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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 43

Isaiah 43

ื™ืฉืขื™ื”ื• ืคืจืง ืžืดื’

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 43 of 66 | Day: 190 of 742

Date: August 20, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 43 stands near the heart of the consolation section that spans chapters 40-66, and its opening word announces its method. Chapter 42 had closed in fire, with Israel plundered and burned for refusing to walk in Godโ€™s ways; the โ€œbut nowโ€ (ื•ืขืชื”) of 43:1 pivots deliberately away from that judgment. Rashi and Metzudat David both read the transition explicitly โ€” despite all this, โ€œfear notโ€ โ€” and Radak links the chapter to the flame imagery that immediately precedes it. The consolation that follows is grounded not in Israelโ€™s conduct but in its createdness: God introduces Himself as โ€œyour Creator, O Yaakov, your Fashioner, O Yisraelโ€ (ื‘ื•ืจืืš ื™ืขืงื‘ ื•ื™ื•ืฆืจืš ื™ืฉืจืืœ), and seals the promise with the most intimate of claims, โ€œI have called you by name; you are Mineโ€ (ืงืจืืชื™ ื‘ืฉืžืš ืœื™ ืืชื”). Radak observes that the passage can be read on two planes at once โ€” his father explained it of Sancherivโ€™s assault on Jerusalem, and it equally describes the future redemption โ€” and this doubleness governs the whole chapter: every past deliverance becomes the template for the one still awaited.

The opening oracle (verses 1-7) unfolds as a series of guarantees. Water and fire will not destroy Israel (verse 2): Rashi reads the waters as the Reed Sea and the flooding nations among whom Israel survived, and the fire as the burning day of the future in which the wicked are consumed while Israel walks unscorched. God gives Egypt, Cush, and Seva as Israelโ€™s ransom (ื›ื•ืคืจ) โ€” for Rashi, the death of Egyptโ€™s firstborn in place of Godโ€™s firstborn son; for Radak, Sancherivโ€™s diversion against Cush and Seva while Jerusalem was spared. The reason is stated with startling tenderness: โ€œbecause you are precious in My eyes, honored, and I love youโ€ (verse 4). From love flows ingathering: seed brought from east and west, the north commanded to give and the south not to withhold (verses 5-6), until all who are called by Godโ€™s name and โ€œcreated for My gloryโ€ (ื•ืœื›ื‘ื•ื“ื™ ื‘ืจืืชื™ื•) are restored (verse 7). Radak insists these verses can only speak of the future redemption, hearing in them even a hint of the revival of the dead.

Verses 8-13 stage a courtroom. The nations assemble and are challenged to produce witnesses that their gods ever foretold anything; their silence is the verdict. Against it God turns to Israel: โ€œYou are My witnessesโ€ (ืืชื ืขื“ื™), repeated in verses 10 and 12. The claim is that Israelโ€™s own history โ€” exile foretold to Avraham and fulfilled, redemption promised and delivered, revelation received with no image seen โ€” constitutes the evidence for Godโ€™s uniqueness in the world. The witness theme frames the chapterโ€™s absolute monotheism: โ€œbefore Me no god was formed, and after Me none shall beโ€ (verse 10), โ€œI, I am the Lord, and beside Me there is no saviorโ€ (verse 11), โ€œI act, and who can reverse it?โ€ (verse 13). Radak dwells on the difficulty of saying โ€œbefore Meโ€ of the One who has no beginning or end, resolving that no being ever created anything except through God alone.

Verses 14-21 turn the argument toward Babylon. For Israelโ€™s sake God sends against the city, bringing down the Chaldeans in the very ships of their rejoicing โ€” and Radak records the striking reading of Chazal that โ€œfor your sake I was sent to Babylonโ€ teaches that the Shechinah itself accompanies Israel into every exile. God then presents His Exodus credentials, the road through the sea and the army extinguished like a wick (verses 16-17), only to overturn them: โ€œdo not recall the former thingsโ€ (ืืœ ืชื–ื›ืจื• ืจืืฉื•ื ื•ืช). Rashi explains that the coming redemption will so occupy Israel with praise that the miracles of Egypt will no longer be invoked. The โ€œnew thingโ€ (ื—ื“ืฉื”) now springing forth is a road through the wilderness and rivers in the desert, at which even the wild beasts give honor, all to give drink to โ€œMy people, My chosenโ€ โ€” โ€œthe people I formed for Myself, that they might declare My praiseโ€ (verse 21).

Then the tone breaks. Verses 22-28 indict the very generation being comforted: it was not God whom Israel called; the offerings ceased โ€” Radak and Metzudat David set this in the days of Achaz, who shut the Temple doors โ€” and in a bitter inversion of verse 23, Israel made God serve with its sins and wearied Him with its iniquities (verse 24). Precisely here comes the chapterโ€™s theological summit: โ€œI, I am He who wipes away your transgressions for My own sake, and your sins I will not rememberโ€ (verse 25). Rashi states the point without softening: not in your merit, nor in the merit of your fathers. Forgiveness rests on Godโ€™s own name โ€” lest it be profaned by Israelโ€™s destruction โ€” and not on Israelโ€™s righteousness. The closing verses press the case home: enter judgment and you will not be vindicated; your first father sinned; the holy princes were profaned and Yaakov given over to cherem. Yet even the rebuke serves the consolation, for a redemption grounded in Godโ€™s own sake cannot finally fail, and chapter 44 opens immediately with renewed comfort for โ€œYaakov My servant.โ€

ืคืจืง ืžืดื’ ยท Chapter 43

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึฐืขึทืชึผึธึžื” ื›ึผึนึฝื”ึพืึธืžึทึคืจ ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึนืจึทืึฒืšึธึฃ ื™ึทืขึฒืงึนึ”ื‘ ื•ึฐื™ึนืฆึถืจึฐืšึธึ– ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืึทืœึพืชึผึดื™ืจึธืึ™ ื›ึผึดึฃื™ ื’ึฐืึทืœึฐืชึผึดึ”ื™ืšึธ ืงึธืจึธึฅืืชึดื™ ื‘ึฐืฉืึดืžึฐืšึธึ– ืœึดื™ึพืึธึฝืชึผึธื”ืƒ

English:

But now thus said GODโ€”Who created you, O Jacob,Who formed you, O Israel:Fear not, for I will redeem you;I have singled you out by name,You are Mine.

The chapter pivots from rebuke to comfort: the God who created (ื‘ื•ืจืืš) and formed (ื™ื•ืฆืจืš) Israel says 'fear not, for I have redeemed you; I have called you by name, you are Mine.' Radak connects this 'but now' to the fire of judgment at the end of chapter 42 โ€” despite all that, God reassures His people, whether from Sancheriv's siege or the future exile. Metzudat David hears an allusion to Egypt: I already redeemed you and called you My firstborn, so you are Mine and it falls on Me to redeem you again.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขืชื”. ืืฃ ื›ืœ ื–ืืช ื›ื” ืืžืจ ื”' ืืœ ืชื™ืจื:
And now despite all this, so said the Lord, "...do not fear."

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื›ึผึดึฝื™ึพืชึทืขึฒื‘ึนึคืจ ื‘ึผึทืžึผึทึ™ื™ึดืึ™ ืึดืชึผึฐืšึธึพืึธึ”ื ึดื™ ื•ึผื‘ึทื ึผึฐื”ึธืจึ–ื•ึนืช ืœึนึฃื ื™ึดืฉืึฐื˜ึฐืคึ‘ื•ึผืšึธ ื›ึผึดึฝื™ึพืชึตืœึตึคืšึฐ ื‘ึผึฐืžื•ึนึพืึตืฉืึ™ ืœึนึฃื ืชึดื›ึผึธื•ึถึ”ื” ื•ึฐืœึถื”ึธื‘ึธึ–ื” ืœึนึฅื ืชึดื‘ึฐืขึทืจึพื‘ึผึธึฝืšึฐืƒ

English:

When you pass through water,I will be with you;Through streams,They shall not overwhelm you.When you walk through fire,You shall not be scorched;Through flame,It shall not burn you.

God pledges His presence through water and fire โ€” no ordeal will consume Israel. Rashi reads the images historically and eschatologically: the waters are the Reed Sea and the flooding nations among whom Israel dwelt without being destroyed, and the fire is the burning day of the future in which the wicked are consumed while Israel is untouched. Metzudat David generalizes the promise: even in the deepest troubles, Israel will not perish.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืชืขื‘ืจ ื‘ืžื™ื. ื›ืฉืขื‘ืจืช ื‘ื™ื ืกื•ืฃ ืืชืš ื”ื™ื™ืชื™: ื•ื‘ื ื”ืจื•ืช ืœื ื™ืฉื˜ืคื•ืš. ื’ืจืชื” ื‘ื™ืŸ ื”ืžืฆืจื™ื ื•ื”ืื•ืžื•ืช ื”ืžืจื•ื‘ื™ืŸ ื›ืžื™ ื ื”ืจ ื•ืœื ื™ื›ืœื• ืœืš ืœื›ืœื•ืช: ื›ื™ ืชืœืš ื‘ืžื• ืืฉ. ืœืขืชื™ื“ ืœื‘ื ื›ื™ ื”ื ื” ื”ื™ื•ื ื‘ื ื‘ื•ืขืจ ื›ืชื ื•ืจ (ืžืœืื›ื™ ื’ืณ:ื™ืดื˜) ืฉืืงื“ื™ืจ ื—ืžื” ืขืœ ื”ืจืฉืขื™ื ื•ืœื™ื”ื˜ ืื•ืชื ื”ื™ื•ื ื”ื‘ื (ืฉื) ื’ื ืฉื ืœื ืชื›ื•ื”: ื•ืœื”ื‘ื”. ืฉืชืฉืจื•ืฃ ื”ืื•ืžื•ืช ื›ืžื• ืฉื ืืžืจ ื•ื”ื™ื• ืขืžื™ื ืžืฉืจืคื•ืช ืกื™ืจ ื’ื ื”ื™ื ืœื ืชื‘ืขืจ ื‘ืš:
When you pass through water When you passed through the Reed Sea, I was with you. and in rivers, they shall not overflow you You dwelt among the Egyptians and the heathens (peoples [: mss.]) numerous as the waters of a river, and they could not prevail against you to destroy you. when you go amidst fire In the future, "For behold, a sun is coming, burning like an oven" (Malachi 3:19), for I will cause the sun to burn upon the wicked, "and the coming sun shall burn them." There, too, you shall not be burnt. a flame which shall burn the heathens ([mss.:] the nations), as it is said (supra 33:12): "And the peoples shall be as the burnings of lime." That too shall not burn amidst you.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื›ึผึดึ—ื™ ืึฒื ึดื™ึ™ ื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึถึ”ื™ืšึธ ืงึฐื“ึฅื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืžื•ึนืฉืึดื™ืขึถึ‘ืšึธ ื ึธืชึทึคืชึผึดื™ ื›ื‡ืคึฐืจึฐืšึธึ™ ืžึดืฆึฐืจึทึ”ื™ึดื ื›ึผึฅื•ึผืฉื ื•ึผืกึฐื‘ึธึ–ื ืชึผึทื—ึฐืชึผึถึฝื™ืšึธืƒ

English:

For I the ETERNAL am your God,The Holy One of Israel, your Savior.I give Egypt as a ransom for you,Cush and Saba in exchange for you.

God gives Egypt, Cush, and Seva as Israel's ransom (ื›ื•ืคืจ). Rashi explains that Egypt's firstborn died in place of God's firstborn son Israel, who had itself deserved destruction; Metzudat David and Radak add that when Sancheriv marched on Jerusalem he turned first to fight Cush and Seva, and his forces perished in Israel's stead.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืชืชื™ ื›ืคืจืš ืžืฆืจื™ื. ื•ื”ื ื”ื™ื• ืœืš ืœืคื“ื™ื•ืŸ ืฉื‘ื›ื•ืจื™ื”ื ืžืชื• ื•ืืชื” ื‘ื ื™ ื‘ื›ื•ืจื™ ื ืฆืœืช ื•ื”ื™ื™ืชื ื—ื™ื™ื‘ื™ื ื›ืœื™ื” ื›ืžื• ืฉื ืืžืจ (ื‘ื™ื—ื–ืงืืœ ื›ืณ:ื—ืณ) ื•ืื•ืžืจ ืœืฉืคื•ืš ื—ืžืชื™ ืขืœื™ื”ื ื‘ืืจืฅ ืžืฆืจื™ื:
I have given Egypt as your ransom And they were your ransom, for their firstborn died, and you, My firstborn son, although you were deserving of destruction, as it is said in Ezekiel (20:8): "And I thought to pour out My fury upon them...in the land of Egypt."

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืžึตืึฒืฉืึถึจืจ ื™ึธืงึทึงืจึฐืชึผึธ ื‘ึฐืขึตื™ื ึทึ›ื™ ื ึดื›ึฐื‘ึผึทึ–ื“ึฐืชึผึธ ื•ึทืึฒื ึดึฃื™ ืึฒื”ึทื‘ึฐืชึผึดึ‘ื™ืšึธ ื•ึฐืึถืชึผึตึคืŸ ืึธื“ึธืึ™ ืชึผึทื—ึฐืชึผึถึ”ื™ืšึธ ื•ึผืœึฐืึปืžึผึดึ–ื™ื ืชึผึทึฅื—ึทืช ื ึทืคึฐืฉืึถึฝืšึธืƒ

English:

Because you are precious to Me,And honored, and I love you,I give people in exchange for youAnd nations in your stead.

Because Israel is precious, honored, and beloved in God's eyes, He gives other peoples in its stead. Rashi notes the present tense โ€” 'I am always accustomed to this' โ€” a standing pattern of providence rather than a one-time event, and Radak reads it toward the future: the nations will perish while Israel is delivered and brought out of exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืชืŸ ืื“ื ืชื—ืชื™ืš. ืชืžื™ื“ ืื ื™ ืจื’ื™ืœ ื‘ื›ืš:
and I give I am always accustomed to this.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืึทืœึพืชึผึดื™ืจึธึ–ื ื›ึผึดึฃื™ ืึดืชึผึฐืšึธึพืึธึ‘ื ึดื™ ืžึดืžึผึดื–ึฐืจึธื—ึ™ ืึธื‘ึดึฃื™ื ื–ึทืจึฐืขึถึ”ืšึธ ื•ึผืžึดึฝืžึผึทืขึฒืจึธึ–ื‘ ืึฒืงึทื‘ึผึฐืฆึถึฝืšึผึธืƒ

English:

Fear not, for I am with you:I will bring your folk from the East,Will gather you out of the West;

The refrain 'fear not, for I am with you' now introduces the ingathering: Israel's offspring will be brought from the east and gathered from the west. Radak insists this verse can only refer to the future redemption, and even finds in 'I will gather you' โ€” addressed to the generation that went into exile โ€” a hint of the revival of the dead.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืึนืžึทึคืจ ืœึทืฆึผึธืคื•ึนืŸึ™ ืชึผึตึ”ื ึดื™ ื•ึผืœึฐืชึตื™ืžึธึ–ืŸ ืึทืœึพืชึผึดื›ึฐืœึธึ‘ืึดื™ ื”ึธื‘ึดึคื™ืึดื™ ื‘ึธื ึทื™ึ™ ืžึตืจึธื—ึ”ื•ึนืง ื•ึผื‘ึฐื ื•ึนืชึทึ–ื™ ืžึดืงึฐืฆึตึฅื” ื”ึธืึธึฝืจึถืฅืƒ

English:

I will say to the North, โ€œGive back!โ€And to the South, โ€œDo not withhold!Bring My sons from afar,And My daughters from the end of the earthโ€”

God commands the north and the south to release His sons and daughters from the ends of the earth. Rashi reads the addressees as the winds: the weak north wind is told 'give' and needs strengthening, while the strong south wind needs only 'do not withhold' โ€” just as in the parallel verse in Shir HaShirim. Radak observes that with verse 5 all four directions are named, so no corner of the dispersion is beyond reach.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื•ืžืจ. ืœืจื•ื— ืฆืคื•ืŸ ืชื ื™ ื”ื’ืœื™ื•ืช ืฉื‘ืฆืคื•ืŸ: ื•ืœืชื™ืžืŸ. ืฉื”ื™ื ืจื•ื— ื—ื–ืงื” ืืœ ืชื›ืœืื™ ืžืœื ืฉื‘ ื‘ื—ื–ืงื” ืœื”ื‘ื™ื ื’ืœื™ื•ืชื™ ื•ื›ืŸ (ืฉื™ืจ ื”ืฉื™ืจื™ื ื“ืณ:ื˜ืดื–) ืขื•ืจื™ ืฆืคื•ืŸ ื•ื‘ืื™ ืชื™ืžืŸ ืžืชื•ืš ืฉื”ืจื•ื— ืฆืคื•ื ื™ืช ื—ืœืฉื” ืฆืจื™ื›ื” ื—ื™ื–ื•ืง ืœื›ืš ื›ืชื•ื‘ ืขื•ืจื™ ืชื ื™. ืื‘ืœ ื“ืจื•ืžื™ืช ืฉืื™ื ื” ืฆืจื™ื›ื” ื—ื™ื–ื•ืง ื›ืชื•ื‘ ื‘ื•ืื™ ื›ืžื•ืช ืฉื”ื™ื ื•ื›ืŸ ื•ืืœ ืชื›ืœืื™:
I will say to the north wind, "Give the exiles who are in the north." and to the south which is a strong wind, "Do not refrain from blowing strongly to bring My exiles." Similarly (Song 4: 16), "Awaken, O north wind, and come, O south wind." Since the north wind is weak, it needs strengthening. Therefore, it is written, "Awaken," "Give." But concerning the south wind which does not need straightening, it is written, "Come," as it is, and so, "Do not refrain."

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื›ึผึนึšืœ ื”ึทื ึผึดืงึฐืจึธึฃื ื‘ึดืฉืึฐืžึดึ”ื™ ื•ึฐืœึดื›ึฐื‘ื•ึนื“ึดึ–ื™ ื‘ึผึฐืจึธืืชึดึ‘ื™ื• ื™ึฐืฆึทืจึฐืชึผึดึ–ื™ื• ืึทืฃึพืขึฒืฉื‚ึดื™ืชึดึฝื™ื•ืƒ

English:

All who are linked to My name,Whom I have created,Formed, and made for My gloryโ€”

Everyone called by God's name was created, formed, and made for His glory (ืœื›ื‘ื•ื“ื™ ื‘ืจืืชื™ื•). Rashi comments that despite the exile God has already prepared all the necessities of redemption; Radak unfolds the triad โ€” creation from nothing, formation of the limbs, provision of needs โ€” as a ladder by which contemplating the human being leads a person to recognize the Creator and declare His praise, which is itself God's glory.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืœ ื”ื ืงืจื ื‘ืฉืžื™ ื•ืœื›ื‘ื•ื“ื™ ื‘ืจืืชื™ื•. ื›ืœ ื”ืฆื“ื™ืงื™ื ื”ื ืงืจืื™ื ื‘ืฉืžื™ ื•ื›ืœ ื”ืขืฉื•ื™ ืœื›ื‘ื•ื“ื™ ื™ืฆืจืชื™ื• ืืฃ ืขืฉื™ืชื™ื• ืชื›ื ืชื™ื• ื‘ื›ืœ ื”ืฆืจื™ืš ืœื• ื•ื”ื›ื ืชื™ ื”ื›ืœ ื›ืœื•ืžืจ ืืข"ืค ืฉืขื‘ืจื• ื‘ื’ื•ืœื” ื•ื‘ืฆืจื” ื›ื‘ืจ ื”ื›ื ืชื™ ืœื”ื ื›ืœ ืฆืจื›ื™ ื’ืื•ืœืชื:
Everyone that is called by My name, and whom I created for My glory All the righteous, who are called by My name and everyone who was made for My glory, I formed him, yea, I made him. fixed him with all that is necessary for him, and I prepared everything. That is to say, that although they experienced exile and trouble, I prepared for them all the necessities of their redemption.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื”ื•ึนืฆึดึฅื™ื ืขึทืึพืขึดื•ึผึตึ–ืจ ื•ึฐืขึตื™ื ึทึฃื™ึดื ื™ึตึ‘ืฉื ื•ึฐื—ึตืจึฐืฉืึดึ–ื™ื ื•ึฐืื‡ื–ึฐื ึทึฅื™ึดื ืœึธึฝืžื•ึนืƒ

English:

Setting free that people,Blind though it has eyesAnd deaf though it has ears.โ€

The 'blind people who have eyes' is Israel in exile, to be brought out nonetheless. Rashi and Radak read the opening word as an infinitive โ€” to bring out of exile those who became like the blind and the deaf; Metzudat David sharpens the charge: they have eyes and ears yet refuse to see God's deeds or hear His commandments.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื•ืฆื™ื ืขื ืขื•ืจ. ื”ื•ืฆื™ื ื›ืžื• ืœื”ื•ืฆื™ื ืžืŸ ื”ื’ื•ืœื” ืื•ืชื ืฉื’ืœื• ืขืœ ืฉื ืขืฉื• ื›ืขื•ืจื™ื ื•ืขื™ื ื™ื ืœื”ื ื•ืœื ืจืื•:
To bring out a blind people Heb. ื”ื•ึนืฆึดื™ื, like ืœึฐื”ื•ึนืฆึดื™ื to bring out of the exile those who were exiled because they became like blind; although they had eyes, they did not see.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื›ึผื‡ึฝืœึพื”ึทื’ึผื•ึนื™ึดึžื ื ึดืงึฐื‘ึผึฐืฆึฃื•ึผ ื™ึทื—ึฐื“ึผึธึ—ื• ื•ึฐื™ึตืึธึฝืกึฐืคื•ึผึ™ ืœึฐืึปืžึผึดึ”ื™ื ืžึดึคื™ ื‘ึธื”ึถืึ™ ื™ึทื’ึผึดึฃื™ื“ ื–ึนึ”ืืช ื•ึฐืจึดืืฉืึนื ึ–ื•ึนืช ื™ึทืฉืึฐืžึดื™ืขึปึ‘ื ื•ึผ ื™ึดืชึผึฐื ึคื•ึผ ืขึตึฝื“ึตื™ื”ึถืึ™ ื•ึฐื™ึดืฆึฐื“ึผึธึ”ืงื•ึผ ื•ึฐื™ึดืฉืึฐืžึฐืขึ–ื•ึผ ื•ึฐื™ึนืืžึฐืจึฅื•ึผ ืึฑืžึถึฝืชืƒ

English:

All the nations assemble as one,The peoples gather.Who among them declared this,Foretold to us the things that have happened?Let them produce their witnesses and be vindicated,That people, hearing them, may say, โ€œIt is true!โ€œaIt is true That the other nationsโ€™ gods are real.

The nations are summoned to a courtroom: let them produce witnesses that their gods ever foretold the future, or vindicate themselves with past predictions. Rashi voices the challenge โ€” who among their prophets announced events before they occurred? โ€” and adds God's counter-claim: I have witnesses, for I told Avraham your forefather of the exiles and they came to pass.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืœ ื”ื’ื•ื™ื ื ืงื‘ืฆื•. ืื ื›ืœ ื”ื’ื•ื™ื ืžืขื›ื•"ื ื ืชืงื‘ืฆื• ื™ื—ื“ื™ื• ืžื™ ื‘ื”ื ื•ื‘ื ื‘ื™ืื™ื”ื ื™ื’ื™ื“ ืขืชื™ื“ื•ืช ื•ื›ื™ื•ืฆื ื‘ื” ืžืคื™ ื˜ืขื•ืชื ืื• ื”ืจืืฉื•ื ื•ืช ืฉื›ื‘ืจ ืขื‘ืจื• ื™ืฉืžื™ืขื•ื ื• ืœืืžืจ ืื ื—ื ื• ื”ื’ื“ื ื• ืื•ืชื ืงื•ื“ื ืฉื‘ืื•: ื™ืชื ื• ืขื“ื™ื”ื. ืฉืฉืžืขื• ืฉื ื‘ืื• ืขืœื™ื”ื ืงื•ื“ื ืœื›ืŸ ื•ื™ืฆื“ืงื• ืื‘ืœ ืื ื™ ื™ืฉ ืœื™ ืขื“ื™ื ืฉืืชื ืขื“ื™ ืฉื”ื’ื“ืชื™ ืœืื‘ืจื”ื ืื‘ื™ื›ื ื”ื’ืœื™ื•ืช ื•ื‘ืื•:
Were all the nations gathered If all the nations (of the peoples [Lublin;]) (of the heathens [Warsaw]; absent in all mss. and in K'li Paz) would gather together, who of them and of their prophets would tell the future, or the like, quoting their pagan Gods, or the first events, that have already passed, would they let us know, saying "We foretold them before they came about"? Let them present their witnesses who heard that they prophesied concerning them prior to their occurrence, and they shall be deemed just. But I have witnesses, for you are My witnesses that I told Abraham your forefather about the exiles, and they came about.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืึทืชึผึถึคื ืขึตื“ึทื™ึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐืขึทื‘ึฐื“ึผึดึ–ื™ ืึฒืฉืึถึฃืจ ื‘ึผึธื—ึธึ‘ืจึฐืชึผึดื™ ืœึฐืžึทึฃืขึทืŸ ืชึผึตึ ื“ึฐืขึ ื•ึผ ื•ึฐืชึทืึฒืžึดึจื™ื ื•ึผ ืœึดึคื™ ื•ึฐืชึธื‘ึดึ™ื™ื ื•ึผึ™ ื›ึผึดึฝื™ึพืึฒื ึดึฃื™ ื”ึ”ื•ึผื ืœึฐืคึธื ึทื™ึ™ ืœึนืึพื ึฃื•ึนืฆึทืจ ืึตึ”ืœ ื•ึฐืึทื—ึฒืจึทึ–ื™ ืœึนึฅื ื™ึดื”ึฐื™ึถึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

My witnesses are you โ€”declares GODโ€”My servant, whom I have chosen.To the end that youbyou Emendation yields โ€œthey.โ€ may take thought,And believe in Me,And understand that I am the One:Before Me no god was formed,And after Me none shall existโ€”

'You are My witnesses' (ืืชื ืขื“ื™) โ€” Israel and God's chosen servant testify that what He foretold came true, so that they may know, believe, and understand 'that I am He.' Rashi identifies the servant as Yaakov, who can testify that the promise made on his journey to Aram was kept; Radak identifies him as the prophet, and grapples with 'before Me no god was formed' โ€” nothing was ever created except through the one God, before or after.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขื‘ื“ื™. ื™ืขืงื‘: ืืฉืจ ื‘ื—ืจืชื™. ื”ื•ื ื™ืขื™ื“ ืฉื”ื‘ื˜ื—ืชื™ื• ื‘ืœื›ืชื• ืœืืจื ื ื”ืจื™ื ื•ืฉืžืจืชื™ ื”ื‘ื˜ื—ืชื™: ืœืžืขืŸ ืชื“ืขื• ื•ื’ื•'. ื›ืœ ื–ื” ืขืฉื™ืชื™ ืœืžืขืŸ ืชืชื ื• ืœื‘ ืœื“ืขืช ืื•ืชื™:
and My servant Jacob. whom I chose. He, too, shall testify that I promised him when he went to Mesopotamia, and I kept My promise. in order that you know I did all this in order that you put your heart to know Me.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืึธื ึนื›ึดึฅื™ ืึธื ึนื›ึดึ–ื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืึตึฅื™ืŸ ืžึดื‘ึผึทืœึฐืขึธื“ึทึ–ื™ ืžื•ึนืฉืึดึฝื™ืขึทืƒ

English:

None but me, GOD;Beside Me, none can grant triumph.

The doubled 'I, I am the Lord' emphatically excludes any other savior. Metzudat David notes that the repetition is for emphasis, and Radak explains the logic: since God is the source of all that exists, nothing happens against His will โ€” He has saved Israel many times and will save again, with none to prevent Him.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืึธื ึนื›ึดึžื™ ื”ึดื’ึผึทึคื“ึฐืชึผึดื™ ื•ึฐื”ื•ึนืฉืึทึ™ืขึฐืชึผึดื™ึ™ ื•ึฐื”ึดืฉืึฐืžึทึ”ืขึฐืชึผึดื™ ื•ึฐืึตึฅื™ืŸ ื‘ึผึธื›ึถึ–ื ื–ึธึ‘ืจ ื•ึฐืึทืชึผึถึฅื ืขึตื“ึทึ›ื™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ–ื” ื•ึทืึฒื ึดื™ึพืึตึฝืœืƒ

English:

I alone foretold the triumphAnd I brought it to pass;I announced it,And no strange god was among you.So you are My witnessesโ€”declares GODโ€”And I am God.

God alone foretold, saved, and announced โ€” and no strange god was among Israel when these deeds were done. Rashi hears in 'you are My witnesses' the revelation itself: the heavens were opened before Israel and they saw no image; Radak adds that precisely because Israel harbored no foreign god, God turned to them in salvation as He did not for the other nations.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ื›ื™ ื”ื’ื“ืชื™. ื”ื’ืœื™ื•ืช ืœืื‘ืจื”ื: ื•ื”ื•ืฉืขืชื™. ืœืงื™ื™ื ื“ื‘ืจื™ ื‘ืขืช ืจืฅ: ื•ื”ืฉืžืขืชื™. ืœื›ื ื”ืจืืฉื•ื ื•': ื•ืื™ืŸ ื‘ื›ื ื–ืจ. ื‘ืื•ืชืŸ ื”ื™ืžื™ื ืฉืขืฉื™ืชื™ ื›ืœ ืืœื” ืœื ื ืจืื” ื‘ื›ื•ืœื›ื ื‘ื™ื ื™ ื”ืขื›ื•"ื ืืœ ื–ืจ ืœื”ืจืื•ืช ื’ื“ื•ืœืชื• ื•ืืœื”ื•ืชื• ื‘ืคื ื™: ื•ืืชื ืขื“ื™. ืฉืคืชื—ืชื™ ืœื›ื ืฉื‘ืขื” ืจืงื™ืขื™' ื•ืœื ืจืื™ืชื ื›ืœ ืชืžื•ื ื”:
I told of the exiles to Abraham. and I saved to fulfill the word at the time [designated for its] end. and I made heard to you the first events. and there was no stranger among you In those days, when I did all these, there did not appear among all of you, among the heathens (the children of the nations [mss., K'li Paz]) a strange God, to show his greatness and his Godliness. ([Other manuscripts read:] And I made My Torah heard to you, and none among you estranged himself from accepting.) and you are My witnesses that I opened seven heavens for you, and you saw no image.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื’ึผึทืึพืžึดื™ึผื•ึนืึ™ ืึฒื ึดึฃื™ ื”ึ”ื•ึผื ื•ึฐืึตึฅื™ืŸ ืžึดื™ึผึธื“ึดึ–ื™ ืžึทืฆึผึดึ‘ื™ืœ ืึถืคึฐืขึทึ–ืœ ื•ึผืžึดึฅื™ ื™ึฐืฉืึดื™ื‘ึถึฝื ึผึธื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Ever since day was, I am the One;None can deliver from My hand.When I act, who can reverse it?

God's sovereignty precedes time itself: 'even before there was day, I am He,' and none can rescue from His hand. Rashi and Metzudat David explain that from the very existence of day God alone has acted, and Radak extends the claim to before creation altogether; when He acts, no one can turn the deed back.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ื ืžื™ื•ื ืื ื™ ื”ื•ื. ืœื ืื•ืชื• ื”ื™ื•ื ืœื‘ื“ื• ื”ื™ื™ืชื™ ืœื‘ื“ื™ ื›ื™ ื’ื ืžืื– ื”ื™ื•ืช ื™ื•ื ืื ื™ ื”ื•ื ืœื‘ื“ื™: ืืคืขืœ. ืื ื‘ืืชื™ ืœืคืขื•ืœ ืื™ืŸ ืžืฉื™ื‘:
Even before the day I am He Not only that day was I alone, but even before it became day I am He alone. I do If I came to do, no one can retract.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื›ึผึนึฝื”ึพืึธืžึทึงืจ ื™ึฐื”ึนื•ึธึ›ื” ื’ึผึนืึทืœึฐื›ึถึ–ื ืงึฐื“ึฃื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืœึฐืžึทืขึทื ึฐื›ึถึžื ืฉืึดืœึผึทึฃื—ึฐืชึผึดื™ ื‘ึธื‘ึถึ—ืœึธื” ื•ึฐื”ื•ึนืจึทื“ึฐืชึผึดึคื™ ื‘ึธึฝืจึดื™ื—ึดื™ืึ™ ื›ึผึปืœึผึธึ”ื ื•ึฐื›ึทืฉื‚ึฐื“ึผึดึ–ื™ื ื‘ึผึธืึณื ึดื™ึผึฅื•ึนืช ืจึดื ึผึธืชึธึฝืืƒ

English:

Thus said GOD,Your Redeemer, the Holy One of Israel:For your sake I send to Babylon;I will bring down all [her] bars,And the Chaldeans shall raise their voice in lamentation.cI send to Babylon โ€ฆ in lamentation Meaning of Heb. uncertain.

For Israel's sake God sends against Babylon, bringing down the Chaldeans in the very ships of their rejoicing. Metzudat David and Radak read this of Koresh, dispatched to destroy Babylon so the exiles could return home; Rashi offers both a reading of exile and one of redemption tidings, and Radak records the reading of Chazal that 'for your sake I was sent to Babylon' teaches that the Shechinah accompanies Israel into every exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืžืขื ื›ื ืฉืœื—ืชื™ ื‘ื‘ืœื”. ื™"ืช ื‘ื“ื™ืœ ื—ื•ื‘ื™ื›ื•ืŸ ืื’ืœื™ืชื™ ื™ืชื›ื•ืŸ ืœื‘ื‘ืœ: ื•ื”ื•ืจื“ืชื™ ื‘ืจื™ื—ื™ื ื›ื•ืœื. ื•ืื—ืชื™ืช ื‘ืžืฉื•ื˜ื™ืŸ ื›ื•ืœื”ื•ืŸ ืžืฉื•ื˜ื™ืŸ ื”ื•ื ืขืฅ ืฉืžื ื”ื™ื’ ืืช ื”ืกืคื™ื ื” ื•ืžื™ื™ืฉืจื”: ื•ื›ืฉื“ื™ื. ื”ื•ืœื™ื›ื• ืืชื›ื ื‘ืื ื™ื•ืช ืจื ืชื ื•ื’ื ื™ืฉ ืœืคืจืฉื• ืขืœ ื‘ืฉื•ืจืช ื”ื’ืื•ืœื”. ืœืžืขื ื›ื ืฉืœื—ืชื™. ืืฉืœื— ืžืœื›ื™ ืžื“ื™ ืœื‘ื‘ืœ ื•ืื•ืจื™ื“ ื”ื›ืฉื“ื™ื ื‘ืกืคื™ื ื•ืช ื•ืžืฉื•ื˜ื™ืŸ ืœื’ื•ืœื” ืœืืจืฅ ืžื“ื™, ื•ื›ืฉื“ื™ื ืื•ืจื™ื“ ื‘ืื ื™ื•ืช ืฉื”ื™ืชื” ืจื™ื ืชื ื‘ื”ื:
Because of you, I sent [you] to Babylon Jonathan paraphrases: Because of your sins I exiled you to Babylon. and I lowered them all with oars Heb. ื•ึฐื”ื•ึนืจึทื“ึฐืชึผึดื™ ื‘ึธืจึดื™ื—ึดื™ื. Jonathan renders: And I lowered with oars (ื‘ึผึดืžึฐืฉืื•ึนื˜ึดื™ืŸ), all of them. ืžึฐืฉืื•ึนื˜ึดื™ืŸ denotes the wood that guides the ship and straightens it out. and Chaldees led you in the ships of their rejoicing. This may also be explained as regards the news of the redemption, as follows: Because of you, I sent I will send the kings of Media to Babylon, and I will lower the Chaldees in ships and oars into exile to the land of Media. And the Chaldees I will lower in ships which their rejoicing was [i.e., the Chaldees would be taken into captivity with the very boats in which they had previously rejoiced].

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ืึฒื ึดึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ืงึฐื“ึฝื•ึนืฉืึฐื›ึถึ‘ื ื‘ึผื•ึนืจึตึฅื ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืžึทืœึฐื›ึผึฐื›ึถึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

I am your Holy One, GOD,Your Sovereign, the Creator of Israel.

A closing seal on the Babylon oracle: the Holy One, Creator of Israel, is its King. Radak comments that God sanctifies His name through Israel โ€” as Koresh himself would proclaim โ€” and that as their true King He will not abandon them to the hands of the kings of the nations.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื›ึผึนึšื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื”ึทื ึผื•ึนืชึตึฅืŸ ื‘ึผึทื™ึผึธึ–ื ื“ึผึธึ‘ืจึถืšึฐ ื•ึผื‘ึฐืžึทึฅื™ึดื ืขึทื–ึผึดึ–ื™ื ื ึฐืชึดื™ื‘ึธึฝื”ืƒ

English:

Thus said GOD,Who made a road through the seaAnd a path through mighty waters,

God introduces Himself by His Exodus credential: the One who made a road through the sea. Rashi recalls the Reed Sea, where Egypt was drawn in to pursue Israel and left dead on the shore; Metzudat David adds the splitting of the Yarden in Yehoshua's days as the 'mighty waters,' and Radak draws the inference โ€” He who did this will save you from this exile as well.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื•ืชืŸ ื‘ื™ื ื“ืจืš. ื‘ื™ื ืกื•ืฃ ื•ืฉื ื”ื•ืฆืืชื™ ืžืฆืจื™ื ืœืจื“ื•ืฃ ืื—ืจื™ื›ื ืจื›ื‘ ื•ืกื•ืก ื•ื—ื™ืœ ื•ืขื™ื–ื•ื– ื•ื›ื•ืœื ื™ื—ื“ื™ื• ื™ืฉื›ื‘ื• ืžืชื™ื ืขืœ ืฉืคืช ื”ื™ื ื‘ืœ ื™ืงื•ืžื•:
Who made a way in the sea in the Sea of Reeds, and there I drew the Egyptians out to pursue you, with chariots and horses, and an army and power, and all of them lay together dead on the seashore, not to rise.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื”ึทืžึผื•ึนืฆึดึฅื™ื ืจึถื›ึถื‘ึพื•ึธืกึ–ื•ึผืก ื—ึทึฃื™ึดืœ ื•ึฐืขึดื–ึผึ‘ื•ึผื– ื™ึทื—ึฐื“ึผึธึคื• ื™ึดืฉืึฐื›ึผึฐื‘ื•ึผึ™ ื‘ึผึทืœึพื™ึธืงึ”ื•ึผืžื•ึผ ื“ึผึธืขึฒื›ึ–ื•ึผ ื›ึผึทืคึผึดืฉืึฐืชึผึธึฅื” ื›ึธื‘ึฝื•ึผืƒ

English:

Who destroyedddestroyed Understanding hoแนฃiสผ, here, as equivalent to Aramaic sheแนฃi. chariots and horses,And all the mighty hostโ€”They lay down to rise no more,They were extinguished, quenched like a wick:

The pursuing army โ€” chariot, horse, and force โ€” was made to lie down never to rise, snuffed out like a flaxen wick. Metzudat David pictures the Egyptians drowning in the sea, their life extinguished as quickly as burning flax; Radak sees a second referent in Sancheriv's host, which lay down at night and by morning was all dead corpses.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืคืฉืชื” ื›ื‘ื•. ืชื™ืจื’ื ื™ื•ื ืชืŸ ื›ื‘ื•ืฆื ืขืžื™ ื˜ืคื•:
they were quenched Jonathan renders: Like flax they dimmed, they were quenched.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืึทึฝืœึพืชึผึดื–ึฐื›ึผึฐืจึ–ื•ึผ ืจึดืืฉืึนื ึ‘ื•ึนืช ื•ึฐืงึทื“ึฐืžึนื ึดื™ึผึ–ื•ึนืช ืึทืœึพืชึผึดืชึฐื‘ึผึนื ึธึฝื ื•ึผืƒ

English:

Do not recall what happened of old,Or ponder what happened of yore!

A startling command follows the Exodus recollection: do not recall the former things. Rashi explains that the coming redemption will so occupy Israel with thanksgiving and praise that the miracles of Egypt will no longer be invoked; Radak cites the parallel in Yirmiyahu and the view of Chazal distinguishing the 'former things' โ€” the subjugation to the kingdoms โ€” from the 'ancient things,' the Exodus itself.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืœ ืชื–ื›ืจื• ืจืืฉื•ื ื•ืช. ื”ื ื™ืกื™ื ื”ืœืœื• ืฉืื ื™ ืžื–ื›ื™ืจ ืœื›ื ืฉืขืฉื™ืชื™ ื‘ืžืฆืจื™ื ืืœ ืชื–ื›ืจื• ืื•ืชื ืžืขืชื” ื›ื™ ื‘ื’ืื•ืœื” ื–ื• ืชืขืกืงื• ืœื”ื•ื“ื•ืช ื•ืœื”ืœืœ: ืืœ ืชืชื‘ื•ื ื ื•. ืืœ ืชืกืชื›ืœื• ื‘ื”ืŸ ืืœ ืชืชื ื• ืœื”ื ืœื‘:
Remember not the first events These miracles that I mention to you, that I performed in Egypt do not remember them from now on, for you shall be engaged in this redemption, to thank and to praise. do not meditate Do not ponder about them; do not pay attention to them.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื”ึดื ึฐื ึดึจื™ ืขึนืฉื‚ึถึคื” ื—ึฒื“ึธืฉืึธื”ึ™ ืขึทืชึผึธึฃื” ืชึดืฆึฐืžึธึ”ื— ื”ึฒืœึ–ื•ึนื ืชึผึตื“ึธืขึ‘ื•ึผื”ึธ ืึทึฃืฃ ืึธืฉื‚ึดึคื™ื ื‘ึผึทืžึผึดื“ึฐื‘ึผึธืจึ™ ื“ึผึถึ”ืจึถืšึฐ ื‘ึผึดื™ืฉืึดืžึ–ื•ึนืŸ ื ึฐื”ึธืจึฝื•ึนืชืƒ

English:

I am about to do something new;Even now it shall come to pass,Suddenly you shall perceive it:I will make a road through the wildernessAnd riverserivers 1QIsแตƒ reads โ€œpathsโ€; cf. v. 16. in the desert.

The 'new thing' (ื—ื“ืฉื”) now springing forth is the future ingathering, with a road through the wilderness and rivers in the desert. Radak wrestles with 'now': the redemption stands ready to blossom whenever Israel repents, and he argues at length that the promise of gathering from all the peoples cannot refer to the limited return from Babylon; Metzudat David adds that this salvation was already made known in the Torah's promise that God will return and gather His people.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืชึผึฐื›ึทื‘ึผึฐื“ึตึ™ื ึดื™ึ™ ื—ึทื™ึผึทึฃืช ื”ึทืฉื‚ึผึธื“ึถึ”๏ฟฝ๏ฟฝ ืชึผึทื ึผึดึ–ื™ื ื•ึผื‘ึฐื ึฃื•ึนืช ื™ึทืขึฒื ึธึ‘ื” ื›ึผึดึฝื™ึพื ึธืชึทึจืชึผึดื™ ื‘ึทืžึผึดื“ึฐื‘ึผึธึœืจ ืžึทึ—ื™ึดื ื ึฐื”ึธืจื•ึนืชึ™ ื‘ึผึดึฝื™ืฉืึดื™ืžึนึ”ืŸ ืœึฐื”ึทืฉืึฐืงึ–ื•ึนืช ืขึทืžึผึดึฅื™ ื‘ึฐื—ึดื™ืจึดึฝื™ืƒ

English:

The wild beasts shall honor Me,Jackals and ostriches,For I provide water in the wilderness,Rivers in the desert,To give drink to My chosen people,

Even the wild beasts, jackals, and ostriches will honor God when water flows in their desert haunts. Metzudat David and Radak read this as poetic figure โ€” the desolate places themselves rejoice at the waters โ€” all for the sake of giving drink to 'My people, My chosen' as they return home through the wilderness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื›ื‘ื“ื ื™ ื—ื™ืช ื”ืฉื“ื”. ืžืงื•ื ืฉื”ื•ื ื—ืจื‘ ื•ืžืจื‘ืฅ ืœื—ื™ื•ืช ื”ืฉื“ื” ืœืชื ื™ื ื•ืœื‘ื ื•ืช ื™ืขื ื”: ื›ื™ ื ืชืชื™ ื‘ืžื“ื‘ืจ ืžื™ื. ื›ืœื•ืžืจ ื‘ืืจืฅ ื—ืจื™ื‘ื” ืืชืŸ ื™ืฉื•ื‘:
The beasts of the field shall honor Me The place that is desolate and a habitat of the beasts of the field, for the jackals and for the ostriches. for I gave water in the desert i.e., in a desolate land I will place a settlement.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืขึทืึพื–ื•ึผึ™ ื™ึธืฆึทึฃืจึฐืชึผึดื™ ืœึดึ”ื™ ืชึผึฐื”ึดืœึผึธืชึดึ–ื™ ื™ึฐืกึทืคึผึตึฝืจื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

The people I formed for MyselfThat they might declare My praise.

The purpose clause of Israel's existence: 'this people I formed for Myself, that they might declare My praise.' Radak explains that they will recount God's praise for the wonders of the final ingathering โ€” and he marks this verse as a hinge, for the prophet now turns from consolation to rebuke of his own generation, whose merits are not the ground of the promised good.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื ื–ื• ื™ืฆืจืชื™ ืœื™. ืœืžืขืŸ ืชื”ืœืชื™ ื™ืกืคืจื•:
This people I formed for Myself so that they recite My praise.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึฐืœึนืึพืึนืชึดึฅื™ ืงึธืจึธึ–ืืชึธ ื™ึทืขึฒืงึนึ‘ื‘ ื›ึผึดึฝื™ึพื™ึธื’ึทึฅืขึฐืชึผึธ ื‘ึผึดึ–ื™ ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

But you have not worshiped Me, O Jacob,That you should be weary of Me, O Israel.

The rebuke begins: 'it was not Me you called, Yaakov.' Rashi reads it of turning to idolatry and quickly wearying of God's service; Radak sharpens the irony โ€” you claim to have wearied yourself for Me, but you did not even call on Me in your distress, or worse, you wearied Me by serving idols.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ืื•ืชื™ ืงืจืืช. ื•ืืชื” ืœื ืื•ืชื™ ืงืจืืช ื‘ืคื ื•ืชืš ืื—ืจื™ ืขื›ื•"ื: ื›ื™ ื™ื’ืขืช ื‘ื™. ื ืœืื™ืชื ืžื”ืจ ื‘ืขื‘ื•ื“ืชื™:
But you did not call Me But you did not call Me in your turning after idolatry. for you wearied of Me You quickly wearied of My worship.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืœึนึฝืึพื”ึตื‘ึตึคื™ืืชึธ ืœึผึดื™ึ™ ืฉื‚ึตึฃื” ืขึนืœึนืชึถึ”ื™ืšึธ ื•ึผื–ึฐื‘ึธื—ึถึ–ื™ืšึธ ืœึนึฃื ื›ึดื‘ึผึทื“ึฐืชึผึธึ‘ื ึดื™ ืœึนึคื ื”ึถืขึฑื‘ึทื“ึฐืชึผึดึ™ื™ืšึธึ™ ื‘ึผึฐืžึดื ึฐื—ึธึ”ื” ื•ึฐืœึนึฅื ื”ื•ึนื’ึทืขึฐืชึผึดึ–ื™ืšึธ ื‘ึผึดืœึฐื‘ื•ึนื ึธึฝื”ืƒ

English:

You have not brought Me your sheep for burnt offerings,Nor honored Me with your sacrifices.I have not burdened you with grain offerings,Nor wearied you about frankincense.

Israel brought God no lambs for burnt offerings and no honoring sacrifices โ€” yet God had not burdened them either, asking only a handful of the meal offering. Metzudat David and Radak set the verse in the days of Achaz, who shut the Temple doors and extinguished its service, as Chizkiyahu later confessed; Rashi stresses how light the required service really was.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ื”ื‘ืืช ืœื™ ืฉื” ืขื•ืœื•ืชื™ืš. ื›"ื ืœืขื›ื•"ื: ืœื ื”ืขื‘ื“ืชื™ืš. ืขื‘ื•ื“ื” ืจื‘ื” ื‘ืžื ื—ื” ืงื•ืžืฅ ืžืขื˜ ืขื•ืœื” ืœื’ื‘ื•ื” ื•ื’ื ื”ื•ื ืœื ืืžืจืชื™ ืœืš ืœื”ืงืจื™ื‘ ืœืš ื—ื•ื‘ื” ืืœื ื ื“ื‘ื”:
You did not bring Me the lambs of your burnt offerings but to idolatry. neither did I overwork you Cause you to do much work with the meal offering; merely a handful would be offered to the Most High, and even that I did not ordain upon you to sacrifice as an obligation but as a free-will offering.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืœึนืึพืงึธื ึดึจื™ืชึธ ืœึผึดึคื™ ื‘ึทื›ึผึถึ™ืกึถืฃึ™ ืงึธื ึถึ”ื” ื•ึฐื—ึตึฅืœึถื‘ ื–ึฐื‘ึธื—ึถึ–ื™ืšึธ ืœึนึฃื ื”ึดืจึฐื•ึดื™ืชึธึ‘ื ึดื™ ืึทึ—ืšึฐ ื”ึถืขึฑื‘ึทื“ึฐืชึผึทึ™ื ึดื™ึ™ ื‘ึผึฐื—ึทื˜ึผึนืื•ืชึถึ”ื™ืšึธ ื”ื•ึนื’ึทืขึฐืชึผึทึ–ื ึดื™ ื‘ึผึทืขึฒื•ึบื ึนืชึถึฝื™ืšึธืƒ

English:

You have not bought Me fragrant reed with money,Nor sated Me with the fat of your sacrifices.Instead, you have burdened Me with your sins,You have wearied Me with your iniquities.

The roles are inverted in a bitter wordplay: you did not buy Me fragrant cane or sate Me with the fat of your offerings, but you made Me serve with your sins and wearied Me with your iniquities. Radak explains the metaphor โ€” God bore Israel's sins like a servant bearing a burden, restraining the destruction they deserved; Rashi cites the teaching that the Shechinah was made an attendant to Nevuchadnetzar's conquest because of Israel's sins.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ืงื ื™ืช ืœื™ ื‘ื›ืกืฃ ืงื ื”. ืœืงื˜ืจืช ืœื ื”ื•ืฆืจื›ืช ืœืงื ื•ืชื” ื‘ื›ืกืฃ ืœืคื™ ืฉื”ื™ืชื” ืžืฆื•ื™ื” ื‘ืืจืฆื›ื ื”ืจื‘ื” ืืžืจ ืจื‘ื™ ืื‘ื ืงื™ื ืžื ื™' ื”ื™ืชื” ื’ื“ื™ืœื” ื‘ืืจืฅ ื™ืฉืจืืœ ื•ื”ื™ื• ืื•ื›ืœื™ืŸ ืื•ืชื” ืขื–ื™ื ื•ืฆื‘ื™ื™ื ื‘ืžื“ืจืฉ ืื™ื›ื”: ื”ืขื‘ื“ืชื ื™ ื‘ื—ื˜ืื•ืชื™ืš. ืืชื ื’ืจืžืชื ืœื™ ืœื”ื™ื•ืช ืฉืžืฉ ืœืขื•ื‘ื“ื™ ืคืกื™ืœื™ื ื›ืžื• ืฉืจืื” ื™ื—ื–ืงืืœ ื•ื”ื ื” ืจื•ื— ืกืขืจื” ื‘ืื” ืžืŸ ื”ืฆืคื•ืŸ ืฉื”ื™ืชื” ื—ื•ื–ืจืช ืžืจื›ื‘ืช ื”ืฉื›ื™ื ื” ืžื‘ื‘ืœ ืฉื”ืœื›ื” ืœื›ื‘ื•ืฉ ืืช ื›ืœ ื”ืขื•ืœื ืชื—ืช ื™ื“ื• ืฉืœ ื ื‘ื•ื›ื“ื ืฆืจ ืฉืœื ื™ืืžืจื• ื‘ื™ื“ ืื•ืžื” ืฉืคืœื” ืžืกืจ ืืช ื‘ื ื™ื• ื›ื“ืื™ืชื ื‘ื—ื’ื™ื’ื”:
Neither did you purchase cane for Me with money for incense. You did not have to purchase it with money, for it was very common in your land. Said Rabbi Abba: Cinnamon grew in the Land of Israel, and goats and deer would eat of it. In Midrash Eichah (Proem X). ([Some manuscripts read:] Neither did you purchase cane for Me with money for incense, for you failed to offer to Me what you should have, and you were attracted to idolatry.) But you have burdened Me [lit. you have overworked Me.] You have caused Me to be an attendant to pagans, as Ezekiel envisioned (1:4): "And behold a tempest was coming from the north." For the chariot of the Shechinah was returning from Babylon, where it had gone to conquer the whole world under the domination of Nebuchadnezzar, lest they say that He delivered His children into the hands of an inferior nation, as is found in Hagigah (13b).

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืึธื ึนื›ึดึจื™ ืึธื ึนื›ึดึฅื™ ื”ึ›ื•ึผื ืžึนื—ึถึฅื” ืคึฐืฉืึธืขึถึ–ื™ืšึธ ืœึฐืžึทืขึฒื ึดึ‘ื™ ื•ึฐื—ึทื˜ึผึนืืชึถึ–ื™ืšึธ ืœึนึฅื ืึถื–ึฐื›ึผึนึฝืจืƒ

English:

It is I, I whoโ€”for My own sakeffor My own sake I.e., in order to put an end to the profanation of My holy name; cf. 48.9โ€“11.โ€”Wipe your transgressions awayAnd remember your sins no more.

The chapter's theological climax: 'I, I am He who wipes away your transgressions for My own sake (ืœืžืขื ื™), and your sins I will not remember.' Rashi states it plainly โ€” not in your merit nor in the merit of your fathers; Radak and Metzudat David explain 'for My sake': so that God's name not be profaned were He to destroy Israel as its sins deserve.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ื›ื™ ืื ื›ื™. ืื ื™ ื”ื•ื ืฉืžื—ื™ืชื™ื ืžืื– ื•ืื ื™ ืžื•ื—ื” ืื•ืชื ื’ื ืขืชื”: ืœืžืขื ื™. ืœื ื‘ื–ื›ื•ืชืš ื•ืœื ื‘ืฆื“ืงืช ืื‘ื•ืชื™ืš:
I, yea I I am He Who erased them from time immemorial [lit. from then], and I erase them even now. for My sake Neither in your merit nor in the merit of your forefathers.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื”ึทื–ึฐื›ึผึดื™ืจึตึ•ื ึดื™ ื ึดืฉืึผึธืคึฐื˜ึธึ–ื” ื™ึธึ‘ื—ึทื“ ืกึทืคึผึตึฅืจ ืึทืชึผึธึ–ื” ืœึฐืžึทึฅืขึทืŸ ืชึผึดืฆึฐื“ึผึธึฝืงืƒ

English:

Help me remember!Let us join in argument,Tell your version,That you may be vindicated.

God invites Israel to court: 'remind Me, let us enter judgment together; state your case, that you may be vindicated.' Metzudat David and Radak explain the courtesy of letting Israel speak first โ€” as the first party to a dispute appears right โ€” yet even so, an honest accounting of Israel's sins against God's kindnesses could never yield vindication.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื–ื›ื™ืจื ื™. ื›ืœ ืชื’ืžื•ืœ ืฉื™ืฉ ืœืš ื•ืœืื‘ื•ืชื™ืš ืขืœื™: ื ืฉืคื˜ื” ื™ื—ื“. ื ื‘ื ืœืžืฉืคื˜:
Remind Me all the reward I owe you and your forefathers. let us stand in judgment [lit. let us be judged together.] Let us come to judgment.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ืึธื‘ึดึฅื™ืšึธ ื”ึธืจึดืืฉืึ–ื•ึนืŸ ื—ึธื˜ึธึ‘ื ื•ึผืžึฐืœึดื™ืฆึถึ–ื™ืšึธ ืคึผึธึฅืฉืึฐืขื•ึผ ื‘ึดึฝื™ืƒ

English:

Your earliest ancestor sinned,And your spokesmen transgressed against Me.

The indictment reaches back to origins: 'your first father sinned, and your spokesmen transgressed against Me.' Rashi identifies the first father as Avraham asking 'how will I know?'; Metzudat David and Radak read Adam HaRishon โ€” humanity is steeped in sin from the start โ€” and Radak takes the 'spokesmen' as the princes who should have rebuked the people but themselves rebelled.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื‘ื™ืš ื”ืจืืฉื•ืŸ ื—ื˜ื. ื‘ืื•ืžืจื• ื‘ืžื” ืื“ืข (ื‘ืจืืฉื™ืช ื˜ื•): ื•ืžืœื™ืฆื™ืš ืคืฉืขื• ื‘ื™. ืื™ืŸ ืœืš ื‘ื›ืœ ืžืœื™ืฆื™' ืฉืืชื” ืกื•ืžืš ืขืœ ื–ื›ื•ืชื ืฉืœื ืžืฆืืชื™ ื‘ื• ืคืฉืข ื™ืฆื—ืง ืื”ื‘ ืืช ืฉื•ื ืื™:
Your first father sinned by saying (Gen. 15:8), "How will I know...?" and your intercessors transgressed against Me You have none among all the intercessors upon whose merit you rely, in whom I have not found transgression. Isaac loved My enemy [Esau].

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื•ึทืึฒื—ึทืœึผึตึ–ืœ ืฉื‚ึธึฃืจึตื™ ืงึนึ‘ื“ึถืฉื ื•ึฐืึถืชึผึฐื ึธึคื” ืœึทื—ึตึ™ืจึถืึ™ ื™ึทึฝืขึฒืงึนึ”ื‘ ื•ึฐื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืœึฐื’ึดื“ึผื•ึผืคึดึฝื™ืืƒย {ืค}

English:

So I profaned the holy princes;gthe holy princes Emendation yields โ€œMy holy nameโ€; see preceding note. I abandoned Jacob to proscriptionhproscription Emendation yields โ€œinsult.โ€ And Israel to mockery.

The consequence: the holy princes are profaned and Yaakov given over to destruction and mockery. Rashi attributes it simply to Israel's iniquities; Radak reads the verb as ongoing โ€” in every generation even the righteous suffer with the guilty when sin abounds โ€” yet God never annihilates His people entirely, which sets up the renewed consolation that opens chapter 44.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื—ืœืœ ืฉืจื™ ืงื“ืฉ. ื‘ืฉื‘ื™ืœ ืขื•ื ื•ืชื™ื›ื:
And I profane the holy princes because of your iniquities.

โ† Isaiah 42 | Isaiah 44 โ†’

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