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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 3

Isaiah 3

ื™ืฉืขื™ื”ื• ืคืจืง ื’ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 3 of 66 | Day: 150 of 742

Date: July 11, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 3 continues the indictment of Yerushalayim and Yehudah begun in the opening chapter, but where chapter 1 arraigned the nation in the language of a covenant lawsuit and chapter 2 lifted its eyes to the end of days, chapter 3 narrows to a single, concrete threat: the collapse of leadership. The chapter opens with the Master, Hashem of Hosts, removing from Yerushalayim and Yehudah every prop and stay (mashen u-mashenah) โ€” bread and water, warrior and judge, prophet and elder, the captain of fifty and the man of counsel. The doubling of masculine and feminine forms (mashen u-mashenah), as Radak notes, is a poetic intensification: every kind of support, of every sort, will be stripped away. What remains when a societyโ€™s props are pulled is the terrifying vacuum the prophet describes next โ€” โ€œI will make boys their rulers, and babes shall govern themโ€ โ€” leadership handed to those least fit to bear it.

The Gemara in Chagigah (14a), cited by Rashi on the opening verse, reads the first several verses as a catalogue of eighteen curses that Yeshayahu pronounced against Israel, and observes that the prophetโ€™s spirit was not settled until he reached the verse โ€œthe youth shall behave haughtily against the elder, and the base against the honoredโ€ (verse 5). That verse names the deepest wound: not merely the loss of good leaders but the inversion of all social order, where insolence displaces reverence and the worthless lord it over the worthy. The chapter dramatizes the resulting anarchy in verses 6-7 with a small, bitter scene โ€” a man seizes his brother because he still owns a cloak and begs him to become their chief, โ€œlet this ruin be under your hand,โ€ and the brother refuses, protesting that he has neither bread nor cloak to spare and will not be made a ruler of the people. When leadership becomes a burden that men flee rather than a prize they seek, the society has already fallen. Verse 8 states the reason plainly: โ€œYerushalayim has stumbled and Yehudah has fallen, because their tongue and their deeds are against Hashem, to defy the eyes of His glory.โ€

At the chapterโ€™s center (verses 13-15) stands one of the most searing images of social justice in all of Tanakh. Hashem โ€œstands up to pleadโ€ (nitzav la-riv) and rises to judge the peoples, entering into judgment specifically with the elders of His people and its officers โ€” the very leaders entrusted with the nationโ€™s welfare. The charge is stark: โ€œYou have consumed the vineyard; the plunder of the poor is in your houses. What do you mean that you crush My people and grind the faces of the poor?โ€ Metzudat David and Radak both stress the violence of the metaphor โ€” titโ€™chanu, to grind, as one grinds grain to powder โ€” the powerful pulverizing the faces of the destitute. The vineyard is Israel (an image chapter 5 will develop into the great Song of the Vineyard), and its keepers have devoured what they were charged to protect. Here the chapter reveals that the coming collapse of leadership is not arbitrary catastrophe but measure-for-measure justice: leaders who preyed upon the poor will be replaced by leaders who cannot lead at all.

The final movement of the chapter (verses 16-26) turns to the daughters of Zion, and the shift from the male elders to the women of the aristocracy is deliberate โ€” both embody a ruling class intoxicated with its own status. The prophet describes them walking with outstretched necks and roving, painted eyes, mincing along and jingling the anklets on their feet, and Hashemโ€™s response is a humiliation exactly fitted to their vanity: He will lay bare their scalps, and in place of their finery โ€” the anklets and headbands and crescents, the eardrops and bracelets and veils, the sashes and perfume-boxes and amulets, the signet rings and nose rings and festive robes, the mirrors and linen garments and turbans โ€” there will be rot instead of perfume, a rope instead of a sash, baldness instead of styled hair, sackcloth instead of a rich robe, โ€œa brand instead of beautyโ€ (ki tachat yofi). The catalogue of some twenty ornaments, many of whose precise meanings the commentators debate, functions as a mirror held up to a society that mistook adornment for worth. The chapter ends not with the women alone but with the whole city: her men will fall by the sword, her gates will lament and mourn, and Zion herself, emptied and desolate, will sit upon the ground โ€” the posture of the mourner that Eichah will later make the very image of the fallen city. Yet the placement of all this within Yeshayahuโ€™s larger vision matters: this is judgment spoken in the service of return, the stripping-away that must precede the promise, already glimpsed in chapter 2 and waiting at the opening of chapter 4, that a remnant will yet be called holy.

ืคืจืง ื’ืณ ยท Chapter 3

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื›ึผึดื™ึฉ ื”ึดื ึผึตึจื” ื”ึธืึธื“ึœื•ึนืŸ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ—ื•ึนืช ืžึตืกึดึคื™ืจ ืžึดื™ืจื•ึผืฉืึธืœึทึ™อึดืึ™ ื•ึผืžึดึฃื™ื”ื•ึผื“ึธึ”ื” ืžึทืฉืึฐืขึตึ–ืŸ ื•ึผืžึทืฉืึฐืขึตื ึธึ‘ื” ื›ึผึนึšืœ ืžึดืฉืึฐืขึทืŸึพืœึถึ”ื—ึถื ื•ึฐื›ึนึ–ืœ ืžึดืฉืึฐืขึทืŸึพืžึธึฝื™ึดืืƒ

English:

For lo!The Sovereign GOD of HostsWill remove from Jerusalem and from JudahProp and stay,Every prop of foodAnd every prop of water:awater Emendation yields โ€œclothingโ€; cf. v. 7; 4.1.

The chapter opens with Hashem, the Master of Hosts, about to remove from Yerushalayim and Yehudah every 'prop and stay' (mashen u-mashenah) - beginning with the most basic supports of life, bread and water. Radak explains that God is called ha-Adon (the Master) here to remind the people that the One with power to sustain also has power to withhold; Metzudat David adds that in the coming ruin no one will be left able to provide the poor with even food and water.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืกื™ืจ ืžื™ืจื•ืฉืœื™ื ื•ื’ื•'. ื›ื•ืœื” ืžืคื•ืจืฉืช ื‘ืžืกื›ืช ื—ื’ื™ื’ื” ืฉืžื ื” ืขืฉืจ ืงืœืœื•ืช ืงืœืœ ื™ืฉืขื™ื” ืืช ื™ืฉืจืืœ ื•ืœื ื ืชืงืจืจื” ื“ืขืชื• ืขื“ ืฉืืžืจ ื™ืจื”ื‘ื• ื”ื ืขืจ ื‘ื–ืงืŸ ื•ื”ื ืงืœื” ื‘ื ื›ื‘ื“:
removes from Jerusalem... This entire section is explained in Tractate Chagigah (14a): Isaiah cursed Israel [i.e., prophesied tribulations for them] with eighteen curses, yet he was not satisfied until he said, (verse 5) "The youth shall behave haughtily against the old, and the base against the honorable."

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื’ึผึดื‘ึผึ–ื•ึนืจ ื•ึฐืึดึฃื™ืฉื ืžึดืœึฐื—ึธืžึธึ‘ื” ืฉืื•ึนืคึตึฅื˜ ื•ึฐื ึธื‘ึดึ–ื™ื ื•ึฐืงึนืกึตึฅื ื•ึฐื–ึธืงึตึฝืŸืƒ

English:

Soldier and warrior,Magistrate and prophet,Augur and elder;

The list of supports about to be removed continues with the nation's leaders and protectors: the warrior and man of war, the judge, the prophet, the diviner, and the elder. Rashi identifies the 'diviner' (kosem) with the king, citing the verse 'divination is on the lips of a king' (Proverbs 16:10). Radak notes that the warriors will fall by the sword in the field while the judges, prophets, and elders will perish by famine and plague in the city.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื•ืกื. ื–ื” ืžืœืš ืฉื ืืžืจ ืงืกื ืขืœ ืฉืคืชื™ ืžืœืš:
soothsayer This denotes the king, as it is stated: (Prov. 16:10) "[Like] soothsaying on the lips of a king."

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืฉื‚ึทืจึพื—ึฒืžึดืฉืึผึดึ–ื™ื ื•ึผื ึฐืฉื‚ึฃื•ึผื ืคึธื ึดึ‘ื™ื ื•ึฐื™ื•ึนืขึตึ›ืฅ ื•ึทื—ึฒื›ึทึฅื ื—ึฒืจึธืฉืึดึ–ื™ื ื•ึผื ึฐื‘ึฅื•ึนืŸ ืœึธึฝื—ึทืฉืืƒ

English:

Captain of fifty,Magnate and counselor,Skilled artisan and expert enchanter;benchanter Emendation yields โ€œcraftsman.โ€

The catalogue of removed leadership concludes with the captain of fifty, the man of high standing, the counselor, the skilled craftsman, and the expert enchanter - every stratum of competent authority and wisdom stripped away at once. The verse completes the picture begun in the previous verses: when a society loses all its props together, nothing capable is left to hold it up.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื•ืขืฅ. ื™ื•ื“ืข ืœืขื‘ืจ ืฉื ื™ื ื•ืœืงื‘ื•ืข ื—ื“ืฉื™ื: ื•ื—ื›ื ื—ืจืฉื™ื. ืฉื›ืฉืคื•ืชื— ื‘ื“ื‘ืจื™ ืชื•ืจื” ื ืขืฉื• ื”ื›ืœ ื›ื—ืจืฉื™ื: ื•ื ื‘ื•ืŸ ืœื—ืฉ. ืจืื•ื™ ืœืžืกื•ืจ ืœื• ืกืชืจื™ ืชื•ืจื” ืฉื ืชื ื• ื‘ืœื—ืฉ ื›ื’ื•ืŸ ืžืขืฉื” ื‘ืจืืฉื™ืช ื•ืžืขืฉื” ืžืจื›ื‘ื”:
counsellor One who knows how to intercolate the years and fix the months. skillful craftsman [explained by the Talmud as "wise of the deaf," meaning that] when he commences [to speak of] words of Torah, all become as deaf [i.e., unable to refute his statement]. one who understands secrets [The Talmud separates this into two, explaining "understanding" as one capable of deducing a decision from an earlier premise. "Secret" is explained as] one fit to be entrusted with secrets of the Torah, given in whispers, such as the story of Creation and the account of the Celestial Chariot, related in Ezekiel 1.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึฐื ึธืชึทืชึผึดึฅื™ ื ึฐืขึธืจึดึ–ื™ื ืฉื‚ึธืจึตื™ื”ึถึ‘ื ื•ึฐืชึทืขึฒืœื•ึผืœึดึ–ื™ื ื™ึดืžึฐืฉืึฐืœื•ึผึพื‘ึธึฝืืƒ

English:

And IcI I.e., GOD. will make boys their rulers,And babes shall govern them.

