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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 32

Isaiah 32

ื™ืฉืขื™ื”ื• ืคืจืง ืœืดื‘

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 32 of 66 | Day: 179 of 742

Date: August 9, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 32 opens with one of the most luminous royal visions in the book: a king who will reign in righteousness and princes who will rule in justice (ื”ึตืŸ ืœึฐืฆึถื“ึถืง ื™ึดืžึฐืœึธืšึฐ ืžึถืœึถืšึฐ). The classical commentators anchor this vision historically in Hezekiah. Rashi reads the prophecy as directed against the wicked Ahaz, whose righteous son Hezekiah is deemed worthy to rule, while Radak and Metzudat David likewise identify Hezekiah as the king who will govern for the sake of justice and righteousness. The opening similes are among the most tender in Isaiah โ€” each such leader will be like a hiding place from the wind and a shelter from the storm, like brooks of water in a dry place (ื›ึฐึผืคึทืœึฐื’ึตื™ ืžึทื™ึดื ื‘ึฐึผืฆึธื™ื•ึนืŸ) and the shade of a massive rock in a weary land (ื›ึฐึผืฆึตืœ ืกึถืœึทืข ื›ึธึผื‘ึตื“ ื‘ึฐึผืึถืจึถืฅ ืขึฒื™ึตืคึธื”). Righteous leadership is imagined not as domination but as refuge, water, and shade for a parched and exhausted people.

The chapter then describes a transformation of perception and speech that the era of just rule will bring. The eyes of seers will no longer be sealed and the ears of hearers will attend (ื•ึฐืœึนื ืชึดืฉึฐืืขึถื™ื ึธื” ืขึตื™ื ึตื™ ืจึนืึดื™ื), the rash and impetuous heart will understand knowledge, and the tongue of stammerers will speak fluently. Rashi ties this directly to the earlier prophecy of chapter 6, where Israelโ€™s eyes were sealed and ears grew heavy โ€” this vision is its reversal. A moral and semantic clarity follows in verses 5-8: the vile person (ื ึธื‘ึธืœ) will no longer be called noble, nor the miser called generous. Isaiah draws a sharp typology, elaborated at length by Radak, distinguishing the ื ึธื‘ึธืœ who both speaks and works villainy, the ื›ึดึผื™ืœึทื™ whose schemes destroy the poor with lies, and the true ื ึธื“ึดื™ื‘ who devises noble things and stands firm upon them (ื•ึฐื”ื•ึผื ืขึทืœ ื ึฐื“ึดื™ื‘ื•ึนืช ื™ึธืงื•ึผื). In a just society flattery collapses and each person is named for what he truly is.

At verse 9 the tone shifts abruptly to rebuke, as the prophet addresses the complacent women who are at ease (ื ึธืฉึดืื™ื ืฉึทืืึฒื ึทื ึผื•ึนืช) and the confident daughters. Rashi and Radak, following Targum Jonathan, understand these as the tranquil provinces and confident walled cities of Judah, warned that within little more than a year they will tremble when the vintage fails and no ingathering comes (ื›ึดึผื™ ื›ึธึผืœึธื” ื‘ึธืฆึดื™ืจ). The oracle intensifies into a call to strip, mourn, and gird sackcloth over the loins, lamenting for the pleasant fields and fruitful vines now overrun with briers and thistles. Verse 14 reaches the nadir: the castle abandoned, the noisy city forsaken, citadel and tower given over forever as a haunt of wild asses and a pasture for flocks. Radak notes the wide interpretive range of this desolation โ€” whether the destruction of Israelโ€™s cities in the days of Hoshea son of Elah, or a more distant ruin โ€” but all read it as the price of complacency and injustice.

The turning point is the single word ืขึทื“, until, in verse 15: this desolation lasts only until a spirit is poured upon us from on high (ืขึทื“ ื™ึตืขึธืจึถื” ืขึธืœึตื™ื ื•ึผ ืจื•ึผื—ึท ืžึดืžึธึผืจื•ึนื). Rashi connects the verb ื™ึตืขึธืจึถื” to the pouring language of Joel and Zechariah, where God pours out His spirit upon all flesh. When that spirit descends, the wilderness becomes a fruitful field and what is now farmland will seem like mere brush by comparison โ€” a vision of ascending fertility and blessing. The consequences are moral before they are agricultural: justice will dwell in the wilderness and righteousness in the fruitful field (ื•ึฐืฉึธืื›ึทืŸ ื‘ึทึผืžึดึผื“ึฐื‘ึธึผืจ ืžึดืฉึฐืืคึธึผื˜), and Rashi reads the wilderness and field as Jerusalem and the land of Israel restored.

The chapterโ€™s theological climax is verse 17, one of Isaiahโ€™s most quoted formulations of the relationship between ethics and peace: the work of righteousness shall be peace, and the effect of righteousness quiet and confidence forever (ื•ึฐื”ึธื™ึธื” ืžึทืขึฒืฉึตื‚ื” ื”ึทืฆึฐึผื“ึธืงึธื” ืฉึธืืœื•ึนื). Radak notes the verseโ€™s characteristic parallelism, mapping ืžึทืขึฒืฉึตื‚ื” onto ืขึฒื‘ึนื“ึทืช, deed upon labor. Peace here is not a separate gift but the very fruit of righteous action. The people will then dwell in peaceful homes and secure dwellings โ€” the same word ืฉึทืืึฒื ึทื ึผื•ึนืช that earlier condemned false complacency is now redeemed as legitimate, God-given rest. The chapter closes with a blessing on those who sow beside all waters and send out ox and donkey freely (ืึทืฉึฐืืจึตื™ื›ึถื ื–ึนืจึฐืขึตื™ ืขึทืœ ื›ึธึผืœ ืžึธื™ึดื), which Rashi reads as the harvest of Israelโ€™s righteousness bearing its reward. Thus Isaiah 32 traces a complete arc โ€” from the promise of just rule, through the exposure of folly and the desolation of complacency, to the outpouring of the divine spirit and the enduring peace that righteousness itself produces.

ืคืจืง ืœืดื‘ ยท Chapter 32

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึตึฅืŸ ืœึฐืฆึถึ–ื“ึถืง ื™ึดืžึฐืœื‡ืšึฐึพืžึถึ‘ืœึถืšึฐ ื•ึผืœึฐืฉื‚ึธืจึดึ–ื™ื ืœึฐืžึดืฉืึฐืคึผึธึฅื˜ ื™ึธืฉื‚ึนึฝืจื•ึผืƒ

English:

Behold, a king shall reign in righteousness,And ministers shall govern with justice;

The chapter opens with a vision of righteous government: a king will reign for the sake of righteousness (le-tzedek) and princes will rule with justice. Rashi, Radak, and Metzudat David all identify this king as Hezekiah, contrasted with his wicked father Ahaz, whose reign will finally embody the just rule that leadership is meant to serve.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืŸ ืœืฆื“ืง ื™ืžืœืš ืžืœืš. ื”ืŸ ืื™ืŸ ืžืฉืคื˜ ืžืœืš ืœืžืœื•ืš ื›ื™ ืื ืœืขืฉื•ืช ืžืฉืคื˜ ืฆื“ืง: ื•ืœืฉืจื™ื ืœืžืฉืคื˜ ื™ืฉื•ืจื•. ื•ืขืœ ืžื™ ื™ืฉ ืœื• ืœืžืœื•ืš ืขืœ ืฉืจื™ื ืืฉืจ ืœืžืฉืคื˜ ื™ืฉื•ืจื•, ื•ืืžืจ ื”ื ื‘ื™ื ื–ืืช ืขืœ ืื—ื– ืฉื”ื™ื” ืจืฉืข ืื‘ืœ ื—ื–ืงื™ื”ื• ื‘ื ื• ื™ืžืœื•ืš ื•ื›ื“ื™ ื”ื•ื:
Behold, for righteousness shall a king reign Behold a king has no right to reign except to execute righteous judgment. and over princes who rule with justice And over whom should he reign? Over princes who rule with justice. The prophet says this concerning Ahaz, who was a wicked man, but Hezekiah his son shall rule, and he is worthy. ([Manuscripts read:] And he is worthy of reigning.)

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐื”ึธื™ึธื”ึพืึดึฅื™ืฉื ื›ึผึฐืžึทื—ึฒื‘ึตืึพืจึ–ื•ึผื—ึท ื•ึฐืกึตึฃืชึถืจ ื–ึธึ‘ืจึถื ื›ึผึฐืคึทืœึฐื’ึตื™ึพืžึทึฃื™ึดื ื‘ึผึฐืฆึธื™ึ”ื•ึนืŸ ื›ึผึฐืฆึตึฅืœ ืกึถืœึทืขึพื›ึผึธื‘ึตึ–ื“ ื‘ึผึฐืึถึฅืจึถืฅ ืขึฒื™ึตืคึธึฝื”ืƒ

English:

Every one of them shall beLike a refuge from gales,A shelter from rainstormsโ€”Or like brooks of water in a desert,Like the shade of a massive rockIn a languishing land.

Each righteous leader will be a refuge for the people, likened to four sources of relief: a hiding place from the wind, a shelter from the storm, brooks of water in a dry place, and the shade of a massive rock in a weary land. Rashi and Metzudat David apply the imagery to Hezekiah, in whose righteousness the survivors of Israel will find protection and revival, like shade and water for the parched.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื” ืื™ืฉ. ื”ื’ื‘ื•ืจ ื‘ื™ืจืืช ื”ืงื‘"ื” ื”ื•ื ื—ื–ืงื™ื” ื™ื”ื™ื” ืœื™ืฉืจืืœ: ื›ืžื—ื‘ื ืจื•ื—. ื›ืžื—ืกื” ืกืœืข ืฉื ื—ื‘ืื™ื ื‘ื• ืžืคื ื™ ืจื•ื— ื•ื ืกืชืจื™ื ืฉื ืžืคื ื™ ื—ื•ืจื‘ ื›ืŸ ื™ื‘ื˜ื—ื• ื‘ื• ื”ื ื•ืชืจื™ื ืžื™' ื”ืฉื‘ื˜ื™': ื‘ืฆื™ื•ืŸ. ืœ' ื™ื•ื‘ืฉ ืฆื™ื”: ื›ืฆืœ ืกืœืข ื›ื‘ื“ ื‘ืืจืฅ ืขื™ืคื”. ื‘ืžืงื•ื ืฉืžืฉ ืฉื”ืืจืฅ ืขื™ืคื” ืฉื ื•ื—ืจื™ื‘ื” ื•ืชืื‘ื” ืœืฆืœ:
And the man shall be The hero in the fear of the Holy One, blessed be He - that is Hezekiah - shall be for Israel. as a hiding place from the wind As a shelter of a rock, where people hide because of the wind, and they hide there because of the heat ([mss. read:] because of the rain), so will those remaining from the ten tribes trust in him. in an arid land. (ื‘ึผึฐืฆึธื™ื•ึนืŸ) an expression of dryness, desolation (ืฆึดื™ึผึธื”). as the shade of a huge rock in a weary land In a sunny place, where the earth is weary and dry and yearning for shade.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึฐืœึนึฅื ืชึดืฉืึฐืขึถึ–ื™ื ึธื” ืขึตื™ื ึตึฃื™ ืจึนืึดึ‘ื™ื ื•ึฐืื‡ื–ึฐื ึตึฅื™ ืฉืึนืžึฐืขึดึ–ื™ื ืชึผึดืงึฐืฉืึทึฝื‘ึฐื ึธื”ืƒ

English:

Then the eyes of those who have sight shall not be sealed,And the ears of those who have hearing shall listen;

In the coming era of just rule, spiritual perception will be restored: the eyes of those who see will no longer be sealed and the ears of those who hear will attend. Rashi and Radak read this as the direct reversal of the earlier prophecy of chapter 6, where Israel's eyes were shut and its ears grew heavy to the word of God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ืชืฉืขื™ื ื” ืขื™ื ื™ ืจื•ืื™ื. ืœื ื›ืžื•ืช ืฉื”ื ืขื›ืฉื™ื• ืื–ื ื™ื• ื”ื›ื‘ื“ ื•ืขื™ื ื™ื• ื”ืฉืข (ืœืขื™ืœ ื•) ืœ' ื˜ื•ื—:
And the eyes of them that see shall not be sealed (Heb. ืชึดืฉืึฐืขึถื™ื ึธื”) Not as they are now, that "his ears are becoming heavy, and his eyes are becoming sealed (ื”ึธืฉืึทืข)" (supra 6:10), an expression of sealing.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึผืœึฐื‘ึทึฅื‘ ื ึดืžึฐื”ึธืจึดึ–ื™ื ื™ึธื‘ึดึฃื™ืŸ ืœึธื“ึธึ‘ืขึทืช ื•ึผืœึฐืฉืึฃื•ึนืŸ ืขึดืœึผึฐื’ึดึ”ื™ื ืชึผึฐืžึทื”ึตึ–ืจ ืœึฐื“ึทื‘ึผึตึฅืจ ืฆึธื—ึฝื•ึนืชืƒ

English:

And the minds of the thoughtless shall attend and note,And the tongues of mumblers shall speak with fluent eloquence.

The transformation extends to understanding and speech: the rash, impetuous heart will grasp knowledge and the tongue of stammerers will speak with fluent eloquence. Rashi and Radak contrast this with the present state described earlier, when the people's heart was made fat and the prophets' words seemed to them like stammering, foreign speech that they refused to understand.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื‘ื‘ ื ืžื”ืจื™ื ื™ื‘ื™ืŸ ืœื“ืขืช. ืœื ื›ืžื• ืฉืขื›ืฉื™ื• ื”ืฉืžืŸ ืœื‘ ื”ืขื (ืฉื): ื•ืœืฉื•ืŸ ืขืœื’ื™ื ื•ื’ื•'. ื•ืœื ื›ืžื• ืฉืขื›ืฉื™ื• ื›ื™ ื‘ืœืขื’ื™ ืฉืคื” (ืœืขื™ืœ ื›ื—): ืขืœื’ื™ื. ื›ืœ ืžื™ ืฉืื™ื ื• ื™ื•ื“ืข ืœื›ื•ื™ืŸ ื“ื™ื‘ื•ืจื• ืœื”ื™ื•ืช ืฆื— ืงืจื•ื™ ืขืœื’ ื•ื ืœืขื’:
And the heart of the hasty shall understand to know Not like now, that "this people's heart is becoming fat" (ibid.). and the tongue of the stammerers, etc. Not like now, "for with distorted speech" (supra 28:11). stammerers Anyone who does not know how to direct his speech to be clear is termed ืขึดืœึผึตื’ or ื ึดืœึฐืขึทื’.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืœึนืึพื™ึดืงึผึธืจึตึฅื ืขึ›ื•ึนื“ ืœึฐื ึธื‘ึธึ–ืœ ื ึธื“ึดึ‘ื™ื‘ ื•ึผืœึฐื›ึดื™ืœึทึ•ื™ ืœึนึฅื ื™ึตืึธืžึตึ–ืจ ืฉืึฝื•ึนืขึทืƒ

English:

No more shall a villain be called noble,Nor shall โ€œhonorableโ€ be said of a knave.

Moral clarity accompanies the restoration: the vile person (naval) will no longer be called noble, nor the miser (kilai) called honorable. As Metzudat David and Radak explain, the flattery that once dressed up the wicked in undeserved titles will cease, and each person will be named honestly for what he truly is.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื›ื™ืœื™. ืจืžืื™ ื ื•ื›ืœ ื—ื•ืจืฉ ืจืขื™ื: ืฉื•ืข. ืœ' ืื“ื•ืŸ ืฉื”ื›ืœ ืฉื•ืขื™ืŸ ื•ืคื•ื ื™ืŸ ืืœื™ื•:
deceitful (ื›ึผึดื™ืœึทื™) a plotting deceiver, who plots evil. noble (ืฉืื•ึผืขึท) an expression of a lord, to whom everyone turns (ืฉืื•ึนืขึดื™ืŸ).

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื›ึผึดึคื™ ื ึธื‘ึธืœึ™ ื ึฐื‘ึธืœึธึฃื” ื™ึฐื“ึทื‘ึผึตึ”ืจ ื•ึฐืœึดื‘ึผึ–ื•ึน ื™ึทืขึฒืฉื‚ึถื”ึพืึธึ‘ื•ึถืŸ ืœึทืขึฒืฉื‚ึฃื•ึนืช ื—ึนึ—ื ึถืฃ ื•ึผืœึฐื“ึทื‘ึผึตึคืจ ืึถืœึพื™ึฐื”ึนื•ึธื”ึ™ ืชึผื•ึนืขึธึ”ื” ืœึฐื”ึธืจึดื™ืงึ™ ื ึถึฃืคึถืฉื ืจึธืขึตึ”ื‘ ื•ึผืžึทืฉืึฐืงึถึฅื” ืฆึธืžึตึ–ื ื™ึทื—ึฐืกึดึฝื™ืจืƒ

English:

For the villains speak villainyAnd plot treachery;To act impiouslyAnd to preach disloyalty against GOD;To leave the hungry unsatisfiedAnd deprive the thirsty of drink.

The verse justifies why the villain no longer deserves the title of nobility, cataloguing his deeds: he speaks villainy, plots iniquity, practices impiety, preaches falsehood against God, and deprives the hungry and thirsty. Radak notes that his denial of divine providence emboldens him to rob the poor, since he imagines God does not see the earth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื‘ืœื” ื™ื“ื‘ืจ. ืžื“ื‘ืจ ืœ' ื”ื•ื” ื”ื•ื: ื™ืขืฉื” ืื•ืŸ. ื™ืงื‘ืฅ ืžื—ืฉื‘ื•ืช ืื•ืŸ ื›ืžื• (ื“ื‘ืจื™ื ื—ืณ:ื™ืดื–) ืขืฉื” ืœื™ ื”ื—ื™ืœ ื”ื–ื”: ืœืขืฉื•ืช ื—ื•ื ืฃ. ื—ื•ืฉื‘ ืžื—ืฉื‘ื•ืช ืื™ืš ื™ื•ื›ืœ ืœืขืฉื•ืช ื—ื ื•ืคื”, ื—ื•ื ืฃ ืฉื ื“ื‘ืจ ืœื›ืš ื˜ืขืžื• ืœืžืขืœื” ื•ื ืงื•ื“ ืคืชื—: ื•ืžืฉืงื” ืฆืžื ื™ื—ืกื™ืจ. ืœืคื™ ืคืฉื•ื˜ื• ืฉื’ื•ื–ืœื™ืŸ ื”ืขื ื™ื™ื ื•ืชืจื’ื•ืžื• ืคืชื’ืžื™ ืื•ืจื™ื™ืชื ื“ืื™ื ื•ืŸ ื›ืžื™ื ืœืฆื—ื™ื™ื ืžื“ืžืŸ ืœื‘ื˜ืœื:
speaks villainy (ื™ึฐื“ึทื‘ึผึตืจ) like ืžึฐื“ึทื‘ึผึตืจ, a present tense. works iniquity (ื™ึทืขึฒืฉื‚ึถื”) Gathers thoughts of iniquity. Comp. (Deut. 8:17) "Gathered (ืขึธืฉื‚ึธื”) for me this wealth." to practice flattery (ืœึทึฒืขึฒืฉื‚ื•ึนืช) He thinks thoughts how he can practice flattery. ื—ึนื ึตืฃ is a noun; therefore, the accent is on the first syllable, it is vowelized with a 'pattah' (now called a 'segol'). and the drink of the thirsty he causes to fail According to the simple meaning, they rob the poor. The Targum, (however, paraphrases:) The words of the Torah, which are like water to the thirsty, they plan to nullify.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึฐื›ึตืœึทึ–ื™ ื›ึผึตืœึธึฃื™ื• ๏ฟฝ๏ฟฝึธืขึดึ‘ื™ื ื”ึšื•ึผื ื–ึดืžึผึฃื•ึนืช ื™ึธืขึธึ”ืฅ ืœึฐื—ึทื‘ึผึตึคืœ (ืขื ื•ื™ื) [ืขึฒื ึดื™ึผึดื™ืึ™] ื‘ึผึฐืึดืžึฐืจึตื™ึพืฉืึถึ”ืงึถืจ ื•ึผื‘ึฐื“ึทื‘ึผึตึฅืจ ืึถื‘ึฐื™ึ–ื•ึนืŸ ืžึดืฉืึฐืคึผึธึฝื˜ืƒ

English:

As for the knaves, their tools are knavish.They forge plotsTo destroy the poor with falsehoodsAnd the needy when they plead their cause.

The miser (kelai) too is exposed: his instruments are evil, forging schemes to destroy the poor with lies and to defeat the needy when they plead their cause in court. Radak distinguishes him from the outright villain โ€” the miser does not perform evil deeds so much as plot with words and manipulate justice against the weak.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื‘ื“ื‘ืจ ืื‘ื™ื•ืŸ ืžืฉืคื˜. ืœื—ื‘ืœ ืื‘ื™ื•ืŸ ื‘ืžืฉืคื˜ื•, ืžืฉืคื˜ ื–ื” ืœ' ืชื—ืœืช ื“ื‘ืจื™ื ื‘ืžืฉืคื˜ ื›ืฉืžื“ื‘ืจ ื”ืื‘ื™ื•ืŸ ื˜ืขื ื•ืชื™ื• ื–ื” ื™ื•ืขืฅ ืžื–ื™ืžื•' ืœื”ื›ืฉื™ืœื• ื‘ื ื›ืœื™ื• ืžืฉืคื˜ ืžืฉืžืฉ ืฉืœืฉื” ืœืฉื•ื ื•' ืชื—ืœืช ื˜ืขื ืช ื“ืฉืจื™ื™ื ืžื "ื˜ ื‘ืœืข"ื– ื•ื’ืžืจ ื”ื“ื™ืŸ ื™ื•ืื™ื™ืžื "ื˜ ื‘ืœืข"ื– ื•ืžืฉื˜ืจ ืฉืฉื•ื˜ืจื™ืŸ ืื•ืชื• ื‘ื™ืกื•ืจื™ืŸ ื™ื•ืฉื˜ื™ืฆ"ื ื‘ืœืข"ื–:
and when the needy speaks a plea (ืžึดืฉืึฐืคึผึธื˜) To destroy the needy in his plea (ืžึดืฉืึฐืคึผึธื˜ื•ึน). This word ืžึดืฉืึฐืคึผึธื˜ is an expression denoting the initial presentation of the case; when the needy presents his pleas, this one plans wicked plots to trap him with his devices. The word ืžึดืฉืึฐืคึผึธื˜ has three meanings: the initial pleas (derajjsnement in O.F.), the sentence (joujjment), and the execution of the verdict, that they discipline him with chastisement (joustize in O.F.).

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐื ึธื“ึดึ–ื™ื‘ ื ึฐื“ึดื™ื‘ึฃื•ึนืช ื™ึธืขึธึ‘ืฅ ื•ึฐื”ึ–ื•ึผื ืขึทืœึพื ึฐื“ึดื™ื‘ึฅื•ึนืช ื™ึธืงึฝื•ึผืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

But the noble have noble intentionsAnd are constant in noble acts.

Against these types stands the true noble (nadiv), who devises noble things and rises and is sustained by his generous acts (ve-hu al nedivot yakum). Rashi and Radak explain that his noble deeds themselves become the source of his endurance and elevation, making him the polar opposite of the villain and the miser and worthy of the honor he bears.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ื ื“ื™ื‘ื•ืช ื™ืงื•ื. ื‘ืฉื‘ื™ืœ ื ื“ื™ื‘ื•ืชื™ื• ืชื”ื™ื” ืœื• ืชืงื•ืžื”:
because of generous deeds, shall stand Because of his generous acts, he will have preservation.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื ึธืฉืึดื™ืึ™ ืฉืึทืึฒื ึทื ึผึ”ื•ึนืช ืงึนึ–ืžึฐื ึธื” ืฉืึฐืžึทึฃืขึฐื ึธื” ืงื•ึนืœึดึ‘ื™ ื‘ึผึธื ื•ึนืชึ™ ื‘ึผึนึฝื˜ึฐื—ึ”ื•ึนืช ื”ึทืึฐื–ึตึ–ื ึผึธื” ืึดืžึฐืจึธืชึดึฝื™ืƒ

English:

You carefree women,Attend, hear my words!You confident ladies,Give ear to my speech!

The oracle pivots to rebuke, summoning the complacent women (nashim shaananot) and confident daughters to hear the prophet's warning. Rashi and Radak, following Targum Jonathan, understand these as the tranquil provinces and confident walled cities of Judah, addressed as women who mistakenly believe their ease is secure.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืฉื™ื ืฉืื ื ื•ืช. ืžื“ื™ื ืŸ ื“ื™ืชื‘ืŸ ืฉืœื™ื•ืŸ: ื‘ื ื•ืช ื‘ื•ื˜ื—ื•ืช. ื›ืจื›ื™ืŸ ื“ื™ืชื‘ื™ืŸ ืœืจื•ื—ืฆืŸ:
Complacent women Provinces that dwell in tranquility [from Jonathan]. confident daughters Walled cities that dwell confidently [from Jonathan].

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื™ึธืžึดื™ืึ™ ืขึทืœึพืฉืึธื ึธึ”ื” ืชึผึดืจึฐื’ึผึทึ–ื–ึฐื ึธื” ื‘ึผึนื˜ึฐื—ึ‘ื•ึนืช ื›ึผึดึšื™ ื›ึผึธืœึธึฃื” ื‘ึธืฆึดึ”ื™ืจ ืึนึ–ืกึถืฃ ื‘ึผึฐืœึดึฅื™ ื™ึธื‘ึฝื•ึนืืƒ

English:

In little more than a year,aIn little more than a year Meaning of Heb. uncertain. You shall be troubled, O confident ones,When the vintage is overAnd no ingathering takes place.

Within little more than a year the confident ones will be troubled, for the vintage will fail and no ingathering will take place. Metzudat David and Radak explain that year after year the enemy will destroy the harvest and eventually exile the people, leaving the cities in ruins.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืžื™ื ืขืœ ืฉื ื”. ื›ืžื• (ืœืขื™ืœ ื›ื˜) ืกืคื• ืฉื ื” ืขืœ ืฉื ื” ื•ืชืžื™ื“ ืขื•ื ื•ืชื™ื›ื ืžืชื’ื‘ืจื™ืŸ ื•ืกื•ืฃ ืชืจื’ื–ื ื” ืืœื• ืฉื”ืŸ ืขื›ืฉื™ื• ืœื‘ื˜ื— ื›ื™ ื™ื›ืœื” ืžื”ื ื‘ืฆื™ืจ ื”ืขื ื‘ื™ื ื•ืื•ืกืฃ ื”ืชื‘ื•ืื” ืœื ื™ื‘ื•ื ืืœ ื”ื‘ื™ืช: ืื•ืกืฃ. ืฉื ื“ื‘ืจ ืœื›ืš ื˜ืขืžื• ืœืžืขืœื” ื•ื ืงื•ื“ ืคืชื—:
Year after year (lit., 'days upon a year.') Comp. (supra 29:1) "Add year to year," and your sins are constantly becoming more serious, until eventually you shall be troubled, those who are now confident, for the vintage of the grapes shall be over for them, and the ingathering of the grain shall not come into the house. the ingathering (ืึนืกึถืฃ) This is a noun; therefore, its accent is on the first syllable and it is vowelized with a 'pattah' (now called a 'segol').

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื—ึดืจึฐื“ื•ึผึ™ ืฉืึทึฝืึฒื ึทื ึผึ”ื•ึนืช ืจึฐื’ึธึ–ื–ึธื” ื‘ึผึนื˜ึฐื—ึ‘ื•ึนืช ืคึผึฐืฉืึนึฃื˜ึธึฝื” ื•ึฐืขึนึ”ืจึธื” ื•ึทื—ึฒื’ึ–ื•ึนืจึธื” ืขึทืœึพื—ึฒืœึธืฆึธึฝื™ึดืืƒ

English:

Tremble, you carefree ones!Quake, O confident ones!Strip yourselves naked,Put the cloth about your loins!

The prophet commands the complacent to tremble and quake, to strip themselves bare and gird sackcloth about their loins. Rashi and Metzudat David describe the coming exile in which each woman will be stripped of her garments and left with only a covering over her loins, a picture of mourning and captivity.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื’ื–ื”. ื›ืžื• ืœืจื’ื–: ืคืฉื•ื˜ื”. ื›ืžื• ืœืคืฉื•ื˜: ื•ืขื•ืจื”. ื›ืžื• ืœืขืจื•ืช ืœ' ืขืจื™ื” (ืžื™ื›ื” ื): ื•ื—ื’ื•ืจื”. ื›ืžื• ืœื—ื’ื•ืจ ืœื›ืš ื˜ืขืžื• ืœืžืขืœื” ื•ื›ืŸ ืชื™ืจื’ื ื™ื•ื ืชืŸ ืฉืœื—ื• ืื™ืชืขืจื˜ื™ืœื• ื•ืืกืจื• ืขืœ ื—ืจืฆื™ืŸ ืžืชื•ืš ืฉื™ืคืฉื™ื˜ื• ื•ื™ืชืขืจืžื• ืžื‘ื’ื“ื™ื”ื ืœื ื™ื—ื’ืจื• ืขืœ ื‘ื’ื“ื™ื”ื ื›ื™ ืขืœ ืžืชื ื™ื”ื:
to be troubled (ืจึฐื’ึธื–ึธื”) to be troubled. (This is an infinitive despite the absence of the 'lammed.') to undress (ืคึผึฐืฉืึนื˜ึธื”) to undress. (This too is an infinitive with the 'lammed' missing.) and to bare (ื•ึฐืขึนืจึธื”) An expression of 'naked' (ืขึถืจึฐื™ึธื”) (Micah 1:11). and to gird (ื•ึทื—ึฒื’ื•ึนืจึธื”) Therefore, the accent is before the last syllable, and so did Jonathan render: Undress and bare yourselves and gird on your loins. Since they will undress and bare themselves of their garments, they will not gird on their garments but on their loins.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืขึทืœึพืฉืึธื“ึทึ–ื™ึดื ืกึนืคึฐื“ึดึ‘ื™ื ืขึทืœึพืฉื‚ึฐื“ึตื™ึพื—ึถึ•ืžึถื“ ืขึทืœึพื’ึผึถึ–ืคึถืŸ ืคึผึนืจึดื™ึผึธึฝื”ืƒ

English:

Lament upon the breasts,bupon the breasts Emendation yields โ€œfor the fields.โ€ For the pleasant fields,For the spreading grapevines,

They will beat their breasts in lament over the pleasant fields and the fruitful vines now lost. Rashi preserves a midrashic reading in which the breasts represent the sages of the Sanhedrin who nourish the people, the desirable fields the city to be plowed under, and the fruitful vine Israel itself, called a vine brought out of Egypt.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ืฉื“ื™ื ืกื•ืคื“ื™ื. ื™ื˜ืคื—ื• ืขืœ ืœื‘ื: (ืขืœ ืฉื“ื™ ื—ืžื“ ืขืœ ืฉื“ื•ืช) ื—ืžื“ืชืŸ, ื•ืž"ื ืขืœ ื—ื›ืžื™ ืกื ื”ื“ืจืื•ืช ืฉื”ื ื›ืฉื“ื™' ื”ืžื ื™ืงื™' ื™ืกืคื“ื•, ื•ืขืœ ืขื™ืจ ื—ืžื“ืชืŸ ืฉืชื—ืจืฉ ื›ืฉื“ื” ื•ืขืœ ื’ืคืŸ ืคื•ืจื™ื” ื”ื ื™ืฉืจืืœ ืฉื ืงืจืื• ื’ืคืŸ ื›ืž"ืฉ ื’ืคืŸ ืžืžืฆืจื™' ืชืกื™ืข:
on the breasts, lamenting They shall beat their heart. for the desirable fields For the fields of their desire. The Midrash Aggadah (See twenty-fourth poem to Lamentations Rabbah) states: For the sages of the Sanhedrin, who are like breasts that nurture, they will lament, and for the city of their desire that will be plowed up like a field, and for the fruitful - vine that is Israel, called a vine, as it is said (Psalms 80:9): "You plucked a vine out of Egypt."

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืขึทึšืœ ืึทื“ึฐืžึทึฃืช ืขึทืžึผึดึ”ื™ ืงึฅื•ึนืฅ ืฉืึธืžึดึ–ื™ืจ ืชึผึทืขึฒืœึถึ‘ื” ื›ึผึดึšื™ ืขึทืœึพื›ึผื‡ืœึพื‘ึผึธืชึผึตึฃื™ ืžึธืฉื‚ึ”ื•ึนืฉื‚ ืงึดืจึฐื™ึธึ–ื” ๏ฟฝ๏ฟฝึทืœึผึดื™ื–ึธึฝื”ืƒ

English:

For my peopleโ€™s soilโ€”It shall be overgrown with briers and thistlesโ€”Aye, and for all the houses of delight,For the city of mirth.

The land of the people will be overgrown with briers and thistles, and the desolation will reach every house of delight and the city of mirth. Rashi identifies the joyful city as Jerusalem, once the joy of all the land, now given over to thorns and ruin.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื•ืฅ ืฉืžื™ืจ. ื”ื•ื‘ืื™ ื•ื‘ื•ืจ ื›ื™ ื›ืœ ื—ื•ืจื‘ืŸ ื–ื” ื™ื”ื™ื” ืขืœ ื›ืœ ื‘ืชื™ ืžืฉื•ืฉ ื•ืขืœ ืงืจื™ื” ืขืœื™ื–ื”, ื™ืจื•ืฉืœื™ื ืฉื”ื™ื ืžืฉื•ืฉ ืœื›ืœ ื”ืืจืฅ (ืื™ื›ื” ื‘):
Thorns and briers The Targum renders: ื”ื•ึผื‘ึตืึดื™ ื•ึผื‘ื•ึผืจ various types of thorns, for all this destruction shall be on all houses of joy, and on the joyful city Jerusalem, which is "the joy of all the land" (Lamentations 2:15).

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื›ึผึดึฝื™ึพืึทืจึฐืžึฃื•ึนืŸ ื ึปื˜ึผึธึ”ืฉื ื”ึฒืžึฅื•ึนืŸ ืขึดึ–ื™ืจ ืขึปื–ึผึธึ‘ื‘ ืขึนึฃืคึถืœ ื•ึธื‘ึทึœื—ึทืŸ ื”ึธื™ึธึจื” ื‘ึฐืขึทึคื“ ืžึฐืขึธืจื•ึนืชึ™ ืขึทื“ึพืขื•ึนืœึธึ”ื ืžึฐืฉื‚ึฅื•ึนืฉื‚ ืคึผึฐืจึธืึดึ–ื™ื ืžึดืจึฐืขึตึฅื” ืขึฒื“ึธืจึดึฝื™ืืƒ

English:

For the castle shall be abandoned,The noisy city forsaken;Citadel and tower shall becomeBare placescBare places Meaning of Heb. uncertain; emendation yields โ€œBrushland, desert.โ€ forever,A stamping ground for wild asses,A pasture for flocksdflocks Emendation yields โ€œonagersโ€; cf. Job 39.5.โ€”

The desolation reaches its depth: the castle abandoned, the noisy city forsaken, citadel and tower left forever as a haunt for wild asses and a pasture for flocks. Rashi reads the abandoned palace as the royal house and the ruined fortifications as the Temple that had been Israel's stronghold, while Radak sees the strong towers reduced to caves for beasts of the field.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืืจืžื•ืŸ. ื”ื™ื›ืœ ื”ืžืœืš ืžืœืš ื™ื”ื•ื“ื” ื ื•ื˜ืฉ: ื•ื”ืžื•ืŸ ืขื™ืจ. ื’ืœื”: ืขื•ืคืœ ื•ื‘ื—ืŸ. ื‘ื™ืช ืžืงื“ืฉื™ ืฉื”ื™ื” ืœื”ื ืœืžื‘ืฆืจ: ื”ื™ื” ื‘ืขื“ ืžืขืจื•ืช. ื™ื”ื™ื” ื‘ืชื•ืš ื—ื•ืจื‘ื•ืช ืžืขืจืช ืœ' ืขืจื• ืขืจื• (ืชื”ื™ืœื™ื ืงืœืดื–:ื–ืณ), ื•ื‘ืขื“ ื›ืžื• ื”ื‘ืขื“ ืขืจืคืœ ื™ืฉืคื•ื˜ (ืื™ื•ื‘ ื›ืดื‘:ื™ืดื’): ืขื“ ืขื•ืœื. ืขื“ ืขืช ืงืฅ ืขื•ืคืœ ื•ื‘ื—ืŸ. ืฉื ื™ื”ื ืœ' ืžื‘ืฆืจ: ืžืฉื•ืฉ ืคืจืื™ื. ืœืชืื•ืช ื™ืฉืžืขืืœ (ื•ืœืžืจืขื” ืื“ื•ื) ื•ืœื—ื™ื™ืœื•ืชื™ื•:
For the palace The king's palace has been forsaken. the multitude of the city has been exiled. rampart and tower My Temple, which was a fortification for them. are amidst ruins (ื”ึธื™ึธื” ื‘ึผึฐืขึทื“ ืžึฐืขึธืจื•ึนืช), shall be amidst ruins. ืžึฐืขึธืจื•ึนืช is an expression similar to (Psalms 137:7) "Raze it, raze it (ืขึธืจื•ึผ ืขึธืจื•ึผ)." ื‘ึผึฐืขึทื“ is like "(Job 22:13) Can He judge through (ื”ึทื‘ึฐืขึทื“) a thick cloud?" forever Until the time of the end. a joy for wild donkeys For the lust of Ishmael and his hosts.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ืขึทื“ึพื™ึตึจืขึธืจึถึฅื” ืขึธืœึตึ›ื™ื ื•ึผ ืจึ–ื•ึผื—ึท ืžึดืžึผึธืจึ‘ื•ึนื ื•ึฐื”ึธื™ึธึคื” ืžึดื“ึฐื‘ึผึธืจึ™ ืœึทื›ึผึทืจึฐืžึถึ”ืœ (ื•ื›ืจืžืœ) [ื•ึฐื”ึทื›ึผึทืจึฐืžึถึ–ืœ] ืœึทื™ึผึทึฅืขึทืจ ื™ึตื—ึธืฉืึตึฝื‘ืƒ

English:

Till a spirit from on high is poured out on us,And wilderness is transformed into farmland,While farmland rates as mere brush.efarmland rates as mere brush I.e., the transformed wilderness will surpass in fertility what is now used as farmland.

The turning point arrives with the word 'until': the desolation lasts only until a spirit is poured out upon us from on high (ad yeareh aleinu ruach mi-marom), when the wilderness becomes a fruitful field and the field is reckoned as mere forest by comparison. Rashi links the verb yeareh to the pouring-out of the divine spirit promised in Joel and Zechariah, and Radak reads it as the outpouring of God's favor and will.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื“ ื™ืขืจื” ืขืœื™ื ื•. ื™ืฉืคื•ืš ืขืœื™ื ื• ื›ืžื• ื•ืชืขืจ ื›ื“ื” (ื‘ืจืืฉื™ืช ื›ืดื“:ื›ืณ) ืœ' ืฉืคื™ื›ื” ื ื•ืคืœ ืขืœ ื”ืจื•ื— ื›ืžื• ื•ืฉืคื›ืชื™ ืขืœ ื‘ื™ืช ื“ื•ื“ ืจื•ื— ื—ืŸ (ื™ื•ืืœ ื’ืณ:ืืณ) ื•ื›ืŸ ืืฉืคื•ืš ืจื•ื—ื™ ืขืœ ื›ืœ ื‘ืฉืจ (ื–ื›ืจื™ื” ื™ืดื‘:ื™ืณ): ืœื™ืขืจ ื™ื—ืฉื‘. ืงื™ืจื•ื™ืŸ ืกื’ื™ืื™ืŸ ื›ื™ืขืจ ื”ื–ื” ืฉื”ื•ื ืžืœื ืขืฆื™ื:
Until...be poured upon us (ื™ึตืขึธืจึถื”) He shall pour upon us. Comp. (Gen. 24:2) "And she emptied (ื•ึทืชึผึฐืขึทืจ) her pitcher." An expression of pouring applies to spirit. Comp. (Zech. 12:10) "And I will pour upon the house of David...a spirit of grace." Comp. also (Joel 3:1) "I will pour My spirit upon all flesh." shall be regarded as a forest (Jonathan renders:) Great cities, like this forest, which is full of trees.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐืฉืึธื›ึทึฅืŸ ื‘ึผึทืžึผึดื“ึฐื‘ึผึธึ–ืจ ืžึดืฉืึฐืคึผึธึ‘ื˜ ื•ึผืฆึฐื“ึธืงึธึ–ื” ื‘ึผึทื›ึผึทืจึฐืžึถึฅืœ ืชึผึตืฉืึตึฝื‘ืƒ

English:

Then justice shall abide in the wildernessAnd righteousness shall dwell on the farmland.

With the land restored, justice will abide in the wilderness and righteousness will dwell in the fruitful field. Rashi and Metzudat David read the wilderness as Jerusalem and the fruitful field as the land of Israel, both now inhabited by people who do justice and righteousness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉื›ืŸ ื‘ืžื“ื‘ืจ ืžืฉืคื˜. ื‘ื™ืจื•ืฉืœื™ื ืฉื”ื™ื ื›ืžื“ื‘ืจ: ื•ืฆื“ืงื” ื‘ื›ืจืžืœ. ื”ื™ื ืืจืฅ ื™ืฉืจืืœ ืฉืชื”ื ื‘ืื•ืชืŸ ื”ื™ืžื™ื ื›ื›ืจืžืœ:
And justice shall dwell in the desert In Jerusalem, which is like a desert. and righteousness shall reside in the fruitful field That is the land of Israel, which in those days shall be like a fruitful field.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐื”ึธื™ึธึ›ื” ืžึทืขึฒืฉื‚ึตึฅื” ื”ึทืฆึผึฐื“ึธืงึธึ–ื” ืฉืึธืœึ‘ื•ึนื ื•ึทึฝืขึฒื‘ึนื“ึทืชึ™ ื”ึทืฆึผึฐื“ึธืงึธึ”ื” ื”ึทืฉืึฐืงึตึฅื˜ ื•ึธื‘ึถึ–ื˜ึทื— ืขึทื“ึพืขื•ึนืœึธึฝืืƒ

English:

For the work of righteousness shall be peace,And the effect of righteousness, calm and confidence forever.

This is the theological climax of the chapter: the work of righteousness will be peace, and the effect of righteousness quiet and confidence forever (ve-haya maaseh ha-tzedakah shalom). Metzudat David and Radak note the verse's parallelism, mapping deed onto labor, and teach that peace is not a separate gift but the very fruit that righteous action produces.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐื™ึธืฉืึทึฅื‘ ืขึทืžึผึดึ–ื™ ื‘ึผึดื ึฐื•ึตึฃื” ืฉืึธืœึ‘ื•ึนื ื•ึผึฝื‘ึฐืžึดืฉืึฐื›ึผึฐื ื•ึนืชึ™ ืžึดื‘ึฐื˜ึทื—ึดึ”ื™ื ื•ึผื‘ึดืžึฐื ื•ึผื—ึนึ–ืช ืฉืึทืึฒื ึทื ึผึฝื•ึนืชืƒ

English:

Then my people shall dwell in peaceful homes,In secure dwellings,In untroubled places of rest.

The people will then dwell in peaceful homes, secure dwellings, and untroubled places of rest. Metzudat David and Radak observe that the threefold repetition of tranquility underscores the abundance of the coming peace; notably, the word shaananot that earlier condemned false complacency is here redeemed as legitimate, God-given rest.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึผื‘ึธืจึทึ–ื“ ื‘ึผึฐืจึถึฃื“ึถืช ื”ึทื™ึผึธึ‘ืขึทืจ ื•ึผื‘ึทืฉืึผึดืคึฐืœึธึ–ื” ืชึผึดืฉืึฐืคึผึทึฅืœ ื”ึธืขึดึฝื™ืจืƒ

English:

fMeaning of verse uncertain. And the brush shall sink and vanish,Even as the city is laid low.

This difficult verse describes hail falling on the forest and the city laid low, which the commentators read very differently. Rashi takes it as God raining destruction upon the wicked nations while the humbled city of Persia is brought down, whereas Metzudat David and Radak understand that hail will fall only on the forest and not harm the crops, and the restored Jerusalem will be safely built even in the lowland without need of fortified heights.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื‘ืจื“ ื‘ืจื“ืช ื”ื™ืขืจ. ืขืœ ื›ืจื—ืš ืื™ืŸ ื‘ืจื“ ื–ื” ืฉื ื“ื‘ืจ ืฉื”ืจื™ ื ืงื•ื“ ื—ืฆื™ื• ืงืžืฅ ื•ื—ืฆื™ื• ืคืชื— ื‘ืœ' ืคืขืœ ื•ื›ืŸ ืคืชืจื•ื ื• ืœ' ืคืขื•ืœื” ื›ืžื• ื•ืจื—ืฅ ื•ื™ืฉื‘ ื•ืขืžื“, ื•ื‘ืจื“ ื•ื™ื‘ืจื•ื“ ืืช ื‘ืจื™ื“ืช ื”ื™ืขืจ ื•ื™ื”ื™' ื”ื‘ื™"ืช ืฉืœ ื‘ืจื“ืช ืžืŸ ื™ืกื•ื“ ื›ืžื• ืขื˜ืจืช ืขืงืจืช ื›ืœื•ืž' ื•ื™ืžื˜ื™ืจ ื”ืงื‘"ื” ืืช ืžื˜ืจ ืคื—ื™ ื”ืจืฉืขื™ื ืฉื”ื ืขื›ืฉื™ื• ื‘ื ื•ื™ื™ื ื•ืžืœืื™ื ืขืจื™ื ื›ื™ืขืจ: ื•ื‘ืฉืคืœื”. ืฉื ืฉืคืœื• ื™ืฉืจืืœ ืขื“ ืขื›ืฉื™ื•: ืชืฉืคืœ ื”ืขื™ืจ. ืžื˜ืจืคื•ืœื™ืŸ ืฉืœ ืคืจืก ื•ื“ื•ื’ืžื ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ื™ื—ื•ืช ื‘ืจื“ื ื•ื™ืงื˜ื•ืœ ืžืฉืจื™ื™ืช ืขืžืžื™ื:
And He shall hail down the hailing of the forest (ื•ึผื‘ึธืจึทื“ ื‘ึผึฐืจึถื“ึถืชื”ึทื™ึผึธืขึทืจ) Perforce, this word ื•ึผื‘ึธืจึธื“ is not a noun, since half of it is vowelized with a 'kamatz' and half of it with a 'pattah' in an expression of ืคึผึธืขึทืœ. (Rashi distinguishes ื‘ึผึธืจึทื“ from ื‘ึผึธืจึธื“, the noun denoting hail.) And so is its interpretation, an expression of an action, like 'and he shall wash' (ื•ึฐืจึธื—ึทืฅ), 'and he shall sit' (ื•ึฐื™ึธืฉืึทื‘), 'and he shall stand' (ื•ึฐืขึธืžึทื“). Here too, ื•ึผื‘ึธืจึทื“ 'and He shall hail down the hailing of the forest.' Then the 'beth' of ื‘ึผึฐืจึถื“ึถืช is a radical, like ืขึฒื˜ึถืจึถืช, 'a crown,' ืขึฒืงึถืจึถืช 'a barren woman.' That is to say that the Holy One, blessed be He, shall rain down the rain of the coals of the wicked, those who are now built up and full of cities like a forest. and into the low state Into which Israel has been humbled until now, shall the metropolis of Persia (Seir, Edom, [according to various mss.]) be humbled. In a similar manner did Jonathan render it: And hail will come down and kill the camps of the nations.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืึทืฉืึฐืจึตื™ื›ึถึ•ื ื–ึนืจึฐืขึตึ–ื™ ืขึทืœึพื›ึผื‡ืœึพืžึธึ‘ื™ึดื ืžึฐืฉืึทืœึผึฐื—ึตึฅื™ ืจึถื’ึถืœึพื”ึทืฉืึผ๏ฟฝ๏ฟฝื•ึนืจ ื•ึฐื”ึทื—ึฒืžึฝื•ึนืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Happy shall you be who sow by all waters,Who send out cattle and donkeys to pasture.gsend out cattle and donkeys to pasture Lit. โ€œlet loose the feet of cattle and donkeysโ€; cf. 7.25 end.

The chapter closes with a blessing: happy are those who sow beside all waters and let ox and donkey range freely. Rashi reads it as Israel reaping the reward of its righteousness, sowing successfully like those beside abundant waters, while Metzudat David describes such plenty that the animals may be sent out to trample the surplus without concern.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจื™ื›ื. ื™ืฉืจืืœ, ืฉื”ืฆืœื™ื—ื” ื–ืจื™ืขืช ืฆื“ืงืชื›ื ื›ื–ื•ืจืขื™ื ืขืœ ืžื™ื ืžืขืชื” ืชืงืฆืจื• ื•ืชืืกืคื• ืชื‘ื•ืืช ืฉื›ืจื›ื ื”ื˜ื•ื‘ ืชืฉืœื—ื• ืจื’ืœ ื”ืฉื•ืจ ืœื“ื•ืฉ ื”ืชื‘ื•ืื” ื•ื”ื—ืžื•ืจ ืœื”ื‘ื™ื ืืœ ื”ื‘ื™ืช ื›ืš ืช"ื™ ื›ืœื•ืžืจ ืชืงื‘ืœื• ืฉื›ืจ ืคืขื•ืœืชื›ื ื”ื˜ื•ื‘ื”:
Fortunate are you Israel, that the sowing of your righteousness has succeeded like those who sow by all waters. From now on, you shall reap and gather the grain of your good reward; you shall send forth the feet of the ox to thresh the grain, and the donkey to bring it into the house. So did Jonathan render it: You shall receive the reward of your good work.

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