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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 52

Isaiah 52

ื™ืฉืขื™ื”ื• ืคืจืง ื ืดื‘

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 52 of 66 | Day: 199 of 742

Date: August 29, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 52 continues the great cycle of consolation (nechamot) that dominates the second half of Sefer Yeshayahu, and it opens with one of the most stirring summonses in all of prophecy: โ€œAwake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalemโ€ (ืขื•ืจื™ ืขื•ืจื™ ืœื‘ืฉื™ ืขื–ืš ืฆื™ื•ืŸ). This double imperative deliberately answers an earlier double cry directed at God (โ€œAwake, awake, put on strength, O arm of the Lordโ€ in 51:9); now the movement reverses, and it is Zion who is roused from her stupor of grief. Metzudat David reads the summons as a call to rise from the sleep of sorrow and re-clothe herself in the might and splendor she once possessed, while Radak identifies the โ€œuncircumcised and impureโ€ who will no longer enter her as the two long-dominant powers over Jerusalem, promising that after the redemption they will pass through her no more. The imagery of shaking off the dust (ื”ืชื ืขืจื™ ืžืขืคืจ) and loosing the bonds of the neck in verse 2 completes the picture: the captive daughter of Zion, who according to Radak had lain as one wallowing in the earth, is commanded to sit enthroned and free herself from the yoke of exile.

The theological heart of the chapterโ€™s first movement is the paradox of redemption without price. โ€œYou were sold for nothing, and you shall be redeemed without moneyโ€ (ื—ื ื ื ืžื›ืจืชื ื•ืœื ื‘ื›ืกืฃ ืชื’ืืœื•) reframes the entire exile: Israel was not sold to satisfy any creditor, and so no ransom of silver is required to bring her back. Rashi understands the selling โ€œfor nothingโ€ as the consequence of worthless pursuits, the evil inclination that yields no reward, and the redemption โ€œwithout moneyโ€ as coming through repentance (teshuvah) rather than payment. The prophet then reaches back into history, recalling that Israel first went down to Egypt as sojourners seeking refuge, whereas Assyria (understood by Radak and Metzudat David as encompassing the later Babylonian oppressor) seized them by naked force, โ€œfor nothingโ€ and without just claim. The scandal of the exile is that Godโ€™s name is continually reviled among the nations as long as His people languish; the resolution comes in verse 6, where at the moment of redemption Israel and the nations alike will finally know His name and recognize that the One who long ago promised is now at hand.

The chapter then rises to its lyrical climax with the figure of the herald, the mevaser: โ€œHow beautiful upon the mountains are the feet of the herald of good tidings, announcing peaceโ€ฆ saying to Zion, Your God reigns!โ€ (ืžื” ื ืื•ื• ืขืœ ื”ื”ืจื™ื ืจื’ืœื™ ืžื‘ืฉืจโ€ฆ ืืžืจ ืœืฆื™ื•ืŸ ืžืœืš ืืœื”ื™ืš). Metzudat David explains that the herald ascends the mountains so his voice will carry far, and that the threefold repetition of โ€œpeace,โ€ โ€œgood,โ€ and โ€œsalvationโ€ corresponds to the abundance of the good news; Radak adds that only in that hour will Godโ€™s kingship be manifest to all, as it is written โ€œand the Lord shall be King over all the earth.โ€ The watchmen (tzofim) upon the walls, whom Radak identifies as the prophets, lift their voices as one in song, for they behold โ€œeye to eyeโ€ the return of the Lord to Zion, and even the ruins of Jerusalem are called to break into shouts of joy. The movement culminates in the universal disclosure of verse 10: God bares His holy arm before all the nations, and the farthest ends of the earth witness the salvation of our God.

The second summons of the chapter (verses 11-12) turns from proclamation to the practical mode of departure. โ€œDepart, depart, go out from there, touch no unclean thingโ€ (ืกื•ืจื• ืกื•ืจื• ืฆืื• ืžืฉื ื˜ืžื ืืœ ืชื’ืขื•) calls those who leave the exile to go forth in purity, and Rashi notes that โ€œyou who bear the vessels of the Lordโ€ addresses the priests and Levites, while Metzudat David and Radak reinterpret the โ€œvesselsโ€ as the weapons of Torah and mitzvot rather than sword or spear. The prophet then draws a pointed contrast with the first redemption: โ€œFor you will not go out in haste, nor will you leave in flightโ€ (ื›ื™ ืœื ื‘ื—ืคื–ื•ืŸ ืชืฆืื• ื•ื‘ืžื ื•ืกื” ืœื ืชืœื›ื•ืŸ). As Radak observes, the Egyptian exodus was one of urgent flight, the people hurried out by their terrified oppressors, but this final redemption unfolds in calm and dignity, for the Lord marches before them and the God of Israel is their rear guard (meโ€™asef), gathering in the weak and the stragglers so that none is left behind.

The chapter closes by opening the fourth and most famous of the Servant Songs (52:13-15), which continues without break into chapter 53. โ€œIndeed, My servant shall prosper, be exalted and raised to great heightsโ€ (ื”ื ื” ื™ืฉื›ื™ืœ ืขื‘ื“ื™ ื™ืจื•ื ื•ื ืฉื ื•ื’ื‘ื” ืžืื“) introduces the exalted servant, whom the classical Jewish commentators read as Israel personified, or the righteous within her, vindicated at the end of days. Rashi glosses the servant as Jacob, the righteous among the people; Metzudat David explicitly names the servant as Israel, called in the singular as Scripture often does; and Radak roots the reading in the prophetโ€™s own idiom, โ€œyou Israel My servant, Jacob whom I have chosen.โ€ The paradox that governs the passage is that the very nations who were once appalled at the servantโ€™s marred and disfigured appearance in his humiliation will be startled into silence at his ultimate elevation, kings shutting their mouths in astonishment because they see and grasp what was never told or heard. Read within Tanakh and the tradition of Chazal, this is the arc of Israelโ€™s own story: the people scorned and abased in exile are the same people whose vindication will one day leave the kings of the earth speechless.

ืคืจืง ื ืดื‘ ยท Chapter 52

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืขื•ึผืจึดึฅื™ ืขื•ึผืจึดึ›ื™ ืœึดื‘ึฐืฉืึดึฅื™ ืขึปื–ึผึตึ–ืšึฐ ืฆึดื™ึผึ‘ื•ึนืŸ ืœึดื‘ึฐืฉืึดึฃื™โ€‰ื€ ื‘ึผึดื’ึฐื“ึตึฃื™ ืชึดืคึฐืึทืจึฐืชึผึตึ—ืšึฐ ื™ึฐืจื•ึผืฉืึธืœึทึ™อึดืึ™ ืขึดึฃื™ืจ ื”ึทืงึผึนึ”ื“ึถืฉื ื›ึผึดึฃื™ ืœึนึฅื ื™ื•ึนืกึดึ›ื™ืฃ ื™ึธื‘ึนืึพื‘ึธึฅืšึฐ ืขึ–ื•ึนื“ ืขึธืจึตึฅืœ ื•ึฐื˜ึธืžึตึฝืืƒ

English:

Awake, awake, O Zion!Clothe yourself in splendor;Put on your robes of majesty,Jerusalem, holy city!For the uncircumcised and the impureShall never enter you again.

The prophet's stirring double summons to Zion to awake and re-clothe herself in strength and beautiful garments, reversing the earlier cry that had been addressed to God's own arm. Metzudat David reads it as a call to rise from the sleep of sorrow and put on the might she once possessed, while Radak explains that the 'uncircumcised and impure' powers that long dominated Jerusalem will enter her no more after the redemption.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื”ึดืชึฐื ึทืขึฒืจึดึงื™ ืžึตืขึธืคึธึ›ืจ ืงึฅื•ึผืžึดื™ ืฉืึผึฐื‘ึดึ–ื™ ื™ึฐืจื•ึผืฉืึธืœึธึ‘อึดื (ื”ืชืคืชื—ื•) [ื”ึดึฝืชึฐืคึผึทืชึผึฐื—ึดื™ึ™] ืžื•ึนืกึฐืจึตึฃื™ ืฆึทื•ึผึธืืจึตึ”ืšึฐ ืฉืึฐื‘ึดื™ึผึธึ–ื” ื‘ึผึทืชึพืฆึดื™ึผึฝื•ึนืŸืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Arise, shake off the dust,Sit [on your throne], Jerusalem!Loose the bonds from your neck,O captive one, Fair Zion!

Jerusalem is told to shake off the dust of mourning, rise from the ground, and take her seat, while captive Fair Zion loosens the bonds from her neck. Rashi glosses 'sit' as ascending to a throne and reads the imagery against the earlier decree that she would 'sit on the ground,' and Radak likens the exile to one who had been wallowing in dust, now commanded to rise and cast off the yoke bound at her throat.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืชื ืขืจื™. ืื™ืฉืงื•ืจ"ื ื‘ืœืขื– ื›ืžื ืขืจ ืืช ื”ื˜ืœื™ืช: ืงื•ืžื™. ืžืŸ ื”ืืจืฅ ืžื’ื–ืจืช ืœืืจืฅ ืชืฉื‘ (ืœืขื™ืœ ื’): ืฉื‘ื™. ืขืœ ื”ื›ืกื: ื”ืชืคืชื—ื™. ื”ื•ื™ ื ืชืจืช: ืžื•ืกืจื™. ืงืจื™ื’ืœ"ืฉ ื‘ืœืข"ื–: ืฉื‘ื™ื”. ื›ืžื• ืฉื‘ื•ื™ื”:
Shake yourself Heb. ื”ึดืชึฐื ึทืขึฒืจึดื™, escourre in O.F., to shake strongly, like one who shakes out a garment. arise from the ground, from the decree (supra 3:26), "She shall sit on the ground." sit down on a throne. free yourself Untie yourself [from Jonathan]. bands of Heb. ืžื•ึนืกึฐืจึตื™, cringatro umbriah in O.F., [strap]. captive Heb. ืฉืึฐื‘ึดื™ึธื”, like ืฉืึฐื‘ื•ึผื™ึธื”, captive.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื›ึผึดื™ึพื›ึนื”ึ™ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื—ึดื ึผึธึ–ื ื ึดืžึฐื›ึผึทืจึฐืชึผึถึ‘ื ื•ึฐืœึนึฅื ื‘ึฐื›ึถึ–ืกึถืฃ ืชึผึดื’ึผึธืึตึฝืœื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For thus said GOD:You were sold for no price,And shall be redeemed without money.

The central paradox of the redemption: since Israel was sold 'for nothing,' no ransom of silver is needed to bring her back. Rashi understands the selling for nothing as the fruit of worthless pursuits and the evil inclination, and the redemption 'without money' as coming through repentance (teshuvah) rather than payment, a reading Radak echoes when he says the release comes not by silver but by turning back to God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ื ื ื ืžื›ืจืชื. ืขืœ ืขืกืงื™ ื—ื ื ื”ื•ื ื™ืฆืจ ื”ืจืข ืฉืื™ื ื• ืœื›ื ืœืฉื›ืจ: ื•ืœื ื‘ื›ืกืฃ ืชื’ืืœื•. ืืœื ื‘ืชืฉื•ื‘ื”:
You were sold for nought Because of worthless matters, i.e., the evil inclination, which affords you no reward. and you shall not be redeemed for money but with repentance.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื›ึผึดึฃื™ ื›ึนึคื” ืึธืžึทืจึ™ ืึฒื“ึนื ึธึฃื™ ื™ึฑื”ึนื•ึดึ”ื” ืžึดืฆึฐืจึทึ›ื™ึดื ื™ึธึฝืจึทื“ึพืขึทืžึผึดึฅื™ ื‘ึธืจึดึฝืืฉืึนื ึธึ–ื” ืœึธื’ึฃื•ึผืจ ืฉืึธึ‘ื ื•ึฐืึทืฉืึผึ–ื•ึผืจ ื‘ึผึฐืึถึฅืคึถืก ืขึฒืฉืึธืงึฝื•ึนืƒ

English:

For thus said my Sovereign GOD:Of old, My people went downTo Egypt to sojourn there;But Assyria has robbed them,Giving nothing in return.aWhereas the Israelites themselves sought hospitality in Egypt, Assyria (i.e., the Chaldean Empire) has exiled them by force.

A historical contrast frames the injustice of the exile: Israel first went down to Egypt as sojourners seeking refuge in famine, whereas Assyria seized them by naked force and 'for nothing.' Rashi notes that Egypt at least had some claim, having hosted and sustained Israel, but Assyria oppressed them without cause, and Radak extends the point to Babylon, whose exiling of Judah under Nebuchadnezzar was likewise 'without justice.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืฆืจื™ื ื™ืจื“ ืขืžื• ื•ื’ื•'. ื”ื ื”ืžืฆืจื™ื™ื ื”ื™ื• ืœื”ื ืงืฆืช ื—ื•ื‘ ืขืœื™ื”ื ืฉื ืขืฉื• ืœื”ื ืื›ืกื ื™ื ื•ื›ืœื›ืœื•' ืื‘ืœ ืืฉื•ืจ ื‘ืืคืก ื•ื‘ื—ื ' ืขืฉืงื•:
My people first went down to Egypt The Egyptians had somewhat of a debt upon them, for they served for them as their hosts and sustained them, but Assyria oppressed them for nothing and without cause.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐืขึทืชึผึธึคื” ืžึทื”ึพืœึผึดื™ึพืคึนื”ึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื›ึผึดึฝื™ึพืœึปืงึผึทึฅื— ืขึทืžึผึดึ–ื™ ื—ึดื ึผึธึ‘ื ืžึนืฉืึฐืœึธึคื• ื™ึฐื”ึตื™ืœึดึ™ื™ืœื•ึผึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐืชึธืžึดึฅื™ื“ ื›ึผื‡ืœึพื”ึทื™ึผึ–ื•ึนื ืฉืึฐืžึดึฅื™ ืžึดื ึผึนืึธึฝืฅืƒ

English:

What therefore do I gain here?โ€”declares GODโ€”For My people has been carried off for nothing,Their mockers howlโ€”declares GODโ€”And constantly, unceasingly,My name is reviled.

God asks why He should let His people linger any longer, taken 'for nothing' while their oppressors boast and His name is continually reviled among the nations. Rashi reads 'what have I here' as God asking why He detains His children, and both Metzudat David and Radak explain that the rulers exult in their success as though 'our hand was mighty' while God's name is profaned and blasphemed throughout the exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื” ืœื™ ืคื”. ืœืžื” ืื ื™ ืฉื•ื”ื ื•ืžืฉื”ื ื‘ื ื™ ื›ืืŸ: ื™ื”ื™ืœื™ืœื•. ืžืชืคืืจื™ื ืœืืžืจ ื™ื“ื™ื ื• ืจืžื”: ืžื ื•ืืฅ. ืžืชื ืืฅ ื•ื”ืจื™ ื–ื” ื“ื•ื’ืžืช ื•ื™ืฉืžืข ืืช ื”ืงื•ืœ ืžื“ื‘ืจ ืืœื™ื• (ื‘ืžื“ื‘ืจ ื—):
And now, what have I here Why do I stay and detain My children here? boast Heb. ื™ึฐื”ึตื™ืœึดื™ืœื•ึผ, Boast saying, "Our hand was powerful." is blasphemed Blasphemes itself, and this is an instance similar to (Num 7:89) "And he heard the voice speaking to him."

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืœึธื›ึตึ›ืŸ ื™ึตื“ึทึฅืข ืขึทืžึผึดึ–ื™ ืฉืึฐืžึดึ‘ื™ ืœึธื›ึตืŸึ™ ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ”ื•ึผื ื›ึผึดึฝื™ึพืึฒื ึดื™ึพื”ึฅื•ึผื ื”ึทึฝืžึฐื“ึทื‘ึผึตึ–ืจ ื”ึดื ึผึตึฝื ึดื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Assuredly, My people shall learn My name,Assuredly [they shall learn] on that dayThat I, the One who promised,Am now at hand.

The turning point: on the day of redemption Israel will truly know God's name, recognizing that the One who long ago promised is now present to fulfill it. Rashi and Metzudat David explain that in that hour Israel will grasp that God's name declares Him master and ruler, and Radak adds that they will know the prophets did not speak in vain, for the promises made through them will be seen to come true.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื“ืข ืขืžื™. ื›ืฉืื’ืืœื ื™ื›ื™ืจื• ื›ื™ ืฉืžื™ ืื“ื•ืŸ ืฉืœื™ื˜ ื•ืžื•ืฉืœ ื›ืžืฉืžืขื•: ืœื›ืŸ ื‘ื™ื•ื. ื’ืื•ืœืชื ื™ื‘ื™ื ื• ื›ื™ ืื ื™ ื”ื•ื ื”ืžื“ื‘ืจ ื•ื”ื ื ื™ ืงื™ื™ืžืชื™:
My people shall know When I redeem them, they will recognize that My name is master, monarch, and ruler, as is its apparent meaning. therefore, on that day The day of their redemption, they will understand that I am He Who speaks, and behold, I have fulfilled the prophecy.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืžึทื”ึพื ึผึธืื•ึจื•ึผ ืขึทืœึพื”ึถื”ึธืจึดึœื™ื ืจึท๏ฟฝ๏ฟฝึฐืœึตึฃื™ ืžึฐื‘ึทืฉื‚ึผึตึ—ืจ ืžึทืฉืึฐืžึดึงื™ืขึท ืฉืึธืœึ›ื•ึนื ืžึฐื‘ึทืฉื‚ึผึตึฅืจ ื˜ึ–ื•ึนื‘ ืžึทืฉืึฐืžึดึฃื™ืขึท ื™ึฐืฉืื•ึผืขึธึ‘ื” ืึนืžึตึฅืจ ืœึฐืฆึดื™ึผึ–ื•ึนืŸ ืžึธืœึทึฅืšึฐ ืึฑืœึนื”ึธึฝื™ึดืšึฐืƒ

English:

How welcome on the mountainAre the footsteps of the heraldAnnouncing happiness,Heralding good fortune,Announcing victory,Telling Zion, โ€œYour God reigns!โ€

The chapter's lyrical peak: the beautiful feet of the herald (mevaser) upon the mountains, announcing peace, good tidings, and salvation, and declaring to Zion 'Your God reigns.' Metzudat David explains that the herald ascends the heights so his voice will carry far and that the threefold announcement matches the fullness of the good news, while Radak observes that only in that hour will God's kingship be manifest to all, as it is written that the Lord will be King over all the earth.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืงึฅื•ึนืœ ืฆึนืคึทึ›ื™ึดืšึฐ ื ึธึฅืฉื‚ึฐืื•ึผ ืงึ–ื•ึนืœ ื™ึทื—ึฐื“ึผึธึฃื• ื™ึฐืจึทื ึผึตึ‘ื ื•ึผ ื›ึผึดึฃื™ ืขึทึคื™ึดืŸ ื‘ึผึฐืขึทึ™ื™ึดืŸึ™ ื™ึดืจึฐืึ”ื•ึผ ื‘ึผึฐืฉืึฅื•ึผื‘ ื™ึฐื”ึนื•ึธึ–ื” ืฆึดื™ึผึฝื•ึนืŸืƒ

English:

Hark!Your lookouts raise their voices,As one they shout for joy;For every eye shall behold GOD โ€˜s return to Zion.

The watchmen (tzofim) upon the walls lift their voices and sing together, for they behold 'eye to eye' the Lord's return to Zion. Rashi identifies the watchmen as those stationed on the walls and towers to see who approaches the city, while Radak reads them as the prophets, whose gift of prophecy, silenced after the last prophets, will return in full when the Divine Presence comes back to Zion.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฆื•ืคื™ืš. ืฆื•ืคื™ื ืฉืžืขืžื™ื“ื™ืŸ ืขืœ ื”ื—ื•ืžื•ืช ื•ื”ืžื’ื“ืœื™ื ืœื‘ืฉืจ ื•ืœืจืื•ืช ืžื™ ื‘ื ืœืขื™ืจ:
The voice of your watchmen The watchmen who are stationed on the walls and the towers to report and to see (to see and to report [Parshandatha]) who comes to the city.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืคึผึดืฆึฐื—ึคื•ึผ ืจึทื ึผึฐื ื•ึผึ™ ื™ึทื—ึฐื“ึผึธึ”ื• ื—ื‡ืจึฐื‘ึ–ื•ึนืช ื™ึฐืจื•ึผืฉืึธืœึธึ‘อึดื ื›ึผึดึฝื™ึพื ึดื—ึทึคื ื™ึฐื”ึนื•ึธื”ึ™ ืขึทืžึผึ”ื•ึน ื’ึผึธืึทึ–ืœ ื™ึฐืจื•ึผืฉืึธืœึธึฝอึดืืƒ

English:

Raise a shout together,O ruins of Jerusalem!For GOD will comfort this people,Will redeem Jerusalem.

Even the ruins of Jerusalem are summoned to break into shouts of joy, for God will comfort His people and redeem the city. Metzudat David treats this as poetic personification, the ruined houses 'opening their mouths' in song, and explains that God redeems Jerusalem from the nations that had ruled over her.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื—ึธืฉื‚ึทึคืฃ ื™ึฐื”ึนื•ึธื”ึ™ ืึถืชึพื–ึฐืจึฃื•ึนืขึท ืงื‡ื“ึฐืฉืึ”ื•ึน ืœึฐืขึตื™ื ึตึ–ื™ ื›ึผื‡ืœึพื”ึทื’ึผื•ึนื™ึดึ‘ื ื•ึฐืจึธืื•ึผึ™ ื›ึผื‡ืœึพืึทืคึฐืกึตื™ึพืึธึ”ืจึถืฅ ืึตึ–ืช ื™ึฐืฉืื•ึผืขึทึฅืช ืึฑืœึนื”ึตึฝื™ื ื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

GOD will bare a holy armIn the sight of all the nations,And the very ends of earth shall seeThe victory of our God.

The universal disclosure of the redemption: God bares His holy arm before all the nations, and the very ends of the earth witness the salvation of our God. Metzudat David reads the bared arm as the image of a warrior rolling up his sleeve to strike the enemy, and Radak explains the metaphor as meaning that Israel's salvation will be openly and visibly manifest to all.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ืฉืฃ. ื’ืœื”:
has revealed Heb. ื—ึธืฉื‚ึทืฃ, has revealed.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืกึคื•ึผืจื•ึผ ืกึ™ื•ึผืจื•ึผึ™ ืฆึฐืึฃื•ึผ ืžึดืฉืึผึธึ”ื ื˜ึธืžึตึ–ื ืึทืœึพืชึผึดื’ึผึธึ‘ืขื•ึผ ืฆึฐืึฃื•ึผ ืžึดืชึผื•ึนื›ึธึ”ื”ึผ ื”ึดื‘ึผึธึ•ืจื•ึผ ื ึนืฉื‚ึฐืึตึ–ื™ ื›ึผึฐืœึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Turn, turn away, touch naught impureAs you depart from there;Keep pure, as you go forth from there,You who bear the vessels of GOD!bCf. Ezra 1.7โ€“8; 5.14โ€“15.

A second double summons calls those leaving the exile to depart in purity, touching nothing unclean, as bearers of the vessels of the Lord. Rashi identifies these bearers as the priests and Levites who carried God's vessels in the wilderness and notes these final consolations refer to the last exile, while Metzudat David and Radak reinterpret the 'vessels' as the weapons of Torah and mitzvot rather than sword or spear.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฆืื• ืžืชื•ื›ื”. ืžืชื•ืš ื”ื’ืœื•ืช ื›ืœ ื ื—ืžื•ืช ื”ืืœื• ื”ืื—ืจื•ื ื•ืช ืื™ื ืŸ ืืœื ืขืœ ื’ืœื•ืช ื”ืื—ืจื•ืŸ: ื˜ืžื. ืืœ ืชื’ืขื•, ืฉืงืฅ ื™ื”ื™ื• ืœื›ื ืžืœื™ื’' ื‘ื”ื: ื”ื‘ืจื•. ื”ื˜ื”ืจื•: ื ื•ืฉืื™ ื›ืœื™ ื”'. ื”ื›ื”ื ื™ื ื”ืœื•ื™ื ืฉื”ื™ื™ืช' ื ื•ืฉืื™' ื›ืœื™ื• (ืฉืœ ื”ืงื‘"ื”) ื‘ืžื“ื‘ืจ (ืžื›ืืŸ ืœืชื—ื™ื™' ื”ืžืชื™ื):
touch no unclean one They shall be abominable to you to touch them. get out of its midst Out of the midst of the exile, for all these last consolations refer only to the last exile. purify yourselves Heb. ื”ึดื‘ึผึธืจื•ึผ, purify yourselves. you who bear the Lord's vessels You, the priests and the Levites, who carried the vessels of the Holy One, blessed be He, in the desert [from here is proof of the resurrection of the dead].

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื›ึผึดึฃื™ ืœึนึคื ื‘ึฐื—ึดืคึผึธื–ื•ึนืŸึ™ ืชึผึตืฆึตึ”ืื•ึผ ื•ึผื‘ึดืžึฐื ื•ึผืกึธึ–ื” ืœึนึฃื ืชึตืœึตื›ึ‘ื•ึผืŸ ื›ึผึดึฝื™ึพื”ึนืœึตึคืšึฐ ืœึดืคึฐื ึตื™ื›ึถืึ™ ื™ึฐื”ึนื•ึธึ”ื” ื•ึผืžึฐืึทืกึผึดืคึฐื›ึถึ–ื ืึฑืœึนื”ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For you will not depart in haste,Nor will you leave in flight;For GOD is marching before you,The God of Israel is your rear guard.

Unlike the hurried flight from Egypt, this redemption unfolds in calm dignity, for the Lord marches before the people and the God of Israel is their rear guard (me'asef). Rashi explains that the two halves of the verse answer each other, since one whose guide advances before him need not rush and one whose rear is guarded need not flee, and Radak contrasts this with Egypt, from which Israel was hurried out in haste by their terrified oppressors.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื”ื•ืœืš ืœืคื ื™ื›ื. ืฉื ื™ ื“ื‘ืจื™ื ืฉื‘ืกื•ืฃ ื”ืžืงืจื ื”ื–ื” ืžื™ื™ืฉื‘ื™ืŸ ืฉื ื™ ื“ื‘ืจื™ื ืฉื‘ืจืืฉื• ื›ื™ ืœื ื‘ื—ืคื–ื•ืŸ ืชืฆืื•. ืžื” ื˜ืขื, ื›ื™ ื”ื•ืœืš ืœืคื ื™ื›ื ื”' ืœื ื—ื•ืชื›ื ื”ื“ืจืš ื•ืžื™ ืฉืฉืœื•ื—ื• ืžืงื“ื™ื ืœืคื ื™ื• ืœื ื—ื•ืชื• ื”ื“ืจืš ืื™ืŸ ื™ืฆื™ืืชื• ื‘ื—ืคื–ื•ืŸ. ื•ื‘ืžื ื•ืกื” ืœื ืชืœื›ื•ืŸ. ืœืคื™ ืฉืžืืกื™ืคื›ื ืืœื”ื™ ื™ืฉืจืืœ ื”ื•ืœืš ืžืื—ืจื™ื›ื ืœืฉืžื•ืจ ืืชื›ื ืžื›ืœ ืจื•ื“ืฃ ื›ืžื• ื•ื ืกืข ื“ื’ืœ ืžื—ื ื” ื“ืŸ ืžืืกืฃ ืœื›ืœ ื”ืžื—ื ื•ืช ื”ื”ื•ืœืš ืื—ืจื™ ื”ืžื—ื ื” ืงืจื•ื™ ืžืืกืฃ ืœืคื™ ืฉื”ื•ื ืžืžืชื™ืŸ ืืช ื”ื ื—ืœืฉื™ื ื•ืืช ื”ื ื›ืฉืœื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื‘ื™ื”ื•ืฉืข ื•ื”ืžืืกืฃ ื”ื•ืœืš ืื—ืจื™ ื”ืืจื•ืŸ:
for...goes before you Two things at the end of this verse explain two things in its beginning, [viz.] For not with haste shall you go forth. What is the reason? For the Lord goes before you to lead you on the way, and one whose agent advances before him to lead him on the way his departure is not in haste. And not in the flurry of flight shall you go, for your rear guard is the God of Israel. He will follow you to guard you from any pursuer. Comp. (Num. 10:25) "And the division of the camp of Dan shall travel, the rear guard of all the camps." Whoever goes after the camp is called ืžึฐืึทืกึผึตืฃ, the rear guard, because he waits for the stragglers and the stumblers. Similarly, Scripture states in Joshua (6: 13): "And the rear guard was going after the Ark."

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื”ึดื ึผึตึฅื” ื™ึทืฉื‚ึฐื›ึผึดึ–ื™ืœ ืขึทื‘ึฐื“ึผึดึ‘ื™ ื™ึธืจึงื•ึผื ื•ึฐื ึดืฉื‚ึผึธึ›ื ื•ึฐื’ึธื‘ึทึ–ื”ึผ ืžึฐืึนึฝื“ืƒ

English:

โ€œIndeed, My servant shall prosper,Be exalted and raised to great heights.

The opening of the fourth Servant Song: 'My servant shall prosper, be exalted and raised to great heights.' In the Jewish tradition the servant is Israel personified or the righteous within her, and Rashi glosses the servant as Jacob and his righteous ones prospering at the end of days, Metzudat David names the servant explicitly as Israel called in the singular, and Radak roots the reading in the verse 'you Israel My servant, Jacob whom I have chosen.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื” ื™ืฉื›ื™ืœ ืขื‘ื“ื™. ื”ื ื” ื‘ืื—ืจื™ืช ื”ื™ืžื™ื ื™ืฆืœื™ื— ืขื‘ื“ื™ ื™ืขืงื‘ ืฆื“ื™ืงื™ื ืฉื‘ื•:
Behold My servant shall prosper Behold, at the end of days, My servant, Jacob, [i.e.,] the righteous among him, shall prosper.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื›ึผึทืึฒืฉืึถึจืจ ืฉืึธืžึฐืžึคื•ึผ ืขึธืœึถึ™ื™ืšึธึ™ ืจึทื‘ึผึดึ”ื™ื ื›ึผึตืŸึพืžึดืฉืึฐื—ึทึฅืช ืžึตืึดึ–ื™ืฉื ืžึทืจึฐืึตึ‘ื”ื•ึผ ื•ึฐืชึนืึฒืจึ–ื•ึน ืžึดื‘ึผึฐื ึตึฅื™ ืึธื“ึธึฝืืƒ

English:

Just as the many were appalled at himchim Heb. โ€œyou.โ€โ€”So marred was his appearance, unlike that of a person,His form, beyond human semblanceโ€”

Just as many were once appalled at the servant, so marred was his appearance and disfigured his form beyond human semblance. Rashi and Metzudat David read this as the nations' astonishment at Israel's degradation in exile, marveling that his features seemed darker and more altered than those of other people, a sign that he appeared to possess neither power nor strength of heart.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืืฉืจ ืฉืžืžื•. ื›ืืฉืจ ืชืžื”ื• ืขืœื™ื”ื ืขืžื™ื ืจื‘ื™ื ื‘ืจืื•ืชื ืฉืคืœื•ืชื ื•ืืžืจื• ื–ื” ืืœ ื–ื” ื›ืžื” ืžืฉื—ืช ืžืื™ืฉ ืžืจืื”ื• (ืฉืœ ื™ืฉืจืืœ) ืจืื• ืžื” ืชืืจื ื—ืฉื•ืš ืžืฉืืจ ื‘ื ื™ ืื“ื ื›ืŸ ื›ืืฉืจ ืื ื—ื ื• ืจื•ืื™ื ื‘ืขื™ื ื™ื ื•:
As many wondered As many peoples wondered about them when they saw them in their humble state, and said to one another, How marred is his [Israel's] appearance from that of a man! See how their features are darker than those of other people, so, as we see with our eyes.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึตึคืŸ ื™ึทื–ึผึถื”ึ™ ื’ึผื•ึนื™ึดึฃื ืจึทื‘ึผึดึ”ื™ื ืขึธืœึธึ›ื™ื• ื™ึดืงึฐืคึผึฐืฆึฅื•ึผ ืžึฐืœึธื›ึดึ–ื™ื ืคึผึดื™ื”ึถึ‘ื ื›ึผึดึ ื™ ืึฒืฉืึถึจืจ ืœึนึฝืึพืกึปืคึผึทึคืจ ืœึธื”ึถืึ™ ืจึธืึ”ื•ึผ ื•ึทืึฒืฉืึถึฅืจ ืœึนืึพืฉืึธืžึฐืขึ–ื•ึผ ื”ึดืชึฐื‘ึผื•ึนื ึธึฝื ื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Just so he shall startledstartle Meaning of Heb. uncertain. many nations.Kings shall be silenced because of him,For they shall see what has not been told them,Shall behold what they never have heard.โ€

The astonishing reversal: the same nations who were appalled at the servant's humiliation will now be startled by his elevation, kings shutting their mouths in silence at what they had never been told or heard. Rashi reads that his hand will grow powerful over the nations who scattered him and they will fall silent from sheer bewilderment at the honor never before ascribed to any man, and Radak explains that even kings will see his glory as immense, closing their mouths in wonder.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืŸ ื™ื–ื” ื’ื•ื™ื ืจื‘ื™ื. ื›ืŸ ืขืชื” ื’ื ื”ื•ื ืชื’ื‘ืจ ื™ื“ื• ื•ื™ื“ื” ืืช ืงืจื ื•ืช ื”ืขื›ื•"ื ืืฉืจ ื–ื™ืจื•ื”ื•: ื™ืงืคืฆื•. ื™ืกื’ืจื• ืคื™ื”ื ืžืจื•ื‘ ืชื™ืžื”ื•ืŸ, ื›ื™ ื›ื‘ื•ื“ ืืฉืจ ืœื ืกื•ืคืจ ืœื”ื ืขืœ ืฉื•ื ืื“ื ืจืื• ื‘ื•: ื”ืชื‘ื•ื ื ื•. ืืกืชื›ืœื•:
So shall he cast down many nations So now, even he his hand will become powerful, and he will cast down the horns of the nations who scattered him. shall shut Heb. ื™ึดืงึฐืคึผึฐืฆื•ึผ. They shall shut their mouths out of great bewilderment. for honor. what had not been told them concerning any man, they saw in him. they gazed Heb. ื”ึดืชึฐื‘ึผื•ึนื ึธื ื•ึผ, they gazed.

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