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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 66

Isaiah 66

ื™ืฉืขื™ื”ื• ืคืจืง ืกืดื•

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 66 of 66 | Day: 213 of 742

Date: September 12, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

The final chapter of Isaiah opens not with consolation but with a startling deflation of the very institution the book has spent chapters exalting. โ€œThe heaven is My throne and the earth is My footstoolโ€ (ื”ืฉืžื™ื ื›ืกืื™ ื•ื”ืืจืฅ ื”ื“ื ืจื’ืœื™) โ€” what house, God asks, could you possibly build for Me, and what place could serve as My resting place? Metzudat David unpacks the image as a royal metaphor: a king seated on his throne with his feet resting on a footstool, so that the heavens and the earth together are merely the furniture of Godโ€™s majesty. Radak sharpens the polemic considerably. He hears in the verse an echo of Shlomoโ€™s own prayer at the dedication of the Temple โ€” if the heavens and the heavens of the heavens cannot contain You, how much less this house that I have built โ€” and concludes that God never commanded the Temple because He needed a dwelling, nor the sacrifices because He needed food, but so that Israel would have a fixed place to direct their hearts and burn away their evil thoughts as the offering is burned on the altar. When people come to that house carrying their corruption with them, they have destroyed the entire purpose of the institution. Radak explicitly notes that this rebuke returns to the opening of the book, to โ€œwhat need have I of your many sacrificesโ€ (ืœืžื” ืœื™ ืจื‘ ื–ื‘ื—ื™ื›ื) in chapter one.

Against the vast machinery of heaven and earth stands the object of Godโ€™s actual attention: โ€œto the poor and brokenhearted, who trembles at My wordโ€ (ืืœ ืขื ื™ ื•ื ื›ื” ืจื•ื— ื•ื—ืจื“ ืขืœ ื“ื‘ืจื™). Radak stresses the paradox โ€” though He is exalted above all the exalted, He looks toward the lowly. Verse three then delivers one of the most violent equations in prophetic literature: the one who slaughters an ox is as one who strikes down a man, the one who sacrifices a lamb as one who breaks a dogโ€™s neck, the meal offering as swineโ€™s blood. Rashi reads this concretely as theft โ€” the ox was taken by force from its owner, so the slaughter is an assault. Radak reads it as a symbolic verdict: the dog and the swine each display one sign of a kosher animal while remaining unclean, exactly as these worshippers display the outward act of sacrifice while their deeds remain defiled. The measure-for-measure conclusion follows in verse four with a deliberate verbal echo: just as they chose (ื‘ื—ืจื•) their ways, so God will choose (ืื‘ื—ืจ) their mockeries and bring upon them the very thing they dread.

The chapterโ€™s hinge is the division of Israel itself. Verse five addresses โ€œthose who tremble at His wordโ€ (ื”ื—ืจื“ื™ื ืืœ ื“ื‘ืจื•) and describes their own brethren who hate them and cast them out, saying โ€œlet God be glorifiedโ€ โ€” a taunt that Metzudat David and Radak both read as the excluders claiming that Godโ€™s honor rests with them rather than with the trembling ones. The prophetโ€™s answer is that the exiles will see their joy and the mockers will be shamed. Then the tumult from the city and the voice from the Temple (ืงื•ืœ ืฉืื•ืŸ ืžืขื™ืจ ืงื•ืœ ืžื”ื™ื›ืœ) announces God repaying His enemies โ€” Metzudat David and Radak both identify this with the war of Gog and Magog, drawing on Zechariahโ€™s prophecy that God will go forth and fight against those nations.

What follows is among the most tender passages in Tanakh, built entirely on the imagery of birth and nursing. Zion gives birth before she goes into labor (ื‘ื˜ืจื ืชื—ื™ืœ ื™ืœื“ื”); a land is born in one day, a nation at a single stroke. Rashi explains that Zionโ€™s children will be gathered into her as though she bore them without birth pangs, since the nations themselves will bring them home. Radak reads the suddenness literally โ€” the redemption will arrive without warning, though a brief interval of birth pangs will precede its completion. Verse nine presses the metaphor into an argument about divine reliability: shall I who bring a woman to the birthstool not bring about the birth? Rashi phrases it as God asking whether He would begin a thing and be unable to finish it. Then Jerusalem becomes a nursing mother whose consolation her mourners drink to satiety (ืžืฉื“ ืชื ื—ืžื™ื”), and God extends peace to her like a river and the wealth of nations like an overflowing wadi, until her children are carried on the hip and dandled on the knees. The climax is verse thirteen: โ€œas one whom his mother comforts, so will I comfort youโ€ (ื›ืื™ืฉ ืืฉืจ ืืžื• ืชื ื—ืžื ื• ื›ืŸ ืื ื›ื™ ืื ื—ืžื›ื). Metzudat David and Radak each explain why the mother and not the father is invoked โ€” a motherโ€™s way of comforting exceeds a fatherโ€™s, and a woman soothes with words more than a man does. The bones of the redeemed will then sprout like grass, reversing, as Radak observes, the proverb that a broken spirit dries the bones.

The closing movement widens from Jerusalem to the whole world. God comes in fire and whirlwind chariots to judge all flesh; the hypocrites who sanctify themselves in the gardens are swept away; and then the nations are gathered to behold His glory. Survivors are sent as messengers to Tarshish, Pul, Lud, Tubal, Yavan and the distant coasts that never heard His fame, and they carry back Israelโ€™s scattered brethren as a grain offering brought in a pure vessel to the House of God โ€” a startling reversal in which the exiles themselves become the korban. Rashi and Radak both preserve the aggadic reading of verse twenty-one, that from among those brought and those who bring, God will identify the kohanim and leviim whose lineage had been lost among the nations, for what is hidden from men is revealed before Him. Verse twenty-two then guarantees permanence: as the new heavens and new earth endure before Me, so shall your seed and your name endure. Radak takes this as a direct answer to Israelโ€™s fear that a later generation might again be exiled and its name erased.

And so the book that began in chapter one with a rebellious nation, a ruined land, a sated God with no appetite for their offerings, and the summons to heaven and earth to bear witness, ends by answering every one of those opening notes. Heaven and earth return in verse twenty-two, no longer as witnesses against Israel but as the guarantee of Israelโ€™s endurance. The rejected sacrifices of chapter one return in verse twenty as the offering God actually wants โ€” His own scattered children carried home. The rebellious sons who did not know their Master become, in the final vision, all flesh coming to bow before Him. Verse twenty-three supplies the great liturgical formula of the bookโ€™s close: โ€œand it shall come to pass that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before Meโ€ (ืžื“ื™ ื—ื“ืฉ ื‘ื—ื“ืฉื• ื•ืžื“ื™ ืฉื‘ืช ื‘ืฉื‘ืชื•) โ€” the reason Isaiah 66 is read as the haftarah for Shabbat Rosh Chodesh, when the new moon and the Sabbath coincide exactly as the verse pairs them. The very last verse, on the corpses of those who rebelled, is deliberately grim, and the commentators handle it with care: Metzudat David and Radak both place it in the valley of Yehoshafat after the war of Gog and Magog, and Rashi records Yonatanโ€™s rendering of deraโ€™on (ื“ืจืื•ืŸ) as two words, โ€˜enough seeing,โ€™ until the righteous say they have seen enough. Because a public reading should not end on such a note, the practice in the synagogue is to repeat verse twenty-three after verse twenty-four, so that Isaiah closes where it means to close โ€” with all flesh gathered in worship.

ืคืจืง ืกืดื• ยท Chapter 66

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื›ึผึนึšื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื”ึทืฉืึผึธืžึทึฃื™ึดื ื›ึผึดืกึฐืึดึ”ื™ ื•ึฐื”ึธืึธึ–ืจึถืฅ ื”ึฒื“ึนึฃื ืจึทื’ึฐืœึธึ‘ื™ ืึตื™ึพื–ึถึฅื” ื‘ึทึ™ื™ึดืชึ™ ืึฒืฉืึถึฃืจ ืชึผึดื‘ึฐื ื•ึผึพืœึดึ”ื™ ื•ึฐืึตื™ึพื–ึถึฅื” ืžึธืงึ–ื•ึนื ืžึฐื ื•ึผื—ึธืชึดึฝื™ืƒ

English:

Thus said GOD: The heaven is My throne And the earth is My footstool: Where could you build a house for Me, What place could serve as My abode?

God opens the final chapter by dismantling any notion that He needs a physical dwelling: the heavens are His throne and the earth His footstool, so no building could be adequate to Him. Metzudat David reads the image as a king on his throne resting his feet on a stool, while Radak connects it to Shlomo's own prayer that even the heavens cannot contain God, concluding that the Temple was given for Israel's sake, to focus their hearts, not for God's need.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฉืžื™ื ื›ืกืื™. ืื™ื ื™ ืฆืจื™ืš ืœื‘ื™ืช ื”ืžืงื“ืฉ ืฉืœื›ื: ืื™ื–ื” ื‘ื™ืช. ืืฉืจ ื”ื•ื ื›ื“ืื™ ืœืฉื›ื™ื ืชื™:
The heavens are My throne I do not need your Temple. which is the house that is fitting for My Shechinah.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐืึถืชึพื›ึผื‡ืœึพืึตึ™ืœึผึถื”ึ™ ื™ึธื“ึดึฃื™ ืขึธืฉื‚ึธึ”ืชึธื” ื•ึทื™ึผึดื”ึฐื™ึฅื•ึผ ื›ื‡ืœึพืึตึ–ืœึผึถื” ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืึถืœึพื–ึถึฃื” ืึทื‘ึผึดึ”ื™ื˜ ืึถืœึพืขึธื ึดื™ึ™ ื•ึผื ึฐื›ึตื”ึพืจึ”ื•ึผื—ึท ื•ึฐื—ึธืจึตึ–ื“ ืขึทืœึพื“ึผึฐื‘ึธืจึดึฝื™ืƒ

English:

All this was made by My hand, And thus it all came into being โ€”declares GOD. Yet to such a one I look: To the poor and brokenhearted, Who is concerned about My word.

God made all of creation, yet the one He looks toward is the poor, the crushed in spirit, and the one who trembles at His word (charad al devari). Rashi explains that this is precisely why God confined His Presence among Israel when they obeyed Him, and Radak stresses the paradox that the One exalted above all still turns His attention to the lowly.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืช ื›ืœ ืืœื”. ื”ืฉืžื™ื ื•ื”ืืจืฅ ื™ื“ื™ ืขืฉืชื” ื–ืืช ืืฉืจ ืฆื™ืžืฆืžืชื™ ืฉื›ื™ื ืชื™ ื‘ืชื•ื›ื›ื ื‘ื”ื™ื•ืชื›ื ื ืฉืžืขื™ื ืœื™ ืœืคื™ ืฉื›ืŸ ื“ืจื›ื™ ืœื”ื‘ื™ื˜ ืืœ ืขื ื™ ื•ื ื›ื” ืจื•ื— ื•ื—ืจื“ ืขืœ ื“ื‘ืจื™ ืื‘ืœ ืขืชื” ืื™ืŸ ืœื™ ื—ืคืฅ ื‘ื›ื ืฉื”ืจื™ ืฉื•ื—ื˜ ื”ืฉื•ืจ ื”ื›ื” ืืช ื‘ืขืœื™ื• ื•ื’ื–ืœื• ืžืžื ื• ืœืคื™ื›ืš ื–ื•ื‘ื— ื”ืฉื” ื“ื•ืžื” ืœืคื ื™ ื›ืขื•ืจืฃ ืืช ื”ื›ืœื‘ ื•ื”ืžืขืœื” ืืช ื”ืžื ื—ื” ื”ืจื™ ื”ื•ื ืœืคื ื™ ื›ื“ื ื—ื–ื™ืจ ื•ื”ืžื–ื›ื™ืจ ืœื‘ื•ื ื” ืžืงื˜ื™ืจ ืœื‘ื•ื ื” ื›ืžื• ืื–ื›ืจืชื” (ื•ื™ืงืจื ื”) ื•ื”ื™ืชื” ืœืœื—ื ืœืื–ื›ืจื” (ืฉื ื›ื“):
And all these The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and ืžึทื–ึฐื›ึผึดื™ืจ, he who burns incense. Comp. (Lev. 5:12) "its memorial part (ืึทื–ึฐื›ึผึธืจึธืชึธื”ึผ)." Also (ibid. 24:7), "and it shall be for the bread as a memorial (ืœึฐืึทื–ึฐื›ึผึธืจึธื”)."

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืฉืื•ึนื—ึตึจื˜ ื”ึทืฉืึผึœื•ึนืจ ืžึทื›ึผึตื”ึพืึดึ—ื™ืฉื ื–ื•ึนื‘ึตึคื—ึท ื”ึทืฉื‚ึผึถื”ึ™ ืขึนึฃืจึตึฝืฃ ื›ึผึถึ”ืœึถื‘ ืžึทืขึฒืœึตึคื” ืžึดื ึฐื—ึธื”ึ™ ื“ึผึทืึพื—ึฒื–ึดึ”ื™ืจ ืžึทื–ึฐื›ึผึดึฅื™ืจ ืœึฐื‘ึนื ึธึ–ื” ืžึฐื‘ึธึฃืจึตึฝืšึฐ ืึธึ‘ื•ึถืŸ ื’ึผึทืึพื”ึตึ—ืžึผึธื” ื‘ึผึธึฝื—ึฒืจื•ึผึ™ ื‘ึผึฐื“ึทืจึฐื›ึตื™ื”ึถึ”ื ื•ึผื‘ึฐืฉืึดืงึผื•ึผืฆึตื™ื”ึถึ–ื ื ึทืคึฐืฉืึธึฅื ื—ึธืคึตึฝืฆึธื”ืƒ

English:

As for those who slaughter oxen and slay humans, Who sacrifice sheep and immolate dogs, Who present as oblation the blood of swine, Who offer incense and worship false godsโ€” Just as they have chosen their ways And take pleasure in their abominations,

In one of the fiercest equations in the prophets, the sacrifice of a wicked person is measured against murder, breaking a dog's neck, and swine's blood. Rashi reads the ox as stolen, so its slaughter is an assault on its owner; Radak notes that the dog and the swine each show one sign of a kosher animal while remaining unclean, exactly like worshippers who display the outward act while their deeds are corrupt.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื‘ืจืš ืื•ืŸ. ืžื‘ืจืš ืื•ืชื™ ื‘ืชืฉื•ืจืช ืื•ื ืก ืžื‘ืจืš ืื•ืŸ ืžืชืฉื™ืจ ืื•ื ืก ื–ื”ื• ืคื™ืจื•ืฉื• ื•ืœืฉื•ืŸ ื‘ืจื›ื” ื ื•ืคืœ ื‘ืชืฉื•ืจื” ืฉื”ื™ื ืœื”ืงื‘ืœืช ืคื ื™ื ื›ืžื• ืงื— ื ื ืืช ื‘ืจื›ืชื™ (ื‘ืจืืฉื™ืช ืœืดื’:ื™ืดื) ืขืฉื• ืืชื™ ื‘ืจื›ื” ื•ืฆืื• ืืœื™: ื’ื ื”ืžื” ื‘ื—ืจื• ื‘ื“ืจื›ื™ื”ื. ื”ื ื—ืคืฆื™ื ื‘ื“ืจื›ื™ื ื”ืœืœื• ื”ืจืขื™ื ื•ื’ื ืื ื™ ืื‘ื—ืจ ื•ืื—ืคื•ืฅ ื‘ืชืขืœื•ืœื™ื”' ื•ื"ืช ืžื”ื• ื’ื ื›ืŸ ื“ืจืš ืœืฉื•ืŸ ืขื‘ืจื™ ืœื•ืžืจ ืฉื ื™ ื’ืžื™ืŸ ื–ื” ืืฆืœ ื–ื” ื›ืžื• ื’ื ื‘ื—ื•ืจ ื’ื ื‘ืชื•ืœื” (ื“ื‘ืจื™ื ืœืดื‘:ื›ืดื”) ื’ื ืœื™ ื’ื ืœืš (ืžืœื›ื™ื ื ื‘) ื’ื ืื”ื‘ื” ื’ื ืฉื ืื” (ืงื”ืœืช ื˜ืณ:ืืณ) ืœ' ื•ืœื ื™ืžื•ืชื• ื’ื ื”ื ื’ื ืืชื (ื‘ืžื“ื‘ืจ ื™ืดื—:ื’ืณ) ืืฃ ื›ืืŸ ื’ื ื”ื ื‘ื—ืจื• ื•ื’ื ืื ื™ ืื‘ื—ืจ:
brings a gift of violence Heb. ืžึฐื‘ึธืจึตืšึฐ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of ื‘ึผึฐืจึธื›ึธื” applies to a gift that is for a reception. Comp. (Gen. 33: 11) "Please take my gift (ื‘ึผึดืจึฐื›ึธืชึดื™)." Also (supra 36:16), "Make peace (ื‘ึฐืจึธื›ึธื”) with me and come out to me." they, too, chose their ways They desire these evil ways, and I, too, will choose and desire their mockeries. Now if you ask the meaning of ื’ึผึทื, too, so is the style of the Hebrew language to say twice ื’ึผึทื one next to the other. Comp. (Deut. 32:25) "Both a young man and a virgin (ื’ึผึทื ื‘ึผึธื—ื•ึผืจ ื’ึผึทื ื‘ึผึฐืชื•ึผืœึธื”)"; (I Kings 3:26) "neither mine nor yours (ื’ึผึทื ืœึดื™ ื’ึผึทื ืœึธืšึฐ)"; (Ecc. 9:1) "neither love nor hate (ื’ึผึทื ืึทื”ึฒื‘ึธื” ื’ึผึทื ืฉื‚ึดื ึฐืึธื”)"; (Num. 18:3) "and neither they nor you shall die (ื’ึผึทื ื”ึตื ื’ึผึทื ืึทืชึผึถื)." Here, too, both they chose and I will choose.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื’ึผึทืึพืึฒื ึดึžื™ ืึถื‘ึฐื—ึทึฃืจ ื‘ึผึฐืชึทืขึฒืœึปืœึตื™ื”ึถึ—ื ื•ึผืžึฐื’ึฝื•ึผืจึนืชึธืึ™ ืึธื‘ึดึฃื™ื ืœึธื”ึถึ”ื ื™ึทึคืขึทืŸ ืงึธืจึธึ™ืืชึดื™ึ™ ื•ึฐืึตึฃื™ืŸ ืขื•ึนื ึถึ”ื” ื“ึผึดื‘ึผึทึ–ืจึฐืชึผึดื™ ื•ึฐืœึนึฃื ืฉืึธืžึตึ‘ืขื•ึผ ื•ึทื™ึผึทืขึฒืฉื‚ึคื•ึผ ื”ึธืจึทืขึ™ ื‘ึผึฐืขึตื™ื ึทึ”ื™ ื•ึผื‘ึทืึฒืฉืึถึฅืจ ืœึนืึพื—ึธืคึทึ–ืฆึฐืชึผึดื™ ื‘ึผึธื—ึธึฝืจื•ึผืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

So will I choose to mock them, To bring on them the very thing they dread. For I called and none responded, I spoke and none paid heed. They did what I deem evil And chose what I do not want.

The verse turns on a deliberate echo: just as they chose (bacharu) their ways, so God will choose (evchar) their mockeries and bring upon them the very thing they dread. Rashi and Metzudat David both explain megurotam as the thing they fear most, and both stress that God called through the prophets and received no answer at all.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืชืขืœื•ืœื™ื”ื. ืœื”ื™ื•ืช ืขื•ืœืœ ื‘ื ืœืฉื•ืŸ ื›ื™ ื”ืชืขืœืœืช ื‘ื™ (ืฉื ื›): ื•ืžื’ื•ืจื•ืชื. ืžื” ืฉื”ื ื™ืจืื™ื: ื™ืขืŸ ืงืจืืชื™. ืฉืžืขื• ืฉืžื•ืข ื•ืฉื•ื‘ื• ืืœื™: ื•ืื™ืŸ ืขื•ื ื”. ืœืืžืจ ืฉืžืขืชื™:
their mockeries Heb. ื‘ึผึฐืชึทืขึฒืœื•ึผืœึตื™ื”ึถื, to mock them, an expression like (ibid. 22:29) "For you mocked (ื”ึดืชึฐืขึทืœึผึทืœึฐืชึผึฐ) me." and their fears What they fear. since I called Hearken and return to Me. and no one answered saying, "I heard."

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืฉืึดืžึฐืขื•ึผึ™ ื“ึผึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ”ื” ื”ึทื—ึฒืจึตื“ึดึ–ื™ื ืึถืœึพื“ึผึฐื‘ึธืจึ‘ื•ึน ืึธืžึฐืจื•ึผึฉ ืึฒื—ึตื™ื›ึถึจื ืฉื‚ึนื ึฐืึตื™ื›ึถึœื ืžึฐื ึทื“ึผึตื™ื›ึถึ—ื ืœึฐืžึทึคืขึทืŸ ืฉืึฐืžึดื™ึ™ ื™ึดื›ึฐื‘ึผึทึฃื“ ื™ึฐื”ึนื•ึธึ”ื” ื•ึฐื ึดืจึฐืึถึฅื” ื‘ึฐืฉื‚ึดืžึฐื—ึทืชึฐื›ึถึ–ื ื•ึฐื”ึตึฅื ื™ึตื‘ึนึฝืฉืื•ึผืƒ

English:

Hear the word of GOD, You who are concerned about Godโ€™s word! Your own kindred who hate you, Who spurn you because of Me, are saying, โ€œLet GOD manifest the divine Presence, So that we may look upon your joy.โ€ But theirs shall be the shame.

The prophet addresses those who tremble at God's word and describes their own brethren who hate them and cast them out while claiming that God's honor rests with the excluders. Rashi and Metzudat David both read the taunt as a false boast of closeness to God, and both conclude with the prophet's reversal: the trembling ones will be seen in their joy, and the mockers will be shamed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื—ืจื“ื™ื ืืœ ื“ื‘ืจื•. ื”ืฆื“ื™ืงื™ื ื”ืžืžื”ืจื™ื ื‘ื—ืจื“ื” ืœื”ืชืงืจื‘ ืืœ ื“ื‘ืจื™ื•: ืืžืจื• ืื—ื™ื›ื. ืคื•ืฉืขื™ ื™ืฉืจืืœ ื”ื ื–ื›ืจื™ื ืœืžืขืœื”, ื“"ื ืืžืจื• ืื—ื™ื›ื ืžื ื“ื™ื›ื, ืืฉืจ ืืžืจื• ืœื›ื ืกื•ืจื• ื˜ืžื (ืื™ื›ื” ื“): ืฉื ืื™ื›ื ืžื ื“ื™ื›ื. ื”ืื•ืžืจื™ื ืงืจื‘ ืืœื™ืš ืืœ ืชื’ืฉ ื‘ื™ (ืœืขื™ืœ ืกื”) ืœืžืขืŸ ืฉืžื™ ื™ื›ื‘ื“ ื”'. ื‘ื’ื“ื•ืœืชื ื• ื”ืงื‘"ื” ืžืชื›ื‘ื“ ืฉืื ื• ืงืจื•ื‘ื™ื ืœื• ื™ื•ืชืจ ืžื›ื: ื•ื ืจืื” ื‘ืฉืžื—ืชื›ื ื•ื”ื ื™ื‘ื•ืฉื•. ื”ื ื‘ื™ื ืื•ืžืจ ืื‘ืœ ืœื ื›ืŸ ื”ื•ื ื›ื“ื‘ืจื™ื”ื ื›ื™ ื‘ืฉืžื—ืชื›ื ื ืจืื” ื•ื”ื ื™ื‘ื•ืฉื• ืœืžื” ื›ื™ ืงื•ืœ ืฉืื•ืŸ ืฉืœื”ื ื‘ื ืœืคื ื™ ื”ืงื‘"ื” ืžืžื” ืฉืขืฉื• ื‘ืขื™ืจื• ื•ืงื•ืœ ื™ื•ืฆื ืžื”ื™ื›ืœื• ื•ืžืงื˜ืจื’ ืขืœ ืžื—ืจื™ื‘ื™ื• ื•ืื—ืจื™ ื›ืŸ ืงื•ืœ ื”' ืžืฉืœื ื’ืžื•ืœ ืœืื•ื™ื‘ื™ื•:
who quake at His word The righteous who hasten with quaking to draw near to His words. Your brethren...said The transgressors of Israel mentioned above. Another explanation: Your brethren... who cast you out, said Who said to you (Lam. 4:15), "Turn away, unclean one." who hate you, who cast you out Who say (supra 65:5), "Keep to yourself, do not come near me." [Because of the confusion, we quote other readings. Some manuscripts, as well as K'li Paz, read:] Your brethren... said The transgressors of Israel mentioned above. who hate you, who cast you out who say (supra 65: 5), "Keep to yourself, do not come near me." Another explanation: Your brethren...said The children of Esau. who cast you out Who said to you (Lam. 4:15), "Turn away, unclean one." For the sake of my name, the Lord shall be glorified With our greatness, the Holy One, blessed be He, is glorified, for we are closer to Him than you are. but we will see your joy The prophet says, But it is not so as their words, for "we will see your joy, and they shall be ashamed." Why? For sound a sound of their stirring has come before the Holy One, blessed be He, from what they did in His city, and a sound emanates from His Temple and accuses those who destroyed it, and then the voice of the Lord, recompensing His enemies.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืงึคื•ึนืœ ืฉืึธืื•ึนืŸึ™ ืžึตืขึดึ”ื™ืจ ืงึ–ื•ึนืœ ืžึตื”ึตื™ื›ึธึ‘ืœ ืงึฃื•ึนืœ ื™ึฐื”ึนื•ึธึ”ื” ืžึฐืฉืึทืœึผึตึฅื ื’ึผึฐืžึ–ื•ึผืœ ืœึฐืึนื™ึฐื‘ึธึฝื™ื•ืƒ

English:

Hark, tumult from the city, Thunder from the temple! It is GODโ€™s thunder As retribution is dealt to the foe.

