Skip to Content
Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 44

Isaiah 44

ื™ืฉืขื™ื”ื• ืคืจืง ืžืดื“

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 44 of 66 | Day: 191 of 742

Date: August 21, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 44 stands at the heart of the consolation prophecies, and it opens with one of their tenderest addresses: โ€œFear not, My servant Jacob, Jeshurun whom I have chosenโ€ (verse 2). The rare poetic name Yeshurun (ื™ืฉื•ืจื•ืŸ) โ€” which Metzudat David explains as marking Israel as the upright people (ื”ืขื ื”ื™ืฉืจ) โ€” signals that the God who formed Israel โ€œfrom the wombโ€ (ืžื‘ื˜ืŸ) has never revoked the choice. Radak opens the chapter with a memorable parable: a master does not cast off a good servant who occasionally sins; he disciplines him, and when the servant returns wholeheartedly, the master repays him with great good. The promise itself is cast in the imagery of a parched land: โ€œI will pour water on the thirsty and streams on the dry ground; I will pour My spirit on your offspringโ€ (verse 3). Radak reads the doubled image precisely โ€” the spirit (ืจื•ื—ื™) answers the soulโ€™s thirst for prophecy, which had ceased in exile, while the blessing (ื‘ืจื›ืชื™) answers the bodyโ€™s thirst for restoration. The result is a rush of new adherents in verse 5, which Rashi, citing Avot dโ€™Rabbi Natan, unfolds as four types: the perfectly righteous who say โ€˜I am the Lordโ€™s,โ€™ the children of the wicked who call themselves by Jacobโ€™s name, the penitents who write their hand to the Lord, and the converts who adopt the name Israel.

Verses 6-8 state the theological ground of all this comfort in the most absolute terms in Tanakh: โ€œI am the first and I am the last, and besides Me there is no Godโ€ (ืื ื™ ืจืืฉื•ืŸ ื•ืื ื™ ืื—ืจื•ืŸ). Metzudat David glosses: before the world was created, and after it passes away. God then issues His courtroom challenge โ€” who else can announce events before they occur? โ€” and appoints Israel as His witnesses (ื•ืืชื ืขื“ื™). Rashiโ€™s comment on verse 7 is the key to the whole chapter: at the moment of this prophecy the Temple has not yet been destroyed, Israel has not yet been exiled, โ€œand Cyrus has not yet been born โ€” but I am announcing him to you.โ€ Predictive prophecy is the evidence that no idol and no astrologer can counterfeit.

Against this backdrop comes the extended satire of verses 9-20, the most sustained anti-idolatry polemic in all of Tanakh. Its structure is deliberate: a general indictment (verses 9-11), a portrait of the ironsmith (verse 12), a portrait of the carpenter with his line, stylus, planes, and compass (verse 13), and then the devastating economy of the log (verses 14-17) โ€” a man plants a tree, the rain grows it, he burns half of it to warm himself and bake bread and roast meat, โ€œand the rest he makes into a godโ€ and pleads, โ€˜Save me, for you are my god.โ€™ The irony cuts in every direction. The idols themselves are the best witnesses against their worshipers, for as Rashi notes on verse 9, everyone can see that they neither see nor know. The craftsman grows hungry and faint at his forge, and Rashi draws the inference: if the maker has no strength, how much more so is his product powerless to help. Radak and Metzudat David on verse 14 add the theological sting from Chazal: the rain that grows the idol-makerโ€™s tree comes on Godโ€™s own errand, for the world runs its course (ืขื•ืœื ื›ืžื ื”ื’ื• ื ื•ื”ื’) โ€” and the fools who abuse it will yet stand in judgment. The diagnosis in verses 18-20 is not stupidity but self-deception: the deluded heart never permits the one obvious question, โ€œShall I bow to a block of wood?โ€ (ื‘ื•ืœ ืขืฅ), and so the shepherd of ashes (ืจื•ืขื” ืืคืจ) โ€œcannot say, โ€˜Is there not a lie in my right hand?โ€™โ€

The chapter then pivots back from the nationsโ€™ folly to Israelโ€™s vocation: โ€œRemember these things, O Jacobโ€ (verse 21) โ€” you, unlike them, must not be seduced. Verse 22 contains one of the most striking sequences in the prophets: โ€œI have wiped away your transgressions like a cloudโ€ฆ return to Me, for I have redeemed youโ€ (ืžื—ื™ืชื™ ื›ืขื‘ ืคืฉืขื™ืš). The pardon precedes the repentance; redemption is announced as already accomplished, and return is the response to grace rather than its precondition. The heavens, the depths of the earth, the mountains, and the forest with all its trees โ€” the very material of the idol satire โ€” are summoned in verse 23 to sing, for God is glorified through Israelโ€™s redemption.

The closing hymn (verses 24-28) piles up participles of divine action that descend from cosmos to current events: the Redeemer who formed you from the womb, who stretched out the heavens alone โ€” Radak cites Bereishit Rabbah, that no angels were created on the first day, lest anyone say Michael stretched the south of the firmament, and notes the ketiv ืžื™ ืืชื™, โ€˜who was with Me?โ€™ โ€” who frustrates the omens of the Babylonian stargazers (Rashi identifies the ื‘ืื“ื™ื as the astrologers of chapter 47), who confirms the word of His servants the prophets, who says to the deep โ€˜be dryโ€™ โ€” Babylon, seated on her rivers, in Radakโ€™s reading โ€” and finally, astonishingly, โ€œwho says of Koresh (Cyrus), โ€˜My shepherd, and he shall fulfill all My purpose,โ€™ saying of Jerusalem, โ€˜She shall be rebuilt,โ€™ and of the Temple, โ€˜You shall be foundedโ€™โ€ (verse 28). A pagan emperor is named generations before his birth as the instrument of Jerusalemโ€™s restoration. Radak and Metzudat David even note the precision of the word ืชื•ืกื“, โ€˜foundedโ€™: in Cyrusโ€™s days only the foundation was laid, the work halting until the second year of Darius, as recorded in Haggai. The named prophecy of Cyrus is the ultimate exhibit in the argument from prophecy that structures chapters 40-48 โ€” the living proof that the One who announces the end from the beginning is alone God, and that Israelโ€™s redemption is as certain as His word.

ืคืจืง ืžืดื“ ยท Chapter 44

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึฐืขึทืชึผึธึฅื” ืฉืึฐืžึทึ–ืข ื™ึทืขึฒืงึนึฃื‘ ืขึทื‘ึฐื“ึผึดึ‘ื™ ื•ึฐื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื‘ึผึธื—ึทึฅืจึฐืชึผึดื™ ื‘ึฝื•ึนืƒ

English:

But hear, now, O Jacob My servant,Israel whom I have chosen!

After the rebuke that closed chapter 43, God turns immediately to consolation: 'and now hear,' addressed to Jacob as servant and chosen one. Rashi reads the call as an invitation to return to the Torah, while Radak offers a parable: a master does not cast off a good servant who sins, but disciplines him, and when the servant returns wholeheartedly the master repays him with great good. Metzudat David adds that 'now hear' introduces the good destined to come.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขืชื” ืฉืžืข. ืœืฉื•ื‘ ืœืชื•ืจืชื™ ื™ืขืงื‘ ืขื‘ื“ื™:
And now, hearken to return to My Torah, Jacob My servant.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื›ึผึนื”ึพืึธืžึทึจืจ ื™ึฐื”ึนื•ึธึฅื” ืขึนืฉื‚ึถึ›ืšึธ ื•ึฐื™ึนืฆึถืจึฐืšึธึฅ ืžึดื‘ึผึถึ–ื˜ึถืŸ ื™ึทืขึฐื–ึฐืจึถึ‘ืšึผึธ ืึทืœึพืชึผึดื™ืจึธืึ™ ืขึทื‘ึฐื“ึผึดึฃื™ ื™ึทืขึฒืงึนึ”ื‘ ื•ึดื™ืฉืึปืจึ–ื•ึผืŸ ื‘ึผึธื—ึทึฅืจึฐืชึผึดื™ ื‘ึฝื•ึนืƒ

English:

Thus said GOD, your Maker,Your Creator who has helped you since birth:Fear not, My servant Jacob,JeshurunaJeshurun A poetic name for Israel. whom I have chosen,

God introduces Himself as Israel's Maker and Fashioner 'from the womb,' grounding 'fear not' in a relationship that precedes any merit. Radak cites Ibn Ezra's beautiful reading: the One who formed Jacob in the womb โ€” where he miraculously grasped Esav's heel โ€” will be with his descendants in exile, a place as narrow for them as the womb is for the unborn child. Metzudat David explains the rare poetic name Yeshurun as marking Israel as the upright people.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื›ึผึดึคื™ ืึถืฆึผื‡ืงึพืžึทึ™ื™ึดืึ™ ืขึทืœึพืฆึธืžึตึ”ื ื•ึฐื ึนื–ึฐืœึดึ–ื™ื ืขึทืœึพื™ึทื‘ึผึธืฉืึธึ‘ื” ืึถืฆึผึนึคืง ืจื•ึผื—ึดื™ึ™ ืขึทืœึพื–ึทืจึฐืขึถึ”ืšึธ ื•ึผื‘ึดืจึฐื›ึธืชึดึ–ื™ ืขึทืœึพืฆึถืึฑืฆึธืึถึฝื™ืšึธืƒ

English:

Even as I pour water on thirsty soil,And rain upon dry ground,So will I pour My spirit on your offspring,My blessing upon your posterity.

