The prophecies of Isaiah son of Amoz, who prophesied concerning Judah and Jerusalem in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
Rashi’s Commentary
- the vision of Isaiah the son of Amoz Said Rabbi Levi: We have a tradition from our ancestors that Amoz and Amaziah, king of Judah, were brothers.
- which he saw concerning Judah and Jerusalem Now, did he not prophesy concerning many nations, viz. the prophecy of Babylonia (ch. 13), the prophecy of Moab (ch. 15)? Thus you learn that this is not the beginning of the Book, and that the Book is not given its name for this prophecy. So we learned in the Baraitha of the Mechilta (Exod. 15: 9,10): “In the year of King Uzziah’s death” (6:1) is the beginning of the Book, but there is no early and late in the order [i.e., the order of the chapters is no indication of the chronological order. (Others read: There is no early and late in the Book—Parshandatha.] The context proves this point, for, on the day of the earthquake (see Zech. 14:5), the day Uzziah became a metzora (see 2 Chron. 26:19), it was said: “Whom shall I send and who will go for us?” And I said, “Here I am; send me” (6:8). We learn that this was the beginning of his mission, and this prophecy was said afterwards. And concerning this alone, it is stated: which he saw concerning Judah and Jerusalem, just as Scripture says concerning each nation, “the prophecy of such and such a nation.” Here too, Scripture writes: “which he saw concerning Judah and Jerusalem.” Since they are harsh reproofs, he calls them “chazon,” which is the harshest of the ten expressions by which prophecy is called, as is stated in Gen. Rabbah (44:7), and proof of this is the verse (infra 21:2), “A harsh prophecy (חָזוּת) was told to me.”
- in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah. These four kings he buried, [i.e. he outlived,] in his lifetime. On the day Uzziah became a metzora, the Shechinah rested upon him, and he prophesied all the days of these kings, until Manasseh arose and killed him. (And this prophecy was said in the days of Hezekiah after the ten tribes were exiled.)
חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלָ͏ִם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃
רש"י
- חֲזוֹן יְשַׁעְיָהוּ בֶן אָמוֹץ וְגוֹ׳. אָמַר רַבִּי לֵוִי (מגילה י:): דָּבָר זֶה מָסֹרֶת בְּיָדֵינוּ מֵאֲבוֹתֵינוּ: אָמוֹץ וַאֲמַצְיָה מֶלֶךְ יְהוּדָה אַחִים הָיוּ:
- אֲשֶׁר חָזָה עַל יְהוּדָה וִירוּשָׁלִָם. וַהֲלֹא עַל כַּמָּה אֻמּוֹת נִתְנַבֵּא: מַשָּׂא בָּבֶל (ישעיהו יג:א), מַשָּׂא מוֹאָב (ישעיהו טו:א)? הָא לָמַדְתָּ שֶׁאֵין זֶה תְּחִלַּת הַסֵּפֶר וְלֹא נִקְרָא הַסֵּפֶר עַל שֵׁם הֶחָזוֹן הַזֶּה. וְכֵן שָׁנִינוּ בִּבְרַיְתָא דִּמְכִילְתָּא, ״בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ״ (ישעיהו ו:א) תְּחִלַּת הַסֵּפֶר, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּסֵּדֶר. וְהַדְּבָרִים מוֹכִיחִים, שֶׁהֲרֵי בְּיוֹם הָרַעַשׁ, יוֹם שֶׁנִּצְטָרַע עֻזִּיָּהוּ, נֶאֱמַר ״וָאֶשְׁמַע אֶת קוֹל ה׳ אוֹמֵר אֶת מִי אֶשְׁלַח וּמִי יֵלֶךְ לָנוּ״ (ישעיהו ו:ח), וְאָמַר ״הִנְנִי שְׁלָחֵנִי״. לָמַדְנוּ שֶׁהוּא תְּחִלַּת שְׁלִיחוּתוֹ, וּנְבוּאָה זוֹ נֶאֶמְרָה אַחַר כָּךְ. וְעַל זוֹ לְבַדָּהּ נֶאֱמַר ״אֲשֶׁר חָזָה עַל יְהוּדָה וִירוּשָׁלִָם״, כְּשֵׁם שֶׁאָמַר עַל מַשָּׂא כָּל אֻמָּה וְאֻמָּה ״מַשָּׂא אֻמָּה פְּלוֹנִי״, אַף כָּאן כָּתַב חָזוֹן זֶה חָזָה עַל יְהוּדָה וִירוּשָׁלִָם. וּלְפִי שֶׁהֵם תּוֹכְחוֹת קֹשִׁי, קְרָאָם חָזוֹן, שֶׁהוּא קָשֶׁה מֵעֲשָׂרָה לְשׁוֹנוֹת שֶׁנִּקְרֵאת נְבוּאָה, כְּמוֹ שֶׁאָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה מד:), וּרְאָיָה לַדָּבָר ״חָזוּת קָשָׁה הֻגַּד לִי״ (ישעיהו כא:ב):
- בִּימֵי עֻזִּיָּהוּ וְגוֹ׳. מַלְכֵי יְהוּדָה – אַרְבָּעָה מְלָכִים הַלָּלוּ קִפֵּחַ בְּיָמָיו. בְּיוֹם שֶׁנִּצְטָרַע עֻזִּיָּהוּ שָׁרְתָה שְׁכִינָה עָלָיו, וְנִתְנַבֵּא כָּל יְמֵי הַמְּלָכִים הַלָּלוּ, עַד שֶׁעָמַד מְנַשֶּׁה וַהֲרָגוֹ (וּנְבוּאָה זוֹ נֶאֶמְרָה בִּימֵי חִזְקִיָּהוּ אַחַר שֶׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים כְּתַרְגּוּם יוֹנָתָן):
Hear, O heavens, and give ear, O earth,
For GOD has spoken:
“I reared children and brought them up—
And they have rebelled against Me!
Rashi’s Commentary
- Hear, O heavens, and give ear, O earth And Moses said, “Give ear, O heavens,...and may the earth hear” (Deut. 32:1). Why did Isaiah change the wording? Our masters taught concerning this matter, [and] many midrashim [are] in the section entitled “Ha’azinu” in Sifrei, but the Sages disagreed with them and said: A matter is not so unless witnesses come and testify. If their words coincide, their testimony is fulfilled; if not, their testimony is not fulfilled. Had Isaiah not addressed the heavens with giving ear and the earth with hearing, the heavens would testify and say, ‘When we were called to this testimony in Moses’ time, when he said, (Deut. 30:19) “I call heaven and earth to witness against you,” we heard with an expression of giving ear,’ and the earth would testify, ‘I was called with an expression of hearing,’ hence their testimony would not coincide. [Therefore,] Isaiah came and reversed the matter. Consequently, both are found to testify with an expression of giving ear and with an expression of hearing.
- for the Lord has spoken That you should be witnesses in this matter, when I warned them in Moses’ time. Therefore, come and hear what I reason with them, for they transgressed the warning, I did not sin against them, but I raised them and exalted them, yet they rebelled against me. [Another version reads:] That you should be witnesses in this matter. Now, where did He speak? “Give ear, O heavens and I will speak” (ibid. 32:1). [So this was taught] in Mechilta (Bo 12).
שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהֹוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃
רש"י
- שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ. מֹשֶׁה אָמַר ״הַאֲזִינוּ הַשָּׁמַיִם וְתִשְׁמַע הָאָרֶץ״ (דברים לב:א), לָמָּה שִׁנָּה יְשַׁעְיָה אֶת הַלָּשׁוֹן? שָׁנוּ רַבּוֹתֵינוּ בְּדָבָר זֶה וּמִדְרָשׁוֹת רַבִּים בְּפָרָשַׁת הַאֲזִינוּ בְּסִפְרִי, וְנֶחְלְקוּ חֲכָמִים עֲלֵיהֶם וְאָמְרוּ: אֵין הַדָּבָר כֵּן, אֶלָּא בִּזְמַן שֶׁהָעֵדִים בָּאִים וּמְעִידִים וְנִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים – עֵדוּתָן קַיֶּמֶת, וְאִם לָאו – אֵין עֵדוּתָן קַיֶּמֶת. אִלּוּ לֹא בָּא יְשַׁעְיָה וְנָתַן שְׁמִיעָה לַשָּׁמַיִם וְהַאֲזָנָה לָאָרֶץ, הָיוּ שָׁמַיִם מְעִידִים וְאוֹמְרִים: כְּשֶׁנִּקְרָאנוּ לְעֵדוּת זוֹ בִּימֵי מֹשֶׁה, שֶׁאָמַר ״הַעִידֹתִי בָכֶם הַיּוֹם״ (דברים ל:יט), בְּהַאֲזָנָה שָׁמַעְנוּ, וְהָאָרֶץ מְעִידָה: אֲנִי נִקְרֵאתִי בִּלְשׁוֹן שְׁמִיעָה, וְאֵין עֵדוּתָן מְכֻוֶּנֶת. בָּא יְשַׁעְיָה וְחִלֵּף אֶת הַדָּבָר, נִמְצְאוּ שְׁנֵיהֶם מְעִידִים בִּלְשׁוֹן הַאֲזָנָה וּבִלְשׁוֹן שְׁמִיעָה:
- כִּי ה׳ דִּבֵּר. שֶׁתִּהְיוּ עֵדִים בַּדָּבָר כְּשֶׁהִתְרֵיתִי בָּם בִּימֵי מֹשֶׁה. לָכֵן בֹּאוּ וְשִׁמְעוּ שֶׁאֲנִי מִתְוַכֵּחַ עִמָּם, שֶׁעָבְרוּ עַל הַהַתְרָאָה. אֲנִי לֹא סָרַחְתִּי בָּהֶם, אֶלָּא גִּדַּלְתִּים וְרוֹמַמְתִּים וְהֵם פָּשְׁעוּ בִי (סֵפָרִים אֲחֵרִים). שֶׁתִּהְיוּ עֵדִים לַדָּבָר, וְהֵיכָן דִּבֵּר? ״הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה״ (דברים לב:א) בַּמְכִילְתָּא (בא יב):
An ox knows its owner,
A donkey its master’s crib:
Israel does not know,
My people takes no thought.”
Rashi’s Commentary
- his owner Heb. קֹנֵהוּ [is] like מְתַקְּנוֹ, the one who affixes him to the plowshare for plowing by day, and since he has accustomed him to this, he knows him. The dull donkey, however, does not recognize his master until he feeds him. Israel was not intelligent like the ox, to know, when I called him and said, “Israel will be your name” (Gen. 35:10), and I informed them of several of My statutes, yet they deserted Me, as is related in Ezekiel (20:39): “Let each one go and worship his idols.” Even after I took them out of Egypt and fed them the manna and called them, “My people, the children of Israel,” they did not consider even as a donkey. Another explanation is: An ox knows its owner An ox recognizes his owner so that his fear is upon him. He did not deviate from what I decreed upon him, by saying, I will not plow today. Neither did a donkey say to his owner, I will not bear burdens today. Now, these [creatures,] who were created to serve you, and are not destined to receive reward if they merit, or to be punished if they sin, did not change their manner, which I decreed upon them. Israel, however, who, if they merit receive reward, and if they sin are punished.
- does not know i.e., did not want to know; they knew but trod with their heels, and my people did not take heart to consider.
יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃
רש"י
- קֹנֵהוּ. מְתַקְּנוֹ בַּחֲרִישָׁה בַּיּוֹם, וּמֵאַחַר שֶׁהִרְגִּילוֹ בְּכָךְ יוֹדֵעַ בּוֹ. אֲבָל חֲמוֹר אָטוּם אֵינוֹ מֵבִין בְּעָלָיו עַד שֶׁיַּאֲכִילֶנּוּ. וְיִשְׂרָאֵל לֹא נִתְפַּקַּח לֵידַע כְּשׁוֹר, כְּשֶׁקְּרָאתִיו ״יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ״ (בראשית לה:י), וְהוֹדַעְתִּיו קְצָת חֻקּוֹתַי וְהֵם עֲזָבוּנִי, כִּדְמְפוֹרָשׁ (יחזקאל כ:לט) וְאוֹמֵר ״אִישׁ אֶת גִּלּוּלֵי וְגוֹ׳״. וְאַף לְאַחַר שֶׁהוֹצֵאתִים מִמִּצְרַיִם וְהֶאֱכַלְתִּים אֶת הַמָּן וְקָרָאתִי אוֹתָם ״עַמִּי בְּנֵי יִשְׂרָאֵל״, לֹא הִתְבּוֹנְנוּ כַּחֲמוֹר (סא"א). דָּבָר אַחֵר: יָדַע שׁוֹר קֹנֵהוּ. מַכִּיר הַשּׁוֹר קוֹנֵהוּ לִהְיוֹת מוֹרָאוֹ עָלָיו, לֹא שִׁנָּה מַה שֶׁגָּזַרְתִּי עָלָיו לוֹמַר אֵינִי חוֹרֵשׁ הַיּוֹם, וַחֲמוֹר לֹא אָמַר לִבְעָלָיו אֵינִי טוֹעֵן הַיּוֹם. וּמָה אֵלּוּ שֶׁנִּבְרְאוּ לְשַׁמֶּשְׁכֶם, וְאֵינָם לֹא לְקִבּוּל שָׂכָר אִם יִזְכּוּ וְלֹא לְשִׁלּוּם פֻּרְעָנוּת אִם חוֹטְאִים, לֹא שִׁנּוּ אֶת מִדָּתָם שֶׁגָּזַרְתִּי עֲלֵיהֶם, וְיִשְׂרָאֵל שֶׁאִם זוֹכִים מְקַבְּלִים שָׂכָר וְאִם חוֹטְאִים מְקַבְּלִים פֻּרְעָנוּת:
- לֹא יָדַע. לֹא אָבוּ לֵידַע, וְיָדְעוּ וְדָשׁוּ בְּעָקֵב, וְעַמִּי לֹא נָתַן לֵב לְהִתְבּוֹנֵן:
Ah, sinful nation!
People laden with iniquity!
Brood of evildoers!
Depraved children!
They have forsaken GOD,
Spurned the Holy One of Israel,
Turned their backs.
Rashi’s Commentary
- Woe Every instance of הוֹי in Scripture is an expression of complaining and lamenting, like a person who sighs from his heart and cries, “Alas!” There are, however, several, which are an expression of a cry, the vocative voice, e.g., “Ho, ho, flee from the land of the north” (Zech. 2:10), which the Targum renders, אַכְלוּ, an expression of announcing. Woe There is a reason to cry about a holy nation that turned into a sinful nation, and a people referred to by the expression, “for you are a holy people” (Deut. 7:6), turned into a people with iniquity.
- a people heavy with iniquity The heaviness of iniquity. The word denotes a person who is heavy, pesant in French, ponderous. The word כֶבֶד is a substantive of heaviness, pesantoma in French, and is in the construct state, and is connected with the word עָוֹן, iniquity.
- evildoing seed And they were seed whom the Lord blessed (Isa. 61:9). Similarly, they were children of the Holy One, blessed be He, and they became corrupt.
- they provoked Heb. נִאֲצוּ, they angered.
- they drew backwards [The root נְזִירָה,] wherever it appears, is only an expression of separation. Similarly, Scripture states: “And they shall separate (וְיִנָּזְרוּ) from the holy things of the children of Israel” (Lev. 22:2), “the one separated (נְזִיר) from his brothers” (Gen. 49:26). Here too, they drew away from being near the Omnipresent.
הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהֹוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃
רש"י
- הוֹי. כָּל הוֹי שֶׁבַּמִּקְרָא לְשׁוֹן קֹבֶל וְקִינָה, כְּאָדָם הַגּוֹנֵחַ מִלִּבּוֹ וְצוֹעֵק ״אֲהָה״, אֶלָּא שֶׁיֵּשׁ מֵהֶם מוּעָטִין שֶׁהֵם לְשׁוֹן צַעֲקַת קְרִיאַת קוֹל, כְּמוֹ ״הוֹי הוֹי וְנֻסוּ מֵאֶרֶץ צָפוֹן״ (זכריה ב:י), וְתַרְגּוּמוֹ ״אַכְלוּ״ לְשׁוֹן הַכְרָזָה. הוֹי יֵשׁ לִזְעוֹק עַל גּוֹי קָדוֹשׁ הַנֶּהְפַּךְ לִהְיוֹת גּוֹי חוֹטֵא, וְעַם שֶׁנֶּאֱמַר בּוֹ ״כִּי עַם קָדוֹשׁ אַתָּה״ (דברים ז:ו) נֶהְפַּךְ לִהְיוֹת עַם כֶּבֶד עָוֹן:
- עַם כֶּבֶד עָוֹן. כְּבֵדוּת עָוֹן. כָּבֵד אָדָם שֶׁהוּא כָּבֵד, פישנ״ט בְּלַעַ״ז. כֶּבֶד שֵׁם דָּבָר שֶׁל כְּבֵדוּת, פישנטומ״א בְּלַעַ״ז, וְדָבוּק עִם תֵּיבַת עָוֹן:
- זֶרַע מְרֵעִים. וְהֵם הָיוּ ״זֶרַע בֵּרַךְ ה׳״ (ישעיהו סא:ט), בָּנִים הָיוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא נֶהֶפְכוּ לְמַשְׁחִיתִים:
- נִאֲצוּ. הִרְגִּיזוּ:
- נָזֹרוּ אָחוֹר. אֵין נְזִירָה בְּכָל מָקוֹם אֶלָּא לְשׁוֹן פְּרִישׁוּת, וְכֵן הוּא אוֹמֵר ״וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל״ (ויקרא כב:ב), ״נְזִיר אֶחָיו״ (בראשית מט:כו). אַף כָּאן נָזוֹרוּ – נְסוֹגוּ לַאֲחוֹרֵיהֶם מֵאֵצֶל הַמָּקוֹם:
Why do you seek further beatings,
That you continue to offend?
Every head is ailing,
And every heart is sick.
Rashi’s Commentary
- Why are you beaten... A person who was punished (lit. beaten) and repeats his sinhis friend admonishes him and says to him, For this you have been punished, yet you do not take heart to say, ‘For this I have been punished. I will not repeat it again.’ Here too, why are you beaten since you continue disobedience, to turn away from following the Omnipresent? Is not every head afflicted with illness and every heart with malaise? Why then do you not understand?
עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה כׇּל־רֹאשׁ לׇחֳלִי וְכׇל־לֵבָב דַּוָּי׃
רש"י
- עַל מֶה תֻכּוּ וְגוֹ׳. אָדָם שֶׁלָּקָה וְחוֹזֵר עַל סִרְחוֹנוֹ, חֲבֵרוֹ מוֹכִיחוֹ וְאוֹמֵר לוֹ: ״עַל זֶה לָקִיתָ, וְאֵינְךָ נוֹתֵן לֵב לוֹמַר ׳עַל סֻרְחָן זֶה לָקִיתִי, לֹא אָשׁוּב לַעֲשׂוֹת עוֹד׳?״ אַף כָּאן ״עַל מֶה תֻּכּוּ״ מֵאַחַר שֶׁעֲדַיִן אַתֶּם מוֹסִיפִים סָרָה, לָסוּר מֵאַחֲרֵי הַמָּקוֹם? הֲלֹא כְּבָר כָּל רֹאשׁ לָחֳלִי, וְלָמָּה לֹא תָבִינוּ?
From head to foot
No spot is sound:
All bruises, and welts,
And festering sores—
Not pressed out, not bound up,
Not softened with oil.
Rashi’s Commentary
- soundness An expression of perfection, sound without pain.
- wounds Heb. פֶּצַע, i.e., a wound of a sword.
- contusions Heb. חַבּוּרָה, an expression of a bruise. [Some editions read:] Other bruises.
- and lacerated sores Jonathan renders: מְרַסְסָא, lacerated and crushed.
- and lacerated sores demarcejjre, in O.F., and in the language of the Talmud, we find, “he bumped (טַרְיֵה) his head” (Chullin 45b). Menahem explained it as an expression of moisture, i.e., moist and wet, always oozing [muyte in O.F.].
- they have not been sprinkled These lesions were not sprinkled with medicinal powders by physicians. This is an expression of: (Job 18:15) “Sulphur shall be sprinkled (יְזֹרֶה) on his dwelling.” Menahem explained it as an expression of healing, as in (Jeremiah 30:13): “No one pronounced your judgment for healing (לְמָזוֹר).”
- neither was it softened with oil Their wound was not softened with oil, as is customary with other wounds. It would be inappropriate to say here, “They were not softened with oil,” for they soften only the place of the sore, not the wound and the contusion but the sprinkling and the bandaging applies to all three, [i.e., the wound, the contusion, and the lacerated sore.] Therefore, the plural number applies to them; the lesions were not sprinkled and not bandaged. Jonathan interprets the entire verse figuratively, referring to the fact that they were soiled and afflicted with iniquity. Accordingly, he rendered, “From the sole of the foot until the head,” from the smallest to the greatest, there is no soundness. There is none good among them, wounds and contusions, rebellious deeds, iniquities, and inadvertent sins. they have not been sprinkled... i.e., they have not been healed by repenting wholeheartedly, nor has it been softened with oil, not even a trace of repentant thought has entered their heart.
מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃
רש"י
- מְתֹם. לְשׁוֹן תְּמִימוּת, שָׁלֵם מֵאֵין מַכְאוֹב:
- פֶּצַע. מַכַּת חֶרֶב:
- חַבּוּרָה. לְשׁוֹן חַבָּלָה:
- וּמַכָּה טְרִיָּה. תִּרְגֵּם יוֹנָתָן: ״מְרַסְסָא״, כְּתוּתָה וּמְרוּסֶסֶת:
- טְרִיָּה. דמיצייד״א בְּלַעַ״ז, וּבִלְשׁוֹן גְּמָרָא יֵשׁ ״טַרְיֵה לְרֵישֵׁיהּ״ (חולין מה:). מְנַחֵם פֵּירֵשׁ לְשׁוֹן לַחוּת, כְּלוֹמַר: לַחָה וְרְטוּבָה, תָּמִיד נוֹבַעַת, מוישט״א בְּלַעַ״ז:
- לֹא זֹרוּ. הַנְּגָעִים הָאֵלֶּה לֹא זוֹרוּ עַל יְדֵי רוֹפְאִים אַבְקַת סַמָּנֵי תַחְבּוֹשֶׁת, לָשׁוֹן ״יְזֹרֶה עַל נָוֵהוּ גָפְרִית״ (איוב יח:טו). וּמְנַחֵם פֵּרֵשׁ לְשׁוֹן רְפוּאָה, כְּמוֹ ״אֵין דָּן דִּינֵךְ לְמָזוֹר״ (ירמיהו ל:יג). וְלֹא חֻבָּשׁוּ. לְשׁוֹן רְפוּאָה:
- וְלֹא רֻכְּכָה בַּשָּׁמֶן. לֹא רֻכְּכָה מַכָּתָם בַּשֶּׁמֶן כְּמִשְׁפַּט שְׁאָר מַכּוֹת, וְאֵין נוֹפֵל כָּאן לוֹמַר ׳לֹא רֻכְּכוּ בַּשֶּׁמֶן׳, שֶׁאֵין מְרַכְּכִין אֶלָּא בִּמְקוֹם הַמַּכָּה, אֲבָל הַמָּזוֹר וְהַחֲבִישָׁה נוֹפֵל לְשׁוֹנָם עַל כָּל הַגּוּף, לְפִיכָךְ נוֹפֵל בָּם לְשׁוֹן רַבִּים: ״לֹא זֹרוּ״ הַנְּגָעִים ״וְלֹא חֻבָּשׁוּ״. וְיוֹנָתָן פָּתַר כָּל הַמִּקְרָא בִּלְשׁוֹן דּוּגְמָא, עַל שֶׁהֵם מְלוּכְלָכִים וּמְנוּגָּעִים בֶּעָוֹן, וְתִרְגֵּם ״מִכַּף רֶגֶל וְעַד רֹאשׁ״ מִקְּטַנִּים וְעַד גְּדוֹלִים (ירמיהו ו:ג), ״אֵין בּוֹ מְתֹם״ אֵין טוֹב בּוֹ, ״פֶּצַע וְחַבּוּרָה״ פֶּשַׁע וַעֲוֹנוֹת וְחַטָּאִים. לֹא זֹרוּ וְגוֹ׳ כְּלוֹמַר לֹא נִתְרַפְּאוּ לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה, וְלֹא רֻכְּכָה בַּשָּׁמֶן אֲפִלּוּ צַד הִרְהוּר תְּשׁוּבָה אֵין בְּלִבָּם:
Your land is a waste,
Your cities burnt down;
Before your eyes, the yield of your soil
Is consumed by strangers—
A wasteland as overthrown by strangers!
