GOD said to me, “Get yourself a large sheet and write on it in common script ‘For Maher-shalal-hash-baz’;
Rashi’s Commentary
- scroll Heb. גִּלְיוֹן, like מְגִלָה. ([Mss. add:] Or a tablet.)
- in common script In script which any man who reads it can skim through quickly, even a very common man, even if he is not intelligent. In this manner Jonathan renders: in a distinct script.
- to hasten loot, speed the spoils For Sennacherib to come and to loot all the possessions of the ten tribes and to speed Nebuchadnezzar to pillage Zedekiah and his generation.
וַיֹּאמֶר יְהֹוָה אֵלַי קַח־לְךָ גִּלָּיוֹן גָּדוֹל וּכְתֹב עָלָיו בְּחֶרֶט אֱנוֹשׁ לְמַהֵר שָׁלָל חָשׁ בַּז׃
רש"י
- גִּלָּיוֹן. מְגִלָּה:
- בְּחֶרֶט אֱנוֹשׁ. בְּמִכְתָּב כְּתָב אֲשֶׁר יָרוּץ כָּל אֱנוֹשׁ הַקּוֹרֵא בּוֹ, אֲפִילּוּ אֱנוֹשׁ כָּל שֶׁהוּא, וַאֲפִילּוּ אֵינוֹ חָכָם. וְכֵן תִּרְגֵּם יוֹנָתָן: ״כְּתָב מְפָרַשׁ״:
- לְמַהֵר שָׁלָל לָבֹא סַנְחֵרִיב וְלִשְׁלוֹל אֶת כָּל הוֹן עֲשֶׂרֶת הַשְּׁבָטִים, וּלְהָחִישׁ לָבוֹז נְבוּכַדְנֶצַּר אַחֲרָיו אֶת צִדְקִיָּהוּ וְדוֹרוֹ:
and call reliable witnesses, the priest Uriah and Zechariah son of Jeberechiah, to witness for Me.”
Rashi’s Commentary
- And I will call to testify for Myself also in those days, in the days of Jehoiakim, concerning that calamity, destined to befall them, two trustworthy witnesses, one to foretell for them the evil that was destined to come upon them, viz. Uriah the priest, whom Jehoiakim dispatched, as it is said (Jer. 26: 20): “And also a man was prophesying in the name of the Lord, Uriah the son of Shemaiah from Kiriath-jearim, and he prophesied concerning this city and concerning this land, according to all the words of Jeremiah.”
- and Zechariah the son of Jeberechiah who prophesied in the second year of Darius (Zech. 8:4): “Old men and old women will again sit in the streets of Jerusalem.” Uriah is a sign for Zechariah. If you see that Uriah’s prophecy is fulfilled, you can expect that Zechariah’s will likewise be fulfilled, just as I have called to testify concerning Sennacherib, Amos and Isaiah; Amos for the calamity of the ten tribes (Amos 7:11): “And Israel shall surely be exiled,” and Isaiah for his promise to Hezekiah (Isaiah 32,33) [when he would reign].
וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה הַכֹּהֵן וְאֶת־זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ׃
רש"י
- וְאָעִידָה לִּי. גַּם בְּאוֹתָן הַיָּמִים, בִּימֵי יְהוֹיָקִים, עַל אוֹתוֹ פֻּרְעָנוּת, שְׁנֵי עֵדִים נֶאֱמָנִים: הָאֶחָד לְבַשְּׂרָם רָעָה הָעֲתִידָה לָבֹא עֲלֵיהֶם, אוּרִיָּה הַכֹּהֵן, שֶׁהֲרָגוֹ יְהוֹיָקִים, שֶׁנֶּאֱמַר (ירמיהו כו:כ) ״וְגַם אִישׁ הָיָה מִתְנַבֵּא בְּשֵׁם ה׳ אוּרִיָּה בֶּן שְׁמַעְיָה מִקִּרְיַת הַיְּעָרִים וַיִּתְנַבֵּא עַל הָעִיר הַזֹּאת וְעַל הַמָּקוֹם הַזֶּה אֶת כָּל דִּבְרֵי יִרְמְיָהוּ״:
- וְאֶת זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ. בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ ״עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחוֹבוֹת יְרוּשָׁלִָם״ (זכריה ח:ד). אוּרִיָּה סִימָן לִזְכַרְיָהוּ: אִם תִּרְאוּ שֶׁתִּתְקַיֵּם נְבוּאַת אוּרִיָּה, תִּהְיוּ מְצַפִּים שֶׁתִּתְקַיֵּם נְבוּאַת זְכַרְיָהוּ, כְּשֵׁם שֶׁהַעִידוֹתִי בְּשֶׁל סַנְחֵרִיב עָמוֹס וִישַׁעְיָה: עָמוֹס לְפֻרְעָנוּתָן שֶׁל עֲשֶׂרֶת הַשְּׁבָטִים ״וְיִשְׂרָאֵל גָּלֹה יִגְלֶה״ (עמוס ז:יא), וִישַׁעְיָה (ישעיהו לב:א) לְהַבְטָחָתוֹ שֶׁל חִזְקִיָּהוּ כְּשֶׁיִּמְלוֹךְ:
I was intimate with the prophetess, and she conceived and bore a son; and GOD said to me, “Name him Maher-shalal-hash-baz.
Rashi’s Commentary
- and she bore a son He is the very son whom the prophetess called Immanuel, since the Holy One, blessed be He, would be at the aid of Hezekiah when he would reign. [It is impossible to say that it was another son, for we learned [in Seder Olam ch. 22] that in the fourth year of Ahaz, this prophecy was said, and in the fourth year of Ahaz, Pekah was assassinated, and it is impossible for two children to be born in one year, one after the other.] And Isaiah his father called him Maher-shalal-hash-baz, because of the calamity destined to befall Rezin and the son of Remaliah, who were coming to wrest the kingdom from the House of David and to curtail the kingdom of Hezekiah.
וָאֶקְרַב אֶל־הַנְּבִיאָה וַתַּהַר וַתֵּלֶד בֵּן {ס} וַיֹּאמֶר יְהֹוָה אֵלַי קְרָא שְׁמוֹ מַהֵר שָׁלָל חָשׁ בַּז׃
רש"י
- וַתֵּלֶד בֵּן. הוּא הַבֵּן עַצְמוֹ, שֶׁקָּרְאָה הַנְּבִיאָה ״עִמָּנוּ אֵל״, עַל שֵׁם שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעֵזֶר שֶׁל חִזְקִיָּה כְּשֶׁיִּמְלוֹךְ. וְאִי אֶפְשָׁר לוֹמַר שֶׁבֵּן שֵׁנִי הוּא, שֶׁהֲרֵי שָׁנִינוּ (סדר עולם רבה כב) בִּשְׁנַת אַרְבַּע לְאָחָז נֶאֶמְרָה נְבוּאָה זוֹ, וּבִשְׁנַת אַרְבַּע לְאָחָז נֶהֱרַג פֶּקַח, וְאִי אֶפְשָׁר שְׁנֵי בָּנִים לְהִוָּלֵד בְּשָׁנָה אַחַת בָּזֶה אַחַר זֶה. וִישַׁעְיָה אָבִיו קָרָא שְׁמוֹ ״מַהֵר שָׁלָל״ עַל שֵׁם פֻּרְעָנוּת הָעֲתִידָה לָבֹא עַל רְצִין וּבֶן רְמַלְיָהוּ, שֶׁהָיוּ בָּאִין לִטּוֹל מְלוּכָה מִבֵּית דָּוִד, וְתֻשְׁבַּת מַלְכוּתוֹ שֶׁל חִזְקִיָּהוּ:
For before the boy learns to call ‘Father’ and ‘Mother,’ the wealth of Damascus and the spoils of Samaria, and the delights of Rezin and of the son of Remaliah, shall be carried off before the king of Assyria.”
