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{
  "title": "Rashi on Isaiah",
  "index": {
    "title": "Rashi on Isaiah",
    "categories": [
      "Tanakh",
      "Rishonim on Tanakh",
      "Rashi",
      "Prophets"
    ],
    "schema": {
      "nodeType": "JaggedArrayNode",
      "depth": 3,
      "addressTypes": [
        "Perek",
        "Pasuk",
        "Integer"
      ],
      "sectionNames": [
        "Chapter",
        "Verse",
        "Comment"
      ],
      "match_templates": [
        {
          "term_slugs": [
            "rashi",
            "isaiah"
          ]
        }
      ],
      "lengths": [
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      "isSegmentLevelDiburHamatchil": true,
      "diburHamatchilRegexes": [
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      "titles": [
        {
          "lang": "en",
          "text": "Rashi on Isa."
        },
        {
          "lang": "en",
          "text": "Rashi on Yishayahu"
        },
        {
          "lang": "en",
          "text": "Rashi on Isa"
        },
        {
          "lang": "he",
          "text": "רש\"י על ישעיה"
        },
        {
          "lang": "he",
          "text": "רש\"י על ישעי׳"
        },
        {
          "lang": "he",
          "text": "רש\"י על ישעי'"
        },
        {
          "text": "רש״י על ישעיהו",
          "lang": "he"
        },
        {
          "text": "רש”י על ישעיהו",
          "lang": "he"
        },
        {
          "text": "רש״י על ישעיה",
          "lang": "he"
        },
        {
          "text": "רש”י על ישעיה",
          "lang": "he"
        },
        {
          "text": "רש״י על ישעי׳",
          "lang": "he"
        },
        {
          "text": "רש”י על ישעי׳",
          "lang": "he"
        },
        {
          "text": "רש״י על ישעי'",
          "lang": "he"
        },
        {
          "text": "רש”י על ישעי'",
          "lang": "he"
        },
        {
          "text": "רש\"י על ישעיהו",
          "lang": "he",
          "primary": true
        },
        {
          "text": "Rashi on Isaiah",
          "lang": "en",
          "primary": true
        }
      ],
      "title": "Rashi on Isaiah",
      "heTitle": "רש\"י על ישעיהו",
      "heSectionNames": [
        "פרק",
        "פסוק",
        "פירוש"
      ],
      "key": "Rashi on Isaiah"
    },
    "authors": [
      {
        "en": "Rashi",
        "he": "רש״י",
        "slug": "rashi"
      }
    ],
    "enDesc": "Commentary on the Tanakh written by Rabbi Shlomo Yitzchaki (Rashi). Rashi lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over 300 supercommentaries have been written to further explain Rashi’s comments on the Torah. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text.",
    "pubDate": [
      1476
    ],
    "hasErrorMargin": true,
    "compDate": [
      1075,
      1105
    ],
    "compPlace": "Middle-Age France",
    "pubPlace": "Guadalajara, Spain",
    "era": "RI",
    "dependence": "Commentary",
    "base_text_titles": [
      {
        "en": "Isaiah",
        "he": "ישעיהו"
      }
    ],
    "base_text_mapping": "many_to_one",
    "collective_title": {
      "en": "Rashi",
      "he": "רש\"י"
    },
    "is_cited": true,
    "heTitle": "רש\"י על ישעיהו",
    "titleVariants": [
      "Rashi on Isa.",
      "Rashi on Yishayahu",
      "Rashi on Isa",
      "Rashi on Isaiah"
    ],
    "heTitleVariants": [
      "רש\"י על ישעיה",
      "רש\"י על ישעי׳",
      "רש\"י על ישעי'",
      "רש״י על ישעיהו",
      "רש”י על ישעיהו",
      "רש״י על ישעיה",
      "רש”י על ישעיה",
      "רש״י על ישעי׳",
      "רש”י על ישעי׳",
      "רש״י על ישעי'",
      "רש”י על ישעי'",
      "רש\"י על ישעיהו"
    ],
    "sectionNames": [
      "Chapter",
      "Verse",
      "Comment"
    ],
    "depth": 3,
    "heCategories": [
      "תנ\"ך",
      "ראשונים על התנ״ך",
      "רש\"י",
      "נביאים"
    ],
    "compDateString": {
      "en": " (c.1075  – c.1105 CE)",
      "he": " (1075 – 1105 לספירה בקירוב)"
    },
    "pubDateString": {
      "en": " (1476 CE)",
      "he": " (1476 לספירה)"
    },
    "compPlaceString": {
      "en": "Middle-Age France",
      "he": "צרפת של ימי הביניים"
    },
    "pubPlaceString": {
      "en": "Guadalajara, Spain",
      "he": "גוודלחרה, ספרד"
    }
  },
  "text": {
    "he": "<b>חֲזוֹן יְשַׁעְיָהוּ בֶן אָמוֹץ וְגוֹ׳.</b> אָמַר רַבִּי לֵוִי (מגילה י:): דָּבָר זֶה מָסֹרֶת בְּיָדֵינוּ מֵאֲבוֹתֵינוּ: אָמוֹץ וַאֲמַצְיָה מֶלֶךְ יְהוּדָה אַחִים הָיוּ: <b>אֲשֶׁר חָזָה עַל יְהוּדָה וִירוּשָׁלִָם.</b> 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): <b>בִּימֵי עֻזִּיָּהוּ וְגוֹ׳.</b> 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): <b>שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ.</b> 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: <b>כִּי ה׳ דִּבֵּר.</b> 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): <b>קֹנֵהוּ.</b> 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: <b>יָדַע שׁוֹר קֹנֵהוּ.</b> 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: <b>לֹא יָדַע.</b> לֹא אָבוּ לֵידַע, וְיָדְעוּ וְדָשׁוּ בְּעָקֵב, וְעַמִּי לֹא נָתַן לֵב לְהִתְבּוֹנֵן: <b>הוֹי.</b> 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: <b>עַם כֶּבֶד עָוֹן.</b> כְּבֵדוּת עָוֹן. כָּבֵד אָדָם שֶׁהוּא כָּבֵד, פישנ״ט בְּלַעַ״ז. כֶּבֶד שֵׁם דָּבָר שֶׁל כְּבֵדוּת, פישנטומ״א בְּלַעַ״ז, וְדָבוּק עִם תֵּיבַת עָוֹן: <b>זֶרַע מְרֵעִים.</b> וְהֵם הָיוּ ״זֶרַע בֵּרַךְ ה׳״ (ישעיהו סא:ט), בָּנִים הָיוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא נֶהֶפְכוּ לְמַשְׁחִיתִים: <b>נִאֲצוּ.</b> הִרְגִּיזוּ: <b>נָזֹרוּ אָחוֹר.</b> 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: <b>עַל מֶה תֻכּוּ וְגוֹ׳.</b> 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? <b>מְתֹם.</b> לְשׁוֹן תְּמִימוּת, שָׁלֵם מֵאֵין מַכְאוֹב: <b>פֶּצַע.</b> מַכַּת חֶרֶב: <b>חַבּוּרָה.</b> לְשׁוֹן חַבָּלָה: <b>וּמַכָּה טְרִיָּה.</b> תִּרְגֵּם יוֹנָתָן: ״מְרַסְסָא״, כְּתוּתָה וּמְרוּסֶסֶת: <b>טְרִיָּה.</b> דמיצייד״א בְּלַעַ״ז, וּבִלְשׁוֹן גְּמָרָא יֵשׁ ״טַרְיֵה לְרֵישֵׁיהּ״ (חולין מה:). מְנַחֵם פֵּירֵשׁ לְשׁוֹן לַחוּת, כְּלוֹמַר: לַחָה וְרְטוּבָה, תָּמִיד נוֹבַעַת, מוישט״א בְּלַעַ״ז: <b>לֹא זֹרוּ.</b> 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). <b>וְלֹא חֻבָּשׁוּ.</b> לְשׁוֹן רְפוּאָה: <b>וְלֹא רֻכְּכָה בַּשָּׁמֶן.</b> 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. <b>לֹא זֹרוּ וְגוֹ׳</b> כְּלוֹמַר לֹא נִתְרַפְּאוּ לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה, וְלֹא רֻכְּכָה בַּשָּׁמֶן אֲפִלּוּ צַד הִרְהוּר תְּשׁוּבָה אֵין בְּלִבָּם: <b>לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ.</b> לְעֵינֵיכֶם יֹאכְלוּהָ אוֹיְבֵיכֶם: <b>וּשְׁמָמָה.</b> מִכֶּם, כְּנַחֲלָה הַנֶּהְפֶּכֶת לְזָרִים וְהִיא שְׁמָמָה מִבְּעָלֶיהָ; כָּךְ תִּרְגֵּם יוֹנָתָן: <b>וְנוֹתְרָה בַת צִיּוֹן.</b> רֵיקָנִית מִיּוֹשְׁבֶיהָ, כִּי יִגְלוּ מִתּוֹכָהּ, כַּאֲשֶׁר תִּוָּתֵר סֻכַּת הַכֶּרֶם שֶׁעֲשָׂאָהּ נוֹצֵר, וּבְעֵת יִבְצֹר הַכֶּרֶם מַנִּיחַ סֻכָּתוֹ וְהוֹלֵךְ, ״בָּתַר דִּקְטָפוּהִי״ (תרגום יונתן) – לְאַחַר שֶׁבָּצְרוּ אוֹתָהּ: <b>כִּמְלוּנָה בְמִקְשָׁה.</b> ״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: <b>כְּעִיר נְצוּרָה.</b> כְּעִיר שֶׁצָּרוּ עָלֶיהָ, וְעוֹשִׂים סֻכּוֹת סָבִיב לָהּ לְהִסְתַּתֵּר שָׁם הַחֲיָלוֹת, וּכְשֶׁמִּסְתַּלְּקִים מֵעָלֶיהָ מַנִּיחִין אוֹתָם וְהוֹלְכִין. כָּל זֶה תַּרְגּוּם יוֹנָתָן: <b>לוּלֵי וְגוֹ׳ הוֹתִיר לָנוּ שָׂרִיד.</b> מֵאֵלָיו וּבְרַחֲמָיו, וְלֹא בְּצִדְקוֹתֵינוּ: <b>כִּמְעָט כִּסְדֹם הָיִינוּ.</b> כֻּלָּנוּ כָּלִים: <b>קְצִינֵי סְדֹם.</b> שָׂרִים שֶׁמַּעֲשֵׂיהֶם כִּסְדוֹם. מִכָּאן אָמְרוּ (ברכות יט.): אַל יִפְתַּח אָדָם פִּיו לַשָּׂטָן: <b>שָׂבַעְתִּי עֹלוֹת אֵילִים.</b> כְּמוֹ ״פֶּן יִשְׂבָּעֲךָ וּשְׂנֵאֶךָ״ (משלי כה:יז): <b>מְרִיאִים.</b> בְּהֵמוֹת צֹאן פְּטוּמוֹת: <b>לֹא חָפָצְתִּי.</b> אַחַר שֶׁאַתֶּם עוֹבְרִים עַל תּוֹרָתִי, ״זֶבַח רְשָׁעִים תּוֹעֵבָה״ (משלי כא:כז): <b>מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי.</b> לִרְמוֹס אֶת חֲצֵרַי, אַחֲרֵי שֶׁאֵין לְבַבְכֶם שָׁלֵם עִמִּי: <b>לֹא תוֹסִיפוּ הָבִיא מִנְחַת שָׁוְא.</b> מַתְרֶה אֲנִי בָּכֶם: לֹא תָּבִיאוּ לִי מִנְחַת שָׁוְא שֶׁלָּכֶם, שֶׁהֶעָשָׁן עוֹלֶה מִמֶּנָּה קִיטוֹר שֶׁל תִּיעוּב הוּא לִי, וְלֹא לְנַחַת הָרוּחַ: <b>חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא אוּכַל וְגוֹ׳.</b> 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: <b>וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם.</b> לְפִי שֶׁיֶּדְכֶם דָּמִים מָלֵאוּ: <b>דָּמִים.</b> רְצִיחָה: <b>רַחֲצוּ הִזַּכּוּ.</b> פַּתַּח הוּא, לְשׁוֹן צִוּוּי, לְפִי שֶׁהוּא מִגִּזְרַת רְחַץ, אֲבָל רָחֲצוּ קָמַץ לְשׁוֹן עָבַר שֶׁהוּא מִגִּזְרַת רָחַץ: <b>רַחֲצוּ, הִזַּכּוּ, הָסִירוּ, חִדְלוּ, לִמְדוּ, דִּרְשׁוּ, אַשְּׁרוּ, שִׁפְטוּ, רִיבוּ, לְכוּ.