Into the vacuum left by the removal of all capable leaders, Hashem declares, 'I will make boys their rulers, and babes shall govern them.' The punishment fits the void: a nation that squandered its worthy leaders is handed over to the immature and the capricious, whose misrule the following verse will spell out.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ืชืชื™ ื ืขืจื™ื ืฉืจื™ื”ื. ืืœื• ื‘ื ื™ ืื“ื ื”ืžื ื•ืขืจื™ื ืžืŸ ื”ืžืฆื•ืช: ื•ืชืขืœื•ืœื™ื ื™ืžืฉืœื• ื‘ื. ืฉื•ืขืœื™ื ื‘ื ื™ ืื“ื ื—ืœืฉื™ื ื•ืื ื™ ืื•ืžืจ ืœืคื™ ืคืฉื•ื˜ื• ืชืขืœื•ืœื™ื ืœื™ืฆื ื™ ื‘ื ื™ ืื“ื ื”ืžืชืขื•ืœืœื™ื ื‘ื”ืŸ ื•ืžื‘ื–ื™ืŸ ืื•ืชื ื›ืžื• (ืื™ื•ื‘ ื˜ื•) ื•ืขื•ืœืœืชื™ ื‘ืขืคืจ ืงืจื ื™ ืืช ืืฉืจ ื”ืชืขืœืœืชื™ (ืฉืžื•ืช ื™):
And I will appoint youths as their princes These are people devoid of any observance of the commandments. and scorners will rule over them Heb. ื•ึฐืชึทืขึฒืœื•ึผืœึดื™ื [related to the Aramaic ืชึผึทืขึฒืœึตื™] foxes, [i.e.,] weak people. But I say that according to the simple meaning, ืชึผึทืขึฒืœื•ึผืœึดื™ื means scornful people, people who mock them, as (Job 16:15): "I soiled (ื•ึฐืขื•ึนืœึทืœึฐืชึผึดื™) my radiance in the dust," and (Exod. 10: 2): "how I mocked (ื”ึดืชึฐืขึทืœึผึทืœึฐืชึผึดื™) the Egyptians."

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐื ึดื’ึผึทึฃืฉื‚ ื”ึธืขึธึ”ื ืึดึฅื™ืฉื ื‘ึผึฐืึดึ–ื™ืฉื ื•ึฐืึดึฃื™ืฉื ื‘ึผึฐืจึตืขึตึ‘ื”ื•ึผ ื™ึดืจึฐื”ึฒื‘ึ—ื•ึผ ื”ึทื ึผึทึ™ืขึทืจึ™ ื‘ึผึทื–ึผึธืงึตึ”ืŸ ื•ึฐื”ึทื ึผึดืงึฐืœึถึ–ื” ื‘ึผึทื ึผึดื›ึฐื‘ึผึธึฝื“ืƒ

English:

So the people shall oppress one anotherโ€”Each man oppressing his fellow:The youth shall bully the elder;And the despised [shall bully] the honored.

With no real authority left, society devours itself - each man oppressing his fellow, the youth behaving insolently toward the elder, and the base toward the honored. The Gemara in Chagigah (14a), cited by Rashi on verse 1, singles out this verse as the climax of Yeshayahu's curses: the prophet's spirit was not settled until he described this total inversion of the social order, where reverence collapses into contempt.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื’ืฉ ื”ืขื. ื™ื”ื™ื• ื“ื—ื•ืงื™ืŸ ื•ื ื’ื•ืฉื™ืŸ ื–ื” ืขืœ ื–ื” ื‘ืชื™ื’ื•ืจ ื•ื—ื™ืจื•ื: ื™ืจื”ื‘ื• ื”ื ืขืจ ื‘ื–ืงืŸ. ื™ืชื’ื“ืœ ื”ื ืขืจ ืขืœ ื”ื–ืงืŸ: ื•ื”ื ืงืœื” ื‘ื ื›ื‘ื“. ื›ืคืฉื•ื˜ื• ื•ืžื“ืจืฉื• ื™ื‘ื ืžื™ ืฉื—ืžื•ืจื•ืช ื“ื•ืžื•ืช ืขืœื™ื• ื›ืงืœื•ืช ื•ื™ืจื”ื‘ ื‘ืžื™ ืฉื”ืงืœื•ืช ื“ื•ืžื•ืช ืขืœื™ื• ื›ื›ื‘ื“ื•ืช:
And the people shall be oppressed They shall be pressed and oppressing each other with competition and strife. they shall behave haughtily, the youth against the elder The youth will raise himself over the elder. and the base against the honorable [This is to be interpreted] according to its simple meaning. The exegetical meaning is as follows: Let one to whom grave interdicts seem light come and raise himself over one to whom light interdicts seem grave.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื›ึผึดื™ึพื™ึดืชึฐืคึผึนึจืฉื‚ ืึดึคื™ืฉื ื‘ึผึฐืึธื—ึดื™ื•ึ™ ื‘ึผึตึฃื™ืช ืึธื‘ึดึ”ื™ื• ืฉื‚ึดืžึฐืœึธึฃื” ืœึฐื›ึธึ”ื” ืงึธืฆึดึ–ื™ืŸ ืชึผึดึฝื”ึฐื™ึถื”ึพืœึผึธึ‘ื ื•ึผ ื•ึฐื”ึทืžึผึทื›ึฐืฉืึตืœึธึฅื” ื”ึทื–ึผึนึ–ืืช ืชึผึทึฅื—ึทืช ื™ึธื“ึถึฝืšึธืƒ

English:

For should a man seize his brother,dbrother Or โ€œkinsman.โ€ In whose fatherโ€™s house there is clothing:eIn whose fatherโ€™s house there is clothing Emendation yields โ€œHis fatherโ€™s son, sayingโ€ฆโ€ โ€œCome, be a chief over us,And let this ruinfruin Meaning of Heb. uncertain. Emendation yields โ€œwound.โ€ be under your care,โ€œ

The anarchy is dramatized in a small, bitter scene: a man grabs his brother who still owns a cloak and pleads, 'Come, be a chief over us, and let this ruin be under your hand' - so desperate is the need for anyone to lead. That mere possession of a garment now qualifies one for rule shows how completely leadership has collapsed from a prize into a scramble.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื™ืชืคืฉ ืื™ืฉ ื‘ืื—ื™ื•. ื›ืืฉืจ ื™ืชืคื•ืฉ ืื™ืฉ ื‘ืื—ื™ื• ื‘ื‘ื™ืช ืื‘ื™ื• ืœืืžืจ ืขืฉื™ืจ ืืชื” ื‘ืชื•ืจื” ื•ืžื—ื•ื•ืจืช ื”ื™ื ื‘ื™ื“ืš ื›ืฉืžืœื”: ืงืฆื™ืŸ ืชื”ื™ื” ืœื ื•. ื•ืชืœืžื“ื ื•: ื•ื”ืžื›ืฉืœื” ื”ื–ืืช. ืฉืื ื• ื ื›ืฉืœื™ื ื‘ื” ื‘ืื™ืกื•ืจ ืื• ื‘ื”ื™ืชืจ ื‘ื˜ื•ืžืื” ืื• ื‘ื˜ื”ืจื” ืชื—ืช ื™ื“ื™ืš ื”ื•ื ืฉืืชื” ื™ื•ื“ืข ืœื”ื•ืจื•ืช ืœื ื•, ื“ื‘ืจ ืื—ืจ ืฉืžืœื” ืœืš ืœื”ืœื‘ื™ืฉ ืขืจื•ื: ื•ื”ืžื›ืฉืœื”. (ืคื™ื™ืœื ืฆ"ื ื‘ืœืข"ื–) ืžื—ืกืจื•ื ื™ ืฉืื ื™ ืžื—ื•ืกืจ ืœื—ื ืชื—ืช ื™ื“ื™ืš ืœื”ืกืคื™ืงื ื™ ื•ืœื›ืš ืงืฆื™ืŸ ืชื”ื™ื” ืœื ื• ื•ื”ื•ื ืžืฉื™ื‘ ื‘ื‘ื™ืชื™ ืื™ืŸ ืœื—ื ื•ืื™ืŸ ืฉืžืœื” ื•ืžื” ื˜ื™ื‘ื™ ืœืงืฆื™ืŸ:
When a man shall seize his brother When a man shall seize his brother in his father's house, saying, "You are wealthy in Torah, and it is as white to you as a garment." be an officer to us and teach us. and this obstacle upon which we are stumbling, in prohibition or permissibility, in defilement or in purity, shall be under your hand, for you know how to instruct us. Another explanation is: You have a garment to clothe the naked. and this obstacle fajjlejjnca in O.F. [faibless in modern French]. My want, that I lack bread, is under your hand to supply me. Therefore, you shall be to us as an officer. He replies, In my house there is neither bread nor clothing. What then are my qualifications as an officer?

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื™ึดืฉื‚ึผึธืึฉ ื‘ึทื™ึผึจื•ึนื ื”ึทื”ึคื•ึผืโ€‰ื€โ€‰ืœึตืืžึนืจึ™ ืœึนืึพืึถื”ึฐื™ึถึฃื” ื—ึนื‘ึตึ”ืฉื ื•ึผื‘ึฐื‘ึตื™ืชึดึ•ื™ ืึตึฅื™ืŸ ืœึถึ–ื—ึถื ื•ึฐืึตึฃื™ืŸ ืฉื‚ึดืžึฐืœึธึ‘ื” ืœึนึฅื ืชึฐืฉื‚ึดื™ืžึปึ–ื ึดื™ ืงึฐืฆึดึฅื™ืŸ ืขึธึฝืืƒ

English:

The other will thereupon protest,โ€œI will not be a dresser of wounds,With no food or clothing in my own house.You shall not make me chief of a people!โ€

The brother refuses on the spot, protesting, 'I will not be a dresser of wounds; in my house there is neither bread nor cloak - do not make me a ruler of the people.' When men flee leadership rather than seek it, because to lead is only to inherit ruin, the society has already fallen; the refusal completes the picture of a nation no one can or will govern.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฉื ื‘ื™ื•ื ื”ื”ื•ื. ืื™ืŸ ื™ืฉื ืืœื ืœืฉื•ืŸ ืฉื‘ื•ืขื” ื”ื•ื ื™ืฉื‘ืข ืœื”ื ืœื ืื”ื™ื” ื—ื•ื‘ืฉ ืœื ืื”ื™ื” ืžื—ื•ื‘ืฉื™ ื‘ื™ืช ื”ืžื“ืจืฉ ื•ื‘ื‘ื™ืชื™ ืื™ืŸ ืœื—ื ื•ืฉืžืœื” ืื™ืŸ ื‘ื™ื“ื™ ืœื ื˜ืขื ืžืฉื ื” ื•ืœื ื˜ืขื ืื’ื“ื”, ื“ื‘ืจ ืื—ืจ ืœืคื™ ืคืฉื•ื˜ื• ืœื ืื”ื™ื” ื—ื•ื‘ืฉ ืœื ืื”ื™ื” ืฉื•ืคื˜ ืฉื”ื•ื ื—ื•ื‘ืฉ ืืช ื”ื ื“ื•ื ื™ื ื‘ื‘ื™ืช ื”ืกื•ื”ืจ:
He shall swear on that day [lit. he will raise. The word ื™ึดืฉึผื‚ึธื] is only an expression of swearing; he will swear to them, I will not be a 'Chovesh.' I will not be one of those confined to the study hall, since, in my house there is neither bread nor clothing; I have understanding neither of the Mishnah nor of the Aggadah. Another explanation according to the simple meaning is: I will not be a confiner; I will not be a judge, who confines the convicts to prison.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึดึผึคื™ ื›ึธึฝืฉึฐืืœึธื”ึ™ ื™ึฐืจึฃื•ึผืฉึธืืœึทึ”อึดื ื•ึดื™ื”ื•ึผื“ึธึ–ื” ื ึธืคึธึ‘ืœ ื›ึดึผึฝื™ึพืœึฐืฉืื•ึนื ึธึคื ื•ึผืžึทึฝืขึทืœึฐืœึตื™ื”ึถืึ™ ืึถืœึพื™ึฐื”ึนื•ึธึ”ื” ืœึทืžึฐืจึ–ื•ึนืช ืขึตื ึตึฅื™ ื›ึฐื‘ื•ึนื“ึฝื•ึนืƒ

English:

Ah, Jerusalem has stumbled,And Judah has fallen,Because by word and deedThey insult GOD,Defying Godโ€™s majestic glance.

The prophet states the reason for the collapse plainly: 'Yerushalayim has stumbled and Yehudah has fallen, because their tongue and their deeds are against Hashem, to defy the eyes of His glory.' Radak explains that both their speech and their actions provoke God openly; the ruin described in the preceding verses is the direct consequence of this brazen rebellion.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื›ืฉืœื” ื™ืจื•ืฉืœื™ื. ื›ื•ืœื ื—ืกื™ืจื™ื ื•ื ืคื•ืœื™ื ื•ืื™ืŸ ืขื•ื–ืจ ื–ื” ืœื–ื” ื•ืœืžื” ื›ื™ ืžืื ื• ืœืฉืžื•ืข ื•ืขืชื” ื›ื•ืœื ืžื›ืขื™ืกื™': ื›ื™ ืœืฉื•ื ื ื•ืžืขืœืœื™ื”ื ืืœ ื”'. ืœื ื’ื“ื• ืœื”ื›ืขื™ืกื•: ืœืžืจื•ืช ืขื™ื ื™ ื›ื‘ื•ื“ื•. ืœื”ืงื ื™ื˜ ืœืคื ื™ ื›ื‘ื•ื“ื• ื“"ื ืขื ื™ื ื™ ื›ื‘ื•ื“ื•:
For Jerusalem stumbled They are all faulty and falling, and no one assists the next one. Why? Because they refused to obey, and now, they all provoke. for their tongue and their deeds are against the Lord [lit. to the Lord;] against Him to provoke Him. to provoke the eyes of His glory to provoke before His glory. Another explanation is: to provoke the matters of His glory.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื”ึทื›ึผึธืจึทึคืช ืคึผึฐื ึตื™ื”ึถืึ™ ืขึธึฃื ึฐืชึธื” ื‘ึผึธึ”ื ื•ึฐื—ึทื˜ึผึธืืชึธึ›ื ื›ึผึดืกึฐื“ึนึฅื ื”ึดื’ึผึดึ–ื™ื“ื•ึผ ืœึนึฃื ื›ึดื—ึตึ‘ื“ื•ึผ ืึฃื•ึนื™ ืœึฐื ึทืคึฐืฉืึธึ”ื ื›ึผึดื™ึพื’ึธืžึฐืœึฅื•ึผ ืœึธื”ึถึ–ื ืจึธืขึธึฝื”ืƒ

English:

Their partiality in judgmentgjudgment So Targum; cf. Deut. 1.17; 16.19. accuses them;They avow their sins like Sodom,They do not conceal them.Woe to them! For illHave they served themselves.

Their very faces testify against them, and they parade their sins like Sodom without concealment - the mark of a society that has lost all shame. The verse ends with a woe upon them, 'for they have brought evil upon themselves': their downfall is self-inflicted, the natural harvest of their own openly flaunted wickedness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื›ืจืช ืคื ื™ื”ื. ืขื•ืŸ ืฉื”ื ืžื›ื™ืจื™ื ืคื ื™ื ื‘ื“ื™ืŸ ื”ื™ื ืขื ืชื” ื‘ื ืœืคื ื™, ืœ"ื ื”ื›ืจืช ืคื ื™ื”ื ื ื™ื›ืจื™ื ื”ื ื‘ืขื–ื•ืช ืคื ื™ื”ื: ื›ืกื“ื•ื ื”ื’ื™ื“ื•. ืœื ื›ื—ื“ื• ื‘ืคืจื”ืกื™ื ืขืฉื•:
The recognition of their faces The sin that they recognize faces [i.e., show favoritism] in judgment testified against them before Me. Another version is: The recognition of their facesโ€”They are recognizable by the boldness of their faces. like Sodom they told, they did not deny They committed [sins] publicly.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืึดืžึฐืจึฅื•ึผ ืฆึทื“ึผึดึ–ื™ืง ื›ึผึดื™ึพื˜ึ‘ื•ึนื‘ ื›ึผึดึฝื™ึพืคึฐืจึดึฅื™ ืžึทืขึทืœึฐืœึตื™ื”ึถึ–ื ื™ึนืื›ึตึฝืœื•ึผืƒ

English:

(HailhHail Emendation yields โ€œHappy is.โ€ the righteous, for they shall fare well;They shall eat the fruit of their works.

Amid the denunciation the prophet inserts a word of reassurance to the righteous: 'Say of the righteous that it shall be well, for they shall eat the fruit of their deeds.' Even as judgment falls on the nation, the just are promised that their good deeds will yield their reward - a reminder that the coming ruin is measure-for-measure, not indiscriminate.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืžืจื•. ืœืžื™ ืฉื”ื•ื ืฆื“ื™ืง ื›ื™ ื˜ื•ื‘ ืขืฉื”:
Praise the righteous man for he is good Say to the righteous man that he did good.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืึ–ื•ึนื™ ืœึฐืจึธืฉืึธึฃืข ืจึธึ‘ืข ื›ึผึดึฝื™ึพื’ึฐืžึฅื•ึผืœ ื™ึธื“ึธึ–ื™ื• ื™ึตืขึธึฅืฉื‚ึถื” ืœึผึฝื•ึนืƒ

English:

Woe to the wicked, for they shall fare ill;As their hands have dealt, so shall it be done to them.)

The counterpart to the previous verse: 'Woe to the wicked, it shall be ill, for the recompense of his hands shall be done to him.' The two verses together frame the whole chapter's justice - reward and punishment are each precisely the fruit of one's own conduct, so that the disasters described are exactly what the guilty have earned.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื•ื™ ืœืจืฉืข ืจืข. ืฉื”ื•ื ืจืข ืœืขืฆืžื• ื•ืจืข ืœืื—ืจื™ื ื’ื•ืจื ืจืขื” ืœื• ื•ืœืื—ืจื™ื ื‘ืชื ื—ื•ืžื ื•ื”ืžืงืจื ืžื•ืกื‘ ืขืœ ืืžืจื• ืฆื“ื™ืง ื›ื™ ื˜ื•ื‘ ืœื• ื•ืื•ื™ ืœื• ืœืจืฉืข ืจืข:
Woe to the wicked [who does] evil For he is bad to himself and to others; he brings about harm to himself and to others. [This is found] in Tanchuma (Emor 5). This verse refers back to: Say to the righteous that he is good and woe is to the wicked [who does evil].

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืขึทืžึผึดื™ึ™ ื ึนื’ึฐืฉื‚ึธึฃื™ื• ืžึฐืขื•ึนืœึตึ”ืœ ื•ึฐื ึธืฉืึดึ–ื™ื ืžึธึฃืฉืึฐืœื•ึผ ื‘ึ‘ื•ึน ืขึทืžึผึดื™ึ™ ืžึฐืึทืฉืึผึฐืจึถึฃื™ืšึธ ืžึทืชึฐืขึดึ”ื™ื ื•ึฐื“ึถึฅืจึถืšึฐ ืึนืจึฐื—ึนืชึถึ–ื™ืšึธ ื‘ึผึดืœึผึตึฝืขื•ึผืƒย {ืค}

English:

My peopleโ€™s rulers are babes,It is governed by women.ibabesโ€ฆwomen Emendation yields the parallel terms โ€œbabesโ€ฆboysโ€; cf. v. 4 (and v. 5). Alternatively, emendation yields โ€œoppressorsโ€ฆusurersโ€; cf. Septuagint. O my people!Your leaders are misleaders;They have confused the course of your paths.

Returning to the theme of failed leadership, the prophet laments, 'My people - its oppressors are children, and women rule over it.' He cries out that the nation's guides are in fact those who lead it astray and have confounded the path of its ways. Metzudat David and Radak read the 'children' and 'women' as an image of weak, capricious rule; the leaders who should direct the people instead misdirect them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื’ืฉื™ื• ืžืขื•ืœืœ. ืœื™ืฆื ื™ื ื”ื: ื•ื ืฉื™ื ืžืฉืœื• ื‘ื•. ื ืฉื™ื ื ื•ืืคื•ืช ืžืฉืœื• ื‘ื• ื›ืžื• ืฉืืžืจ ืœืžื˜ื” ื™ืขืŸ ื›ื™ ื’ื‘ื”ื• ื‘ื ื•ืช ืฆื™ื•ืŸ ื•ื”ื˜ื• ืœื‘ื ืœืจืขื” (ืœืคื™ื›ืš ื›ืœ ื—ืœืฉื™ื ืžืฉืœื• ื‘ื•) ื•ื™ื•ื ืชืŸ ืชื™ืจื’ื ืœืฉื•ืŸ (ื ื•ืฉื™ื): ืžืืฉืจื™ืš. ืžื“ืจื™ื›ื™ืš ืฉื™ืฉ ืœื”ื ืœืืฉืจืš ื‘ื“ืจืš ื˜ื•ื‘ ื”ื ืžืชืขื™ื ืื•ืชื: ื‘ืœืขื•. ืงืœืงืœื•:
their rulers are mockers Heb. ื ึนื’ึฐืฉื‚ึธื™ื• ืžึฐืขื•ึนืœึตืœ, they are mockers. and women govern them Heb. ื ึธืฉืึดื™ื. Adulterous women govern them, as he states below (verse 16): "Since the daughters of Zion were haughty," and they turned their hearts to evil; therefore, all weaklings governed them. Jonathan renders it as an expression of creditors (ื ื•ึนืฉืึดื™ื) [rendering: and as creditors they govern them]. Your leaders Heb. ืžึฐืึทืฉึผืึฐืจึถื™ืšึธ. Your leaders, who should have led you on the good way, lead you astray. they have destroyed Spoiled.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื ึดืฆึผึธึฅื‘ ืœึธืจึดึ–ื™ื‘ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืขึนืžึตึ–ื“ ืœึธื“ึดึฅื™ืŸ ืขึทืžึผึดึฝื™ืืƒ

English:

GOD stands up to plead a cause,And rises to champion peoples.jpeoples Septuagint โ€œHis peopleโ€; cf. vv. 14, 15.

The scene shifts to a courtroom: 'Hashem stands up to plead (nitzav la-riv) and rises to judge the peoples.' God takes His stand as prosecutor and judge, setting the stage for the direct charge against the nation's leaders in the verses that follow. The imagery casts the coming punishment as the verdict of a formal divine lawsuit rather than arbitrary wrath.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืฆื‘ ืœืจื™ื‘. ืฉืœ ื™ืฉืจืืœ ืžืขื•ืžื“ ืฉืœื ืœื“ืงื“ืง ื‘ื“ื™ื ื: ื•ืขื•ืžื“ ืœื“ื™ืŸ ืขืžื™ื. ื•ืžืชืขื›ื‘ ื•ืžืืจื™ืš ื‘ื“ื™ื ืŸ ืฉืœ ืื•ืžื•ืช. ืขืžื™ื“ื” ื–ื• ืœืฉื•ืŸ ืขื›ื‘ื”:
stands to plead [i.e., to judge the case] of Israel standing, so to speak, so as not to be strict in their judgment. and stands to judge the nations Heb. ื•ืขืžื“. He delays and dwells on their judgment. This expression of standing means delay.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึฐืžึดืฉืึฐืคึผึธึฃื˜ ื™ึธื‘ึ”ื•ึนื ืขึดืึพื–ึดืงึฐื ึตึฅื™ ืขึทืžึผึ–ื•ึน ื•ึฐืฉื‚ึธืจึธึ‘ื™ื• ื•ึฐืึทืชึผึถืึ™ ื‘ึผึดืขึทืจึฐืชึผึถึฃื ื”ึทื›ึผึถึ”ืจึถื ื’ึผึฐื–ึตืœึทึฅืช ื”ึถืขึธื ึดึ–ื™ ื‘ึผึฐื‘ึธืชึผึตื™ื›ึถึฝืืƒ

English:

GOD will bring this chargeAgainst the elders and officers of this people:โ€œIt is you who have ravaged the vineyard;That which was robbed from the poor is in your houses.

Hashem brings His indictment specifically against 'the elders of His people and its officers': 'You have consumed the vineyard; the plunder of the poor is in your houses.' The vineyard is Israel, and its appointed keepers have devoured what they were charged to protect. Radak explains that the leaders enriched themselves with what they seized from the destitute, making them the very criminals they were meant to restrain.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”' ื‘ืžืฉืคื˜ ื™ื‘ื•ื ืขื ื–ืงื ื™ ืขืžื•. ืฉื”ื™' ืœื”ื ืœืžื—ื•ืช, ื•ืœืขื›ื•"ื ืื•ืžืจ ืืชื ื‘ืขืจืช' ืืช ื›ืจืžื™ ืื ื™ ืงืฆืคืชื™ ืžืขื˜ ื•ืืชื ืขื–ืจืชื ืœืจืขื”: ื’ื–ืœืช ื”ืขื ื™. ื“ื•ืจ ืฉื”ื™ื• ืขื ื™ื™ื ื‘ืžืขืฉื™ื ื˜ื•ื‘ื™ื ื›ืœ ื–ื” ื‘ืžื“ืจืฉ ืื’ื“ื” ื•ืœืคื™ ืžืฉืžืขื•ืช ืคืฉื•ื˜ื• ื›ืœ ื”ืขื ื™ืŸ ืขืœ ื™ืฉืจืืœ ื•ืขื•ืžื“ ืœื“ื™ืŸ ืขืžื™ื ื”ื ื”ืฉื‘ื˜ื™ื: ื•ืืชื ื‘ืขืจืชื ื”ื›ืจื. ื”ื–ืงื ื™ื ื•ื”ืฉืจื™ื ืื›ืœื• ืืช ืฉืืจ ื”ืขื:
The Lord will enter into judgment with the elders of His people For they should have protested (Shabbath 55a), and to the nations He says, And you have ravaged My vineyard. I became slightly incensed [against them,] and you helped to do harm. the spoils of the poor [of] a poor generation, for they were poor in good deeds. All this is in the Midrash Aggadah, but according to its simple meaning, the entire section deals with Israel, and "stands to judge the peoples," refers to the tribes. and you have ravaged the vineyard The elders and the officers 'ate up' the rest of the people.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

(ืžืœื›ื) [ืžึทื”ึพืœึผึธื›ึถืึ™] ืชึผึฐื“ึทื›ึผึฐืึฃื•ึผ ืขึทืžึผึดึ”ื™ ื•ึผืคึฐื ึตึฅื™ ืขึฒื ึดื™ึผึดึ–ื™ื ืชึผึดื˜ึฐื—ึธึ‘ื ื•ึผ ื ึฐืึปืึพืึฒื“ึนื ึธึฅื™ ื™ึฑื”ึนื•ึดึ–ื” ืฆึฐื‘ึธืึฝื•ึนืชืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

How dare you crush My peopleAnd grind the faces of the poor?โ€โ€”says my Sovereign GOD of Hosts.

The charge reaches its searing climax: 'What do you mean that you crush My people and grind the faces of the poor - says my Master, Hashem of Hosts.' Metzudat David stresses the violence of the image - tit'chanu, to grind, as grain is ground to powder - the powerful pulverizing the faces of the helpless. God's own signature as 'Master of Hosts' seals the leaders' guilt.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืœื›ื. ื›ืžื• ืžื” ืœื›ื: ืชื˜ื—ื ื•. ืชื›ืชืชื• ื•ืชืžืขื™ื˜ื• ืœื‘ื–ื•ืช ื‘ื“ื™ื ื:
What to you mean Heb. ืžึทืœึผึธื›ึถื, like ืžึทื” ืœึธื›ึถื, what do you mean? [lit. What is to you?] you grind Crush and degrade to disgrace them in their lawsuit.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ื™ึฐื”ึนื•ึธึ—ื” ื™ึทึšืขึทืŸ ื›ึผึดึคื™ ื’ึธึฝื‘ึฐื”ื•ึผึ™ ื‘ึผึฐื ึฃื•ึนืช ืฆึดื™ึผึ”ื•ึนืŸ ื•ึทืชึผึตืœึทึ™ื›ึฐื ึธื”ึ™ (ื ื˜ื•ื•ืช) [ื ึฐื˜ื•ึผื™ึฃื•ึนืช] ื’ึผึธืจึ”ื•ึนืŸ ื•ึผึฝืžึฐืฉื‚ึทืงึผึฐืจึ–ื•ึนืช ืขึตื™ื ึธึ‘ื™ึดื ื”ึธืœึคื•ึนืšึฐ ื•ึฐื˜ึธืคึนืฃึ™ ืชึผึตืœึทึ”ื›ึฐื ึธื” ื•ึผื‘ึฐืจึทื’ึฐืœึตื™ื”ึถึ–ื ืชึผึฐืขึทื›ึผึทึฝืกึฐื ึธื”ืƒ

English:

GOD said:โ€œBecause the daughters of ZionAre so vainAnd walk with heads thrown back,kheads thrown back Lit. โ€œthroats bent back.โ€ With roving eyes,And with mincing gait,Making a tinkling with their feetโ€โ€”

The prophecy now turns to the daughters of Zion, whom Hashem condemns for their haughtiness: they walk with outstretched necks and roving, painted eyes, mincing along and jingling the anklets on their feet. The catalogue of vanity mirrors the arrogance of the male leaders just condemned - a ruling class, male and female alike, intoxicated with its own status.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืืžืจ ื”'. ืขืœ ื”ื ืฉื™ื ืืฉืจ ืžืฉืœื• ื‘ืขืžื™ ื™ืขืŸ ืคื™ืื•ืช ื ื›ืจื™ื•ืช ืงืœื™ืขืช ืฉืขืจื•ืช ื›ื™ ื’ื‘ื”ื• ื•ื’ื•': ื•ืžืฉืงืจื•ืช ืขื™ื ื™ื. ืœืฉื•ืŸ ื”ื‘ื˜ื” ื“"ื ืฆื•ื‘ืขื•ืช ืขื™ื ื™ื”ื ื‘ืกื™ืงืจื ื•ื‘ื›ื—ื•ืœ: ื”ืœื•ืš ื•ื˜ืคื•ืฃ ืชืœื›ื ื”. ืœืฉื•ืŸ ื“ื‘ืจ ืฆืฃ ืขืœ ื’ื‘ื™ ื—ื‘ื™ืจื• ื›ืžื• (ื“ื‘ืจื™ื ื™ื) ืืฉืจ ื”ืฆื™ืฃ ื•ืžืชืจื’ืžื™ื ืŸ ื“ืื˜ื™ืฃ ื›ื“ ื”ื™ืชื” ืืจื•ื›ื” ืžื”ืœื›ืช ื‘ื™ืŸ ืฉืชื™ ืงืฆืจื•ืช ื›ื“ื™ ืฉืชื”ื ื ืจืื™ืช ืฆืคื” ืœืžืขืœื” ืžื”ื ื•ื™ื•ื ืชืŸ ืชื™ืจื’ื ื•ื‘ืคืชื”ืŸ ืžืงืคืŸ, ื”ื™ื• ืงื•ืฉืจื•ืช ืคื™ืื•ืช ื ื›ืจื™ื•ืช ืงืœื™ืขืช ืฉืขืจื•ืช ืชืœื•ืฉื™ืŸ ื›ื•ืจื›ื•ืช ืขื ืงืœื™ืขื•ืชื™ื”ืŸ ืฉื™ืจืื• ื’ืกื•ืช ื•ื˜ืคื•ืคื•ืช: ื•ื‘ืจื’ืœื™ื”ื ืชืขื›ืกื ื”. ื›ืฉื”ื™ื• ืขื•ื‘ืจื•ืช ื‘ืฉื•ืง ืืฆืœ ื‘ื—ื•ืจื™ ื™ืฉืจืืœ ื“ื•ืจืกืชื• ื‘ืจื’ืœื• ื•ืจืžื–ืชื• ืฆื“ ื—ื™ื‘ืช ื ื•ืืคื•ืช ื›ื“ื™ ืœื”ื‘ืขื™ืจ ื‘ื• ื™ืฆืจ ื”ืจืข ื›ืขื›ืก ื–ื” ืฉืœ ื ื—ืฉ ืขื›ืก. ื”ื•ื ืืจืก ืฉืœ ื ื—ืฉ:
And the Lord said Concerning the women who governed My people, "Since the daughters of Zion are so haughty..." and winking eyes Heb. ื•ึผืžึฐืฉื‚ึทืงึผึฐืจื•ึนืช, an expression of looking. Another explanation is: They paint their eyes with vermilion or with blue eye shade. walking and raising themselves they walk Heb. ื•ืชืคื•ืฃ. This is an expression of something floating on another, as (Deut. 11:4): "over whom He caused...to flow (ื”ึตืฆึดื™ืฃ)," which the Targum renders as ืึทื˜ึตื™ืฃ. Thus, a tall one would walk between two short ones, in order to appear to be floating over them (Shabbath 62b). Jonathan, however, renders: and with wigs they surround themselves. They would tie wigs, braids of cut-off hair. They would twist together with their braids so that they would appear thick and broad. and with their feet they spout venom When they would pass in the street near Jewish youths, they would stamp their feet and hint to them of the affection of the adulteresses, in order to arouse their temptation, like the venom of a serpent. ืขึถื›ึถืก is the venom of a serpent.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐืฉื‚ึดืคึผึทึฃื— ืึฒื“ึนื ึธึ”ื™ ืงื‡ื“ึฐืงึนึ–ื“ ื‘ึผึฐื ึฃื•ึนืช ืฆึดื™ึผึ‘ื•ึนืŸ ื•ึทื™ื”ึนื•ึธึ–ื” ืคึผื‡ืชึฐื”ึตึฅืŸ ื™ึฐืขึธืจึถึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

My Sovereign will barelbare So Saadia. Apparently, to bare a womanโ€™s head in public was an intolerable humiliation; cf. Mishnah Baba Kamma 8.6. the patesOf the daughters of Zion, GOD will uncover their heads.

The punishment is fitted exactly to the pride: 'My Master will strike with a scab the crown of the daughters of Zion, and Hashem will lay bare their scalps.' Rashi and the tradition understand the baring of a woman's head in public as an intolerable humiliation; the very heads they carried so high will be exposed and afflicted, their vanity turned to shame.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉืคื—. ืœืฉื•ืŸ ืฆืจืขืช ื›ืžื• (ื•ื™ืงืจื ื™ื’) ืžืกืคื—ืช ื”ื™ื ื•ืขืœ ืฉื ื›ืชื‘ ื‘ืฉื™"ืŸ ื“ืจืฉื• ื‘ื• ืจื‘ื•ืชื™ื ื• ืฉืชืขืฉื ื” ืฉืคื—ื•ืช ืžื›ื•ื“ื ื•ืช ื•ื™ืฉ ืฉื“ืจืฉื•ื”ื• ืฉื”ืจื‘ื” ื‘ื”ืŸ ืžืฉืคื—ื•ืช ืžืฉืคื—ื•ืช ืฉืœ ื›ื ื™ื ืคืชื”ืŸ ื™ืขืจื”. ื›ืœื™ื”ืŸ ื™ืขืจื” ืœ' ืืจืžื™ ื”ื™ื ืคืชื™ื ืื•ื›ืžื ื”ืŸ ื”ื™ื• ืื•ืžืจื•ืช ื™ืžื”ืจ ื™ื—ื™ืฉื” ืžืขืฉื”ื• ืฉืจ ืจื•ืื” ืื•ืชื™ ื•ื ื•ื˜ืœ ืื•ืชื™ ื›ืฉื‘ื ื”ืคื•ืจืขื ื•ืช ื”ื™ื• ืฉืจื™ ื "ื  ื ื•ื˜ืœื™ืŸ ืื•ืชืŸ ืœื”ื™ื•ืช ืœื ืฉื™ื ืžื—ืžืช ื™ื•ืคื™ืŸ, ื•ืจืžื– ื”ืงื‘"ื” ื•ื”ื™ื• ืฉื•ืคืขื•ืช ื›ืื“ื ื”ืžืขืจื” ืžื›ืœื™ ืืœ ื›ืœื™ ื•ื›ืืฉืจ ื ืขื ืฉื• ื‘ื“ื ื ื“ื” ื•ื”ื™ื• ื ืžืืกื•ืช ืขืœื™ื”ืŸ ื•ืžืฉืœื™ื›ื™ืŸ ืื•ืชืŸ ืœืืจืฅ ืžืขืœ ืงืจื•ื ื•ืช ืฉืœื”ืŸ, ื•ื™"ืช ื™ืงืจื”ืŸ ื™ืขื“ื™: ืคืชื”ืŸ. ืœ' ืจื•ื—ื‘ ืœ' ื’ื•ื“ืœ:
And the Lord shall smite with zaaraath Heb. ื•ึฐืฉื‚ึดืคึผึทื—. This is an expression of zaraath [believed to be a form of leprosy, see Commentary Digest II Kings 5:1], as (in Leviticus 13:6): "It is a mispachath (ืžึดืกึฐืคึผึทื—ึทืช)." But since it is written with a 'sin,' our Sages expounded about it that they would become enslaved maidservants (ืฉืึฐืคึธื—ื•ึนืช), and some expounded it to mean that He smote them with many families (ืžึดืฉืึฐืคึผึธื—ื•ึนืช) of lice. shall pour out their "vessels" Heb. ืคึผึธืชึฐื”ึตืŸ ื™ึฐืขึธืจึถื”. Their vessels He shall pour out. This is the Aramaic language, like "a black vessel" ืคึผึทืชึฐื™ึธื ืื•ึผื›ึฐืžึธื [in] (Pesachim 88a). They would say, Let Him hurry and hasten His deed, to bring on the invaders. An officer will see me and take me. When the retribution came, Nebuchadnezzar's officers took them for wives because of their beauty. Thereupon, the Holy One, blessed be He, signaled to their 'fountains,' and blood of an issue flowed from them profusely, as a person pours from one vessel to another. They became loathsome to them, and they cast them to the ground from upon their chariots (Lamentations Rabbah 4:15). Jonathan, however, rendered: He will remove their glory. ืคืชื”ืŸ means wideness or greatness.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื‘ึผึทื™ึผึจื•ึนื ื”ึทื”ึœื•ึผื ื™ึธืกึดึฃื™ืจ ืึฒื“ึนื ึธึ—ื™ ืึตึฃืช ืชึผึดืคึฐืึถึงืจึถืช ื”ึธืขึฒื›ึธืกึดึ›ื™ื ื•ึฐื”ึทืฉืึผึฐื‘ึดื™ืกึดึ–ื™ื ื•ึฐื”ึทืฉื‚ึผึทื”ึฒืจึนื ึดึฝื™ืืƒ