Rashi’s Commentary
- in your presence, strangers devour it Before your eyes, your enemies will devour it.
- and desolate of you as a heritage turned over to strangers, which is desolate of its owners. Jonathan renders in this manner.
אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים׃
רש"י
- לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ. לְעֵינֵיכֶם יֹאכְלוּהָ אוֹיְבֵיכֶם:
- וּשְׁמָמָה. מִכֶּם, כְּנַחֲלָה הַנֶּהְפֶּכֶת לְזָרִים וְהִיא שְׁמָמָה מִבְּעָלֶיהָ; כָּךְ תִּרְגֵּם יוֹנָתָן:
Fair Zion is left
Like a booth in a vineyard,
Like a hut in a cucumber field,
Like a city beleaguered.
Rashi’s Commentary
- And the daughter of Zion shall be left devoid of its inhabitants, for they will be exiled from its midst, as a hut in a vineyard, made by a watchman, and when the produce of the vineyard is gathered, he leaves his hut and goes away, after they gather it.
- like a lodge in a cucumber field As the lodge, which the watchman made at the end of a cucumber field, to watch its cucumber, is left, for after it is gathered, he leaves it and goes away; the one in the vineyard is called a hut since he lives in it day and night; by day, he guards it from the birds and by night from the thieves, b ut cucumbers are hard, and there is no fear of the birds, and one need not watch them by day. It is, therefore, called a lodge since it is a place of lodging at night. Jonathan renders: Like a bed in a lodge (again repeated in Hebrew), [in] a cucumber field, in a cucumber field after it has been picked (בָּתַר דְאַבְעָיוּהִי), after it has been picked. [This is the expression of the Mishnah] (Peah 4:5): “There are three gatherings (אַבְעָיוֹת) a day.”
- like a besieged city Like a city which was besieged, and they make huts around it to hide the troops, and when they give up the siege [lit., when they go away from it], they leave them and go away. All this is Jonathan’s translation.
וְנוֹתְרָה בַת־צִיּוֹן כְּסֻכָּה בְכָרֶם כִּמְלוּנָה בְמִקְשָׁה כְּעִיר נְצוּרָה׃
רש"י
- וְנוֹתְרָה בַת צִיּוֹן. רֵיקָנִית מִיּוֹשְׁבֶיהָ, כִּי יִגְלוּ מִתּוֹכָהּ, כַּאֲשֶׁר תִּוָּתֵר סֻכַּת הַכֶּרֶם שֶׁעֲשָׂאָהּ נוֹצֵר, וּבְעֵת יִבְצֹר הַכֶּרֶם מַנִּיחַ סֻכָּתוֹ וְהוֹלֵךְ, ״בָּתַר דִּקְטָפוּהִי״ (תרגום יונתן) – לְאַחַר שֶׁבָּצְרוּ אוֹתָהּ:
- כִּמְלוּנָה בְמִקְשָׁה. ״כַּאֲשֶׁר תֵּעָזֵב הַמְּלוּנָה שֶׁעָשָׂה נוֹצֵר בְּרֹאשׁ הַמִּקְשָׁה לִשְׁמֹר קִישּׁוּאִין שֶׁלָּהּ, וּמִשֶּׁתִּלָּקֵט מַנִּיחָהּ וְהוֹלֵךְ. זוֹ שֶׁבַּכֶּרֶם קְרוּיָה סֻכָּה, לְפִי שֶׁהוּא גָּר שָׁם יוֹמָם וָלַיְלָה, בַּיּוֹם שׁוֹמְרָהּ מִן הָעוֹפוֹת וּבַלַּיְלָה מִן הַגַּנָּבִים. אֲבָל הַקִּישּׁוּאִין קָשִׁין הֵם וְאֵין לִירָא מִן הָעוֹפוֹת וְאֵין צָרִיךְ לְשָׁמְרָהּ בַּיּוֹם, לְפִיכָךְ נִקְרֵאת מְלוּנָה עַל שֶׁהִיא לִינַת הַלֵּילוֹת. ״כְּעַרְסַל מְבָתוּתָא״ – כְּמִשְׁכַּב הַמְּלוּנָה, ״בְּמִקְשָׁיָא בָּתַר דְּאַבְעִיוּהִי״ – לְאַחַר שֶׁלִּקְּטוּהוּ, לְשׁוֹן הַמִּשְׁנָה (פאה ד:): ״שָׁלֹשׁ אַבְעָיוֹת בַּיּוֹם:
- כְּעִיר נְצוּרָה. כְּעִיר שֶׁצָּרוּ עָלֶיהָ, וְעוֹשִׂים סֻכּוֹת סָבִיב לָהּ לְהִסְתַּתֵּר שָׁם הַחֲיָלוֹת, וּכְשֶׁמִּסְתַּלְּקִים מֵעָלֶיהָ מַנִּיחִין אוֹתָם וְהוֹלְכִין. כָּל זֶה תַּרְגּוּם יוֹנָתָן:
“What need have I of all your sacrifices?”
Says GOD.
“I am sated with burnt offerings of rams,
And suet of fatlings,
And blood of bulls;
And I have no delight
In lambs and he-goats.
Rashi’s Commentary
- I am sated with the burnt-offerings of rams This is similar to: “Lest he have too much of you and hate you,” (Proverbs 25:18).
- fattened cattle Fattened cattle and sheep.
- I do not want Since you transgress My Torah, the sacrifice of the wicked is an abomination [from Prov. 21:27].
לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהֹוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃
רש"י
- שָׂבַעְתִּי עֹלוֹת אֵילִים. כְּמוֹ ״פֶּן יִשְׂבָּעֲךָ וּשְׂנֵאֶךָ״ (משלי כה:ז):
- מְרִיאִים. בְּהֵמוֹת צֹאן פְּטוּמוֹת:
- לֹא חָפָצְתִּי. אַחַר שֶׁאַתֶּם עוֹבְרִים עַל תּוֹרָתִי, ״זֶבַח רְשָׁעִים תּוֹעֵבָה״ (משלי כא:ז):
no more;
Bringing oblations is futile,
Incense is offensive to Me.
New moon and sabbath,
Proclaiming of solemnities,
Assemblies with iniquity
I cannot abide.
