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Jeremiah 33

ירמיהו פרק ל״ג

Section: נביאים · נביאים אחרונים | Book: Jeremiah | Chapter: 33 of 52 | Day: 246 of 742

Date: October 15, 2026

קלאוד על הנ״ך

Chapter 33 is the final movement of the great consolation that the commentators have long called the Book of Comfort (ספר הנחמה), the cluster of chapters 30 through 33 in which Yirmiyahu, the prophet of uprooting and tearing down, is finally permitted to speak of building and planting. Its opening line ties it tightly to what precedes it. The word of the LORD came to Yirmiyahu a second time (שנית), while he was still shut up in the court of the guard (עודנו עצור בחצר המטרה). Metzudat David explains that this is a second prophecy on the same subject as chapter 32, the future redemption, and that it came while the prophet was still confined. The setting matters. Yirmiyahu has just bought his cousin Chanamel’s field in Anatot as a pledge that houses and fields and vineyards will again be bought in this land, and he has done so as a prisoner of Tzidkiyahu, inside a city ringed by the siege works of Nevuchadnetzar.

The oracle begins with an unusual divine self-introduction: thus says the LORD who does it, the LORD who forms it to establish it, the LORD is His name. The pronoun ‘it’ has no stated antecedent, and the commentators supply one. Radak and Metzudat David both take it as Jerusalem, mentioned in the previous chapter: God is the One who made the city great above all lands and who will form it anew so that it is established forever. Rashi reads it more generally, as the One who makes this, that is, who brings about the redemption about to be described. Then comes one of the most beloved invitations in the prophetic literature: call to Me and I will answer you, and I will tell you great and hidden things (גדלות ובצרות) that you did not know. Radak notes the poignant reversal. The same prophet who was told in earlier chapters, do not pray for this people and do not lift up a cry or prayer on their behalf, is now told that if he calls, he will be answered. Rashi explains that the hidden things are future events stored up in God’s heart, and Radak records that Targum Yonatan read the word as if it were written with a nun, ‘guarded things’ (נצורות), consolations kept in reserve.

The first section of the prophecy does not pretend that the present is anything other than terrible. The houses of the city and the palaces of the kings of Yehudah are being torn down, Rashi explains, to supply material for counter-ramps from which the defenders can fight the Kasdim, and to reinforce the wall against the sword. Those same demolished houses are filling up with corpses: the men who went out to fight the Kasdim, struck down in God’s anger, because He has hidden His face from this city. Metzudat David notes that it is precisely the refusal to accept the yoke of Bavel, the policy Yirmiyahu has opposed for years, that turns the homes of Yerushalayim into graves. Only after this unflinching description does the turn come: behold, I will bring up for her healing and cure (ארוכה ומרפא), and I will reveal to them an abundance of peace and truth. Radak explains the verb ‘reveal’ as a hint that the date of the end has been concealed until the day of redemption. The healing will be total: captivity reversed for both Yehudah and Yisrael, sins purified and forgiven, and the city made a name of joy, praise and glory before all the nations. Metzudat David adds a striking psychological note on verse 9: when Israel sees the overwhelming goodness, they will tremble and fear to sin again, lest they lose it.

The most famous passage in the chapter follows. In this very place of which you say it is a ruin, without man or beast, there will again be heard the sound of joy and the sound of gladness, the voice of the bridegroom and the voice of the bride (קול ששון וקול שמחה קול חתן וקול כלה). These words deliberately reverse a refrain that runs through the book: three times earlier (7:34, 16:9, 25:10) Yirmiyahu announced that God would silence exactly these sounds from the cities of Yehudah. The silence becomes song, and the song is liturgical: the voice of those who say ‘give thanks to the LORD of hosts, for the LORD is good, for His kindness is forever,’ as they bring a thanksgiving offering (תודה) to the house of the LORD. Radak observes that the verse mentions only the todah and not the sin or guilt offerings, because in that time there will be no sinners, and he cites the teaching of Chazal that all sacrifices will cease in the future except the thanksgiving offering. These words entered Jewish life permanently through the seventh of the sheva berachot at every wedding, where the restored voices of bride and groom in the streets of Yerushalayim are invoked over each new couple. Shepherds will again rest their flocks in the ruined land, and in the hill country, the Shefelah and the Negev the sheep will pass under the hands of one who counts them. Metzudat David reads this literally, as flocks so numerous their owners must appoint counters; Rashi reads it as Israel going out and coming in under a king who walks at their head; Radak adds the reading, drawn from Yechezkel 20, of a sifting in which rebels are removed as the people pass under the rod.