</b> עֶשֶׂר אַזְהָרוֹת שֶׁל לְשׁוֹן תְּשׁוּבָה יֵשׁ כָּאן, כְּנֶגֶד עֲשֶׂרֶת יְמֵי תְּשׁוּבָה וּכְנֶגֶד עֲשָׂרָה מַלְכֻיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת: <b>חִדְלוּ הָרֵעַ.</b> חִדְלוּ מִמַּעֲשִׂים הָרָעִים: <b>הָרֵעַ.</b> 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: <b>לִמְדוּ.</b> 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״: <b>אַשְּׁרוּ חָמוֹץ.</b> 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): <b>שִׁפְטוּ יָתוֹם.</b> פְּלוֹנִי זַכַּאי, פְּלוֹנִי חַיָּב: <b>רִיבוּ אַלְמָנָה.</b> הִשְׁתַּדְּלוּ בְּרִיבָהּ לְהִתְוַכֵּחַ בַּעֲדָהּ, שֶׁאֵינָהּ יוֹצֵאת לַחֲזוֹר אַחֲרֵי בַּעֲלֵי דִינָהּ (סא\"א): <b>חָמוֹץ.</b> גָּזוּל, וְדוֹמֶה לוֹ ״מִכַּף מְעַוֵּל וְחוֹמֵץ״ (תהלים עא:): <b>לְכוּ נָא וְנִוָּכְחָה</b> יַחַד, אֲנִי וְאַתֶּם, וְנֵדַע מִי סָרַח עַל מִי; וְאִם אַתֶּם סְרַחְתֶּם עָלַי, עוֹדֶנִּי נוֹתֵן לָכֶם תִּקְוָה לָשׁוּב: <b>אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים.</b> כְּתוּמִים לְפָנַי כְּאוֹדֶם שָׁנִים, אַלְבִּינֵם כַּשֶּׁלֶג: <b>יֹאמַר ה׳.</b> 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׳: <b>כַתּוֹלָע.</b> צֶבַע שֶׁצּוֹבְעִים בּוֹ אָדוֹם, גַּרְעִינִים הֵם, וְיֵשׁ תּוֹלָעִים בְּכָל אֶחָד וְאֶחָד: <b>כִּי פִּי ה׳ דִּבֵּר.</b> וְהֵיכָן דִּבֵּר? ״וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב״ (ויקרא כו:ה): <b>לְזוֹנָה.</b> תּוֹעָה מֵעַל אֱלֹהֶיהָ: <b>קִרְיָה.</b> שֶׁהָיְתָה נֶאֱמָנָה וּמְלֵאָה מִשְׁפָּט, וְצֶדֶק הָיָה לָן בָּהּ, וְעַתָּה מְרַצְּחִים: <b>מְלֵאֲתִי מִשְׁפָּט.</b> כְּגוֹן ״רַבָּתִי עָם״ (איכה א:): <b>צֶדֶק יָלִין בָּהּ.</b> 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: <b>וְעַתָּה מְרַצְּחִים.</b> הָרְגוּ אֶת אוּרִיָּה, הָרְגוּ אֶת זְכַרְיָה: <b>כַּסְפֵּךְ הָיָה לְסִיגִים.</b> שֶׁהָיוּ עוֹשִׂין מָעוֹת נְחֹשֶׁת וּמְצַפִּין אוֹתָן בְּכֶסֶף לְהוֹנוֹת בָּהֶם: <b>סָבְאֵךְ מָהוּל בַּמָּיִם.</b> מַשְׁקִים שֶׁלָּכֶם מְעוֹרָבִים בַּמַּיִם, כְּדְאִיתָא בִּפְסִיקְתָּא (פסיקתא רבתי טו:). מָהוּל – מְעוֹרָב, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא; וּמִדְרָשׁ אַגָּדָה פּוֹתֵר ״לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל״ (קהלת ב:) – מְעוֹרְבָּב: <b>סוֹרְרִים.</b> סָרִים מִן הַדֶּרֶךְ הַיְשָׁרָה: <b>וְרֹדֵף שַׁלְמוֹנִים.</b> 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: <b>וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם.</b> 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: <b>נְאֻם הָאָדוֹן.</b> שֶׁהַכֹּל שֶׁלּוֹ, וּבְיָדוֹ לַעֲקוֹר אֶתְכֶם מֵאַרְצְכֶם וְלִנְטוֹעַ בָּהּ אֲחֵרִים: <b>אֲבִיר יִשְׂרָאֵל.</b> תָּקְפּוֹ שֶׁל יִשְׂרָאֵל: <b>הוֹי.</b> לְשׁוֹן הַזְמָנָה וְהַכְרָזָה, וְדוֹמֶה לוֹ ״הוֹי וְנֻסוּ מֵאֶרֶץ צָפוֹן״ (זכריה ב:), וְיֵדְעוּ הַכֹּל כִּי אֶנָּחֵם מִצָּרַי שֶׁהִכְעִיסוּנִי בְּמַעֲשֵׂיהֶם: <b>וְאָשִׁיבָה יָדִי עָלַיִךְ.</b> מַכָּה אַחַר מַכָּה, עַד כְּלוֹת הַפּוֹשְׁעִים: <b>כַּבֹּר.</b> לְשׁוֹן בּוֹרִית, סבו״ן בְּלַעַ״ז, וּלְשׁוֹנוֹ לְשׁוֹן נִקָּיוֹן, כְּמוֹ ״וּבַר לֵבָב״ (תהילים כד:), עַל שֵׁם שֶׁהוּא מְנַקֶּה הַבֶּגֶד מִכְּתָמָיו: <b>סִיגָיִךְ.</b> 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: <b>כָּל־בְּדִילָיִךְ.</b> בְּדִיל הַמְעוֹרָב בַּכֶּסֶף, כְּלוֹמַר: הָרְשָׁעִים שֶׁבָּךְ. בְּדִיל אשטיי״ס בְּלַעַ״ז: <b>כְּבָרִאשֹׁנָה.</b> אַעֲמִיד לָכֶם שׁוֹפְטִים כְּשֵׁרִים: <b>עִיר הַצֶּדֶק.</b> כְּבַתְּחִלָּה ״צֶדֶק יָלִין בָּהּ״ (ישעיהו א:כא): <b>בְּמִשְׁפָּט תִּפָּדֶה.</b> עַל יְדֵי שֶׁיִּהְיוּ בָּהּ עוֹשֵׂה מִשְׁפָּט: <b>תִּפָּדֶה.</b> מֵעֲוֹנוֹתֶיהָ: <b>וְשָׁבֶיהָ.</b> עוֹשֵׂי תְשׁוּבָה שֶׁבְּתוֹכָהּ. (בִּצְדָקָה – בְּמַצְדִּיקִים עַצְמָם בְּמִשְׁפָּט וּבִצְדָקָה שֶׁבְּתוֹכָהּ): <b>וְשֶׁבֶר פֹּשְׁעִים וגו׳.</b> שֶׁבְּכֻלָּן הוֹכִיחָן לְמַעְלָה: ״וְהֵם פָּשְׁעוּ בִי״ (ישעיהו א:ב), ״גּוֹי חוֹטֵא״, ״עָזְבוּ אֶת ה׳״ (ישעיהו א:ד): <b>פֹּשְׁעִים.</b> מוֹרְדִים וְהָעוֹבְדִים לַעֲבוֹדָה זָרָה: <b>וְחַטָּאִים.</b> אֵלּוּ עַבְרְיָינִים הָעוֹבְרִים עַל שְׁאָר אִסּוּרִין: <b>מֵאֵילִים.</b> לְשׁוֹן אֵלָה, מִין אִילָן שֶׁקּוֹרִין אולמ״א בְּלַעַ״ז: <b>אֲשֶׁר חֲמַדְתֶּם.</b> לַעֲבוֹד תַּחְתֵּיהֶם עֲבוֹדַת כּוֹכָבִים, כְּעִנְיָן שֶׁנֶּאֱמַר ״תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ״ (הושע ד:ג): <b>מֵהַגַּנּוֹת.</b> שָׁם הָיוּ עוֹבְדִים כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר ״הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל הַגַּנּוֹת״ (ישעיהו סו:יז): <b>נֹבֶלֶת עָלֶה.</b> 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: <b>אֲשֶׁר־מַיִם אֵין לָהּ.</b> לְהַשְׁקוֹת זְרָעֶיהָ; בְּדָבָר שֶׁחוֹטְאִים בּוֹ מַשְׁוֶה פֻּרְעָנוּתָם: <b>הֶחָסֹן.</b> 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: <b>וּפֹעֲלוֹ.</b> וְהָעוֹשֶׂה אוֹתוֹ תֹּקֶף יִהְיֶה לְנִיצוֹץ אֵשׁ, וּבָעֲרוּ זֶה בָּזֶה. <b>נִיצוֹץ</b> 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: <b>וְאֵין מְכַבֶּה.</b> תַּרְגּוּם יוֹנָתָן: ״וְלָא יְהֵא עֲלֵיהוֹן חַיִּיס״: <b>בְּאַחֲרִית הַיָּמִים.</b> לְאַחַר שֶׁיִּכְלוּ הַפּוֹשְׁעִים (ישעיהו א:לא): <b>נָכוֹן.</b> מְתֻקָּן: <b>בְּרֹאשׁ הֶהָרִים.</b> בָּהָר שֶׁהוּא רֹאשׁ לְכָל הֶהָרִים, בַּחֲשִׁיבוּת הֶהָרִים: <b>וְנִשָּׂא מִגְּבָעוֹת.</b> יִגְדַּל נֵס שֶׁנַּעֲשָׂה בּוֹ, מִנִּסֵּי סִינַי וְכַרְמֶל וְתָבוֹר: <b>וְנָהֲרוּ.</b> יִתְקַבְּצוּ, יִמָּשְׁכוּ אֵלָיו כַּנְּהָרוֹת: <b>אֶל בֵּית אֱלֹהֵי יַעֲקֹב.</b> לְפִי שֶׁהוּא קְרָאוֹ ״בֵּית אֵל״ (בראשית כח:יט), לְפִיכָךְ יִקָּרֵא עַל שְׁמוֹ, אֲבָל אַבְרָהָם קְרָאוֹ ״בְּהַר ה׳ יֵרָאֶה״ (בראשית כב:יד), יִצְחָק קְרָאוֹ שָׂדֶה – ״לָשׂוּחַ בַּשָּׂדֶה״ (בראשית כד:סג): <b>לְאִתִּים.</b> קולטר״ש בלע״ז: <b>לְמַזְמֵרוֹת.</b> שרפ״ש בְּלַעַ״ז, שֶׁזּוֹמְרִין בָּהֶן הַכְּרָמִים: <b>בֵּית יַעֲקֹב וְגוֹ׳.</b> הָאֻמּוֹת יֹאמְרוּ לָהֶם כֵּן, וְהַמִּקְרָא הַזֶּה הוּא מוּסָב עַל ״וְהָלְכוּ עַמִּים רַבִּים וְגוֹ׳״ (ישעיהו ב:ג): <b>לְכוּ וְנֵלְכָה בְּאוֹר ה׳.</b> יֹאמְרוּ לָהֶם כֵּן. וְיוֹנָתָן תִּרְגֵּם: ״יֵימְרוּן דְּבֵית יַעֲקֹב אֵיתוֹ וְגוֹ׳״: <b>כִּי נָטַשְׁתָּה עַמְּךָ בֵּית יַעֲקֹב.</b> הַנָּבִיא מֵסֵב הַדִּבּוּר אֶל הַשְּׁכִינָה וְאוֹמֵר, כִּי עַד הֵנָּה עָזַבְתָּ אֶת עַמְּךָ בִּשְׁבִיל עֲוֹנָם. (דָּבָר אַחֵר: הַנָּבִיא מוֹכִיחָן וְאָמַר לָהֶם כֵּן, <b>כִּי נָטַשְׁתָּה עַמְּךָ בֵּית יַעֲקֹב וְכוּ׳</b>, עָזַבְתָּ אֶת מַעֲשֵׂה הַטּוֹב אֲשֶׁר עַל יָדוֹ נִהְיֵיתָ לְעַם, אַתֶּם בֵּית יַעֲקֹב): <b>כִּי מָלְאוּ מִקֶּדֶם.</b> נִתְמַלְּאוּ צִבְאוֹתָם מִמַּעֲשֵׂי אֲרַמִּיִּים שֶׁהָיוּ יוֹשְׁבִים בַּמִּזְרָח, שֶׁהָיוּ מְכַשְּׁפִים וּמִשְׁתַּמְּשִׁים בְּשֵׁם עֲבוֹדַת כּוֹכָבִים (סנהדרין צא א): <b>וּבְיַלְדֵי נָכְרִים יַשְׂפִּיקוּ.</b> בּוֹעֲלִים בְּנוֹת עַכּוּ״ם וּמִתְעָרְבִים בָּהֶם, וְיוֹלְדוֹת לָהֶם יְלָדִים, וּבָהֶם הֵם מַסְפִּיקִים תָּמִיד וּמִתְעַסְּקִים וּמִתְרַפְּקִין וְנִטְרָחִים בָּהֶם. לְשׁוֹן ״פֶּן יְסִיתְךָ בְשֶׂפֶק״ (איוב לו:יח), דביטימנ״ט בלע״ז: <b>וְאֵין קֵצֶה.</b> לְשׁוֹן קֵץ: <b>יִשְׁתַּחֲווּ.</b> כְּמוֹ מִשְׁתַּחֲוִים: <b>וַיִּשַּׁח אָדָם.</b> הַקְּטַנִּים: <b>וַיִּשְׁפַּל אִישׁ.</b> הַגְּדוֹלִים וְהַגִּבּוֹרִים אַנְשֵׁי הַחַיִל: <b>וְאַל תִּשָּׂא לָהֶם.</b> הַנָּבִיא אוֹמֵר לְהַקָּדוֹשׁ בָּרוּךְ הוּא: וְיָדַעְתִּי כִּי לֹא תִסְלַח לָהֶם מִלְּהִפָּרַע מֵהֶם: <b>בּוֹא בַצּוּר.</b> לָבוֹא בַּצּוּר לִבְרֹחַ בְּנִקְרַת הַצּוּרִים: <b>וְהִטָּמֵן בֶּעָפָר.</b> וּלְהִטָּמֵן בֶּעָפָר: <b>עֵינֵי גַּבְהוּת אָדָם.</b> גַּסּוּת הָרוּחַ, וְכֵן כָּל לְשׁוֹן גֹּבַהּ עֵינַיִם שֶׁבַּמִּקְרָא, כְּמָה דְאַתְּ אָמַר ״גְּבַהּ עֵינַיִם וּרְחַב לֵבָב״ (תהלים קא:ה): <b>אַרְזֵי הַלְּבָנוֹן.</b> דֻּגְמָא הוּא עַל הַגִּבּוֹרִים: <b>אַלּוֹנֵי הַבָּשָׁן.</b> הַשַּׁלְטוֹנִין, כְּמוֹ שֶׁאַלּוֹנִים פְּחוּתִים מִן הָאֲרָזִים: <b>וְעַל כָּל הֶהָרִים הָרָמִים.</b> עַל יוֹשְׁבֵיהֶם: <b>וְעַל כָּל אֳנִיּוֹת.</b> תִּרְגֵּם יוֹנָתָן: ״וְעַל כָּל דְּיָתְבִין בְּנִיסֵי יַמָּא״ בְּאִיֵּי הַיָּם, שֶׁמּוֹצָאָן וּמוּבָאָן בָּאֳנִיּוֹת: <b>תַּרְשִׁישׁ.</b> שֵׁם יָם שֶׁשְּׁמוֹ תַּרְשִׁישׁ: <b>שְׂכִיּוֹת הַחֶמְדָּה.</b> פַּלְטֵרִין רְצוּפִין בְּמַשְׂכִּית, רִצְפַת שַׁיִשׁ, כְּמוֹ ״וְאֶבֶן מַשְׂכִּית״ (ויקרא כו:א), עַל שֵׁם שֶׁסוֹכְכִים בּוֹ אֶת הַקַּרְקַע: <b>בַּיּוֹם הַהוּא.</b> הוּא יוֹם הַדִּין: <b>כָּלִיל יַחֲלֹף.</b> כֻּלּוֹ יַחֲלֹף, כֻּלָּם יֹאבֵדוּ: <b>וּבָאוּ.</b> יוֹשְׁבֵי הָאָרֶץ בִּמְעָרוֹת צוּרִים: <b>מְחִלּוֹת.</b> הֵם הֵם מְעָרוֹת: <b>בְּקוּמוֹ.</b> לְיוֹם הַדִּין: <b>לַעֲרֹץ הָאָרֶץ.</b> לִשְׁבּוֹר רִשְׁעֵי הָאָרֶץ: <b>לְהִשְׁתַּחֲוֹת לַחְפֹּר פֵּרוֹת.</b> גִּלּוּלִים בִּדְמוּת חֲפַרְפָּרוֹת, מִינֵי שְׁרָצִים שֶׁחוֹפְרִין הָאָרֶץ, שֶׁקּוֹרִין טלפ״ש בלע״ז: <b>וְלָעֲטַלֵּפִים.</b> קלבא שורי״ץ בלע״ז. יֵשׁ לִפְתּוֹר עוֹד: אֶת אֱלִילָיו אֲשֶׁר עָשָׂה לוֹ לְהִשְׁתַּחֲווֹת, יַשְׁלִיךְ הָאָדָם בַּחֲרִיצִים וּבַנְּעִיצִין שֶׁיִּמְצָא לְפָנָיו, כְּשֶׁהוֹלֵךְ לִבְרוֹחַ וּלְהִטָּמֵן: <b>חִדְלוּ לָכֶם מִן הָאָדָם.</b> שֶׁלֹּא לִשְׁמוֹעַ לְאוֹתָן הַמַּתְעִים אֶתְכֶם מֵאַחֲרַי וּלְהִשְׁתַּחֲווֹת לְמַעֲשֵׂה יָדָיו: <b>אֲשֶׁר נְשָׁמָה בְּאַפּוֹ.</b> אֲשֶׁר כָּל חַיָּתוֹ וְכֹחוֹ תְּלוּיָה בְּנִשְׁמַת אַפּוֹ, שֶׁהוּא רוּחַ פּוֹרֵחַ, שֶׁהַיּוֹם יֶשְׁנָהּ בּוֹ וּמָחָר תֵּצֵא מִמֶּנּוּ, וְקַל וָחוֹמֶר לִדְמוּת חֲפַרְפָּרוֹת שֶׁאֵין בּוֹ מַמָּשׁ. דָּבָר אַחֵר: חִדְלוּ לָכֶם מִכָּל הַדְּרָכִים הָרָעִים, וְלִמְדוּ מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ, הַרְאִיתֶם לְמָה נֶחְשָׁב הוּא, וְקַל וָחוֹמֶר לַגְּלוּלִים שֶׁאֵינוֹ נֶחְשָׁב לִכְלוּם: <b>מֵסִיר מִירוּשָׁלִַם וגו׳.