Rashi’s Commentary
- You shall bring no more vain meal-offerings I warn you, you shall not bring Me your vain meal- offering, for the smoke that rises from it is smoke of abomination to Me, and not for My satisfaction.
- New moons and Sabbaths, calling, convocations, I cannot... and [sic, does not appear in Parshandatha] to call convocations, i.e., New Moons and Sabbaths when you gather to call a convocation and an assembly on them, I cannot bear the iniquity in your hearts that is inclined to paganism, and the convocation with it, for these two things are incompatible: to call a convocation to gather before Me, and the iniquity that is in your hearts for paganism, and you do not take it out of your hearts.
לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃
רש"י
- לֹא תוֹסִיפוּ הָבִיא מִנְחַת שָׁוְא. מַתְרֶה אֲנִי בָּכֶם: לֹא תָּבִיאוּ לִי מִנְחַת שָׁוְא שֶׁלָּכֶם, שֶׁהֶעָשָׁן עוֹלֶה מִמֶּנָּה קִיטוֹר שֶׁל תִּיעוּב הוּא לִי, וְלֹא לְנַחַת הָרוּחַ:
- חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא אוּכַל וְגוֹ׳. וְלִקְרוֹא מִקְרָא חֹדֶשׁ וְשַׁבָּת שֶׁאַתֶּם נֶאֱסָפִים לִקְרֹא עֲצָרָה וַאֲסִיפָה בָּהֶם, לֹא אוּכַל לִסְבּוֹל אָוֶן שֶׁבִּלְבַבְכֶם הַנּוֹטֶה לַעֲבוֹדָה זָרָה וְהָעֲצָרָה עִמּוֹ, שֶׁאֵין שְׁנֵי הַדְּבָרִים כָּאֵלּוּ רְאוּיִין יַחַד: לִקְרוֹא עֲצָרָה לֵיאָסֵף לְפָנַי, וְהָאָוֶן שֶׁבִּלְבַבְכֶם לַעֲבוֹדָה זָרָה, וְאֵין אַתֶּם מוֹצִיאִין אוֹתוֹ מִתּוֹךְ לְבַבְכֶם:
Wash yourselves clean;
Put your evil doings
Away from My sight.
Cease to do evil;
Rashi’s Commentary
- Wash, cleanse yourselves Voweled with a ‘patach,’ the imperative form, since it is derived from רְחַץ, but רָחֲצוּ, [in the past tense, is voweled with a ‘kamatz’ because it is derived from רָחַץ].
- Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go Ten exhortations of the expression of repentance are [listed] here, corresponding to the Ten Days of Penitence and to the ten verses of Kingship, Remembrances, and Shofaroth [in the musaf service of Rosh Hashanah].
- cease to do evil Desist from your evil deeds.
- to do evil Heb. הרע, like לְהָרֵעַ, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ, desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה, stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפֹּר)” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.
רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃
רש"י
- רַחֲצוּ הִזַּכּוּ. פַּתַּח הוּא, לְשׁוֹן צִוּוּי, לְפִי שֶׁהוּא מִגִּזְרַת רְחַץ, אֲבָל רָחֲצוּ קָמַץ לְשׁוֹן עָבַר שֶׁהוּא מִגִּזְרַת רָחַץ:
- רַחֲצוּ, הִזַּכּוּ, הָסִירוּ, חִדְלוּ, לִמְדוּ, דִּרְשׁוּ, אַשְּׁרוּ, שִׁפְטוּ, רִיבוּ, לְכוּ. עֶשֶׂר אַזְהָרוֹת שֶׁל לְשׁוֹן תְּשׁוּבָה יֵשׁ כָּאן, כְּנֶגֶד עֲשֶׂרֶת יְמֵי תְּשׁוּבָה וּכְנֶגֶד עֲשָׂרָה מַלְכֻיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת:
- חִדְלוּ הָרֵעַ. חִדְלוּ מִמַּעֲשִׂים הָרָעִים:
- הָרֵעַ. כְּמוֹ לְהָרֵעַ, אֵין צָרִיךְ לִכְתּוֹב מֵהָרֵעַ, שֶׁכֵּן לְשׁוֹן הַמִּקְרָא נוֹפֵל עַל לְשׁוֹן חֲדָלָה, ״וְחָדַל לַעֲשׂוֹת הַפֶּסַח״ (במדבר ט:ג), ״עַד כִּי חָדַל לִסְפֹּר״ (בראשית מא:ט), כְּלוֹמַר: חָדְלָה הַסְּפִירָה, חָדְלָה הָעֲשִׂיָּה, אַף כָּאן תַּחְדְּלוּ הָרָעָה:
Learn to do good.
Devote yourselves to justice;
Aid the wronged.
Uphold the rights of the orphan;
Defend the cause of the widow.
Rashi’s Commentary
- Learn It is punctuated ‘raphe,’ weak, without a dagesh. This is from the form לָמֹד, learn to do good. One who teaches himself is of the ‘kal’ form. Therefore, its imperative plural is voweled with a ‘chirik’ like אִמְרוּ, שִׁמְעוּ, but one who teaches others is of the form of the ‘heavy conjugation’ (pi’el) with a ‘dagesh,’ and if one comes to command a number of people, the word is voweled לַמְּדוּ. And so, דִּרְשׁוּ, from the form דְרשׁ, but אַשְּׁרוּ in which the ‘shin’ has a ‘dagesh,’ is from the ‘heavy conjugation,’ and from the form אַשֵּׁר ; therefore, the imperative plural is voweled with a ‘patach’ like בַּשְּׂרוּ, סַפְּרוּ, דַּבְּרוּ.
- strengthen the robbed Heb. אַשְּׁרוּ חָמוֹץ. This is a Mishnaic term, אֲשַׁרְנוּהִי, “we have verified it” (Ketuboth 21a); “if I had strength (אֲיַשֵּׁר)” (Gittin 30b); “May your strength be strengthened (יִישַׁר)” (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) “My foot held its path (בֲּאֲשׁוּרוֹ)”; (Prov. 23:19) “And go (וְאַשֵׁר) in the way of your heart.”
- (perform justice So-and-so is innocent and so-and- so is guilty.
- plead the case of the widow Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.)
- the robbed Heb. חָמוֹץ, similar to (Ps. 71:4) “from the hand of the unrighteous and the robber (וּמְחַמֵּץ).”
לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ {ס}
רש"י
- לִמְדוּ. רָפֵי נָקוּד, וְהוּא מִגִּזְרַת ״לָמוֹד״ – הָיוּ לְמֵדִין לְהֵיטִיב. הַמְּלַמֵּד לְעַצְמוֹ הוּא מִמִּשְׁקוֹלֶת לָשׁוֹן קַל, לְפִיכָךְ צִוּוּי לָשׁוֹן רַבִּים שֶׁלּוֹ נָקוּד בְּחִירִק כְּמוֹ ״אִמְרוּ״, ״שִׁמְעוּ״, אֲבָל הַמְּלַמֵּד לַאֲחֵרִים הוּא מִמִּשְׁקוֹלֶת לָשׁוֹן כָּבֵד הַמַּדְגִּישׁ, וְאִם בָּא לְצַוּוֹת אֶת הָרַבִּים הוּא נָקוּד ״לַמְּדוּ״. וְכֵן ״דִּרְשׁוּ״ מִגִּזְרַת ״דָּרוֹשׁ״, אֲבָל ״אַשְּׁרוּ״ שֶׁהַשִּׁי״ן מֻדְגֶּשֶׁת מִמִּשְׁקוֹלֶת לָשׁוֹן כָּבֵד וּמִגִּזְרַת ״אַשֵּׁר״, לְפִיכָךְ לָשׁוֹן צִוּוּי לְרַבִּים נָקוּד פַּתַּח כְּמוֹ ״דַּבְּרוּ״, ״סַפְּרוּ״, ״בַּשְּׂרוּ״:
- אַשְּׁרוּ חָמוֹץ. הַחֲזִיקוּ אֶת הַגָּזוּל, וְהוּא לְשׁוֹן מִשְׁנָה: ״אֲשַׁרְנוּהִי״ (כתובות כא.), ״אִי אֲיַשֵּׁר חֵילִי״ (גיטין ל:), ״יִישַׁר כֹּחֲךָ״ (שבת פז.). לָשׁוֹן אַחֵר: הַדְרִיכוּהוּ בִּנְתִיב אֱמֶת לִזְכּוֹת בְּשֶׁלּוֹ, לְשׁוֹן ״בַּאֲשׁוּרוֹ אָחֲזָה רַגְלִי״ (איוב כג:א), ״וְאַשֵּׁר בְּדֶרֶךְ לִבֶּךָ״ (משלי כג:ט):
- שִׁפְטוּ יָתוֹם. פְּלוֹנִי זַכַּאי, פְּלוֹנִי חַיָּב:
- רִיבוּ אַלְמָנָה. הִשְׁתַּדְּלוּ בְּרִיבָהּ לְהִתְוַכֵּחַ בַּעֲדָהּ, שֶׁאֵינָהּ יוֹצֵאת לַחֲזוֹר אַחֲרֵי בַּעֲלֵי דִינָהּ (סא"א):
- חָמוֹץ. גָּזוּל, וְדוֹמֶה לוֹ ״מִכַּף מְעַוֵּל וְחוֹמֵץ״ (תהלים עא:):
“Come, let us reach an understanding,
—says GOD.
Be your sins like crimson,
They can turn snow-white;
Be they red as dyed wool,
They can become like fleece.”
Rashi’s Commentary
- Come now, let us debate together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent.
- If your sins prove to be like crimson Stained before Me like crimson red, I will make them as white as snow.
- says the Lord [The verb is in the future form to denote that] He always says this to you, like: (Num. 9:20) “By the word of the Lord they would camp (יַחֲנוּ),” also a future form. Another explanation is: Come now, let us debate. What is written above this? “Cease to do evil; learn to do good.” And after you return to Me, come now, and let us debate together, to notify Me, “We have done what is incumbent upon us; You do what is incumbent upon You;” and I say, “If your sins prove to be like crimson, they will become white as snow...”
- as crimson dye Heb. תּוֹלָע, lit. a worm. Dye with which they dye fabrics red. They are kernels, each one of which has a worm inside it. Hence the name תּוֹלָע.
לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהֹוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃
רש"י
- לְכוּ נָא וְנִוָּכְחָה יַחַד, אֲנִי וְאַתֶּם, וְנֵדַע מִי סָרַח עַל מִי; וְאִם אַתֶּם סְרַחְתֶּם עָלַי, עוֹדֶנִּי נוֹתֵן לָכֶם תִּקְוָה לָשׁוּב:
- אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים. כְּתוּמִים לְפָנַי כְּאוֹדֶם שָׁנִים, אַלְבִּינֵם כַּשֶּׁלֶג:
- יֹאמַר ה׳. תָּמִיד הוּא אוֹמֵר לָכֶם כֵּן, כְּמוֹ ״עַל פִּי ה׳ יַחֲנוּ״ (במדבר ט:). דָּבָר אַחֵר: לְכוּ נָא וְנִוָּכְחָה – מַה כָּתוּב לְמַעְלָה מִמֶּנּוּ? ״חִדְלוּ הָרֵעַ לִמְדוּ הֵיטֵב״ (ישעיהו א:ז-יז), וְאַחַר שֶׁתָּשׁוּבוּ אֵלַי לְכוּ וְנִוָּכְחָה יַחַד לְהוֹדִיעֵנִי: ״עָשִׂינוּ מַה שֶׁעָלֵינוּ, עֲשֵׂה מַה שֶׁעָלֶיךָ״, וַאֲנִי אוֹמֵר ״אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג״ וְגוֹ׳:
- כַתּוֹלָע. צֶבַע שֶׁצּוֹבְעִים בּוֹ אָדוֹם, גַּרְעִינִים הֵם, וְיֵשׁ תּוֹלָעִים בְּכָל אֶחָד וְאֶחָד:
Alas, she has become a whore,
The faithful city
That was filled with justice,
Where righteousness dwelt—
But now murderers.
Rashi’s Commentary
- a harlot Astray from her God.
- city which was faithful and full of justice, and righteousness would lodge therein, but now murderers.
- full of justice Heb. מְלֵאֲתִי מִשְׁפָּט [equivalent to מְלֵאַתמִשְׁפָּט, the ‘yud’ being superfluous,] as in (Lamentations 1:1) רַבָּתִי עָם, “great in population” [equivalent to רַבַּתעָם].
- in which righteousness would lodge The daily dawn sacrifice would atone for the sins [committed] at night, and the daily afternoon [sacrifice] would atone for those of the day. Another explanation is that they would allow capital cases to rest overnight when they could find no merit for him, [i.e., for the defendant;] they would not conclude his verdict until the morrow, perhaps they would find a merit for him, and now they have become murderers. [We find in] Pesikta [d’Rav Kahana p. 121a]: Rabbi Menahem bar Oshia [according to Parshandatha,] Rabbi Phinehas in the name of Rabbi Oshia said: Four hundred eighty-one synagogues were in Jerusalem, corresponding to the numerical value of מְלֵאֲתִי.
- and now murderers They killed Uriah; they killed Zechariah.
אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃
רש"י
- לְזוֹנָה. תּוֹעָה מֵעַל אֱלֹהֶיהָ:
- קִרְיָה. שֶׁהָיְתָה נֶאֱמָנָה וּמְלֵאָה מִשְׁפָּט, וְצֶדֶק הָיָה לָן בָּהּ, וְעַתָּה מְרַצְּחִים:
- מְלֵאֲתִי מִשְׁפָּט. כְּגוֹן ״רַבָּתִי עָם״ (איכה א:):
- צֶדֶק יָלִין בָּהּ. תָּמִיד שֶׁל שַׁחַר הָיָה מְכַפֵּר עַל עֲבֵירוֹת שֶׁל הַלַּיְלָה, וְשֶׁל בֵּין הָעַרְבַּיִם מְכַפֵּר עַל שֶׁל הַיּוֹם. דָּבָר אַחֵר: שֶׁהָיוּ מְלִינִים בָּהּ דִּינֵי נְפָשׁוֹת, כְּשֶׁלֹּא הָיוּ מוֹצְאִין לוֹ זְכוּת בַּיּוֹם הָרִאשׁוֹן לֹא הָיוּ גּוֹמְרִין אֶת דִּינוֹ עַד לְמָחָר, אוּלַי יִמְצְאוּ לוֹ זְכוּת, וְעַתָּה נַעֲשׂוּ רוֹצְחִין. וּמָצִינוּ בִּפְסִיקְתָּא (פרק טו:ז): רַבִּי מְנַחֵם בַּר אוֹשַׁעְיָא אָמַר: תפ״א (אַרְבַּע מֵאוֹת וּשְׁמוֹנִים וְאַחַת) בָּתֵּי כְנֵסִיּוֹת הָיוּ בִּירוּשָׁלַיִם כְּמִנְיַן מְלֵאֲתִי בְּגִימַטְרִיָּא:
- וְעַתָּה מְרַצְּחִים. הָרְגוּ אֶת אוּרִיָּה, הָרְגוּ אֶת זְכַרְיָה:
Your silver has turned to dross;
Your wine is cut with water.
Rashi’s Commentary
- Your silver has become dross They would make copper coins and plate them with silver, in order to cheat with them.
- your wine is diluted with water Your drinks are mixed with water, as is stated in Pesikta (122b). [The word] means ‘mixed,’ although there is no similar word in Scripture to prove it, but the Midrash Aggadah explains (Ecc. 2:2): “Of laughter I said, it makes one mad (מְהוֹלָל)” to mean that it is confused, or mixed up.