Rashi’s Commentary
- the wealth of Damascus...shall be carried off And [the] king of Assyria went up to Damascus and seized it (II Kings 16:9).
- and the plunder of Samaria After Pekah was assassinated, and Hoshea reigned, Shalmaneser, king of Assyria, went up against him, and Hoshea became his vassal, and gave him tribute and a bribe (ibid. 17:3). That is the plunder of Samaria. All this took place in the fourth year of Ahaz.
כִּי בְּטֶרֶם יֵדַע הַנַּעַר קְרֹא אָבִי וְאִמִּי יִשָּׂא אֶת־חֵיל דַּמֶּשֶׂק וְאֵת שְׁלַל שֹׁמְרוֹן לִפְנֵי מֶלֶךְ אַשּׁוּר׃ {ס}
רש"י
- יִשָּׂא אֶת חֵיל דַּמֶּשֶׂק. ״וַיַּעַל דַּמֶּשֶׂק וַיִּתְפְּשֶׂהָ״ (מלכים ב טז:ט):
- וְאֵת שְׁלַל שֹׁמְרוֹן. לְאַחַר שֶׁנֶּהֱרַג פֶּקַח וּמָלַךְ הוֹשֵׁעַ, ״עָלָיו עָלָה שַׁלְמַנְאֶסֶר מֶלֶךְ אַשּׁוּר וַיְהִי לוֹ הוֹשֵׁעַ עֶבֶד״ (מלכים ב יז:ג), וְנָתַן לוֹ מִנְחָה וְשֹׁחַד. הוּא שְׁלַל שׁוֹמְרוֹן. כָּל אֵלֶּה הָיָה בִּשְׁנַת אַרְבַּע לְאָחָז:
“Because that people has spurned
The gently flowing waters of Siloam”—
Rashi’s Commentary
- the waters of the Shiloah that flow gently [i.e., they rejected] the kingdom of the House of David, which leads them gently, like the waters of the Shiloah that flow gently [Jonathan]. Shiloah is a spring, known as Gihon and Shiloah. Here he prophesied concerning Shebna and his company who wanted to rebel against Hezekiah, for they rejected him since they saw that he did not choose a regal table, but would eat a litre of vegetables and engage in the Torah. Concerning him, it is stated (Prov. 13:25): “A righteous man eats to satiate his body.” They saw Pekah son of Remaliah eat forty seahs of pigeons for dessert. They would ridicule Hezekiah and say, Is this one fit to be a king? There is no king but Rezin and the son of Remaliah. They were fit to rule in their lifetimes. And this is the meaning of: “And rejoice in Rezin and the son of Remaliah.” The Holy One, blessed be He, said to them, Do you desire eaters? I will bring many eaters upon you. “Behold the Lord brings upon them the mighty...waters of the river” instead of the weak and gentle waters of the Shiloah.
יַעַן כִּי מָאַס הָעָם הַזֶּה אֵת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט וּמְשׂוֹשׂ אֶת־רְצִין וּבֶן־רְמַלְיָהוּ׃
רש"י
- אֶת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט. ״בְּמַלְכוּתָא דְּבֵית דָּוִד דִּמְדַבַּר לְהוֹן בְּנִיחַ כְּמֵי שִׁלוֹחָא דְּנַגְדִין בְּנִיחַ״. שִׁלוֹחַ מַעְיָן הוּא וּשְׁמוֹ גִּיחוֹן וְשִׁילוֹחַ, שֶׁרָצוּ לְהָסִיר אֶת מַלְכוּת בֵּית דָּוִד בִּימֵי אָחָז לְפֶקַח בֶּן רְמַלְיָהוּ. וְכָאן נִבָּא עַל שֶׁבְנָא וְסִיעָתוֹ שֶׁרָצוּ לִמְרוֹד בְּחִזְקִיָּהוּ, שֶׁמָּאֲסוּ בּוֹ עַל שֶׁרָאוּהוּ שֶׁלֹּא הָיָה בּוֹחֵר בְּשֻׁלְחַן מְלָכִים, אֶלָּא אוֹכֵל לִטְרָא יָרָק וְעוֹסֵק בַּתּוֹרָה. עָלָיו נֶאֱמַר ״צַדִּיק אוֹכֵל לְשׂוֹבַע נַפְשׁוֹ״ (משלי יג:כה). וְרָאוּ אֶת פֶּקַח בֶּן רְמַלְיָה אוֹכֵל אַרְבָּעִים סְאָה גוֹזָלוֹת בְּקִנּוּחַ סְעוּדָה, וְהָיוּ מְלִיזִין עַל חִזְקִיָּהוּ וְאוֹמְרִין: זֶה הָגוּן לִהְיוֹת מֶלֶךְ? אֵין זֶה מֶלֶךְ אֶלָּא רְצִין וּבֶן רְמַלְיָהוּ הָיוּ רְאוּיִין לִמְלוֹךְ בְּחַיֵּיהֶן, וְזֶהוּ וּמְשׂוֹשׂ אֶת רְצִין וְגוֹ׳. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אוֹכְלִין אַתֶּם מִתְאַוִּים, אֲנִי מֵבִיא עֲלֵיכֶם אוֹכְלִין הַרְבֵּה. הִנֵּה ה׳ מַעֲלֶה עֲלֵיכֶם וְגוֹ׳ אֶת מֵי הַנָּהָר הָעֲצוּמִים תַּחַת מֵי הַשִּׁילוֹחַ חֲלָשִׁים וְהַנּוֹחִים:
Assuredly,
The Sovereign will bring up against them
The mighty, massive waters of the Euphrates,
The king of Assyria and all his multitude.
It shall rise above all its channels,
And flow over all its beds,
Rashi’s Commentary
- and it will overflow [i.e.,] the river [will overflow].
- and all its distributaries Its waters will surge to rise over all the distributaries of the outflow of its waters.
- and go over the swelling river [will go] over all its banks its high banks. Those are its upright banks in the place where the river flows between its upright banks, and it is like within a gutter.
וְלָכֵן הִנֵּה אֲדֹנָי מַעֲלֶה עֲלֵיהֶם אֶת־מֵי הַנָּהָר הָעֲצוּמִים וְהָרַבִּים אֶת־מֶלֶךְ אַשּׁוּר וְאֶת־כׇּל־כְּבוֹדוֹ וְעָלָה עַל־כׇּל־אֲפִיקָיו וְהָלַךְ עַל־כׇּל־גְּדוֹתָיו׃
רש"י
- וְעָלָה. הַנָּהָר:
- עַל כָּל אֲפִיקָיו. יִתְגַּבְּרוּ מֵימָיו לַעֲלוֹת עַל כָּל אֲפִיקֵי מוֹצָא מֵימָיו:
- וְהָלַךְ הַנָּהָר מְמֻלָּא עַל כָּל גְּדוֹתָיו, עַל גִּדּוּדָיו הֵן שְׂפָתוֹתָיו הַזְּקוּפוֹת, בְּמָקוֹם שֶׁהַנָּהָר מוֹשֵׁךְ בֵּין גִּדּוּדִין זְקוּפִין, וְהוּא כִּבְתוֹךְ מַרְזֵב:
And swirl through Judah like a flash flood
Reaching up to the neck.