A tumult sounds from the city and a voice from the Temple -- it is the voice of God repaying His enemies. Metzudat David and Radak both identify this with the war of Gog and Magog and link it to Zechariah's prophecy that God will go forth and fight against those nations.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื‘ึผึฐื˜ึถึฅืจึถื ืชึผึธื—ึดึ–ื™ืœ ื™ึธืœึธึ‘ื“ึธื” ื‘ึผึฐื˜ึถึจืจึถื ื™ึธื‘ึฅื•ึนื ื—ึตึ›ื‘ึถืœ ืœึธึ–ื”ึผ ื•ึฐื”ึดืžึฐืœึดึฅื™ื˜ึธื” ื–ึธื›ึธึฝืจืƒ

English:

Before she labored, she was delivered; Before her pangs came, she bore a son.

Zion gives birth before her labor pains arrive, delivering a son without travail. Rashi explains that her children will be gathered back into a city that had been desolate and bereft, as if she bore them now without pangs, since the nations themselves will bring them home; Radak reads the image as the suddenness with which the redemption will arrive.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื˜ืจื ืชื—ื™ืœ. ืฆื™ื•ืŸ ื—ื™ืœ ื”ื™ื•ืœื“ืช ื™ืœื“ื” ืืช ื‘ื ื™ื” ื›ืœื•ืžืจ ื™ืชืงื‘ืฆื• ื‘ื ื™ื” ืœืชื•ื›ื” ืืฉืจ ื”ื™ืช' ืฉื•ืžืžื” ืžื”ื ื•ืฉื›ื•ืœื” ื•ื”ืจื™ ื”ื•ื ื›ืื™ืœื• ื™ืœื“ืชืŸ ืขื›ืฉื™ื• ื‘ืœื ื—ื‘ืœื™ ื™ื•ืœื“ื” ื›ื™ ื›ืœ ื”ืขื›ื•"ื ื™ื‘ื™ืื•ื ืœืชื•ื›ื”: ื•ื”ืžืœื™ื˜ื” ื–ื›ืจ. ื›ืœ ื™ืฆื™ืืช ื“ื‘ืจ ื‘ืœื•ืข ืงืจื•ื™ ื”ืžืœื˜ื” ื•ื”ืžืœื™ื˜ื” ืื™ืฉืงืžื•ืฆื™ื™"ืจ ื‘ืœืขื–:
When she has not yet travailed When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst. she has been delivered of a male child Heb. ื•ึฐื”ึดืžึฐืœึดื™ื˜ึธื”. Any emerging of an embedded thing is called ื”ึทืžึฐืœึธื˜ึธื”. And ื”ึทืžึฐืœึธื˜ึธื” is esmoucer, or eschamocier in O.F., to allow to escape.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืžึดึฝื™ึพืฉืึธืžึทึฃืข ื›ึผึธื–ึนึ—ืืช ืžึดึคื™ ืจึธืึธื”ึ™ ื›ึผึธืึตึ”ืœึผึถื” ื”ึฒื™ึคื•ึผื—ึทืœ ืึถึ™ืจึถืฅึ™ ื‘ึผึฐื™ึฃื•ึนื ืึถื—ึธึ”ื“ ืึดืึพื™ึดื•ึผึธึฅืœึตึฝื“ึพื’ึผึ–ื•ึนื™ ืคึผึทึฃืขึทื ืึถื—ึธึ‘ืช ื›ึผึดื™ึพื—ึธึ›ืœึธื” ื’ึผึทืึพื™ึธืœึฐื“ึธึฅื” ืฆึดื™ึผึ–ื•ึนืŸ ืึถืชึพื‘ึผึธื ึถึฝื™ื”ึธืƒ

English:

Who ever heard the like? Who ever witnessed such events? Can a land pass through travail In a single day? Or is a nation born All at once? Yet Zion travailed And at once bore her children!

The prophet piles up rhetorical wonder: who ever heard of a land brought forth in a single day or a nation born at one stroke? Yet Zion travailed and bore her children at once. Metzudat David explains that all the exiles will emerge from their places of dispersion together and come to Zion without obstacle or mishap.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื™ื•ื—ืœ ืืจืฅ ื‘ื™ื•ื ืื—ื“. ื”ื™ื‘ื•ื ื—ื™ืœ ืœื™ื•ืœื“ืช ืœื™ืœื“ ืžืœื ืืจืฅ ื‘ื ื™ื ื‘ื™ื•ื ืื—ื“:
Is a land born in one day? Can a pain come to a woman in confinement to bear a land full of sons in one day?

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื”ึทืึฒื ึดึฅื™ ืึทืฉืึฐื‘ึผึดึ›ื™ืจ ื•ึฐืœึนึฅื ืื•ึนืœึดึ–ื™ื“ ื™ึนืืžึทึฃืจ ื™ึฐื”ึนื•ึธึ‘ื” ืึดืึพืึฒื ึดึงื™ ื”ึทืžึผื•ึนืœึดึ›ื™ื“ ื•ึฐืขึธืฆึทึ–ืจึฐืชึผึดื™ ืึธืžึทึฅืจ ืึฑืœึนื”ึธึฝื™ึดืšึฐืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Shall I who bring on labor not bring about birth? โ€”says GOD. Shall I who cause birth shut the womb? โ€”said your God.

God argues from His own reliability: shall I bring a woman to the birthstool and not open the womb? Rashi phrases the question as whether God would begin a thing and be unable to complete it, and Metzudat David adds that the One who gives strength to all the nations will surely give it to Israel.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืื ื™ ืืฉื‘ื™ืจ ื•ืœื ืื•ืœื™ื“. ื”ืื ื™ ืื‘ื™ื ืืช ื”ืืฉื” ืขืœ ื”ืžืฉื‘ืจ ื•ืœื ืืคืชื— ืจื—ืžื” ืœื”ื•ืฆื™ื ืขื•ื‘ืจื” ื›ืœื•ืžืจ ืฉืžื ืืชื—ื™ืœ ื‘ื“ื‘ืจ ื•ืœื ืื•ื›ืœ ืœื’ืžื•ืจ ื•ื”ืœื ืื ื™ ื”ืžื•ืœื™ื“ ืืช ื›ืœ ื”ื™ื•ืœื“ื•ืช ื•ืขื›ืฉื™ื• ืฉืžื ืขืฆืจืชื™ ื‘ืชืžื™ื”:
Will I bring to the birth stool and not cause to give birth Will I bring a woman to the birth stool and not open her womb to bring out her fetus? That is to say, Shall I commence a thing and not be able to complete it? Am I not the One Who causes every woman in confinement to give birth, and now will I shut the womb? This is a question.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืฉื‚ึดืžึฐื—ึงื•ึผ ืึถืชึพื™ึฐืจื•ึผืฉืึธืœึทึ›อึดื ื•ึฐื’ึดึฅื™ืœื•ึผ ื‘ึธึ–ื”ึผ ื›ึผื‡ืœึพืึนื”ึฒื‘ึถึ‘ื™ื”ึธ ืฉื‚ึดึคื™ืฉื‚ื•ึผ ืึดืชึผึธื”ึผึ™ ืžึธืฉื‚ึ”ื•ึนืฉื‚ ื›ึผื‡ืœึพื”ึทืžึผึดึฝืชึฐืึทื‘ึผึฐืœึดึ–ื™ื ืขึธืœึถึฝื™ื”ึธืƒ

English:

Rejoice with Jerusalem and be glad for her, All you who love her! Join in her jubilation, All you who mourned over herโ€”

Those who love Jerusalem and those who mourned over her are summoned to rejoice with her. Metzudat David addresses this to the returning exiles, and Radak draws the deliberate symmetry: exactly as you mourned over her ruin, so shall you rejoice in her rebuilding.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืœึฐืžึทึคืขึทืŸ ืชึผึดึฝื™ื ึฐืงื•ึผึ™ ื•ึผืฉื‚ึฐื‘ึทืขึฐืชึผึถึ”ื ืžึดืฉืึผึนึ–ื“ ืชึผึทื ึฐื—ึปืžึถึ‘ื™ื”ึธ ืœึฐืžึทึงืขึทืŸ ืชึผึธืžึนึ›ืฆึผื•ึผ ื•ึฐื”ึดืชึฐืขึทื ึผึทื’ึฐืชึผึถึ–ื ืžึดื–ึผึดึฅื™ื– ื›ึผึฐื‘ื•ึนื“ึธึฝื”ึผืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

That you may suck from her breast Consolation to the full, That you may draw from her bosom Glory to your delight.

Jerusalem becomes a nursing mother whose consolation her children drink to satiety and from whose abundance they take delight. Rashi explains mishod as an expression of breasts and reads miziz kevodah as the great glory that is stirring and drawing near to her; Metzudat David frames the whole verse as the reward earned by those who mourned for her.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืฉื“. ืœ' ืฉื“ื™ื: ืชืžื•ืฆื•. ืฉื•ืฆื™ื™"ืจ ื‘ืœืขื–: ืžื–ื™ื– ื›ื‘ื•ื“ื”. ืžื›ื‘ื•ื“ ื’ื“ื•ืœ ื”ื–ื– ื•ืžืžืฉืžืฉ ืœื‘ื ืœื”: ื–ื™ื–. ืื™ืฉืžื•ื‘ื™ืžื "ื˜ ื‘ืœืขื–:
from the breast Heb. ืžึดืฉึผืึนื“, an expression of breasts (ืฉืึธื“ึทื™ึดื). you drink deeply Heb. ืชึผึธืžึนืฆึผื•ึผ, sucer in French, to suck. from her approaching glory Heb. ืžึดื–ึผึดื™ื–. From the great glory that is moving and coming nearer to her. ื–ึดื™ื– means esmoviment in O.F., movement.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื›ึผึดื™ึพื›ึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ื”ึดื ึฐื ึดึฃื™ ื ึนื˜ึถึฝื”ึพืึตึ ืœึถึ ื™ื”ึธ ื›ึผึฐื ึธื”ึธึจืจ ืฉืึธืœึœื•ึนื ื•ึผื›ึฐื ึทึงื—ึทืœ ืฉืื•ึนื˜ึตึ›ืฃ ื›ึผึฐื‘ึฅื•ึนื“ ื’ึผื•ึนื™ึดึ–ื ื•ึดึฝื™ื ึทืงึฐืชึผึถึ‘ื ืขึทืœึพืฆึทื“ึ™ ืชึผึดื ึผึธืฉื‚ึตึ”ืื•ึผ ื•ึฐืขึทืœึพื‘ึผึดืจึฐื›ึผึทึ–ื™ึดื ืชึผึฐืฉืื‡ืขึณืฉืึธึฝืขื•ึผืƒ

English:

For thus said GOD: I will extend to her Prosperity like a stream, The wealth of nations Like a wadi in flood; And you shall drink of it. You shall be carried on shoulders And dandled upon knees

God promises to extend peace to Jerusalem like a river and the wealth of nations like an overflowing wadi, with her children carried on the hip and dandled on the knees. Radak clarifies that the flooding wadi is not an image of destruction but of speed -- their honor and wealth will come rushing in -- and both he and Rashi keep the nursing metaphor running through the carrying and the dandling.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื›ื ื—ืœ ืฉื•ื˜ืฃ. ืื ื™ ื ื•ื˜ื” ืืœื™ื” ื›ื‘ื•ื“ ื’ื•ื™ื: ืขืœ ืฆื“. ืขืœ ืฆื“ื™ ืื•ืžื ื™ื›ื ืขืœ ื’ื™ืกืกื™ืŸ: ืชืฉืขืฉืขื•. ืชื”ื™ื• ืžืฉื•ืขืฉืขื™ืŸ ื›ื“ืจืš ืฉืžืฉืขืฉืขื™ืŸ ืืช ื”ืชื™ื ื•ืง ืื™ืฉื‘ื ื™ื™"ืจ ื‘ืœืขื–:
and like a flooding stream I extend to her the wealth of the nations. on the side On the sides of your nurses, [in Aramaic,] ื’ึผึดืกึฐืกึดื™ืŸ. you shall be dandled You shall be dandled as they dandle an infant. Esbanier in O.F.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื›ึผึฐืึดึ•ื™ืฉื ืึฒืฉืึถึฅืจ ืึดืžึผึ–ื•ึน ืชึผึฐื ึทื—ึฒืžึถึ‘ื ึผื•ึผ ื›ึผึตึคืŸ ืึธึฝื ึนื›ึดื™ึ™ ืึฒื ึทึฃื—ึถืžึฐื›ึถึ”ื ื•ึผื‘ึดื™ืจื•ึผืฉืึธืœึทึ–อึดื ืชึผึฐื ึปื—ึธึฝืžื•ึผืƒ

English:

Like one whom a mother comforts. So I will comfort you: You shall find comfort in Jerusalem.

The tenderest verse of the chapter: as one whom his mother comforts, so will I comfort you, and in Jerusalem you shall be comforted. Metzudat David notes that a mother's way of comforting her child exceeds a father's, and Radak adds that a woman soothes with words more than a man does -- which is why the image is a mother and not a father.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึผืจึฐืึดื™ืชึถืึ™ ื•ึฐืฉื‚ึธึฃืฉื‚ ืœึดื‘ึผึฐื›ึถึ”ื ื•ึฐืขึทืฆึฐืžื•ึนืชึตื™ื›ึถึ–ื ื›ึผึทื“ึผึถึฃืฉืึถื ืชึดืคึฐืจึทึ‘ื—ึฐื ึธื” ื•ึฐื ื•ึนื“ึฐืขึธึคื” ื™ึทื“ึพื™ึฐื”ึนื•ึธื”ึ™ ืึถืชึพืขึฒื‘ึธื“ึธึ”ื™ื• ื•ึฐื–ึธืขึทึ–ื ืึถืชึพืึนื™ึฐื‘ึธึฝื™ื•ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

You shall see and your heart shall rejoice, Your limbs shall flourish like grass. GODโ€™s power shall be revealed On behalf of those who render service; But [God] shall rage against all foes.

Seeing Jerusalem rebuilt, their hearts will rejoice and their bones will sprout like grass. Radak reads this as the precise reversal of the proverb that a broken spirit dries the bones -- the grief of exile withered them, and the joy of return makes them flourish; Rashi adds that God's hand becomes known to His servants through the acts of judgment He performs.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื•ื“ืขื” ื™ื“ ื”'. ื‘ืขืฉื•ืชื• ื ืงืžื•ืชื™ื• ื•ื ื•ืจืื•ืชื™ื• ื™ื“ืขื• ืขื‘ื“ื™ื• ืืช ื›ื— ื’ื‘ื•ืจืช ื™ื“ื•:
and the hand of the Lord shall be known When He wreaks His vengeance and His awesome acts, His servants shall know the strength of the might of His hand.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึดึฝื™ึพื”ึดื ึผึตึคื” ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึธืึตึฃืฉื ื™ึธื‘ึ”ื•ึนื ื•ึฐื›ึทืกึผื•ึผืคึธึ–ื” ืžึทืจึฐื›ึผึฐื‘ึนืชึธึ‘ื™ื• ืœึฐื”ึธืฉืึดึคื™ื‘ ื‘ึผึฐื—ึตืžึธื”ึ™ ืึทืคึผึ”ื•ึน ื•ึฐื’ึทืขึฒืจึธืชึ–ื•ึน ื‘ึผึฐืœึทื”ึฒื‘ึตื™ึพืึตึฝืฉืืƒ

English:

See, GOD is coming with fireโ€” With chariots like a whirlwindโ€” To vent anger in fury, And rebuke in flaming fire.

God comes in fire, His chariots like a whirlwind, to return His anger in fury and His rebuke in flames of fire. Metzudat David applies this to the destruction of the army of Gog and Magog, and Radak links the fire to Yechezkel's prophecy of fire and brimstone rained down upon Gog and his hordes.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืืฉ ื™ื‘ื•ื. ื‘ื—ืžืช ืืฉ ื™ื‘ื•ื ืขืœ ื”ืจืฉืขื™ื: ืœื”ืฉื™ื‘. ืœืฆืจื™ื• ื‘ื—ื™ืžื” ืืช ืืคื•:
shall come with fire With the fury of fire He shall come upon the wicked. to render Heb. ืœึฐื”ึธืฉืึดื™ื‘, [lit. to return] to His adversaries with fury His anger.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื›ึผึดึคื™ ื‘ึธืึตืฉืึ™ ื™ึฐื”ึนื•ึธึฃื” ื ึดืฉืึฐืคึผึธึ”ื˜ ื•ึผื‘ึฐื—ึทืจึฐื‘ึผึ–ื•ึน ืึถืชึพื›ึผื‡ืœึพื‘ึผึธืฉื‚ึธึ‘ืจ ื•ึฐืจึทื‘ึผึ–ื•ึผ ื—ึทึฝืœึฐืœึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

For with fire will contend, With the sword, against all flesh; And many shall be GODโ€™s slain.

By fire and by sword God will enter into judgment with all flesh, and many will be His slain. Rashi observes that nishpat is a term of litigation -- God is both the plaintiff and the judge, presenting the case against them -- and offers a simpler reading in which all flesh is judged by God's fire and His sword.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื‘ืืฉ. ืฉืœ ื’ื™ื”ื ื ื”' ื ืฉืคื˜ ืขื ืฆืจื™ื• ื•ืœืคื™ ืฉื”ื•ื ื‘ืขืœ ื“ื™ืŸ ื•ื“ื™ื™ืŸ ื ื•ืคืœ ื‘ื• ืœ' ื ืฉืคื˜ ืฉืืฃ ื”ื•ื ื˜ื•ืขืŸ ื˜ืขื ื•ืชื™ื• ืœืžืฆื•ื ืขื•ื•ื ื ื•ืคืฉืขื ื•ื›ืŸ ื•ื ืฉืคื˜ืชื™ ืืชื• (ื™ื—ื–ืงืืœ ืœืดื—:ื›ืดื‘) ื”ื ื ื™ ื ืฉืคื˜ ืื•ืชืš (ื™ืจืžื™ื”ื• ื›ืณ:ื“ืณ) ืœืฉื•ืŸ ื•ื•ื™ื›ื•ื— ื”ื•ื ื“ืจื™ืฉื ื™ื™"ืจ ื‘ืœืขื–, ื•ืคืฉื•ื˜ื• ื›ื™ ื‘ืืฉ ื”' ื•ื—ืจื‘ื• ื ืฉืคื˜ ื›ืœ ื‘ืฉืจ ื•ื›ืŸ ืจื‘ื™ื ืžืกื•ืจืกื™ื ื‘ืžืงืจืื•ืช:
For with fire of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) "And I will contend with him (ื•ึฐื ึดืฉืึฐืคึผึทื˜ึฐืชึผึดื™)"; (Jer. 2:35) "Behold, I contend with you." It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.]

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื”ึทืžึผึดืชึฐืงึทื“ึผึฐืฉืึดึจื™ื ื•ึฐื”ึทืžึผึดึฝื˜ึผึทื”ึฒืจึดึœื™ื ืึถืœึพื”ึทื’ึผึทื ึผึ—ื•ึนืช ืึทื—ึทึคืจ (ืื—ื“) [ืึทื—ึทืชึ™] ื‘ึผึทืชึผึธึ”ื•ึถืšึฐ ืึนึฝื›ึฐืœึตื™ึ™ ื‘ึผึฐืฉื‚ึทึฃืจ ื”ึทื—ึฒื–ึดึ”ื™ืจ ื•ึฐื”ึทืฉืึผึถึ–ืงึถืฅ ื•ึฐื”ึธืขึทื›ึฐื‘ึผึธึ‘ืจ ื™ึทื—ึฐื“ึผึธึฅื• ื™ึธืกึปึ–ืคื•ึผ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Those who sanctify and purify themselves to enter the groves, imitating one in the center, eating the flesh of the swine, the reptile, and the mouse, shall one and all come to an endโ€”declares GOD.

Those who sanctify and purify themselves for idolatrous rites in the gardens, eating swine's flesh and vermin and mice, will be swept away together. Rashi explains, following Yonatan, that they entered group after group as each finished its worship, and Radak reads hamitkadeshim as people who present themselves as holy while remaining defiled in their actual deeds.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžืชืงื“ืฉื™ื. ื”ืžื–ื“ืžื ื™ื ืื ื™ ื•ืืชื” ื ืœืš ืœื™ื•ื ืคืœื•ื ื™ ืœืขื‘ื•ื“ ืœืขื›ื•"ื ืคืœื•ื ื™ืช: ืืœ ื”ื’ื ื•ืช. ืฉื–ื•ืจืขื™ืŸ ืฉื ื™ืจืง ื•ืฉื ื”ื™ื• ืžืขืžื™ื“ื™ืŸ ืขื›ื•"ื: ืื—ืจ ืื—ืช. ื›ืžื” ืฉืชื™ืจื’ื ื™ื•ื ืชืŸ ืกื™ืขื” ื‘ืชืจ ืกื™ืขื” ืžืชืงื“ืฉื™ื ื•ืžื˜ื”ืจื™ื ืœืขื‘ื•ื“ ืกื™ืขื” ืื—ืจ, ืฉื’ืžืจื” ื—ื‘ื™ืจืชื” ืืช ืขื‘ื•ื“ืชื”: ื‘ืชื•ืš. ื‘ืืžืฆืข ื”ื’ื™ื ื” ื›ืŸ ื”ื™ื” ื“ืจื›ื ืœื”ืขืžื™ื“ื”:
Those who prepare themselves Heb. ื”ึทืžึผึดืชึฐืงึทื“ึผึฐืฉืึดื™ื. Those who prepare themselves, "Let you and me go on such-and-such a day to worship such-and-such an idol." to the gardens where they plant vegetables, and there they would erect idols. [one] after one As Jonathan renders: a company after a company. They prepare themselves and purify themselves to worship, one company after its fellow has completed its worship. in the middle In the middle of the garden. Such was their custom to erect it.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐืึธื ึนื›ึดึ—ื™ ืžึทึฝืขึฒืฉื‚ึตื™ื”ึถืึ™ ื•ึผืžึทื—ึฐืฉืึฐื‘ึนึฃืชึตื™ื”ึถึ”ื ื‘ึผึธืึธึ•ื” ืœึฐืงึทื‘ึผึตึฅืฅ ืึถืชึพื›ึผื‡ืœึพื”ึทื’ึผื•ึนื™ึดึ–ื ื•ึฐื”ึทืœึผึฐืฉืึนื ึ‘ื•ึนืช ื•ึผื‘ึธึ–ืื•ึผ ื•ึฐืจึธืึฅื•ึผ ืึถืชึพื›ึผึฐื‘ื•ึนื“ึดึฝื™ืƒ

English:

For I [know] their deeds and purposes. [The time] has come to gather all the nations and tongues; they shall come and behold My glory.

God knows their deeds and their thoughts, and the time has come to gather all the nations and tongues so that they may come and behold His glory. Rashi identifies this gathering with Zechariah's prophecy that God will gather all the nations to Jerusalem, and Metzudat David explains that the nations will be brought so that God is honored through the judgment executed upon them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื ื›ื™ ืžืขืฉื™ื”ื ื•ืžื—ืฉื‘ื•ืชื™ื”ื ื‘ืื” ื•ื’ื•'. ื•ืื ื›ื™ ืžื” ืœื™ ืœืขืฉื•ืช ืžืขืฉื™ื”ื ื•ืžื—ืฉื‘ื•ืชื™ื”ื ื‘ืื” ืืœื™ ื•ื”ื™ื ืชื–ืงื™ืงื ื™ ืœืงื‘ืฅ ืืช ื›ืœ ื”ื’ื•ื™ื ื•ืœื”ื•ื“ื™ืข ืฉืžืขืฉื™ื”ื ื”ื‘ืœ ื•ืžื—ืฉื‘ื•ืชื ืฉื”ื ื—ื•ืฉื‘ื™ืŸ ืœืžืขืŸ (ืฉืžื™) ื™ื›ื‘ื“ ื”' ื™ื‘ื™ื ื• ืฉื”ื•ื ืฉืงืจ ื•ื”ื™ื›ืŸ ื”ื•ื ืื•ืชื• ืงื™ื‘ื•ืฅ ื”ื•ื ื”ืืกื™ืฃ ืฉื ื™ื‘ื ื–ื›ืจื™ื” ื•ืืกืคืชื™ ืืช ื›ืœ ื”ื’ื•ื™ื ืืœ ื™ืจื•ืฉืœื™ื (ื–ื›ืจื™ื” ื™ืดื“:ื‘ืณ): ื•ืจืื• ืืช ื›ื‘ื•ื“ื™. ื‘ื”ืœื—ืžื™ ื‘ื”ื ื‘ืžื›ืช ื”ืžืง ื‘ืฉืจื• ื•ืขื™ื ื™ื• ื•ืœืฉื•ื ื• (ืฉื):
And I - their deeds and their thoughts have come etc. And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and K'li Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, "For the sake of my name, the Lord shall be glorified," let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): "And I will gather all the nations to Jerusalem." and they shall see My glory When I wage war with them with the plague of the following description (ibid. 14:12): "Their flesh shall disintegrate...and their eyes...and their tongue."

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐืฉื‚ึทืžึฐืชึผึดึจื™ ื‘ึธื”ึถึœื ืึ—ื•ึนืช ื•ึฐืฉืึดืœึผึทื—ึฐืชึผึดึฃื™ ืžึตื”ึถึฃืโ€‰ื€โ€‰ืคึผึฐึ ืœึตื™ื˜ึดึ ื™ื ืึถึฝืœึพื”ึทื’ึผื•ึนื™ึดึžื ืชึผึทืจึฐืฉืึดึจื™ืฉื ืคึผึฅื•ึผืœ ื•ึฐืœึ›ื•ึผื“ ืžึนึฅืฉืึฐื›ึตื™ ืงึถึ–ืฉืึถืช ืชึผึปื‘ึทึฃืœ ื•ึฐื™ึธื•ึธึ‘ืŸ ื”ึธืึดื™ึผึดึฃื™ื ื”ึธืจึฐื—ึนืงึดึ—ื™ื ืึฒืฉืึถึจืจ ืœึนึฝืึพืฉืึธืžึฐืขึคื•ึผ ืึถืชึพืฉืึดืžึฐืขึดื™ึ™ ื•ึฐืœึนืึพืจึธืึฃื•ึผ ืึถืชึพื›ึผึฐื‘ื•ึนื“ึดึ”ื™ ื•ึฐื”ึดื’ึผึดึฅื™ื“ื•ึผ ืึถืชึพื›ึผึฐื‘ื•ึนื“ึดึ–ื™ ื‘ึผึทื’ึผื•ึนื™ึดึฝืืƒ

English:

I will set a sign among them, and send from them survivors to the nations: to Tarshish, Pul, and Ludโ€”that draw the bowโ€”to Tubal, Javan, and the distant coasts, that have never heard My fame nor beheld My glory. They shall declare My glory among these nations.

God will set a sign among them and send survivors to Tarshish, Pul, Lud, Tubal, Yavan and the distant coasts that never heard His fame, and they will declare His glory among the nations. Rashi explains that these refugees are deliberately spared and marked with one of the plagues that struck their comrades, so that the distant peoples learn what happened at Jerusalem.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉืžืชื™ ื‘ื”ื ืื•ืช ื•ื’ื•'. ืคืœื™ื˜ื™ื ื™ื ืฆืœื• ืžืŸ ื”ืžืœื—ืžื” ื•ืื ื™ ืืฉืื™ืจื ื›ื“ื™ ืœื™ืœืš ืœื‘ืฉืจ ืœืื™ื™ื ื”ืจื—ื•ืงื™ื ืืช ื›ื‘ื•ื“ื™ ืืฉืจ ืจืื• ื‘ืžืœื—ืžื” ื•ืืฃ ื‘ืื•ืชื ืคืœื™ื˜ื™ื ืืฉื™ื ืื—ืช ืžืŸ ื”ืื•ืชื•ืช ืฉื ื™ื“ื•ื ื• ื—ื‘ื™ืจื™ื”ื ื‘ื”ื ื›ื“ื™ ืœื”ื•ื“ื™ืข ืœืจื—ื•ืงื™ื ื‘ืžื’ืคื” ื–ื• ื ื’ืคื• ื”ืฆื•ื‘ืื™ื ืขืœ ื™ืจื•ืฉืœื™ื:
And I will place a sign upon them etc. Refugees will survive the war, and I will allow them to remain in order to go to report to the distant islands My glory that they saw in the war, and also upon those refugees I will place one of the signs with which their colleagues were punished, in order to let the distant ones know that with this plague, those who gathered about Jerusalem were smitten.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐื”ึตื‘ึดึฃื™ืื•ึผ ืึถืชึพื›ึผื‡ืœึพืึฒื—ึตื™ื›ึถึฃื ืžึดื›ึผื‡ืœึพื”ึทื’ึผื•ึนื™ึดึฃืโ€‰ื€โ€‰ืžึดื ึฐื—ึธึฃื”โ€‰ื€โ€‰ืœึทื™ื”ึนื•ึธึกื” ื‘ึผึทืกึผื•ึผืกึดึกื™ื ื•ึผึ ื‘ึธืจึถึ ื›ึถื‘ ื•ึผื‘ึทืฆึผึทื‘ึผึดึจื™ื ื•ึผื‘ึทืคึผึฐืจึธื“ึดึœื™ื ื•ึผื‘ึทื›ึผึดืจึฐื›ึผึธืจึ—ื•ึนืช ืขึทึฃืœ ื”ึทึฅืจ ืงื‡ื“ึฐืฉืึดึ›ื™ ื™ึฐืจื•ึผืฉืึธืœึทึ–อึดื ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ‘ื” ื›ึผึทืึฒืฉืึถึฃืจ ื™ึธื‘ึดึฉื™ืื•ึผึฉ ื‘ึฐื ึตึจื™ ื™ึดืฉื‚ึฐืจึธืึตึงืœ ืึถืชึพื”ึทืžึผึดื ึฐื—ึธึ›ื” ื‘ึผึดื›ึฐืœึดึฅื™ ื˜ึธื”ึ–ื•ึนืจ ื‘ึผึตึฅื™ืช ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

And out of all the nations, said GOD, they shall bring all your kindred on horses, in chariots and drays, on mules and dromedaries, to Jerusalem My holy mountain as an offering to GODโ€”just as the Israelites bring an offering in a pure vessel to the House of GOD.

The nations will bring Israel's scattered brethren home on horses, chariots, wagons, mules and camels, as an offering to God on His holy mountain -- just as Israel brings a meal offering in a pure vessel. Rashi draws the comparison out fully: as a pure vessel makes an offering acceptable, so your brethren will be brought as an acceptable offering; Metzudat David adds that they will be brought in clean and beautiful garments and honorable carriages.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื‘ืฆื‘ื™ื. ื”ื ืขื’ืœื•ืช ืžื˜ื•ืงืกื•ืช ื‘ืžื—ื™ืฆื•ืช ื•ืื”ืœ ื•ื“ื•ืžื” ืœื• ืฉืฉ ืขื’ืœื•ืช ืฆื‘ (ื‘ืžื“ื‘ืจ ื–ืณ:ื’ืณ): ื•ื‘ื›ืจื›ืจื•ืช. ื‘ืฉื™ืจ ืžืฉื—ืงื™ื ื•ืžื›ืจื›ืจื™ื ื›ืžื• ื•ื“ื•ื“ ืžื›ืจื›ืจ (ืฉืžื•ืืœ ื‘ ื•ืณ:ื™ืดื“) ื˜ืจื™ืคื™"ืจ ื‘ืœืขื– ื•ืžื ื—ื ืคื™ืจืฉื• ืœืฉื•ืŸ ื›ื‘ืฉ ื›ืžื• ืฉืœื—ื• ื›ืจ ืžื•ืฉืœ ืืจืฅ (ืœืขื™ืœ ื˜ื–): ื›ืืฉืจ ื™ื‘ื™ืื•. ืžื ื—ื” ื‘ื›ืœื™ ื˜ื”ื•ืจ ืœืจืฆื•ืŸ ื›ืŸ ื™ื‘ื™ืื• ืืช ืื—ื™ื›ื ืœืžื ื—ืช ืจืฆื•ืŸ:
and with covered wagons Heb. ื•ึผื‘ึทืฆึผึทื‘ึผึดื™ื. These are wagons equipped with partitions and a tent. Comp. (Num. 7:3) "Six covered wagons (ืขึถื’ึฐืœื•ึนืชืฆึธื‘)." and with joyous songs Heb. ื•ึผื‘ึทื›ึผึดืจึฐื›ึผึธืจื•ึนืช. With a song of players and dancers. Comp. (II Sam. 6:14) "And David danced (ืžึฐื›ึทืจึฐื›ึผึตืจ)," treper in O.F. [Menahem (p. 109) explains it as an expression meaning a lamb. Comp. (supra 16:1) "Send lambs (ื›ึผึทืจ) of the ruler of the land."] as...bring an offering in a pure vessel for acceptance, so will they bring your brethren as an acceptable offering.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐื’ึทืึพืžึตื”ึถึฅื ืึถืงึผึทึ›ื— ืœึทื›ึผึนื”ึฒื ึดึฅื™ื ืœึทืœึฐื•ึดื™ึผึดึ–ื ืึธืžึทึฅืจ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

And from them likewise I will take some to be levitical priests, said GOD.

From among them God will take kohanim and leviim. Rashi cites the aggadah that those of priestly and levitical descent had been assimilated among the nations under coercion, and that what is hidden from men is revealed before God, who will select them out; Radak preserves the same tradition and records his father's alternative reading as well.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื’ื ืžื”ื ืืงื— ืœื›ื”ื ื™ื ืœืœื•ื™ื. ืžืŸ ื”ืขืžื™ื ื”ืžื‘ื™ืื™ื ืื•ืชื ื•ืžืŸ ื”ืžื•ื‘ืื™ื ืืงื— ื›ื”ื ื™ื ื•ืœื•ื™ื ื•ืœืคื ื™ ื’ืœื•ื™ื ื”ื›ื”ื ื™ื ื•ื”ืœื•ื™ื ืฉื‘ื”ื ื•ืื‘ืจื•ืจ ืื•ืชืŸ ืžืชื•ื›ืŸ ื•ื™ื”ื™ื• ืžืฉืžืฉื™ืŸ ืœืคื ื™: ืืžืจ ื”'. ื•ื”ื™ื›ืŸ ืืžืจ ื”ื ืกืชืจื•ืช ืœื”' ืืœื”ื™ื ื• (ื“ื‘ืจื™ื ื›ื˜) ื›ืš ืžืคื•ืจืฉ ื‘ืื’ื“ืช ืชื”ืœื™ื:
And from them too From the peoples bringing them and from those brought, I will take priests and Levites, for they are now assimilated among the heathens (nations [Mss. and K'li Paz]) under coercion, and before Me the priests and the Levites among them are revealed, and I will select them from among them, and they shall minister before Me, said the Lord. Now where did He say it? (Deut. 29:28) "The hidden things are for the Lord our God." In this manner it is explained in the Aggadah of Psalms (87:6).

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื›ึผึดึฃื™ ื›ึทืึฒืฉืึถึฃืจ ื”ึทืฉืึผึธืžึทึฃื™ึดื ื”ึทึ ื—ึฒื“ึธืฉืึดึ ื™ื ื•ึฐื”ึธืึธึจืจึถืฅ ื”ึทื—ึฒื“ึธืฉืึธึœื” ืึฒืฉืึถึจืจ ืึฒื ึดึฅื™ ืขึนืฉื‚ึถึ›ื” ืขึนืžึฐื“ึดึฅื™ื ืœึฐืคึธื ึทึ–ื™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื›ึผึตึ›ืŸ ื™ึทืขึฒืžึนึฅื“ ื–ึทืจึฐืขึฒื›ึถึ–ื ื•ึฐืฉืึดืžึฐื›ึถึฝืืƒ

English:

For as the new heaven and the new earth That I will make Shall endure by My will โ€”declares GODโ€” So shall your seed and your name endure.

As the new heavens and the new earth that God will make endure before Him, so shall Israel's seed and name endure. Radak explains this as a direct answer to the fear that a later generation might again be exiled and its name erased -- the permanence of the created order is the guarantee of Israel's permanence.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึฐื”ึธื™ึธึ—ื” ืžึดึฝื“ึผึตื™ึพื—ึนึ™ื“ึถืฉืึ™ ื‘ึผึฐื—ื‡ื“ึฐืฉืึ”ื•ึน ื•ึผืžึดื“ึผึตึฅื™ ืฉืึทื‘ึผึธึ–ืช ื‘ึผึฐืฉืึทื‘ึผึทืชึผึ‘ื•ึน ื™ึธื‘ึงื•ึนื ื›ื‡ืœึพื‘ึผึธืฉื‚ึธึ›ืจ ืœึฐื”ึดืฉืึฐืชึผึทื—ึฒื•ึบึฅืช ืœึฐืคึธื ึทึ–ื™ ืึธืžึทึฅืจ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

And new moon after new moon, And sabbath after sabbath, All flesh shall come to worship Me โ€”said GOD.

From one new moon to the next and from one Sabbath to the next, all flesh will come to worship before God. Metzudat David explains kol basar as all humanity, even the other nations, coming to bow in the Temple. This verse is the reason Isaiah 66 is read as the haftarah for Shabbat Rosh Chodesh, and it is repeated after verse 24 so that the reading ends on this note.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐื™ึธืฆึฐืึฃื•ึผ ื•ึฐืจึธืึ”ื•ึผ ื‘ึผึฐืคึดื’ึฐืจึตื™ึ™ ื”ึธืึฒื ึธืฉืึดึ”ื™ื ื”ึทืคึผึนืฉืึฐืขึดึ–ื™ื ื‘ึผึดึ‘ื™ ื›ึผึดึฃื™ ืชื•ึนืœึทืขึฐืชึผึธึžื ืœึนึฃื ืชึธืžึ—ื•ึผืช ื•ึฐืึดืฉืึผึธืึ™ ืœึนึฃื ืชึดื›ึฐื‘ึผึถึ”ื” ื•ึฐื”ึธื™ึฅื•ึผ ื“ึตืจึธืึ–ื•ึนืŸ ืœึฐื›ื‡ืœึพื‘ึผึธืฉื‚ึธึฝืจืƒ

English:

They shall go out and gaze On the corpses of those who rebelled against Me: Their worms shall not die, Nor their fire be quenched; They shall be a horror To all flesh. And new moon after new moon, And sabbath after sabbath, All flesh shall come to worship Me โ€”said GOD.

The book closes with a solemn vision of the corpses of those who rebelled against God, their worm not dying and their fire not quenched, a horror to all flesh. Metzudat David and Radak both place the scene in the valley of Yehoshafat after the war of Gog and Magog, and Rashi records Yonatan's rendering of dera'on as two words, 'enough seeing,' until the righteous say they have seen enough. Because the reading should not end here, verse 23 is repeated after this verse in synagogue practice.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื•ืœืขืชื. ืจืžื” ื”ืื•ื›ืœืช ืืช ื‘ืฉืจื: ื•ืืฉื. ื‘ื’ื™ื”ื ื: ื“ืจืื•ืŸ. ืœืฉื•ืŸ ื‘ื–ื™ื•ืŸ, ื•ื™"ืช ื›ืžื™ืŸ ืฉืชื™ ืชื™ื‘ื•ืช ื“ื™ ืจืื™ื™ื”, ืขื“ ื“ื™ื™ืžืจื•ืŸ ืขืœื™ื”ื•ืŸ ืฆื“ื™ืงื™ื ืžื™ืกืช ื—ื–ื™ื ื:
their worm The worm that consumes their flesh. and their fire in Gehinnom. and abhorring Heb. ื“ึตืจึธืื•ึนืŸ, an expression of contempt. Jonathan, however, renders it as two words: enough (ื“ึผึตื™) seeing (ืจึฐืึดื™ึธื”), until the righteous say about them, We have seen enough.

โ† Isaiah 65 | Jeremiah 1 โ†’

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Chapter 65Isaiah ยท ื™ืฉืขื™ื”ื•