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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 65

Isaiah 65

ื™ืฉืขื™ื”ื• ืคืจืง ืกืดื”

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 65 of 66 | Day: 212 of 742

Date: September 11, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 65 is Godโ€™s reply to the long prayer that ended chapter 64 with an unanswered question. Metzudat David and Radak both frame the opening verses exactly this way: God is answering the exilesโ€™ complaint, as if to say, how can I redeem you when I made Myself available to be sought and no one sought Me. The response does not begin where the petitioner hoped. Israel had asked why God restrains Himself; God begins by asking why Israel never called. I let Myself be sought by those who did not ask, I was found by those who did not seek Me, I said here I am, here I am (ื”ื ื ื™ ื”ื ื ื™), to a nation that did not call on My name. Rashi understands the seeking as Godโ€™s own initiative through the prophets He sent to rebuke them, and Radak counts the fourfold repetition across the first two verses as deliberate rhetorical intensification, evidence of how many times God sent word by the prophets and was ignored. The image of verse 2, God spreading out His hands all day long to a stubborn people, is glossed by Metzudat David with a homely picture: a man gesturing to a friend to come closer.

The indictment that follows in verses 3 through 5 is a catalogue of specific religious offenses, and the commentators keep it concrete rather than abstract. Sacrificing in gardens and burning incense on tiles: Metzudat David and Radak agree that idols were set up amid gardens under leafy trees, and that when bricks were fired the people would place incense to idols upon them. Sitting among graves and lodging in secret places: Rashi and Metzudat David explain that this was done so that a spirit of defilement from the demons might rest upon them, and Radak reads it as necromancy, consulting the dead. Eating swine and keeping bowls filmed with the broth of abominations: Radak sharply observes that the residue clinging to the vessels betrays them, so that even if they deny having eaten forbidden flesh the pots testify against them. And then the most galling detail of all in verse 5, the ones who say to a genuinely pure man, keep to yourself, do not touch me, for I am holier than you. Radakโ€™s formulation is devastating in its brevity: they are themselves defiled and eat every unclean thing, and they say to one who is pure, I am holier than you. That inversion, ritual arrogance layered on top of actual transgression, is what God calls smoke in His nostrils, a fire burning all day long.

Yet the chapter refuses to become a decree of annihilation, and its turn comes in verse 8 with one of the loveliest images in Isaiah. As when new wine is found in the cluster and one says do not destroy it, for there is a blessing in it, so will I act for the sake of My servants and not destroy everything. Radak unpacks the parable with care: the cluster contains skins and pits that are worthless, yet no one throws away the whole cluster on their account, because the wine within it is a blessing; likewise Israel contains sinners, but it also contains righteous ones who are a blessing to the world, and so God will not destroy the nation but will tread it as one treads a cluster, drawing out the wine and casting away the pits. He cross-references Yechezkelโ€™s promise that God will purge out the rebels along the way. Rashi records Yonatanโ€™s rendering, which reads the cluster as the generation of the Flood and the wine as Noach, found righteous within it. Either way the theological principle is the same and it governs the rest of the chapter: judgment sorts, it does not simply erase.

That sorting produces the great divided oracle of verses 11 through 15, structured as a fivefold antiphony. Those who forsake God and set a table for Gad and fill a mixing bowl for Meni, whom Radak and Metzudat David identify as astral deities, are contrasted with My servants, in a series of clauses whose parallelism is relentless: My servants shall eat and you shall hunger, My servants shall drink and you shall thirst, My servants shall rejoice and you shall be shamed, My servants shall sing from a glad heart and you shall cry out from a broken one. Radak devotes his longest comment in the chapter to insisting that these verses cannot be about material food, since the righteous and the wicked went into exile together and righteous men fell by the sword; he concludes that the eating and drinking are a parable for the soulโ€™s apprehension of divine wisdom, the reward of the World to Come, and he cites Isaiahโ€™s own invitation elsewhere, all who thirst, go to the water, along with Rabban Yochanan ben Zakkaiโ€™s parable of the king who summoned his servants without naming an hour, and the wise ones who dressed and waited while the foolish went off to work. Verse 15 seals the contrast with the fate of a name: the wicked leave their name behind as a formula for cursing, while Godโ€™s servants will be called by another name, a name, as Rashi puts it, of good repute and blessed memory.

The last third of the chapter opens outward into the vision that has shaped Jewish messianic imagination ever since. God declares that He is creating new heavens and a new earth (ืฉืžื™ื ื—ื“ืฉื™ื ื•ืืจืฅ ื—ื“ืฉื”), and the commentators split instructively over how literally to take it. Metzudat David offers both possibilities, that the goodness will be so abundant that it will feel like a new world, or that the words mean what they say, and Rashi likewise records both readings, preferring the literal one because the following chapter says explicitly that the new heavens will endure. Radak cites Ibn Ezraโ€™s more naturalistic reading, that God will renew the air so that people are healthy and live long lives, and that the strength of the earth will be renewed. What follows is a picture of ordinary life healed rather than transcended: Jerusalem herself created as joy and her people as gladness, so that weeping and the sound of crying are heard in her no more; lifespans so long that one who dies at a hundred is called a youth, which Radak measures against the patriarchal ages of the worldโ€™s first generations; people building houses and living in them and planting vineyards and eating their fruit, without the ancient curse of laboring for someone else to enjoy; days as long as the days of a tree, which Yonatan and Rashi take to mean the tree of life; children who do not die before their parents; and prayer answered before it is even spoken. The chapter ends where chapter 11 ended, with the wolf and the lamb grazing together and the lion eating straw like the ox, and nothing evil or destructive in all of Godโ€™s holy mountain, which Metzudat David and Radak both identify as the Land of Israel. The prayer of chapter 64 had asked God to tear open the heavens; the answer, in the end, is that He will make new ones.

ืคืจืง ืกืดื” ยท Chapter 65

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื ึดื“ึฐืจึทึ™ืฉืึฐืชึผึดื™ึ™ ืœึฐืœึฃื•ึนื ืฉืึธืึธึ”ืœื•ึผ ื ึดืžึฐืฆึตึ–ืืชึดื™ ืœึฐืœึนึฃื ื‘ึดืงึฐืฉืึปึ‘ื ึดื™ ืึธืžึทึ™ืจึฐืชึผึดื™ึ™ ื”ึดื ึผึตึฃื ึดื™ ื”ึดื ึผึตึ”ื ึดื™ ืึถืœึพื’ึผึ–ื•ึนื™ ืœึนืึพืงึนืจึธึฅื ื‘ึดืฉืึฐืžึดึฝื™ืƒ

English:

I responded to those who did not ask, I was at hand to those who did not seek Me; I said, โ€œHere I am, here I am,โ€ To a nation that did not invoke My name.

God answers the exiles' complaint of the previous chapter by turning the question around: I let Myself be sought by those who did not ask, I said here I am, here I am, to a nation that did not call on My name. Rashi understands the seeking as God's own initiative in sending prophets to rebuke them, and Metzudat David and Radak both read the verse as God's direct reply to the exiles who asked why they are not yet redeemed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื“ืจืฉืชื™ ืœืœื ืฉืืœื•. ื”ืงื‘"ื” ืžืฉื™ื‘ื• ื"ื ืฉืœื ืœื”ื ืงื ืžื”ื ื›ื™ ื ื“ืจืฉืชื™ ืžื”ื ืœื”ื•ื›ื™ื—ื ืขืœ ื™ื“ื™ ื ื‘ื™ืื™ ื•ื”ื ืœื ื”ื™ื• ืฉื•ืืœื™ื: ืืžืจืชื™ ื”ื ื ื™ ื”ื ื ื™. ืฉื•ื‘ื• ืืœื™ ื•ื”ื ื ื™ ืžื•ื›ืŸ ืœืงื‘ืœ: ืืœ ื’ื•ื™ ืœื ืงื•ืจื ื‘ืฉืžื™. ืืฉืจ ืœื ื”ื™ื” ื—ืคืฅ ืœื”ื™ื•ืช ื ืงืจื ืขืœ ืฉืžื™:
I allowed Myself to be sought by those who did not ask The Holy One, blessed be He, replies to him, It is impossible not to avenge Myself on them, for I allowed Myself to be sought by them by reproving them through My prophets, but they did not ask. I said, "Here I am; here I am!" Return to Me, and I am ready to accept you. to a nation not called by My name That did not wish to be called by My name.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืคึผึตืจึทึงืฉื‚ึฐืชึผึดื™ ื™ึธื“ึทึ›ื™ ื›ึผื‡ืœึพื”ึทื™ึผึ–ื•ึนื ืึถืœึพืขึทึฃื ืกื•ึนืจึตึ‘ืจ ื”ึทื”ึนึฝืœึฐื›ึดื™ืึ™ ื”ึทื“ึผึถึฃืจึถืšึฐ ืœึนืึพื˜ึ”ื•ึนื‘ ืึทื—ึทึ–ืจ ืžึทื—ึฐืฉืึฐื‘ึนืชึตื™ื”ึถึฝืืƒ

English:

I constantly spread out My hands To a disloyal people, Who walk the way that is not good, Following their own designs;

All day long God spread out His hands to a stubborn people who walk a road that is not good, following their own designs. Metzudat David pictures it as a man beckoning a friend to come near, and both he and Rashi explain the outstretched hands as readiness to receive them back in repentance; Radak notes that Scripture often says 'not good' where it means outright evil.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืคืจืฉืชื™ ื™ื“ื™. ื›ื“ื™ ืœืงื‘ืœื ื‘ืชืฉื•ื‘ื”: ืกื•ืจืจ. ืกืจ ืžืŸ ื”ื“ืจืš:
I spread out My hands in order to accept them with repentance. contrary Heb. ืกื•ึนืจึตืจ, turning away from the road.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื”ึธืขึธึ—ื ื”ึทืžึผึทื›ึฐืขึดืกึดึฅื™ื ืึนืชึดึ›ื™ ืขึทืœึพืคึผึธื ึทึ–ื™ ืชึผึธืžึดึ‘ื™ื“ ื–ึนึฝื‘ึฐื—ึดื™ืึ™ ื‘ึผึทื’ึผึทื ึผึ”ื•ึนืช ื•ึผึฝืžึฐืงึทื˜ึผึฐืจึดึ–ื™ื ืขึทืœึพื”ึทืœึผึฐื‘ึตื ึดึฝื™ืืƒ

English:

The people who provoke My anger, Who continually, to My very face, Sacrifice in gardens and burn incense on tiles;

The indictment turns specific: a people who provoke God to His face, sacrificing in gardens and burning incense on tiles. Metzudat David and Radak explain that idols were set up in gardens under leafy trees, and that when bricks were being fired the people would place incense upon them for idolatrous worship, with Radak adding that these abominations were committed in Jerusalem itself.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื–ื•ื‘ื—ื™ื ื‘ื’ื ื•ืช. ืžืขืžื™ื“ื™ื ืขื›ื•"ื ื‘ื’ื ื•ืชื™ื”ืŸ ื•ืฉื ืžืงื˜ืจื™ืŸ ื‘ืฉืžื™ื ืขืœ ื”ืœื‘ื ื™ื:
those who sacrifice in gardens They erect idols in their gardens, and there they burn incense on the bricks.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื”ึทื™ึผึนึฝืฉืึฐื‘ึดื™ืึ™ ื‘ึผึทืงึผึฐื‘ึธืจึดึ”ื™ื ื•ึผื‘ึทื ึผึฐืฆื•ึผืจึดึ–ื™ื ื™ึธืœึดึ‘ื™ื ื•ึผ ื”ึธืึนึฝื›ึฐืœึดื™ืึ™ ื‘ึผึฐืฉื‚ึทึฃืจ ื”ึทื—ึฒื–ึดึ”ื™ืจ (ื•ืคืจืง) [ื•ึผืžึฐืจึทึฅืง] ืคึผึดื’ึผึปืœึดึ–ื™ื ื›ึผึฐืœึตื™ื”ึถึฝืืƒ

English:

Who sit inside tombs And pass the night in secret places; Who eat the flesh of swine, With broth of unclean things in their bowls;

The catalogue of offenses continues with necromancy and forbidden food: sitting among graves, lodging in hidden places, eating swine flesh with the broth of abominations in their vessels. Rashi and Metzudat David explain the graves as an attempt to draw a spirit of demonic impurity upon themselves, while Radak notes that the greasy residue clinging to their pots betrays them even if they deny having eaten forbidden meat.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื™ื•ืฉื‘ื™ื ื‘ืงื‘ืจื™ื. ืฉืชืฉืจื” ืขืœื™ื”ื ืจื•ื— ื˜ื•ืžืื” ืฉืœ ืฉื“ื™ื: ื•ื‘ื ืฆื•ืจื™ื. ื”ื ืคื’ืจื™ ื”ืžืชื™ื ืฉื”ื ื›ื ืชื•ื ื™ื ื‘ืžืฆื•ืจ ืฉืื™ื ื ื™ื›ื•ืœื™ื ืœืฆืืช: ื•ืžืจืง ืคื’ื•ืœื™ื. ืจื•ื˜ื‘ ื ืชืขื‘ ื›ืžื• ื•ืืช ื”ืžืจืง ืฉืคืš (ืฉื•ืคื˜ื™ื ื•ืณ:ื›ืณ):
They sit among the graves so that a spirit of defilement of demons should rest upon them. and with corpses Heb. ื•ึผื‘ึทื ึผึฐืฆื•ึผืจึดื™ื. They are the bodies of the dead, who are as placed in a siege (ืžึธืฆื•ึนืจ), unable to get out. and broth of abominations Heb. ืžึฐืจึทืง, despicable broth. Comp. (Jud. 6:20) "And the broth (ื”ึทืžึผึธืจึธืง) pour out."

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื”ึธืึนึฝืžึฐืจึดื™ืึ™ ืงึฐืจึทึฃื‘ ืึตืœึถึ”ื™ืšึธ ืึทืœึพืชึผึดื’ึผึทืฉืึพื‘ึผึดึ–ื™ ื›ึผึดึฃื™ ืงึฐื“ึทืฉืึฐืชึผึดึ‘ื™ืšึธ ืึตึšืœึผึถื” ืขึธืฉืึธึฃืŸ ื‘ึผึฐืึทืคึผึดึ”ื™ ืึตึฅืฉื ื™ึนืงึถึ–ื“ึถืช ื›ึผื‡ืœึพื”ึทื™ึผึฝื•ึนืืƒ

English:

Who say, โ€œKeep your distance! Donโ€™t come closer! For I would render you consecrated.โ€ Such things make My anger rage, Like fire blazing all day long.

The most galling detail of the indictment: these very people tell others to keep their distance because 'I am holier than you.' Radak states the inversion plainly, that they are themselves defiled and eat every unclean thing yet say to one who is genuinely pure that they are the holier ones, and Rashi notes that this is said to the righteous. Such ritual arrogance layered over real transgression is what God calls smoke in His nostrils, a fire burning all day.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืื•ืžืจื™ื. ืืœ ื”ืฆื“ื™ืงื™ื ืงืจื‘ ืืœื™ืš ืขืžื•ื“ ื‘ืขืฆืžืš ื•ืืœ ืชื’ืฉ ื‘ื™: ื›ื™ ืงื“ืฉืชื™ืš. ื›ื™ ืงื“ืฉืชื™ ื•ื˜ื”ืจืชื™ ื™ื•ืชืจ ืžืžืš ื›ืŸ ืช"ื™: ืืœื”. ื”ืชื•ืขื‘ื” ืืฉืจ ืขืฉื• ื”ื ื” ืœืขืฉืŸ ื—ืžื” ื‘ืืคื™:
Those who say to the righteous, ืงึฐืจึทื‘ ืึตืœึถื™ืšึธ, "Keep to yourself and do not come near me." for I am holier than you Heb. ื›ึผึดื™ ืงึฐื“ึทืฉืึฐืชึผึดื™ืšึธ. For I am holier and purer than you. In this manner Jonathan renders. these abominations that they committed are as smoke, wrath in My nostrils.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื”ึดื ึผึตึฅื” ื›ึฐืชื•ึผื‘ึธึ–ื” ืœึฐืคึธื ึธึ‘ื™ ืœึนึคื ืึถึฝื—ึฑืฉืึถื”ึ™ ื›ึผึดึฃื™ ืึดืึพืฉืึดืœึผึทึ”ืžึฐืชึผึดื™ ื•ึฐืฉืึดืœึผึทืžึฐืชึผึดึ–ื™ ืขึทืœึพื—ึตื™ืงึธึฝืืƒ

English:

See, this is recorded before Me; I will not stand idly by, but will repay, Deliver their sins into their bosom,

The sentence is already written and sealed. Rashi says their sin is inscribed before God and their judgment has already been decreed, and Metzudat David adds that the recompense will fall into their own laps rather than being deferred to their children after them, so that the guilty themselves bear it.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื” ื›ืชื•ื‘ื”. ื—ื˜ืืชื ืœืคื ื™ ื›ื‘ืจ ื ื’ื–ืจ ื“ื™ื ื ื•ื ื—ืชื:
Behold it is inscribed Their sin is inscribed before Me, and their sentence has already been decreed and sealed.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืขึฒึ ื•ึบื ึนึฝืชึตื™ื›ึถึ ื ื•ึทืขึฒื•ึบื ึนึจืช ืึฒื‘ื•ึนืชึตื™ื›ึถึคื ื™ึทื—ึฐื“ึผึธื•ึ™ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ืึฒืฉืึถึคืจ ืงึดื˜ึผึฐืจื•ึผึ™ ืขึทืœึพื”ึถึฃื”ึธืจึดึ”ื™ื ื•ึฐืขึทืœึพื”ึทื’ึผึฐื‘ึธืขึ–ื•ึนืช ื—ึตืจึฐืคึ‘ื•ึผื ึดื™ ื•ึผืžึทื“ึผึนืชึดึงื™ ืคึฐืขึปืœึผึธืชึธึ›ื ืจึดืืฉืึนื ึธึ–ื” (ืขืœ) [ืึถืœึพ] ื—ึตื™ืงึธึฝืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

And the sins of their ancestors as well โ€”said GODโ€” For they made offerings upon the mountains And affronted Me upon the hills. I will count out their recompense in full, Into their bosoms.

God will requite both their own sins and those of their ancestors who offered incense on the mountains and hills. Metzudat David explains that the fathers' sins are counted against them because the children took hold of their fathers' deeds, and Radak reads the affront as outright denial of God, since one who serves idols denies the fundamental principle.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ื ื•ืชื™ื›ื. ืฉืœื›ื ื•ืฉืœ ืื‘ื•ืชื™ื›ื ื™ื—ื“ื™ื• ืืฉืœื ืœื›ื:
Your iniquities Yours and your forefathers' together I will recompense you.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ื›ึผึทืึฒืฉืึถึจืจ ื™ึดืžึผึธืฆึตึคื ื”ึทืชึผึดื™ืจื•ึนืฉืึ™ ื‘ึผึธึฝืึถืฉืึฐื›ึผึ”ื•ึนืœ ื•ึฐืึธืžึทืจึ™ ืึทืœึพืชึผึทืฉืึฐื—ึดื™ืชึตึ”ื”ื•ึผ ื›ึผึดึฅื™ ื‘ึฐืจึธื›ึธึ–ื” ื‘ึผึ‘ื•ึน ื›ึผึตึคืŸ ืึถึฝืขึฑืฉื‚ึถื”ึ™ ืœึฐืžึทึฃืขึทืŸ ืขึฒื‘ึธื“ึทึ”ื™ ืœึฐื‘ึดืœึฐืชึผึดึ–ื™ ื”ึทึฝืฉืึฐื—ึดึฅื™ืช ื”ึทื›ึผึนึฝืœืƒ

English:

Thus said GOD: As, when new wine is present in the cluster, One says, โ€œDonโ€™t destroy it; thereโ€™s good in it,โ€ So will I do for the sake of My servants, And not destroy everything.

The turn of the chapter, and one of Isaiah's loveliest images: as when wine is found in a cluster and one says do not destroy it, for there is a blessing in it. Radak unfolds the parable at length, noting that no one discards a whole cluster for the sake of its worthless skins and pits, so God will not destroy Israel because of its sinners but will tread the nation as one treads a cluster, drawing out the wine; Rashi records Yonatan's reading of the cluster as the generation of the Flood and the wine as Noach.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืืฉืจ ื™ืžืฆื ื”ืชื™ืจื•ืฉ ื‘ืืฉื›ื•ืœ. ืช"ื™ ื›ืžื” ื“ืืฉืชื›ื— ื ื— ื–ื›ืื™ ื‘ื“ืจื ื“ื˜ื•ืคื ื: ื”ืชื™ืจื•ืฉ. ื–ื” ื ื— ืฉื”ื™ื” ืžืชื•ืง: ื‘ืืฉื›ื•ืœ. ื‘ื“ื•ืจ ื”ืžืฉื•ื›ืœ ื•ื™ืฉ ืœืคืชื•ืจ ื›ืžืฉืžืขื•: ืœืžืขืŸ ืขื‘ื“ื™. ืœืžืขืŸ ื›ืœ ืฆื“ื™ืง ื•ืฆื“ื™ืง ื”ื ืžืฆื ื‘ื:
As when wine is found in the cluster Jonathan renders: As Noah was found innocent in the generation of the Flood. the wine This is Noah, who was sweet. in the cluster Heb. ื‘ึผึธืึถืฉืึฐื›ึผื•ึนืœ. In the bereft (ื”ึทืžึฐืฉืึปื›ึผึธืœ) generation. This may also be interpreted according to its apparent meaning. for the sake of My servants For the sake of every righteous man found among them.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐื”ื•ึนืฆึตืืชึดึคื™ ืžึดึฝื™ึผึทืขึฒืงึนื‘ึ™ ื–ึถึ”ืจึทืข ื•ึผืžึดึฝื™ื”ื•ึผื“ึธึ–ื” ื™ื•ึนืจึตึฃืฉื ื”ึธืจึธึ‘ื™ ื•ึดื™ืจึตืฉืึฃื•ึผื”ึธ ื‘ึฐื—ึดื™ืจึทึ”ื™ ื•ึทืขึฒื‘ึธื“ึทึ–ื™ ื™ึดืฉืึฐื›ึผึฐื ื•ึผึพืฉืึธึฝืžึผึธื”ืƒ

English:

I will bring forth offspring from Jacob, From Judah heirs to My mountains; My chosen ones shall take possession, My servants shall dwell thereon.

God will bring forth offspring from Yaakov and heirs to His mountains from Yehudah, and His chosen ones will possess the land and dwell there. Radak explains that Yaakov here includes the ten tribes and Yehudah includes Binyamin, so that even the exiles of the northern kingdom who never returned are promised restoration; Metzudat David identifies the mountains as Har Tzion and the Temple Mount, and stresses that they will never be exiled again.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึฐื”ึธื™ึธึคื” ื”ึทืฉืึผึธืจื•ึนืŸึ™ ืœึดื ึฐื•ึตื”ึพืฆึนึ”ืืŸ ื•ึฐืขึตึฅืžึถืง ืขึธื›ึ–ื•ึนืจ ืœึฐืจึตึฃื‘ึถืฅ ื‘ึผึธืงึธึ‘ืจ ืœึฐืขึทืžึผึดึ–ื™ ืึฒืฉืึถึฅืจ ื“ึผึฐืจึธืฉืึฝื•ึผื ึดื™ืƒ

English:

Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down, For My people who seek Me.

The Sharon will become pasture for flocks and the Valley of Achor a resting place for cattle, for the people who sought God. Radak notes the deliberate irony in naming the Valley of Achor, whose name meant disgrace since the episode of Achan, and connects it to Hoshea's promise that it will become a doorway of hope; Metzudat David emphasizes that this bounty belongs to those who sought God while still in exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฉืจื•ืŸ. ืฉื ืžื—ื•ื– ืฉื”ื™ื” ื‘ืืจืฅ ื™ืฉืจืืœ: ื•ืขืžืง ืขื›ื•ืจ. ื›ืžืฉืžืขื•:
the Sharon The name of a region in the land of Israel. and the Valley of Achor As its apparent meaning.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึฐืึทืชึผึถืึ™ ืขึนื–ึฐื‘ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ื”ึทืฉืึผึฐื›ึตื—ึดึ–ื™ื ืึถืชึพื”ึทึฃืจ ืงื‡ื“ึฐืฉืึดึ‘ื™ ื”ึทืขึนืจึฐื›ึดึคื™ื ืœึทื’ึผึทื“ึ™ ืฉืึปืœึฐื—ึธึ”ืŸ ื•ึฐื”ึทึฝืžึฐืžึทืœึฐืึดึ–ื™ื ืœึทืžึฐื ึดึฅื™ ืžึดืžึฐืกึธึฝืšึฐืƒ

English:

But as for you who forsake GOD, Who ignore My holy mountain, Who set a table for Luck And fill a mixing bowl for Destiny:

The oracle turns sharply to the other side of the divide: those who forsake God, forget His holy mountain, and set a table for Gad and fill a bowl of mixed wine for Meni. Rashi, Metzudat David and Radak all identify Gad and Meni as astral deities, and Radak cites Rabbi Moshe HaKohen that Gad is the planet Jupiter, so that the offense is worship of the constellations in place of the Temple service.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ื–ื‘ื™ ื”'. ืจืฉืขื™ ื™ืฉืจืืœ ืฉื”ื—ื–ื™ืงื• ื‘ืขื›ื•"ื ื•ืžืชื• ื‘ืจืฉืขื: ื”ืขื•ืจื›ื™ื ืœื’ื“. ืฉื ืขื›ื•"ื ื”ืขืฉื•ื™ื ืขืœ ืฉื ื”ืžื–ืœ ื•ื‘ืœืฉื•ืŸ ืžืฉื ื” ื™ืฉ ื’ื“ ื’ื“ื™ ื•ืกื™ื ื•ืง ืœื: ืœืžื ื™. ืœืžื ื™ื™ืŸ ื—ืฉื‘ื•ืŸ ื”ื›ื•ืžืจื™ื ื”ื™ื• ืžืžืœืื™ื ืื’ื ื•ืช ืžื–ื’ ื™ื™ืŸ: ืžืžืกืš. ื™ื™ืŸ ืžื–ื•ื’ ื‘ืžื™ื ื›ืžืฉืคื˜ื• ื›ืžื• ืœื—ืงื•ืจ ืžืžืกืš (ืžืฉืœื™ ื›ืดื’:ืœืณ) ืžืกื›ื” ื™ื™ื ื” (ืฉื ื˜) ื•ื™ืฉ ืคื•ืชืจื™ื ืœืžื ื™ ืœืข"ื– ืฉืžื ื™ืชื ืขืœื™ื›ื ืื‘ืœ ื•ืžื ื™ืชื™ ืืชื›ื ืฉืœื ื ืงื•ื“ ื•ืžื ื™ืชื™ ื“ื’ืฉ ื™ื•ืจื” ืฉื”ื•ื ืœืฉื•ืŸ ืžื ื™ื™ืŸ:
who forsake the Lord The wicked of Israel who adopted paganism and died in their wickedness. who set a table for Gad The name of a pagan deity on the name of the zodiac, and in the language of the mishnah, (Shabbath 67b) "May my fate be lucky (ื’ึธื“ ื’ึผึทื“ึผึดื™) and not fatigued." for a number Heb. ืœึทืžึฐื ึดื™. According to the number of the computation of the priests, they would fill basins of mingled wine. mingled wine Heb. ืžึดืžึฐืกึธืšึฐ, wine mingled with water as was customary. Comp. (Prov. 23:30) "To search for mingled wine (ืžึดืžึฐืกึธืšึฐ)." Also (ibid. 9:2), "She mingled (ืžึธืกึฐื›ึธื”) her wine." Some interpret ืœึทืžึฐื ึดื™, to the pagan deities that you appointed (ืžึดื ึผึดื™ืชึถื) over yourselves, but ื•ึผืžึธื ึดื™ืชึดื™ ืึถืชึฐื›ึถื, which is not punctuated ื•ึผืžึดื ึผึดื™ืชึดื™ with a 'dagesh,' indicates that it is an expression of counting.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึผืžึธื ึดึจื™ืชึดื™ ืึถืชึฐื›ึถึœื ืœึทื—ึถึ—ืจึถื‘ ื•ึฐื›ึปืœึผึฐื›ึถืึ™ ืœึทื˜ึผึถึฃื‘ึทื— ืชึผึดื›ึฐืจึธึ”ืขื•ึผ ื™ึทึคืขึทืŸ ืงึธืจึธึ™ืืชึดื™ึ™ ื•ึฐืœึนึฃื ืขึฒื ึดื™ืชึถึ”ื ื“ึผึดื‘ึผึทึ–ืจึฐืชึผึดื™ ื•ึฐืœึนึฃื ืฉืึฐืžึทืขึฐืชึผึถึ‘ื ื•ึทืชึผึทืขึฒืฉื‚ึคื•ึผ ื”ึธืจึทืขึ™ ื‘ึผึฐืขึตื™ื ึทึ”ื™ ื•ึผื‘ึทืึฒืฉืึถึฅืจ ืœึนึฝืึพื—ึธืคึทึ–ืฆึฐืชึผึดื™ ื‘ึผึฐื—ึทืจึฐืชึผึถึฝืืƒย {ืค}

English:

I will destine you for the sword, You will all kneel down, to be slaughteredโ€” Because, when I called, you did not answer, When I spoke, you would not listen. You did what I hold evil, And chose what I do not want.

A play on words answers the sin: because they served Meni, God will number them out (u-maniti) to the sword. Radak points out the deliberate wordplay and notes that not one of them will be missing from the count, while Metzudat David explains that the reason given is their refusal to answer when God called through the prophets, choosing instead what He does not desire.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืœึธื›ึตึžืŸ ื›ึผึนื”ึพืึธืžึทึฃืจโ€‰ื€ ืึฒื“ึนื ึธึฃื™ ื™ึฑื”ึนื•ึดึ—ื” ื”ึดื ึผึตึจื” ืขึฒื‘ึธื“ึทึคื™โ€‰ื€โ€‰ื™ึนืื›ึตึ™ืœื•ึผึ™ ื•ึฐืึทืชึผึถึฃื ืชึผึดืจึฐืขึธึ”ื‘ื•ึผ ื”ึดื ึผึตึงื” ืขึฒื‘ึธื“ึทึ›ื™ ื™ึดืฉืึฐืชึผึ–ื•ึผ ื•ึฐืึทืชึผึถึฃื ืชึผึดืฆึฐืžึธึ‘ืื•ึผ ื”ึดื ึผึตึงื” ืขึฒื‘ึธื“ึทึ›ื™ ื™ึดืฉื‚ึฐืžึธึ–ื—ื•ึผ ื•ึฐืึทืชึผึถึฅื ืชึผึตื‘ึนึฝืฉืื•ึผืƒ

English:

Assuredly, thus said my Sovereign GOD: My servants shall eat, and you shall hunger; My servants shall drink, and you shall thirst; My servants shall rejoice, and you shall be shamed;

The great divided oracle begins, in a relentless antiphony: My servants shall eat and you shall hunger, My servants shall drink and you shall thirst, My servants shall rejoice and you shall be ashamed. Radak argues at length that this cannot describe material food, since righteous and wicked alike went into exile and righteous men fell by the sword, and concludes that the eating and drinking are a parable for the soul's apprehension of divine wisdom in the World to Come, citing Rabban Yochanan ben Zakkai's parable of the king who summoned his servants without naming an hour.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื‘ื“ื™. ื”ืฆื“ื™ืงื™ื (ืฉืœ ื™ืฉืจืืœ): ื•ืืชื. ื”ืคื•ืฉืขื™ื ื‘ื™:
My servants The righteous [of Israel]. but you who rebel against Me.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื”ึดื ึผึตึงื” ืขึฒื‘ึธื“ึทึ›ื™ ื™ึธืจึนึ–ื ึผื•ึผ ืžึดื˜ึผึฃื•ึผื‘ ืœึตึ‘ื‘ ื•ึฐืึทืชึผึถึคื ืชึผึดืฆึฐืขึฒืงื•ึผึ™ ืžึดื›ึผึฐืึตึฃื‘ ืœึตึ”ื‘ ื•ึผืžึดืฉืึผึตึฅื‘ึถืจ ืจึ–ื•ึผื—ึท ืชึผึฐื™ึตืœึดึฝื™ืœื•ึผืƒ

English:

My servants shall shout in gladness, And you shall cry out in anguish, Howling in heartbreak.

The fourth and fifth clauses of the antiphony: God's servants will sing out from gladness of heart while the others cry out from pain of heart and wail from a broken spirit. Radak develops the banquet imagery of the previous verse, noting that the natural close of a feast is song, so that both groups raise their voices but for opposite reasons.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐื”ึดื ึผึทื—ึฐืชึผึถึจื ืฉืึดืžึฐื›ึถึคื ืœึดืฉืึฐื‘ื•ึผืขึธื”ึ™ ืœึดื‘ึฐื—ึดื™ืจึทึ”ื™ ื•ึถื”ึฑืžึดึฝื™ืชึฐืšึธึ– ืึฒื“ึนื ึธึฃื™ ื™ึฑื”ึนื•ึดึ‘ื” ื•ึฐืœึทืขึฒื‘ึธื“ึธึฅื™ื• ื™ึดืงึฐืจึธึ–ื ืฉืึตึฅื ืึทื—ึตึฝืจืƒ

English:

You shall leave behind a name By which My chosen ones shall curse: โ€œSo may our Sovereign GOD slay you!โ€ But My servants shall be given a different name.

The contrast is sealed in the fate of a name. Rashi explains that the wicked leave their name behind as a formula for cursing for generations, while God's servants are given another name, one of good repute and blessed memory; Radak points to the curse of Tzidkiyahu and Achav in Yirmiyahu as the model, and to the blessing 'may God make you like Efraim and Menashe' as its opposite.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžื›ื ืœืฉื‘ื•ืขื”. ืœื•ืงื— ืžืฉืžื›ื ืงืœืœื” ื•ืฉื‘ื•ืขื” ืœื“ื•ืจื•ืช ืื ืœื ื™ืงืจื™ื ื• ื›ืืฉืจ ืื™ืจืข ืœืคืœื•ื ื™: ื•ื”ืžื™ืชืš. ืžื™ืชืช ืขื•ืœื: ื•ืœืขื‘ื“ื™ื• ื™ืงืจื ืฉื ืื—ืจ. ืฉื ื˜ื•ื‘ ื•ื–ื›ืจ ืœื‘ืจื›ื”:
your name for an oath From your name shall be taken a curse and an oath for generations, "If it does not befall me as it befell So-and-so." and...shall slay you an eternal death. but to His servants He shall call another name A good name and a mention for a blessing.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืึฒืฉืึถึจืจ ื”ึทืžึผึดืชึฐื‘ึผึธืจึตึœืšึฐ ื‘ึผึธืึธึ—ืจึถืฅ ื™ึดืชึฐื‘ึผึธืจึตืšึฐึ™ ื‘ึผึตืืœึนื”ึตึฃื™ ืึธืžึตึ”ืŸ ื•ึฐื”ึทื ึผึดืฉืึฐื‘ึผึธึฃืข ื‘ึผึธืึธึ”ืจึถืฅ ื™ึดืฉืึผึธื‘ึทึ–ืข ื‘ึผึตืืœึนื”ึตึฃื™ ืึธืžึตึ‘ืŸ ื›ึผึดึฃื™ ื ึดืฉืึฐื›ึผึฐื—ึ—ื•ึผ ื”ึทืฆึผึธืจื•ึนืชึ™ ื”ึธืจึดึฃืืฉืึนื ึ”ื•ึนืช ื•ึฐื›ึดึฅื™ ื ึดืกึฐืชึผึฐืจึ–ื•ึผ ืžึตืขึตื™ื ึธึฝื™ืƒ

English:

For whoever blesses themselves in the land Shall bless themselves by the true God; And whoever swears in the land Shall swear by the true God. The former troubles shall be forgotten, Shall be hidden from My eyes.

Whoever blesses or swears in the land will do so by the God of truth (Elohei amen), for the former troubles will be forgotten and hidden from God's eyes. Rashi explains the name as testimony that God kept and confirmed this very promise, and Radak takes the verse as a vision of universal faith in which no other belief remains in the world by which a person might bless or swear.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ื”ืžืชื‘ืจืš ื‘ืืจืฅ. ื›ื™ ืชื”ื™ื” ื™ืจืืชื™ ืขืœ ื›ื•ืœื ื•ืžืœื' ื”ืืจืฅ ื“ืขื” ื•ื”ืžืชื”ืœืœ ื•ืžืฉืชื‘ื— ื‘ืืจืฅ ื™ืชื‘ืจืš ื‘ืืœื”ื™ ืืžืŸ ื™ืชื”ืœืœ ืฉื”ื•ื ืขื‘ื“ ืœืืœื”ื™ ืืžืŸ ืืœื”ื™ ื”ืืžืช ืฉืื™ืžืŸ ื•ืฉืžืจ ื”ื‘ื˜ื—ืชื• ื–ืืช: ื›ื™ ื ืฉื›ื—ื• ื”ืฆืจื•ืช. ืœื›ืš ื™ืงืจืื•ื ื™ ืืœื”ื™ ืืžืŸ:
For whoever blesses himself on the earth For My fear shall be over all of them, and the earth shall be full of knowledge, and whoever praises himself or lauds himself on the earth, will bless himself by the true God, he will praise himself that he is a servant of the true God, the God of truth, Who realized and observed this, His promise. for the first troubles have been forgotten Therefore, they shall call Me the true God.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผึดึฝื™ึพื”ึดื ึฐื ึดึฅื™ ื‘ื•ึนืจึตึ›ื ืฉืึธืžึทึฅื™ึดื ื—ึฒื“ึธืฉืึดึ–ื™ื ื•ึธืึธึฃืจึถืฅ ื—ึฒื“ึธืฉืึธึ‘ื” ื•ึฐืœึนึคื ืชึดื–ึผึธื›ึทึ™ืจึฐื ึธื”ึ™ ื”ึธืจึดึฃืืฉืึนื ึ”ื•ึนืช ื•ึฐืœึนึฅื ืชึทืขึฒืœึถึ–ื™ื ึธื” ืขึทืœึพืœึตึฝื‘ืƒ

English:

For behold! I am creating A new heaven and a new earth; The former things shall not be remembered, They shall never come to mind.

The famous declaration: behold, I am creating new heavens and a new earth, and the former things will not be remembered or come to mind. Rashi records both a figurative reading about the renewal of the heavenly princes and a literal one, preferring the literal because the next chapter speaks of the new heavens enduring; Metzudat David likewise offers both, and Radak cites Ibn Ezra's naturalistic reading that God will renew the air so that people are healthy and live long lives.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžื™ื ื—ื“ืฉื™ื. ื™ืชื—ื“ืฉื• ื”ืฉืจื™ื ืฉืœ ืžืขืœื” ื•ื™ื”ื™ื• ืฉืจื™ ื™ืฉืจืืœ ืฉืจื™ ืขืœื™ื•ื ื™ื ื•ืฉืจื™ ื”ืื•ืžื•ืช ืชื—ืชื•ื ื™ื, ื•ื›ืŸ ื‘ืืจืฅ; ื•ื™ืฉ ืื•ืžืจื™ื ืฉืžื™ื ื—ื“ืฉื™ื ืžืžืฉ ื•ื›ืŸ ืขื™ืงืจ ื›ื™ ืžืงืจื ืžื•ื›ื™ื— ื›ื™ ื›ืืฉืจ ื”ืฉืžื™ื ื”ื—ื“ืฉื™ื ื•ื’ื•' (ืœืงืžืŸ ืกื•):
new heavens The princes above shall be renewed, and the princes of Israel shall be the upper princes and the princes of the heathens (the nations [Parshandatha]) will be lower, and so on the earth. ([K'li Paz reads:] The princes above shall be renewed, to raise up the humble and to humble the high ones, and so on the earth.) And some say that there will actually be new heavens, and that is correct, for Scripture proves it (infra 66:22): "For as the new heavens, etc."

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื›ึผึดึฝื™ึพืึดืึพืฉื‚ึดึคื™ืฉื‚ึฝื•ึผ ื•ึฐื’ึดึ™ื™ืœื•ึผึ™ ืขึฒื“ึตื™ึพืขึทึ”ื“ ืึฒืฉืึถึ–ืจ ืึฒื ึดึฃื™ ื‘ื•ึนืจึตึ‘ื ื›ึผึดื™ึฉ ื”ึดื ึฐื ึดึจื™ ื‘ื•ึนืจึตึงื ืึถืชึพื™ึฐืจื•ึผืฉืึธืœึทึ›อึดื ื’ึผึดื™ืœึธึ–ื”ึฟ ื•ึฐืขึทืžึผึธึฅื”ึผ ืžึธืฉื‚ึฝื•ึนืฉื‚ืƒ

English:

Be glad, then, and rejoice forever In what I am creating. For I shall create Jerusalem as a joy, And her people as a delight;

Rejoice forever in what I create, for I am creating Jerusalem as joy and her people as gladness. Metzudat David explains that God will rename Jerusalem 'gladness' and her people 'delight,' and Radak notes that Jerusalem is singled out because even when peace fills the whole world it will radiate outward from her, as the Torah goes forth from Tzion.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐื’ึทืœึฐืชึผึดึฅื™ ื‘ึดื™ืจื•ึผืฉืึธืœึทึ–อึดื ื•ึฐืฉื‚ึทืฉื‚ึฐืชึผึดึฃื™ ื‘ึฐืขึทืžึผึดึ‘ื™ ื•ึฐืœึนืึพื™ึดืฉืึผึธืžึทึฅืข ื‘ึผึธื”ึผึ™ ืขึ”ื•ึนื“ ืงึฅื•ึนืœ ื‘ึผึฐื›ึดึ–ื™ ื•ึฐืงึฅื•ึนืœ ื–ึฐืขึธืงึธึฝื”ืƒ

English:

And I will rejoice in Jerusalem And delight in her people. Never again shall be heard there The sounds of weeping and wailing.

God Himself will rejoice in Jerusalem and delight in His people, and the sound of weeping and crying will never again be heard in her. Metzudat David explains that while Jerusalem lay in ruins and her people in exile there was no joy before God, and Radak lists exactly what will be absent: no untimely death, no slain, no captives taken, since war will have ceased and natural death will come only after a full span of years.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืœึนืึพื™ึดื”ึฐื™ึถึจื” ืžึดืฉืึผึธึœื ืขึ—ื•ึนื“ ืขึคื•ึผืœ ื™ึธืžึดื™ืึ™ ื•ึฐื–ึธืงึตึ”ืŸ ืึฒืฉืึถึฅืจ ืœึนึฝืึพื™ึฐืžึทืœึผึตึ–ื ืึถืชึพื™ึธืžึธึ‘ื™ื• ื›ึผึดึฃื™ ื”ึทื ึผึทึ—ืขึทืจ ื‘ึผึถืŸึพืžึตืึธึคื” ืฉืึธื ึธื”ึ™ ื™ึธืžึ”ื•ึผืช ื•ึฐื”ึทึฃื—ื•ึนื˜ึถึ”ื ื‘ึผึถืŸึพืžึตืึธึฅื” ืฉืึธื ึธึ–ื” ื™ึฐืงึปืœึผึธึฝืœืƒ

English:

No more shall there be an infant or graybeard Who does not live out their lifetime. Someone who dies at a hundred years Shall be reckoned a youth, And one who fails to reach a hundred Shall be reckoned accursed.

Lifespans will be so long that one who dies at a hundred is called a youth, and one cut off at a hundred is reckoned as accursed. Rashi cites the midrashic reading that a hundred-year-old is treated as an adult liable to punishment, while Radak takes it plainly, measuring the future against the extraordinary ages of the earliest generations and explaining that a death at a hundred will be understood as the consequence of sin.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ืœ ื™ืžื™ื. ื ืขืจ ื›ืžื• ืขื•ืœืœ (ืื™ื›ื” ื‘) ืขื•ืœ ื™ืžื™ื ืงื˜ืŸ ื‘ืฉื ื™ื: ื‘ืŸ ืžืื” ืฉื ื” ื™ืžื•ืช. ื™ื”ื ื‘ืŸ ืขื•ื ืฉื™ืŸ ืœื”ืชื—ื™ื™ื‘ ืžื™ืชื” ื‘ืขื‘ื™ืจื” ืฉื™ืฉ ื‘ื” ืžื™ืชื” ื›ืš ืžืคืจืฉ ื‘ื‘"ืจ: ื™ืงื•ืœืœ. ื‘ืขื‘ื™ืจื” ืฉื”ื™ื ืฆืจื™ื›ื” ื ื“ื•ื™:
a youth Heb. ืขื•ึผืœ ื™ึธืžึดื™ื, a youth. Comp. (Lam. 2:11) "young children (ืขื•ึนืœึตืœ)." [Hence,] ืขื•ึผืœ ื™ึธืžึดื™ื means young in years. who is one hundred years old shall die He shall be subject to punishments to be liable to death for a capital sin. So it is explained in Gen. Rabbah (26:2). shall be cursed for a sin requiring an anathema.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึผื‘ึธื ึฅื•ึผ ื‘ึธืชึผึดึ–ื™ื ื•ึฐื™ึธืฉืึธึ‘ื‘ื•ึผ ื•ึฐื ึธื˜ึฐืขึฃื•ึผ ื›ึฐืจึธืžึดึ”ื™ื ื•ึฐืึธื›ึฐืœึ–ื•ึผ ืคึผึดืจึฐื™ึธึฝืืƒ

English:

They shall build houses and dwell in them, They shall plant vineyards and enjoy their fruit.

They will build houses and live in them, and plant vineyards and eat their fruit. Metzudat David explains that they will not die before the building is finished or before they can settle in it, and Radak adds that they will dwell in them for the whole life of the structure and longer, and eat the fruit of the vines for all the years those vines bear.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืœึนึคื ื™ึดื‘ึฐื ื•ึผึ™ ื•ึฐืึทื—ึตึฃืจ ื™ึตืฉืึตึ”ื‘ ืœึนึฅื ื™ึดื˜ึผึฐืขึ–ื•ึผ ื•ึฐืึทื—ึตึฃืจ ื™ึนืื›ึตึ‘ืœ ื›ึผึดึฝื™ึพื›ึดื™ืžึตึคื™ ื”ึธืขึตืฅึ™ ื™ึฐืžึตึฃื™ ืขึทืžึผึดึ”ื™ ื•ึผืžึทืขึฒืฉื‚ึตึฅื” ื™ึฐื“ึตื™ื”ึถึ–ื ื™ึฐื‘ึทืœึผึฅื•ึผ ื‘ึฐื—ึดื™ืจึธึฝื™ืƒ

English:

They shall not build for others to dwell in, Or plant for others to enjoy. For the days of My people shall be As long as the days of a tree, My chosen ones shall outlive The work of their hands.

They will not build for another to inhabit or plant for another to eat, for the days of My people will be like the days of a tree, and My chosen ones will outlast the work of their hands. Rashi cites Yonatan that the tree meant is the tree of life, and Metzudat David gives the image its striking force: ordinarily a person's buildings and writings outlive him, but here the people will remain young and strong while the work of their hands grows old and decays.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ืžื™ ื”ืขืฅ. ืช"ื™ ืขืฅ ื”ื—ื™ื™ื:
like the days of the tree Jonathan renders: the tree of life.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืœึนึคื ื™ึดึฝื™ื’ึฐืขื•ึผึ™ ืœึธืจึดึ”ื™ืง ื•ึฐืœึนึฅื ื™ึตืœึฐื“ึ–ื•ึผ ืœึทื‘ึผึถื”ึธืœึธึ‘ื” ื›ึผึดึฃื™ ื–ึถึœืจึทืข ื‘ึผึฐืจื•ึผื›ึตึคื™ ื™ึฐื”ึนื•ึธื”ึ™ ื”ึตึ”ืžึผึธื” ื•ึฐืฆึถืึฑืฆึธืึตื™ื”ึถึ–ื ืึดืชึผึธึฝืืƒ

English:

They shall not toil to no purpose; They shall not bear children for terror, But they shall be a people blessed by GOD, And their offspring shall remain with them.

They will not labor in vain nor bear children for terror, for they are the seed blessed by God and their offspring remain with them. Radak reads this as the exact reversal of the curse in the Torah, that you will sow your seed in vain and your enemies will eat it, and both he and Metzudat David explain 'for terror' as the horror of burying children in one's own lifetime, which will no longer occur.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐื”ึธื™ึธึฅื” ื˜ึถืจึถืึพื™ึดืงึฐืจึธึ–ืื•ึผ ื•ึทืึฒื ึดึฃื™ ืึถืขึฑื ึถึ‘ื” ืขึ›ื•ึนื“ ื”ึตึฅื ืžึฐื“ึทื‘ึผึฐืจึดึ–ื™ื ื•ึทืึฒื ึดึฅื™ ืึถืฉืึฐืžึธึฝืขืƒ

English:

Before they pray, I will answer; While they are still speaking, I will respond.

Before they call, God will answer; while they are still speaking, He will hear. Radak reads it as the precise reversal of the lament of exile that God covered Himself in a cloud so that no prayer could pass through, and Metzudat David explains that sometimes their heart's request will be granted before they open their mouths, and sometimes while the words are still on their lips.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื–ึฐืึตึจื‘ ื•ึฐื˜ึธืœึถึœื” ื™ึดืจึฐืขึฃื•ึผ ื›ึฐืึถื—ึธึ—ื“ ื•ึฐืึทืจึฐื™ึตื”ึ™ ื›ึผึทื‘ึผึธืงึธึฃืจ ื™ึนืื›ึทืœึพืชึผึถึ”ื‘ึถืŸ ื•ึฐื ึธื—ึธึ–ืฉื ืขึธืคึธึฃืจ ืœึทื—ึฐืžึ‘ื•ึน ืœึนึฝืึพื™ึธืจึตึงืขื•ึผ ื•ึฐืœึนึฝืึพื™ึทืฉืึฐื—ึดึ›ื™ืชื•ึผ ื‘ึผึฐื›ื‡ืœึพื”ึทึฅืจ ืงื‡ื“ึฐืฉืึดึ–ื™ ืึธืžึทึฅืจ ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

The wolf and the lamb shall graze together, And the lion shall eat straw like the ox, And the serpentโ€™s food shall be earth. In all My sacred mount Nothing evil or vile shall be done โ€”said GOD.

The chapter closes with the vision of chapter 11 restored: wolf and lamb grazing together, the lion eating straw like the ox, the serpent eating dust, and nothing evil or destructive in all of God's holy mountain. Metzudat David and Radak both identify the holy mountain as the Land of Israel, Rashi notes that the lion eating straw means it need no longer destroy living creatures and records a midrashic reading applying the verse to the tribes and Esav, and Radak explains the serpent's portion as a sign that it will no longer strike at any Israelite.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืื›ืœ ืชื‘ืŸ. ื•ืœื ื™ืฆื˜ืจืš ืœื”ืฉื—ื™ืช ื‘ื‘ื”ืžื”: ื•ื ื—ืฉ. ื”ืจื™ ืขืคืจ ืœื—ืžื• ืžืฆื•ื™ ืœื• ืชื“ื™ืจ, ื•ืžื“ืจืฉ ืื’ื“ื” ื•ืืจื™ื” ื›ื‘ืงืจ ื™ืื›ืœ ืชื‘ืŸ ืœืคื™ ืฉืžืฆื™ื ื• ืฉืขืฉื• ื ื•ืคืœ ื‘ื™ื“ ื‘ื ื™ ื™ื•ืกืฃ ืฉื ืืžืจ ื‘ื™ืช ืขืฉื• ืœืงืฉ ื•ื‘ื™ืช ื™ื•ืกืฃ ืœื”ื‘ื” ื•ื’ื•' (ืขื•ื‘ื“ื™ื” ืืณ:ื™ืดื—) ืื‘ืœ ื‘ื™ื“ ื‘ื ื™ ืฉืืจ ื”ืฉื‘ื˜ื™ื ืฉื ืžืฉืœื• ืœื—ื™ื•ืช ืœื ืžืฆื™ื ื• ืœื›ืš ื ืืžืจ ื•ืืจื™ื” ื›ื‘ืงืจ ื™ืื›ืœ ืชื‘ืŸ ืื•ืชื ื”ืฉื‘ื˜ื™ื ืฉื ืžืฉืœื• ื›ืืจื™ื” ื›ื’ื•ืŸ ื™ื”ื•ื“ื” ื•ื“ืŸ ื›ื™ื•ืกืฃ ืฉื ืžืฉืœ ื›ืฉื•ืจ ื™ืื›ืœื• ืื•ืชื• ืฉื ืžืฉืœ ื›ืชื‘ืŸ:
shall eat straw and will not have to destroy animals. and a serpent Indeed, dust is his food, which is always available for him. And the Midrash Aggadah explains: And a lion, like cattle, shall eat straw. Since we find that Esau will fall into the hands of the sons of Joseph, as it is said (Obadiah 18): "The house of Esau shall become stubble, and the house of Joseph a flame etc." But [that they should fall] into the hands of the remaining tribes, who were compared to beasts, we do not find. It is, therefore, stated: "And a lion, like cattle, shall eat straw." Those tribes that were compared to a lion, such as Judah and Dan, like Joseph, who was compared to an ox, shall devour Esau who was compared to straw.

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