כַּסְפֵּךְ הָיָה לְסִיגִים סׇבְאֵךְ מָהוּל בַּמָּיִם׃
רש"י
- כַּסְפֵּךְ הָיָה לְסִיגִים. שֶׁהָיוּ עוֹשִׂין מָעוֹת נְחֹשֶׁת וּמְצַפִּין אוֹתָן בְּכֶסֶף לְהוֹנוֹת בָּהֶם:
- סָבְאֵךְ מָהוּל בַּמָּיִם. מַשְׁקִים שֶׁלָּכֶם מְעוֹרָבִים בַּמַּיִם, כְּדְאִיתָא בִּפְסִיקְתָּא (פסיקתא רבתי טו:). מָהוּל – מְעוֹרָב, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא; וּמִדְרָשׁ אַגָּדָה פּוֹתֵר ״לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל״ (קהלת ב:) – מְעוֹרְבָּב:
Your rulers are rogues
And cronies of thieves,
Every one avid for presents
And greedy for gifts;
They do not judge the case of the orphan,
And the widow’s cause never reaches them.
Rashi’s Commentary
- rebellious Deviating from the straight path.
- and runs after payments This word is similar to the Talmudic תַּשְׁלוּמִין. Jonathan paraphrases: One man says to another, Do me a favor in my case, and I will repay you in your case. This refers to a judge who was a robber, and the robbery victim complains about him before another judge. This one says to him, Declare me innocent today, and I will repay you when they complain about you before me. This is the meaning of running after payments.
- and the quarrel of the widow does not come to them The widow comes to complain, and the orphan is coming out, when this one meets him and asks him, What did you accomplish in your case? He replies, All day long I toiled at work, but I did not accomplish anything. And this one turns around and says, If this one, who is a man, did not accomplish anything, surely I will not. This is the meaning of, “the orphan they do not judge, and the quarrel of the widow does not come to them” at all.
שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים כֻּלּוֹ אֹהֵב שֹׁחַד וְרֹדֵף שַׁלְמֹנִים יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם׃ {ס}
רש"י
- סוֹרְרִים. סָרִים מִן הַדֶּרֶךְ הַיְשָׁרָה:
- וְרֹדֵף שַׁלְמוֹנִים. תַּשְׁלוּמִין. תַּרְגּוּם יוֹנָתָן: ״אָמְרִין גְּבַר לְחַבְרֵיהּ עֲבִיד לִי טַב בְּדִינִי וַאֲשַׁלֵּם לָךְ בְּדִינָךְ״. שׁוֹפֵט שֶׁהָיָה גַּזְלָן, וְהַנִּגְזָל צוֹעֵק עָלָיו בִּפְנֵי שׁוֹפֵט אַחֵר, זֶה אוֹמֵר לוֹ: צַדְּקֵנִי הַיּוֹם וַאֲנִי אֲשַׁלֵּם גְּמוּלְךָ כְּשֶׁיִּצְעֲקוּ עָלֶיךָ בְּפָנַי. הֲוֵי רוֹדֵף תַּשְׁלוּם גְּמוּלוֹת:
- וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם. הָאַלְמָנָה בָּאָה לִצְעוֹק, וְהַיָּתוֹם יוֹצֵא, וְזוֹ פּוֹגַעַת בּוֹ וְשׁוֹאַלְתּוֹ: ״מַה הוֹעַלְתָּ בִּצְעָקָתְךָ לִפְנֵי הַשּׁוֹפֵט?״ וְהוּא אוֹמֵר: ״כָּל הַיּוֹם הַזֶּה יָגַעְתִּי לוֹ בִּמְלָאכָה, וְסוֹפוֹ לֹא הוֹעַלְתִּי.״ וְזוֹ חוֹזֶרֶת לַאֲחוֹרֶיהָ וְאוֹמֶרֶת: ״וּמַה זֶּה שֶׁהוּא אִישׁ לֹא הוֹעִיל, אֲנִי לֹא כָּל שֶׁכֵּן?״ הֲוֵי ״יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא יָבוֹא אֲלֵיהֶם״ כְּלָל:
Assuredly, this is the declaration
Of the Sovereign, GOD of Hosts,
The Mighty One of Israel:
“Ah, I will get satisfaction from My foes;
I will wreak vengeance on My enemies!
Rashi’s Commentary
- says the Master Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it.
- the Mighty One of Israel the strength of Israel.
- Oh Heb. הוי. An expression of preparation and announcement, and similar to this is (Zech. 2:10): “Ho, ho, (הוי הוי) flee from the land of the north.” And let all know that I will console Myself of My adversaries, who angered Me with their deeds.
לָכֵן נְאֻם הָאָדוֹן יְהֹוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי׃
רש"י
- נְאֻם הָאָדוֹן. שֶׁהַכֹּל שֶׁלּוֹ, וּבְיָדוֹ לַעֲקוֹר אֶתְכֶם מֵאַרְצְכֶם וְלִנְטוֹעַ בָּהּ אֲחֵרִים:
- אֲבִיר יִשְׂרָאֵל. תָּקְפּוֹ שֶׁל יִשְׂרָאֵל:
- הוֹי. לְשׁוֹן הַזְמָנָה וְהַכְרָזָה, וְדוֹמֶה לוֹ ״הוֹי וְנֻסוּ מֵאֶרֶץ צָפוֹן״ (זכריה ב:), וְיֵדְעוּ הַכֹּל כִּי אֶנָּחֵם מִצָּרַי שֶׁהִכְעִיסוּנִי בְּמַעֲשֵׂיהֶם:
I will turn My hand against you,
And smelt out your dross as with lye,
And remove all your slag:
Rashi’s Commentary
- And I will return My hand upon you One blow after another, until the transgressors have been completely destroyed.
- as with lye This is an expression meaning soap [sbon in O.F., savon (in modern French)]. Its deviation is an expression of cleanliness, similar to (Ps. 24:4): “and pure (בַּר) of heart,” since it cleanses the garment of its stains.
- your dross mentioned above, as: “Your silver has become dross”; a mixture of silver with copper is called dross. Here too, a mixture of the wicked with the righteous. I will destroy the transgressors, who are all dross.
- all your tin The tin mixed with silver, that is to say, the wicked among you. בְדִיל is called estejjn [etain] in O.F. [tin].
וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כׇּל־בְּדִילָיִךְ׃
רש"י
- וְאָשִׁיבָה יָדִי עָלַיִךְ. מַכָּה אַחַר מַכָּה, עַד כְּלוֹת הַפּוֹשְׁעִים:
- כַּבֹּר. לְשׁוֹן בּוֹרִית, סבו״ן בְּלַעַ״ז, וּלְשׁוֹנוֹ לְשׁוֹן נִקָּיוֹן, כְּמוֹ ״וּבַר לֵבָב״ (תהילים כד:), עַל שֵׁם שֶׁהוּא מְנַקֶּה הַבֶּגֶד מִכְּתָמָיו:
- סִיגָיִךְ. הָאָמוּר לְמַעְלָה כְּמוֹ ״כַּסְפֵּךְ הָיָה לְסִיגִים״ (ישעיהו א:כב), תַּעֲרוֹבֶת נְחֹשֶׁת בְּכֶסֶף קָרוּי סִיג, אַף כָּאן תַּעֲרוֹבֶת רְשָׁעִים עִם הַכְּשֵׁרִים. אֲנִי אֲכַלֶּה הַפּוֹשְׁעִים שֶׁהֵם הַסִּיג:
- כָּל־בְּדִילָיִךְ. בְּדִיל הַמְעוֹרָב בַּכֶּסֶף, כְּלוֹמַר: הָרְשָׁעִים שֶׁבָּךְ. בְּדִיל אשטיי״ס בְּלַעַ״ז:
Zion shall be saved in the judgment;
Her repentant ones, in the retribution.
Rashi’s Commentary
- shall be redeemed through justice Since there will be in it people who practice justice.
- shall be redeemed from her iniquities.
- and her penitent those penitent among them. (through righteousness through those who make themselves righteousthrough justice and through righteousness—that are in her midst [or,] among them.)
But rebels and sinners shall all be crushed,
And those who forsake GOD shall perish.
Rashi’s Commentary
- And destruction shall come upon rebels... For with all these expressions he reproved them above: and they rebelled against Me (verse 2), sinful nation; they forsook the Lord (verse 4).
- rebels Rebels and sectarians and those who worship idols.
- and sinners Apostates guilty of other sins.
וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים יַחְדָּו וְעֹזְבֵי יְהֹוָה יִכְלוּ׃
רש"י
- וְשֶׁבֶר פֹּשְׁעִים וגו׳. שֶׁבְּכֻלָּן הוֹכִיחָן לְמַעְלָה: ״וְהֵם פָּשְׁעוּ בִי״ (ישעיהו א:ב), ״גּוֹי חוֹטֵא״, ״עָזְבוּ אֶת ה׳״ (ישעיהו א:ד):
- פֹּשְׁעִים. מוֹרְדִים וְהָעוֹבְדִים לַעֲבוֹדָה זָרָה:
- וְחַטָּאִים. אֵלּוּ עַבְרְיָינִים הָעוֹבְרִים עַל שְׁאָר אִסּוּרִין:
Truly, you shall be shamed
Because of the terebinths you desired,
And you shall be confounded
Because of the gardens you coveted.
Rashi’s Commentary
- of the elms Heb. מֵאֵלִים, an expression derived from אֵלָה, a species of tree called olme in O.F. [orme in modern French, an elm].
- that you desired to worship idols under them, similar to what is stated (Hosea 4:13): “Under the oak and the aspen, and the elm, for its shade is good.”
- because of the gardens There they would worship idols, as it is stated (infra 66:17): “Those who prepare themselves and purify themselves for the gardens.”
כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם וְתַחְפְּרוּ מֵהַגַּנּוֹת אֲשֶׁר בְּחַרְתֶּם׃
רש"י
- מֵאֵילִים. לְשׁוֹן אֵלָה, מִין אִילָן שֶׁקּוֹרִין אולמ״א בְּלַעַ״ז:
- אֲשֶׁר חֲמַדְתֶּם. לַעֲבוֹד תַּחְתֵּיהֶם עֲבוֹדַת כּוֹכָבִים, כְּעִנְיָן שֶׁנֶּאֱמַר ״תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ״ (הושע ד:ג):
- מֵהַגַּנּוֹת. שָׁם הָיוּ עוֹבְדִים כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר ״הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל הַגַּנּוֹת״ (ישעיהו סו:יז):
For you shall be like a terebinth
Wilted of leaf,
And like a garden
That has no water,
Rashi’s Commentary
- whose leaves wilt Its leaf ([Other editions read:] whose leaf) wilts, becomes wilted [flatisant in O. F.]. When heat or cold comes upon it, it wilts and its moisture is lost and destroyed. [The word] נבל is not an expression of decay like בלה, for no ‘nun’ is found in that expression, but נבל [is an expression of something that becomes fatigued and its strength is curtailed, from the root of] נָבֹל תִּבֹּל (Exod. 18: 18), which Onkelos renders: You will surely be exhausted.
- that has no water to water its seeds; to the thing with which they sin, he compares their punishment.
כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃
רש"י
- נֹבֶלֶת עָלֶה. הֶעָלֶה שֶׁלָּהּ נוֹבֶלֶת, כָּמוּשׁ, פלישטיישנ״ט בְּלַעַ״ז. בְּבֹא עָלָיו שָׁרָב אוֹ קֶרַח הוּא כָּמֵשׁ, וְלִחְלוּחוֹ אָבַד וְכָלֶה. וְאֵין ׳נוֹבֵל׳ לְשׁוֹן רִקָּבוֹן כְּמוֹ ׳בָּלֶה׳ (איכה ג:), שֶׁאֵין נוּ״ן נוֹפֶלֶת בְּאוֹתוֹ לָשׁוֹן, אֶלָּא ׳נוֹבֵל׳ לְשׁוֹן דָּבָר הַנִּלְאֶה וְכָלֶה, כְּמוֹ מִגִּזְרַת ״נָבֹל תִּבֹּל״ (שמות יח:ח), כְּמוֹ ׳תִּנְבּוֹל׳, וּמְתַרְגְּמִינָן: מֵילָאָה תֵּילָאָה:
- אֲשֶׁר־מַיִם אֵין לָהּ. לְהַשְׁקוֹת זְרָעֶיהָ; בְּדָבָר שֶׁחוֹטְאִים בּוֹ מַשְׁוֶה פֻּרְעָנוּתָם:
Stored wealth shall become as tow,
And he who amassed it a spark;
And the two shall burn together,
With none to quench.
Rashi’s Commentary
- the[ir] strength with which they take from the poor by force and rob them and strengthen themselves with the money. That money will become as tow, which is shaken out of the flax, which is light and easily ignited.
- and its perpetrator The one who amasses this power will become as a spark of fire, and they will burn, one with the other. as a spark Heb. וּפֹעֲלוֹ לְנִיצוֹץ, estencele in O.F. [etincelle in modern French], a spark. Jonathan renders וְעוֹבַד יְדֵיהוֹן, and the work of their hands. This does not follow the Hebrew, however, for, were it so, it would have to be voweled וּפָעֳלוּ with a ‘kamatz- chatuf,’ a hurried ‘kamatz,’ and it would be explained as an expression of work. Now, that it is voweled with a ‘cholam,’ it is an expression of a worker, or perpetrator.
- with no one to extinguish Jonathan renders: And no one will pity them.
וְהָיָה הֶחָסֹן לִנְעֹרֶת וּפֹעֲלוֹ לְנִיצוֹץ וּבָעֲרוּ שְׁנֵיהֶם יַחְדָּו וְאֵין מְכַבֶּה׃ {פ}
רש"י
- הֶחָסֹן. הַתֹּקֶף, שֶׁהָיוּ אוֹנְסִין אֶת הָעֲנִיִּים וְגוֹזְלִין אוֹתָן וּמִתְחַסְּנִין בַּמָּמוֹן, כְּמוֹ שֶׁאָמַר לְמַעְלָה (ישעיהו א:כג) ״וְחַבְרֵי גַנָּבִים״, יִהְיֶה אוֹתוֹ מָמוֹן לִנְעוֹרֶת שֶׁמְּנַעֲרִין מִן הַפִּשְׁתָּן (שבת כ:), שֶׁהוּא קַל וְנוֹחַ לִשָּׂרֵף:
- וּפֹעֲלוֹ. וְהָעוֹשֶׂה אוֹתוֹ תֹּקֶף יִהְיֶה לְנִיצוֹץ אֵשׁ, וּבָעֲרוּ זֶה בָּזֶה. נִיצוֹץ אישטנציל״א בְּלַעַ״ז. תַּרְגּוּם יוֹנָתָן: ״וּפֹעֲלוֹ״ – ״וְעוֹבַד יְדֵיהוֹן״, וְאֵין זֶה אַחַר לְשׁוֹן הָעִבְרִית, שֶׁאִם כֵּן הָיָה לוֹ לִנָּקֵד וּפָעֳלוֹ חֲטַף קָמַץ, וִיהֵא נִבְאָר לְשׁוֹן פָּעוּל. עַכְשָׁיו שֶׁהוּא נָקוּד מְלֹא פוּם (רוֹצֶה לוֹמַר חוֹלָם), נִבְאָר לְשׁוֹן פּוֹעֵל:
- וְאֵין מְכַבֶּה. תַּרְגּוּם יוֹנָתָן: ״וְלָא יְהֵא עֲלֵיהוֹן חַיִּיס״: