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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 57

Isaiah 57

ื™ืฉืขื™ื”ื• ืคืจืง ื ืดื–

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 57 of 66 | Day: 204 of 742

Date: September 3, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 57 begins with one of the quietest and most disquieting observations in all of Neviโ€™im: the righteous person perishes and no one takes it to heart, the men of kindness are gathered in and no one understands that it is on account of the coming evil that the righteous one was taken away. Rashi identifies the righteous man as Yoshiyahu, whose death the chapterโ€™s opening seems designed to explain, and Radak broadens it to all the righteous who passed from that generation, insisting on a careful distinction: the word โ€œperishedโ€ (ืื‘ื“) does not mean the righteous man himself was lost, for his soul lives a life sweeter than the life of the body, but that he was lost to his generation, and the loss is theirs. Radak grounds the reading in the prophecy of Chuldah to Yoshiyahu, that he would be gathered to his fathers in peace and his eyes would not see all the evil God was bringing upon the place. Verse 2 completes the thought with its gentle promise that the one who walked in his uprightness (ื”ื•ืœืš ื ื›ื—ื•) comes to peace and rests upon his bed. It is a theodicy of a particular kind, one that does not deny the injustice of a righteous death but reframes it as a mercy withheld from view, and Metzudat David adds a sobering second layer: because no one took the first death to heart and no one repented, many more were taken.

From verse 3 the tone changes utterly. Draw near here, you children of a sorceress, seed of an adulterer and a whore. Rashi reads the summons as addressed to the survivors, those who remain now that the righteous have departed, called forward to receive their sentence. The prophet then unleashes an idolatry polemic of unusual physical intensity, structured throughout on the metaphor of the adulterous wife, which as Radak observes is the standard prophetic idiom running through Hoshea and Yechezkel. They inflame themselves among the terebinths and under every leafy tree; they slaughter children in the wadis under the clefts of the rocks. Rashi and Metzudat David both take the slaughtered children literally as sacrifices offered to idols, and Radak cites Yechezkelโ€™s parallel indictment of those who slaughtered their sons to their idols. In verse 6 the smooth stones of the wadi become both the object of worship and, in Rashiโ€™s bitter wordplay, the instrument of punishment, the very stones with which they will be stoned; Godโ€™s rhetorical question, should I relent over these, hangs unanswered.

The adultery metaphor is then developed with almost novelistic detail. On a high and lofty mountain you set your bed; behind the door and the doorpost you set your memorial. Rashiโ€™s comment on verse 8 is a small masterpiece of psychological reading: he pictures the adulterous woman lying beside her husband while her heart and her attention are fixed on the door where her lovers wait, calculating how she will open it and go out. Radak turns the same phrase into a bitter inversion of the mitzvah of mezuzah, for God gave the doorpost so that His service would be constantly remembered, and instead they set a token of foreign worship there and displaced the memorial He had given. The polemic then widens from idolatry to foreign alliance. You traveled to the king with oil and multiplied your perfumes, you sent your envoys far off and abased yourself down to Sheol. Metzudat David and Radak both identify the king as the king of Ashur, and Radak names the sin precisely: it was not enough to serve other gods, but you removed your trust from Me and trusted in an arm of flesh, invoking the curse on the man who trusts in man and turns his heart from God. Verse 10 catches the exhausting self-deception of that policy, wearied by the length of the road yet never saying โ€œI give up,โ€ because you found the strength of your hand and so you did not fall ill. Verse 11 answers with the question that exposes the whole enterprise: whom did you dread and fear that you should lie, while Me you did not remember. Radak hears Godโ€™s own long patience in the phrase โ€œI have been silentโ€ (ืื ื™ ืžื—ืฉื”), which the people mistook for indifference.

The judgment scene reaches its verdict in verses 12 and 13, where God says He will announce your righteousness and your deeds, and they will not avail you. When you cry out, let your collections save you, but the wind will carry them all off and a breath will take them. Rashi understands the collections as the assembled idols and graven images the people had gathered; Metzudat David reads them as the assembled chariots and horsemen of foreign armies summoned to help against the enemy. Against that emptiness stands the single counterweight of the chapter: whoever takes refuge in Me shall inherit the land and possess My holy mountain. Metzudat David and Radak both identify that refuge-taker as Chizkiyahu, who trusted in God and did not budge from his place, contrary to everything Sancheriv had calculated. Verse 14, with its cry to build up, build up, clear the road, remove the stumbling block from the way of My people, then reads on two levels at once. Radak takes the removed obstacle as the enemy himself, now struck down so that Israel can travel to Jerusalem in safety; Rashi reads it inwardly, as clearing away the evil inclination and the stones of wicked thoughts from the road.

The chapterโ€™s final movement is among the great consolation passages of Yeshayahu. Thus said the high and lofty One who dwells forever and whose name is holy: I dwell on high and in holiness, and also with the contrite and lowly of spirit (ื•ืืช ื“ื›ื ื•ืฉืคืœ ืจื•ื—), to revive the spirit of the lowly and to revive the heart of the contrite. Rashiโ€™s gloss is that from that very height God lowers His Presence upon the crushed; Radak makes the paradox explicit, that just as He dwells with the exalted and holy, the spheres and the angels, so He dwells with the lowly below, and he applies it directly to Israel in a long exile, who are like the dead and whom God will revive. Verse 16 grounds the mercy in the very structure of creation, for I will not contend forever nor be angry for all time, since the spirit is from before Me and the souls I Myself made. Verse 17 concedes that God did strike for the sin of greed and hid His face, and that Israel went on walking wayward in the way of its heart, and verse 18 answers with a sentence of extraordinary grace: I have seen his ways, and I will heal him, and I will lead him, and I will pay comforts to him and to his mourners. Then verse 19, creating the fruit of the lips, Peace, peace to the far and to the near, says the Lord, and I will heal him. Rashi reads far and near as the one who grew old in Torah and service from his youth and the one who has only now drawn near to repent of his evil way, and insists the two are equal. Radak records a dispute in Chazal that reverses the terms, reading โ€œfarโ€ as the penitent and โ€œnearโ€ as the wholly righteous, and deriving from the word order the famous teaching that penitents stand higher than the completely righteous, since โ€œfarโ€ is mentioned first. The chapter closes by withdrawing that peace from those who refuse it. The wicked are like the churning sea that cannot rest, whose waters cast up mire and mud, and Rashi draws out the image with great force, for each wave sees the one before it break against the boundary of sand and still does not turn back, exactly as the wicked man watches his fellow punished and does not turn back; and just as the sea carries its filth on its surface, so the wicked carry their filth in their mouths. There is no peace, says my God, for the wicked, a line that will return at the close of chapter 48โ€™s counterpart and that Radak carefully distinguishes from it by its wording.

ืคืจืง ื ืดื– ยท Chapter 57

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึทืฆึผึทื“ึผึดึฃื™ืง ืึธื‘ึธึ”ื“ ื•ึฐืึตึฅื™ืŸ ืึดึ–ื™ืฉื ืฉื‚ึธึฃื ืขึทืœึพืœึตึ‘ื‘ ื•ึฐืึทื ึฐืฉืึตื™ึพื—ึถึคืกึถื“ ื ึถืึฑืกึธืคึดื™ืึ™ ื‘ึผึฐืึตึฃื™ืŸ ืžึตื‘ึดึ”ื™ืŸ ื›ึผึดึฝื™ึพืžึดืคึผึฐื ึตึฅื™ ื”ึธืจึธืขึธึ–ื” ื ึถืึฑืกึทึฅืฃ ื”ึทืฆึผึทื“ึผึดึฝื™ืงืƒ

English:

A righteous person perishes, And no one considers; The pious are taken away, And no one gives thought That because of evil The righteous one was taken away.

The chapter opens with a piercing observation, the righteous perish and no one takes it to heart, the men of kindness are gathered in and no one understands that it is because of the coming evil that the righteous one was taken. Rashi identifies the righteous man as Yoshiyahu, and Radak explains that the word 'perished' does not mean the righteous man was lost to himself, since his soul lives, but that he was lost to his generation, citing Chuldah's prophecy that Yoshiyahu would not see the evil to come.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฆื“ื™ืง ืื‘ื“. ื›ื’ื•ืŸ ื™ืืฉื™ื”ื•: ื•ืื™ืŸ ืื™ืฉ ืฉื ืขืœ ืœื‘. ืœืžื” ื ืกืชืœืง: ื‘ืื™ืŸ ืžื‘ื™ืŸ. ืื™ืŸ ื‘ื ื•ืชืจื™ื ืžื‘ื™ืŸ ืžื” ืจืื” ื”ืงื‘"ื” ืœืกืœืงื•: ื›ื™ ืžืคื ื™ ื”ืจืขื”. ื”ืขืชื™ื“ื” ืœื‘ื ืืœ ื”ื“ื•ืจ ื ืืกืฃ ื”ืฆื“ื™ืง:
The righteous man such as Josiah. but no one takes it to heart why he departed. with no one understanding what the Holy One, blessed be He, saw to take him away. that because of the evil destined to befall the generation, the righteous man perished.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื™ึธื‘ึฃื•ึนื ืฉืึธืœึ”ื•ึนื ื™ึธื ึ–ื•ึผื—ื•ึผ ืขึทืœึพืžึดืฉืึฐื›ึผึฐื‘ื•ึนืชึธึ‘ื ื”ึนืœึตึ–ืšึฐ ื ึฐื›ึนื—ึฝื•ึนืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Yet one who walked straightforward Shall come to peace, Shall have rest on their couch.

The one who walked in his uprightness (ื”ื•ืœืš ื ื›ื—ื•) comes to peace and rests upon his bed. Metzudat David reads this as the continuation of the previous verse, God gathering the righteous so that he comes in peace to the grave and does not witness the disaster; Radak adds that even the bodily rest in the grave carries a rest for the soul, and Rashi hears God's own decision in it, let this righteous man come to his fathers in peace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื‘ื ืฉืœื•ื. ื›ื™ ื›ืŸ ืืžืจ ื”ืงื‘"ื” ื™ื‘ื ื”ืฆื“ื™ืง ื”ื–ื” ืืœ ืื‘ื•ืชื™ื• ื‘ืฉืœื•ื ื•ืืœ ื™ืจืื” ื‘ืจืขื”: ื™ื ื•ื—ื• ืขืœ ืžืฉื›ื‘ื•ืชื. ื‘ื”ื™ื•ืช ื”ืจืขื” ื–ื” ืฉื”ื™ื” ื”ื•ืœืš ื ื›ื•ื—ื• ื‘ื™ื•ืฉืจื• ื›ืžื• ืขืฉื•ืช ื ื›ื•ื—ื” (ืขืžื•ืก ื’):
He shall come in peace for so says the Holy One, blessed be He, Let this righteous man come to his forefathers in peace, and let him not see the evil. they shall rest in their resting place when the evil occurs, he who was walking ื ึฐื›ึนื—ื•ึน, in his uprightness. Comp. (Amos 3:10) "To act rightly (ื ึฐื›ึนื—ึธื”)."

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึฐืึทืชึผึถึฅื ืงึดืจึฐื‘ื•ึผึพื”ึตึ–ื ึผึธื” ื‘ึผึฐื ึตึฃื™ ืขึนื ึฐื ึธึ‘ื” ื–ึถึฅืจึทืข ืžึฐื ึธืึตึ–ืฃ ื•ึทืชึผึดื–ึฐื ึถึฝื”ืƒ

English:

But as for you, come closer, You children of a sorceress, You offspring of an adulterer and a whore!

The tone shifts abruptly to indictment, as the prophet summons the survivors, calling them children of a sorceress and seed of an adulterer and a whore. Rashi explains that these are the ones who remain now that the righteous have departed, called forward to receive their sentence, and Radak notes that sorcery is attributed to the mothers because it was most often found among women, so that they are wicked children of wicked parents.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืชื ืงืจื‘ื• ื”ื ื”. ื”ื ื•ืชืจื™ื ืžืฉื ืกืชืœืงื• ื”ืฆื“ื™ืงื™ื ื•ืชืงื‘ืœื• ืคื•ืจืขื ื•ืชื™ื›ื: ื‘ื ื™ ืขื•ื ื ื”. ื‘ื ื™ ื›ืฉืคื™ื: ื–ืจืข ืžื ืืฃ. ืฉื”ื–ื›ืจ ืžื ืืฃ: ื•ืชื–ื ื”. ื”ื ืงื‘ื”:
And you, draw near hither The survivors after the righteous have departed, and receive your sentences. children of sorcery Heb. ื‘ึผึฐื ึตื™ ืขึนื ึฐื ึธื”, children of sorcery. children who commit adultery That the male commits adultery. and played the whore the female.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืขึทืœึพืžึดื™ึ™ ืชึผึดืชึฐืขึทื ึผึธึ”ื’ื•ึผ ืขึทืœึพืžึดึ›ื™ ืชึผึทืจึฐื—ึดึฅื™ื‘ื•ึผ ืคึถึ–ื” ืชึผึทืึฒืจึดึฃื™ื›ื•ึผ ืœึธืฉืึ‘ื•ึนืŸ ื”ึฒืœื•ึนืึพืึทืชึผึถึฅื ื™ึดืœึฐื“ึตื™ึพืคึถึ–ืฉืึทืข ื–ึถึฅืจึทืข ืฉืึธึฝืงึถืจืƒ

English:

With whom do you act so familiarly? At whom do you open your mouth And stick out your tongue? Why, you are children of iniquity, Offspring of treacheryโ€”

God asks over whom they make themselves merry, at whom they open wide the mouth and stick out the tongue, since they are children of transgression and seed of falsehood. Rashi and Metzudat David both read the opening question as a challenge about misplaced reliance, on whom will you now depend for your pleasure since you have turned from Me; Radak connects the wide mouth and long tongue to their mockery of God's prophets, recalling the earlier oracle against the scoffers.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ืžื™ ืชืชืขื ื’ื•. ืžืื—ืจ ืฉืฉื‘ืชื ืžืื—ืจื™ ืขืœ ืžื™ ืชืฉืขื ื• ืœื”ืชืขื ื’ ื‘ื˜ื•ื‘ื” ืื™ืœื• ื–ื›ื™ืชื ืื– ืชืชืขื ื’ื• ืขืœ ื”' ืื‘ืœ ืขื›ืฉื™ื• ืขืœ ืžื™ ืชืชืขื ื’ื•: ืขืœ ืžื™ ืชืจื—ื™ื‘ื• ืคื”. ื›ืฉืืชื ืžืชืขืชืขื™ื ื•ืžืœืขื™ื‘ื™ื ื‘ื ื‘ื™ืื™ื•:
On whom will you [rely to] enjoy yourselves Since you have turned away from following Me, on whom will you rely to enjoy yourselves with good. Had you merited, you would then enjoy yourselves with the Lord, but now, on whom will you rely to enjoy yourselves? against whom do you open your mouth wide when you scorned and mocked His prophets.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื”ึทื ึผึตึฝื—ึธืžึดื™ืึ™ ื‘ึผึธืึตืœึดึ”ื™ื ืชึผึทึ–ื—ึทืช ื›ึผื‡ืœึพืขึตึฃืฅ ืจึทืขึฒื ึธึ‘ืŸ ืฉืึนื—ึฒื˜ึตึคื™ ื”ึทื™ึฐืœึธื“ึดื™ืึ™ ื‘ึผึทื ึผึฐื—ึธืœึดึ”ื™ื ืชึผึทึ–ื—ึทืช ืกึฐืขึดืคึตึฅื™ ื”ึทืกึผึฐืœึธืขึดึฝื™ืืƒ

English:

You who inflame yourselves Among the terebinths, Under every verdant tree; Who slaughter children in the wadis, Among the clefts of the rocks.