</b> כֻּלָּהּ מְפֹרֶשֶׁת בְּמַסֶּכֶת חֲגִיגָה (חגיגה יד א): שְׁמוֹנָה עֶשְׂרֵה קְלָלוֹת קִלֵּל יְשַׁעְיָה אֶת יִשְׂרָאֵל, וְלֹא נִתְקָרְרָה דַּעְתּוֹ עַד שֶׁאָמַר ״יִרְהֲבוּ הַנַּעַר בַּזָּקֵן וְהַנִּקְלֶה בַּנִּכְבָּד״ (ישעיהו ג:ה): <b>וְקֹסֵם.</b> זֶה מֶלֶךְ, שֶׁנֶּאֱמַר ״קֶסֶם עַל שִׂפְתֵי מֶלֶךְ״ (משלי טז:י): <b>יוֹעֵץ.</b> יוֹדֵעַ לְעַבֵּר שָׁנִים וְלִקְבּוֹעַ חֳדָשִׁים: <b>וַחֲכַם חֲרָשִׁים.</b> שֶׁכְּשֶׁפּוֹתֵחַ בְּדִבְרֵי תוֹרָה נַעֲשׂוּ הַכֹּל כְּחֵרְשִׁים: <b>וּנְבוֹן לָחַשׁ.</b> רָאוּי לִמְסוֹר לוֹ סִתְרֵי תּוֹרָה שֶׁנִּתְּנוּ בְּלַחַשׁ, כְּגוֹן מַעֲשֵׂה בְּרֵאשִׁית וּמַעֲשֵׂה מֶרְכָּבָה: <b>וְנָתַתִּי נְעָרִים שָׂרֵיהֶם.</b> אֵלּוּ בְּנֵי אָדָם הַמְנֹעָרִים מִן הַמִּצְוֹת: <b>וְתַעֲלוּלִים יִמְשְׁלוּ בָם.</b> שׁוּעָלִים, בְּנֵי אָדָם חֲלָשִׁים. וַאֲנִי אוֹמֵר לְפִי פְּשׁוּטוֹ: תַּעֲלוּלִים לֵיצָנֵי בְּנֵי אָדָם הַמִּתְעוֹלְלִים בָּהֶן וּמְבַזִּין אוֹתָם, כְּמוֹ (איוב טז:טו) ״וְעוֹלַלְתִּי בֶּעָפָר קַרְנִי״, (שמות י:ב) ״אֶת אֲשֶׁר הִתְעַלַּלְתִּי״: <b>וְנִגַּשׂ הָעָם.</b> יִהְיוּ דְחוּקִין וּנְגוּשִׁין זֶה עַל זֶה בְּתִיגוּר וְחִירוּם: <b>יִרְהֲבוּ הַנַּעַר בַּזָּקֵן.</b> יִתְגַּדֵּל הַנַּעַר עַל הַזָּקֵן: <b>וְהַנִּקְלֶה בַּנִּכְבָּד.</b> כִּפְשׁוּטוֹ. וּמִדְרָשׁוֹ (חגיגה יד א): יָבֹא מִי שֶׁחֲמוּרוֹת דּוֹמוֹת עָלָיו כְּקַלּוֹת, וְיִרְהַב בְּמִי שֶׁהַקַּלּוֹת דּוֹמוֹת עָלָיו כִּכְבֵדוֹת: <b>כִּי יִתְפֹּשׂ אִישׁ בְּאָחִיו.</b> כַּאֲשֶׁר יִתְפֹּשׂ אִישׁ בְּאָחִיו בְּבֵית אָבִיו לֵאמֹר: ״עָשִׁיר אַתָּה בַּתּוֹרָה, וּמְחֻוֶּרֶת הִיא בְּיָדְךָ כַּשִּׂמְלָה״: <b>קָצִין תִּהְיֶה לָּנוּ.</b> וּתְלַמְּדֵנוּ: <b>וְהַמַּכְשֵׁלָה הַזֹּאת.</b> שֶׁאָנוּ נִכְשָׁלִים בָּהּ בְּאִסּוּר אוֹ בְּהֶתֵּר, בְּטֻמְאָה אוֹ בְּטָהֳרָה, <b>תַּחַת יָדֶיךָ</b> הוּא, שֶׁאַתָּה יוֹדֵעַ לְהוֹרוֹת לָנוּ. דָּבָר אַחֵר: <b>שִׂמְלָה לְךָ</b> לְהַלְבִּישׁ עָרוֹם: <b>וְהַמַּכְשֵׁלָה.</b> (פיילנצ״א בלע״ז) מֶחְסְרוֹנִי שֶׁאֲנִי מְחֻסַּר לֶחֶם תַּחַת יָדֶךָ לְהַסְפִּיקֵנִי, וּלְכָךְ <b>קָצִין תִּהְיֶה לָּנוּ.</b> וְהוּא מֵשִׁיב: <b>בְּבֵיתִי אֵין לֶחֶם וְאֵין שִׂמְלָה</b>, וּמַה טִיבִי לְקָצִין? <b>יִשָּׂא בַיּוֹם הַהוּא.</b> אֵין ״יִשָּׂא״ אֶלָּא לְשׁוֹן שְׁבוּעָה: הוּא יִשָּׁבַע לָהֶם, <b>לֹא אֶהְיֶה חוֹבֵשׁ</b> – לֹא אֶהְיֶה מֵחוֹבְשֵׁי בֵּית הַמִּדְרָשׁ, <b>וּבְבֵיתִי אֵין לֶחֶם וְשִׂמְלָה</b> – אֵין בְּיָדִי לֹא טַעַם מִשְׁנָה וְלֹא טַעַם אַגָּדָה. דָּבָר אַחֵר לְפִי פְּשׁוּטוֹ: <b>לֹא אֶהְיֶה חוֹבֵשׁ</b> – לֹא אֶהְיֶה שׁוֹפֵט, שֶׁהוּא חוֹבֵשׁ אֶת הַנִּדּוֹנִים בְּבֵית הַסֹּהַר: <b>כִּי כָשְׁלָה יְרוּשָׁלִַם.</b> כֻּלָּם חֲסֵרִים וּנְפוּלִים, וְאֵין עוֹזֵר זֶה לָזֶה. וְלָמָּה? כִּי מֵאֲנוּ לִשְׁמֹעַ, וְעַתָּה כֻּלָּם מַכְעִיסִים: <b>כִּי לְשׁוֹנָם וּמַעַלְלֵיהֶם אֶל ה׳.</b> לְנֶגְדּוֹ, לְהַכְעִיסוֹ: <b>לַמְרוֹת עֵינֵי כְבוֹדוֹ.</b> לְהַקְנִיט לִפְנֵי כְּבוֹדוֹ. דָּבָר אַחֵר: עִנְיְנֵי כְּבוֹדוֹ: <b>הַכָּרַת פְּנֵיהֶם.</b> עָוֹן שֶׁהֵם מַכִּירִים פָּנִים בַּדִּין, הִיא עָנְתָה בָּם לְפָנַי. לָשׁוֹן אַחֵר: הַכָּרַת פְּנֵיהֶם – נִכָּרִים הֵם בְּעַזּוּת פְּנֵיהֶם: <b>כִּסְדֹם הִגִּידוּ. לֹא כִחֵדוּ,</b> בְּפַרְהֶסְיָא עָשׂוּ: <b>אִמְרוּ</b> לְמִי שֶׁהוּא <b>צַדִּיק כִּי טוֹב</b> עָשָׂה: <b>אוֹי לְרָשָׁע רָע.</b> שֶׁהוּא רַע לְעַצְמוֹ וְרַע לַאֲחֵרִים; גּוֹרֵם רָעָה לוֹ וְלַאֲחֵרִים. בְּתַנְחוּמָא (תנחומא, אמור ה). וְהַמִּקְרָא מוּסָב עַל <b>אִמְרוּ צַדִּיק כִּי טוֹב</b> לוֹ, וְ<b>אוֹי</b> לוֹ <b>לְרָשָׁע רָע</b>: <b>נֹגְשָׂיו מְעוֹלֵל.</b> לֵיצָנִים הֵם: <b>וְנָשִׁים מָשְׁלוּ בוֹ.</b> נָשִׁים נוֹאֲפוֹת מָשְׁלוּ בּוֹ, כְּמוֹ שֶׁאָמַר לְמַטָּה ״יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן״ (ישעיהו ג:טז), וְהִטּוּ לִבָּם לְרָעָה. (לְפִיכָךְ כָּל חַלָּשִׁים מָשְׁלוּ בוֹ). וְיוֹנָתָן תִּרְגֵּם לְשׁוֹן (נוֹשִׁים): <b>מְאַשְּׁרֶיךָ.</b> מַדְרִיכֶיךָ, שֶׁיֵּשׁ לָהֶם לְאַשְּׁרֶךָ בְּדֶרֶךְ טוֹב, הֵם מַתְעִים אוֹתָם: <b>בִּלֵּעוּ.</b> קִלְקְלוּ: <b>נִצָּב לָרִיב.</b> שֶׁל יִשְׂרָאֵל מְעֻמָּד, שֶׁלֹּא לְדַקְדֵּק בְּדִינָם: <b>וְעֹמֵד לָדִין עַמִּים.</b> וּמִתְעַכֵּב וּמַאֲרִיךְ בְּדִינָן שֶׁל אֻמּוֹת. עֲמִידָה זוֹ לְשׁוֹן עַכָּבָה: <b>ה׳ בְּמִשְׁפָּט יָבוֹא עִם זִקְנֵי עַמּוֹ.</b> שֶׁהָיָה לָהֶם לִמְחוֹת (שבת נה.), וְלְעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹמֵר: <b>אַתֶּם בִּעַרְתֶּם</b> אֶת כַּרְמִי, אֲנִי קָצַפְתִּי מְעַט וְאַתֶּם עֲזַרְתֶּם לְרָעָה (זכריה א:ו): <b>גְּזֵלַת הֶעָנִי.</b> דּוֹר שֶׁהָיוּ עֲנִיִּים בְּמַעֲשִׂים טוֹבִים. כָּל זֶה בְּמִדְרַשׁ אַגָּדָה (שבת נד ב; נה א), וּלְפִי מַשְׁמָעוּת פְּשׁוּטוֹ, כָּל הָעִנְיָן עַל יִשְׂרָאֵל, וְעוֹמֵד לָדִין עַמִּים הֵם הַשְּׁבָטִים: <b>וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם.</b> הַזְּקֵנִים וְהַשָּׂרִים אָכְלוּ אֶת שְׁאָר הָעָם: <b>מַלָּכֶם.</b> כְּמוֹ מַה לָּכֶם: <b>תִּטְחָנוּ.</b> תְּכַתְּתוּ וּתְמַעֲיטוּ, לְבַזּוֹת בְּדִינָם: <b>וַיֹּאמֶר ה׳.</b> עַל הַנָּשִׁים אֲשֶׁר מָשְׁלוּ בְּעַמִּי, יַעַן פֵּאוֹת נָכְרִיּוֹת קְלִיעַת שְׂעָרוֹת <b>כִּי גָבְהוּ וְגוֹ׳</b>: <b>וּמְשַׂקְּרוֹת עֵינָיִם.</b> לְשׁוֹן הַבָּטָה. דָּבָר אַחֵר: צוֹבְעוֹת עֵינֵיהֶם בְּסִקְרָא וּבְכָחוֹל: <b>הָלוֹךְ וְטָפֹף תֵּלַכְנָה.</b> לְשׁוֹן דָּבָר צָף עַל גַּבֵּי חֲבֵירוֹ, כְּמוֹ (דברים יא:ד) ״אֲשֶׁר הֵצִיף״, וּמְתַרְגְּמִינָן ״דְּאַטֵיף״. כָּךְ הָיְתָה אֲרֻכָּה מְהַלֶּכֶת בֵּין שְׁתֵּי קְצָרוֹת, כְּדֵי שֶׁתְּהֵא נִרְאֵית צָפָה לְמַעְלָה מֵהֶם (שבת סב א). וְיוֹנָתָן תִּרְגֵּם: ״וּבְפַוָּתְהוֹן מְקַפָּן״, הָיוּ קוֹשְׁרוֹת פֵּאוֹת נָכְרִיּוֹת, קְלִיעַת שְׂעָרוֹת תְּלוּשִׁין כּוֹרְכוֹת עִם קְלִיעוֹתֵיהֶן, שֶׁיֵּרָאוּ גַּסּוֹת וְטָפוֹפוֹת: <b>וּבְרַגְלֵיהֶם תְּעַכַּסְנָה.</b> כְּשֶׁהָיוּ עוֹבְרוֹת בַּשּׁוּק אֵצֶל בַּחוּרֵי יִשְׂרָאֵל, דּוֹרַסְתּוֹ בְּרַגְלוֹ וְרוֹמֶזֶת לוֹ צַד חִבַּת נוֹאֲפוֹת, כְּדֵי לְהַבְעִיר בּוֹ יֵצֶר הָרָע כְּעֶכֶס זֶה שֶׁל נָחָשׁ. ״עֶכֶס״ (משלי ז:כב) הוּא אֶרֶס שֶׁל נָחָשׁ: <b>וְשִׂפַּח.</b> לְשׁוֹן צָרַעַת, כְּמוֹ (ויקרא יג:) ״מִסְפַּחַת הִיא״. וְעַל שֶׁנִּכְתַּב בְּשִׁי״ן דָּרְשׁוּ בּוֹ רַבּוֹתֵינוּ (פסיקתא דרב כהנא יז:) שֶׁתֵּעָשֶׂינָה שְׁפָחוֹת מְכֻדָּנוֹת, וְיֵשׁ שֶׁדְּרָשׁוּהוּ (שם) שֶׁהִרְבָּה בָּהֶן מִשְׁפָּחוֹת מִשְׁפָּחוֹת שֶׁל כִּנִּים. <b>פָּתְהֵן יְעָרֶה.</b> כֵּלֵיהֶן יְעָרֶה, לְשׁוֹן אֲרַמִּי הִיא ״פַּתְיָא אוּכְמָא״ (פסחים פח.). הֵן הָיוּ אוֹמְרוֹת (ישעיהו ה:ט) ״יְמַהֵר יָחִישָׁה מַעֲשֵׂהוּ״, שַׂר רוֹאֶה אוֹתִי וְנוֹטֵל אוֹתִי. כְּשֶׁבָּא הַפֻּרְעָנוּת הָיוּ שָׂרֵי נְבוּכַדְנֶצַּר נוֹטְלִין אוֹתָן לִהְיוֹת לְנָשִׁים מֵחֲמַת יָפְיָן, וְרָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא וְהָיוּ שׁוֹפְעוֹת כְּאָדָם הַמְעָרֶה מִכְּלִי אֶל כְּלִי, וְכַאֲשֶׁר נֶעֶנְשׁוּ בְּדַם נִדָּה וְהָיוּ נִמְאָסוֹת עֲלֵיהֶן וּמַשְׁלִיכִין אוֹתָן לָאָרֶץ מֵעַל קְרוֹנוֹת שֶׁלָּהֶן. וְיוֹנָתָן תִּרְגֵּם: ״יְקָרְהוֹן יַעְדִּי״׃ <b>פָּתְהֵן.</b> לְשׁוֹן רֹחַב, לְשׁוֹן גֹּדֶל: <b>בַּיּוֹם הַהוּא.</b> לֶעָתִיד לָבֹא, כְּשֶׁיָּבֹא הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׁיב אֶת יִשְׂרָאֵל אֵלָיו, יָסִיר ה׳ מֵהֶם אֶת תִּפְאֶרֶת הָעֲכָסִים, שֶׁלֹּא יְהוּ תוֹלִין תִּפְאַרְתָּם בְּנוֹי תַּכְשִׁיטֵי נָשִׁים וְדִבְרֵי נְבָלָה: <b>הָעֲכָסִים.</b> הַמִּנְעָלִים אֲשֶׁר בְּרַגְלֵיהֶם, אֲשֶׁר בָּהֶם תְּעַכֵּסְנָה: <b>וְהַשְּׁבִיסִים.</b> מִינֵי שְׂבָכָה לְתַכְשִׁיטֵי הָרֹאשׁ, וְהַרְבֵּה יֵשׁ בִּלְשׁוֹן מִשְׁנָה (נגעים יא:א) שָׁבִיס שֶׁל שְׂבָכָה: <b>וְהַשַּׂהֲרֹנִים.</b> יוֹנָתָן תִּרְגֵּם ״וְסִבְכַיָּא״: <b>הַנְּטִיפוֹת.</b> ״עוּנְקַיָּא״, לָשׁוֹן ״וַעֲנָקִים לְגַרְגְּרֹתֶיךָ״ (משלי א:ט). וְלָשׁוֹן נְטִיפוֹת עַל שֵׁם שֶׁתְּלוּיוֹת עַל הַצַּוָּאר וְנוֹטְפוֹת עַל הֶחָזֶה, וְהֵן כְּמִין מַרְגָּלִיּוֹת נְקוּבוֹת וַחֲרוּזוֹת בְּחוּט, ובלע״ז מושטינצא״ש: <b>וְהַשֵּׁירוֹת.</b> צְמִידֵי הַזְּרוֹעַ, דְּמִתַּרְגֵּם ״וְשִׁירַיָּא״: <b>וְהָרְעָלוֹת.</b> צָנִיף שֶׁמַּצְנִיפוֹת כָּל פַּרְצוּפֵיהֶם חוּץ מִגַּלְגַּל הָעַיִן, כְּדֵי שֶׁיִּתְאַוֶּה אָדָם לִזּוֹן בְּמַרְאוֹת הַלְּסָתוֹת. (סא\"א) לָשׁוֹן אַחֵר: וְהָרְעָלוֹת – מִינֵי סַרְבָּלִים נָאִים לְהִתְעַטֵּף בָּהֶן, וּבִלְשׁוֹן מִשְׁנָה יֵשׁ ״מָדִיּוֹת רְעוּלוֹת״ בְּמַסֶּכֶת שַׁבָּת (סה א): <b>הַפְּאֵרִים.</b> תַּרְגּוּם ״כְּלִילִיָּא״, כְּמוֹ (שמות לט:כח) ״פַּאֲרֵי הַמִּגְבָּעוֹת״: <b>וְהַצְּעָדוֹת.</b> אֶצְעָדָה שֶׁל שׁוֹקַיִם: <b>וְהַקִּשֻּׁרִים.</b> כְּמַשְׁמָעוֹ, קִשּׁוּרִים קְצָרִים שֶׁקּוֹשְׁרִין בָּהֶן שְׂעָרָן, וְיֵשׁ שֶׁעוֹשִׂין אוֹתוֹ מֻזְהָבִים, פרשיינ״ש בלע״ז: <b>וּבָתֵּי הַנֶּפֶשׁ.</b> שֶׁכְּנֶגֶד הַלֵּב, נושק״א בלע״ז: <b>וְהַלְּחָשִׁים.</b> נִזְמֵי הָאֹזֶן, מָקוֹם שֶׁלּוֹחֲשִׁין לָהּ שָׁם: <b>הַמַּחֲלָצוֹת.</b> ״כִּתּוּנַיָּא״, כְּמוֹ (שמואל ב ב:א) ״וְקַח אֶת חֲלִיצָתוֹ״, שֶׁהַגּוּף מְלֻבָּשׁ בָּהֶם, וּכְשֶׁפּוֹשְׁטִין אוֹתָם חוֹלְצִין אוֹתָם מִן הַגּוּף: <b>וְהַמַּעֲטָפוֹת.</b> מַצָּעוֹת הַמִּטָּה, כְּתַרְגּוּמוֹ: ״שׁוֹשִׁיפַיָּא״. <b>וְהַמִּטְפָּחוֹת</b> – מַפּוֹת: <b>וְהַחֲרִיטִים.</b> תַּרְגּוּמוֹ ״מַחְכַּיָּא״, דְּפוּס שֶׁל בֵּית הָרֶחֶם, כְּדִמְתַרְגְּמִינָן ״וְכוּמָז״ (שמות לה:כב) ״מָחוֹךְ״: <b>וְהַגִּלְיֹנִים.