But with us is God,
Whose wings are spread
As wide as your land is broad!
Rashi’s Commentary
- into Judah into the land of Judah.
- overflowing with might.
- up to the neck up to the main part of the strength of their neck. And Jonathan renders: Up to Jerusalem he will reach. the neck their strength.
- the tips of his wings A small joint at the end of the wing is called מֻטּוֹת, and I saw in Tanhuma (Tazria 8, Buber 10): How big are the wing tips of the rooster? [One sixtieth of his wings, symbolizing] one sixtieth of Sennacherib’s forces.
- will fill the breadth of the land of Judah.
- Immanuel This is the tribe of Judah, whom the Holy One, blessed be He, promised to be with in the days of Hezekiah, as the words of the prophetess, who named her son Immanuel.
וְחָלַף בִּיהוּדָה שָׁטַף וְעָבַר עַד־צַוָּאר יַגִּיעַ וְהָיָה מֻטּוֹת כְּנָפָיו מְלֹא רֹחַב־אַרְצְךָ עִמָּנוּ אֵל׃ {ס}
רש"י
- וְחָלַף בִּיהוּדָה. בְּאֶרֶץ יְהוּדָה:
- שָׁטַף. בְּחָזְקָה:
- עַד צַוָּאר. עַד עִקַּר חֹזֶק צַוָּארָם. וְתִרְגֵּם יוֹנָתָן: ״עַד יְרוּשְׁלֵם יִמְטֵי״:
- מֻטּוֹת כְּנָפָיו. פֶּרֶק קָטָן שֶׁבְּסוֹף הַכָּנָף קָרוּי ׳מוֹט׳, וְרָאִיתִי בְּתַנְחוּמָא (תנחומא, תזריע ח; תנחומא בובר, תזריע י): כַּמָּה הֵם מוֹטוֹת כַּנְפֵי הַתַּרְנְגוֹל? אֶחָד מִן שִׁשִּׁים בְּאֻכְלוּסֵי סַנְחֵרִיב:
- מְלֹא רֹחַב אֶרֶץ יְהוּדָה:
- עִמָּנוּ אֵל. הוּא שֵׁבֶט יְהוּדָה, שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת עִמָּם בִּימֵי חִזְקִיָּהוּ, כְּדִבְרֵי הַנְּבִיאָה שֶׁקָּרְאָה שֵׁם בְּנָהּ עִמָּנוּאֵל:
Band together, O peoples—you shall be broken!
Listen to this, you remotest parts of the earth:
Gird yourselves—you shall be broken;
Gird yourselves—you shall be broken!
Rashi’s Commentary
- Join together Heb. (רֹעוּ), an expression similar to (Prov. 27:10): “Your friend and your father’s friend (רֵעֲךָ וְרֵעַ אָבִיךָ), as Jonathan renders: Join together. Join together, armies of Sennacherib.
- and be broken Heb. וָחֹתּוּ i.e., you shall be broken.
- Gird yourselves and be broken You may gird yourselves with all sorts of might, but, eventually, you shall be broken.
רֹעוּ עַמִּים וָחֹתּוּ וְהַאֲזִינוּ כֹּל מֶרְחַקֵּי־אָרֶץ הִתְאַזְּרוּ וָחֹתּוּ הִתְאַזְּרוּ וָחֹתּוּ׃
רש"י
- רֹעוּ עַמִּים. לְשׁוֹן ״רֵעֵהוּ״, ״רֵעֲךָ״ (משלי כז:י), כְּתַרְגּוּם יוֹנָתָן: ״אִתְחַבָּרוּ״. הִתְחַבְּרוּ יַחַד אֻכְלוּסֵי סַנְחֵרִיב:
- וָחֹתּוּ. וְתִשָּׁבְרוּ:
- הִתְאַזְּרוּ וָחֹתּוּ. הִתְאַזְּרוּ בְּכָל מִינֵי גְבוּרָה, וְסוֹפְכֶם לִהְיוֹת חַתִּים:
For this is what GOD said to me, upon taking me by the hand and charging me not to walk in the path of that people:
Rashi’s Commentary
- with the overwhelming power of prophecy [Lit., with strength of the hand.] When the prophecy became more intensive over me, when He continued to speak concerning this matter, as it is written above (v. 5): “And the Lord continued to speak to me.” And in this language, Ezekiel said, (3: 14): “And the hand of the Lord became strong over me.” This is an expression of prophecy.
- and admonished me from going... He warned me not to participate in the counsel of Shebna the scribe and his company, who conspired to rebel against Hezekiah, as is related in Sanhedrin (26a), to which there is an allusion in this Book (below 22:15): “Go, come to this voluptuary, to Shebna who is appointed over the Temple.”
- and He admonished me like “and to admonish me.”
כִּי כֹה אָמַר יְהֹוָה אֵלַי כְּחֶזְקַת הַיָּד וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם־הַזֶּה לֵאמֹר׃
רש"י
- בְּחֶזְקַת הַיָּד. בְּהִתְגַּבֵּר הַנְּבוּאָה עָלַי, כְּשֶׁהוֹסִיף לְדַבֵּר עָלַי בְּדָבָר זֶה, כְּמוֹ שֶׁכָּתוּב לְמַעְלָה ״וַיּוֹסֶף ה׳ דַּבֵּר אֵלַי״ (ישעיהו ח:ה), וּבְלָשׁוֹן זֶה אָמַר (יחזקאל ג:יד) ״וְיַד ה׳ עָלַי חֲזָקָה״ – לְשׁוֹן נְבוּאָה:
- וְיִסְּרֵנִי מִלֶּכֶת וגו׳. הִזְהִירַנִי שֶׁלֹּא לִהְיוֹת בַּעֲצַת שֶׁבְנָא הַסּוֹפֵר וְסִיעָתוֹ, שֶׁנִּקְשְׁרוּ לִמְרוֹד עַל חִזְקִיָּהוּ, כְּמוֹ שֶׁמְּפוֹרָשׁ (סנהדרין כו א), וְיֵשׁ רֶמֶז בְּסֵפֶר הַזֶּה (ישעיהו כב:טו): ״לֵךְ בֹּא אֶל הַסּוֹכֵן וגו׳״:
- וְיִסְּרֵנִי. כְּמוֹ ׳וּלְיַסְּרֵנִי׳:
“You must not call conspiracy
All that that people calls conspiracy,
Nor revere what it reveres,
Nor hold it in awe.
Rashi’s Commentary
- ‘You shall not call a band You of Hezekiah’s company, even though they (sic) are fewer than Shebna’s company, you shall not say: We decide according to the majority (Exodus 23:2. See Rashi ad loc.).
- to all that this people that is with Shebna, says, for this is a band of the wicked and is not counted, and so it is as regards the ten tribes, who formed an alliance with the kings of Egypt.
- and you shall not fear what it fears [i.e.,] what this people fears, for they say to you to fear Sennacherib and to make peace with him.
