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Isaiah 55

ื™ืฉืขื™ื”ื• ืคืจืง ื ืดื”

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 55 of 66 | Day: 202 of 742

Date: September 1, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 55 is the great climactic invitation that seals this section of Isaiahโ€™s prophecies of consolation. It opens with the ringing summons โ€œHo, everyone who thirsts, come to the waters; and you who have no money, come, buy and eatโ€ (ื”ื•ื™ ื›ืœ ืฆืžื ืœื›ื• ืœืžื™ื). The commentators are unanimous that the water, wine, and milk offered here without price are figures for Torah and wisdom. Rashi glosses โ€œgo to waterโ€ as โ€œto Torah,โ€ Metzudat David explains that whoever thirsts for the word of God may go to the prophet and receive it without paying a coin, and Radak develops the metaphor at length: just as the world cannot exist without water, so it cannot exist without wisdom; wine is compared to Torah because both gladden the heart, and milk because just as milk sustains and grows the nursling, so the words of Torah sustain and grow the soul. The paradox of buying without money captures the essence of the invitation, that the most precious sustenance is offered freely to all who will only come.

From this open invitation the prophet turns to a pointed rebuke of misdirected labor: โ€œWhy do you spend money for that which is not bread, and your labor for that which does not satisfy?โ€ (ืœืžื” ืชืฉืงืœื• ื›ืกืฃ ื‘ืœื•ื ืœื—ื). The verse contrasts the vanity of striving after what cannot nourish with the true satisfaction of listening to God and eating what is good, until the soul delights in richness (ื•ืชืชืขื ื’ ื‘ื“ืฉืŸ ื ืคืฉื›ื). The call then intensifies into covenant: โ€œIncline your ear and come to Me; hear, and your soul shall liveโ€ (ืฉืžืขื• ื•ืชื—ื™ ื ืคืฉื›ื), for God will cut an everlasting covenant, the enduring kindnesses promised to David (ื—ืกื“ื™ ื“ื•ื“ ื”ื ืืžื ื™ื). Here David becomes the pledge of permanence, his covenant the model for the eternal bond God offers His people, and the Davidic king a witness and commander to the nations, so that peoples Israel never knew will come running for the sake of the Lord who has glorified her.

At the heart of the chapter stands one of the most celebrated calls to repentance in all of Tanakh: โ€œSeek the Lord while He may be found, call upon Him while He is nearโ€ (ื“ืจืฉื• ื”โ€™ ื‘ื”ืžืฆืื• ืงืจืื”ื• ื‘ื”ื™ื•ืชื• ืงืจื•ื‘). This verse and the one that follows, โ€œLet the wicked forsake his way and the man of iniquity his thoughts, and return to the Lord who will have compassion, and abundantly pardonโ€ (ื•ื™ืจื—ืžื”ื•โ€ฆ ื›ื™ ื™ืจื‘ื” ืœืกืœื•ื—), form the core of the chapterโ€™s liturgical prominence, recited on fast days and echoed through the season of the Days of Awe. Rashi reads โ€œwhile He may be foundโ€ as before the verdict is sealed, while He still says to you โ€œSeek Me,โ€ and Radak, citing his father, explains it as seeking Him with the whole heart, adding the teaching of Chazal that repentance must come before the final judgment is decreed. Radak underscores that true return requires abandoning both the visible way and the hidden thoughts, since sin resides in the hand, the mouth, and the heart, and repentance must reach all three.

The chapter then rises to a theology of divine transcendence and the certainty of the divine word. โ€œFor My thoughts are not your thoughts, nor your ways My waysโ€ (ื›ื™ ืœื ืžื—ืฉื‘ื•ืชื™ ืžื—ืฉื‘ื•ืชื™ื›ื), declares God, and โ€œas the heavens are higher than the earth, so are My ways higher than your ways.โ€ Rashi and the Midrash he cites turn this to the theme of forgiveness: unlike a mortal court where whoever confesses is condemned, before God whoever confesses and forsakes his evil way is granted mercy. The prophet then grounds the promise in a magnificent image drawn from nature: as the rain and snow descend from heaven and do not return without watering the earth and making it bring forth seed and bread, so the word that issues from Godโ€™s mouth does not return empty but accomplishes His purpose and prospers in what He sent it to do (ืœื ื™ืฉื•ื‘ ืืœื™ ืจื™ืงื). The word of consolation, once spoken, is as sure as the rain that cannot fall in vain.

The chapter closes on a note of cosmic rejoicing at the redemption: โ€œFor you shall go out with joy and be led forth in peaceโ€ (ื›ื™ ื‘ืฉืžื—ื” ืชืฆืื• ื•ื‘ืฉืœื•ื ืชื•ื‘ืœื•ืŸ), as the mountains and hills break into song and the trees of the field clap their hands. Radak notes that this personification of nature expresses the joy of all creation, or alternatively that the mountains figure the great ones and the trees the nations. The final image is one of transformation: instead of the thornbush a cypress shall rise, instead of the nettle a myrtle, an everlasting sign to the Lord that shall never be cut off (ืœืื•ืช ืขื•ืœื ืœื ื™ื›ืจืช). Rashi and Targum Jonathan read this as the wicked giving way to the righteous, the barren thorns of exile replaced by the fragrant growth of redemption, a standing testimony to Godโ€™s faithfulness that no future generation will ever undo.


ืคืจืง ื ืดื” ยท Chapter 55

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึคื•ึนื™ ื›ึผื‡ืœึพืฆึธืžึตืึ™ ืœึฐื›ึฃื•ึผ ืœึทืžึผึทึ”ื™ึดื ื•ึทืึฒืฉืึถึฅืจ ืึตึฝื™ืŸึพืœึ–ื•ึน ื›ึผึธึ‘ืกึถืฃ ืœึฐื›ึคื•ึผ ืฉืึดื‘ึฐืจื•ึผึ™ ื•ึถืึฑื›ึนึ”ืœื•ึผ ื•ึผืœึฐื›ึฃื•ึผ ืฉืึดื‘ึฐืจึ—ื•ึผ ื‘ึผึฐืœื•ึนืึพื›ึถึ›ืกึถืฃ ื•ึผื‘ึฐืœึฅื•ึนื ืžึฐื—ึดึ–ื™ืจ ื™ึทึฅื™ึดืŸ ื•ึฐื—ึธืœึธึฝื‘ืƒ

English:

Ho, all who are thirsty,Come for water,Even if you have no money;Come, buy food and eat:Buy food without money,Wine and milk without cost.

The chapter opens with a ringing summons: everyone who thirsts should come to the waters, and even those with no money may come, buy, and eat without price. Rashi glosses 'go to water' as 'to Torah,' and Radak and Metzudat David read the water, wine, and milk as figures for Torah and wisdom, freely available to all who thirst for the word of God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื•ื™ ื›ืœ ืฆืžื. ื”ื•ื™ ื–ื” ืœ' ืงืจื™ืื” ื•ื–ื™ืžื•ืŸ ื•ืงื™ื‘ื•ืฅ ื”ื•ื ื•ื™ืฉ ื”ืจื‘ื” ื‘ืžืงืจื (ื–ื›ืจื™ื” ื‘) ื”ื•ื™ ื”ื•ื™ ื•ื ื•ืกื• ืžืืจืฅ ืฆืคื•ืŸ: ืœื›ื• ืœืžื™ื. ืœืชื•ืจื”: ืฉื‘ืจื•. ืœ' ืœืฉื‘ื•ืจ ื‘ืจ (ื‘ืจืืฉื™ืช ืžื‘) ืงื ื•: ื™ื™ืŸ ื•ื—ืœื‘. ืœืงื— ื˜ื•ื‘ ืžื™ื™ืŸ ื•ื—ืœื‘:
Ho! All who thirst Heb. ื”ื•ึนื™. This word ื”ื•ึนื™ is an expression of calling, inviting, and gathering, and there are many in Scripture, [e.g.,] (Zech. 2:10) "Ho! Ho! and flee from the north land." go to water to Torah. buy Heb. ืฉืึดื‘ึฐืจื•ึผ. Comp. (Gen. 42:3) "To buy (ืœึดืฉืึฐื‘ึผึนืจ) corn," buy. wine and milk Teaching better than wine and milk.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืœึธึคืžึผึธื” ืชึดืฉืึฐืงึฐืœื•ึผึพื›ึถึ™ืกึถืฃึ™ ื‘ึผึฐืœื•ึนืึพืœึถึ”ื—ึถื ื•ึดื™ื’ึดื™ืขึฒื›ึถึ–ื ื‘ึผึฐืœึฃื•ึนื ืœึฐืฉื‚ื‡ื‘ึฐืขึธึ‘ื” ืฉืึดืžึฐืขึจื•ึผ ืฉืึธืžึคื•ึนืขึท ืึตืœึทื™ึ™ ื•ึฐืึดื›ึฐืœื•ึผึพื˜ึ”ื•ึนื‘ ื•ึฐืชึดืชึฐืขึทื ึผึทึฅื’ ื‘ึผึทื“ึผึถึ–ืฉืึถืŸ ื ึทืคึฐืฉืึฐื›ึถึฝืืƒ