</b> הֵן הַמַּרְאוֹת, כְּתַרְגּוּמוֹ: ״מַחְזְיָתָא״ (ספייקיי״ו בלע״ז), עַל שֵׁם שֶׁמְּגַלּוֹת צוּרוֹת הַפָּנִים קְרוּיִין גִּלְיוֹנִים, אוֹ שֶׁמָּא מַרְאוֹת שֶׁלָּהֶם נִגְלָלוֹת הָיוּ: <b>וְהַסְּדִינִים.</b> שֶׁל פִּשְׁתָּן הֵם, הַמִּתְעַטְּפִין בָּהֶם: <b>וְהַצְּנִיפוֹת.</b> מולקי״נש בלע״ז: <b>וְהָרְדִידִים.</b> ״כְּבִינְתָא״ (פרמל״ץ בלע״ז), וְהֵם שֶׁל זָהָב שֶׁמְּכַבְּנִין בָּהּ הַסִּרְבָּל שֶׁהָאִשָּׁה מִתְעַטֶּפֶת בּוֹ: <b>וְהָיָה תַחַת בֹּשֶׂם מַק.</b> מָקוֹם שֶׁהָיוּ מִתְבַּשְּׂמוֹת בּוֹ יִהְיֶה נִמָּק: <b>וְתַחַת חֲגוֹרָה נִקְפָּה.</b> מָקוֹם שֶׁחוֹגְרָה שָׁם, יִהְיֶה נִיקָף, נֶחְתָּךְ בַּחֲבוּרוֹת וְרִשּׁוּמֵי מַכּוֹת, כְּמוֹ ״וְאַחַר עוֹרִי נִקְּפוּ״ (איוב יט:כו), ״וְנִקַּף סִבְכֵי הַיַּעַר״ (ישעיהו י:לד): <b>וְתַחַת מַעֲשֶׂה מִקְשֶׁה.</b> מָקוֹם שֶׁהָיוּ עוֹשׂוֹת בּוֹ הַמַּעֲשֶׂה הָאָמוּר לְמַעְלָה ״הָלוֹךְ וְטָפוֹף תֵּלַכְנָה״ (ישעיהו ג:טז), וְהוּא בְּגבַהּ הָרֹאשׁ, שָׁם תִּהְיֶה מִקְשֶׁה קָרְחָה, מַכָּה הַמַּקְרַחַת אֶת הָרֹאשׁ. מִקְשֶׁה לְשׁוֹן ״דָּא לְדָא נָקְשָׁן״ (דניאל ה:ו). וַאֲנִי הָיִיתִי מְפָרְשׁוֹ: <b>תַּחַת הַמַּעֲשֶׂה מִקְשֶׁה,</b> מָקוֹם שֶׁהָיוּ שָׁם חֲגוּרוֹת נוֹתְנוֹת טַסֵּי הַזָּהָב הָעֲשׂוּיוֹת מִקְשֶׁה בטדי״ץ בלע״ז, אֶלָּא שֶׁהוּא נָקוּד פַּתַּח וְהוּא בַּמְּסוֹרָה בַּעֲשָׂרָה נְקוּדִים פַּתַּח, וְאֵין אֶחָד מֵהֶם דָּבוּק לְתֵיבָה שֶׁל אַחֲרָיו, וְכָל מַעֲשֶׂה שֶׁהוּא דָּבוּק לְתֵיבָה שֶׁל אַחֲרָיו נָקוּד קָמַץ: <b>וְתַחַת פְּתִיגִיל.</b> וַהֲוֵי (ספרים אחרים: הֲרֵי) כִּשְׁתֵּי תֵיבוֹת: פְּתִי גִיל, כְּלִי שֶׁהוּא מְבִיאָן לִידֵי גִילָה, וְהוּא בֵּית הָרֶחֶם הָאָמוּר לְמַעְלָה ״פִּתְהֶן״ (ישעיהו ג:יז). חִלּוּף אוֹתָהּ גִילָה תִּהְיֶה <b>מַחֲגֹרֶת שַׂק</b> בְּכָל מָתְנֶיהָ: <b>כִּי תַחַת יֹפִי.</b> כִּי זֹאת הוֹגֶנֶת לִהְיוֹת לָהֶם <b>תַּחַת יֹפִי</b> שֶׁהָיוּ מִשְׁתַּחֲצוֹת בּוֹ: <b>מְתַיִךְ.</b> גִּבּוֹרֶיךָ, מְתֵי מִלְחֲמוֹתֶיךָ הַיּוֹצְאִים בַּצָּבָא בְּמִנְיָן: <b>וְאָנוּ.</b> לְשׁוֹן אֲנִינָה: <b>פְּתָחֶיהָ.</b> שַׁעֲרֵי עֲיָרוֹת וּבָתִּים, בְּכָל שְׁעָרֶיהָ יְהֵא הֶסְפֵּד: <b>וְנִקָּתָה.</b> וְתִתְרוֹקֵן מִכֹּל, כְּמוֹ ״וְגַם אֲנִי נָתַתִּי לָכֶם נִקְיוֹן שִׁנַּיִם״ (עמוס ד:ו). וּבִלְשׁוֹן מִשְׁנָה: יָצָא פְּלוֹנִי נָקִי מִנְּכָסָיו (בבא קמא מא א): <b>לָאָרֶץ תֵּשֵׁב.</b> מִגֹּבַהּ לְשִׁפְלוּת, ״יֵשְׁבוּ לָאָרֶץ יִדְּמוּ״ (איכה ב:י) בְּתִשְׁעָה בְּאָב: <b>וְהֶחֱזִיקוּ.</b> וְיֹאחֲזוּ: <b>שֶׁבַע נָשִׁים בְּאִישׁ אֶחָד.</b> מֵרֹב אַלְמָנוֹת רַבּוֹת, בְּאִישׁ אֶחָד מְבַקְּשׁוֹת מִמֶּנּוּ שֶׁיִּשָּׂא אוֹתָן: <b>אֱסֹף.</b> הַטְמֵן חֶרְפָּתֵנוּ, כְּמוֹ ״וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ״ (דברים כא:יב), שֶׁהָאִשָּׁה כְּשֶׁהִיא נְשׂוּאָה אֵין נוֹהֲגִין בָּהּ מִנְהַג הֶפְקֵר. וּמִדְרָשׁ אַגָּדָה (איכה רבה ה:יא): נְבוּכַדְנֶאצַּר גָּזַר שֶׁלֹּא יִבְעֲלוּ אֵשֶׁת אִישׁ שֶׁלֹּא יֵעָנְשׁוּ, לָכֵן הָיוּ מְבַקְּשׁוֹת שֶׁיְּהֵא עֲלֵיהֶן שֵׁם אִישׁוּת: <b>בַּיּוֹם הַהוּא.</b> לְאַחַר שֶׁיִּכְלוּ נוֹי תַּכְשִׁיטֵי הַנּוֹאֲפוֹת וְהַנְּבָלוֹת, לֹא תִּכְלֶה (ספרים אחרים: לֹא תִּסּוֹלֶה) עוֹד צְבִי נוֹי כְּבוֹדָם בְּאֵלֶּה: <b>יִהְיֶה צֶמַח ה׳.</b> לָכֶם לְנוֹי: <b>לִצְבִי וּלְכָבוֹד.</b> הֵם הַצַּדִּיקִים הַנִּשְׁאָרִים בָּם וְהַחֲכָמִים תַּלְמִידֵי הַתּוֹרָה, בָּהֶם יִתְלוּ אֶת צְבִי כְּבוֹדָם: <b>וּפְרִי הָאָרֶץ.</b> הֵם בְּנֵי הַצַּדִּיקִים, פְּרִי עֵץ חַיִּים, הֵם יִהְיוּ <b>לְגָאוֹן וּלְתִפְאֶרֶת,</b> אֲשֶׁר בָּהֶם יִתְפָּאֲרוּ וְיִתְהַלְּלוּ פְּלֵיטַת יִשְׂרָאֵל. צְבִי – הוּא נוֹי, דָּבָר צִבְיוֹן שֶׁיֵּשׁ חֵפֶץ בּוֹ: <b>וְהָיָה הַנִּשְׁאָר</b> בָּהֶם בְּצִיּוֹן יִתְיַשְּׁבוּ: <b>וְהַנּוֹתָר.</b> בְּכָל מָקוֹם, יִשְׁכְּנוּ <b>בִּירוּשָׁלִָם.</b> <b>קָדוֹשׁ יֵאָמֶר לוֹ.</b> כֻּלָּם יִהְיוּ צַדִּיקִים. וְאִם תֹּאמַר: צַדִּיקִים הַמֵּתִים לִפְנֵי אוֹתוֹ הַיּוֹם אָבַד כְּבוֹדָם? תַּלְמוּד לוֹמַר <b>כָּל הַכָּתוּב</b> לְחַיֵּי הָעוֹלָם הַבָּא יִהְיוּ בִּירוּשָׁלַיִם (ויקרא רבה לה, ו). כְּתַרְגּוּם יוֹנָתָן: <b>אִם רָחַץ.</b> כְּמוֹ ׳כִּי רָחַץ׳, יֵשׁ ׳אִם׳ מְשַׁמֵּשׁ כֵּן בִּלְשׁוֹן ׳כִּי׳, וְכֵן (איוב ח:יח) ״אִם יְבַלְּעֶנּוּ מִמְּקוֹמוֹ״ – כִּי יְבַלְּעֶנּוּ, ״עַד אִם כָּלוּ לִשְׁתּוֹת״ (בראשית כד:יט): <b>צֹאַת.</b> ״תְּגָאֲלַת״ כְּתַרְגּוּמוֹ, כְּלוֹמַר: הֶעֱבִיר עֲוֹנָם עַל יְדֵי יִסּוּרִין וּבִעוּר מִן הָעוֹלָם: <b>יָדִיחַ.</b> לְשׁוֹן רְחִיצָה בִּלְשׁוֹן מִשְׁנָה וּבַמִּקְרָא: ״וְשָׁם יָדִיחוּ אֶת הָעוֹלָה״ (יחזקאל מ:לח): <b>בְּרוּחַ מִשְׁפָּט.</b> עַל יְדֵי יִסּוּרִין, טלנ״ט בלע״ז, שֶׁיַּעֲלֶה עַל רוּחוֹ לִשְׁפּוֹט אוֹתָם: <b>וּבְרוּחַ בָּעֵר.</b> לְבַעֲרָם מִן הָעוֹלָם. <b>בָּעֵר</b> – כְּמוֹ ״לְבָעֵר״, דישקומברמ״ט בלע״ז, לְשׁוֹן פָּעוֹל, הִלּוּךְ: <b>וְעַל מִקְרָאֶהָ.</b> הַקְּרוּאִים בְּתוֹכָהּ: <b>עָנָן יוֹמָם וְעָשָׁן.</b> לְהָגֵן עֲלֵיהֶם מִן הָאֻמּוֹת: <b>כִּי עַל כָּל כָּבוֹד</b> הָאָמוּר לָהֶם תְּהֵא הַחֻפָּה, שֶׁתְּחוֹפֵף שְׁכִינָתִי עֲלֵיהֶם. וְשֶׁבַע חוּפּוֹת יֵשׁ כָּאן: עָנָן, וְעָשָׁן, נֹגַהּ, אֵשׁ, לֶהָבָה, חֻפָּה, שְׁכִינָה: <b>וְסֻכָּה תִּהְיֶה לְצֵל וגו׳ מֵחֹרֶב.</b> לְהָגֵן מִלַּהַט יוֹם הַבָּא, שֶׁנֶּאֱמַר בָּרְשָׁעִים ״וְלִהַט אוֹתָם הַיּוֹם הַבָּא״ (מלאכי ג:יט), שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא חַמָּה מִנַּרְתְּקָהּ וּמְקַדְּרָהּ עֲלֵיהֶם: <b>וּלְמַחְסֶה.</b> לְשׁוֹן כִּסּוּי: <b>וּלְמִסְתּוֹר.</b> לְהִסָּתֵר בָּהּ: <b>מִזֶּרֶם.</b> אֵשׁ הַמְּקַלַּחַת מִנְּהַר דִּינוּר עַל הָרְשָׁעִים בַּגֵּיהִנֹּם, שֶׁנֶּאֱמַר ״עַל רֹאשׁ רְשָׁעִים יָחוּל״ (ירמיהו כג:יט) בְּמַסֶּכֶת חגיגה (חגיגה יג ב): <b>וּמִמָּטָר.</b> מָטָר הַיּוֹרֵד עַל הָרְשָׁעִים, כְּעִנְיָן שֶׁנֶּאֱמַר ״יַמְטֵר עַל רְשָׁעִים פַּחִים״ (תהלים יא:ו): <b>אָשִׁירָה נָּא לִידִידִי.</b> הַנָּבִיא אוֹמֵר: ״אָשִׁירָה נָּא לִידִידִי״, תַּחַת יְדִידִי וּבִמְקוֹמוֹ וּבִשְׁלִיחוּתוֹ, כְּמוֹ ״ה׳ יִלָּחֵם לָכֶם״ (שמות יד:יד) בִּשְׁבִילְכֶם: <b>שִׁירַת דּוֹדִי</b> הִיא זוֹ, אֲשֶׁר שָׁר בִּשְׁבִיל כַּרְמוֹ, עַל עִסְקֵי כַּרְמוֹ, כְּמוֹ ״וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ״ (בראשית כו:ז): <b>כֶּרֶם וְגוֹ׳. בֶּן שָׁמֶן</b> – בְּזָוִית הָעוֹשָׂה פֵּרוֹת שְׁמֵנִים כְּשֶׁמֶן טוֹב: <b>בֶּן שָׁמֶן.</b> זָוִית רָאוּי לְשֶׁמֶן, לְזֵיתִים לַעֲשׂוֹת שֶׁמֶן, כְּמוֹ ״בֶּן מָוֶת״ (שמואל א כ:לא) רָאוּי לָמוּת. וְדֻגְמָא הִיא זוֹ, וּבְסוֹף הָעִנְיָן יְפָרְשֶׁנָּה: <b>וַיְעַזְּקֵהוּ.</b> סִיְּגוֹ וּגְדָרוֹ סָבִיב, מֻקָּף כְּמִין טַבַּעַת, דִּמְתַרְגְּמִינָן ״עִיזְקָא״: <b>וַיְסַקְּלֵהוּ.</b> הוֹצִיא אֲבָנִים מִתּוֹכוֹ הָרָעִים לַגְּפָנִים, כְּמוֹ ״סַקְּלוּ מֵאֶבֶן״ (ישעיהו סב:י): <b>וַיִּטָּעֵהוּ שֹׂרֵק.</b> הֵם זְמוֹרוֹת הַיָּפוֹת לִנְטִיעָה מִשְּׁאָר זְמוֹרוֹת: <b>וַיִּבֶן מִגְדָּל בְּתוֹכוֹ.</b> גַּת לַעֲצוֹר עֲנָבִים: <b>וְגַם יֶקֶב חָצַב בּוֹ.</b> הַבּוֹר שֶׁלִּפְנֵי הַגַּת לְקַבֵּל הַיַּיִן, וְכֵן כָּל ״יֶקֶב״ שֶׁבַּמִּקְרָא לְשׁוֹן בּוֹר הוּא, וְכֵן ״עַד יִקְבֵי הַמֶּלֶךְ״ (זכריה יד:י) תַּרְגּוּם יוֹנָתָן ״עַד שִׁיחַיָּא דְמַלְכָּא״, הוּא עֹמֶק אוֹקְיָנוֹס, וְלָכֵן נוֹפֵל בּוֹ כָּאן לְשׁוֹן חֲצִיבָה, כְּמוֹ ״וּבֹרֹת חֲצוּבִים״ (דברים ו:יא): <b>וַיְקַו לַעֲשׂוֹת עֲנָבִים.</b> וַיְקַו יְדִידִי לַעֲשׂוֹת לוֹ הַכֶּרֶם הַזֶּה עֲנָבִים: <b>וַיַּעַשׂ בְּאֻשִׁים.</b> דּוֹמִים לַעֲנָבִים, וְקוֹרִין אוֹתָם לנברווייש״ט בלע״ז: <b>הָסֵר מְשׂוּכָּתוֹ.</b> לְהָסִיר גָּדֵר הַמְּסוֹכֵךְ וּמֵגִין עָלָיו, ׳מְסוּכָה׳ הוּא סְיָג קוֹצִים, ׳גָּדֵר׳ הוּא גָּדֵר אֲבָנִים: <b>וְהָיָה.</b> הַכֶּרֶם: <b>לְבָעֵר.</b> שֶׁיִּרְעוּ בּוֹ בְּהֵמָה וְחַיָּה: <b>וַאֲשִׁיתֵהוּ בָתָה.</b> לְשׁוֹן שְׁמָמָה וְרֵיקָנוּת הִיא, וְכֵן (ישעיהו ז:יט) ״בְּנַחֲלֵי הַבַּתּוֹת״: <b>וְלֹא יֵעָדֵר.</b> לְשׁוֹן חֲפִירַת כֶּרֶם הוּא: <b>וְעָלָה שָׁמִיר וָשָׁיִת.</b> מִינֵי קוֹצִים פָּתַר בָּהֶם מְנַחֵם בֶּן סָרוּק (מחברת מנחם: שמר), וַאֲנִי אוֹמֵר: שָׁמִיר לְשׁוֹן תּוֹלַעַת חָזָק הוּא הַמְבַקֵּעַ אֲבָנִים, שֶׁבּוֹ בָּנָה שְׁלֹמֹה אֶת בֵּית הַמִּקְדָּשׁ, כְּעִנְיָן שֶׁנֶּאֱמַר (יחזקאל ג:ט) ״כַּשָּׁמִיר חָזָק מִצּוּר״: <b>שָׁיִת.</b> לְשׁוֹן ״הַשְּׁאֵת וְהַשֶּׁבֶר״ (איכה ג:מז), לְשׁוֹן ״תִּשָּׁאֶה שְׁמָמָה״ (ישעיהו ו:יא), צָדוּ מֵאֵין דּוֹרֵשׁ לִכָּנֵס בּוֹ, וּמִתּוֹךְ כָּךְ תַּעֲלֶה בּוֹ תּוֹלַעַת: <b>כִּי כֶרֶם ה׳ צְבָאוֹת בֵּית יִשְׂרָאֵל.</b> לַכֶּרֶם הַזֶּה אַתֶּם מְשׁוּלִים בֵּית יִשְׂרָאֵל, כִּי כָּל מַה שֶּׁעָשָׂה לַכֶּרֶם הַזֶּה עָשָׂה לְיִשְׂרָאֵל. וְהַכֶּרֶם הוּא אָדָם הָרִאשׁוֹן, כִּי מָצִינוּ בְּמִדְרְשֵׁי אַגָּדָה בִּמְקוֹמוֹת הַרְבֵּה, בְּתַנְחוּמָא וּבִבְרֵאשִׁית רַבָּה (בראשית רבה יט:ב), שֶׁמִּקְרָאוֹת הַלָּלוּ נִדְרָשִׁין עָלָיו. לֹא נִטְרַד אָדָם הָרִאשׁוֹן עַד שֶׁחֵרֵף וְגִדֵּף, שֶׁנֶּאֱמַר ״וַיְקַו לַעֲשׂוֹת עֲנָבִים״ (ישעיהו ה:ב). וּבְמָקוֹם אַחֵר מָצִינוּ: הוֹשִׁיב עָלָיו שׁוֹמְרִים שֶׁלֹּא יֹאכַל מֵעֵץ הַחַיִּים, שֶׁנֶּאֱמַר ״וְעַל הֶעָבִים אֲצַוֶּה״ (ישעיהו ה:ו). וְכֵן נִדְרְשֵׁנוּ עָלָיו: <b>כֶרֶם.</b> זֶה אָדָם הָרִאשׁוֹן: <b>לִידִידִי.</b> זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>בֶּן שָׁמֶן</b> בְּגַן עֵדֶן: <b>וַיְעַזְּקֵהוּ.</b> בְּעֶשֶׂר חֻפּוֹת הָאֲמוּרוֹת (יחזקאל כח) בְּפָרָשַׁת חִירָם מֶלֶךְ צוֹר: <b>וַיְסַקְּלֵהוּ.</b> מִיֵּצֶר הָרָע, עַד שֶׁאָכַל מִן הָעֵץ וְנִכְנַס בּוֹ יֵצֶר הָרָע: <b>וַיִּטָּעֵהוּ שׂוֹרֵק.</b> תְּחִלַּת יְצִירָתוֹ מִמְּקוֹם הַמִּזְבֵּחַ: <b>וַיִּבֶן מִגְדָּל בְּתוֹכוֹ.</b> ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״ (בראשית ב:ז) מִן הָעֶלְיוֹנִים: <b>וְגַם יֶקֶב חָצַב בּוֹ.</b> מַעְיָן נוֹבֵעַ, מְקוֹר חָכְמָה: <b>וַיְקַו לַעֲשׂוֹת עֲנָבִים.</b> שֶׁיּוֹדֶה וִישַׁבַּח לְפָנָיו: <b>וַיַּעַשׂ בְּאֻשִׁים.</b> דְּבָרִים נִבְאָשִׁים, חֵרֵף וְגִדֵּף: <b>שִׁפְטוּ נָא.</b> לְפִי שֶׁסּוֹף הַמָּשָׁל בָּא לוֹמַר, שֶׁאַף הֵם עָשׂוּ כְּמוֹתוֹ, שׁוֹאֵל לָהֶם הַמִּשְׁפָּט: <b>אוֹדִיעָה נָּא אֶתְכֶם.</b> מַה נִּרְאָה בְּעֵינַי לַעֲשׂוֹת לוֹ וְעָשִׂיתִי: <b>הָסֵר מְשׂוּכָתוֹ.</b> טְרַדְתִּיו מִתּוֹךְ חֻפּוֹתָיו: <b>וְהָיָה לְבָעֵר.</b> סוֹפוֹ לָמוּת וְלִמְשׁוֹל בּוֹ חַיּוֹת רָעוֹת: <b>פָּרוֹץ גְּדֵרוֹ.</b> טְרַדְתִּיו מִמְּחִיצַת גַּן עֵדֶן: <b>וָאֲשִׁיתֵהוּ בָתָה.</b> צָדוֹ הוֹשַׁבְתִּיו, שֶׁלֹּא נָתַתִּי תּוֹרָה בְּיָמָיו: <b>לֹא יִזָּמֵר וְלֹא יֵעָדֵר.</b> לֹא יִלְמְדוּ מִמֶּנּוּ, לֹא זְכוּת וְלֹא מַעֲשֶׂה טוֹב: <b>וְעָלָה שָׁמִיר וָשָׁיִת.</b> שָׁלַט בּוֹ יֵצֶר הָרָע וּבְדוֹרוֹתָיו אַחֲרָיו, לַעֲשׂוֹת מַעֲשִׂים מְקֻלְקָלִים: <b>וְעַל הֶעָבִים אֲצַוֶּה.</b> צִוִּיתִי עָלָיו שׁוֹמְרִים לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים: <b>כִּי כֶרֶם ה׳ צְבָאוֹת בֵּית יִשְׂרָאֵל.</b> כִּי כְּאוֹתוֹ הַכֶּרֶם לִי בֵּית יִשְׂרָאֵל, עֲשֶׂרֶת הַשְּׁבָטִים הֵם הָיוּ לִי כְּכֶרֶם יַיִן, כְּכֶרֶם זַיִת, כְּקֶרֶן שֶׁמֶן בְּאֶרֶץ שְׁמֵנָה: שֶׁמֶן כְּהֻנָּה, שֶׁמֶן מַלְכוּת, שֶׁמֶן מְנוֹרָה, שֶׁמֶן מְנָחוֹת. עִזַּקְתִּים תְּחִלָּה בְּהֶקֵּף עַנְנֵי כָבוֹד בַּמִּדְבָּר, וְסִקַּלְתִּים וְנִקִּיתִים מִפּוֹשְׁעֵי הַדּוֹר. נְטַעְתִּים שׂוֹרֵק, שֵׁשׁ מֵאוֹת וָשֵׁשׁ מִצְווֹת כְּמִנְיַן שׂוֹרֵק הוֹסַפְתִּי עֲלֵיהֶם, עַל שֶׁבַע מִצְווֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ. בָּנִיתִי מִגְדָּל בְּתוֹכוֹ מִשְׁכָּנִי וּמִקְדָּשִׁי, וְגַם יֶקֶב הַמִּזְבֵּחַ וְהַשִּׁיתִין: <b>וַיַּעַשׂ בְּאֻשִׁים.</b> קִלְקְלוּ מַעֲשֵׂיהֶם: <b>וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה</b> אֲשֶׁר לֹא גְלִיתִים עֲדַיִן, יִשְׁפְּטוּ נָא בֵּינִי וּבֵינֵיהֶם עַל הָרָעָה שֶׁהֵבֵאתִי עֲלֵיהֶם: מִי סָרַח עַל מִי? מַה הָיָה לִי לַעֲשׂוֹת עוֹד טוֹבָה לְכַרְמִי וְלֹא עָשִׂיתִי לוֹ? <b>אוֹדִיעָה נָּא אֶתְכֶם.</b> גַּם אַתֶּם הַמַּכְעִיסִים אוֹתִי, אֶת אֲשֶׁר הָגוּן בְּעֵינַי לַעֲשׂוֹת לְכַרְמִי, כְּכָל אֲשֶׁר עָשִׂיתִי לְאָדָם הָרִאשׁוֹן: <b>הָסֵר מְסוּכָּתוֹ.</b> אֲסַלֵּק שְׁכִינָתִי מֵעֲלֵיהֶם, הַמְּסוֹכֶכֶת עֲלֵיהֶם, כְּמָה שֶׁנֶּאֱמַר (ישעיהו כב:ח) ״וַיְגַל אֶת מָסַךְ יְהוּדָה״: <b>פָּרוֹץ גְּדֵרוֹ.</b> אֶתּוֹץ חוֹמוֹתָיו: <b>וַאֲשִׁיתֵהוּ בָתָה.</b> ״וַאֲשַׁוִינוּן רְטִישִׁין״ (תרגום יונתן): <b>לֹא יִזָּמֵר וְלֹא יֵעָדֵר.</b> ״לָא יִסְתַּעְדוּן וְלָא יִסְתַּמְכוּן״ (תרגום יונתן): <b>וְעָלָה שָׁמִיר וָשָׁיִת.</b> ״וִיהוֹן מְטַלְטְלִין וּשְׁבִיקִין״, דֻּגְמַת ״שָׁמִיר וָשָׁיִת״ שֶׁל כֶּרֶם, וְאֵצֶל הַכֶּרֶם מַמָּשׁ בְּמָקוֹם אַחֵר (ישעיהו ז:כג) הוּא מְתוּרְגָּם: ״הוֹבָאִי וּבוּר״: <b>וְעַל הֶעָבִים אֲצַוֶּה.</b> ״וְעַל נְבִיָּיא אַפְקֵד דְּלָא יִתְנַבּוֹן עֲלֵיהוֹן״ (תרגום יונתן). הַנְּבוּאָה נִמְשְׁלָה לְמָטָר, שֶׁהֶעָבִים מְקַבְּלִין אוֹתָהּ מִן הַשָּׁמַיִם, כָּךְ הַנְּבִיאִים מְקַבְּלִין הַנְּבוּאָה מִפִּי הַקְּדוּשָׁה: <b>נְטַע שַׁעֲשׁוּעָיו.</b> כְּמוֹ ״נֶטַע״ (איוב יד:ט), וּלְפִי שֶׁהוּא דָבוּק נָקוּד (פַּתַּח) כְּמוֹ ״בְּקַר זֶבַח הַשְּׁלָמִים״ (במדבר ז:פח): <b>וַיְקַו.</b> שֶׁיַּעֲשׂוּ מִשְׁפָּט, וְהִנֵּה מִשְׂפָּח – אֲסִיפַת חֵטְא עַל חֵטְא, כְּמוֹ ״מֵהִסְתַּפֵּחַ״ (שמואל א כו:יט), ״סְפָחֵנִי נָא״ (שמואל א ב:לו). דָּבָר אַחֵר: לְשׁוֹן נֶגַע, וּלְפִי שֶׁהוּא לָשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן בִּקְרִיאָתוֹ, דּוֹמֶה ׳מִשְׁפָּט׳ לְ׳מִשְׂפָּח׳, וְכֵן ׳צְעָקָה׳ לִ׳צְדָקָה׳, נָפַל בּוֹ רוּחַ הַקֹּדֶשׁ בְּפִי הַנָּבִיא: <b>הוֹי מַגִּיעֵי בַיִת בְּבַיִת.</b> עֶשְׂרִים וּשְׁנַיִם ״אַשְׁרֵי״ נֶאֱמַר בְּסֵפֶר תְּהִלִּים עַל מְקַיְּמֵי הַתּוֹרָה, וְעֶשְׂרִים וּשְׁנַיִם ״הוֹי״ אָמַר יְשַׁעְיָה עַל הָרְשָׁעִים. <b>הוֹי</b> לְשׁוֹן צַעֲקַת אֲנָחָה עַל פֻּרְעָנוּת הָעֲתִידָה לָבֹא: <b>מַגִּיעֵי בַיִת בְּבַיִת.</b> מְקָרְבִים בָּתֵּיהֶם זֶה אֵצֶל זֶה, וּמִתּוֹךְ כָּךְ גּוֹזְלִים קַרְקַע הָעֲנִיִּים הַחֲלָשִׁים שֶׁבֵּין שְׁנֵי הַבָּתִּים, וְכֵן: <b>שָׂדֶה בְשָׂדֶה יַקְרִיבוּ עַד אֶפֶס מָקוֹם.</b> שֶׁאֵין מָקוֹם לֶעָנִי לָשֶׁבֶת: <b>וְהוּשַׁבְתֶּם לְבַדְּכֶם בְּקֶרֶב הָאָרֶץ.</b> כִּסְבוּרִים אַתֶּם שֶׁאֵין חֵלֶק לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא לַעֲנִיִּים בָּאָרֶץ: חֶלְקוֹ בְּמַעַשְׂרוֹת אַתֶּם גּוֹזְלִים, וְלַעֲנִיִּים אֶת אַרְצָם, שֶׁתִּהְיוּ אַתֶּם לְבַדְּכֶם יוֹשְׁבִים בָּהּ: <b>בְּאָזְנָי ה׳ צְבָאוֹת.</b> אָמַר הַנָּבִיא: שְׁתֵּי אָזְנַי שָׁמְעוּ כְּשֶׁנִּגְזַר עֲלֵיהֶם גְּזֵרָה מֵאֵת ה׳ וּבִשְׁבוּעָה, <b>אִם לֹא</b> עַל דָּבָר זֶה <b>בָּתִּים רַבִּים לְשַׁמָּה יִהְיוּ,</b> וּבָתִּים <b>גְּדוֹלִים וְטוֹבִים</b> יִהְיוּ <b>מֵאֵין יוֹשֵׁב</b>: <b>כִּי עֲשֶׂרֶת צִמְדֵּי כֶרֶם.</b> וּמִפְּנֵי הָרָעָב יִגְלוּ יוֹשְׁבֵי הַבָּתִּים וְאֵין יוֹשֵׁב בָּהּ, וְגַם זֹאת תִּהְיֶה לָכֶם מִדָּה בְּמִדָּה עַל הַקְרָבַת הַשָּׂדֶה בַּשָּׂדֶה, שֶׁגְּזַלְתֶּם חֶלְקוֹ שֶׁל מָקוֹם בְּמַעְשַׂר הָאָרֶץ: <b>עֲשֶׂרֶת צִמְדֵּי כֶרֶם.</b> ארפינ״ט בלע״ז, וְאוֹמֵר אֲנִי: כְּדֵי עֲבוֹדַת יוֹם אֶחָד בְּצֶמֶד בָּקָר קָרוּי ״צֶמֶד״: <b>יַעֲשׂוּ בַּת אֶחָת.</b> מִדָּה אַחַת שֶׁל יַיִן, בַּת שָׁלֹשׁ סְאִין: <b>וְזֶרַע חֹמֶר.</b> בֵּית כּוֹר, שֶׁהוּא שְׁלֹשִׁים סְאִין שֶׁל תְּבוּאָה, <b>יַעֲשֶׂה אֵיפָה</b> שָׁלֹשׁ סְאִין: <b>מְאַחֲרֵי בַנֶּשֶׁף.</b> לִשְׁתּוֹת יַיִן בַּלֵּילוֹת: <b>יַיִן יַדְלִיקֵם.</b> בּוֹעֵר בָּם: <b>כִּנּוֹר וָנֶבֶל.</b> נִימִין יְתֵרוֹת יֵשׁ בְּנֵבֶל מִן הַכִּנּוֹר, וְלָמָּה נִקְרָא שְׁמוֹ נֵבֶל? שֶׁמְּנַבֵּל כָּל מִינֵי כְּלֵי זֶמֶר (מדרש תהלים פא, ג): <b>תֹּף.</b> שֶׁל עוֹר הוּא: <b>וְחָלִיל.</b> אָבוּב שֶׁל קָנֶה, (צלמיי״ל בלע״ז): <b>וְאֵת פֹּעַל ה׳ לֹא יַבִּיטוּ.</b> ״וּבְאוֹרַיְתָא דַה׳ לָא אִסְתַּכָּלוּ״ (תרגום יונתן): <b>וּמַעֲשֵׂה יָדָיו לֹא רָאוּ.</b> עָשׂוּ עַצְמָם כְּאִלּוּ לֹא רָאוּ אֶת גְּבוּרוֹתָיו. דָּבָר אַחֵר: לֹא קִלְּסוּהוּ שַׁחֲרִית ׳יוֹצֵר אוֹר׳, וְלֹא עַרְבִית ׳הַמַּעֲרִיב עֲרָבִים׳: <b>מִבְּלִי דָעַת.</b> לְפִי שֶׁהָיָה לִבָּם בְּלִי דָעַת: <b>וּכְבוֹדוֹ מְתֵי רָעָב.</b> נִכְבָּדָיו יָמוּתוּ בָּרָעָב: <b>צִחֵה צָמָא.</b> צָמֵא כְּנֶגֶד רוֹב מִשְׁתֵּיהֶם: <b>צִחֵה.</b> תַּרְגּוּם שֶׁל צְמֵאָה: <b>לָכֵן הִרְחִיבָה.</b> מִדָּה בְּמִדָּה: הֵם הִרְחִיבוּ נַפְשָׁם לִבְלוֹעַ מַאֲכָל וּמִשְׁתֶּה לָרֹב, וּפָעֲרוּ פֶּה לִבְלוֹעַ, אַף שְׁאוֹל תַּרְחִיב נַפְשָׁהּ לִבְלוֹעַ: <b>וּפָעֲרָה.</b> וּפָתְחָה: <b>לִבְלִי חֹק.</b> בְּאֵין סוֹף, וְלָמָּה <b>לִבְלִי חֹק</b>? לְפִי שֶׁלֹּא הָיָה בְּיָדָם שֶׁל אֵלּוּ חֹק וְקִצְבָּה לְתַפְנוּקֵיהֶם: <b>וְיָרַד</b> שָׁם הֲדָרָהּ שֶׁל יְרוּשָׁלַיִם: <b>וְעָלֵז בָּהּ.</b> הָעֲלִיזִים שֶׁבָּהּ: <b>וַיִּשַּׁח.</b> ״וְיֶחֱלַשׁ תְּקוֹף גַּבְרִין״. וּלְפִי מִדְרָשׁוֹ (סוטה מח א) זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהֵם גָּרְמוּ לוֹ לְהֵרָאוֹת כְּאִישׁ נִדְהָם (ירמיהו יד:ט), וְכֵן הוּא אוֹמֵר ״צוּר יְלָדְךָ תֶּשִׁי״ (דברים לב:יח), וְאוֹמֵר ״בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה״ (קהלת י:יח): <b>וַיִּגְבַּה ה׳ צְבָאוֹת בַּמִּשְׁפָּט.</b> כְּשֶׁיַּעֲשֶׂה מִשְׁפָּטִים בָּהֶם, יִגְבַּהּ שְׁמוֹ בָּעוֹלָם. <b>בַּמִּשְׁפָּט.</b> יושטיצ״א בלע״ז: <b>וְהָאֵל הַקָּדוֹשׁ.</b> יִתְקַדֵּשׁ בְּתוֹךְ הַצַּדִּיקִים הַנִּשְׁאָרִים בָּכֶם: <b>וְרָעוּ כְבָשִׂים כְּדָבְרָם.</b> צַדִּיקִים, הַנִּמְשָׁלִים כְּעֵדֶר הָרְחֵלִים: <b>כְּדָבְרָם.</b> כְּמִנְהָגָם, בְּיֹשֶׁר וּבְמִדָּה, מְכַלְכְּלִים דִּבְרֵיהֶם בְּמִשְׁפָּט כַּכְּבָשִׂים הַלָּלוּ. וְרַבּוֹתֵינוּ דָּרְשׁוּ <b>כְּדָבְרָם</b> – כַּמְדֻבָּר בָּם, נֶחָמוֹת הַנִּדְבָּרוֹת לָהֶם: <b>וְחָרְבוֹת מֵחִים.</b> בָּתֵּי הָרְשָׁעִים, שֶׁהֵם שְׁמֵנִים: <b>גָּרִים יֹאכֵלוּ.</b> הַצַּדִּיקִים, שֶׁהֵם כְּגֵרִים, יֹאכְלוּם: <b>מֵחִים.</b> שְׁמֵנִים, כְּמוֹ ״עוֹלוֹת מֵחִים אַעֲלֶה״ (תהלים סו:טו): <b>הוֹי מֹשְׁכֵי הֶעָוֺן.</b> גּוֹרְרִים יֵצֶר הָרַע עֲלֵיהֶם מְעַט מְעַט בַּתְּחִלָּה בְּחַבְלֵי הַשָּׁוְא כְּחוּט שֶׁל קוּרֵי עַכָּבִישׁ, וּמִשֶּׁנִּתְגָּרֶה בָּהֶם מִתְגַּבֵּר וְהוֹלֵךְ עַד שֶׁנַּעֲשֶׂה כַּעֲבוֹת הָעֲגָלָה שֶׁקּוֹשְׁרִין בּוֹ אֶת הַקָּרוֹן לִמְשׁוֹךְ (סוכה נב, א): <b>הַשָּׁוְא.</b> דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ: <b>חַטָּאָה.</b> חֵטְא: <b>יְמַהֵר יָחִישָׁה מַעֲשֵׂהוּ.</b> הַפֻּרְעָנוּת שֶׁהוּא אוֹמֵר לְהָבִיא: <b>לְמַעַן נִרְאֶה.</b> דָּבָר מִי יָקוּם: <b>הָאֹמְרִים לָרַע טוֹב.</b> מְקַלְּסִין לַעֲבוֹדָה זָרָה, וְרַע בְּעֵינֵיהֶם לַעֲבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא טוֹב: <b>שָׂמִים חֹשֶׁךְ לְאוֹר.</b> דָּבָר שֶׁהוּא עָתִיד לְהָבִיא עֲלֵיהֶם חֹשֶׁךְ, אוֹמְרִים שֶׁיָּאִיר לָהֶם: <b>שָׂמִים מַר לְמָתוֹק.</b> עָוֹן, שֶׁהוּא עָתִיד לְהָבִיא עֲלֵיהֶם פֻּרְעָנוּת מַר, אוֹמְרִים שֶׁיַּמְתִּיק לָהֶם: <b>וּמָתוֹק לְמָר.</b> עֲבוֹדַת הַקָּדוֹשׁ בָּרוּךְ הוּא הַמְּתוּקָה, אוֹמְרִים: מָרָה הִיא: <b>לִמְסֹךְ שֵׁכָר.</b> לִמְזוֹג שֵׁכָר, תִּקּוּן הַמַּשְׁקֶה קָרוּי מֶסֶךְ: <b>וְצִדְקַת צַדִּיקִים.</b> שֶׁהֵן רְאוּיִין לִזְכּוֹת בְּבֵית דִּין, <b>יָסִירוּ מִמֶּנּוּ,</b> וּמְחַיְּבִין אוֹתוֹ בַּדִּין וְגוֹזְלִין מָמוֹנוֹ: <b>לָכֵן.</b> וְהָיָה הַדָּבָר הַזֶּה לָהֶם וְגוֹ׳: <b>כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ.</b> כֶּאֱכוֹל אֶת הַקַּשׁ לְשׁוֹן אֵשׁ: <b>וַחֲשַׁשׁ.</b> תִּרְגֵּם יוֹנָתָן: ״עֲמִירָא״, קַשִּׁין שֶׁל שִׁבֳּלִין; וְכַחֲשַׁשׁ אֲשֶׁר הַלֶּהָבָה תַּרְפֶּנּוּ וְתַעֲשֶׂנּוּ אֵפֶר: <b>כַּמָּק.</b> כְּדָבָר הַנִּמּוֹק: <b>וּפִרְחָם.</b> גְּדוּלָּתָם, כְּאָבָק הָעוֹלֶה לִפְנֵי רוּחַ וּמִסְתַּלֶּקֶת, כָּךְ תִּסְתַּלֵּק: <b>עַל כֵּן.</b> עַל מַעֲשֵׂיהֶם הַלָּלוּ: <b>וַיִּרְגְּזוּ הֶהָרִים.</b> מַלְכֵי יְהוּדָה וְשָׂרֵיהֶם: <b>כַּסּוּחָה.</b> כְּרוֹק וְקִיא הַנִּיסָח מִתּוֹךְ גּוּפוֹ שֶׁל אָדָם, שֶׁהוּא מָאוּס. וּבִלְשׁוֹן חֲכָמִים קָרוּי סְחִי, וְכֵן ״סְחִי וּמָאוֹס״ (איכה ג:מה): <b>בְּקֶרֶב חוּצוֹת.</b> כֵּן יִהְיוּ מְאוּסִים בֵּין הַבַּבְלִים: <b>בְּכָל זֹאת.</b> הַבָּאָה עֲלֵיהֶם: <b>לֹא שָׁב אַפּוֹ.</b> לֹא נִתְקְנוּ בְּמַעֲשֵׂיהֶם לְהָשִׁיב אַפּוֹ מֵהֶם: <b>נְטוּיָה.</b> לְהָרַע לָהֶם: <b>וְנָשָׂא.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא <b>נֵס לַגּוֹיִם,</b> יִרְמוֹז לָהֶם רְמָזִים לְהִתְאַסֵּף וְלָבֹא עֲלֵיהֶם. נְשִׂיאַת נֵס הוּא כְּמוֹ כְּלוּנָס אָרוֹךְ, וְנוֹתְנִין בְּרֹאשׁוֹ בֶּגֶד, וְעוֹלִין בְּרֹאשׁ הַר גָּבוֹהַּ וְרוֹאִין אוֹתוֹ מֵרָחוֹק, וְהוּא סִימָן לְקִבּוּץ בְּנֵי אָדָם. וְכֵן ״אֶל עַמִּים אָרִים נִסִּי״ (ישעיהו מט:כב), וְכֵן ״וְשִׂים אֹתוֹ עַל נֵס״ (במדבר כא:ח). כְּלוּנָס – פירק״א בלע״ז, וְעַל שֵׁם שֶׁהוּא לְאוֹת קָרוּי נֵס: <b>וְשָׁרַק.</b> שיבלי״ר בְּלַעַ״ז, אַף הוּא סִימָן לְקִבּוּץ: <b>מִקְצֵה הָאָרֶץ.</b> שֶׁיָּבוֹאוּ מֵרָחוֹק לָצוּר עַל יִשְׂרָאֵל: <b>קַל יָבוֹא.</b> הָאוֹיֵב עֲלֵיהֶם, כְּמוֹ שֶׁמְּפָרֵשׁ וְהוֹלֵךְ: <b>אֵין עָיֵף וְאֵין כּוֹשֵׁל בּוֹ.</b> לֹא יִיעַף וְלֹא יִכָּשֵׁל בִּמְרוּצָתוֹ, לְקַיֵּים ״יְמַהֵר יְחִישָׁה״ (ישעיהו ה:יט) שֶׁהֵם אוֹמְרִים לְפָנָיו: <b>נִפְתַּח.</b> לְשׁוֹן נִתַּר, כְּמוֹ ״וַיְפַתַּח הַגְּמַלִּים״ (בראשית כד:לב): <b>וְלֹא נִתַּק.</b> וְלֹא יִרְאוּ שָׁם סִימָן כִּשָּׁלוֹן, לִירָא מִמֶּנִּי מִלָּבֹא: <b>כַּצַּר.</b> תִּרְגֵּם יוֹנָתָן: ״כְּטִינְרָא״, כְּמוֹ צוּר: <b>וְגַלְגִּלָּיו.</b> אוֹפַנֵּי מַרְכְּבוֹתָיו: <b>שְׁאָגָה.</b> אֵימָה זוֹ תִּהְיֶה עֲלֵיכֶם כְּמוֹ לָבִיא: <b>וְיַפְלִיט.</b> יַצִּילֶנּוּ לְטַרְפּוֹ מִיַּד כָּל הַבָּאִים לְהַצִּילָהּ. <b>יַפְלִיט</b> – אישקמוצייר בלע״ז: <b>וְיִנְהֹם.</b> אוֹתוֹ הָאוֹיֵב עַל עַם ה׳ הַנִּזְכָּר לְמַעְלָה: <b>כְּנַהֲמַת יָם.</b> אֲשֶׁר יֶהֱמוּ גַּלָּיו, כֵּן יָבוֹא בַּחֲיָלוֹת הוֹמוֹת: <b>וְנִבַּט לָאָרֶץ.</b> לְשׁוֹן הַבָּטָה: יַבִּיטוּ יִשְׂרָאֵל וִיצַפּוּ שֶׁיַּעַזְרוּם מַלְכֵי אֶרֶץ שֶׁהֵם סוֹמְכִין עֲלֵיהֶם, כְּעִנְיָן שֶׁנֶּאֱמַר ״הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה״ (ישעיהו לא:א): <b>וְהִנֵּה חֹשֶׁךְ.</b> שֶׁלֹּא יְהֵא עוֹזֵר לָהֶם. <b>וְנִבַּט</b> לְשׁוֹן נִפְעַל, כְּמוֹ ״לֹא נִפְתַּח״ וְ״לֹא נִתַּק״ (ישעיהו ה:כז), וְהַוָּי״ו גּוֹרֶמֶת לוֹ לְהָסֵב הַדִּבּוּר לְהַבָּא, אייר״ט איסגרד״י בלע״ז: <b>צַר וָאוֹר חָשַׁךְ.</b> כְּמוֹ ״וְכָשַׁל עוֹזֵר וְנָפַל עָזוּר״ (ישעיהו לא:ג), מִי שֶׁצַּר לוֹ שֶׁבָּאת עָלָיו הַצָּרָה, וְזֶה שֶׁבָּא לְהָאִיר לוֹ – שְׁנֵיהֶם חָשְׁכוּ. וְיֵשׁ פּוֹתְרִין: צַר הִיא הַלְּבָנָה שֶׁנִּתְמַעֲטָה, וְאוֹר הִיא הַחַמָּה: <b>בַּעֲרִיפֶיהָ.</b> בְּבֹא מַאֲפֵלִיָּה שֶׁלָּהּ, לָשׁוֹן ״יַעֲרֹף כַּמָּטָר״ (דברים לב:ב), וְכֵן דֶּרֶךְ בַּעֲרוֹף מָטָר הָאוֹר מַאֲפִיל: <b>בִּשְׁנַת מוֹת.</b> כְּשֶׁנִּצְטָרַע (תנחומא צו יג): <b>וְשׁוּלָיו.</b> כְּמוֹ ״שׁוּלֵי הַמְּעִיל״ (שמות כח:לד), תַּחְתִּיתוֹ. רְאִיתִיו <b>יוֹשֵׁב עַל כִּסֵּא</b> בַּשָּׁמַיִם, וְרַגְלָיו בַּהֵיכָל, הֲדוֹם מַרְגְּלוֹתָיו בְּבֵית הַמִּקְדָּשׁ, לָדוּן עַל עֻזִּיָּה שֶׁבָּא לִטּוֹל כֶּתֶר כְּהֻנָּה: <b>שְׂרָפִים עֹמְדִים מִמַּעַל.</b> בַּשָּׁמַיִם: <b>לוֹ.</b> לְשַׁמְּשׁוֹ, כֵּן תִּרְגֵּם יוֹנָתָן: ״שַׁמְּשִׁין קַדִּישִׁין בְּרוֹמָא קֳדָמוֹהִי״: <b>בִּשְׁתַּיִם יְכַסֶּה פָנָיו.</b> שֶׁלֹּא יַבִּיט לְצַד הַשְּׁכִינָה: <b>וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו.</b> לִצְנִיעוּת, שֶׁלֹּא יֵרָאֶה כָּל גּוּפוֹ לִפְנֵי בּוֹרְאוֹ. וּבְתַנְחוּמָא (תנחומא, אמור ח) רָאִיתִי: כִּסּוּי הָרַגְלַיִם לְפִי שֶׁהֵם ״כְּכַף רֶגֶל עֵגֶל״ (יחזקאל א:ז), שֶׁלֹּא לְהַזְכִּיר לְיִשְׂרָאֵל עֲוֹן הָעֵגֶל: <b>וּבִשְׁתַּיִם יְעוֹפֵף.</b> וּבִתְרֵין מְשַׁמֵּשׁ: <b>וְקָרָא זֶה אֶל זֶה.</b> נוֹטְלִין רְשׁוּת זֶה מִזֶּה, שֶׁלֹּא יַקְדִּים הָאֶחָד וְיַתְחִיל וְיִתְחַיֵּב שְׂרֵפָה, אֶלָּא אִם כֵּן פָּתְחוּ כֻּלָּם כְּאֶחָד; וְזֶהוּ שֶׁיִּסַּד בְּיוֹצֵר אוֹר: ׳קְדוּשָׁה כֻּלָּם כְּאֶחָד עוֹנִים׳. וּמִדְרַשׁ אַגָּדָה מַעֲשֵׂה מֶרְכָּבָה הוּא; וְכֵן תִּרְגֵּם יוֹנָתָן: <b>קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ.</b> שָׁלוֹשׁ פְּעָמִים, כְּתַרְגּוּמוֹ: <b>וַיָּנֻעוּ אַמּוֹת הַסִּפִּים.</b> ״אֵילְוַת סִפֵּי״ (תרגום יונתן), הֵם מְזוּזוֹת הַפֶּתַח, שֶׁנִּמְדָּדִין בְּמִדּוֹת אַמּוֹת לְגֹבַהּ וּלְרֹחַב, וְהֵן מְזוּזוֹת הַהֵיכָל: <b>מִקּוֹל הַקּוֹרֵא.</b> מִקּוֹל הַמַּלְאָכִים הַקּוֹרְאִים, וְהוּא הָיָה יוֹם הָרַעַשׁ שֶׁנֶּאֱמַר בּוֹ ״וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה״ (זכריה יד:ה). בּוֹ בַּיּוֹם עָמַד עֻזִּיָּה לְהַקְטִיר בַּהֵיכָל, רָעֲשׁוּ שָׁמַיִם לְשָׂרְפוֹ לוֹמַר: דִּינוֹ בִּשְׂרֵפָה, כְּמוֹ שֶׁנֶּאֱמַר ״וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ״ (במדבר טז:לה), וְזֶהוּ שֶׁקְּרָאָם שְׂרָפִים שֶׁבָּאוּ לְשָׂרְפוֹ. רָעֲשָׁה הָאָרֶץ לְבָלְעוֹ, כִּסְבוּרָה: דִּינוֹ לִבָּלַע כְּקֹרַח שֶׁעִרְעֵר עַל הַכְּהֻנָּה. יָצְתָה בַּת קוֹל וְאָמְרָה: ״זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל וְגוֹ׳״ (במדבר יז:ה), וְלֹא יִהְיֶה עוֹד אָדָם הַמְעוֹרֵר עַל הַכְּהֻנָּה כְּקֹרַח בִּבְלִיעָה וְכַעֲדָתוֹ בִּשְׂרֵפָה, אֶלָּא כַּאֲשֶׁר דִּבֶּר ה׳ בְּיַד מֹשֶׁה בַּסְּנֶה ״הָבֵא נָא יָדְךָ בְּחֵיקֶךָ״ (שמות ד:ו), וְהוֹצִיאָהּ מְצֹרַעַת כַּשֶּׁלֶג; אַף כָּאן צָרַעַת פָּרְחָה בְּמִצְחוֹ: <b>וְהַבַּיִת יִמָּלֵא עָשָׁן.</b> הָיָה נִמְלָא עָשָׁן: <b>כִּי נִדְמֵיתִי.</b> הֲרֵינִי מֵת, שֶׁלֹּא הָיִיתִי כְּדַאי שֶׁאֶרְאֶה פְּנֵי הַשְּׁכִינָה. וְדֻגְמָתוֹ מָצִינוּ בְּמָנוֹחַ ״מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ״ (שופטים יג:כב): <b>נִדְמֵיתִי.</b> כְּמוֹ ״כִּי נִדְמָה כָּל עַם כְּנַעַן״ (צפניה א:יא): <b>טְמֵא שְׂפָתַיִם.</b> ״דִּמְגָעַל בְּחוֹבִין״ (תרגום יונתן): <b>רִצְפָּה.</b> גַּחֶלֶת, וְכֵן ״עֻגַת רְצָפִים״ (מלכים א יט:ו) כְּמוֹ ׳עֻגַּת רְשָׁפִים׳. וְנֶאֱמַר בִּישַׁעְיָהוּ וּבְאֵלִיָּהוּ בְּצָדִ״י ׳רִצְפָּה׳, מִפְּנֵי שֶׁאָמְרוּ דִילָטוֹרְיָא עַל יִשְׂרָאֵל: זֶה קְרָאָם ״עַם טְמֵא שְׂפָתַיִם״, וְזֶה אָמַר ״כִּי עָזְבוּ בְרִיתֶךָ״ (מלכים א יט:י). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ: רְצוֹץ פֶּה שֶׁאָמַר דִילָטוֹרְיָא עַל בָּנַי (שיר השירים רבה א:ט): <b>בְּמֶלְקָחַיִם.</b> בִּצְבָת: <b>לָקַח מֵעַל הַמִּזְבֵּחַ.</b> שֶׁבָּעֲזָרָה: <b>וַיַּגַּע עַל פִּי וְגוֹ׳. וְסָר עֲוֺנֶךָ</b> – זֶה לְיַסְּרֶךָ, לְכַפֵּר עֲוֺנְךָ שֶׁחֵרַפְתָּ אֶת יִשְׂרָאֵל. וְגָדוֹל כֹּחוֹ, שֶׁהַמַּלְאָךְ יָרֵא לְקַחְתָּהּ כִּי אִם בְּמֶלְקָחַיִם, וְהִגִּיעָהּ עַל שִׂפְתֵי הַנָּבִיא וְלֹא הֻזַּק, בְּתַנְחוּמָא (תנחומא, וישלח ב). וְזֶהוּ שֶׁנֶּאֱמַר ״כִּי רַב מְאֹד מַחֲנֵהוּ״ (יואל ב:יא) – אֵלּוּ מַלְאָכִים, וַעֲצוּמִים מֵהֶם ״עוֹשֵׂי דְבָרוֹ״ (שם) – הֵם הַנְּבִיאִים. וְיוֹנָתָן תִּרְגֵּם <b>וּבְיָדוֹ רִצְפָּה</b> – ״וּבְפוּמֵיהּ מְמַלֵּל״. לְשׁוֹן ״רִצְפָּה״ דִּבּוּר הָרָצוּף בַּפֶּה וּבַלָּשׁוֹן. <b>מֵעַל הַמִּזְבֵּחַ</b> – קִבֵּל הַדִּבּוּר מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִכִּסְאוֹ שֶׁבַּשָּׁמַיִם, שֶׁהָיָה מְכֻוָּן כְּנֶגֶד הַמִּזְבֵּחַ שֶׁבַּהֵיכָל: <b>אֶת מִי אֶשְׁלַח.</b> לְהוֹכִיחַ אֶת יִשְׂרָאֵל? שָׁלַחְתִּי אֶת עָמוֹס וְהָיוּ קוֹרִין אוֹתוֹ פְּסִילוּס, לְפִי שֶׁהָיָה כְּבַד לָשׁוֹן, וְהוּא נִתְנַבֵּא ״שְׁנָתַיִם לִפְנֵי הָרַעַשׁ״ (עמוס א:א), וְהָיוּ יִשְׂרָאֵל אוֹמְרִים: הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם וְהִשְׁרָה שְׁכִינָתוֹ עַל הַדֵּין קְטִיעַ לִישְׁנָא וְכוּ׳, כִּדְאִיתָא בַּפְּסִיקְתָּא (פסיקתא דרב כהנא טז, ד): <b>שִׁמְעוּ שָׁמוֹעַ.</b> אֲנִי אוֹמֵר לָכֶם <b>שִׁמְעוּ שָׁמוֹעַ</b>, וְאַתֶּם אֵין אַתֶּם נוֹתְנִים לֵב לְהָבִין, <b>וּרְאוּ</b> נִסִּים שֶׁעָשִׂיתִי לָכֶם, וְאֵינְכֶם נוֹתְנִים לֵב לָדַעַת אוֹתִי: <b>הַשְׁמֵן לֵב הָעָם הַזֶּה.</b> כְּמוֹ ״הַכְבֵּד אֶת לִבּוֹ״ (שמות ח:יא), לְשׁוֹן הָלוֹךְ, לְשׁוֹן פָּעוֹל: לִבָּם הוֹלֵךְ הָלוֹךְ וְהַשְׁמֵן (אנגריישנ״ט בְּלַעַ״ז), <b>וְאָזְנָיו</b> הוֹלְכִים הָלוֹךְ <b>וְהַכְבֵּד</b> מִשְּׁמוֹעַ: <b>וְעֵינָיו הָשַׁע.</b> טָחִים, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו מד:יח) ״כִּי טַח מֵרְאוֹת עֵינֵיהֶם״, הַטּוֹחַ (ויקרא יד:מג) מְתַרְגְּמִינָן ״דְּאִתְשַׁע״: <b>פֶּן יִרְאֶה בְעֵינָיו</b> נָתְנוּ לִבָּם שֶׁלֹּא יִשְׁמְעוּ דִּבְרֵי נְבִיאִים, שֶׁהֵם יְרֵאִים שֶׁמָּא יוּטְבוּ בְּעֵינֵיהֶם דְּבָרָיו, וְיָבִינוּ בְּלִבָּם וְיָשׁוּבוּ אֵלַי, וְהִיא רְפוּאָתָם: <b>עַד מָתַי</b> יַכְבִּידוּ אֶת לִבָּם וְלֹא יִשְׁמְעוּ? <b>וַיֹּאמֶר.</b> יָדַעְתִּי כִּי לֹא יָשִׁיבוּ עַד תָּבֹא פֻּרְעָנוּת עֲלֵיהֶם, וְיֵלְכוּ בַּגּוֹלָה, <b>וְשָׁאוּ</b> עָרֵיהֶם <b>מֵאֵין יוֹשֵׁב.</b> <b>שָׁאוּ... תִּשָּׁאֶה</b> לְשׁוֹן גַּלְמוּד <b>מֵאֵין יוֹשֵׁב.</b> <b>וְרַבָּה הָעֲזוּבָה.</b> שֶׁ״הָאָרֶץ תֵּעָזֵב מֵהֶם״ (ויקרא כו:מג), וְכָךְ הַלָּשׁוֹן: יִרְבּוּ מְקוֹמוֹת עֲזוּבִים <b>בְּקֶרֶב הָאָרֶץ.</b> <b>וְעוֹד בָּהּ עֲשִׂרִיָּה.</b> גַּם אוֹתָהּ הַשְּׁאֵרִית אָשִׁיב יָדִי עָלֶיהָ בְּצֵרוּף אַחַר צֵרוּף, <b>וְהָיְתָה לְבָעֵר</b> עַד שֶׁלֹּא יִשָּׁאֲרוּ אֶלָּא צַדִּיקִים גְּמוּרִים שֶׁיָּשׁוּבוּ אֵלַי בְּכָל לִבָּם: <b>כָּאֵלָה וְכָאַלּוֹן.</b> אֲשֶׁר בְּעֵת זְמַן שַׁלֶּכֶת שֶׁלָּהֶן, מַשְׁלִיכִין עָלִין שֶׁלָּהֶן בִּימֵי הַסְּתָיו שִׁלּוּךְ אַחַר שִׁלּוּךְ, עַד שֶׁאֵין נוֹתָר בָּהּ זוּלָתִי הַמַּצֶּבֶת. אַף הֵם, זֶרַע הַקֹּדֶשׁ הַנִּמְצָאִין בָּהּ, עוֹמְדִים בִּקְדוּשָׁתוֹ, הֵם יִהְיוּ לָהּ לְמַצֶּבֶת. דָּבָר אַחֵר: מַצַּבְתָּהּ – נְטִיעָתָהּ, לְכָךְ אֵינִי מְכַלֶּה אוֹתָם, נְטַעְתִּים <b>זֶרַע קֹדֶשׁ.</b> וְיֵשׁ פּוֹתְרִים: שַׁעַר שַׁלֶּכֶת הָיְתָה בִּירוּשָׁלַיִם, כְּמוֹ שֶׁאָמַר בְּעֶזְרָא (דברי הימים א כו:טז), וְהָיוּ שָׁם אֵלָה וְאַלּוֹן נְטוּעִים: <b>וַיְהִי בִּימֵי אָחָז.</b> מָה רָאָה הַכָּתוּב לְיַחֲסוֹ? אֶלָּא מִפְּנֵי שֶׁסּוֹפוֹ שֶׁל הַכָּתוּב לוֹמַר <b>וְלֹא יָכֹל לְהִלָּחֵם עָלֶיהָ,</b> וּלְלַמֶּדְךָ שֶׁזְּכוּת אָבוֹת עָמְדָה לוֹ. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ״וַוי, מִי הוּא זֶה שֶׁמָּלַךְ רָשָׁע זֶה?״ אָמַר לָהֶם: ״<b>בֶּן יוֹתָם</b> הוּא, <b>בֶּן עֻזִּיָּהוּ</b> הוּא, אֲבוֹתָיו הָיוּ צַדִּיקִים, לְפִיכָךְ אִי אֶפְשִׁי לִפְשׁוֹט יָדִי בּוֹ״. הֲדָא הוּא <b>וְלֹא יָכֹל לְהִלָּחֵם עָלֶיהָ</b> מִפְּנֵי זְכוּת אֲבוֹתָיו (בראשית רבה סג, א): <b>וַיֻּגַּד לְבֵית דָּוִד.</b> לְפִי שֶׁרָשָׁע הָיָה, לֹא הִזְכִּיר שְׁמוֹ: <b>נָחָה אֲרָם עַל אֶפְרָיִם.</b> נִתְחַבֵּר מֶלֶךְ אֲרָם עַל מֶלֶךְ יִשְׂרָאֵל לָבֹא עָלֶיךָ. ׳נָחָה׳ לְשׁוֹן נְקֵבָה, עַל שֶׁהַמַּלְכוּת נָחָה. פושי״ר בלע״ז, לְשׁוֹן ״וַיָּנַח בְּכָל גְּבוּל מִצְרָיִם״ (שמות י:יד): <b>וַיָּנַע לְבָבוֹ.</b> לְפִי שֶׁכְּבָר נִלְחַם בּוֹ כָּל אֶחָד מֵהֶם בִּפְנֵי עַצְמוֹ, וְיָכְלוּ לוֹ, שֶׁנֶּאֱמַר ״וַיִּתְּנֵהוּ ה׳ בְּיַד מֶלֶךְ אֲרָם וְגוֹ׳״ (דברי הימים ב כח:ה), אוֹמֵר ״וַיַּהֲרֹג פֶּקַח בֶּן רְמַלְיָה מֵאָה וְעֶשְׂרִים אֶלֶף אִישׁ״, שְׁנֵיהֶם בְּדִבְרֵי הַיָּמִים (דברי הימים ב כח:ו): <b>כְּנוֹעַ עֲצֵי יַעַר.</b> קוֹל אִילָנֵי סְרָק יִשָּׁמַע יוֹתֵר מִכָּל אִילָנֵי פֵּירֵי, כִּדְאִיתָא בִּבְרֵאשִׁית רַבָּה (בראשית רבה טז:): <b>וּשְׁאָר יָשׁוּב בְּנֶךָ.</b> שְׁאֵרִית מְעַט שֶׁיָּשׁוּבוּ אֵלַי עַל יָדְךָ, וְהֵם כְּבָנֶךָ: <b>אֶל קְצֵה תְּעָלַת.</b> שָׁם תִּמְצָאֵהוּ. <b>תְּעָלַת</b> – פושי״ר בלע״ז: <b>בְּרֵכָה.</b> כְּעֵין מִקְוֵה מַיִם שֶׁעוֹשִׂים לְדָגִים: <b>הָעֶלְיוֹנָה.</b> בְּמוֹרַד הָהָר, וְיֵשׁ בְּרֵכָה אַחֶרֶת לְמַטָּה הֵימֶנָּה בְּתַחְתִּיתוֹ: <b>שְׂדֵה כוֹבֵס.</b> שָׂדֶה שֶׁהַכּוֹבְסִים שׁוֹטְחִים שָׁם בְּגָדִים לְנַגְּבָם, כָּךְ תִּרְגֵּם יוֹנָתָן. וְרַבּוֹתֵינוּ דָּרְשׁוּ (סנהדרין קד א): נִכְנַע אָחָז לִפְנֵי יְשַׁעְיָהוּ וְשָׂם עַל רֹאשׁוֹ אוֹכְלָא דְּקַצָּרֵי, כָּפָה עָלָיו כְּלִי, פֵּירוּשׁ כְּלִי מְנֻקָּב שֶׁל כּוֹבְסִים שֶׁמְּזַלְּפִין בּוֹ מַיִם עַל הַבְּגָדִים: <b>הִשָּׁמֵר.</b> שֵׁב בְּשָׁלוֹם כְּיַיִן עַל שְׁמָרָיו: <b>זַנְבוֹת הָאוּדִים הָעֲשֵׁנִים.</b> יִהְיוּ בְעֵינֶיךָ כִּזְנָבוֹת אוּדִים שֶׁכָּבְתָה שַׁלְהֶבֶת שֶׁלָּהֶם. <b>אוּדִים</b> – טיצונ״ש בלע״ז: <b>וּנְקִיצֶנָּה.</b> נְעוֹרְרָהּ בְּמִלְחָמָה: <b>וְנַבְקִיעֶנָּה אֵלֵינוּ.</b> נְשַׁוֶּה אוֹתָהּ עִמָּנוּ כְּבִקְעָה זוֹ שֶׁהִיא שָׁוָה; וְכֵן תִּרְגֵּם יוֹנָתָן: ״וּנְשַׁוִּינוּן עִמָּנָא״, שֶׁיִּהְיוּ שָׁוִין עִם עֲשֶׂרֶת הַשְּׁבָטִים בְּמֶלֶךְ אֶחָד: <b>אֶת בֶּן טָבְאַל.</b> בֶּן הַטּוֹב אֵלֵינוּ, כֵּן תִּרְגֵּם יוֹנָתָן. וְיֵשׁ לְפָרֵשׁ ״טוֹב אֵל״ אֲשֶׁר לֹא טוֹב בְּעֵינֵי הַמָּקוֹם, וּבְגִימַטְרִיָּא שֶׁל אוֹתִיּוֹת אלב״ם: <b>טָבְאַל</b> הוּא רַמְלָא, ט״ר ב״ם א״ל, <b>בֶּן טָבְאַל</b> בֶּן רַמְלָא: <b>לֹא תָקוּם.</b> עֲצָתָם זֹאת, שֶׁתְּהֵא יְהוּדָה כְּבוּשָׁה תַּחְתֵּיהֶם: <b>כִּי רֹאשׁ אֲרָם.</b> הִיא דַּמֶּשֶׂק, וְאֵין לִירוּשָׁלַיִם עִמָּהֶם כְּלוּם: <b>וְרֹאשׁ דַּמֶּשֶׂק רְצִין</b> בְּדַמֶּשֶׂק יִהְיֶה רֹאשׁ, וְלֹא בִּירוּשָׁלַיִם, וְגַם פֶּקַח וַעֲשֶׂרֶת הַשְּׁבָטִים <b>בְּעוֹד שִׁשִּׁים וְחָמֵשׁ שָׁנָה</b> מִיּוֹם שֶׁנִּגְזַר בִּימֵי עָמוֹס ״וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ״ (עמוס ז:יא): <b>יֵחַת אֶפְרַיִם.</b> תְּרוֹצַץ אֶפְרַיִם מֵעָם, שֶׁיַּגְלֵם סַנְחֵרִיב עִם מַלְכָּם הוֹשֵׁעַ בֶּן אֵלָה. צֵא וַחֲשׁוֹב מִנְּבוּאַת עָמוֹס עַד שֶׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים, וְתִמְצָאֵם שִׁשִּׁים וְחָמֵשׁ שָׁנִים: נְבוּאַת עָמוֹס הָיְתָה שְׁתֵּי שָׁנִים לִפְנֵי שֶׁנִּתְנַגַּע עֻזִּיָּה, שֶׁנֶּאֱמַר (עמוס א:א) ״שְׁנָתַיִם לִפְנֵי הָרַעַשׁ״, וְעֻזִּיָּה נִתְנַגַּע עֶשְׂרִים וְחָמֵשׁ שָׁנִים, הֲרֵי עֶשְׂרִים וְשֶׁבַע, וְשֵׁשׁ עֶשְׁרֵה שֶׁל יוֹתָם, וְשֵׁשׁ עֶשְׁרֵה שֶׁל אָחָז, וְשֵׁשׁ שֶׁל חִזְקִיָּהוּ, שֶׁנֶּאֱמַר (מלכים ב יח:י-יא) ״וַיִּלְכְּדֻהָ בִּשְׁנַת שֵׁשׁ לְחִזְקִיָּהוּ הִיא שְׁנַת תֵּשַׁע לְהוֹשֵׁעַ וַיִּגֶל אֶת יִשְׂרָאֵל אַשּׁוּרָה״, הֲרֵי שִׁשִּׁים וְחָמֵשׁ. וּמִנַּיִן שֶׁיְּמֵי חֲלוּטוֹ שֶׁל עֻזִּיָּהוּ עֶשְׂרִים וְחָמֵשׁ שָׁנִים? שֶׁנֶּאֱמַר (מלכים ב טו:א) ״בִּשְׁנַת עֶשְׂרִים וָשֶׁבַע לְיָרָבְעָם בֶּן יוֹאָשׁ מֶלֶךְ יִשְׂרָאֵל מָלַךְ עֻזִּיָּה בֶן אֲמַצְיָה עַל יְהוּדָה״. אֶפְשָׁר לוֹמַר? וַהֲלֹא עֻזִּיָּה וְיָרָבְעָם מָלְכוּ כְּאַחַת, לְפִי חֶשְׁבּוֹן שֶׁתִּמְצָא בְּסֵפֶר מְלָכִים! אֶלָּא שֶׁמָּלַךְ מַלְכוּת מְנֻגַּעַת בִּשְׁנַת עֶשְׂרִים וְשֶׁבַע לְמָלְכוֹ נִתְנַגַּע, וְהוּא מָלַךְ חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה. וְאִי אֶפְשָׁר לִמְנוֹת <b>בְּעוֹד שִׁשִּׁים וְחָמֵשׁ שָׁנָה</b> מִיּוֹם שֶׁאָמַר יְשַׁעְיָה נְבוּאָה זוֹ, שֶׁהֲרֵי בִּימֵי אָחָז אֲמָרָהּ, וְהֵם גָּלוּ בִּשְׁנַת שֵׁשׁ לְחִזְקִיָּהוּ. וְכָךְ מְפֹרָשׁ בְּסֵדֶר עוֹלָם (סדר עולם רבה כח), שֶׁמָּנָה הַכָּתוּב לִנְבוּאָתוֹ שֶׁל עָמוֹס: <b>אִם לֹא תַאֲמִינוּ.</b> לִנְבוּאָתִי, אַתֶּם אָחָז וְעַמּוֹ, אֲשֶׁר יָדַעְתִּי כִּי רְשָׁעִים אַתֶּם: <b>לֹא תֵאָמֵנוּ.</b> לֹא אֵמוּן בָּכֶם: <b>וַיּוֹסֶף ה׳.</b> ״וְאוֹסִיף נְבִיָּא דַה׳״ (תרגום יונתן): <b>שְׁאַל לְךָ אוֹת</b> לַדָּבָר הַזֶּה, כִּי יְדַעְתִּיךָ שֶׁאֵין אַתָּה מַאֲמִין לְדִבְרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>הַעְמֵק שְׁאָלָה.</b> הַעֲמֵק וּשְׁאַל שְׁאָלָה, כְּמוֹ ״שְׁמָעָה סְלָחָה״ (דניאל ט:יט). שְׁאַל אוֹת בְּעִמְקֵי תְהוֹם לְהַחֲיוֹת לְךָ מֵת, <b>אוֹ הַגְבֵּהַּ לְמַעְלָה</b> לִשְׁאוֹל אוֹת בַּשָּׁמַיִם: <b>לֹא אֲנַסֶּה.</b> אֵין רְצוֹנִי שֶׁיִּתְקַדֵּשׁ שְׁמוֹ עַל יָדִי (תנחומא בובר, ויצא יד): <b>הַלְאוֹת אֲנָשִׁים.</b> נְבִיאֵי ה׳: <b>כִּי תַלְאוּ וְגוֹ׳.</b> לְפִי שֶׁהוּא יוֹדֵעַ שֶׁאַתֶּם אֵין מַאֲמִינִים בּוֹ, וְהוֹגַעְתֶּם לְפָנָיו בְּרִשְׁעֲכֶם: <b>יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת.</b> יִתֵּן הוּא מֵאֵלָיו, עַל כָּרְחֲכֶם: <b>הָרָה.</b> לְשׁוֹן עָתִיד הוּא, כְּמוֹ שֶׁמָּצִינוּ בְּאֵשֶׁת מָנוֹחַ שֶׁאָמַר לָהּ הַמַּלְאָךְ ״וְהָרִית וְיָלַדְתְּ בֵּן״ (שופטים יג:ג), וּכְתִיב ״וַיֹּאמֶר לָהּ הִנָּךְ הָרָה וְגוֹ׳״ (שופטים יג:ה): <b>הָעַלְמָה.</b> אִשְׁתִּי הָרָה הַשָּׁנָה הַזֹּאת, וְהִיא הָיְתָה שְׁנַת אַרְבַּע לְאָחָז: <b>וְקָרָאת שְׁמוֹ.</b> רוּחַ הַקֹּדֶשׁ תִּשְׁרֶה עָלֶיהָ: <b>עִמָּנוּ אֵל.</b> לוֹמַר שֶׁיְּהֵא צוּרֵנוּ עִמָּנוּ, וְזֶה הָאוֹת! שֶׁהֲרֵי נַעֲרָה הִיא וְלֹא נִתְנַבְּאָה מִיָּמֶיהָ, וּבָזוֹ תִּשְׁרֶה בָּהּ רוּחַ הַקֹּדֶשׁ; וְזֶהוּ שֶׁנֶּאֱמַר לְמַטָּה ״וָאֶקְרַב אֶל הַנְּבִיאָה וְגוֹ׳״ (ישעיהו ח:ג), וְלֹא מָצִינוּ אֵשֶׁת נָבִיא שֶׁנִּקְרְאָה נְבִיאָה אֶלָּא אִם כֵּן הִתְנַבְּאָה. וְיֵשׁ פּוֹתְרִין, שֶׁעַל חִזְקִיָּה נֶאֱמַר; וְאִי אֶפְשָׁר, שֶׁהֲרֵי כְּשֶׁאַתָּה מוֹנֶה שְׁנוֹתָיו תִּמְצָא, שֶׁנּוֹלַד חִזְקִיָּה לִפְנֵי מַלְכוּת אָבִיו תֵשַׁע שָׁנִים. וְיֵשׁ פּוֹתְרִין, שֶׁזֶּה הָאוֹת: שֶׁעַלְמָה הָיְתָה וְאֵינָהּ רְאוּיָה לְוָלָד: <b>חֶמְאָה וּדְבַשׁ יֹאכֵל.</b> הַוָּלָד, שֶׁתְּהֵא אַרְצֵנוּ מְלֵאָה כָּל טוּב: <b>לְדַעְתּוֹ מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב.</b> כְּשֶׁיֵּדַע לִמְאוֹס בָּרָע וְלִבְחוֹר בַּטּוֹב, וּמֵאַיִן לָנוּ הַטּוֹבָה הַזֹּאת? הֲלֹא עַתָּה הָאָרֶץ חֲרֵבָה בִּגְדוּדֵי מַלְכֵי אֲרָם וּפֶקַח בֶּן רְמַלְיָהוּ? <b>כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב, תֵּעָזֵב.</b> הָאָרֶץ מִיּוֹשְׁבֶיהָ, אַדְמַת רְצִין וְאַדְמַת פֶּקַח: <b>אֲשֶׁר אַתָּה קָץ.</b> וְיָגוּר מִפְּנֵי שְׁנֵי מְלָכֶיהָ, רְצִין וּפֶקַח. שֶׁבְּאוֹתָהּ שָׁנָה עָלָה מֶלֶךְ אַשּׁוּר עַל דַּמֶּשֶׂק, כִּי שְׂכָרוֹ אָחָז, כְּמוֹ שֶׁנֶּאֱמַר בְּסֵפֶר (מלכים ב טז:ט): ״וַיִּתְפְּשֶׂהָ וַיַּגְלֶהָ קִירָה וְאֶת רְצִין הֵמִית״, וְאוֹתָהּ שָׁנָה ״וַיִּקְשֹׁר קֶשֶׁר הוֹשֵׁעַ בֶּן אֵלָה עַל פֶּקַח בֶּן רְמַלְיָהוּ וַיַּכֵּהוּ וַיְמִיתֵהוּ בִּשְׁנַת עֶשְׂרִים לְיוֹתָם״ (מלכים ב טו:ל), שֶׁהִיא שְׁנַת אַרְבַּע לְאָחָז: <b>יָבִיא ה׳ עָלֶיךָ וְעַל עַמְּךָ.</b> עַל חִזְקִיָּהוּ בִּנְךָ הַמּוֹלֵךְ אַחֲרֶיךָ, וּלְפִי שֶׁהוּא צַדִּיק לֹא קְרָאוֹ בְּנוֹ: <b>יָמִים אֲשֶׁר לֹא בָאוּ.</b> מִיּוֹם שֶׁנֶּחְלְקָה מַלְכוּת בֵּית דָּוִד וְסָר <b>אֶפְרַיִם מֵעַל יְהוּדָה.</b> וּמַה הֵם הַיָּמִים? יְמֵי חֵיל <b>מֶלֶךְ אַשּׁוּר,</b> וְאַף בָּהֶם יַעֲשֶׂה לִיהוּדָה, וְכֵן מָצִינוּ (דברי הימים ב כח:כ) שֶׁבָּא מִתְּחִלָּה עַל אָחָז, דִּכְתִיב: ״וַיָּבֹא עָלָיו תִּגְלַת פִּלְאֶסֶר וַיָּצַר לוֹ וְלֹא חֲזָקוֹ״, וּבִימֵי חִזְקִיָּהוּ בְּנוֹ נַעֲשָׂה הַנֵּס: <b>וְיִשְׁרֹק ה׳.