- you shall not fear...nor attribute strength You shall not say that he is strong. So did Jonathan translate: You shall not say strong.
לֹא־תֹאמְרוּן קֶשֶׁר לְכֹל אֲשֶׁר־יֹאמַר הָעָם הַזֶּה קָשֶׁר וְאֶת־מוֹרָאוֹ לֹא־תִירְאוּ וְלֹא תַעֲרִיצוּ׃
רש"י
- לֹא תֹאמְרוּן קֶשֶׁר. אַתֶּם, סִיעָתוֹ שֶׁל חִזְקִיָּה, אַף עַל פִּי שֶׁהֵם מוּעָטִים מִסִּיעַת שֶׁבְנָא, לֹא תֹאמְרוּ ״אַחֲרֵי רַבִּים לְהַטּוֹת״ (שמות כג:ב):
- לְכֹל אֲשֶׁר יֹאמַר הָעָם הַזֶּה. שֶׁעִם שֶׁבְנָא, לְפִי שֶׁהוּא קֶשֶׁר רְשָׁעִים, וְאֵינוֹ מִן הַמִּנְיָן. וְכֵן בְּקֶשֶׁר שֶׁל עֲשֶׂרֶת הַשְּׁבָטִים שֶׁיִּתְקַשְּׁרוּ עִם מַלְכֵי מִצְרַיִם:
- וְאֶת מוֹרָאוֹ. הָעָם הַזֶּה, שֶׁהֵם אוֹמְרִים לָכֶם לִירָא מִסַּנְחֵרִיב וּלְהַשְׁלִים עִמּוֹ:
- לֹא תִירְאוּ וְלֹא תַעֲרִיצוּ. לֹא תֹאמְרוּ חָזָק הוּא. כֵּן תִּרְגֵּם יוֹנָתָן: ״לָא תֵימְרוּן תְּקוֹף״:
[God] shall become a sanctuary,
A stone people strike against:
A rock people stumble over
For the two Houses of Israel,
And a trap and a snare for those
Who dwell in Jerusalem.
Rashi’s Commentary
- And it shall be for a portent That plan that Shebna plotted and that Pekah plotted to overthrow the kingdom of the House of David, shall be an omen [a preparationmss.] of the disaster destined to befall them.
- for a portent Heb. לְמִקְדָשׁ, comp. (Num. 12:18) “Prepare yourself (הִתְקַדְּשׁוּ) for the morrow.”
- and for a stone upon which to dash oneself upon which the feet are dashed. This is an expression of stumbling, as (in Jeremiah 13:16): “[Before] your feet are dashed (יִתְנַגְּפוּ),” (Psalms 91: 12), “Lest you dash (תִּגֹּף) your foot on a stone.”
- and for a rock upon which to stumble This is synonymous with “a stone upon which to dash oneself,” for a rock is a stone.
- for the two houses of Israel who came to be for a snare and a trap for the inhabitants of Jerusalem. Now who are the two houses? Pekah son of Remaliah and his company and Shebna and his company.
וְהָיָה לְמִקְדָּשׁ וּלְאֶבֶן נֶגֶף וּלְצוּר מִכְשׁוֹל לִשְׁנֵי בָתֵּי יִשְׂרָאֵל לְפַח וּלְמוֹקֵשׁ לְיוֹשֵׁב יְרוּשָׁלָ͏ִם׃
רש"י
- וְהָיָה לְמִקְדָּשׁ אוֹתָהּ עֵצָה, שֶׁיָּעַץ שֶׁבְנָא וְשֶׁיָּעַץ פֶּקַח, לְהַשְׁבִּית מַלְכוּת בֵּית דָּוִד, יִהְיֶה לְסִימַן פֻּרְעָנוּת לָבֹא עֲלֵיהֶם:
- לְמִקְדָּשׁ. כְּמוֹ ״הִתְקַדְּשׁוּ לְמָחָר״ (יהושע ג:ה):
- וּלְאֶבֶן נֶגֶף שֶׁהָרַגְלַיִם נִגָּפִים בָּם, לְשׁוֹן מִכְשׁוֹל, כְּמוֹ ״בְּטֶרֶם יִתְנַגְּפוּ רַגְלֵיכֶם״ (ירמיהו יג:טז), ״פֶּן תִּגֹּף בָּאֶבֶן רַגְלֶךָ״ (תהלים צא:יב):
- וּלְצוּר מִכְשׁוֹל. הוּא לָשׁוֹן ״אֶבֶן נֶגֶף״, שֶׁהַצּוּר הוּא אֶבֶן:
- לִשְׁנֵי בָתֵּי יִשְׂרָאֵל. שֶׁבָּאוּ לִהְיוֹת לְפַח וּלְמוֹקֵשׁ לְיוֹשְׁבֵי יְרוּשָׁלִָם, וּמִי הֵם שְׁנֵי הַבָּתִּים? פֶּקַח בֶּן רְמַלְיָהוּ וְסִיעָתוֹ, וְשֶׁבְנָא וְסִיעָתוֹ:
The masses shall trip over these
And shall fall and be injured,
Shall be snared and be caught.
Rashi’s Commentary
- And many shall stumble upon them Upon those stones, these two and their companies shall fall into the hands of their enemies; Pekah was assassinated, for Hoshea assassinated him, and the ten tribes fell into the hands of Sennacherib; and Shebna went out of Jerusalem when Sennacherib abandoned it to march on Tirhakah, king of Cush. He took along Shebna and his company and went away.
וְכָשְׁלוּ בָם רַבִּים וְנָפְלוּ וְנִשְׁבָּרוּ וְנוֹקְשׁוּ וְנִלְכָּדוּ׃ {פ}
רש"י
- וְכָשְׁלוּ בָם רַבִּים. וְאוֹתָן הָאֲבָנִים יִכָּשְׁלוּ אֵלּוּ וְסִיעָתָם, שְׁנֵיהֶם יִפְּלוּ בְּיַד שׂוֹנְאֵיהֶם: פֶּקַח נֶהֱרַג, שֶׁהֲרָגוֹ הוֹשֵׁעַ, וַעֲשֶׂרֶת הַשְּׁבָטִים נָפְלוּ בְּיַד סַנְחֵרִיב; וְשֶׁבְנָא יָצָא מִירוּשָׁלַיִם, כְּשֶׁעָלָה סַנְחֵרִיב מֵעָלֶיהָ לֵילֵךְ עַל תִּרְהָקָה מֶלֶךְ כּוּשׁ, שָׁטַף שֶׁבְנָא וְסִיעָתוֹ וְהָלַךְ לוֹ:
Bind up the message,
Seal the instruction with My disciples.”
Rashi’s Commentary
- Bind this warning All this is part of the prophecy stated above (v. 11): “For so has the Lord said to me,” and He said further to me, “Bind this warning (תְּעוּדָה),” an expression similar to (Deut. 8: 19): “I warn (הַעִדֹּתִי) you today,” an expression of warning. Bind My warning and seal the Torah on the heart of My disciples. Your disciples who fear My Name are called “disciples of the Lord.” And if you say that the expression of binding does not apply to the study of the Torah, it does indeed apply, as it is said (Prov. 6:21): “Bind them upon your heart always.”
צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי׃
רש"י
- צוֹר תְּעוּדָה. כָּל זֶה מִן הַנְּבוּאָה שֶׁנֶּאֶמְרָה לְמַעְלָה (ישעיהו ח:יא) ״כִּי כֹה אָמַר ה׳ אֵלַי״, וְעוֹד זֹאת אָמַר לִי: צוֹר תְּעוּדָה לְשׁוֹן ״הַעִדֹּתִי בָכֶם הַיּוֹם״ (דברים ח:יט), לְשׁוֹן הַתְרָאָה. קְשׁוֹר הַתְרָאָתִי וַחֲתוֹם הַתּוֹרָה עַל לֵב לִמּוּדַי תַּלְמִידֶיךָ וְיִרְאֵי שָׁמַיִם, הַנִּקְרָאִים לִמּוּדֵי ה׳. וְאִם תֹּאמַר אֵין לְשׁוֹן ׳קְשִׁירָה׳ נוֹפֵל בְּלִמּוּד תּוֹרָה? נוֹפֵל הוּא בּוֹ, שֶׁנֶּאֱמַר ״קָשְׁרֵם עַל לִבְּךָ תָּמִיד״ (משלי ו:כא):
Here stand I and the children GOD has given me as signs and portents in Israel from GOD of Hosts, who dwells on Mount Zion.
Rashi’s Commentary
- Behold, I and the children...for signs For two signs: the disaster in store for Pekah, as the child was called Maher-shalal-hash-baz, and the salvation of the House of David, as the child was called Immanuel. This is the solution of the matter according to its simple meaning. According to Midrash Aggadah in Genesis Rabbah (4:2), however, [it deals with Ahaz, who locked (lit. held, אָחַז in Heb.)] the synagogues and the study-halls, lest the children of the schools study Torah. He said, “If there are kids, there are no bucks. If there are no bucks, there are no flocks. If there are no flocks, there is no Shepherd. I will cause Him to remove His presence.” The prophet said to him: “No matter how much you bind the testimony and seal the Torah to close it up, so that it shall not be found in Israel, it shall not avail you.”
- [17] And I will wait for the Lord, Who hides His countenance... There is no harsher prophecy than that time when Moses said (Deut. 31:18): “And I will surely hide My countenance on that day.” And even on that very day, He promised them, “And this song shall testify before him as a witness, for it shall not be forgotten from the mouth of his seed” (ibid.).
- [18] Behold, I and the children etc. They are the disciples, who are as dear to me as children; they shall be for signs and wonders that the Torah will survive [in Israel through them].
הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן־לִי יְהֹוָה לְאֹתוֹת וּלְמוֹפְתִים בְּיִשְׂרָאֵל מֵעִם יְהֹוָה צְבָאוֹת הַשֹּׁכֵן בְּהַר צִיּוֹן׃ {ס}
רש"י
- הִנֵּה אָנֹכִי וְהַיְלָדִים וגו׳ לְאוֹתוֹת – לִשְׁנֵי אוֹתוֹת: פֻּרְעָנוּת פֶּקַח, כְּמוֹ שֶׁנִּקְרָא הַיֶּלֶד ״מַהֵר שָׁלָל חָשׁ בַּז״, וּתְשׁוּעַת בֵּית דָּוִד, כְּמוֹ שֶׁנִּקְרָא הַיֶּלֶד ״עִמָּנוּ אֵל״. זֶהוּ הַיִּשּׁוּב בָּעִנְיָן לְפִי פְּשׁוּטוֹ. וּמִדְרַשׁ אַגָּדָה בִּבְרֵאשִׁית רַבָּה (מב:) עַל אָחָז, שֶׁאָחַז בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, שֶׁלֹּא יִלְמְדוּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן תּוֹרָה. אָמַר: אִם אֵין גְּדָיִים אֵין תְּיָשִׁים, אִם אֵין צֹאן אֵין רוֹעֶה, אֶגְרוֹם לוֹ לְסַלֵּק שְׁכִינָתוֹ. אָמַר לוֹ הַנָּבִיא: כָּל מַה שֶׁאַתָּה קוֹשֵׁר הַתְּעוּדָה וְחוֹתֵם הַתּוֹרָה לְסָתְמָהּ שֶׁלֹּא תִמָּצֵא בְּיִשְׂרָאֵל, לֹא יוֹעִיל לְךָ:
- וְחִכִּיתִי לַה׳ הַמַּסְתִּיר פָּנָיו וְגוֹ׳. אֵין לְךָ נְבוּאָה קָשָׁה כְּאוֹתָהּ שָׁעָה שֶׁאָמַר מֹשֶׁה (דברים לא:יח): ״וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא״, וְאַף בּוֹ בַּיּוֹם הִבְטִיחָם: ״וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ״ (דברים לא:כא):
- הִנֵּה אָנֹכִי וְהַיְלָדִים וְגוֹ׳. הֵם תַּלְמִידִים שֶׁחֲבִיבִין עָלַי כְּבָנִים, יִהְיוּ לְאֹתוֹת וּלְמוֹפְתִים שֶׁתִּתְקַיֵּים תּוֹרָה בְּיִשְׂרָאֵל עַל יָדָם:
Now, should people say to you, “Inquire of the ghosts and familiar spirits that chirp and moan; for a people may inquire of its divine beings—of the dead on behalf of the living—
Rashi’s Commentary
- And when they say to you Said Rabbi Simon: Beeri, the father of Hosea son of Beeri, prophesied these two verses, but, since they were not enough for a Book, they were attached to “Isaiah.” And he prophesied them concerning the exile of the ten tribes, when Sennacherib exiled the Reubenites and the Gadites, and he exiled him with them, as it is said (I Chron. 5:6): “Beerah his son, whom Tilgathpilneser exiled; he was the prince of the Reubenites.”
- And when they say to you [i.e., when] the nations [say to you].
- Inquire of the necromancers...who chirp and who moan This is a derogatory expression, for they have not even any speech, but like these birds who chirp with their voice. The expression of chirping and moaning applies to birds, as below (48:14): “Like a swift or a crane I chirp, I moan like a dove.” Similarly, we find the expression of chirping in regards to a low voice, as it is said (infra 29:4): “And your voice shall be like a necromancer from the earth, and from the dust shall your speech chirp.”
- Does not this people inquire of its God? This shall be your reply: Does not a people like us, who has a God like our God, inquire of its God? Would you tell us to be like you, to inquire of the needs of the living from the dead?