The second half of the chapter, verses 14 through 26, turns from the city to the two institutions on which Israel’s national life was built: the throne of David and the priesthood of the Levites. Verses 15 and 16 echo, with a significant variation, the oracle of chapter 23. There God promised to raise up a righteous branch (צמח צדקה) for David, and the king would be called ‘the LORD is our righteousness’ (ה’ צדקנו). Here the same name is given to Jerusalem. Metzudat David and Radak both identify the branch as the King Mashiach, and Radak takes up the shift in the name, explaining that it is God who calls the city by this name, meaning that its inhabitants will say ‘the LORD is our righteousness,’ and that both passages amount to the same thing. The promise is then made explicit and unconditional: David will never lack a man sitting on the throne of the house of Israel, and the Levitical priests will never lack a man before God offering burnt offerings and meal offerings. Rashi tempers the absolute language with historical realism: the line will not be cut off permanently, and if it is interrupted it will ultimately be restored.

To answer that apparent contradiction, God reaches for the most stable thing in the created order. If you can break My covenant with the day and My covenant with the night, so that day and night do not come in their time, then My covenant with David My servant can also be broken. Rashi and Radak both identify this covenant with the promise to Noach that day and night shall not cease (Bereshit 8:22). The prophet then adds the image of the patriarchal blessing: as the host of heaven cannot be counted and the sand of the sea cannot be measured, so will I multiply the seed of David and the Levites who serve Me.

The closing oracle confronts a specific voice of despair. Have you not seen what this people says: the two families which the LORD chose He has rejected (שתי המשפחות)? Rashi, Radak and Metzudat David all identify the two families as the royal house of David and the priestly house of Aharon. Rashi explains that this talk, which teaches the people that God will never turn from His anger and that repentance will not help, causes the people to despise being a nation before Him. Radak’s father, quoted by Radak, reads the clause similarly: once My people concluded that God had rejected them, they too spurned His commandments and no longer wished to be a nation before Him. Theological despair, in other words, is itself a road to abandonment. Against it God repeats the cosmic oath: if My covenant with day and night does not stand, if I have not set the laws of heaven and earth, only then will I reject the seed of Yaakov and David. Rashi records the midrashic reading of Chazal, that the covenant here is the Torah and circumcision for whose sake heaven and earth were created, but he candidly notes that it does not fit the flow of the verses. The chapter, and with it the whole Book of Comfort, ends on the word of mercy: for I will return their captivity and have compassion on them (ורחמתים). Written in a prison yard while the city burned, the final promise is not that the catastrophe will be averted but that it will not have the last word.

פרק ל״ג · Chapter 33

פסוק א׳ · Verse 1

Hebrew:

וַיְהִ֧י דְבַר־יְהֹוָ֛ה אֶֽל־יִרְמְיָ֖הוּ שֵׁנִ֑ית וְהוּא֙ עוֹדֶ֣נּוּ עָצ֔וּר בַּחֲצַ֥ר הַמַּטָּרָ֖ה לֵאמֹֽר׃

English:

The word of GOD came to Jeremiah a second time, while he was still confined in the prison compound, as follows:

Yirmiyahu receives a second prophecy while still confined in the court of the guard (חצר המטרה), where Tzidkiyahu had imprisoned him. Metzudat David explains 'a second time' as a second message on the same theme as chapter 32 -- the coming redemption -- and Radak likewise reads it as 'on this same matter.' The consolation is delivered not after the catastrophe but in the middle of the siege, by a prophet who is himself a prisoner.
▶Commentaries (1)
רש״יRashi
עצור. בבית הכלא:
confined in the prison.

פסוק ב׳ · Verse 2

Hebrew:

כֹּה־אָמַ֥ר יְהֹוָ֖ה עֹשָׂ֑הּ יְהֹוָ֗ה יוֹצֵ֥ר אוֹתָ֛הּ לַהֲכִינָ֖הּ יְהֹוָ֥ה שְׁמֽוֹ׃

English:

Thus said GOD who is planning it, GOD who is shaping it to bring it about, Whose name is GOD:

God introduces Himself as the One who does it and forms it to establish it. Radak and Metzudat David take the unnamed 'it' as Yerushalayim: God made her great above all lands and will form her anew to stand forever. Rashi reads it more broadly as the One who brings about what follows. Metzudat David adds that the Name itself signals that everything is in His hand, so the restoration rests on divine power, not on Yehudah's politics.
▶Commentaries (1)
רש״יRashi
כה אמר ה' עשה. העושה זאת:
So said the Lord, the Maker thereof Who makes this.

פסוק ג׳ · Verse 3

Hebrew:

קְרָ֥א אֵלַ֖י וְאֶעֱנֶ֑ךָּ וְאַגִּ֧ידָה לְּךָ֛ גְּדֹל֥וֹת וּבְצֻר֖וֹת לֹ֥א יְדַעְתָּֽם׃ {פ}

English:

Call to Me, and I will answer you, And I will tell you wondrous things, Secrets you have not known.

A famous invitation: call to Me and I will answer, and I will tell you great and hidden things you did not know. Radak notes the reversal of the earlier command not to pray for this people -- now the prophet's call will be answered. Rashi explains the hidden things as future events stored in God's heart, and Radak cites Targum Yonatan reading the word as 'guarded' consolations held in reserve. Metzudat David calls them great and strong consolations.
▶Commentaries (1)
רש״יRashi
קרא אלי ואענך. להודיעך העתידות: ובצורות. שמורות בלבי לעשותם:
Call Me and I will answer you to inform you of future events. and strong things laid up in My heart to perform them.

פסוק ד׳ · Verse 4

Hebrew:

כִּי֩ כֹ֨ה אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל עַל־בָּתֵּי֙ הָעִ֣יר הַזֹּ֔את וְעַל־בָּתֵּ֖י מַלְכֵ֣י יְהוּדָ֑ה הַנְּתֻצִ֕ים אֶל־הַסֹּלְל֖וֹת וְאֶל־הֶחָֽרֶב׃

English:

For thus said the ETERNAL, the God of Israel, concerning the houses of this city and the palaces of the kings of Judah that were torn down for [defense] against the siege mounds and against the sword,

The prophecy first names the present horror: the houses of Yerushalayim and the palaces of Yehudah's kings torn down for the siege. Rashi explains that the defenders dismantled them to build counter-ramps and shore up the wall against the sword. Metzudat David and Radak understand 'the sword' as the battering tools that smash buildings, citing the parallel in Yechezkel 26. The city is cannibalizing itself to resist Bavel.
▶Commentaries (1)
רש״יRashi
הנתוצים אל הסוללות. לעשות מהם סוללות תלים שצבורים למעלה אשר בונים בני העיר לעלות אל הסוללות להלחם מעליהם אל הכשדים: ואל החרב. לתקפא שורא מן קדם דקטלין בחרבא:
that are demolished for the mounds To make mounds of them, mounds piled up high which the city dwellers build to ascend the mounds to wage war from upon them with the Chaldeans. and for the sword To strengthen the wall against those who slay with the sword.

פסוק ה׳ · Verse 5

Hebrew:

בָּאִ֗ים לְהִלָּחֵם֙ אֶת־הַכַּשְׂדִּ֔ים וּלְמַלְאָם֙ אֶת־פִּגְרֵ֣י הָאָדָ֔ם אֲשֶׁר־הִכֵּ֥יתִי בְאַפִּ֖י וּבַחֲמָתִ֑י וַאֲשֶׁ֨ר הִסְתַּ֤רְתִּי פָנַי֙ מֵהָעִ֣יר הַזֹּ֔את עַ֖ל כׇּל־רָעָתָֽם׃

English:

and were filled by those who went to fight the Chaldeans —with the corpses of those whom I struck down in My anger and rage, hiding My face from this city because of all their wickedness:

Those same demolished houses become graves, filled with the corpses of men who went out to fight the Kasdim, struck down because God has hidden His face from the city. Rashi says the houses are turned into burial places for the slain. Metzudat David and Radak trace the cause to the refusal to accept the yoke of Bavel -- the very policy Yirmiyahu warned against -- which brought the fighting into the homes themselves.
▶Commentaries (1)
רש״יRashi
ולמלאם את פגרי האדם. ואת הבתים אשר נתצו עושים קברות לפגרים שנהרגים בתוך העיר: ואשר הסתרתי וגו'. כה אמר ה' הנני מעלה לה וגו':
and to fill them with the corpses of the men And the houses that they demolished they make into graves for the corpses of those killed within the city. and that which I have hidden, etc. So said the Lord: Behold, I will bring it, etc.

פסוק ו׳ · Verse 6

Hebrew:

הִנְנִ֧י מַעֲלֶה־לָּ֛הּ אֲרֻכָ֥ה וּמַרְפֵּ֖א וּרְפָאתִ֑ים וְגִלֵּיתִ֣י לָהֶ֔ם עֲתֶ֥רֶת שָׁל֖וֹם וֶאֱמֶֽת׃

English:

I am going to bring her relief and healing. I will heal them and reveal to them abundance of true favor.

The turn to consolation: I will bring the city healing and cure and reveal to them an abundance of peace and truth. Radak reads the paired words for healing as a deliberate doubling, and explains 'reveal' as a hint that the time of the end is concealed until redemption. Metzudat David says the city will be rebuilt and its people return, and Rashi glosses the word for peace as a greeting of blessing.
▶Commentaries (1)
רש״יRashi
עתרת שלום. ברכת שלום שלוד בלע"ז:
a greeting of peace a blessing (salud in O.F., salut in modern French), a greeting.

פסוק ז׳ · Verse 7

Hebrew:

וַהֲשִֽׁבֹתִי֙ אֶת־שְׁב֣וּת יְהוּדָ֔ה וְאֵ֖ת שְׁב֣וּת יִשְׂרָאֵ֑ל וּבְנִתִ֖ים כְּבָרִֽאשֹׁנָֽה׃

English:

And I will restore the fortunes of Judah and Israel, and I will rebuild them as of old.

God promises to return the captivity of both Yehudah and Yisrael and to build them as at first. Including the northern tribes, exiled more than a century earlier, shows that the redemption envisioned is national and complete, not a partial return. Metzudat David explains the building metaphorically: they will be blessed with goodness and success as in the days before the destruction, recalling the full restoration promised throughout chapters 30 and 31.

פסוק ח׳ · Verse 8

Hebrew:

וְטִ֣הַרְתִּ֔ים מִכׇּל־עֲוֺנָ֖ם אֲשֶׁ֣ר חָֽטְאוּ־לִ֑י וְסָלַחְתִּ֗י (לכול) [לְכׇל־] עֲוֺנֽוֹתֵיהֶם֙ אֲשֶׁ֣ר חָֽטְאוּ־לִ֔י וַאֲשֶׁ֖ר פָּ֥שְׁעוּ בִֽי׃

English:

And I will purge them of all the sins that they committed against Me, and I will pardon all the sins that they committed against Me, by which they rebelled against Me.

Physical restoration is joined to spiritual cleansing: God will purify them from all their iniquity and forgive their sins and rebellions. Metzudat David explains the purification as forgiveness that removes the defilement of sin, notes that the verse doubles the idea in different words, and glosses 'rebelled' as outright revolt. The three terms for wrongdoing echo the language of Yom Kippur, and their forgiveness is the precondition for everything that follows.

פסוק ט׳ · Verse 9

Hebrew:

וְהָ֣יְתָה לִּ֗י לְשֵׁ֤ם שָׂשׂוֹן֙ לִתְהִלָּ֣ה וּלְתִפְאֶ֔רֶת לְכֹ֖ל גּוֹיֵ֣י הָאָ֑רֶץ אֲשֶׁ֨ר יִשְׁמְע֜וּ אֶת־כׇּל־הַטּוֹבָ֗ה אֲשֶׁ֤ר אָנֹכִי֙ עֹשֶׂ֣ה אוֹתָ֔ם וּפָחֲד֣וּ וְרָגְז֗וּ עַ֤ל כׇּל־הַטּוֹבָה֙ וְעַ֣ל כׇּל־הַשָּׁל֔וֹם אֲשֶׁ֥ר אָנֹכִ֖י עֹ֥שֶׂה לָּֽהּ׃ {ס}         

English:

And she shall gain through Me renown, joy, fame, and glory above all the nations on earth, when they hear of all the good fortune I provide for them. They will thrill and quiver because of all the good fortune and all the prosperity that I provide for her.

The restored city becomes a name of joy, praise and glory before all the nations, who will tremble at the goodness God does for her. Radak takes the trembling as the nations' awe. Metzudat David reads the first half as the nations rejoicing and recognizing the truth of God, but applies the trembling to Israel itself: seeing such abundant goodness, they will fear to sin again lest they lose it.

פסוק י׳ · Verse 10

Hebrew:

כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה עוֹד֮ יִשָּׁמַ֣ע בַּמָּקוֹם־הַזֶּה֒ אֲשֶׁר֙ אַתֶּ֣ם אֹֽמְרִ֔ים חָרֵ֣ב ה֔וּא מֵאֵ֥ין אָדָ֖ם וּמֵאֵ֣ין בְּהֵמָ֑ה בְּעָרֵ֤י יְהוּדָה֙ וּבְחֻצ֣וֹת יְרוּשָׁלַ֔͏ִם הַֽנְשַׁמּ֗וֹת מֵאֵ֥ין אָדָ֛ם וּמֵאֵ֥ין יוֹשֵׁ֖ב וּמֵאֵ֥ין בְּהֵמָֽה׃

English:

Thus said GOD: Again there shall be heard in this place, which you say is ruined, without humans or animals—in the towns of Judah and the streets of Jerusalem that are desolate, without humans, without inhabitants, without animals—

God addresses the people's own verdict on their land: this place, you say, is a ruin without man or beast. Metzudat David explains that they believe it will be desolate forever, and that the verse then specifies the place -- the cities of Yehudah and the streets of Yerushalayim, emptied of passersby and inhabitants. The sentence is left open so the next verse can supply what will again be heard there.

פסוק י״א · Verse 11

Hebrew:

ק֣וֹל שָׂשׂ֞וֹן וְק֣וֹל שִׂמְחָ֗ה ק֣וֹל חָתָן֮ וְק֣וֹל כַּלָּה֒ ק֣וֹל אֹמְרִ֡ים הוֹדוּ֩ אֶת־יְהֹוָ֨ה צְבָא֜וֹת כִּי־ט֤וֹב יְהֹוָה֙ כִּֽי־לְעוֹלָ֣ם חַסְדּ֔וֹ מְבִאִ֥ים תּוֹדָ֖ה בֵּ֣ית יְהֹוָ֑ה כִּֽי־אָשִׁ֧יב אֶת־שְׁבוּת־הָאָ֛רֶץ כְּבָרִאשֹׁנָ֖ה אָמַ֥ר יְהֹוָֽה׃ {ס}         

English:

the sound of mirth and gladness, the voice of bridegroom and bride, the voice of those who cry, “Give thanks to GOD of Hosts, for GOD—whose steadfast love is eternal—is good!” as they bring thanksgiving offerings to the House of GOD. For I will restore the fortunes of the land as of old—said GOD.

The completion of the promise: the voice of joy and gladness, of bridegroom and bride, reverses Yirmiyahu's earlier refrain that these voices would be silenced. People will bring a thanksgiving offering (תודה), proclaiming 'give thanks to the LORD, for His kindness is forever.' Radak notes that only the todah is mentioned, citing Chazal that all offerings will cease in the future except thanksgiving. This verse is recited at every wedding in the sheva berachot.

פסוק י״ב · Verse 12

Hebrew:

כֹּה־אָמַר֮ יְהֹוָ֣ה צְבָאוֹת֒ ע֞וֹד יִהְיֶ֣ה ׀ בַּמָּק֣וֹם הַזֶּ֗ה הֶחָרֵ֛ב מֵאֵין־אָדָ֥ם וְעַד־בְּהֵמָ֖ה וּבְכׇל־עָרָ֑יו נְוֵ֣ה רֹעִ֔ים מַרְבִּצִ֖ים צֹֽאן׃

English:

Thus said GOD of Hosts: In this ruined place, without humans or animals, and in all its towns, there shall again be a pasture for shepherds, where they can rest their flocks.

Even the ruined land of grazing returns: in this desolate place and all its cities there will again be pastures where shepherds rest their flocks. Rashi simply glosses the phrase as a dwelling of shepherds. Metzudat David adds that the flocks will multiply greatly, and Radak stresses that they will lie down everywhere without fear -- pastoral security as the sign that war and invasion are truly over.
▶Commentaries (1)
רש״יRashi
נוה רועים. מדור רועים:
a dwelling of shepherds Heb. נְוֵה רֹעִים.

פסוק י״ג · Verse 13

Hebrew:

בְּעָרֵ֨י הָהָ֜ר בְּעָרֵ֤י הַשְּׁפֵלָה֙ וּבְעָרֵ֣י הַנֶּ֔גֶב וּבְאֶ֧רֶץ בִּנְיָמִ֛ן וּבִסְבִיבֵ֥י יְרוּשָׁלַ֖͏ִם וּבְעָרֵ֣י יְהוּדָ֑ה עֹ֣ד תַּעֲבֹ֧רְנָה הַצֹּ֛אן עַל־יְדֵ֥י מוֹנֶ֖ה אָמַ֥ר יְהֹוָֽה׃ {ס}         

English:

In the towns of the hill country, in the towns of the Shephelah, and in the towns of the Negeb, in the land of Benjamin and in the environs of Jerusalem and in the towns of Judah, sheep shall pass again under the hands of one who counts them—said GOD.

The sheep will again pass under the hands of one who counts them, in every region from the hill country to the Negev. Metzudat David reads it literally: flocks so large that owners must appoint counters. Rashi reads it as Israel going out under a king at their head. Radak offers both the shepherd-king image and a reading from Yechezkel 20 of rebels sifted out as the people pass under the rod.
▶Commentaries (1)
רש״יRashi
עוד תעבורנה הצאן וגו'. יצאו ויבאו ישראל ע"י מנהיג הולך בראשם:
flocks shall again pass, etc. Israel will come and go under the hands of a king who walks at their head.

פסוק י״ד · Verse 14

Hebrew:

הִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־יְהֹוָ֑ה וַהֲקִֽמֹתִי֙ אֶת־הַדָּבָ֣ר הַטּ֔וֹב אֲשֶׁ֥ר דִּבַּ֛רְתִּי אֶל־בֵּ֥ית יִשְׂרָאֵ֖ל וְעַל־בֵּ֥ית יְהוּדָֽה׃

English:

See, days are coming—declares GOD—when I will fulfill the promise that I made concerning the House of Israel and the House of Judah.

פסוק ט״ו · Verse 15

Hebrew:

בַּיָּמִ֤ים הָהֵם֙ וּבָעֵ֣ת הַהִ֔יא אַצְמִ֥יחַ לְדָוִ֖ד צֶ֣מַח צְדָקָ֑ה וְעָשָׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָֽרֶץ׃

English:

In those days and at that time, I will raise up a true branch of David’s line, and he shall do what is just and right in the land.

God will cause a righteous branch (צמח צדקה) to sprout for David, who will execute justice and righteousness in the land. Metzudat David and Radak both identify the branch as the King Mashiach. The verse closely echoes 23:5, and its image of new growth from the stump of a felled tree speaks directly to a generation watching the Davidic throne fall with Tzidkiyahu.

פסוק ט״ז · Verse 16

Hebrew:

בַּיָּמִ֤ים הָהֵם֙ תִּוָּשַׁ֣ע יְהוּדָ֔ה וִירוּשָׁלַ֖͏ִם תִּשְׁכּ֣וֹן לָבֶ֑טַח וְזֶ֥ה אֲשֶׁר־יִקְרָא־לָ֖הּ יְהֹוָ֥ה ׀ צִדְקֵֽנוּ׃ {ס}         

English:

In those days Judah shall be delivered and Jerusalem shall dwell secure. And this is what it shall be called: “GOD is our Vindicator.”

Yehudah will be saved and Yerushalayim dwell securely, and this is the name she will be called: the LORD is our righteousness. In chapter 23 the same name was given to the king; here it is given to the city. Metzudat David explains that God will make us righteous when Yerushalayim is reestablished. Radak says God calls the city by this name, so its inhabitants will declare it, and that both passages come to the same idea.
▶Commentaries (1)
מצודת דודMetzudat David
וזה אשר יקרא לה. וזה השם אשר יקרא המקום לירושלים: ה׳ צדקנו. ה׳ יצדיק אותנו בזמן קיומה:
and this is the name that He shall call it – This is the name which God will call Jerusalem: the Lord is our righteousness – God will make us righteous when she (Jerusalem) is reestablished.

פסוק י״ז · Verse 17

Hebrew:

כִּי־כֹ֖ה אָמַ֣ר יְהֹוָ֑ה לֹא־יִכָּרֵ֣ת לְדָוִ֔ד אִ֕ישׁ יֹשֵׁ֖ב עַל־כִּסֵּ֥א בֵֽית־יִשְׂרָאֵֽל׃

English:

For thus said GOD: There shall never be an end to those of David’s line who sit upon the throne of the House of Israel.

David will never lack a man sitting on the throne of the house of Israel. With the monarchy about to end, the promise sounds paradoxical, and Rashi explains it carefully: the line will not be cut off permanently, and even if it is interrupted it will ultimately be reinstated. Metzudat David clarifies that the man will be one of David's own descendants seated on the royal throne.
▶Commentaries (1)
רש״יRashi
לא יכרת. כריתות עולם אלא אם יפסוק סופו לחזור:
There shall not be cut off permanently, but if it is discontinued, it will ultimately be reinstated.

פסוק י״ח · Verse 18

Hebrew:

וְלַכֹּֽהֲנִים֙ הַלְוִיִּ֔ם לֹא־יִכָּרֵ֥ת אִ֖ישׁ מִלְּפָנָ֑י מַעֲלֶ֨ה עוֹלָ֜ה וּמַקְטִ֥יר מִנְחָ֛ה וְעֹ֥שֶׂה זֶּ֖בַח כׇּל־הַיָּמִֽים׃ {פ}

English:

Nor shall there ever be an end to the line of the levitical priests before Me, of those who present burnt offerings and turn the grain offering to smoke and perform sacrifices.

The parallel promise for the priesthood: the Levitical priests will never lack a man before God to offer burnt offerings, burn meal offerings and perform sacrifices. Rashi explains that there will never cease to be descendants fit to offer them, and Metzudat David that the service will remain with them forever. The covenant of Pinchas and Aharon is joined to the covenant of David as twin pillars of Israel's life.
▶Commentaries (1)
רש״יRashi
כל הימים. לא יכרת להם זרע הראוי להעלות עולה ולהקטיר מנחה:
for all time There shall not be cut off from them seed fit to offer up a burnt-offering or to burn a meal-offering.

פסוק י״ט · Verse 19

Hebrew:

וַֽיְהִי֙ דְּבַר־יְהֹוָ֔ה אֶֽל־יִרְמְיָ֖הוּ לֵאמֽוֹר׃

English:

The word of GOD came to Jeremiah:

פסוק כ׳ · Verse 20

Hebrew:

כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה אִם־תָּפֵ֙רוּ֙ אֶת־בְּרִיתִ֣י הַיּ֔וֹם וְאֶת־בְּרִיתִ֖י הַלָּ֑יְלָה וּלְבִלְתִּ֛י הֱי֥וֹת יֽוֹמָם־וָלַ֖יְלָה בְּעִתָּֽם׃

English:

Thus said GOD: If you could break My covenant with the day and My covenant with the night, so that day and night should not come at their proper time,

The cosmic analogy: if you could break My covenant with day and night so they do not come in their time, then My covenant with David could also be broken. Rashi and Radak both identify this as the covenant made with Noach, 'day and night shall not cease' (Bereshit 8:22). Radak explains that just as that covenant cannot be annulled, neither can those with David and with Aharon's sons. Metzudat David notes the doubled phrasing.
▶Commentaries (1)
רש״יRashi
אם תפרו את בריתי היום. אם תוכלו להפר את בריתי אשר כרתי את היום ואת הלילה להיותם בעתם אשר כרתי לנח ובניו ויום ולילה לא ישבותו:
If you break My covenant with the day If you can break My covenant that I formed with the day and with the night to be in their time, which I formed with Noah and his sons, "And day and night shall not cease" (Gen. 8:22).

פסוק כ״א · Verse 21

Hebrew:

גַּם־בְּרִיתִ֤י תֻפַר֙ אֶת־דָּוִ֣ד עַבְדִּ֔י מִהְיֽוֹת־ל֥וֹ בֵ֖ן מֹלֵ֣ךְ עַל־כִּסְא֑וֹ וְאֶת־הַלְוִיִּ֥ם הַכֹּהֲנִ֖ים מְשָֽׁרְתָֽי׃

English:

only then could My covenant with My servant David be broken—so that he would not have a descendant reigning upon his throne—or with My ministrants, the levitical priests.

Only then could the covenant with David My servant be broken, leaving him no son reigning on his throne, or the covenant with the Levitical priests who serve Me. Metzudat David spells out the logic of the oath: just as it is not in your power to break the covenant of day and night, so it is impossible for the covenants with David and with the priests to be annulled.

פסוק כ״ב · Verse 22

Hebrew:

אֲשֶׁ֤ר לֹֽא־יִסָּפֵר֙ צְבָ֣א הַשָּׁמַ֔יִם וְלֹ֥א יִמַּ֖ד ח֣וֹל הַיָּ֑ם כֵּ֣ן אַרְבֶּ֗ה אֶת־זֶ֙רַע֙ דָּוִ֣ד עַבְדִּ֔י וְאֶת־הַלְוִיִּ֖ם מְשָֽׁרְתֵ֥י אֹתִֽי׃ {ס}         

English:

Like the host of heaven that cannot be counted, and the sand of the sea that cannot be measured, so will I multiply the offspring of My servant David, and of the Levites who minister to Me.

As the host of heaven cannot be counted and the sand of the sea cannot be measured, so God will multiply the seed of David and the Levites. The image deliberately echoes the promises to Avraham. Metzudat David explains the comparison as one of sheer number. Radak adds a precise grammatical note: counting applies to both stars and sand, but measuring applies only to sand, so each verb fits its object.

פסוק כ״ג · Verse 23

Hebrew:

וַֽיְהִי֙ דְּבַר־יְהֹוָ֔ה אֶֽל־יִרְמְיָ֖הוּ לֵאמֹֽר׃

English:

The word of GOD came to Jeremiah:

פסוק כ״ד · Verse 24

Hebrew:

הֲל֣וֹא רָאִ֗יתָ מָֽה־הָעָ֤ם הַזֶּה֙ דִּבְּר֣וּ לֵאמֹ֔ר שְׁתֵּ֣י הַמִּשְׁפָּח֗וֹת אֲשֶׁ֨ר בָּחַ֧ר יְהֹוָ֛ה בָּהֶ֖ם וַיִּמְאָסֵ֑ם וְאֶת־עַמִּי֙ יִנְאָצ֔וּן מִֽהְי֥וֹת ע֖וֹד גּ֥וֹי לִפְנֵיהֶֽם׃ {ס}         

English:

You see what this people said: “The two families that GOD chose have now been rejected.” Thus they despise My people, and regard them as no longer a nation.

God quotes a voice of despair: the two families the LORD chose He has rejected. Rashi, Radak and Metzudat David all identify them as the royal house of David and the priestly house of Aharon. Rashi explains that such talk teaches that God will never turn from His anger and repentance is useless, causing the people to despise being His nation. Radak cites his father reading it similarly: despairing, they abandoned His commandments.
▶Commentaries (1)
רש״יRashi
שתי המשפחות. המלכות והכהונה: ואת עמי ינאצון. ובדברים האלה הם גורמים לעמי לנאץ מהיות גוי לי: לפניהם. לפני דבריהם אלה שמלמדין אותן לומר לא ישוב הקב"ה מחרונו עוד ולא תועיל לכם תשובה:
The two families Viz. royalty and the priesthood. and they make My people despise And with these words, they cause My people to despise being a nation to Me. before them According to these words of theirs, that they teach them to say that the Holy One, blessed be He, will no longer return from His anger, and repentance will not avail them.

פסוק כ״ה · Verse 25

Hebrew:

כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה אִם־לֹ֥א בְרִיתִ֖י יוֹמָ֣ם וָלָ֑יְלָה חֻקּ֛וֹת שָׁמַ֥יִם וָאָ֖רֶץ לֹא־שָֽׂמְתִּי׃

English:

Thus said GOD: As surely as I have established My covenant with day and night—the laws of heaven and earth—

God answers with an oath grounded in creation: only if My covenant with day and night did not stand, and I had not set the laws of heaven and earth. Rashi records Chazal's reading of the covenant as the Torah and circumcision, for whose sake heaven and earth were created, but candidly says it does not fit the sequence of the verses. Radak explains that the oath stresses kingship because it is central to Israel's governance.
▶Commentaries (1)
רש״יRashi
אם לא בריתי וגו'. אי אפשר שלא יתקיים הברית שכרתי ליום ולילה להיות בעתם ואי אפשר לחוקות שמים וארץ ליבטל כאלו לא שמתים גם זרע יעקב וגו' ורבותינו דרשוהו לענין ברית התורה ללמוד מכאן שבשביל התורה נבראו שמים וארץ אך אין המדרש מיושב על סדר המקראות:
If not My covenant, etc. If it is possible that the covenant that I formed with day and night to be in their time should be abolished, and if it is possible for the statutes of heaven and earth to be abolished as though I had not placed them, also the seed of Jacob, etc. Our Sages, however, expounded it in regard to the covenant of the Torah and circumcision, to derive from here that because of them heaven and earth were created. But this Midrash does not fit the sequence of the verses.

פסוק כ״ו · Verse 26

Hebrew:

גַּם־זֶ֣רַע יַעֲקוֹב֩ וְדָוִ֨ד עַבְדִּ֜י אֶמְאַ֗ס מִקַּ֤חַת מִזַּרְעוֹ֙ מֹֽשְׁלִ֔ים אֶל־זֶ֥רַע אַבְרָהָ֖ם יִשְׂחָ֣ק וְיַעֲקֹ֑ב כִּי־[אָשִׁ֥יב] (אשוב) אֶת־שְׁבוּתָ֖ם וְרִחַמְתִּֽים׃ {פ}

English:

so I will never reject the offspring of Jacob and My servant David; I will never fail to take from his offspring rulers for the descendants of Abraham, Isaac, and Jacob. Indeed, I will restore their fortunes and take them back in love.

Then would God reject the seed of Yaakov and David, and not take rulers from David's line over the descendants of Avraham, Yitzchak and Yaakov -- but He will return their captivity and have compassion on them. Radak notes Yitzchak spelled here with a sin, and cites Rabbi Yonah reading 'Yaakov' as standing for Aharon. Metzudat David explains that the throne returns to David's line once the exiles come home. The Book of Comfort ends on mercy.
▶Commentaries (1)
רד״קRadak
גם זרע יעקב ודוד. כתב רבי יונה המדקדק כי יעקב במקום אהרן לפי שזכר שתי המשפחות וכן אומר בל"ב מדות של רבי אליעזר בנו של רבי יוסי הגלילי במדת מדבר שנאמר בזה ואינו ענין לו אבל הוא ענין לחברו כמו וזאת ליהודה שאינו ענין ליהודה שהרי נאמר שמע ה' קול יהודה תנהו ענין לשמעון כיוצא בו גם זרע יעקב ודוד שאינו ענין ליעקב שהרי נאמר יצחק ויעקב תנהו ענין לאהרן ראיה לדבר שתי המשפחות שאמר וכבר פירשנוהו והחכם ר"א בן עזרא ז"ל פי' אך מי שהוא מזרע יעקב אמאס בעבור שאמרה תורה שלא יהא מלך מושל בישראל כי אם מיעקב ועוד שהוא ממשפחת דוד והם שתי מעלות: אל זרע אברהם. כמו על וכן ואל ההרים לא אכל כמו על ההרים: ישחק. כתיב בשי"ן כמו בצד"י כי שני השרשים שוים בענין ושתי האותיות ממוצא אחד והוא אחד מד' הכתובים בשי"ן כנוי ליצחק: כי אשוב. כתוב בוי"ו וקרי אשיב ביו"ד והענין אחד כי נמצא מן הקל יוצא בזה הענין כמו ושב ה' את שבותך וזולתו:
Isaac (ישחק). Written with a שי״ן (sin) like with a צד״י (tzadi) because the two roots are equal in the matter, and the two letters are of one origin, and this is one of four times the appellation for Isaac is written with a sin.

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