English:

In that day, my Sovereign will strip off the finerymfinery Many of the articles named in vv. 18โ€“24 cannot be identified with certainty. of the anklets, the fillets, and the crescents;

The prophet begins a long, deliberate inventory of the finery Hashem will strip away 'on that day' - starting with the ankle bracelets, the headbands, and the crescent ornaments. The itemized list, continuing through the next verses, holds up a mirror to a society that mistook adornment for worth, naming each luxury that judgment will remove.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื™ื•ื ื”ื”ื•ื. ืœืขืชื™' ืœื‘ื ื›ืฉื™ื‘ื ื”ืงื‘"ื” ืœื”ืฉื™ื‘ ืืช ื™ืฉืจืืœ ืืœื™ื• ื™ืกื™ืจ ื”' ืžื”ื ืืช ืชืคืืจืช ื”ืขื›ืกื™ื ืฉืœื ื™ื”ื• ืชื•ืœื™ืŸ ืชืคืืจืชื ื‘ื ื•ื™ ืชื›ืฉื™ื˜ื™ ื ืฉื™ื ื•ื“ื‘ืจื™ ื ื‘ืœื”: ื”ืขื›ืกื™ื. ื”ืžื ืขืœื™ื ืืฉืจ ื‘ืจื’ืœื™ื”ื ืืฉืจ ื‘ื”ื ืชืขื›ืกื ื”: ื•ื”ืฉื‘ื™ืกื™ื. ืžื™ื ื™ ืฉื‘ื›ื” ืœืชื›ืฉื™ื˜ื™ ื”ืจืืฉ ื•ื”ืจื‘ื” ื™ืฉ ื‘ืœืฉื•ืŸ ืžืฉื ื” ืฉื‘ื™ืก ืฉืœ ืฉื‘ื›ื”: ื•ื”ืฉื”ืจื•ื ื™ื. ื™ื•ื ืชืŸ ืชื™ืจื’ื ื•ืกื‘ื›ื™ื:
On that day In the future, when the Holy One, blessed be He, will come to restore Israel to Him, the Lord shall remove from them the glory of the shoes, that they will not depend for their glory on the beauty of women's jewelry and objects of vanity. the shoes The shoes that were on their feet with which they spouted venom. and the embroidered headdresses Heb. ื•ื”ืฉื‘ื™ืกื™ื. Types of headdresses for the ornaments of the head. Many [instances of this word] are found in the language of the Mishnah: the embroidered headdress (ืฉื‘ื™ืก) of the hair net (Kelim 28:10). and the hair nets Heb. ื•ึฐื”ึทืฉื‚ึทื”ึทืจึนื ึดื™ื. Jonathan renders: the hair nets.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื”ึทื ึผึฐื˜ึดืคึฅื•ึนืช ื•ึฐื”ึทืฉืึผึตื™ืจึ–ื•ึนืช ื•ึฐื”ึธืจึฐืขึธืœึฝื•ึนืชืƒ

English:

of the eardrops, the bracelets, and the veils;

The inventory of confiscated ornaments continues with the eardrops, the bracelets, and the veils. The relentless cataloguing itself is part of the rebuke: each named item is a testament to misplaced priorities, and the sheer length of the list conveys how thoroughly the aristocracy had wrapped itself in luxury.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื˜ื™ืคื•ืช. ืขื•ื ืงื™ื ืœืฉื•ืŸ ืขื ืงื™ื ืœื’ืจื’ืจื•ืชื™ืš (ืžืฉืœื™ ืืณ:ื˜ืณ) ื•ืœืฉื•ืŸ ื ื˜ื™ืคื•ืช ืข"ืฉ ืฉืชืœื•ื™ื•ืช ืขืœ ื”ืฆื•ืืจ ื•ื ื•ื˜ืคื•ืช ืขืœ ื”ื—ื–ื” ื•ื”ืŸ ื›ืžื™ืŸ ืžืจื’ืœื™ื•ืช ื ืงื•ื‘ื•ืช ื•ื—ืจื•ื–ื•ืช ื‘ื—ื•ื˜ ื•ื‘ืœืข"ื– ืžื•ืฉื˜ื™ื ืฆื"ืฉ: ื•ื”ืฉืจื•ืช. ืฆืžื™ื“ื™ ื”ื–ืจื•ืข ื“ืžืชืจื’ื ื•ืฉื™ืจื™ื: ื•ื”ืจืขืœื•ืช. ืฆื ื™ืฃ ืฉืžืฆื ื™ืคื•ืช ื›ืœ ืคืจืฆื•ืคื™ื”ื ื—ื•ืฅ ืžื’ืœื’ืœ ื”ืขื™ืŸ ื›ื“ื™ ืฉื™ืชืื•ื” ืื“ื ืœื™ื–ื•ืŸ ื‘ืžืจืื•ืช ื”ืœืกืชื•ืช (ืกื"ื) ืœ"ื ื•ื”ืจืขืœื•ืช ืžื™ื ื™ ืกืจื‘ืœื™ื ื ืื™ื ืœื”ืชืขื˜ืฃ ื‘ื”ืŸ ื•ื‘ืœ' ืžืฉื ื” ื™ืฉ ืžื“ื™ื•ืช ืจืขื•ืœื•ืช ื‘ืžืก' ืฉื‘ืช:
The necklaces [Jonathan renders:] ืขึทื ึฐืงึทื™ึธื, necklaces, an expression similar to (Proverbs 1:9): "And necklaces (ืขึฒื ึธืงึดื™ื) for your throat." They are called ื ึฐื˜ึธืคื•ึนืช, meaning "to drip," because they hang on the neck and drip onto the breast, and they are a sort of pierced pearls, strung on a string, mostnecs in O.F. and the bracelets Heb. ื•ึฐื”ึทืฉึผืึตืจื•ึนืช, bracelets for the arm, translated ื•ึฐืฉืึดื™ืจึทื™ึธื. and the veils Heb. ื•ึฐื”ึธืจึฐืขึธืœื•ึนืช. A veil with which they envelop their entire countenance except the eyeball, so that a man will desire to satisfy himself by gazing at the cheeks. Another explanation is that they are types of pretty shawls, with which to enwrap themselves, and in the language of the Mishnah, there is an instance: "Shawled (ืจึฐืขื•ึผืœื•ึนืช) Arabian women," in Tractate Shabbath (65a).

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื”ึทืคึฐึผืึตืจึดึคื™ื ื•ึฐื”ึทืฆึฐึผืขึธื“ื•ึนืชึ™ ื•ึฐื”ึทืงึดึผืฉึปึผืืจึดึ”ื™ื ื•ึผื‘ึธืชึตึผึฅื™ ื”ึทื ึถึผึ–ืคึถืฉื ื•ึฐื”ึทืœึฐึผื—ึธืฉึดึฝืื™ืืƒ

English:

the turbans, the armlets, and the sashes; of the talismans and the amulets;

The list continues with the turbans (or headdresses), the armlets or ankle-chains, the sashes, the perfume-boxes (batei ha-nefesh), and the amulets or charms. Many of these ornaments cannot be identified with certainty, but the cumulative effect is unmistakable: an exhaustive accounting of finery destined to be swept away.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืคืืจื™ื. ืชืจื’ื•ื ื›ืœื™ืœื™ื ื›ืžื• (ืฉืžื•ืช ืœื˜) ืคืืจื™ ื”ืžื’ื‘ืขื•ืช: ื•ื”ืฆืขื“ื•ืช. ืืฆืขื“ื” ืฉืœ ืฉื•ืงื™ื: ื•ื”ืงืฉื•ืจื™ื. ื›ืžืฉืžืขื• ืงืฉื•ืจื™' ืงืฆืจื™' ืฉืงื•ืฉืจื™' ื‘ื”ืŸ ืฉืขืจืŸ ื•ื™ืฉ ืฉืขื•ืฉื™ืŸ ืื•ืชื• ืžื•ื–ื”ื‘ื™ื ืคืจืฉื™ื™ื "ืฉ ื‘ืœืข"ื–: ื•ื‘ืชื™ ื”ื ืคืฉ. ืฉื›ื ื’ื“ ื”ืœื‘ ื ื•ืฉืง"ื ื‘ืœืข"ื–: ื•ื”ืœื—ืฉื™ื. ื ื–ืžื™ ื”ืื•ื–ืŸ ืžืงื•ื ืฉืœื•ื—ืฉื™ืŸ ืœื” ืฉื:
The tiaras Heb. ืคึผึฐืึตืจึดื™ื. The Targum renders: tiaras. This resembles (Exodus 39:28): "the beautiful hats (ืคึผึทืึฒืจึตื™ ื”ึทืžึผึดื’ึฐื‘ึผึธืขื•ึนืช)." and the foot chains Heb. ื•ึฐื”ึทืฆึผึฐืขึธื“ื•ึนืช, circlets for the legs. and the hair ribbons [Lit. ties,] as the name implies, short ties with which they tie their hair, and some make them gilded, fres in O.F. and the clasps Heb. ื•ึผื‘ึธืชึผึตื™ ื”ึทื ึผึถืคึถืฉื, [the houses of the soul] opposite the heart, nosche in O.F. and the earrings Heb. ืœึฐื—ึธืฉืึดื™ื, rings for the ear, the place into which people whisper (ืœื•ึนื—ึฒืฉืึดื™ื).

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื”ึทื˜ึผึทื‘ึผึธืขึ–ื•ึนืช ื•ึฐื ึดื–ึฐืžึตึฅื™ ื”ึธืึธึฝืฃืƒ

English:

the signet rings and the nose rings;

The catalogue continues with the signet rings and the nose rings. Radak, the only commentator to gloss this verse here, identifies these as further items of jewelry among the adornments the daughters of Zion will lose - rings for the finger and for the nose, marks of wealth soon to be stripped.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื”ึทืžึผึทึฝื—ึฒืœึธืฆื•ึนืชึ™ ื•ึฐื”ึทืžึผึทึฃืขึฒื˜ึธืคึ”ื•ึนืช ื•ึฐื”ึทืžึผึดื˜ึฐืคึผึธื—ึ–ื•ึนืช ื•ึฐื”ึธื—ึฒืจึดื™ื˜ึดึฝื™ืืƒ

English:

of the festive robes, the mantles, and the shawls; the purses,

The inventory continues with the festive robes, the mantles or wraps, the shawls or cloaks, and the purses or pouches - the fine outer garments and accessories of the well-to-do. The list now moves from small ornaments to costly clothing, widening the scope of what judgment will remove.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžื—ืœืฆื•ืช. ื›ื™ืชื•ื ื™ื ื›ืžื• (ืฉืžื•ืืœ ื‘ ื‘) ื•ืงื— ืืช ื—ืœื™ืฆืชื ืฉื”ื’ื•ืฃ ืžืœื•ื‘ืฉ ื‘ื”ื ื•ื›ืฉืคื•ืฉื˜ื™ืŸ ืื•ืชื ื—ื•ืœืฆื™ืŸ ืื•ืชื ืžืŸ ื”ื’ื•ืฃ: ื•ื”ืžืขื˜ืคื•ืช. ืžืฆืขื•ืช ื”ืžื˜ื” ื›ืชืจื’ื•ืžื• ืฉื•ืฉื™ืคื™ื ื•ื”ืžื˜ืคื—ื•ืช. ืžืคื•ืช: ื•ื”ื—ืจื™ื˜ื™ื. ืชืจื’ื•ืžื• ืžื—ื›ื™ื ื“ืคื•ืก ืฉืœ ื‘ื™ืช ื”ืจื—ื ื›ื“ืžืชืจื’ืžื™ื ืŸ ื•ื›ื•ืžื– ืžื—ื•ืš (ืฉืžื•ืช ืœื”):
The tunics Heb. ื”ึทืžึผึทื—ึฒืœึธืฆื•ึนืช. [Jonathan renders:] ื›ึผึดืชึผื•ึผื ึทื™ึผึธื as in Samuel (2 2:21): and take to yourself his clothing (ื—ึฒืœึดื™ืฆึธืชื•ึน), for the body is clothed with them, and when they are removed, they are removed from the body (ื—ื•ึนืœึฐืฆึดื™ืŸ). and the bedspreads Heb. ื•ึฐื”ึทืžึผึทืขึฒื˜ึธืคื•ึนืช, bedspreads, according to the Targum, who renders ืฉืื•ึนืฉืึดื™ืคึทื™ึธื. and the tablecloths Heb. ื•ึฐื”ึทืžึผึดื˜ึฐืคึธื—ื•ึนืช, tablecloths. and the purses Heb. ื•ึฐื”ึทื—ึฒืจึดื™ื˜ึดื™ื. [Jonathan] translates it as ืžึทื—ึฐื›ึผึทื™ึผึธื, [an ornament] bearing the shape of the woman's private parts, as we translate ื›ึผื•ึผืžึธื– (Ex. 35:22) as ืžึธื—ื•ึนืšึฐ.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึฐื”ึทื’ึผึดืœึฐื™ึนื ึดื™ืึ™ ื•ึฐื”ึทืกึผึฐื“ึดื™ื ึดึ”ื™ื ื•ึฐื”ึทืฆึผึฐื ึดื™ืคึ–ื•ึนืช ื•ึฐื”ึธืจึฐื“ึดื™ื“ึดึฝื™ืืƒ

English:

the lace gowns, and the linen vests; and the kerchiefs and the capes.

The catalogue of finery concludes with the mirrors (or fine linen gowns), the linen undergarments, the turbans, and the veils or cloaks. With this verse the long inventory begun in verse 18 comes to an end, having named layer upon layer of luxury - the fuller the list, the starker the reversal the next verse announces.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื’ืœื™ื•ื ื™ื. ื”ืŸ ื”ืžืจืื•ืช ื›ืชืจื’ื•ืžื• ืžื—ื–ื™ื™ืชื (ืกืคื™ื™ืงื™ื™"ื• ื‘ืœืข"ื–) ืขืœ ืฉื ืฉืžื’ืœื•' ืฆื•ืจื•ืช ื”ืคื ื™ื ืงืจื•ื™ืŸ ื’ืœื™ื•ื ื™ื ืื• ืฉืžื ืžืจืื•ืช ืฉืœื”ื ื ื’ืœืœื•ืช ื”ื™ื•: ื•ื”ืกื“ื™ื ื™ื. ืขืœ ืคืฉืชืŸ ื”ื ื”ืžืชืขื˜ืคื™ืŸ ื‘ื”ื: ื•ื”ืฆื ื™ืคื•ืช. (ืžื•ืœืงื™ื "ืฉ ื‘ืœืข"ื–): ื•ื”ืจื“ื™ื“ื™ื. ื›ื‘ื™ื ืชื (ืคืจืžืœ"ืฅ ื‘ืœืข"ื–) ื•ื”ื ืฉืœ ื–ื”ื‘ ืฉืžื›ื‘ื ื™ืŸ ื‘ื” ื”ืกืจื‘ืœ ืฉื”ืืฉื” ืžืชืขื˜ืคืช ื‘ื•:
The mirrors Heb. ื’ึผึดืœึฐื™ื•ึนื ึดื™ื. These are mirrors, as the Targum renders: ืžึทื—ึฐื–ึฐื™ึธืชึธื, miradojjr in O.F., and because they reveal (ืžึฐื’ึทืœึผื•ึนืช) the form of the face, they are called ื’ึผึดืœึฐื™ื•ึนื ึดื™ื, or perhaps their mirrors were rolled (ื ึดื’ึฐืœึธืœื•ึนืช). and the sheets of linen with which they would enwrap themselves. and the turbans Heb. ื•ึฐื”ึทืฆึผึฐื ึดื™ืคื•ึนืช, molekin in O.F. and the clasps Heb. ื•ึฐื”ึทืจึฐื“ึดื™ื“ึดื™ื, Fermalc in O.F., and they are of gold with which the shawl is closed when the woman enwraps herself therein.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐื”ึธื™ึธื”ึฉ ืชึทึจื—ึทืช ื‘ึผึนึœืฉื‚ึถื ืžึทึฃืง ื™ึดึฝื”ึฐื™ึถึ—ื” ื•ึฐืชึทึจื—ึทืช ื—ึฒื’ื•ึนืจึธึคื” ื ึดืงึฐืคึผึธื”ึ™ ื•ึฐืชึทึจื—ึทืช ืžึทืขึฒืฉื‚ึถึคื” ืžึดืงึฐืฉืึถื”ึ™ ืงื‡ืจึฐื—ึธึ”ื” ื•ึฐืชึทึฅื—ึทืช ืคึผึฐืชึดื™ื’ึดึ–ื™ืœ ืžึทื—ึฒื’ึนึฃืจึถืช ืฉื‚ึธึ‘ืง ื›ึผึดื™ึพืชึทึ–ื—ึทืช ื™ึนึฝืคึดื™ืƒ

English:

And thenโ€”Instead of perfume, there shall be rot;And instead of an apron, a rope;Instead of a diadem of beaten-work,A shorn head;Instead of a rich robe,A girding of sackcloth;A burn instead of beauty.nA burn instead of beauty The complete Isaiah scroll from Qumran, hereafter 1QIsแตƒ, reads โ€œFor shame shall take the place of beautyโ€; cf. note at v. 17.