וְכִי־יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים הֲלוֹא־עַם אֶל־אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל־הַמֵּתִים׃
רש"י
- וְכִי יֹאמְרוּ אֲלֵיכֶם אָמַר רַבִּי סִימוֹן (ויקרא רבה ו:): בְּאֵרָה אָבִיו שֶׁל הוֹשֵׁעַ בֶּן בְּאֵרִי נִבָּא שְׁנֵי מִקְרָאוֹת הַלָּלוּ, וְלֹא הָיָה בָּהֶם כְּדֵי סֵפֶר וְנִטְפְּלוּ בִּישַׁעְיָה; וְנִבָּא אוֹתָם לְגָלוּת עֲשֶׂרֶת הַשְּׁבָטִים, כְּשֶׁהִגְלָה סַנְחֵרִיב לָרְאוּבֵנִי וְלַגָּדִי (וְהִגְלוּהוּ עִמָּהֶם), כְּמוֹ שֶׁנֶּאֱמַר (דברי הימים א ה:): ״בְּאֵרָה בְּנוֹ נָשִׂיא לָראוּבֵנִי הַהוּא אֲשֶׁר הִגְלָה תִּגְלַת פִּלְאֶסֶר״:
- וְכִי יֹאמְרוּ אֲלֵיכֶם. הָאֻמּוֹת:
- דִּרְשׁוּ אֶל הָאֹבוֹת וְגוֹ׳ הַמְצַפְצְפִים וְהַמַּהְגִּים. לְשׁוֹן גְּנַאי הוּא, שֶׁאַף הַדִּבּוּר אֵין בָּהֶם, אֶלָּא כְּעוֹפוֹת הַלָּלוּ שֶׁמְּפַטְפְּטִין בְּקוֹלָם. לְשׁוֹן צִפְצוּף וְהֶגֶה נוֹפֵל בְּעוֹפוֹת ״כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה״ (ישעיהו לח:יד). וְכֵן מָצִינוּ לְשׁוֹן צִפְצוּף בְּקוֹל נָמוּךְ, שֶׁנֶּאֱמַר (ישעיהו כט:ד): ״וְהָיָה כְאוֹב מֵאֶרֶץ קוֹלֵךְ וּמֵעָפָר אִמְרָתֵךְ תְּצַפְצֵף״:
- הֲלֹא עַם אֶל אֱלֹהָיו יִדְרֹשׁ. זוֹ תְּהֵא תְּשׁוּבַתְכֶם: הֲלֹא עַם כָּמוֹנוּ, אֲשֶׁר לוֹ אֱלֹהִים כֵּאלֹהֵינוּ, אֶל אֱלֹהָיו יִדְרוֹשׁ? שֶׁמָּא תֹּאמְרוּ לָנוּ לִהְיוֹת כְּמוֹתְכֶם, לִדְרוֹשׁ צָרְכֵי הַחַיִּים מִן הַמֵּתִים?
for instruction and message,” surely, for those who speak thus there shall be no dawn.
Rashi’s Commentary
- For the Torah and the warning This is related to the above: Shall we inquire of the dead for the Torah and for the warning for the living, to instruct us what to do? All this is according to the Midrash. According to the simple meaning, however, we can interpret: And when they say to you...This is the end of his prophecy, for he said (v. 11), “and admonished me from going in the way of this people,” and the Holy One, blessed be He, admonished the prophet and Hezekiah’s company, that when Shebna and his company, who will see Hezekiah condemning idolatry, say to you, Inquire of the necromancers and those who divine by the Jidoa bone, and select idolatry as the early forefathers did, and switch the kingdom over to Sennacherib. Does not every people inquire of its god, they worship idols and inquire for the living of the dead? You too should do this.
- for the Torah and for the warning This shall be your reply, that you shall observe the Torah, as it is said above, “Bind the warning, seal the Torah, and do not believe their words.”
- if they will not say the likes of this that it has no light Heb. אֵין לוֹ שַׁחַר. Since you will reply to him [to themms.] this answer, you will see and hear whether the honest people among them will not concur with your statement, and say, The likes of this thing is true, that the god, the necromancer, and the diviner by the Jidoa bone, have no request”; i. e., it is not proper to request of him, [explaining שַׁחַר as “request.”] In this manner, Jonathan rendered it. The Midrash Aggadah (Lev. Rabbah 6:6) explains: For himself, he cannot make the dawn shine, for he has no eyes and cannot see. How can he make it shine upon others? Another explanation is: If they do not say to you the likes of this thing Now you will see whether they will not say the likes of this thing, namely, “Inquire of the necromancers and of those who divine by the Jidoa bone.” Even though there is no “light” and no substance in this thing, they will not be ashamed.
לְתוֹרָה וְלִתְעוּדָה אִם־לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין־לוֹ שָׁחַר׃
רש"י
- לְתוֹרָה וְלִתְעוּדָה. מְחֻבָּר לְמַעְלָה הֵימֶנּוּ: שֶׁמָּא נִדְרוֹשׁ אֶל הַמֵּתִים לַתּוֹרָה וְלִתְעוּדָה בְּעַד הַחַיִּים, לְהוֹרוֹת לָנוּ מַה נַּעֲשֶׂה? כָּל זֶה לְפִי הַמִּדְרָשׁ. וּלְפִי פְּשׁוּטוֹ יֵשׁ לִפְתּוֹר: וְכִי יֹאמְרוּ אֲלֵיכֶם וְגוֹ׳, גְּמַר נְבוּאָתוֹ הוּא, שֶׁאָמַר ״וַיִּסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם הַזֶּה״ (ישעיהו ח:יא), וְהוֹכִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַנָּבִיא וּלְסִיעָתוֹ שֶׁל חִזְקִיָּה: כְּשֶׁיֹּאמְרוּ אֲלֵיכֶם שֶׁבְנָא וְסִיעָתוֹ, שֶׁיִּרְאוּ אֶת חִזְקִיָּה מְבַעֵט בַּעֲבוֹדַת כּוֹכָבִים, דִּרְשׁוּ אֶל הָאֹבוֹת וְאֶל הַיִּדְּעוֹנִים, וּבָרְרוּ בַּעֲבוֹדַת כּוֹכָבִים כַּאֲשֶׁר עָשׂוּ אֲבוֹת הָרִאשׁוֹנִים, וְהָשִׁיבוּ אֶת הַמְּלוּכָה אֶל סַנְחֵרִב. הֲלֹא עַם אֶל אֱלֹהָיו יִדְרֹשׁ, עוֹבְדִים עֲבוֹדַת כּוֹכָבִים וְדוֹרְשִׁים בְּעַד הַחַיִּים אֶל הַמֵּתִים, אַף אַתֶּם יֵשׁ לָכֶם לַעֲשׂוֹת כֵּן:
- לְתוֹרָה וְלִתְעוּדָה. זוֹ תְּהֵא תְּשׁוּבַתְכֶם, שֶׁתִּשְׁמְרוּ אֶת הַתּוֹרָה, כְּמָה שֶׁנֶּאֱמַר לְמַעְלָה: ״צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה״ (ישעיהו ח:טז), וְלֹא תַאֲמִינוּ לְדִבְרֵיהֶם:
- אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין לוֹ שָׁחַר. מֵאַחַר שֶׁתָּשִׁיבוּ לוֹ תְּשׁוּבָה זוֹ, תִּרְאוּ וְתִשְׁמְעוּ אִם לֹא יִהְיוּ מוֹדִים כְּשֵׁרִים שֶׁבָּהֶם לְדִבְרֵיכֶם, וְיֹאמְרוּ: ״כַּדָּבָר הַזֶּה אֱמֶת, אֲשֶׁר אֵין לוֹ לֶאֱלוֹהַּ אוֹב וְיִדְּעוֹנִי שׁוּם שַׁחַר, אֵין רָאוּי לְשַׁחֵר פָּנָיו״. כֵּן תִּרְגֵּם יוֹנָתָן. וּמִדְרַשׁ אַגָּדָה (ויקרא רבה ו:): עַל עַצְמוֹ אֵינוֹ מַזְרִיחַ הַשַּׁחַר, שֶׁהֲרֵי עֵינַיִם לוֹ וְאֵינוֹ רוֹאֶה, וְאֵיךְ יַזְרִיחַ עַל אֲחֵרִים? עִנְיָן אַחֵר: אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה, עַתָּה תִּרְאוּ אִם לֹא יֹאמְרוּ אֲלֵיכֶם כַּדָּבָר הַזֶּה: דִּרְשׁוּ אֶל הָאֹבוֹת, אַף עַל פִּי שֶׁאֵין לוֹ שַׁחַר וְלֹא מַמָּשׁ בַּדָּבָר הַזֶּה, לֹא יֵבוֹשׁוּ מִלּוֹמַר אֲלֵיכֶם:
And they shall go about in it wretched and hungry; and when they are hungry, they shall rage and revolt against their king and their divine beings. They may turn their face upward
Rashi’s Commentary
- And the one who passes therein shall suffer hardships and hunger This refers to the above. What is mentioned at the beginning of the section? “And He admonished me from going in the way of this people.” And he explained what that way is, viz. “You shall not call a band...” the union of the ten tribes, who will unite with the kings of Egypt, and he delineated their punishment: “And it shall be for a portent, and they shall stumble on them,” and the entire section.
- and shall pass therein [i.e.,] the one who passes on that way in abandoning the Holy One, blessed be He and relying upon the kings of Egypt.
- shall suffer hardships Difficult circumstances.
- He shall be wearied by hardships and hunger For the harshness of the siege and the oppression shall come upon them during the siege, the three years that Sennacherib besieged Samaria.
- and it shall come to pass, when he is hungry and wroth, he shall curse the calves and the baalim that they worshipped.
- and he will turn to Heaven to beseech the Holy One, blessed be He, and He will not listen, for the verdict will have been sealed. Jonathan, too, rendered it in this manner.
וְעָבַר בָּהּ נִקְשֶׁה וְרָעֵב וְהָיָה כִי־יִרְעַב וְהִתְקַצַּף וְקִלֵּל בְּמַלְכּוֹ וּבֵאלֹהָיו וּפָנָה לְמָעְלָה׃
רש"י
- וְעָבַר בָּהּ נִקְשֶׁה וְרָעֵב. מוּסָב לְמַעְלָה. מָה אָמוּר בִּתְחִלַּת הָעִנְיָן? ״וַיִּסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם הַזֶּה״ (ישעיהו ח:יא), וּפֵרֵשׁ מַה הוּא הַדֶּרֶךְ: ״לֹא תֹאמְרוּ קֶשֶׁר״ (ישעיהו ח:יב) לְקֶשֶׁר עֲשֶׂרֶת הַשְּׁבָטִים שֶׁיִּתְקַשְּׁרוּ עִם מַלְכֵי מִצְרַיִם, וּפֵרֵשׁ אֶת עָנְשָׁן: ״וְהָיָה לְמִקְדָּשׁ וְכָשְׁלוּ בָם״ (ישעיהו ח:יד-טו), וְכָל הָעִנְיָן:
- וְעָבַר בָּהּ. הָעוֹבֵר בְּאוֹתָהּ הַדֶּרֶךְ שֶׁעוֹזְבִים אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא וְסוֹמְכִין עַל מַלְכֵי מִצְרָיִם:
- נִקְשֶׁה. מְאוֹרַע קָשֶׁה:
- נִקְשֶׁה וְרָעֵב נִלְאָה בְּצָרוֹת קָשׁוֹת וְרָעֵב, כִּי קֹשִׁי וּמָצוֹר וּמֵצִיק וְרָעָב יָבֹא עֲלֵיהֶם בִּימֵי מָצוֹר שָׁלֹשׁ שָׁנִים, שֶׁצָּר סַנְחֵרִיב עַל שׁוֹמְרוֹן:
- וְהָיָה כִי יִרְעַב. וְקִלֵּל בָּעֲגָלִים וּבְעָלִים שֶׁהָיוּ עוֹבְדִים לָהֶם:
- וּפָנָה לְמָעְלָה. לְבַקֵּשׁ מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא יִשְׁמַע, כִּי יִתְחַתֵּם גְּזַר דִּין; וְכֵן תִּרְגֵּם יוֹנָתָן:
or they may look below, but behold
Distress and darkness, with no daybreak;
Straitness and gloom, with no dawn.
Rashi’s Commentary
- And he shall look to the land perhaps he will find aid. [This refers to the incident] that Hoshea son of Elah sent messengers to So the king of Egypt (II Kings 17:4).
- and behold distress For they will not aid him, and also Shebna defected to Sennacherib, to his detriment.
- weariness of oppression Heb. מְעוּף צוּקָה, weariness of oppression.
- and to the darkness he is lost And through the darkness he is lost, for the expression of נִדּוּחַ [applies to darkness], as (Jer. 23:12): “Therefore, their way shall be to them like slippery land in the darkness; they shall be lost and fall upon it.” And to the darkness they shall be lost.
וְאֶל־אֶרֶץ יַבִּיט וְהִנֵּה צָרָה וַחֲשֵׁכָה מְעוּף צוּקָה וַאֲפֵלָה מְנֻדָּח׃
רש"י
- וְאֶל אֶרֶץ יַבִּיט. אוּלַי יִמְצָא עֵזֶר, ״אֲשֶׁר שָׁלַח מַלְאָכִים״ הוֹשֵׁעַ בֶּן אֵלָה ״אֶל סוּא מֶלֶךְ מִצְרַיִם״ (מלכים ב יז:ד):
- וְהִנֵּה צָרָה. כִּי לֹא יַעַזְרוּהוּ, וְגַם שֶׁבְנָא יָצָא לְסַנְחֵרִיב לְרָעָה לוֹ:
- מְעוּף צוּקָה. עֲיֵפוּת צוּקָה:
- וַאֲפֵלָה מְנֻדָּח. עַל יְדֵי אֲפֵלָה הוּא מְנֻדָּח, שֶׁכֵּן לְשׁוֹן נִדּוּחַ נוֹפֵל בָּאֲפֵלָה, כְּמוֹ (ירמיהו כג:יב) ״לָכֵן יִהְיֶה דַרְכָּם לָהֶם כַּחֲלַקְלַקּוֹת בָּאֲפֵלָה יִדָּחוּ וְנָפְלוּ בָהּ״, וְלָאֲפֵלָה הֵם מְנֻדָּחִים:
For if there were to be any break of day for that [land] that is in straits, only the former [king] would have brought abasement to the land of Zebulun and the land of Naphtali—while the later one would have brought honor to the Way of the Sea, the other side of the Jordan, and Galilee of the Nations.
Rashi’s Commentary
- For there is no weariness for the one who oppresses her For the king of Assyria, who was given the mission to oppress and to besiege her and their land [(var.) your land], is neither weary nor slothful to come upon them as many as three times: one in the days of Pekah, when he took Ijon, Abel-beth-maacah,... and Kedesh,...and Galilee, the entire land of Naphtali (II Kings 15:29). And that exile took place in the fourth year of Ahaz, and in the twelfth year, “the Lord incited Pul, the king of Assyria... and exiled the Reubenites, the Gadites, and the half tribe of Manasseh.” This verse is in Chronicles (I 5:26). This exile took place in the twelfth year of Ahaz, at the beginning of Hoshea’s revolt, as is stated (II Kings 17:4): “And the king of Assyria found conspiracy in Hoshea,” after he had subordinated himself to him for eight years. Although the calculation is not explicit in the Bible, it is, nevertheless, possible to deduce it from the Baraitha of Seder Olam (Ch. 22). The third exile took place in the sixth year of Hezekiah, the ninth year of Hoshea’s revolt, when Samaria that is the capital was captured, and everyone was exiled. That is what is stated here, for there is no weariness for the adversary, who will oppress her, [i.e.,] the land of Israel mentioned in the passage, “And he shall look to the land.”