The famous image of water poured on thirsty ground becomes a promise of spirit and blessing on Israel's descendants. Radak unpacks the doubled metaphor with precision: 'My spirit' answers the soul's thirst for prophecy, which had ceased in exile โ€” as the parallel promise in Yoel says, 'I will pour out My spirit' โ€” while 'My blessing' answers the body's thirst for the material good promised upon the return to the land.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืืฆืง ืžื™ื ืขืœ ืฆืžื. ื›ืžื• ืฉืื ื™ ื™ื•ืฆืง ืžื™ื ืขืœ ืฆืžื ื›ืŸ ืืฆืง ืจื•ื—ื™ ืขืœ ื–ืจืขืš:
As I will pour water on the thirsty Just as I pour water on the thirsty, so will I pour My spirit on your seed.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึฐืฆึธืžึฐื—ึ–ื•ึผ ื‘ึผึฐื‘ึตึฃื™ืŸ ื—ึธืฆึดึ‘ื™ืจ ื›ึผึทืขึฒืจึธื‘ึดึ–ื™ื ืขึทืœึพื™ึดื‘ึฐืœึตื™ึพืžึธึฝื™ึดืืƒ

English:

And they shall sprout likeblike Lit. โ€œin among.โ€ grass,Like willows by watercourses.

Israel's revival is pictured through two plants: grass and willows by watercourses. Radak explains why both images are needed โ€” grass conveys the speed of the flourishing, but since grass quickly withers, the verse adds willows planted by streams, which keep their freshness all their days. Rashi reads the growth 'among the grass' as pointing to the converts who will join and enlarge Israel.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฆืžื—ื• ื‘ื‘ื™ืŸ ื—ืฆื™ืจ. ื‘ืชื•ืš ืขืžืœืง ืขืœ ื™ื“ื™ ื’ืจื™ื ืฉื™ืชื•ืกืคื• ืขืœื™ื”ื, ื‘ื™ืŸ ื—ืฆื™ืจ ื”ื•ื ืขืžืœืง ืฉื ืืžืจ ืขืœื™ื• ื•ื”ื™ืชื” ื ื•ื” ืชื ื™ื ื—ืฆื™ืจ ืœื‘ื ื•ืช ื™ืขื ื” (ืœืขื™ืœ ื“):
And they shall sprout among the grass among Esau (mss. and K'li Paz). [The Jewish nation will grow] through the proselytes who will join them. [The expression,] "among the grass" refers to Esau, for it is stated concerning Edom (supra 34:13): "And it shall be the habitat of jackals, an abode (ื—ึธืฆึดื™ืจ) for ostriches." (Editions reading, "Amalek," are erroneous cf. reference.)

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื–ึถึคื” ื™ึนืืžึทืจึ™ ืœึทื™ื”ึนื•ึธึฃื” ืึธึ”ื ึดื™ ื•ึฐื–ึถึ–ื” ื™ึดืงึฐืจึธึฃื ื‘ึฐืฉืึตึฝืึพื™ึทืขึฒืงึนึ‘ื‘ ื•ึฐื–ึถึ—ื” ื™ึดื›ึฐืชึผึนึคื‘ ื™ึธื“ื•ึนึ™ ืœึทึฝื™ื”ึนื•ึธึ”ื” ื•ึผื‘ึฐืฉืึตึฅื ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื™ึฐื›ึทื ึผึถึฝื”ืƒย {ืค}

English:

One shall say, โ€œI am GODโ€™s,โ€œAnother shall use the name of โ€œJacob,โ€œAnother shall mark his arm โ€œof GODโ€cof GOD It was customary to mark a slave with the ownerโ€™s name. And adopt the name of โ€œIsrael.โ€

Four voices eagerly claim allegiance to God and to Israel. Rashi, citing Avot d'Rabbi Natan, identifies them as four types: the perfectly righteous who say 'I am the Lord's,' the children of the wicked who call themselves by Jacob's name, the penitents who commit themselves in writing to God, and the converts who adopt the name Israel. Radak reads it as the future sanctity of the remnant: everyone left will proudly identify only as belonging to God and to Jacob's seed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื–ื” ื™ืืžืจ ืœื”' ืื ื™. ืืœื• ืฆื“ื™ืงื™ื ื’ืžื•ืจื™ื: ื•ื–ื” ื™ืงืจื ื‘ืฉื ื™ืขืงื‘. ืืœื• ืงื˜ื ื™ื ื‘ื ื™ ืจืฉืขื™ื: ื–ื” ื™ื›ืชื•ื‘ ื™ื“ื• ืœื”'. ืืœื• ื‘ืขืœื™ ืชืฉื•ื‘ื”: ื•ื‘ืฉื ื™ืฉืจืืœ ื™ื›ื ื”. ืืœื• ื”ื’ืจื™ื ืžืขื›ื•"ื ื›ืš ืฉื ื•ื™ื” ื‘ืื‘ื•ืช ื“ืจื‘ื™ ื ืชืŸ:
This one shall say, "I am the Lord's." These are the perfectly righteous. and this one shall call himself by the name of Jacob. These are the children, the sons of the wicked. and this one shall write [with] his hand, "To the Lord," These are the repentant. and adopt the name Israel These are the proselytes. So it was taught in Avoth d'Rabbi Nathan (36:1).

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื›ึผึนื”ึพืึธืžึทึจืจ ื™ึฐื”ึนื•ึธึงื” ืžึถืœึถืšึฐึพื™ึดืฉื‚ึฐืจึธืึตึ›ืœ ื•ึฐื’ึนืึฒืœึ–ื•ึน ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ‘ื•ึนืช ืึฒื ึดึคื™ ืจึดืืฉืื•ึนืŸึ™ ื•ึทืึฒื ึดึฃื™ ืึทื—ึฒืจึ”ื•ึนืŸ ื•ึผืžึดื‘ึผึทืœึฐืขึธื“ึทึ–ื™ ืึตึฅื™ืŸ ืึฑืœึนื”ึดึฝื™ืืƒ

English:

Thus said GOD, the Sovereign of Israel,Their Redeemer, GOD of Hosts:I am the first and I am the last,And there is no god but Me.

The most absolute statement of monotheism in the chapter: 'I am the first and I am the last, and besides Me there is no God.' Metzudat David glosses: before the world's creation and after it passes away. Radak adds that God is 'first' even relative to the hosts of heaven โ€” He created them, they will cease while He endures โ€” a direct refutation of those who worship sun, moon, and stars, which move only by His command.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึผืžึดื™ึพื›ึธืžึฃื•ึนื ึดื™ ื™ึดืงึฐืจึธึ—ื ื•ึฐื™ึทื’ึผึดื™ื“ึถึคื”ึธ ื•ึฐื™ึทืขึฐืจึฐื›ึถึ™ื”ึธึ™ ืœึดึ”ื™ ืžึดืฉื‚ึผื•ึผืžึดึ–ื™ ืขึทืึพืขื•ึนืœึธึ‘ื ื•ึฐืึนืชึดื™ึผึ›ื•ึนืช ื•ึทืึฒืฉืึถึฅืจ ืชึผึธื‘ึนึ–ืื ึธื” ื™ึทื’ึผึดึฅื™ื“ื•ึผ ืœึธึฝืžื•ึนืƒ

English:

dMeaning of verse uncertain. Who like Me can announce,Can foretell itโ€”and match Me thereby?Even as I told the future to an ancient people,So let anyone foretell coming events to them.

God issues His courtroom challenge: who else can recount all that has happened since creation and announce what is yet to come? Rashi's comment is the key to the whole chapter: at this moment the Temple is not yet destroyed, Israel is not yet exiled, 'and Cyrus is not yet born โ€” but I am announcing him to you.' Predictive prophecy, culminating in the naming of Koresh in verse 28, is the evidence no rival can counterfeit.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืžื™ ื›ืžื•ื ื™ ื™ืงืจื. ื•ืžื™ ื™ืงืจื ืฉื”ื•ื ื›ืžื•ื ื™ ื•ื™ื’ื™ื“ ื•ื™ืขืจื•ืš ืœื™ ืืช ื›ืœ ืžื” ืฉื”ื™ื” ืžืฉื•ืžื™ ืขื ืขื•ืœื ื•ืขื“ ืขืชื”: ืขื ืขื•ืœื. ื›ืœ ื‘ืจื™ื•ืช: ื•ืื•ืชื™ื•ืช. ื“ื‘ืจื™ ืžื•ืคืช: ื•ืืฉืจ ืชื‘ืื ื”. ื•ืืช ื”ืขืชื™ื“ื•ืช ืœื‘ื ื™ื’ื™ื“ื• ื›ืžื• ืฉืื ื™ ืขื•ืฉื” ืขืชื” ืฉืขื“ื™ื™ืŸ ืœื ื—ืจื‘ ื”ื‘ื™ืช ื•ืœื ื’ืœื™ืชื ื•ืœื ื ื•ืœื“ ื›ื•ืจืฉ ื•ืื ื™ ืžื‘ืฉืจ ืืชื›ื ืขืœื™ื•:
And who will call [that he is] like Me And who will call that he is like Me and tell and arrange for me all that transpired since I placed the ancient people and until now? the ancient people All the creatures. and the signs Marvelous things. and those that will come And those destined to come, let them tell, as I do now, for the Temple has not yet been destroyed, and you have not been exiled, and neither has Cyrus been born, but I am reporting it to you.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืึทึฝืœึพืชึผึดืคึฐื—๏ฟฝ๏ฟฝื“ื•ึผึ™ ื•ึฐืึทืœึพืชึผึดืจึฐื”ึ”ื•ึผ ื”ึฒืœึนึฅื ืžึตืึธึ›ื– ื”ึดืฉืึฐืžึทืขึฐืชึผึดึฅื™ืšึธ ื•ึฐื”ึดื’ึผึทึ–ื“ึฐืชึผึดื™ ื•ึฐืึทืชึผึถึฃื ืขึตื“ึธึ‘ื™ ื”ึฒื™ึตึคืฉื ืึฑืœึ™ื•ึนื”ึผึทึ™ ืžึดื‘ึผึทืœึฐืขึธื“ึทึ”ื™ ื•ึฐืึตึฅื™ืŸ ืฆึ–ื•ึผืจ ื‘ึผึทืœึพื™ึธื“ึธึฝืขึฐืชึผึดื™ืƒ

English:

Do not be frightened, do not be shaken!Have I not from of old predicted to you?I foretold, and you are My witnesses.Is there any god, then, but Me?โ€There is no other rock; I know none!โ€

Israel is appointed as God's witnesses in His case against idolatry: 'you are My witnesses' (atem edai). Rashi traces the testimony to Sinai, where God opened the seven heavens and showed Israel that there is no other, while Radak points to the prophets sent to Israel and the miracles performed for them โ€” 'has any god ever attempted to take a nation from the midst of a nation?' The rare verb 'al tirhu,' Rashi notes, has no parallel in Tanakh and means 'do not be dismayed.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืœ ืชืจื”ื•. ืื™ืŸ ืœื• ื“ืžื™ื•ืŸ ื•ืคืชืจื•ื ื• ืœืคื™ ื”ืขื ื™ืŸ ื›ืžื• ืืœ ืชื—ืชื• ืžืœื”ื•ื“ื™ืข ืืช ืฉืžื™ ืœื‘ื™ืŸ ื”ืขื›ื•"ื: ื”ืœื ืžืื– ื”ืฉืžืขืชื™ืš. ืžื”ืจ ืกื™ื ื™ ื•ื”ื’ื“ืชื™ ืœื›ื ืฉื ืฉืื™ืŸ ืืœื•ื”ื™ ืžื‘ืœืขื“ื™: ื•ืืชื ืขื“ื™. ืฉืคืชื—ืชื™ ืœื›ื ืฉื‘ืขื” ืจืงื™ืขื™ื ื•ื”ืจืื™ืชื™ ืืชื›ื ืฉืื™ืŸ ืื—ืจ ื•ืืชื ืขื“ื™ ื‘ื“ื‘ืจ ื”ื–ื” ืฉืื™ืŸ ืืœื•ื” ืžื‘ืœืขื“ื™: ื•ืื™ืŸ ืฆื•ืจ ื‘ืœ ื™ื“ืขืชื™. ืช"ื™ ื•ืœื™ืช ื“ืชืงื™ืฃ ืืœื”ืŸ ื“ืžืŸ ืงื“ืžื™ ืžืชื™ื”ื‘ ืœื™ื” ืชืงื™ืฃ: ื‘ืœ ื™ื“ืขืชื™. ืœืฉื•ืŸ ื•ืื“ืขืš ื‘ืฉื (ืฉืžื•ืช ืœืดื’:ื™ืดื–) ื™ื“ืข ืœื›ืชืš (ื“ื‘ืจื™ื ื‘ืณ:ื–ืณ) ืื ื™ ื™ื“ืขืชื™ืš ื‘ืžื“ื‘ืจ (ื”ื•ืฉืข ื™ืดื’:ื”ืณ):
and be not dismayed Heb. ืชึผึดืจึฐื”ื•ึผ. There is no similar word, and its interpretation according to its context is like ืชึผึตื—ึทืชึผื•ึผ, be not dismayed from making My name known among the heathens (nations [K'li Paz and mss.]). let you hear from Mount Sinai, and I told you there that there is no God besides Me. and you are My witnesses that I opened for you seven heavens and showed you that there is no other, and you are My witnesses to this thing that there is no God besides Me. and there is no rock I did not know Jonathan renders: And there is no strong one unless he is given strength by Me. I did not know Heb. ื™ึธื“ึทืขึฐืชึผึดื™. An expression similar to (Exodus 33:17) "And I knew you by name (ื•ึธืึตื“ึธืขึฒืšึธ)"; (Deut. 2:7) "He knew (ื™ึธื“ึทืข) your going"; (Hosea 13:5) "I knew you (ื™ึฐื“ึทืขึฐืชึผึดื™ืšึธ) in the desert."

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื™ึนืฆึฐืจึตื™ึพืคึถึคืกึถืœ ื›ึผึปืœึผึธืึ™ ืชึผึนึ”ื”ื•ึผ ื•ึทื—ึฒืžื•ึผื“ึตื™ื”ึถึ–ื ื‘ึผึทืœึพื™ื•ึนืขึดึ‘ื™ืœื•ึผ ื•ึฐืขึตื“ึตื™ื”ึถึฃื ื”ึตึ—ื„ืžึผึธื„ื”ื„ ื‘ึผึทืœึพื™ึดืจึฐืึ›ื•ึผ ื•ึผื‘ึทืœึพื™ึตื“ึฐืขึ–ื•ึผ ืœึฐืžึทึฅืขึทืŸ ื™ึตื‘ึนึฝืฉืื•ึผืƒ

English:

The makers of idolsAll work to no purpose;And the things they treasureCan do no good,As they themselves can testify.They neither look nor think,And so they shall be shamed.

Here begins the extended satire on idol manufacture (verses 9-20), the most sustained anti-idolatry polemic in Tanakh. The opening indictment declares the idol-makers 'tohu' โ€” emptiness โ€” and turns the language of testimony back on them: Rashi explains that the idols are themselves the witnesses against their worshipers, for everyone can see that they neither see nor know, and yet people serve them. Radak adds pointedly that a god who cannot save itself from being burned certainly cannot save others.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขื“ื™ื”ื ื”ืžื”. ื”ืคืกื™ืœื™' ื”ื ืขื“ื™ื ืขืœ ื‘ื•ืฉืช ืขื•ื‘ื“ื™ื”ื ืฉื”ืจื™ ืื ื• ืจื•ืื™ืŸ ืฉืื™ื ืŸ ืœื ืจื•ืื™ืŸ ื•ืœื ื™ื•ื“ืขื™ืŸ ื•ื”ื™ื• ืขื•ื‘ื“ื™ืŸ ืœื”ื: ืœืžืขืŸ ื™ื‘ื•ืฉื•. ื”ืขื•ื‘ื“ื™ื ืœื”ื:
and they are their witnesses The idols are witnesses of the shame of their worshipers, for we see that they neither see nor know, yet they were worshiping them. so that they be ashamed Those who worship them.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืžึดึฝื™ึพื™ึธืฆึทึฅืจ ืึตึ–ืœ ื•ึผืคึถึฃืกึถืœ ื ึธืกึธึ‘ืšึฐ ืœึฐื‘ึดืœึฐืชึผึดึ–ื™ ื”ื•ึนืขึดึฝื™ืœืƒ

English:

Who would fashion a godOr cast a statueThat can do no good?

A rhetorical question of pure incredulity: who would go to the trouble of fashioning a god that profits nothing? Metzudat David calls it outright folly, and Radak sharpens the absurdity โ€” is there any madness like this, laboring for emptiness and spending one's silver on vapor? Rashi supplies the grammar, noting that 'nasakh' is the language of pouring molten metal, the root of 'masekhah,' a cast image.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืกืš. ืœืฉื•ืŸ ื™ืฆื™ืงื” ื•ืžืกื›ื” ื•ื”ื ื•"ืŸ ื‘ืชื™ื‘ื” ื™ืกื•ื“ ื”ื ื•ืคืœ ืžืžื ื• ื›ื’ื•ืŸ ื ื•"ืŸ ืฉืœ ื ืฉืš ื•ืฉืœ ื ื’ืฃ:
molded Heb. ื ึธืกึธืšึฐ, an expression of pouring and a molten image (ืžึทืกึผึตื›ึธื”). The 'nun' in the word is a radical sometimes omitted, e.g., the 'nun' of ื ืฉืš, biting, and of ื ื’ืฃ, plaguing.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื”ึตึคืŸ ื›ึผื‡ืœึพื—ึฒื‘ึตืจึธื™ื•ึ™ ื™ึตื‘ึนึ”ืฉืื•ึผ ื•ึฐื—ึธืจึธืฉืึดึฅื™ื ื”ึตึ–ืžึผึธื” ืžึตืึธื“ึธึ‘ื ื™ึดึฝืชึฐืงึทื‘ึผึฐืฆึคื•ึผ ื›ึปืœึผึธืึ™ ื™ึทืขึฒืžึนึ”ื“ื•ึผ ื™ึดืคึฐื—ึฒื“ึ–ื•ึผ ื™ึตื‘ึนึฅืฉืื•ึผ ื™ึธึฝื—ึทื“ืƒ

English:

Lo, all its adherents shall be shamed;They are craftsmen, are merely human.Let them all assemble and stand up!They shall be cowed, and they shall be shamed.

The shame spreads from the idol to its whole circle โ€” makers and worshipers alike. Radak points out the wonder: the ones manufacturing this 'god' are not angels or seraphim but ordinary human artisans who otherwise make everyday tools. Rashi adds the inference that if the makers are mere mortals, how much more is their product vanity. Let them all assemble and examine what they have done, the verse taunts โ€” the honest inspection would end in dread and shame together.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืŸ ื›ืœ ื—ื‘ื™ืจื™ื•. ืฉืœ ืื•ืชื• ื™ื•ืฆืจ ื•ื ื•ืกืš ืคืกื™ืœื™ื ื”ืžืชื—ื‘ืจื™ื ืืœื™ื• ืœืขื‘ื•ื“ ืืช ื™ืฆื™ืจืชื• ื•ื ืกื›ื• ื™ื‘ื•ืฉื•: ื•ื—ืจืฉื™ื ื”ืžื”. ืื•ืชื ื™ื•ืฆืจื™ื ื•ื ื•ืกื›ื™ื ืžื‘ื ื™ ืื“ื ื”ื ืงืœ ื•ื—ื•ืžืจ ืœื™ืฆื™ืจืชื ืฉื”ื™ื ื”ื‘ืœ:
Behold, all his colleagues of that fashioner and molder of graven images, who join him to worship his creation and his molten image, shall be ashamed. and they are smiths those fashioners and molders, and they are of men, surely their creation is vanity.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื—ึธืจึทึคืฉื ื‘ึผึทืจึฐื–ึถืœึ™ ืžึทึฝืขึฒืฆึธึ”ื“ ื•ึผืคึธืขึทืœึ™ ื‘ึผึทืคึผึถื—ึธึ”ื ื•ึผื‘ึทืžึผึทืงึผึธื‘ึ–ื•ึนืช ื™ึดืฆึผึฐืจึตึ‘ื”ื•ึผ ื•ึทื™ึผึดืคึฐืขึธืœึตึ™ื”ื•ึผึ™ ื‘ึผึดื–ึฐืจึฃื•ึนืขึท ื›ึผึนื—ึ”ื•ึน ื’ึผึทืึพืจึธืขึตื‘ึ™ ื•ึฐืึตึฃื™ืŸ ื›ึผึนึ”ื—ึท ืœึนืึพืฉืึธึฅืชึธื” ืžึทึ–ื™ึดื ื•ึทื™ึผึดื™ืขึธึฝืฃืƒ

English:

eThe meaning of parts of this verse and the next is uncertain. The craftsman in iron, with his tools,Works itfit I.e., the image he is making. over charcoalAnd fashions it by hammering,Working with the strength of his arm.Should he go hungry, his strength would ebb;Should he drink no water, he would grow faint.

The satire zooms in on the ironsmith at his forge, hammering over the coals with all his strength. Rashi draws out the punchline: the maker himself is weak โ€” if he skips a meal his strength fails, if he does not drink he faints โ€” so how much less can his handiwork help anyone. Radak and Metzudat David add a poignant detail: so consumed is he by passion for his craft that he works on through hunger and thirst, exhausting himself for a thing of nothing.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ืจืฉ ื‘ืจื–ืœ. ื—ืจืฉ ืฉืœ ื‘ืจื–ืœ: ืžืขืฆื“. ื”ื•ื ืื—ื“ ืžื›ืœื™ ื”ื ืคื—ื™ื: ื•ืคืขืœ. ื”ืคืกืœ ื‘ืคื—ื. ืงืจื‘ื•"ืŸ ื‘ืœืข"ื–: ื•ื‘ืžืงื‘ื•ืช. ืžืจื˜ื™"ืœ ื‘ืœืข"ื–: ื™ืฆืจื”ื•. ืœ' ืฆื™ื•ืจ: ื•ื™ืคืขืœื”ื• ื‘ื–ืจื•ืข ื›ื—ื• ื’ื ืจืขื‘ ื•ื’ื•'. ื’ื ื”ื•ื ื”ื™ื•ืฆืจ ื—ืกืจ ื›ื— ื•ื—ืœืฉ ื”ื•ื ืฉืื ื™ืจืขื‘ ืื™ืŸ ื‘ื• ื›ื— ืื• ืื ืœื ืฉืชื” ืžื™ื ื•ื™ืขืฃ ืœืืœืชืจ ืงืœ ื•ื—ื•ืžืจ ืฉืคืขื•ืœืชื• ืื™ืŸ ื‘ื” ืชื•ืขืœืช ืœืขื–ื•ืจ:
The ironsmith a smith of iron. an axe Heb. ืžึทืขึฒืฆึธึธื“. That is one of the tools of the blacksmiths. and he works the image. with coal Heb. ืคึผึถื—ึธื, charbon in French. and with sledge hammers Heb. ืžึทืงึผึธื‘ื•ึนืช, marteau in French. he fashions it Heb. ื™ึดืฆึผึฐืจึตื”ื•ึผ, an expression of fashioning. and he made it with his strong arm; yea he is hungry etc. Even he, the fashioner, lacks strength and is weak, for if he becomes hungry he has no strength, or if he does not drink water, he becomes faint immediately. Surely his product has no power to help.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื—ึธืจึทึฃืฉื ืขึตืฆึดื™ืึฎ ื ึธึฃื˜ึธื” ืงึธื•ึ’ ื™ึฐืชึธืึฒืจึตึฃื”ื•ึผ ื‘ึทืฉื‚ึผึถึ”ืจึถื“ ื™ึทืขึฒืฉื‚ึตึ™ื”ื•ึผึ™ ื‘ึผึทืžึผึทืงึฐืฆึป๏ฟฝ๏ฟฝึ”ื•ึนืช ื•ึผื‘ึทืžึผึฐื—ื•ึผื’ึธึ–ื” ื™ึฐืชื‡ืึณืจึตึ‘ื”ื•ึผ ื•ึทึฝื™ึผึทืขึฒืฉื‚ึตึ™ื”ื•ึผึ™ ื›ึผึฐืชึทื‘ึฐื ึดึฃื™ืช ืึดึ”ื™ืฉื ื›ึผึฐืชึดืคึฐืึถึฅืจึถืช ืึธื“ึธึ–ื ืœึธืฉืึถึฅื‘ึถืช ื‘ึผึธึฝื™ึดืชืƒ

English:

The craftsman in wood measures with a lineAnd marks out a shape with a stylus;He forms it with scraping tools,Marking it out with a compass.He gives it the form of a personโ€”Human beauty, to dwell in a shrine.

Now the carpenter: line, marking stylus, planes, and compass โ€” Radak carefully identifies each tool of the trade, down to the colored cord the woodworker snaps to mark his cuts. The finished product has the beautiful form of a man, but the closing phrase is the trap: it is made 'to sit in a house.' Radak, citing his father, and Metzudat David both seize on it โ€” the whole purpose of this 'god' is to sit indoors, for from its place it cannot budge.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ืจืฉ ืขืฆื™ื. ื•ืื ื‘ื ืœืขืฉื•ืชื• ืฉืœ ืขืฅ ื•ื—ืจืฉ ืขืฆื™ื ื”ื•ื ื›ืš ื“ืจื›ื•: ื ื˜ื” ืงื•. ื›ื“ืจืš ื”ื ื’ืจื™ื ื•ืขืœ ืคื™ ื”ืงื• ื™ืชืืจื”ื• ื‘ืฉืจื“ ืžื™ื™ืฉืจ ืื•ืชื• ื‘ืžืกื•ืจ ืฉืงื•ืจื™ืŸ ื“ืืœืื•ืจ"ื ื‘ืœืข"ื–. ื™ืชืืจื”ื•. ื™ื™ืคื”ื•: ื™ืขืฉื”ื• ื‘ืžืงืฆื•ืขื•ืช. ื•ืžื—ืœื™ืงื• ื‘ืจื”ื™ื˜ื ื™ ื•ืื™ื–ืžืœ, ืžืงืฆื•ืขื•ืช ืช"ื™ ืื–ืžืœื™ื: ื•ื‘ืžื—ื•ื’ื” ื™ืชืืจื”ื•. ืœืฉื•ืŸ ื•ืชืืจ ื”ื’ื‘ื•ืœ (ื™ื”ื•ืฉืข ื˜ืดื•:ื˜ืณ) ืื ื‘ื ืœืขืฉื•' ื‘ื• ืฆื™ื•ืจื™ื ืขื’ื•ืœื™ื ืžืกื‘ื‘ ืื•ืชื• ื‘ืžื—ื•ื’ื” ืงื•ื ืค"ืฉ ื‘ืœืข"ื–: ื›ืชืคืืจืช ืื“ื. ื”ื™ื ื”ืืฉื” ืฉื”ื™ื ืชืคืืจืช ื‘ืขืœื”:
The carpenter And if he comes to make it of wood, and he is a carpenter, the following is his method. stretched out a line as is the custom of the carpenters, and according to the line, ื™ึฐืชึธืึฒืจึตื”ื•ึผ ื‘ึทืฉึผื‚ึถืจึถื“, he straightens it with a saw, which they call doloire in French. he beautifies it Heb. ื™ึฐืชึธืึฒืจึตื”ื•ึผ, he beautifies it. he fixes it with planes Heb. ืžึทืงึฐืฆึปืขื•ึนืช. He smoothes it with a plane and a blade. Jonathan renders ืžึทืงึฐืฆึปืขื•ึนืช as ืึดื™ื–ึฐืžึตืœึทื™ึผึธื, knives or blades. and with a compass he rounds it Heb. ื™ึฐืชึธืึณืจึตื”ื•ึผ, an expression similar to (Josh. 15:9): "And the border circled (ื•ึฐืชึธืึทืจ)." If he comes to make circular drawings, he draws around it with a compass, compas in French. like the beauty of a man That is a woman, who is the beauty of her husband.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืœึดื›ึฐืจื‡ืชึพืœึฃื•ึน ืึฒืจึธื–ึดึ”ื™ื ื•ึทื™ึผึดืงึผึทึคื— ืชึผึดืจึฐื–ึธื”ึ™ ื•ึฐืึทืœึผึ”ื•ึนืŸ ื•ึทื™ึฐืึทืžึผึถืฅึพืœึ–ื•ึน ื‘ึผึทืขึฒืฆึตื™ึพื™ึธึ‘ืขึทืจ ื ึธื˜ึทึฅืข ืึนึ–ืจึถืŸ ื•ึฐื’ึถึฅืฉืึถื ื™ึฐื’ึทื“ึผึตึฝืœืƒ

English:

For his use he cuts down cedars;He chooses plane trees and oaks.He sets aside trees of the forest;Or plants firs, and the rain makes them grow.

The satire traces the idol back to its raw material: the devotee treks to the forest to fell cedars, and some go further still, planting a sapling and waiting years for it to mature into idol-wood. Radak marvels at how much effort people cheerfully invest in emptiness. Both Radak and Metzudat David draw the theological sting from the closing words 'and the rain makes it grow': the rain comes on God's own errand, yet โ€” as Chazal taught โ€” the world runs its course (olam k'minhago noheg), and the fools who abuse it will yet stand in judgment.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืจื–ื” ื•ืืœื•ืŸ. ืžื™ื ื™ ืื™ืœื ื™ ืกืจืง: ื•ื™ืืžืฅ ืœื• ื‘ืขืฆื™ ื™ืขืจ. ืขื•ืฉื” ืœื• ื—ื™ื–ื•ืงื™' ื‘ื™ืŸ ืœื—ื™ื–ื•ืง ื‘ื™ืŸ ืœื ื•ื™ ื‘ืžื™ื ื™ ืขืฆื™' ื”ืžืฉื•ื ื™ื ื–ื” ืžื–ื” ื‘ืžืจืื™ื”ืŸ: ื ื˜ืข ืื•ืจืŸ. ื›ืฉืžื•ืฆื ื™ื™ื—ื•ืจ ื•ื ื˜ืข ื”ืจืื•ื™ ืœื›ืš ื ื•ื˜ืขื• ืœื›ืš ื•ื”ื’ืฉื ืžื’ื“ืœื•: ืื•ืจืŸ. ืœ' ื ื˜ืข ื™ื•ื ืง ืคืœื ืฆื•"ืŸ ื‘ืœืข"ื–:
ilex and an oak kinds of non-fruit-producing trees. and he reinforced it with forest trees He makes for it types of reinforcements, either for strength or for beauty, with types of trees, one different from the other in their appearance. he planted a sapling When he finds a branch or a sapling that is fit for that, he plants it for that and the rain makes it grow. a sapling Heb. ืึนืจึถืŸ, a young sapling, ploncon in O.F.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐื”ึธื™ึธึคื” ืœึฐืึธื“ึธืึ™ ืœึฐื‘ึธืขึตึ”ืจ ื•ึทื™ึผึดืงึผึทึคื— ืžึตื”ึถืึ™ ื•ึทื™ึผึธึ”ื—ื‡ื ืึทืฃึพื™ึทืฉื‚ึผึดึ–ื™ืง ื•ึฐืึธึฃืคึธื” ืœึธึ‘ื—ึถื ืึทืฃึพื™ึดืคึฐืขึทืœึพืึตืœึ™ ื•ึทื™ึผึดืฉืึฐืชึผึธึ”ื—ื•ึผ ืขึธืฉื‚ึธึฅื”ื•ึผ ืคึถึ–ืกึถืœ ื•ึทื™ึผึดืกึฐื’ึผื‡ื“ึพืœึธึฝืžื•ึนืƒ

English:

All this serves a mortal for fuel:He takes some to warm himself,And he builds a fire and bakes bread.He also makes a god of it and worships it,Fashions an idol and bows down to it!

The absurd economy of the single log: part of the very same tree serves as ordinary fuel โ€” warming the man, heating his oven, baking his bread โ€” and part becomes a god before which he prostrates himself. Rashi puts it with deadpan brevity: 'he even made a god โ€” from what was left over.' Radak notes that the offcuts rejected in carving the idol are the pieces thrown on the fire, so worship and kindling come from one and the same stock.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื” ืœืื“ื ืœื‘ืขืจ. ื•ื”ื™ื” ืื•ืชื• ืขืฅ ืžืงืฆืชื• ืœืฆืจื›ื™ ืื“ื ืœื‘ืขืจ: ื•ื™ืงื—. ืžืŸ ื”ืขืฆื™ื ื•ื™ื—ื ื’ื•ืคื• ืœื ื’ื“ื: ืืฃ ื™ืฉื™ืง. ืžื”ื ืชื ื•ืจ ื•ืื•ืคื” ืœื—ื: ืืฃ ื™ืคืขืœ ืืœ. ืžืŸ ื”ื ื•ืชืจ:
And it was for man to ignite And part of that very tree was for man's necessities, [viz.] to ignite. and he took from the trees. and he warmed his body opposite them. he even heated an oven with them and baked bread. he even made a God from what was left over.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื—ึถืฆึฐื™ื•ึนึ™ ืฉื‚ึธืจึทึฃืฃ ื‘ึผึฐืžื•ึนึพืึตึ”ืฉื ืขึทืœึพื—ึถืฆึฐื™ื•ึนึ™ ื‘ึผึธืฉื‚ึธึฃืจ ื™ึนืื›ึตึ”ืœ ื™ึดืฆึฐืœึถึฅื” ืฆึธืœึดึ–ื™ ื•ึฐื™ึดืฉื‚ึฐื‘ึผึธึ‘ืข ืึทืฃึพื™ึธื—ึนืึ™ ื•ึฐื™ึนืืžึทึฃืจ ื”ึถืึธึ”ื— ื—ึทืžึผื•ึนืชึดึ–ื™ ืจึธืึดึฅื™ืชึดื™ ืึฝื•ึผืจืƒ

English:

Part of it he burns in a fire:On that part he roasts meat,He eats the roastghe roasts meat, / He eats the roast Heb. verbs transposed for clarity. and is sated;He also warms himself and cries, โ€œAh,I am warm! I can feelhfeel Lit. โ€œsee.โ€ the heat!โ€

Half the log goes into the fire, and the man enjoys it twice over โ€” roasting his meat until he is sated and warming himself with a contented cry of 'Ah, I am warm, I have seen the fire.' Radak diagnoses the double delusion of this fool: he takes bodily pleasure from one half of the wood, and from the other half he expects a heavenly reward, saying 'part I enjoy, and part I will serve, and it will rescue me in my hour of trouble.'

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึผืฉืึฐืึตึฃืจึดื™ืชึ”ื•ึน ืœึฐืึตึฅืœ ืขึธืฉื‚ึธึ–ื” ืœึฐืคึดืกึฐืœึ‘ื•ึน (ื™ืกื’ื•ื“) [ื™ึดืกึฐื’ึผื‡ื“ึพ]ืœึคื•ึน ื•ึฐื™ึดืฉืึฐืชึผึทึ™ื—ื•ึผึ™ ื•ึฐื™ึดืชึฐืคึผึทืœึผึตึฃืœ ืึตืœึธึ”ื™ื• ื•ึฐื™ึนืืžึทืจึ™ ื”ึทืฆึผึดื™ืœึต๏ฟฝ๏ฟฝื ึดื™ ื›ึผึดึฅื™ ืึตืœึดึ–ื™ ืึธึฝืชึผึธื”ืƒ

English:

Of the rest he makes a godโ€”his own carving!He bows down to it, worships it;He prays to it and cries,โ€œSave me, for you are my god!โ€

The climax of the log's absurd career: the leftover remnant โ€” 'she'erito' โ€” becomes the god, and the man bows, worships, and prays to it, 'Save me, for you are my god.' The prayer for salvation directed at firewood is the satire's sharpest cut. Radak distinguishes the two verbs of homage: 'yisgod' is bowing or kneeling, while 'yishtachaveh' is full prostration with outstretched hands and feet, as Chazal defined it โ€” the complete repertoire of worship lavished on a scrap of wood.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืœึนึฅื ื™ึธื“ึฐืขึ–ื•ึผ ื•ึฐืœึนึฃื ื™ึธื‘ึดึ‘ื™ื ื•ึผ ื›ึผึดึฃื™ ื˜ึทึคื— ืžึตึฝืจึฐืื•ึนืชึ™ ืขึตื™ื ึตื™ื”ึถึ”ื ืžึตื”ึทืฉื‚ึฐื›ึผึดึ–ื™ืœ ืœึดื‘ึผึนืชึธึฝืืƒ

English:

They have no wit or judgment:Their eyes are besmeared, and they see not;Their minds, and they cannot think.

The prophet moves from narration to diagnosis: the idolaters' eyes are plastered over (tach) so they cannot see, their hearts sealed so they cannot understand. Metzudat David identifies the plasterer as the yetzer hara, the seducing evil inclination, which smears their eyes against seeing and their hearts against comprehending; Radak offers the same reading alongside the possibility that the blinding is a divine judgment, in the manner of 'make the heart of this people fat' from Yeshayahu's own commission.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐืœึนึฝืึพื™ึธืฉืึดึฃื™ื‘ ืึถืœึพืœึดื‘ึผึ—ื•ึน ื•ึฐืœึนึจื ื“ึทึฅืขึทืช ื•ึฐืœึนึฝืึพืชึฐื‘ื•ึผื ึธื”ึฎ ืœึตืืžึนืจึ’ ื—ึถืฆึฐื™ึžื•ึน ืฉื‚ึธืจึทึฃืคึฐืชึผึดื™ ื‘ึฐืžื•ึนึพืึตึ—ืฉื ื•ึฐึ ืึทึ ืฃ ืึธืคึดึคื™ืชึดื™ ืขึทืœึพื’ึผึถื—ึธืœึธื™ื•ึ™ ืœึถึ”ื—ึถื ืึถืฆึฐืœึถึฅื” ื‘ึธืฉื‚ึธึ–ืจ ื•ึฐืึนื›ึตึ‘ืœ ื•ึฐื™ึดืชึฐืจื•ึนึ™ ืœึฐืชื•ึนืขึตื‘ึธึฃื” ืึถืขึฑืฉื‚ึถึ”ื” ืœึฐื‘ึฅื•ึผืœ ืขึตึ–ืฅ ืึถืกึฐื’ึผึฝื•ึนื“ืƒ

English:

They do not give thought,They lack the wit and judgment to say:โ€œPart of it I burned in a fire;I also baked bread on the coals,I roasted meat and ate itโ€”Should I make the rest an abhorrence?Should I bow to a block of wood?โ€

The satire's turning point is a question that is never asked. The prophet scripts the one moment of self-reflection that would shatter the illusion โ€” 'half of it I burned in the fire, I baked bread on its coals... shall I bow to a block of wood?' โ€” and observes that the worshiper lacks the knowledge and understanding to say it. Radak explains 'to'evah' as that which God abhorred and forbade, and 'bul etz' as a mere branch of a tree; Rashi reads it as rotting wood โ€” either way, the object of prostration is exposed by the worshiper's own hypothetical words.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ื™ืฉื™ื‘ ืืœ ืœื‘ื•. ื—ืฆื™ื• ืฉืจืคืชื™ ื‘ืžื• ืืฉ: ื•ืœื ื“ืขืช ื•ืœื ืชื‘ื•ื ื”. ื‘ื• ืœืืžืจ ื–ืืช: ืœื‘ื•ืœ ืขืฅ. ืœืจืงื‘ื•ืŸ ืขืฅ:
And he does not give it thought [lit. and he does not return to his heart.] Half of it I burnt with fire. and he has neither knowledge nor understanding [lit. and there is neither knowledge nor understanding] in him to say this. to rotten wood Heb. ืœึฐื‘ื•ึผืœ ืขึตืฅ, to decay of wood.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืจึนืขึถึฃื” ืึตึ”ืคึถืจ ืœึตึฅื‘ ื”ื•ึผืชึทึ–ืœ ื”ึดื˜ึผึธึ‘ื”ื•ึผ ื•ึฐืœึนืึพื™ึทืฆึผึดึคื™ืœ ืึถืชึพื ึทืคึฐืฉืื•ึนึ™ ื•ึฐืœึนึฃื ื™ึนืืžึทึ”ืจ ื”ึฒืœึฅื•ึนื ืฉืึถึ–ืงึถืจ ื‘ึผึดื™ืžึดื™ื ึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

He pursuesipursues Lit. โ€œshepherds.โ€ ashes!A deluded mind has led him astray,And he cannot save himself;He never says to himself,โ€œThe thing in my hand is a fraud!โ€

The satire closes with its verdict: the idolater is a 'shepherd of ashes' (ro'eh efer). Rashi captures the bitter irony โ€” the fool calls the image, half of which was already burned to ash, his provider and sustainer. Radak identifies the deluding heart as the yetzer hara mocking him onto an evil path, so that he cannot rescue his own soul before it is lost, never managing the one saving sentence: 'Is there not a lie in my right hand?'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื•ืขื” ืืคืจ ืœื‘ ื”ื•ืชืœ ื”ื˜ื”ื•. ืœื‘ื• ืืฉืจ ื”ื•ืชืœ ื”ื˜ื”ื• ืœืขืฉื•ืช ืœื• ืจื•ืขื” ืฉืœ ืืคืจ ื”ื“ืžื•ืช ืฉื ืฉืจืฃ ื—ืฆื™ื• ื•ื ืขืฉื” ืืคืจ ื”ืฉื•ื˜ื” ื”ื–ื” ื”ื™ื” ืื•ืžืจ ืฉื”ื•ื ืœื• ืœืจื•ืขื” ื•ืœืžืคืจื ืก, ื“ื‘ืจ ืื—ืจ ืจื•ืขื” ืืคืจ ืœ' ืจื™ืขื•ืช ืขื•ื‘ื“ ืขื‘ื•ื“ืช ืื—ืจื™ื ื•ืžื—ื‘ืจ ืืœื™ื• ืขื‘ื•ื“ืช ืื—ืจื™ื ืฉื”ื™ื ืืคืจ: ื•ืœื ื™ืฆื™ืœ. ื”ื ืชืขื” ืืช ื ืคืฉื• ืœืืžืจ ื”ืœื ืฉืงืจ ื‘ื™ืžื™ื ื™ ื•ื™ืคืจื“ ืžืขืœื™ื•:
[To] a provider [made] of ashes, a deceived heart has perverted him His heart, which was deceived, turned him aside to make for himself a provider of ashes. The image, half of which was burned and made into ashes, this fool says that it is his provider and patron. Another explanation: ืจื•ึนืขึถื” ืึตืคึถืจ is an expression of companionship. One who worships idols associates himself with the idol, which is ash. and he shall not save [i.e.,] the misled one shall not save his soul, saying, "Is there not falsehood in my right hand?" and separate from it.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื–ึฐื›ื‡ืจึพืึตึฃืœึผึถื” ื™ึทึฝืขึฒืงึนึ”ื‘ ื•ึฐื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื›ึผึดึฃื™ ืขึทื‘ึฐื“ึผึดื™ึพืึธึ‘ืชึผึธื” ื™ึฐืฆึทืจึฐืชึผึดึคื™ืšึธ ืขึถึฝื‘ึถื“ึพืœึดื™ึ™ ืึทึ”ืชึผึธื” ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืœึนึฅื ืชึดื ึผึธืฉืึตึฝื ึดื™ืƒ

English:

Remember these things, O JacobFor you, O Israel, are My servant:I fashioned you, you are My servantโ€”O Israel, never forget Me.jMe Emendation yields โ€œthem,โ€ these things.

After the long satire, the prophet pivots back to Israel: 'Remember these things, O Jacob.' Radak and Metzudat David read the connection directly โ€” if the nations will not grasp the folly of idols, you at least must remember it and not be seduced after them, for you are My servant, not the idol's. Radak hears in 'lo tinasheni' a mutual pledge: you will not be forgotten by Me โ€” remember Me and I will remember you.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ืชื ืฉื ื™. ืœื ืชื”ื™ื” ืฉื›ื•ื— ืžื™ืจืืชื™:
do not forget Me Do not forget My fear.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืžึธื—ึดึคื™ืชึดื™ ื›ึธืขึธื‘ึ™ ืคึผึฐืฉืึธืขึถึ”ื™ืšึธ ื•ึฐื›ึถืขึธื ึธึ–ืŸ ื—ึทื˜ึผึนืื•ืชึถึ‘ื™ืšึธ ืฉืื•ึผื‘ึธึฅื” ืึตืœึทึ–ื™ ื›ึผึดึฅื™ ื’ึฐืึทืœึฐืชึผึดึฝื™ืšึธืƒ

English:

I wipe away your sins like a cloud,Your transgressions like mistโ€”Come back to Me, for I redeem you.

One of the great verses of divine pardon: sins are wiped away like a cloud. Metzudat David explains the image as a cloud that dissolves into water and vanishes; Radak adds Ibn Ezra's variant โ€” like the morning mist that passes when the sun rises. The sequence is remarkable: 'return to Me, for I have redeemed you' โ€” the pardon and the redemption are announced first, and repentance is the response to grace already extended. Rashi anchors it in history: as I erased your sins in Egypt and the wilderness, so now โ€” return to Me.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื—ื™ืชื™ ื›ืขื‘ ืคืฉืขื™ืš. ื‘ืžืฆืจื™ื ื•ื‘ืžื“ื‘ืจ ื’ื ืขืชื” ืฉื•ื‘ื” ืืœื™:
I erased your transgressions like a thick cloud in Egypt and in the desert. Now too, return to Me.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืจื‡ื ึผึจื•ึผ ืฉืึธืžึทึœื™ึดื ื›ึผึดึฝื™ึพืขึธืฉื‚ึธึฃื” ื™ึฐื”ึนื•ึธึ—ื” ื”ึธืจึดึ™ื™ืขื•ึผึ™ ืชึผึทื—ึฐืชึผึดื™ึผึฃื•ึนืช ืึธึ”ืจึถืฅ ืคึผึดืฆึฐื—ึคื•ึผ ื”ึธืจึดื™ืึ™ ืจึดื ึผึธึ”ื” ื™ึทึ–ืขึทืจ ื•ึฐื›ื‡ืœึพืขึตึฃืฅ ื‘ึผึ‘ื•ึน ื›ึผึดึฝื™ึพื’ึธืึทึคืœ ื™ึฐื”ึนื•ึธื”ึ™ ื™ึทืขึฒืงึนึ”ื‘ ื•ึผื‘ึฐื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื™ึดืชึฐืคึผึธืึธึฝืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Shout, O heavens, for GOD has acted;Shout aloud, O depths of the earth!Shout for joy, O mountains,O forests with all your trees!For GOD has redeemed Jacob,Has gained glory through Israel.

Creation itself erupts in song at Israel's redemption โ€” heavens, depths of the earth, mountains, and pointedly the forest with all its trees, the very material of the idol satire. Radak explains the poetic figure as the whole world rejoicing when Israel leaves exile, spanning heaven's sphere and earth's center, the still and the growing โ€” though Babylon, he notes dryly, will mourn. God 'is glorified through Israel' โ€” Radak connects this to Cyrus's own proclamation that the God of heaven had given him all the kingdoms of the earth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืคืฆื—ื•. ืœ' ืคืชื—ื•ืŸ ืคื”:
burst out An expression of opening the mouth.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื›ึผึนึฝื”ึพืึธืžึทึคืจ ื™ึฐื”ึนื•ึธื”ึ™ ื’ึผึนืึฒืœึถึ”ืšึธ ื•ึฐื™ึนืฆึถืจึฐืšึธึ– ืžึดื‘ึผึธึ‘ื˜ึถืŸ ืึธื ึนื›ึดึคื™ ื™ึฐื”ึนื•ึธื”ึ™ ืขึนึฃืฉื‚ึถื” ื›ึผึนึ”ืœ ื ึนื˜ึถึคื” ืฉืึธืžึทึ™ื™ึดืึ™ ืœึฐื‘ึทื“ึผึดึ”ื™ ืจึนืงึทึฅืข ื”ึธืึธึ–ืจึถืฅ (ืžื™ ืืชื™) [ืžึตืึดืชึผึดึฝื™]ืƒ

English:

Thus said GOD, your Redeemer,Who formed you in the womb:It is I, GOD, who made everything,Who alone stretched out the heavensAnd unaidedkunaided Lit. โ€œwith none beside me,โ€ or (following many Heb. mss., kethib, and ancient versions) โ€œwho was with me?โ€ spread out the earth;

The closing hymn begins: the Redeemer who formed you from the womb is the One who made everything, stretching out the heavens alone. Radak cites the striking midrash from Bereishit Rabbah that no angels were created on the first day, lest anyone claim Michael stretched the south of the firmament and Gavriel the north โ€” 'I, the Lord, made everything, alone.' He also notes the ketiv 'mi iti,' read as a challenge: 'who was with Me?' โ€” who was My partner in the creation of the world? Rashi hears in 'who formed you from the womb' the earliest election, from the moment the twins struggled within Rivka.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ื•ืฆืจืš ืžื‘ื˜ืŸ. ืžืื– ื•ื™ืชืจื•ืฆืฆื• ื”ื‘ื ื™ื ื‘ืงืจื‘ื” (ื‘ืจืืฉื™ืช ื›ืดื”:ื›ืดื‘) ื”ื™ื™ืชื™ ืœืš ืœืขื–ืจื” ื•ื‘ื—ืจืชื™ืš: ื ื•ื˜ื”. ืฉืžื™ื ืœื‘ื“ื™:
and the One Who formed you from the womb From the time that (Gen. 25:22) "the children struggled within her," I was your help and I chose you.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืžึตืคึตืจึ™ ืึนืชึฃื•ึนืช ื‘ึผึทื“ึผึดึ”ื™ื ื•ึฐืงึนืกึฐืžึดึ–ื™ื ื™ึฐื”ื•ึนืœึตึ‘ืœ ืžึตืฉืึดึงื™ื‘ ื—ึฒื›ึธืžึดึ›ื™ื ืึธื—ึ–ื•ึนืจ ื•ึฐื“ึทืขึฐืชึผึธึฅื ื™ึฐืกึทื›ึผึตึฝืœืƒ

English:

Who annul the omens of diviners,And make fools of the augurs;Who turn sages backAnd make nonsense of their knowledge;

Having stretched out the heavens, God can overturn what the stargazers read in them. Rashi explains that the 'baddim' are astrologers, called liars because their heavenly signs so often fail โ€” and He who frustrated the diviners of Egypt will frustrate the famed astrologers of Babylon, foreshadowing the taunt of chapter 47, 'let the gazers into the heavens stand and save you.' Radak adds that as master of all, God cancels their forecasts at will, so Babylon's wise men never see their own catastrophe coming.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืคืจ ืื•ืชื•ืช ื‘ื“ื™ื. ืœืคื™ ืฉืื ื™ ื ื˜ื™ืชื™ ืฉืžื™ื ืœืคื™ื›ืš ืื ื™ ื™ื›ื•ืœ ืœื”ืคืจ ืื•ืชื: ื‘ื“ื™ื. ื”ื ื”ื—ื•ื–ื™ื ื‘ื›ื•ื›ื‘ื™' ืข"ื™ ืื•ืชื•ืช ื”ืฉืžื™ื ื•ืขืœ ืฉื ืฉืคืขืžื™ื ื”ืจื‘ื” ืฉื”ื ืžื›ื–ื‘ื™ื ืงื•ืจื™ืŸ ืื•ืชื ื‘ื“ื™ื, ืฉืื ื™ ืžื—ืœื™ืฃ ื”ืฉืจื™ื ืฉืœืžืขืœื” ื•ื˜ื•ืขื™ืŸ ืืœื• ื”ื ืฉืืœื™ืŸ ื‘ื”ื ื•ืœืคื™ ืฉืื™ืฆื˜ื’ื ื™ื ื™ ื‘ื‘ืœ ื”ื™ื• ื—ื•ื–ื™ื ื‘ื›ื•ื›ื‘ื™ื ื›ืžื• ืฉื”ื•ื ืื•ืžืจ (ืœืงืžืŸ ืžื–) ื™ืขืžื“ื• ื ื ื•ื™ื•ืฉื™ืขื•ืš ื”ื•ื‘ืจื™ ืฉืžื™ื ืœื›ืš ื”ื•ื ืื•ืžืจ ืฉื™ืคืจ ืื•ืชื•ืช ื‘ื“ื™ื”ื ื›ื™ ืื ื™ ื”ื•ื ืฉื”ืคืจืชื™ ืื•ืชื•ืช ื‘ื“ื™ ืžืฆืจื™ื:
Who stretched forth the heavens alone...Who frustrates the signs of imposters Since I stretched forth the heavens, I can, therefore, frustrate their signs. imposters Heb. ื‘ึผึทื“ึผึดื™ื. They are stargazers, who predict the future through signs of the heavens, and since many times they lie, they are called ื‘ึผึทื“ึผึดื™ื, imposters, for I change the heavenly princes, and these who ask of them err, and since the astrologers of Babylon were stargazers, as Scripture states (infra 47:13), "Let them stand now, and let the gazers into the heavens save you." He, therefore, states that He will frustrate the signs of their imposters, for I am He Who frustrated the signs of the imposters of Egypt.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ืžึตืงึดื™ืึ™ ื“ึผึฐื‘ึทึฃืจ ืขึทื‘ึฐื“ึผึ”ื•ึน ื•ึทืขึฒืฆึทึฅืช ืžึทืœึฐืึธื›ึธึ–ื™ื• ื™ึทืฉืึฐืœึดึ‘ื™ื ื”ึธืึนืžึตึจืจ ืœึดื™ืจื•ึผืฉืึธืœึทึœอึดื ืชึผื•ึผืฉืึธึ—ื‘ ื•ึผืœึฐืขึธืจึตึคื™ ื™ึฐื”ื•ึผื“ึธื”ึ™ ืชึผึดื‘ึผึธื ึถึ”ื™ื ึธื” ื•ึฐื—ื‡ืจึฐื‘ื•ึนืชึถึ–ื™ื”ึธ ืึฒืงื•ึนืžึตึฝืืƒ

English:

But confirm the word of MylMy Heb. 3rd person. servantAnd fulfill the prediction of MymMy See previous note. messengers.It is I who say of Jerusalem, โ€œIt shall be inhabited,โ€œAnd of the towns of Judah, โ€œThey shall be rebuilt;And I will restore their ruined places.โ€

The counterpart to annulling the diviners: God confirms the word of His own servant and fulfills the counsel of His messengers. Rashi identifies the servant as Moshe and recalls the angel's promise to Jacob, 'Israel shall be your name,' which God fulfilled; Radak and Metzudat David read the servant as Yeshayahu himself and the messengers as the other prophets who foretold the building of the Second Temple. The content of the confirmed word follows: Jerusalem shall be inhabited, the cities of Judah rebuilt, their ruins raised.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืงื™ื ื“ื‘ืจ ืขื‘ื“ื•. ืžืฉื”: ื•ืขืฆืช ืžืœืื›ื™ื•. ืžืœืืš ืื—ื“ ืืžืจ ืœื™ืขืงื‘ ื™ืฉืจืืœ ื™ื”ื™ื” ืฉืžืš (ื‘ืจืืฉื™ืช ืœื‘) ื•ืงื™ื™ืžืชื™ ื“ื‘ืจื™ื• ืืฃ ื›ืืŸ ืืงื™ื™ื ืขืฆืช ื ื‘ื™ืื™ ื”ืื•ืžืจ ืขืœ ื™ืจื•ืฉืœื™ื ืชื•ืฉื‘:
He fulfills the word of His servant Moses. and the counsel of His messengers One angel said to Jacob (Gen. 32:27), "Israel shall be your name," and I fulfilled his words. Here too, I will fulfill the counsel of My prophets who say concerning Jerusalem, "It shall be settled."

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื”ึธืึนืžึตึฅืจ ืœึทืฆึผื•ึผืœึธึ–ื” ื—ึณืจึธึ‘ื‘ึดื™ ื•ึฐื ึทื”ึฒืจึนืชึทึ–ื™ึดืšึฐ ืื•ึนื‘ึดึฝื™ืฉืืƒ

English:

[I,] who said to the deep, โ€œBe dry;I will dry up your floods,โ€œ

'Who says to the deep, Be dry' โ€” Rashi and Radak agree this is Babylon, seated on her rivers; Radak explains the metaphor doubly, for Babylon lay in a basin and was full of waters, and her drying is her destruction at the hands of Koresh. Radak draws out the symmetry of the two verses: the same word that commands ruined Jerusalem to be rebuilt commands built-up Babylon to be laid waste โ€” both cities' fates hang on a single divine utterance.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืื•ืžืจ ืœืฆื•ืœื” ื—ืจื‘ื™. ื”ืื•ืžืจ ืœื‘ื‘ืœ ื”ืชื™ื‘ืฉื™: ื•ื ื”ืจื•ืชื™ืš ืื•ื‘ื™ืฉ. ืœืคื™ ืฉื”ื™ื ื™ื•ืฉื‘ืช ืขืœ ื ื”ืจื•ืช ืžื“ืžื” ื”ืจื™ื’ืช ืื•ื›ืœื•ืกื™ื” ืœื™ื•ื‘ืฉ ื ื”ืจื•ืช:
Who says to the deep, "Be dry" Who says to Babylon, "Be dry." and I will dry up your rivers Since it is situated on rivers, he compares the slaying of its population to the drying up of rivers.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื”ึธืึนืžึตึคืจ ืœึฐื›ึ™ื•ึนืจึถืฉืึ™ ืจึนืขึดึ”ื™ ื•ึฐื›ื‡ืœึพื—ึถืคึฐืฆึดึ–ื™ ื™ึทืฉืึฐืœึดึ‘ื ื•ึฐืœึตืืžึนึคืจ ืœึดื™ืจื•ึผืฉืึธืœึทึ™อึดืึ™ ืชึผึดื‘ึผึธื ึถึ”ื” ื•ึฐื”ึตื™ื›ึธึ–ืœ ืชึผึดื•ึผึธืกึตึฝื“ืƒย {ืค}

English:

Am the same who says of Cyrus, โ€œHe is My shepherd;nshepherd I.e., the king whom I have designated. He shall fulfill all My purposes!He shall say of Jerusalem, โ€˜She shall be rebuilt,โ€˜And to the temple: โ€˜You shall be founded again.โ€™โ€

The chapter's stunning finale: Koresh (Cyrus) is named โ€” generations before his birth, as Rashi stressed on verse 7 โ€” as 'My shepherd,' which Rashi glosses simply as 'my king,' and which Radak expands: the one who will pasture My flock, Israel, fulfilling God's purpose against Babylon and for Jerusalem and the Temple. Radak and Metzudat David both note the precision of 'tivased,' 'shall be founded': in Cyrus's days only the foundation was laid, the work halting until the second year of Darius, as recorded in Haggai. The named prophecy is the ultimate proof in the argument from foretelling that structures these chapters.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื•ืขื™. ืžืœืš ืฉืœื™:
My shepherd My king.

โ† Isaiah 43 | Isaiah 45 โ†’

Back to Isaiah | Back to Nach Yomi

Last updated on
Chapter 43Chapter 45