English:

Why do you spend money for what is not bread,Your earnings for what does not satisfy?Give heed to Me,And you shall eat choice foodAnd enjoy the richest viands.

The prophet rebukes misdirected effort: why spend money for what is not bread and labor for what does not satisfy? Metzudat David and Radak apply this to those who exhaust themselves on foreign wisdom that brings no benefit; instead one should listen to God and eat what is good, delighting the soul in richness, which is the true nourishment of Torah.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืžื” ืชืฉืงืœื• ื›ืกืฃ. ืœืžื” ืชื’ืจืžื• ืœื›ื ืœืฉืงื•ืœ ื›ืกืฃ ืœืื•ื™ื‘ื™ื›ื ื‘ืœื ืœื—ื:
Why should you weigh out money Why should you cause yourselves to weigh out money to your enemies without bread?

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื”ึทื˜ึผึคื•ึผ ืื‡ื–ึฐื ึฐื›ึถืึ™ ื•ึผืœึฐื›ึฃื•ึผ ืึตืœึทึ”ื™ ืฉืึดืžึฐืขึ–ื•ึผ ื•ึผืชึฐื—ึดึฃื™ ื ึทืคึฐืฉืึฐื›ึถึ‘ื ื•ึฐืึถื›ึฐืจึฐืชึธึคื” ืœึธื›ึถืึ™ ื‘ึผึฐืจึดึฃื™ืช ืขื•ึนืœึธึ”ื ื—ึทึฝืกึฐื“ึตึฅื™ ื“ึธื•ึดึ–ื“ ื”ึทื ึผึถืึฑืžึธื ึดึฝื™ืืƒ

English:

Incline your ear and come to Me;Hearken, and you shall be revived.And I will make with you an everlasting covenant,The enduring loyalty promised to David.

God calls His people to incline their ear and come to Him, for by hearkening their soul shall live, and He will cut an everlasting covenant with them: the enduring kindnesses promised to David. Rashi explains 'the mercies of David' as God repaying David for his kindnesses, while Metzudat David reads the covenant as an eternal bond as enduring as the promise that kingship would never depart from David's line.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ืกื“ื™ ื“ื•ื“. ืฉืื’ืžื•ืœ ืœื“ื•ื“ ื—ืกื“ื™ื•:
the dependable mercies of David For I will repay David for his mercies.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื”ึตึ›ืŸ ืขึตึฅื“ ืœึฐืื•ึผืžึผึดึ–ื™ื ื ึฐืชึทืชึผึดึ‘ื™ื• ื ึธื’ึดึฅื™ื“ ื•ึผืžึฐืฆึทื•ึผึตึ–ื” ืœึฐืึปืžึผึดึฝื™ืืƒ

English:

As I made him a leaderaleader Cf. Targum; in contrast to others โ€œwitness.โ€ of peoples,A prince and commander of peoples,

God recalls that He appointed David a witness to the peoples, a prince and commander over nations. Rashi describes him as a ruler and superior who reproves and testifies to the nations' ways to their faces, and Metzudat David sees the enduring Davidic kingship itself as a witness that God's word stands forever, with the future Davidic king commanding the nations.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืื•ืžื™ื. ืฉืจ ื•ื’ื“ื•ืœ ืขืœื™ื”ื ื•ืžื•ื›ื™ื— ื•ืžืขื™ื“ ื“ืจื›ื™ื”ื ืขืœ ืคื ื™ื”ื:
a witness to nations A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.)

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื”ึตึฃืŸ ื’ึผึคื•ึนื™ ืœึนึฝืึพืชึตื“ึทืขึ™ ืชึผึดืงึฐืจึธึ”ื ื•ึฐื’ึฅื•ึนื™ ืœึนึฝืึพื™ึฐื“ึธืขึ–ื•ึผืšึธ ืึตืœึถึฃื™ืšึธ ื™ึธืจึ‘ื•ึผืฆื•ึผ ืœึฐืžึทึ™ืขึทืŸึ™ ื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึถึ”ื™ืšึธ ื•ึฐืœึดืงึฐื“ึฅื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื›ึผึดึฅื™ ืคึตืึฒืจึธึฝืšึฐืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

So you shall summon a nation you did not know,And a nation that did not know youShall come running to youbAs I made him โ€ฆ to you Cf. 2 Sam. 22.44โ€“45 (Ps. 18.44โ€“45).โ€”For the sake of the ETERNAL your God,The Holy One of Israel who has glorified you.

A nation Israel did not know will be summoned, and peoples who never knew her will come running to her, all for the sake of the Lord her God who has glorified her. Metzudat David stresses that this happens not by Israel's own strength but for the sake of God who dwells in her midst, and Radak explains that distant nations, hearing of the wonders God performed, will run to serve at Israel's command.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืŸ ื’ื•ื™ ืœื ืชื“ืข ืชืงืจื. ืœืฉืžื•ืฉืš ืื ืืœื™ ืชืฉืžืขื• ืœืฉื ื”' ื”ื ืงืจื ืขืœื™ืš:
Behold, a nation you do not know you shall call to your service, if you hearken to Me, to the name of the Lord that is called upon you.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื“ึผึดืจึฐืฉืึฅื•ึผ ื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึฐื”ึดืžึผึธึฝืฆึฐืึ‘ื•ึน ืงึฐืจึธืึปึ–ื”ื•ึผ ื‘ึผึดึฝื”ึฐื™ื•ึนืชึฅื•ึน ืงึธืจึฝื•ึนื‘ืƒ

English:

Seek GOD while you can,cwhile you can Lit. โ€œwhile He can be found.โ€Call out while [God] is near.

This is one of the central calls to repentance in all of Tanakh: seek the Lord while He may be found, call upon Him while He is near. Rashi explains 'while He may be found' as before the verdict is sealed, while He still says 'Seek Me,' and Radak, citing Chazal, applies it to doing teshuvah before the final judgment and before death, since it is a call to seek God with the whole heart while He is close.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื”ืžืฆืื•. ืงื•ื“ื ื’ื–ืจ ื“ื™ืŸ ื‘ืขื•ื“ ืฉื”ื•ื ืื•ืžืจ ืœื›ื ื“ืจืฉื•ื ื™:
when He is found Before the verdict is promulgated, when He still says to you, "Seek Me."

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื™ึทืขึฒื–ึนึคื‘ ืจึธืฉืึธืขึ™ ื“ึผึทืจึฐื›ึผึ”ื•ึน ื•ึฐืึดึฅื™ืฉื ืึธึ–ื•ึถืŸ ืžึทื—ึฐืฉืึฐื‘ึนืชึธึ‘ื™ื• ื•ึฐื™ึธืฉืึนึคื‘ ืึถืœึพื™ึฐื”ึนื•ึธื”ึ™ ื•ึดึฝื™ืจึทื—ึฒืžึตึ”ื”ื•ึผ ื•ึฐืึถืœึพืึฑืœึนื”ึตึ–ื™ื ื•ึผ ื›ึผึดึฝื™ึพื™ึทืจึฐื‘ึผึถึฅื” ืœึดืกึฐืœึฝื•ึนื—ึทืƒ

English:

Let the wicked give up their ways,The sinful, their plans;Let each one turn back to GOD So as to be pardoned;To our God,Who freely forgives.

The prophet spells out what repentance requires: let the wicked forsake his way and the man of iniquity his thoughts, and return to the Lord who will have compassion and abundantly pardon. Radak emphasizes that true return must reach both the visible deeds and the hidden thoughts, since sin resides in the hand, the mouth, and the heart, and Metzudat David finds hope in the assurance that God 'abundantly pardons.'
โ–ถCommentaries (1)
ืจื“ืดืงRadak
ื™ืขื–ื•ื‘ ืจืฉืข ื“ืจื›ื•. ื‘ืžืขืฉื” ื•ื‘ืคื”, ื•ื›ืŸ ื™ืขื–ื•ื‘ ืžื—ืฉื‘ื•ืชื™ื• ื”ืจืขื•ืช ื›ื™ ืื™ืŸ ืชืฉื•ื‘ื” ืžื•ืขื™ืœื” ื‘ื ืจืื” ืื ืœื ืชื”ื™ื” ื’ื ื›ืŸ ื‘ื ืกืชืจ ื›ื™ ื˜ื•ื‘ื•ืช ื”ืื“ื ื•ืจืขื•ืชื™ื• ื”ื ืชืœื™ื•ืช ื‘ื™ื“ ื•ื‘ืคื” ื•ื‘ืœื‘ ื•ืžืฉืœืฉืชืŸ ืฆืจื™ื›ื” ื”ืชืฉื•ื‘ื”: ื›ื™ ื™ืจื‘ื” ืœืกืœื•ื—. ืืฃ ืขืœ ืคื™ ืฉื”ืื“ื ื”ืจื‘ื” ืœื”ืจืข:
[He must abandon his way] in deed and speech, so too he must abandon his wicked thoughts, for repentance will not be effective with regard to the visible [aspects of sin] if it does not also target the hidden [aspect of sin, i.e. thoughts]. For the good and bad actions of man are dependent upon the hand, mouth, and heart, and repentance is required from all of them.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึดึฃื™ ืœึนึคื ืžึทื—ึฐืฉืึฐื‘ื•ึนืชึทื™ึ™ ืžึทื—ึฐืฉืึฐื‘ึฃื•ึนืชึตื™ื›ึถึ”ื ื•ึฐืœึนึฅื ื“ึทืจึฐื›ึตื™ื›ึถึ–ื ื“ึผึฐืจึธื›ึธึ‘ื™ ื ึฐืึปึ–ื ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

For My plans are not your plans,Nor are My waysdways Emendation yields โ€œwordsโ€; cf. v. 11 and 40.8. your wayseways See preceding note. โ€”declares GOD.

God declares that His thoughts are not human thoughts, nor His ways human ways. Rashi and the Midrash he cites apply this to divine mercy: unlike a mortal court where whoever confesses is condemned, before God whoever confesses and forsakes his evil way is granted clemency; Metzudat David likewise contrasts the human assumption that repentance is futile with God's readiness to forgive.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืœื ืžื—ืฉื‘ื•ืชื™ ืžื—ืฉื‘ื•ืชื™ื›ื. ืื™ืŸ ืฉืœื™ ื•ืฉืœื›ื ืฉื•ื•ืช ืœื›ืš ืื ื™ ืื•ืžืจ ืœื›ื ื™ืขื–ื•ื‘ ืจืฉืข ื“ืจื›ื• ื•ื™ืชืคื•ืฉ ืืช ื“ืจื›ื™: ื•ืื™ืฉ ืื•ืŸ ืžื—ืฉื‘ื•ืชื™ื•. ื•ื™ืชืคื•ืฉ ืืช ืžื—ืฉื‘ื•ืชื™ ืœืขืฉื•ืช ื”ื˜ื•ื‘ ื‘ืขื™ื ื™, ื•ืžื“ืจืฉ ืื’ื“ื” ื›ื™ ืœื ืžื—ืฉื‘ื•ืชื™ ื•ื’ื•' ืื™ืŸ ื“ื™ื ื™ ื›ื“ื™ื ื™ ื‘ืฉืจ ื•ื“ื ืืชื ืžื™ ืฉืžื•ื“ื” ื‘ื“ื™ืŸ ืžืชื—ื™ื™ื‘ ืื‘ืœ ืื ื™ ืžื•ื“ื” ื•ืขื•ื–ื‘ ื™ืจื•ื—ื (ืžืฉืœื™ ื›ื”):
For My thoughts are not your thoughts Mine and yours are not the same; therefore, I say to you, "The wicked shall give up his way," and adopt My way... "and a man of iniquity his thoughts" and adopt My thoughts, to do what is good in My eyes. And the Midrash Aggadah (Tanhuma Buber, Vayeshev 11 explains:) For My thoughts are not, etc. My laws are not like the laws of man [lit. flesh and blood]. As for you, whoever confesses in judgment is found guilty, but, as for Me, whoever confesses and gives up his evil way, is granted clemency (Proverbs 28:13).

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื›ึผึดึฝื™ึพื’ึธื‘ึฐื”ึฅื•ึผ ืฉืึธืžึทึ–ื™ึดื ืžึตืึธึ‘ืจึถืฅ ื›ึผึตึฃืŸ ื’ึผึธื‘ึฐื”ึคื•ึผ ื“ึฐืจึธื›ึทื™ึ™ ืžึดื“ึผึทืจึฐื›ึตื™ื›ึถึ”ื ื•ึผืžึทื—ึฐืฉืึฐื‘ึนืชึทึ–ื™ ืžึดืžึผึทื—ึฐืฉืึฐื‘ึนึฝืชึตื™ื›ึถึฝืืƒ

English:

But as the heavens are high above the earth,So are My waysfways See first note in v. 8. high above your waysgways See preceding note. And My plans above your plans.

The transcendence is made vivid: as the heavens are high above the earth, so are God's ways and thoughts above human ways and thoughts. Rashi captures the contrast pointedly, that mortals set their heart on rebelling while God sets His heart on bringing them back, and Radak links the height of the heavens to the greatness of God's kindness toward those who return to Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื’ื‘ื”ื• ืฉืžื™ื ื•ื’ื•'. ื›ืœื•ืžืจ ื›ื™ ื™ืฉ ื”ื‘ื“ืœ ื•ื—ื™ืœื•ืง ืžืขืœื•ืช ื•ืฉื‘ื— ื‘ื“ืจื›ื™ ื™ื•ืชืจ ืžื“ืจื›ื™ื›' ื•ื‘ืžื—ืฉื‘ื•ืชื™ ื™ื•ืชืจ ืžืžื—ืฉื‘ื•ืชื™ื›ื ื›ื’ื‘ื•ื” ืฉืžื™ื ืขืœ ื”ืืจืฅ ืืชื ื ื•ืชื ื™ื ืœื‘ ืœืžืจื•ื“ ื‘ื™ ื•ืื ื™ ื ื•ืชืŸ ืœื‘ ืœื”ืฉื™ื‘ ืืชื›ื:
As the heavens are higher, etc. That is to say that there is a distinction and a difference, advantages and superiority in My ways more than your ways and in My thoughts more than your thoughts, as the heavens are higher than the earth; you are intent upon rebelling against Me, whereas I am intent upon bringing you back.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื›ึผึดึกื™ ื›ึผึทืึฒืฉืึถึฃืจ ื™ึตืจึตื“ึฉ ื”ึทื’ึผึถึจืฉืึถื ื•ึฐื”ึทืฉืึผึถึœืœึถื’ ืžึดืŸึพื”ึทืฉืึผึธืžึทึ—ื™ึดื ื•ึฐืฉืึธึ™ืžึผึธื”ึ™ ืœึนึฃื ื™ึธืฉืึ”ื•ึผื‘ ื›ึผึดึšื™ ืึดืึพื”ึดืจึฐื•ึธึฃื” ืึถืชึพื”ึธืึธึ”ืจึถืฅ ื•ึฐื”ื•ึนืœึดื™ื“ึธึ–ื”ึผ ื•ึฐื”ึดืฆึฐืžึดื™ื—ึธึ‘ื”ึผ ื•ึฐื ึธึคืชึทืŸ ื–ึถึ™ืจึทืขึ™ ืœึทื–ึผึนืจึตึ”ืขึท ื•ึฐืœึถึ–ื—ึถื ืœึธืึนื›ึตึฝืœืƒ

English:

For as the rain or snow drops from heavenAnd returns not there,But soaks the earthAnd makes it bring forth vegetation,Yielding seed for sowing and bread for eating,hseed for sowing and bread for eating Lit. โ€œseed for the sower and bread for the eater.โ€

A magnificent nature image opens: just as the rain and snow come down from heaven and do not return without soaking the earth, making it bring forth vegetation and yielding seed for the sower and bread for the eater. Rashi notes that the rain does not return empty but does good, and Metzudat David and Radak trace the full cycle by which the descending water accomplishes its fruitful task before returning above.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื›ืืฉืจ ื™ืจื“ ื”ื’ืฉื ื•ื”ืฉืœื’. ื•ืœื ื™ืฉื•ื‘ ืจื™ืงื ืืš ื™ื™ื˜ื™ื‘ ืœืขื•ืœื:
For, just as the rain and the snow fall and do not return empty, but do good for you.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื›ึผึตึฃืŸ ื™ึดื”ึฐื™ึถึคื” ื“ึฐื‘ึธืจึดื™ึ™ ืึฒืฉืึถึฃืจ ื™ึตืฆึตึฃื ืžึดืคึผึดึ”ื™ ืœึนืึพื™ึธืฉืึฅื•ึผื‘ ืึตืœึทึ–ื™ ืจึตื™ืงึธึ‘ื ื›ึผึดึคื™ ืึดืึพืขึธืฉื‚ึธื”ึ™ ืึถืชึพืึฒืฉืึถึฃืจ ื—ึธืคึทึ”ืฆึฐืชึผึดื™ ื•ึฐื”ึดืฆึฐืœึดึ–ื™ื—ึท ืึฒืฉืึถึฅืจ ืฉืึฐืœึทื—ึฐืชึผึดึฝื™ื•ืƒ

English:

So is the word that issues from My mouth:It does not come back to Me unfulfilled,But performs what I purpose,Achieves what I sent it to do.

The comparison lands: so is the word that issues from God's mouth, which does not return to Him empty but performs what He purposes and prospers in what He sent it to do. Rashi applies this to the word God makes known through the prophets, and Radak reads it as the assurance that His promise to bring Israel out of exile will surely be fulfilled without any mishap that could diminish it.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืŸ ื™ื”ื™ื” ื“ื‘ืจื™ ืืฉืจ ื™ืฆื ืžืคื™. ืœื”ื•ื“ื™ืขื›ื ืข"ื™ ื”ื ื‘ื™ืื™ื ืœื ื™ืฉื•ื‘ ืจื™ืงื ืืš ื™ื™ื˜ื™ื‘ ืœื›ื ืื ืชืฉืžืขื• ืœื”ื:
so shall be My word that emanates from My mouth to inform you through the prophets, will not return empty, but will do good to you if you heed them.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื›ึผึดึฝื™ึพื‘ึฐืฉื‚ึดืžึฐื—ึธึฃื” ืชึตืฆึตึ”ืื•ึผ ื•ึผื‘ึฐืฉืึธืœึ–ื•ึนื ืชึผื•ึผื‘ึธืœึ‘ื•ึผืŸ ื”ึถื”ึธืจึดึฃื™ื ื•ึฐื”ึทื’ึผึฐื‘ึธืขึ—ื•ึนืช ื™ึดืคึฐืฆึฐื—ึคื•ึผ ืœึดืคึฐื ึตื™ื›ึถืึ™ ืจึดื ึผึธึ”ื” ื•ึฐื›ื‡ืœึพืขึฒืฆึตึฅื™ ื”ึทืฉื‚ึผึธื“ึถึ–ื” ื™ึดืžึฐื—ึฒืื•ึผึพื›ึธึฝืฃืƒ

English:

Yea, you shall leaveileave I.e., leave the Babylonian exile. in joy and be led home secure.Before you, mount and hill shall shout aloud,And all the trees of the field shall clap their hands.

The chapter turns to joyous climax: you shall go out with joy and be led forth in peace, and the mountains and hills shall break into song before you while all the trees of the field clap their hands. Rashi understands the land itself rejoicing as it yields its fruit, while Metzudat David and Radak read the singing mountains and clapping trees as a figure for all creation rejoicing at the redemption, or for the great ones and the nations.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื‘ืฉืžื—ื” ืชืฆืื•. ืžืŸ ื”ื’ืœื•ืช: ื”ื”ืจื™ื ื•ื”ื’ื‘ืขื•ืช ื™ืคืฆื—ื• ืœืคื ื™ื›ื ืจื ื”. ืฉื™ืชื ื• ืœื›ื ืคืจื™ื™ื ื•ืฆืžื—ื ื•ื™ื”ื ื• (ื™ืจื•ื ื ื•) ื™ื•ืฉื‘ื™ื”ื:
For with joy shall you go forth from the exile. the mountains and the hills shall burst into song before you for they will give you their fruit and their plants, and their inhabitants shall derive benefit. ([Some editions read:] And their inhabitants shall sing.)

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืชึผึทึคื—ึทืช ื”ึทึฝื ึผึทืขึฒืฆื•ึผืฅึ™ ื™ึทืขึฒืœึถึฃื” ื‘ึฐืจึ”ื•ึนืฉื (ืชื—ืช) [ื•ึฐืชึทึฅื—ึทืช] ื”ึทืกึผึดืจึฐืคึผึทึ–ื“ ื™ึทืขึฒืœึถึฃื” ื”ึฒื“ึทึ‘ืก ื•ึฐื”ึธื™ึธึคื” ืœึทึฝื™ื”ึนื•ึธื”ึ™ ืœึฐืฉืึตึ”ื ืœึฐืึฅื•ึนืช ืขื•ึนืœึธึ–ื ืœึนึฅื ื™ึดื›ึผึธืจึตึฝืชืƒย {ืค}

English:

Instead of the brier, a cypress shall rise;Instead of the nettle, a myrtle shall rise.These shall stand as a testimony to GOD,As an everlasting sign that shall not perish.

The chapter closes with an image of transformation: instead of the thornbush a cypress shall rise, and instead of the nettle a myrtle, standing as an everlasting sign to the Lord that shall never be cut off. Rashi, following Targum Jonathan, reads the thorns and their replacements as the wicked giving way to the righteous, and Metzudat David and Radak see in this enduring reversal a permanent testimony to God's redemptive power.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื—ืช ื”ื ืขืฆื•ืฅ ื•ื’ื•'. ืจื‘ื•ืชื™ื ื• ื“ืจืฉื• ืชื—ืช ื”ืจืฉืขื™ื ื™ืขืœื• ืฆื“ื™ืงื™ื: ื ืขืฆื•ืฅ. ื•ืกืจืคื“ ืžื™ื ื™ ืงื•ืฆื™ื ื”ื ื›ืœื•ืžืจ ื”ืจืฉืขื™ื ื™ืื‘ื“ื• ื•ื”ืฆื“ื™ืงื™ื ื™ื˜ืœื• ืžืžืฉืœืชื:
Instead of the briar, etc. Our Rabbis expounded [Targum Jonathan]: Instead of the wicked, righteous people shall arise. briar...and...nettle They are species of thorns; i.e., to say that the wicked will be destroyed and the righteous will take their rule.

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