- like the first time, he dealt mildly, [exiling only] the land of Zebulun This middle exile will be like the one of the first time, when he dealt mildly to exile the land of Zebulun and Naphtali, for also in the second one, he exiled but the two and a half tribes who were on the other side of the Jordan, but the last one was the third removal.
- he dealt harshly Heb. הכביד. He swept (מכבד) everything away, like one who sweeps (מְכַבֵּד) a house. This can also be interpreted as an expression of harshness according to the context of the verse, which commences first with an expression of “dealt mildly, [exiling only] the land of Zebulun,” he said, “He dealt harshly.” When Isaiah said this prophecy, the first ones had already been exiled.
- the way of the sea [Those dwelling by the Sea of Tiberias] (Kinnereth): that is the land of Naphtali, concerning whom it was said (Deut. 33:23): “The sea and the southland you shall inherit.”
- the other side of the Jordan That is the second exile, that of Reuben and Gad.
- the attraction of the nations Heb. (גְּלִיל הַגּוֹיִם). That is the entire land of Israel, which would roll (גּוֹלֶלֶת) to it all the nations, for all longed for it and came to it for commerce, like the matter that is stated (Jer. 3:19): “A heritage desired by hosts of nations.” Jonathan, however, rendered this differently.
כִּי לֹא מוּעָף לַאֲשֶׁר מוּצָק לָהּ כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבֻלוּן וְאַרְצָה נַפְתָּלִי וְהָאַחֲרוֹן הִכְבִּיד דֶּרֶךְ הַיָּם עֵבֶר הַיַּרְדֵּן גְּלִיל הַגּוֹיִם׃
רש"י
- כִּי לֹא מוּעָף לַאֲשֶׁר מוּצָק לָהּ. כִּי מֶלֶךְ אַשּׁוּר, אֲשֶׁר נִתַּן לְמוּצָק וּלְהָצֵר לָהּ לְאַרְצְכֶם, אֵינוֹ עָיֵף וְאֵינוֹ עָצֵל מִלָּבֹא עֲלֵיהֶם עַד שָׁלֹשׁ פְּעָמִים: אַחַת בִּימֵי פֶּקַח (מלכים ב טו:כט) אֲשֶׁר לָקַח אֶת עִיּוֹן וְאֶת אָבֵל מַעֲכָה וְאֶת קָדֵשׁ וְאֶת הַגָּלִיל כָּל אֶרֶץ נַפְתָּלִי, וְהַגָּלוּת הַהִיא בִּשְׁנַת אַרְבַּע לְאָחָז. וּבִשְׁנַת שְׁתֵּים עֶשְׂרֵה ״וַיָּעַר אֱלֹהֵי יִשְׂרָאֵל אֶת רוּחַ פּוּל מֶלֶךְ אַשּׁוּר וַיַּגְלֵם לָראוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה״, מִקְרָא זֶה (דברי הימים א ה:כו), וְגָלוּת זֶה בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז, תְּחִלַּת מִרְדּוֹ שֶׁל הוֹשֵׁעַ בֶּן אֵלָה, כָּעִנְיָן שֶׁנֶּאֱמַר (מלכים ב יז:ד) ״וַיִּמְצָא מֶלֶךְ אַשּׁוּר בְּהוֹשֵׁעַ קֶשֶׁר וְגוֹ׳״, לְאַחַר שֶׁנִּשְׁתַּעְבֵּד לוֹ שְׁמוֹנֶה שָׁנִים. וְאֵין הַחֶשְׁבּוֹן מְפֹרָשׁ בַּמִּקְרָא בְּגָלוּי, אֲבָל יֵשׁ לִלְמֹד מִבָּרַיְתָא דְּסֵדֶר עוֹלָם (סדר עולם רבה כב). וְהַשְּׁלִישִׁית בִּשְׁנַת שֵׁשׁ לְחִזְקִיָּה, שְׁנַת תֵּשַׁע לְמִרְדּוֹ שֶׁל הוֹשֵׁעַ, אֲשֶׁר נִלְכְּדָה שׁוֹמְרוֹן, הִיא עִיר הַמְּלוּכָה, וְגָלוּ כֻּלָּם. וְזֶה הָאָמוּר כָּאן, כִּי לֹא עֲיֵפוּת לָאוֹיֵב אֲשֶׁר הוּא מוּצָק לָהּ לְאֶרֶץ יִשְׂרָאֵל הָאֲמוּרָה בָּעִנְיָן ״וְאֶל אֶרֶץ יַבִּיט״:
- כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבֻלוּן. הַגָּלוּת הַזֶּה הָאֶמְצָעִי קַלָּה תִּהְיֶה כְּאוֹתָהּ שֶׁל עֵת רִאשׁוֹן, אֲשֶׁר הֵקַל לְהַגְלוֹת אֶת אֶרֶץ זְבוּלוּן וְנַפְתָּלִי, שֶׁאַף בַּשְּׁנִיָּה לֹא הִגְלָה אֶלָּא שְׁנֵי הַמַּטּוֹת וַחֲצִי הַמַּטֶּה שֶׁבְּעֵבֶר הַיַּרְדֵּן, אֲבָל הָאַחֲרוֹן מַסָּע הַשְּׁלִישִׁי הוּא:
- הִכְבִּיד. טִיאֵט אֶת הַכֹּל כִּמְכַבֵּד אֶת הַבַּיִת, וְיֵשׁ לְפָרְשׁוֹ אַף לְשׁוֹן כֹּבֶד: לְפִי עִנְיַן הַמִּקְרָא, שֶׁפָּתַח רִאשׁוֹנָה בִּלְשׁוֹן הֵקַל אַרְצָה זְבֻלוּן, וְהָאַחֲרוֹן הִכְבִּיד; וּכְשֶׁאָמַר יְשַׁעְיָה נְבוּאָה זוֹ, כְּבָר גָּלוּ הָרִאשׁוֹנִים:
- דֶּרֶךְ הַיָּם. אוֹתָן הַיּוֹשְׁבִים עַל יַמָּהּ שֶׁל טְבֶרְיָה, הִיא אֶרֶץ נַפְתָּלִי, שֶׁנֶּאֱמַר ״יָם וְדָרוֹם יְרָשָׁה״ (דברים לג:כג):
- עֵבֶר הַיַּרְדֵּן. הִיא גָּלוּת שְׁנִיָּה שֶׁל רְאוּבֵן וְגָד:
- גְּלִיל הַגּוֹיִם. הִיא כָּל אֶרֶץ יִשְׂרָאֵל, שֶׁהָיְתָה גּוֹלֶלֶת אֵלֶיהָ כָּל הַגּוֹיִם, שֶׁהַכֹּל מִתְאַוִּין לָהּ וּבָאִין לָהּ לִסְחוֹרָה, כְּעִנְיָן שֶׁנֶּאֱמַר (ירמיהו ג:יט) ״נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם״; וְיוֹנָתָן תִּרְגֵּם לָשׁוֹן אַחֵר: