดื’ึฐื“ึผึดึ–ื™ืœ ืชึผื•ึผืฉืึดื™ึผึธึฝื”ืƒย {ืค}

English:

That, too, is ordered by GOD of Hostsโ€”Whose counsel is unfathomable,And whose wisdom is marvelous.

The coda: 'This too comes forth from Hashem of Hosts โ€” wonderful in counsel, great in wisdom.' Rashi explains that the marvelous counsel is the riddle itself: God's blows, like the farmer's threshing, are proportioned and finite โ€” His arrows will be spent, but Israel will not be destroyed. Radak unfolds the entire allegory: the plowman is God, the field is Israel, the plowing is the Exodus, the sowing is Sinai, the rain is the prophets, and each seed the differing capacity of those who receive the word โ€” divine judgment as measured and purposeful as the farmer's year.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ื ื–ืืช ืžืขื ื•ื’ื•'. ื’ื ื–ืืช ื›ื“ืจืš ื“ืฉื™ ืชื‘ื•ืื” ื•ื—ื•ื‘ื˜ื™ ืงืฆื— ื•ื›ืžื•ืŸ ืžืขื ื”ืงื‘"ื” ื™ืฆื: ื”ืคืœื™ื ืขืฆื”. ืœื”ืจืื•ืชื›ื ืจืžื–ื™ื ื‘ื“ืจืš ื—ื™ื“ื•ืฉ ืžืฉืœ ื ืคืœื ื•ืžื›ื•ืกื” ื›ื™ ื›ืืฉืจ ื”ื›ืžื•ืŸ ื•ื”ืงืฆื— ืื™ื ื ืžื›ื‘ื™ื“ื™ืŸ ืขืœื™ื”ื ื‘ืžื“ื•ืฉื” ืจื‘ื” ืœืคื™ ืฉื”ื ื ื—ื‘ื˜ื™ืŸ ื‘ืงืœ ื›ืš ืื™ืœื• ื”ื™ื™ืชื ืžืžื”ืจื™ืŸ ืœืงื‘ืœ ืžื•ืกืจ ืœื ื”ื™ื” ืžื›ื‘ื™ื“ ืขืœื™ื›ื ื’ื–ื™ืจื•ืช ื•ืืชื ืงืฉื™ื ืœืงื‘ืœ ืชื•ื›ื—ื•ืช ื›ืชื‘ื•ืื” ื”ืงืฉื” ืœื“ื•ืฉ ืœื›ืš ื™ื›ื‘ื™ื“ ืขืœื™ื›ื ื”ืจื‘ื” ื•ืœื ืœื ืฆื— ืœื›ืœื™ื™ื” ื™ืจื™ื‘ ื•ื™ื“ืงื” ื›ืืฉืจ ืœื ืœื ืฆื— ืื“ื•ืฉ ื™ื“ื•ืฉื ื• ื•ื™ื›ืœื• ื—ื™ืฆื™ ืžื›ื•ืชื™ื• ื•ืืชื ืœื ืชื›ืœื• ื“ื•ื’ืžืช ื”ืžื™ืžืช ื”ื’ืœื’ืœ ื•ื”ืขื’ืœื” ื•ื”ื—ื˜ื™ืŸ ืœื ื™ื“ื•ืงื• ื•ืื™ืœื• ื”ื™ื™ืชื ื ื•ื—ื™ื ืœื›ืœื•ืช ืœื ื”ื™ื” ื‘ื•ื“ืง ืืชื›ื ื‘ื™ืกื•ืจื™ืŸ ืงืฉื™ืŸ ื›ืคืฉืชื ื™ ื”ื–ื” ื›ืฉื”ื•ื ื™ื•ื“ืข ืฉืคืฉืชื ื• ื™ืคื” ื”ื•ื ืžื ืงืฉ ืขืœื™ื”:
This too, etc. This too, like the custom of threshers of grain and those who flail black cumin and cumin, comes forth from the Holy One, blessed be He. He gave marvelous counsel to show you hints in the manner of riddles and with an allegory, marvelous and obscure, for, just as with the cumin and the black cumin, with which they do not deal harshly by overthreshing them because they are easily flailed, so, if you would hasten to accept reproof, He would not bear heavily upon you with decrees, but since you are hard to accept reproof, like the grain that is hard to thresh, therefore, He will mete out heavy punishment upon you ([printed editions] - He will make it very heavy for you), but He will not strive and smite forever, ([certain editions]He will not strive and crush forever to destroy) just as one does not thresh forever, and His arrows and His blows shall terminate but you shall not terminate, in the manner that the wagon wheel breaks, but the wheat is not crushed. [If, however, you were easily destroyed, he would not test you with harsh afflictions, like the flax merchant, when he knows that his flax is of high quality, he beats it.]

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