The idolatry polemic begins in physical terms, those who inflame themselves among the terebinths under every leafy tree and slaughter children in the wadis beneath the clefts of the rocks. Rashi and Metzudat David take the slaughtered children literally as offerings to idols, and Radak cites Yechezkel's parallel charge against those who slaughtered their sons to their idols, explaining that the leafy trees were the customary sites of such worship.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื—ืžื™ื ื‘ืืœื™ื. ื”ืžืชื—ืžืžื™ืŸ ื‘ืฉ"ื– ืชื—ืช ืืœื” ื•ืืœื•ืŸ: ืฉื•ื—ื˜ื™ ื”ื™ืœื“ื™ื. ืœืงืจื‘ืŸ ืขื›ื•"ื: ืกืขื™ืคื™. ื ืงืจืช ื”ืฆื•ืจื™ื ื•ื›ืŸ (ืฉื•ืคื˜ื™ื ื˜ืดื•:ื™ืดื) ืืœ ืกืขื™ืฃ ืกืœืข:
You who inflame yourselves among the terebinths Who stimulate themselves with semen under the ืึตืœึดื™ื, they are the terebinth and the oak. who slaughter the children for a sacrifice to the idols. clefts Heb. ืกึฐืขึดืคึตื™, the clefts of the rocks. Comp. (Jud. 15:11) "to the cleft (ืกึฐืขึดื™ืฃ) of the rock."

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื‘ึผึฐื—ึทืœึผึฐืงึตื™ึพื ึทึฃื—ึทืœ ื—ึถืœึฐืงึตึ”ืšึฐ ื”ึตึฅื ื”ึตึ–ื ื’ึผื•ึนืจึธืœึตึ‘ืšึฐ ื’ึผึทืึพืœึธื”ึถึžื ืฉืึธืคึทึฅื›ึฐืชึผึฐ ื ึถึ™ืกึถืšึฐึ™ ื”ึถืขึฑืœึดึฃื™ืช ืžึดื ึฐื—ึธึ”ื” ื”ึทึฅืขึทืœ ืึตึ–ืœึผึถื” ืึถื ึผึธื—ึตึฝืืƒ

English:

With such are your share and portion, They, they are your allotment; To them you have poured out libations, Presented offerings. Should I relent in the face of this?

The smooth stones of the wadi are named as their portion and their lot, to which they poured libations and offered up a meal offering, and God asks whether He should relent over such things. Rashi turns the image bitterly, the very stones they chose will be the stones with which they are pelted, and Metzudat David explains that they selected smooth attractive stones from the streambed and worshipped them as gods.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื—ืœืงื™ ื ื—ืœ. ืื‘ื ื™ื ืืฉืจ ื‘ื ื—ืœ: ื—ืœืงืš. ื‘ื”ื ื™ืจื’ืžื• ืื•ืชืš: ื”ื ื”ื ื’ื•ืจืœืš. ืœื”ืชืขืฆื‘ ื‘ื”ื ืœืžื” ื›ื™ ื’ื ืœื”ื ืฉืคื›ืช ื ืกืš: ื”ืขืœ ืืœื” ืื ื—ื. ืžืœื”ืจืข ืœืš:
Of the smooth [stones] of the valley [Lit. of the smooth ones of the valley, i.e.,] among the smooth stones that are in the valley. your portion With them they will stone you. they, they are your lot to be saddened with them. Why? For to them too you have poured out libations. in the face of these shall I relent from doing harm to you?

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืขึทึคืœ ื”ึทืจึพื’ึผึธื‘ึนึ™ื”ึผึทึ™ ื•ึฐื ึดืฉื‚ึผึธึ”ื ืฉื‚ึทึ–ืžึฐืชึผึฐ ืžึดืฉืึฐื›ึผึธื‘ึตึ‘ืšึฐ ื’ึผึทืึพืฉืึธึฅื ืขึธืœึดึ–ื™ืช ืœึดื–ึฐื‘ึผึนึฅื—ึท ื–ึธึฝื‘ึทื—ืƒ

English:

On a high and lofty hill You have set your couch; There, too, you have gone up To perform sacrifices.

On a high and lofty mountain you set your bed, and there too you went up to slaughter sacrifices. Rashi and Metzudat David both explain that the bed is the bed of adultery with idolatry, the prophetic idiom for worship at the high places, and Radak notes the sharp point that the labor of the climb was nothing to them, so great was their love for that service.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžืช ืžืฉื›ื‘ืš. ืžืฉื›ื‘ ื ื™ืื•ืคืš ืœืขื›ื•"ื ืขืœ ื”ื”ืจื™ื ื”ืจืžื™':
you placed your couch The couch of your adultery to idolatry on the high mountains.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐืึทื—ึทึคืจ ื”ึทื“ึผึถึ™ืœึถืชึ™ ื•ึฐื”ึทืžึผึฐื–ื•ึผื–ึธึ”ื” ืฉื‚ึทึ–ืžึฐืชึผึฐ ื–ึดื›ึฐืจื•ึนื ึตึ‘ืšึฐ ื›ึผึดึฃื™ ืžึตืึดืชึผึดึžื™ ื’ึผึดืœึผึดึฃื™ืช ื•ึทึฝืชึผึทืขึฒืœึดึ—ื™ ื”ึดืจึฐื—ึทึคื‘ึฐืชึผึฐ ืžึดืฉืึฐื›ึผึธื‘ึตืšึฐึ™ ื•ึทืชึผึดื›ึฐืจื‡ืชึพืœึธึฃืšึฐ ืžึตื”ึถึ”ื ืึธื”ึทึฅื‘ึฐืชึผึฐ ืžึดืฉืึฐื›ึผึธื‘ึธึ–ื ื™ึธึฅื“ ื—ึธื–ึดึฝื™ืชืƒ

English:

Behind the door and doorpost You have directed your thoughts; Abandoning Me, you have gone up On the couch you made so wide. You have made a covenant with them; You have loved bedding with them; You have chosen lust.

Behind the door and the doorpost you set your memorial, abandoning Me you went up and widened your bed. Rashi reads the verse as a portrait of the adulterous wife lying beside her husband while her heart is fixed on the door where her lovers wait, and Radak makes it a bitter inversion of the mitzvah of mezuzah, since God gave the doorpost so His service would be remembered and they set a token of foreign worship there instead.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื—ืจ ื”ื“ืœืช ื•ื”ืžื–ื•ื–ื” ืฉืžืช ื–ื›ืจื•ื ืš. ืœืžื™ ืฉื”ื•ื ืžื“ืžื” ืื•ืชื” ืœืืฉื” ืžื ืืค' ืืฉืจ ื ื•ืืคื™' ืฆื•ืคื™ื ื•ืžืžืชื™ื ื™ื ืœืคื ื™ ืคืชื— ื‘ื™ืชื” ื•ื”ื™ื ืœื‘ื” ื•ื–ื›ืจื•ื ื” ืืœ ื”ื“ืœืช ื•ื”ืžื–ื•ื–ื” ืื™ืš ืชืคืชื— ื•ืชืฆื ืืœื™ื”ื: ื›ื™ ืžืืชื™ ื’ืœื™ืช ื•ืชืขืœื™. ืืฆืœื™ ื”ื™ื™ืช ืฉื•ื›ื‘ืช ื•ื’ืœื™ืช ื”ื›ื™ืกื•ื™ ืฉื”ื™ื• ืžื›ื•ืกื™' ื™ื—ื“ ื•ืชืขืœื™ ืžืืฆืœื™: ื”ืจื—ื‘ืช ืžืฉื›ื‘ืš. ืœืงื‘ืœ ื‘ื• ื ื•ืืคื™' ื”ืจื‘ื”: ื•ืชื›ืจืช ืœืš. ื‘ืจื™ืช ืžื”ื: ืื”ื‘ืช ืžืฉื›ื‘ื. ื›ืฉื—ื–ื™ืช ืœืš ื™ื“ ื•ืžืงื•ื ืœื”ืจืื•ืช ืœื”ื ืื”ื‘ืชืš: ื™ื“. ืื™ื™ืฉ"ื™ ื‘ืœืข"ื– ื•ื›ืŸ ืจืื• ื—ืœืงืช ื™ื•ืื‘ ืืœ ื™ื“ื™ (ืฉ"ื‘ ื™ื“):
And behind the door and the doorpost you have directed your thoughts Since he compares her to an adulterous woman, for whom her paramours look and wait before the door of her house, while she, lying beside her husband, directs her heart and her thoughts to the door and the doorpost, how she will open the door and come out to them. for while with Me, you uncovered [us] and went up You were lying beside Me, and you removed the cover with which we were covered together, and you went up from beside Me. you widened your couch to accommodate many adulterers. and made for yourself a covenant with them. you loved their couch when you chose for yourself ื™ึธื“, a place, to demonstrate to them your love. a place Heb. ื™ึธื“, aise or ajjse in O.F., a side. Comp. (II Sam. 14: 30) "See Joab's field is near mine (ืขึทืœ ื™ึธื“ึดื™)."

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทืชึผึธืฉืึปึคืจึดื™ ืœึทืžึผึถึ™ืœึถืšึฐึ™ ื‘ึผึทืฉืึผึถึ”ืžึถืŸ ื•ึทืชึผึทืจึฐื‘ึผึดึ–ื™ ืจึดืงึผึปื—ึธึ‘ื™ึดืšึฐ ื•ึทืชึผึฐืฉืึทืœึผึฐื—ึดึคื™ ืฆึดืจึทึ™ื™ึดืšึฐึ™ ืขึทื“ึพืžึตึฃืจึธื—ึนึ”ืง ื•ึทืชึผึทืฉืึฐืคึผึดึ–ื™ืœึดื™ ืขึทื“ึพืฉืึฐืึฝื•ึนืœืƒ

English:

You have approached the king with oil, You have provided many perfumes. And you have sent your envoys afar, Even down to the netherworld.

The charge widens from idolatry to foreign alliance, as she travels to the king with oil, multiplies her perfumes, sends her envoys far off, and abases herself down to Sheol. Metzudat David and Radak both identify the king as the king of Ashur, and Radak names the deeper sin, that it was not enough to serve other gods but they removed their trust from God and leaned on an arm of flesh, invoking the curse on the man who trusts in man.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชืฉื•ืจื™ ืœืžืœืš ื‘ืฉืžืŸ. ื•ืื ื™ ืžืชื—ืœื” ื’ื“ืœืชื™ืš ื•ื”ื™ื™ืช ืžืงื‘ืœืช ืคื ื™ ืžืœื›ืš ื‘ื›ืœ ืžื™ื ื™ ืชืคื ื•ืงื™ื, ื•ืชืฉื•ืจื™ ืœืฉื•ืŸ ืจืื™ื™ืช ืคื ื™ื ื›ืžื• ืืฉื•ืจื ื• ื•ืœื ืงืจื•ื‘ (ื‘ืžื“ื‘ืจ ื›ืดื“:ื™ืดื–) ื•ื›ืŸ (ืฉืžื•ืืœ ื ื˜ืณ:ื–ืณ) ื•ืชืฉื•ืจื” ืื™ืŸ ืœื”ื‘ื™ื ื“ื•ืจื•ืŸ ืฉืœ ื”ืงื‘ืœืช ืคื ื™ื: ื•ืชืฉืœื—ื™ ืฆื™ืจื™ืš. ืฉืœื•ื—ื™ื™ืš ืœืžืจื—ื•ืง ืœื’ื‘ื•ืช ืžืก ืžืžืœื›ื™ ื”ืื•ืžื•ืช: ื•ืชืฉืคื™ืœื™. ืืช ื—ื–ืงื™ ื”ืื•ืžื•ืช ืขื“ ืฉืื•ืœ ื›ืŸ ืชืจื’ืžื• ื™ื•ื ืชืŸ:
And you brought a gift to the king with oil Heb. ื•ึทืชึผึธืฉืึปืจึดื™. Originally, I aggrandized you, and you would greet your king with all sorts of delights. ื•ึทืชึผึธืฉืึปืจึดื™ is an expression of an audience. Comp. (Num. 24:17) "I see him (ืึฒืฉืื•ึผืจึถื ื•ึผ) but he is not near." [Also] (I Sam. 9:7), "And there is no present (ืชึผึฐืฉืื•ึผืจึธื”) to bring," [i.e.,] a gift for an audience. and you sent your ambassadors Your messenger afar to collect tribute from the heathen kings. ([Manuscripts and K'li Paz read:] the kings of the nations.) and you humbled the laws of the heathens (of the nations [Mss. and K'li Paz]) to the grave. Jonathan rendered it in this manner.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื‘ึผึฐืจึนึคื‘ ื“ึผึทืจึฐื›ึผึตืšึฐึ™ ื™ึธื’ึทึ”ืขึทืชึผึฐ ืœึนึฅื ืึธืžึทึ–ืจึฐืชึผึฐ ื ื•ึนืึธึ‘ืฉื ื—ึทื™ึผึทึคืช ื™ึธื“ึตืšึฐึ™ ืžึธืฆึธึ”ืืช ืขึทืœึพื›ึผึตึ–ืŸ ืœึนึฅื ื—ึธืœึดึฝื™ืชืƒ

English:

Though wearied by much travel, You never said, โ€œI give up!โ€ You found gratification for your lust, And so you never cared.

Wearied by the length of the road, you never said 'I give up,' because you found the strength of your hand and so you did not fall ill. Rashi reads it as endless exertion for wealth and appetite with never a moment of despairing of it in favor of Torah and mitzvot, while Metzudat David and Radak apply it to the exhausting diplomacy with Ashur, in which every hardship was welcome because the alliance seemed to be working.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืจื•ื‘ ื“ืจื›ืš ื™ื’ืขืช. ื ืชืขืกืงืช ื‘ืฆืจื›ื™ื™ืš ืœืžืœืื•ืช ืชืื•ืชืš ืœื”ืจื‘ื•ืช ื”ื•ื ืš: ืœื ืืžืจืช ื ื•ืืฉ. ืืชื™ื™ืืฉ ืžืืœื• ื•ืœื ืื—ื™ืฉ ืขื•ื“ ืœืขืกื•ืง ื‘ื”ืŸ ื›ื™ ื‘ืชื•ืจื” ื•ื‘ืžืฆื•ืช ืืชืŸ ืœื‘: ื—ื™ืช ื™ื“ืš ืžืฆืืช. ืฆื•ืจืš ื™ื“ืš ืžืฆืืช ื”ืฆืœื—ืช ื‘ืžืขืฉื™ืš: ืขืœ ื›ืŸ ืœื ื—ืœื™ืช. ืœื ื ื—ืœื” ืœื‘ืš ืœื“ืื’ ืขืœ ืขื‘ื•ื“ืชื™ ืœืขืกื•ืง ื‘ืชื•ืจื” ื—ื™ืช. ืœืฉื•ืŸ ืขืจื‘ื™ ื”ื•ื ืฆื•ืจืš:
With the length of your way you became wearied You engaged in your necessities, in the filling of your lust, to increase your wealth. you did not say, "Despair." I will despair of these and I will no longer care to engage in them, but I will pay my attention to Torah and precepts. The power of your hand you found Heb. ื—ึทื™ึผึทืช, the necessity of your hand you have found; you have succeeded in your deeds. therefore, you were not stricken ill Your heart was not stricken ill to worry about My service, to engage in the Torah. ื—ึทื™ึผึทืช is an Arabic word, meaning necessity.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึฐืึถืชึพืžึดึžื™ ื“ึผึธืึทึคื’ึฐืชึผึฐ ื•ึทืชึผึดึฝื™ืจึฐืึดื™ึ™ ื›ึผึดึฃื™ ืชึฐื›ึทื–ึผึตึ”ื‘ึดื™ ื•ึฐืื•ึนืชึดื™ึ™ ืœึนึฃื ื–ึธื›ึทึ”ืจึฐืชึผึฐ ืœึนืึพืฉื‚ึทึ–ืžึฐืชึผึฐ ืขึทืœึพืœึดื‘ึผึตึ‘ืšึฐ ื”ึฒืœึนึจื ืึฒื ึดึคื™ ืžึทื—ึฐืฉืึถื”ึ™ ื•ึผืžึตึฃืขึนืœึธึ”ื ื•ึฐืื•ึนืชึดึ–ื™ ืœึนึฅื ืชึดื™ืจึธึฝืึดื™ืƒ

English:

Whom do you dread and fear, That you tell lies? But you gave no thought to Me, You paid no heed. It is because I have stood idly by so long That you have no fear of Me.

God asks whom they dreaded and feared that they should lie, while Him they did not remember or take to heart, adding that it is because He has long kept silent that they no longer fear Him. Radak hears God's long patience in the phrase 'I have been silent' (ืื ื™ ืžื—ืฉื”), which they mistook for absence, and Rashi explains that He kept silent through many transgressions committed against Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืช ืžื™ ื“ืื’ืช. ืžืžื™ ื ืชื™ื™ืจืืช: ื›ื™ ืชื›ื–ื‘ื™. ื›ื™ ืคืกืงืช ืœืš ืžืขื‘ื•ื“ืชื™ ื•ื›ื–ื‘ืช ื‘ื™ ื›ืžื• ืœื ื™ื›ื–ื‘ื• ืžื™ืžื™ื• (ืœืงืžืŸ ื ื—) ื›ืœ ื”ืื“ื ื›ื•ื–ื‘ (ืชื”ื™ืœื™ื ืงื˜ืดื–:ื™ืดื) ืคืœื™ื™ื ืฆ"ื ื‘ืœืข"ื– ื•ื›ืŸ ื›ืœ ืœืฉื•ืŸ ื›ื–ื‘ ืžื™ ืฉื‘ื•ื˜ื—ื™ืŸ ืขืœื™ื• ื•ื”ื•ื ื›ื•ื–ื‘ ื•ื‘ื•ื’ื“: ื”ืœื ืื ื™ ืžื—ืฉื”. ืฉื”ื—ืฉืชื™ ืขืœ ื›ืžื” ืคืฉืขื™ื ืฉืคืฉืขืช ื‘ื™:
And whom did you dread Of whom were you afraid? that you failed Heb. ืชึผึฐื›ึทื–ึผึตื‘ึดื™, that you ceased to worship Me and you betrayed Me. Comp. (infra 58:11) "Whose water shall not fail (ื™ึฐื›ึทื–ึผึฐื‘ื•ึผ)." Comp. also (Psalms 116:11) "Every man is a traitor (ื›ึผึนื–ึตื‘)." Falajjnc in O.F., to fail. Likewise, every expression of ื›ึผึธื–ึธื‘ means one upon whom people rely, and he fails and betrays them. Indeed, I am silent I kept silent in the face of many transgressions that you transgressed against Me.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืึฒื ึดึฅื™ ืึทื’ึผึดึ–ื™ื“ ืฆึดื“ึฐืงึธืชึตึ‘ืšึฐ ื•ึฐืึถึฝืชึพืžึทืขึฒืฉื‚ึทึ–ื™ึดืšึฐ ื•ึฐืœึนึฅื ื™ื•ึนืขึดื™ืœึฝื•ึผืšึฐืƒ

English:

I hereby pronounce judgment upon your deeds: Your assorted [idols] shall not avail you,

God declares that He will announce her righteousness and her deeds, and they will not avail her. Rashi reads it with sharp irony, that He constantly tells her what to do in order to be righteous while the deeds she actually does against His will bring her no help in her hour of distress, and Radak understands it as God exposing the so-called righteousness she would falsely claim.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ื™ ืื’ื™ื“ ืฆื“ืงืชืš. ืื ื™ ืชืžื™ื“ ืžื’ื™ื“ ืœืš ื“ื‘ืจื™ื ืฉืื ืชืขืฉื™ ืื•ืชื ืชืฆื“ืงื™: ื•ืืช ืžืขืฉื™ืš. ืฉืืชื” ืขื•ืฉื” ืฉืœื ื‘ืจืฆื•ื ื™ ืœื ื™ื•ืขื™ืœื•ืš ื‘ืขืช ืจืขืชืš:
I tell your righteousness Constantly, I tell you things to do, so that you will be righteous. and your deeds that you do against My will shall not avail you at the time of your distress.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื‘ึผึฐื–ึทึฝืขึฒืงึตืšึฐึ™ ื™ึทืฆึผึดื™ืœึปึฃืšึฐ ืงึดื‘ึผื•ึผืฆึทึ”ื™ึดืšึฐ ื•ึฐืึถืชึพื›ึผึปืœึผึธึฅื ื™ึดืฉื‚ึผึธืึพืจึ–ื•ึผื—ึท ื™ึดืงึผึทื—ึพื”ึธึ‘ื‘ึถืœ ื•ึฐื”ึทื—ื•ึนืกึถึฅื” ื‘ึดื™ึ™ ื™ึดื ึฐื—ึทืœึพืึถึ”ืจึถืฅ ื•ึฐื™ึดื™ืจึทึ–ืฉื ื”ึทืจึพืงื‡ื“ึฐืฉืึดึฝื™ืƒ

English:

Shall not save you when you cry out. They shall all be borne off by the wind, Snatched away by a breeze. But those who trust in Me shall inherit the land And possess My sacred mount.

When you cry out, let your collections save you, but the wind will carry them all off and a breath will take them, while whoever takes refuge in God shall inherit the land and possess His holy mountain. Rashi identifies the collections as the assembled idols and graven images, while Metzudat David reads them as the assembled foreign chariots and horsemen; both he and Radak identify the one who takes refuge as Chizkiyahu, who trusted in God and did not budge from his place.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื–ืขืงืš ื™ืฆื™ืœื•ืš ืงื‘ื•ืฆื™ืš. ื™ืงื•ืžื• ื ื ืงื‘ื•ืฆื•' ืืœื™ืœื™' ื•ืคืกื™ืœื™ื ื•ืžื›ื—ื™ืฉื™ ืชื•ืจื” ืืฉืจ ืงื‘ืฆืช ื•ื™ืฆื™ืœื•ืš ื‘ื–ืขืงืš ืžืฆืจืชืš ื”ืœื ืืช ื›ื•ืœื ื™ืฉื ืจื•ื— ื•ืœื ื™ื•ื›ืœื• ืœื”ืฆื™ืœ:
When you cry out, let your collections save you Let the collection of your idols and your graven images [and those who deny the Torah] that you collected, rise and save you when you cry out from your distress. Indeed, wind will carry all of them off, and they will not rise, neither will they be able to save.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐืึธืžึทึฅืจ ืกึนึฝืœึผื•ึผึพืกึนึ–ืœึผื•ึผ ืคึผึทื ึผื•ึผึพื“ึธึ‘ืจึถืšึฐ ื”ึธืจึดึฅื™ืžื•ึผ ืžึดื›ึฐืฉืึ–ื•ึนืœ ืžึดื“ึผึถึฅืจึถืšึฐ ืขึทืžึผึดึฝื™ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

[GOD] says: Build up, build up a highway! Clear a road! Remove all obstacles From the road of My people!

A voice cries build up, build up, clear the road, remove the stumbling block from the way of My people. Radak takes the removed obstacle as the enemy himself, now struck down so Israel can travel to Jerusalem in safety, and Metzudat David attributes the cry to Chizkiyahu after the enemy's fall, while Rashi reads it inwardly, as clearing the evil inclination and the stones of wicked thoughts from the road.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืžืจ ืกืœื• ืกืœื•. ื›ื” ืืžืจ ื”ื ื‘ื™ื ื‘ืฉืžื™ ืœืขืžื™ ื›ื‘ืฉื• ืžืกื™ืœื” ืกืœื•ืœื” ืคื ื• ื™ืฆืจ ื”ืจืข ืžื“ืจื›ื™ื›ื: ื”ืจื™ืžื• ืžื›ืฉื•ืœ. ืกืœืงื• ื”ืื‘ื ื™ื ืฉืืชื ื ื›ืฉืœื™' ืจื’ืœื™ื›' ื‘ื”ื ื”ื ื”ื™ืจื”ื•ืจื™ ืจืฉืข:
And he shall say, "Pave, pave" So will the prophet say in My name to My people, "Pave, pave a paved highway, clear away the evil inclination from your ways." remove the obstacle Remove the stones upon which your feet stumble; they are wicked thoughts.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึดื™ึฉ ื›ึนึจื” ืึธืžึทึœืจ ืจึธึฃื ื•ึฐื ึดืฉื‚ึผึธึ—ื ืฉืึนื›ึตึฅืŸ ืขึทื“ึ™ ื•ึฐืงึธื“ึฃื•ึนืฉื ืฉืึฐืžึ”ื•ึน ืžึธืจึฅื•ึนื ื•ึฐืงึธื“ึ–ื•ึนืฉื ืึถืฉืึฐื›ึผึ‘ื•ึนืŸ ื•ึฐืึถืชึพื“ึผึทื›ึผึธืึ™ ื•ึผืฉืึฐืคึทืœึพืจึ”ื•ึผื—ึท ืœึฐื”ึทื—ึฒื™ื•ึนืชึ™ ืจึฃื•ึผื—ึท ืฉืึฐืคึธืœึดึ”ื™ื ื•ึผึฝืœึฐื”ึทื—ึฒื™ึ–ื•ึนืช ืœึตึฅื‘ ื ึดื“ึฐื›ึผึธืึดึฝื™ืืƒ

English:

For thus said the One who high aloft Forever dwells, whose name is holy: I dwell on high, in holiness; Yet with the contrite and the lowly in spiritโ€” Reviving the spirits of the lowly, Reviving the hearts of the contrite.

This is the great turn of the chapter, the high and lofty One who dwells forever and whose name is holy declaring that He dwells on high and in holiness and also with the contrite and lowly of spirit (ื•ืืช ื“ื›ื ื•ืฉืคืœ ืจื•ื—), to revive their spirit and heart. Rashi says that from that very height God lowers His Presence upon the crushed, and Radak makes the paradox explicit, that just as He dwells with the spheres and the angels above, so He dwells below with the lowly, and applies it to Israel in a long exile who are like the dead and whom He will revive.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืจื•ื ื•ืงื“ื•ืฉ. ืื ื™ ืฉื•ื›ืŸ ื•ืžืฉื ืื ื™ ืขื ื“ื›ื ื•ืฉืคืœ ืจื•ื— ืฉืื ื™ ืžืจื›ื™ืŸ ืฉื›ื™ื ืชื™ ืขืœื™ื•: ืฉืคืœื™ื. ื ื“ื›ืื™ื ืกื•ื‘ืœื™ ืขื•ื ื™ ื•ื—ืœื™ื™ื:
"With the lofty and the holy ones" I dwell, and thence I am with the crushed and the humble in spirit, upon whom I lower My Presence. humble...crushed Suffering from poverty and illnesses.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื›ึผึดึฃื™ ืœึนึคื ืœึฐืขื•ึนืœึธืึ™ ืึธืจึดึ”ื™ื‘ ื•ึฐืœึนึฅื ืœึธื ึถึ–ืฆึทื— ืึถืงึฐืฆึ‘ื•ึนืฃ ื›ึผึดื™ึพืจึ™ื•ึผื—ึทึ™ ืžึดืœึผึฐืคึธื ึทึฃื™ ื™ึทืขึฒื˜ึ”ื•ึนืฃ ื•ึผื ึฐืฉืึธืžึ–ื•ึนืช ืึฒื ึดึฅื™ ืขึธืฉื‚ึดึฝื™ืชึดื™ืƒ

English:

For I will not always contend, I will not be angry forever: Nay, I who make spirits flag, Also create the breath of life.

God grounds His mercy in the structure of creation, for He will not contend forever nor be angry for all time, since the spirit comes from before Him and He Himself made the souls. Metzudat David draws the conclusion plainly, that since the spirit and the souls are His own making it is fitting that He have compassion on them; Rashi reads the key word as the spirit humbling itself in confession, at which moment God ends His contention.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืœื ืœืขื•ืœื ืืจื™ื‘. ืื ืื‘ื™ื ื™ืกื•ืจื™ืŸ ืขืœ ื”ืื“ื ืื™ืŸ ืชื—ืจื•ืชื™ ืขืœื™ื• ืœืื•ืจืš ื™ืžื™ื ื•ืœื ืงืฆืคื™ ืœื ืฆื—: ื›ื™ ืจื•ื— ืžืœืคื ื™ ื™ืขื˜ื•ืฃ. ื›ืืฉืจ ืจื•ื— ื”ืื“' ืฉื”ื•ื ืžืœืคื ื™ ืฉื ื™ืชืŸ ื‘ื• ืžืืชื™ ื™ืขื˜ื•ืฃ ื™ื•ื“ื” ื•ื™ื›ื ืข ืขืœ ืžืขืœื• ื›ืžื• (ืื™ื›ื” ื‘ืณ:ื™ืดื˜) ื”ืขื˜ื•ืคื™ื ื‘ืจืขื‘, ื‘ืขื˜ืฃ ืขื•ืœืœ (ืฉื) ื•ื”ื ืฉืžื•' ืฉืื ื™ ืขืฉื™ืชื™: ื›ื™ ืจื•ื— ืžืœืคื ื™. ื›ื™ ื–ื” ืžืฉืžืฉ ื‘ืœืฉื•ืŸ ื›ืืฉืจ ื›ืžื• ื›ื™ ืชืจืื” ื›ื™ ืชื‘ื ื›ืœื•ืžืจ ื›ืฉืจื•ื—ื• ื ืขื˜ืคืช ื•ื”ื•ื ื ื›ื ืข ืื ื™ ืžื‘ื˜ืœ ืจื™ื‘ื™ ื•ืงืฆืคื™ ืžืขืœื™ื•:
For I will not contend forever If I bring afflictions upon a person, My contention with him is not for a long time, neither is My anger forever. when a spirit from before Me humbles itself Heb. ื™ึทืขึฒื˜ื•ึนืฃ. When the spirit of man, which is from before Me, humbles itself, confesses and humbles itself because of its betrayal. Comp. (Lam. 2:19) "humbled (ื”ึธืขึฒื˜ื•ึผืคึดื™ื) with hunger," "when the small child and the suckling are humbled (ื‘ึผึตืขึธื˜ึตืฃ)." And the souls which I made. when a spirit from before Me Heb. ื›ึผึดื™. This instance of the word ื›ึผึดื™ is used as an expression of "when." Comp. (infra 58:7) "When you see (ื›ึผึดื™ ืชึดืจึฐืึถื”)"; (Deut. 26:1) "When you come (ื›ึผึดื™ ืชึธื‘ื•ึนื)." That is to say, when his spirit is humbled, and he is humbled, I terminate My quarrel and My anger from upon him.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื‘ึผึทืขึฒื•ึบึฅืŸ ื‘ึผึดืฆึฐืขึ›ื•ึน ืงึธืฆึทึฅืคึฐืชึผึดื™ ื•ึฐืึทื›ึผึตึ–ื”ื•ึผ ื”ึทืกึฐืชึผึตึฃืจ ื•ึฐืึถืงึฐืฆึนึ‘ืฃ ื•ึทื™ึผึตึฅืœึถืšึฐ ืฉืื•ึนื‘ึธึ–ื‘ ื‘ึผึฐื“ึถึฅืจึถืšึฐ ืœึดื‘ึผึฝื•ึนืƒ

English:

For their sinful greed I was angry; I struck them and turned away in My wrath. Though stubborn, they follow the way of their hearts,

God concedes that He struck for the sin of greed and hid His face in anger, and that Israel nonetheless went on walking wayward in the way of its heart. Rashi advises inverting the clauses to read it as one charge, that for the iniquity of his robbery and his willful wandering God grew angry and struck him, and Radak stresses how grave the sin of extortion is, since the flood came upon the world because the earth was filled with violence.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืขื•ืŸ ื‘ืฆืขื•. ื’ื–ืœืชื•: ืงืฆืคืชื™. ืชื—ืœื” ื•ืื›ื”ื• ื”ืกืชืจ ืคื ื™ ืชืžื™ื“ ืžืฆืจืชื• ื•ืืงืฆื•ืฃ ื•ืขืœ ื›ื™ ื”ื•ืœืš ืฉื•ื‘ื‘ ื‘ื“ืจืš ืœื‘ื• ื•ืกืจืก ืืช ื”ืžืงืจื ื•ื›ืŸ ืคื™ืจื•ืฉื• ื‘ืขื•ืŸ ื‘ืฆืขื• ื•ื™ืœืš ืฉื•ื‘ื‘ ื‘ื“ืจื›ื™ ืœื‘ื• ืงืฆืคืชื™ ื•ืื›ื”ื•:
For the iniquity of his thievery Heb. ื‘ึผึดืฆึฐืขื•ึน, his thievery. I became wroth at the beginning and I smote him, always hiding My face from his distress and I was wroth for he went rebelliously in the way of his heart. Transpose the verse and explain it thus: For the iniquity of his thievery and the fact that he went rebelliously in the way of his heart, I became wroth and smote him.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื“ึผึฐืจึธื›ึธึฅื™ื• ืจึธืึดึ–ื™ืชึดื™ ื•ึฐืึถืจึฐืคึผึธืึตึ‘ื”ื•ึผ ื•ึฐืึทื ึฐื—ึตึ•ื”ื•ึผ ื•ึทืึฒืฉืึทืœึผึตึงื ื ึดื—ึปืžึดึ›ื™ื ืœึ–ื•ึน ื•ึฐืœึทืึฒื‘ึตืœึธึฝื™ื•ืƒ

English:

I note how they fare and will heal them: I will guide them and mete out solace to them, And to the mourners among them

The answer to the previous verse is a sentence of extraordinary grace, I have seen his ways and I will heal him, I will lead him and pay comforts to him and to his mourners. Rashi explains that God saw his ways when he humbled himself under affliction, and reads 'his mourners' as those who grieved over him; Radak takes the healing as healing of the soul, the forgiveness of sin, and the mourners as those who mourned the destruction of Jerusalem in exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื“ืจื›ื™ื• ืจืื™ืชื™. ื›ืฉื”ื•ื ื ื›ื ืข ืžืœืคื ื™ ืฉื‘ืืชื”ื• ืฆืจื”: ื•ืืจืคืื”ื• ื•ืื ื—ื”ื•. ืื•ืœื™ื›ื• ื‘ื“ืจืš ืžืจืคื, ืื• ื•ืื ื—ื”ื• ืœ' ื”ื ื—ื” ื•ืžืจื’ื•ืข: ืœื• ื•ืœืื‘ืœื™ื•. ืœืžืฆื˜ืขืจื™ื ืขืœื™ื•:
I saw his ways when he humbled himself before Me, when troubles befell him. and I will heal him, and I will lead him Heb. ื•ึฐืึทื ึฐื—ึตื”ื•ึผ. I will lead him in the way of healing. Alternatively, ื•ึฐืึทื ึฐื—ึตื”ื•ึผ is an expression of rest and tranquility. him and his mourners to those who are troubled over him.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื‘ึผื•ึนืจึตึ–ื (ื ื•ื‘) [ื ึดึฃื™ื‘] ืฉื‚ึฐืคึธืชึธึ‘ื™ึดื ืฉืึธืœึจื•ึนืโ€‰ื€โ€‰ืฉืึธืœึœื•ึนื ืœึธืจึธื—ึงื•ึนืง ื•ึฐืœึทืงึผึธืจึ›ื•ึนื‘ ืึธืžึทึฅืจ ื™ึฐื”ึนื•ึธึ–ื” ื•ึผืจึฐืคึธืืชึดึฝื™ื•ืƒ

English:

heartening, comforting words: It shall be well, Well with the far and the near โ€”said GODโ€” And I will heal them.

God creates the fruit of the lips, Peace, peace to the far and to the near, says the Lord, and I will heal him. Rashi reads far and near as the one who grew old in Torah and service from his youth and the one who has only now drawn near to repent, insisting the two are equal; Radak records a dispute in Chazal that reverses the terms and derives from the word order the teaching that penitents stand higher than the wholly righteous, since 'far' is named first.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื•ืจื ื ื™ื‘ ืฉืคืชื™ื. ื‘ื•ืจื ืื ื™ ืœื• ื ื™ื‘ ืฉืคืชื™ื ื—ื“ืฉ ื›ืœืคื™ ืฉื‘ืืชื”ื• ืฆืจื” ืขื“ ืขืชื” ื•ื”ื›ืœ ืงืจืื• ืขืœื™ื• ืชื’ืจ ื™ืงืจืื• ืœื• ืฉืœื•ื ืฉืœื•ื: ืœืจื—ื•ืง ื•ืœืงืจื•ื‘. ืฉื ื™ื”ื ืฉื•ื™ืŸ ืžื™ ืฉื ืชื™ื™ืฉืŸ ื•ื”ื•ืจื’ืœ ื‘ืชื•ืจืชื™ ื•ืขื‘ื•ื“ืชื™ ืžื ืขื•ืจื™ื• ื•ืžื™ ืฉื ืชืงืจื‘ ืขืชื” ืžืงืจื•ื‘ ืœืฉื•ื‘ ืžื“ืจื›ื• ื”ืจืขื” ืืžืจ ื”' ื•ืจืคืืชื™ื• ืžื—ืœื™ื• ื•ืžื—ื˜ืื™ื•:
[I] create the speech of the lips I create for him a new manner of speech. In contrast to the trouble that befell him, and everyone was degrading him, they will call, "Peace, peace." to the far and to the near Both are equal; he who aged and was accustomed to My Torah and My worship from his youth, and he who drew near now, just recently to repent of his evil way. Said the Lord, "I will heal him of his malady and of his sins."

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐื”ึธืจึฐืฉืึธืขึดึ–ื™ื ื›ึผึทื™ึผึธึฃื ื ึดื’ึฐืจึธึ‘ืฉื ื›ึผึดึคื™ ื”ึทืฉืึฐืงึตื˜ึ™ ืœึนึฃื ื™ื•ึผื›ึธึ”ืœ ื•ึทื™ึผึดื’ึฐืจึฐืฉืึฅื•ึผ ืžึตื™ืžึธึ–ื™ื• ืจึถึฅืคึถืฉื ื•ึธื˜ึดึฝื™ื˜ืƒ

English:

But the wicked are like the troubled sea That cannot rest, Whose waters toss up mire and mud.

Against that peace stands the image of the wicked as the churning sea that cannot rest, whose waters cast up mire and mud. Rashi draws the image out with great force, since each wave watches the one before it break against the boundary of sand and still does not turn back, exactly as the wicked man watches his fellow punished and does not turn back, and just as the sea carries its filth on its surface so the wicked carry their filth in their mouths.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ืจืฉืขื™ื. ืฉืื™ืŸ ื ื•ืชื ื™ืŸ ืœื‘ ืœืฉื•ื‘: ื›ื™ื ื ื’ืจืฉ. ื”ื™ื ื”ื–ื” ื’ืœื™ื• ืžืชื’ืื™ื ืœืจื•ื ืœืžืขืœื” ื•ืœืฆืืช ื—ื•ืฅ ืœื’ื‘ื•ืœ ื”ื—ื•ืœ ืืฉืจ ืฉืžืชื™ ื’ื‘ื•ืœ ืœื™ื ื•ื›ืฉืžื’ื™ืข ืฉื ื”ื•ื ื ืฉื‘ืจ ืขืœ ื›ื•ืจื—ื• ื•ื›ืœ ื–ื” ื’ืœ ื—ื‘ื™ืจื• ืจื•ืื” ื•ืื™ื ื• ื—ื•ื–ืจ ื‘ื• ื›ืš ื”ืจืฉืข ืจื•ืื” ืืช ื—ื‘ืจื• ืœื•ืงื” ื‘ืจืฉืขื• ื•ืื™ื ื• ื—ื•ื–ืจ ื‘ื• ื•ืžื” ื”ื™ื ืจืคืฉื• ื•ืกืจื™ื•ืชื• ืขืœ ืคื™ื• ื›ืš ื”ืจืฉืขื™ื ืกืจื™ื•ืชื ื‘ืคื™ื”ื ื›ื’ื•ืŸ ืคืจืขื” ืืžืจ ืžื™ ื”' (ืฉืžื•ืช ื”ืณ:ื‘ืณ) ืกื ื—ืจื‘ ืืžืจ ืžื™ ื‘ื›ืœ ืืœื”ื™ ื”ืืจืฆื•ืช (ื™ืฉืขื™ื”ื• ืœืดื•:ื›ืณ) ื ื‘ื•ื›ื“ื ืฆืจ ืืžืจ (ืฉื ื™ื“) ืื“ืžื” ืœืขืœื™ื•ืŸ: ื›ื™ื ื ื’ืจืฉ. ื›ื™ื ืืฉืจ ื ื’ืจืฉ ืฉื’ื•ืจืฉ ื›ืœ ื”ื™ื•ื ืจืคืฉ ื•ื˜ื™ื˜:
But the wicked who do not give a thought to repent. like the turbulent sea This seaits waves raise themselves high and strive to go out of the boundary of sand that I made as a boundary for the sea, and when it reaches there, against its will it breaks. The next wave sees all this, yet does not turn back. Similarly, the wicked man sees his friend being punished for his wickedness; yet he does not turn back. Also, just as the sea has its mud and its offensive matter on its mouth, [i.e., on its surface,] so do the wicked have their offensive matter in their mouth; e.g., Pharaoh said, (Exodus 5:2) "Who is the Lord?" Sennacherib said (supra 36:20), "Who are they among all the Gods of the lands...?" Nebuchadnezzar said, (supra 14:14) "I will liken myself to the Most High." like the turbulent sea Like the sea, which is turbulent, that casts up all day mud and dirt.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืึตึฃื™ืŸ ืฉืึธืœึ”ื•ึนื ืึธืžึทึฅืจ ืึฑืœึนื”ึทึ–ื™ ืœึธืจึฐืฉืึธืขึดึฝื™ืืƒย {ืค}

English:

There is no safety โ€”said my Godโ€” For the wicked.

The chapter closes with a single line withdrawing the promised peace from those who refuse it, there is no peace, says my God, for the wicked. Rashi notes that this is set directly against the 'peace, peace to the far and to the near' just spoken to the righteous and the penitent, and Radak carefully insists on the precise wording, 'says my God' here as against 'says the Lord' at the parallel close in the earlier prophecy.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืŸ ืฉืœื•ื. ื›ืœืคื™ ืฉืืžืจ ืœืฆื“ื™ืงื™ื ื•ืœื‘ืขืœื™ ืชืฉื•ื‘ื” ืฉืœื•ื ืฉืœื•ื ืœืจื—ื•ืง ื•ื’ื•' ื—ื–ืจ ื•ืืžืจ ืื™ืŸ ืฉืœื•ื ืœืจืฉืขื™ื:
There is no peace In contrast to what he said to the righteous and the repentant, "Peace, peace to the far, etc.," he returned and said, "There is no peace for the wicked."

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