The verse delivers the crushing reversal of everything just catalogued: 'And it shall be that instead of perfume there shall be rot; instead of a sash, a rope; instead of styled hair, baldness; instead of a rich robe, a girding of sackcloth; a brand instead of beauty (ki tachat yofi).' Each luxury is replaced by its opposite - the mark of mourning and captivity - a point-for-point undoing of the finery, the vanity of verse 16 turned to disgrace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื” ืชื—ืช ื‘ืฉื ืžืง. ืžืงื•ื ืฉื”ื™ื• ืžืชื‘ืฉืžื•ืช ื‘ื• ื™ื”ื™ื” ื ื™ืžืง: ื•ืชื—ืช ื—ื’ื•ืจื” ื ืงืคื”. ืžืงื•ื ืฉื—ื’ืจื” ืฉื ื™ื”ื™ื” ื ื™ืงืฃ ื ื—ืชืš ื‘ื—ื‘ื•ืจื•ืช ื•ืจืฉื•ืžื™ ืžื›ื•ืช ื›ืžื• ื•ืื—ืจ ืขื•ืจื™ ื ืงืคื• (ืื™ื•ื‘ ื™ื˜) ื•ื ืงืฃ ืกื‘ื›ื™ ื”ื™ืขืจ (ืœืงืžืŸ ื™'): ื•ืชื—ืช ืžืขืฉื” ืžืงืฉื”. ืžืงื•ื ืฉื”ื™ื• ืขื•ืฉื•ืช ื‘ื• ื”ืžืขืฉื” ื”ืืžื•ืจ ืœืžืขืœื” ื”ืœื•ืš ื•ื˜ืคื•ืฃ ืชืœื›ื ื” ื•ื”ื•ื ื‘ื’ื•ื‘ื” ื”ืจืืฉ ืฉื ืชื”ื™ื” ืžืงืฉื” ืงืจื—ื” ืžื›ื” ื”ืžืงืจื—ืช ืืช ื”ืจืืฉ ืžืงืฉื” ืœ' ื“ื ืœื“ื ื ืงืฉืŸ (ื“ื ื™ืืœ ื”) ื•ืื ื™ ื”ื™ื™ืชื™ ืžืคืจืฉื• ืชื—ืช ื”ืžืขืฉื” ืžืงืฉื” ืžืงื•ื ืฉื”ื™ื• ืฉื ื—ื’ื•ืจื•ืช ื ื•ืชื ื•ืช ื˜ืกื™ ื”ื–ื”ื‘ ื”ืขืฉื•ื™ื•ืช ืžืงืฉื” ื‘ื˜ื“ื™"ืฅ ื‘ืœืข"ื– ืืœื ืฉื”ื•ื ื ืงื•ื“ ืคืชื— ื•ื”ื•ื ื‘ืžืกื•ืจื” ื‘ืขืฉืจื” ื ืงื•ื“ื™ื ืคืชื— ื•ืื™ืŸ ืื—ื“ ืžื”ื ื“ื‘ื•ืง ืœืชื™ื‘ื” ืฉืœ ืื—ืจื™ื• ื•ื›ืœ ืžืขืฉื” ืฉื”ื•ื ื“ื‘ื•ืง ืœืชื™ื‘ื” ืฉืœ ืื—ืจื™ื• ื ืงื•ื“ ืงืžืฅ: ื•ืชื—ืช ืคืชื™ื’ื™ืœ. ื•ื”ื•ื™ (ืก"ื ื”ืจื™) ื›ืฉืชื™ ืชื™ื‘ื•' ืคืชื™ ื’ื™ืœ ื›ืœื™ ืฉื”ื•ื ืžื‘ื™ืืŸ ืœื™ื“ื™ ื’ื™ืœื” ื•ื”ื•ื ื‘ื™ืช ื”ืจื—ื ื”ืืžื•ืจ ืœืžืขืœื” ืคืชื”ืŸ ื—ืœื•ืฃ ืื•ืชื” ื’ื™ืœื” ืชื”ื™ื” ืžื—ื’ื•ืจืช ืฉืง ื‘ื›ืœ ืžืชื ื™ื”: ื›ื™ ืชื—ืช ื™ื•ืคื™. ื›ื™ ื–ืืช ื”ื•ื’ื ืช ืœื”ื™ื•ืช ืœื”ื ืชื—ืช ื™ื•ืคื™ ืฉื”ื™ื• ืžืฉืชื—ืฆื•ืช ื‘ื•:
And it shall come to pass, that, instead of perfume, there will be decay The place where they would perfume themselves will be decayed. and in the place of a girdle, laceration Heb. ื ืงืคื”. The place where she girded herself, there will be lacerated, cut with wounds and signs of blows, as (Job: 19:26): "And after my skin is cut to pieces (ื ึดืงึผึฐืคื•ึผ)"; (infra 10:34) "and the thickets of forest shall be cut down (ื•ึฐื ึดืงึผึทืฃ)." and in the place of the deed, a wound Heb. (ืžึทืขึฒืฉื‚ึถื” ืžึดืงึฐืฉืึถื”). [The place where they would do the deed mentioned above: "walking and raising themselves they walk," and that is at the height of the head, there will be] ืžึดืงึฐืฉืึถื” ืงึธืจึฐื—ึธื”, a wound that makes the head bald. ืžึดืงึฐืฉืึถื” is an expression similar to (Daniel 5:6): "knocked one against the other (ื ึทืงึฐืฉืึธืŸ)." I would explain it as follows: The place where they would put the plates of gold made by hammering batdec in O.F.but it is vowelized in the Masorah among the ten words vowelized with a 'pattach' [i.e., a 'segol,' and none of them is connected to the following word, and every [instance of the word] that is in the construct state is vowelized with a 'kamatz' [i.e., a 'tzeireh']. and in the place of the organ of levity Heb. ื•ึฐืชึทื—ึทืชืคึผึฐืชึดื™ื’ึดื™ืœ. This is like two words: ืคึผึฐืชึดื™ ื’ึดื™ืœ, a vessel [or organ] that brings levity; the secret parts about which is mentioned above: shall pour out their 'vessels.' Instead of that levity, a girdle of sackcloth will be on all loins. for this is instead of beauty For this is fitting for them to have instead of the beauty with which they acted haughtily.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืžึฐืชึทึ–ื™ึดืšึฐ ื‘ึผึทื—ึถึฃืจึถื‘ ื™ึดืคึผึนึ‘ืœื•ึผ ื•ึผื’ึฐื‘ื•ึผืจึธืชึตึ–ืšึฐ ื‘ึผึทืžึผึดืœึฐื—ึธืžึธึฝื”ืƒ

English:

HeroHer I.e., Zionโ€™s; cf. vv. 16, 17; Heb. โ€œyour.โ€ men shall fall by the sword,Her force, in battle;

The judgment widens from the women to the whole city: 'Your men shall fall by the sword, and your might in war.' The pride of Zion - both the finery of her daughters and the strength of her warriors - is stripped away together, as the defenders on whom the city relied are cut down in battle.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืชื™ืš. ื’ื‘ื•ืจื™ืš ืžืชื™ ืžืœื—ืžื•ืชื™ืš ื”ื™ื•ืฆืื™ื ื‘ืฆื‘ื ื‘ืžื ื™ื™ืŸ:
Your men Your heroes, your men of war, who go out in the army with a number.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึฐืึธื ึฅื•ึผ ื•ึฐืึธื‘ึฐืœึ–ื•ึผ ืคึผึฐืชึธื—ึถึ‘ื™ื”ึธ ื•ึฐื ึดืงึผึธึ–ืชึธื” ืœึธืึธึฅืจึถืฅ ืชึผึตืฉืึตึฝื‘ืƒ

English:

And her gates shall lament and mourn,And she shall be emptied,pshe shall be emptied Meaning of Heb. uncertain. Emendation yields โ€œher wallโ€; cf. Lam. 2.8. Shall sit on the ground.

The chapter closes with the desolation of Zion herself: 'Her gates shall lament and mourn, and she, emptied, shall sit upon the ground.' The gates, once thronged with life, now grieve; the city sits in the posture of the mourner - the very image that Eichah will later make the emblem of the fallen Yerushalayim - bringing the chapter's judgment to its bleak, final stillness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื ื•. ืœ' ืื ื™ื ื”: ืคืชื—ื™ื”. ืฉืขืจื™ ืขื™ื™ืจื•ืช ื•ื‘ืชื™ื ื‘ื›ืœ ืฉืขืจื™ื”' ื™ื”ื ื”ืกืคื“: ื•ื ืงืชื”. ื•ืชืชืจื•ืงืŸ ืžื›ืœ ื›ืžื• ื•ื’ื ืื ื™ ื ืชืชื™ ืœื”ื ื ืงื™ื•ืŸ ืฉื™ื ื™ื (ืขืžื•ืก ื“) ื•ื‘ืœ' ืžืฉื ื” ื™ืฆื ืคืœื•ื ื™ ื ืงื™ ืžื ื›ืกื™ื•: ืœืืจืฅ ืชืฉื‘. ืžื’ื•ื‘' ืœืฉืคืœื•ืช ื™ืฉื‘ื• ืœืืจืฅ ื™ื“ืžื• (ืื™ื›ื” ื‘) ื‘ืชืฉืขื” ื‘ืื‘:
shall lament Heb. ื•ึฐืึธื ื•ึผ, an expression of lamentations. her gates The gates of the towns and houses. In all their gates will be lamentation. and she shall be emptied out Heb. ื•ื ืงืชื”, lit., and she shall be cleansed, meaning: and she shall be emptied of everything, like (Amos 4:6): "And behold, I have given you cleanness of teeth (ื ึดืงึฐื™ื•ึนืŸ ืฉืึดื ึผึทื™ึดื)," [meaning hunger,] and in the language of the Mishnah; "So-and-so was cleaned out (ื ืงื™) of his belongings" (Baba Kamma 41a). she shall sit on the ground [This denotes figuratively that they will be reduced] from a high station to a low one. (Lam. 2: 10) "...shall sit on the ground and remain silent," on the Ninth of Av.

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