</b> יִרְמוֹז לָהֶם שֶׁיִּתְקַבְּצוּ: <b>לַזְּבוּב.</b> חֲיָלוֹת רַבּוֹת כַּזְּבוּבִים מֵאֶרֶץ מִצְרַיִם יָבוֹאוּ עִם סַנְחֵרִיב: <b>יְאוֹרֵי מִצְרָיִם.</b> לְפִי שֶׁכָּל אֶרֶץ מִצְרַיִם עֲשׂוּיָּה יְאוֹרִים, שֶׁאֵין הַגְּשָׁמִים יוֹרְדִים שָׁם, אֶלָּא נִילוּס עוֹלֶה וּמַשְׁקֶה: <b>וְלַדְּבוֹרָה.</b> חֵיל גִּבּוֹרִים, עוֹקְצִים כַּדְּבוֹרִים: <b>בְּנַחֲלֵי הַבַּתּוֹת.</b> נַחֲלֵי עֲמָקִים, שְׂדוֹת בּוּרִים: <b>וּבִנְקִיקֵי הַסְּלָעִים</b> לֶאֱרוֹב, <b>נְקִיקֵי</b> – נִקְרוֹת הַצּוּר: <b>וּבְכׇל הַנַּעֲצוּצִים.</b> מְקוֹם הַסִּירִים (שקורין ברוצ״ש בלע״ז), וְכֵן ״תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ״ (ישעיהו נה:יג): <b>הַנַּהֲלֹלִים.</b> ״בָּתֵּי תוּשְׁבַּחְתָּא״ (תרגום יונתן): <b>יְגַלַּח אֲדֹנָי בְּתַעַר הַשְּׂכִירָה.</b> הַגְּדוֹלָה, וְכֵן ״גַּם שְׂכִירֶיהָ בְּקִרְבָּהּ״ (ירמיהו מו:כא), תִּרְגֵּם יוֹנָתָן: ״רַבְרְבָהָא יְגַלַּח״: <b>בְּעֶבְרֵי נָהָר.</b> בְּיוֹשְׁבֵי עֵבֶר הַנָּהָר, וּבְמִי מִן הַיּוֹשְׁבִים? בְּמֶלֶךְ אַשּׁוּר. <b>אֶת הָרֹאשׁ</b> יְגַלַּח. <b>וְשַׂעַר הָרַגְלָיִם;</b> לְפִי שֶׁהוּא דָבוּק נִשְׁתַּנָּה לִנָּקֵד פַּתַּח: <b>תִּסְפֶּה.</b> תִּכְלֶה, וְהַתִּגְלַּחַת הִיא הַהֲרִיגָה, וְהַתַּעַר הִיא הַחֶרֶב: <b>אֶת הָרֹאשׁ.</b> הוּא סַנְחֵרִיב: <b>הָרַגְלָיִם.</b> ״מַשְׁרְיָיתֵיהּ״ (תרגום יונתן): <b>הַזָּקָן.</b> ״שִׁלְטוֹנַיָּיא״ (תרגום יונתן), וְרַבּוֹתֵינוּ אָמְרוּ: גִּלּוּחַ מַמָּשׁ, וְסָפַת הַזָּקָן חֲרִיכָתָהּ בָּאֵשׁ, <b>הַזָּקָן</b> זְקַן סַנְחֵרִיב, כִּדְאִיתָא בְּאַגָּדַת חֵלֶק (סנהדרין צה, ב): <b>יְחַיֶּה אִישׁ וגו׳.</b> וּלְפִי שֶׁתְּהֵא אַרְצָם רֵיקָנִית, שֶׁיָּבֹזּוּ הַחֲיָלוֹת אֶת הַבְּהֵמוֹת, וּבַמְּעַט הַנּוֹתָר אֶתֵּן בְּרָכָה: <b>וְהָיָה מֵרֹב.</b> חָלָב שֶׁיַּעֲשׂוּ <b>שְׁתֵּי הַצֹּאן</b> הַלָּלוּ, יָבֹזוּ בְּעֵינֵיהֶם <b>הֶחָלָב</b> וְיֹאכְלוּ <b>הַחֶמְאָה,</b> הוּא שׁוּמַן הֶחָלָב: <b>כָּל הַנּוֹתָר.</b> הַצַּדִּיקִים הַפְּלֵטִים מֵחֶרֶב סַנְחֵרִיב, בְּשׂוֹרָה גְדוֹלָה הוּא מְבַשֵּׂר לָהֶם, שֶׁתִּזְדַּמֵּן לָהֶם פַּרְנָסָה אַחַר כָּל הַשִּׁמָּמוֹן הַהוּא: <b>וְהָיָה בַּיּוֹם הַהוּא.</b> אֲשֶׁר תִּהְיֶה הָאָרֶץ שְׁמָמָה, יִהְיֶה מָקוֹם שֶׁהָיוּ שָׁם לִפְנֵי בֹּא חֲיָלוֹת: <b>אֶלֶף גֶּפֶן.</b> שָׁווֹת <b>אֶלֶף כֶּסֶף,</b> יִהְיוּ <b>לַשָּׁמִיר וְלַשַּׁיִת,</b> כִּי יַנִּיחוּם בַּעֲלֵיהֶם וּבוֹרְחִין, וְהֵם מַעֲלוֹת קִמְשׁוֹנִים וְתוֹלָעִים וְעַקְרַבִּים: <b>בַּחִצִּים וּבַקֶּשֶׁת יָבוֹא שָׁמָּה.</b> כָּל הָרוֹצֶה לִכָּנֵס לְתוֹכוֹ, יְהֵא צָרִיךְ קֶשֶׁת וְחִצִּים בְּיָדוֹ לְמַלֵּט עַצְמוֹ מֵחַיּוֹת רָעוֹת וּנְחָשִׁים וְעַקְרַבִּים: <b>וְכֹל הֶהָרִים</b> אֲשֶׁר שָׁם שְׂדוֹת לָבָן לִתְבוּאָה: <b>אֲשֶׁר בַּמַּעְדֵּר יֵעָדֵרוּן.</b> הִיא כְּמִין מָרִיש שֶׁקּוֹרִין פשויי״ר בלע״ז: <b>לֹא תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת.</b> כִּי בָּהֶם יִתְעַסְּקוּ לִזְרֹעַ תְּבוּאָה לְמַאֲכָל, שֶׁאִי אֶפְשָׁר בְּלֹא הַתְּבוּאָה, אֲבָל הַגְּפָנִים יִהְיוּ לָבַז, כִּי אוֹתוֹ הַדּוֹר שֶׁל יְחִזְקִיָּהוּ יָשׁוּבוּ אֵלַי לַעֲסֹק בַּתּוֹרָה וְלֹא לִשְׁתּוֹת יַיִן. וְכֵן הָיְתָה, כִּדְאִיתָא בְּחֵלֶק (סנהדרין צד ב): בָּדְקוּ מִדָּן וְעַד בְּאֵר שֶׁבַע וְלֹא מָצְאוּ אִישׁ שֶׁלֹּא הָיָה בָּקִי בַּהֲלָכוֹת אִסּוּר וְהֶתֵּר וְטֻמְאָה וְטָהֳרָה. וְעַל אוֹתוֹ הַדּוֹר הוּא אוֹמֵר ״וְהָיָה כָל מָקוֹם וְגוֹ׳״, הוּא שֶׁנֶּאֱמַר (משלי כה:א) ״אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה״: <b>וְהָיָה לְמִשְׁלַח שׁוֹר.</b> שָׁם יִרְעוּ בְּהֵמוֹתֵיהֶם מִרְעֶה שָׁמֵן: <b>גִּלָּיוֹן.</b> מְגִלָּה: <b>בְּחֶרֶט אֱנוֹשׁ.</b> בְּמִכְתָּב כְּתָב אֲשֶׁר יָרוּץ כָּל אֱנוֹשׁ הַקּוֹרֵא בּוֹ, אֲפִילּוּ אֱנוֹשׁ כָּל שֶׁהוּא, וַאֲפִילּוּ אֵינוֹ חָכָם. וְכֵן תִּרְגֵּם יוֹנָתָן: ״כְּתָב מְפָרַשׁ״: <b>לְמַהֵר שָׁלָל</b> לָבֹא סַנְחֵרִיב וְלִשְׁלוֹל אֶת כָּל הוֹן עֲשֶׂרֶת הַשְּׁבָטִים, וּלְהָחִישׁ לָבוֹז נְבוּכַדְנֶצַּר אַחֲרָיו אֶת צִדְקִיָּהוּ וְדוֹרוֹ: <b>וְאָעִידָה לִּי.</b> גַּם בְּאוֹתָן הַיָּמִים, בִּימֵי יְהוֹיָקִים, עַל אוֹתוֹ פֻּרְעָנוּת, שְׁנֵי עֵדִים נֶאֱמָנִים: הָאֶחָד לְבַשְּׂרָם רָעָה הָעֲתִידָה לָבֹא עֲלֵיהֶם, <b>אוּרִיָּה הַכֹּהֵן,</b> 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״: <b>וְאֶת זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ.</b> 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: <b>וַתֵּלֶד בֵּן.</b> 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: <b>יִשָּׂא אֶת חֵיל דַּמֶּשֶׂק.</b> ״וַיַּעַל דַּמֶּשֶׂק וַיִּתְפְּשֶׂהָ״ (מלכים ב טז:ט): <b>וְאֵת שְׁלַל שֹׁמְרוֹן.</b> לְאַחַר שֶׁנֶּהֱרַג פֶּקַח וּמָלַךְ הוֹשֵׁעַ, ״עָלָיו עָלָה שַׁלְמַנְאֶסֶר מֶלֶךְ אַשּׁוּר וַיְהִי לוֹ הוֹשֵׁעַ עֶבֶד״ (מלכים ב יז:ג), וְנָתַן לוֹ מִנְחָה וְשֹׁחַד. הוּא <b>שְׁלַל שׁוֹמְרוֹן.</b> כָּל אֵלֶּה הָיָה בִּשְׁנַת אַרְבַּע לְאָחָז: <b>אֶת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט.</b> ״בְּמַלְכוּתָא דְּבֵית דָּוִד דִּמְדַבַּר לְהוֹן בְּנִיחַ כְּמֵי שִׁלוֹחָא דְּנַגְדִין בְּנִיחַ״. <b>שִׁלוֹחַ</b> 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 <b>וּמְשׂוֹשׂ אֶת רְצִין וְגוֹ׳.</b> אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אוֹכְלִין אַתֶּם מִתְאַוִּים, אֲנִי מֵבִיא עֲלֵיכֶם אוֹכְלִין הַרְבֵּה. <b>הִנֵּה ה׳ מַעֲלֶה עֲלֵיכֶם וְגוֹ׳ אֶת מֵי הַנָּהָר הָעֲצוּמִים</b> תַּחַת מֵי הַשִּׁילוֹחַ חֲלָשִׁים וְהַנּוֹחִים: <b>וְעָלָה.</b> הַנָּהָר: <b>עַל כָּל אֲפִיקָיו.</b> יִתְגַּבְּרוּ מֵימָיו לַעֲלוֹת עַל כָּל אֲפִיקֵי מוֹצָא מֵימָיו: <b>וְהָלַךְ</b> הַנָּהָר מְמֻלָּא <b>עַל כָּל גְּדוֹתָיו</b>, עַל גִּדּוּדָיו הֵן שְׂפָתוֹתָיו הַזְּקוּפוֹת, בְּמָקוֹם שֶׁהַנָּהָר מוֹשֵׁךְ בֵּין גִּדּוּדִין זְקוּפִין, וְהוּא כִּבְתוֹךְ מַרְזֵב: <b>וְחָלַף בִּיהוּדָה.</b> בְּאֶרֶץ יְהוּדָה: <b>שָׁטַף.</b> בְּחָזְקָה: <b>עַד צַוָּאר.</b> עַד עִקַּר חֹזֶק צַוָּארָם. וְתִרְגֵּם יוֹנָתָן: ״עַד יְרוּשְׁלֵם יִמְטֵי״: <b>מֻטּוֹת כְּנָפָיו.</b> 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: <b>מְלֹא רֹחַב</b> אֶרֶץ יְהוּדָה: <b>עִמָּנוּ אֵל.</b> הוּא שֵׁבֶט יְהוּדָה, שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת עִמָּם בִּימֵי חִזְקִיָּהוּ, כְּדִבְרֵי הַנְּבִיאָה שֶׁקָּרְאָה שֵׁם בְּנָהּ עִמָּנוּאֵל: <b>רֹעוּ עַמִּים.</b> לְשׁוֹן ״רֵעֵהוּ״, ״רֵעֲךָ״ (משלי כז:י), כְּתַרְגּוּם יוֹנָתָן: ״אִתְחַבָּרוּ״. הִתְחַבְּרוּ יַחַד אֻכְלוּסֵי סַנְחֵרִיב: <b>וָחֹתּוּ.</b> וְתִשָּׁבְרוּ: <b>הִתְאַזְּרוּ וָחֹתּוּ.</b> הִתְאַזְּרוּ בְּכָל מִינֵי גְבוּרָה, וְסוֹפְכֶם לִהְיוֹת חַתִּים: <b>עֻצוּ.</b> לְשׁוֹן צִוּוּי: <b>בְּחֶזְקַת הַיָּד.</b> 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: <b>וְיִסְּרֵנִי מִלֶּכֶת וגו׳.</b> 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׳״: <b>וְיִסְּרֵנִי.</b> כְּמוֹ ׳וּלְיַסְּרֵנִי׳: <b>לֹא תֹאמְרוּן קֶשֶׁר.</b> אַתֶּם, סִיעָתוֹ שֶׁל חִזְקִיָּה, אַף עַל פִּי שֶׁהֵם מוּעָטִים מִסִּיעַת שֶׁבְנָא, לֹא תֹאמְרוּ ״אַחֲרֵי רַבִּים לְהַטּוֹת״ (שמות כג:ב): <b>לְכֹל אֲשֶׁר יֹאמַר הָעָם הַזֶּה.</b> שֶׁעִם שֶׁבְנָא, לְפִי שֶׁהוּא קֶשֶׁר רְשָׁעִים, וְאֵינוֹ מִן הַמִּנְיָן. וְכֵן בְּקֶשֶׁר שֶׁל עֲשֶׂרֶת הַשְּׁבָטִים שֶׁיִּתְקַשְּׁרוּ עִם מַלְכֵי מִצְרַיִם: <b>וְאֶת מוֹרָאוֹ.</b> הָעָם הַזֶּה, שֶׁהֵם אוֹמְרִים לָכֶם לִירָא מִסַּנְחֵרִיב וּלְהַשְׁלִים עִמּוֹ: <b>לֹא תִירְאוּ וְלֹא תַעֲרִיצוּ.</b> לֹא תֹאמְרוּ חָזָק הוּא. כֵּן תִּרְגֵּם יוֹנָתָן: ״לָא תֵימְרוּן תְּקוֹף״: <b>וְהוּא מַעֲרִצְכֶם.</b> מְחַזִּיקְכֶם: <b>וְהָיָה לְמִקְדָּשׁ</b> אוֹתָהּ עֵצָה, שֶׁיָּעַץ שֶׁבְנָא וְשֶׁיָּעַץ פֶּקַח, לְהַשְׁבִּית מַלְכוּת בֵּית דָּוִד, יִהְיֶה לְסִימַן פֻּרְעָנוּת לָבֹא עֲלֵיהֶם: <b>לְמִקְדָּשׁ.</b> כְּמוֹ ״הִתְקַדְּשׁוּ לְמָחָר״ (יהושע ג:ה): <b>וּלְאֶבֶן נֶגֶף</b> שֶׁהָרַגְלַיִם נִגָּפִים בָּם, לְשׁוֹן מִכְשׁוֹל, כְּמוֹ ״בְּטֶרֶם יִתְנַגְּפוּ רַגְלֵיכֶם״ (ירמיהו יג:טז), ״פֶּן תִּגֹּף בָּאֶבֶן רַגְלֶךָ״ (תהלים צא:יב): <b>וּלְצוּר מִכְשׁוֹל.</b> הוּא לָשׁוֹן ״אֶבֶן נֶגֶף״, שֶׁהַצּוּר הוּא אֶבֶן: <b>לִשְׁנֵי בָתֵּי יִשְׂרָאֵל.</b> שֶׁבָּאוּ לִהְיוֹת <b>לְפַח וּלְמוֹקֵשׁ לְיוֹשְׁבֵי יְרוּשָׁלִָם,</b> וּמִי הֵם שְׁנֵי הַבָּתִּים? פֶּקַח בֶּן רְמַלְיָהוּ וְסִיעָתוֹ, וְשֶׁבְנָא וְסִיעָתוֹ: <b>וְכָשְׁלוּ בָם רַבִּים.</b> 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: <b>צוֹר תְּעוּדָה.</b> כָּל זֶה מִן הַנְּבוּאָה שֶׁנֶּאֶמְרָה לְמַעְלָה (ישעיהו ח:יא) ״כִּי כֹה אָמַר ה׳ אֵלַי״, וְעוֹד זֹאת אָמַר לִי: <b>צוֹר תְּעוּדָה</b> לְשׁוֹן ״הַעִדֹּתִי בָכֶם הַיּוֹם״ (דברים ח:יט), לְשׁוֹן הַתְרָאָה. קְשׁוֹר הַתְרָאָתִי <b>וַחֲתוֹם הַתּוֹרָה</b> עַל לֵב <b>לִמּוּדַי</b> 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): <b>וְחִכִּיתִי לַה׳</b> אָמַר יְשַׁעְיָה: אֲנִי הַמְחַכֶּה לַה׳ הַמַּסְתִּיר פָּנָיו מֵעֲשֶׂרֶת הַשְּׁבָטִים, קִוִּיתִי לוֹ לְאַמֵּת דְּבָרַי אֵלֶּה וּלְהוֹשִׁיעַ אֶת בֵּית דָּוִד: <b>הִנֵּה אָנֹכִי וְהַיְלָדִים וגו׳ לְאוֹתוֹת</b> – 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: <b>וְחִכִּיתִי לַה׳ הַמַּסְתִּיר פָּנָיו וְגוֹ׳.</b> 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): <b>הִנֵּה אָנֹכִי וְהַיְלָדִים וְגוֹ׳.</b> הֵם תַּלְמִידִים שֶׁחֲבִיבִין עָלַי כְּבָנִים, יִהְיוּ <b>לְאֹתוֹת וּלְמוֹפְתִים</b> שֶׁתִּתְקַיֵּים תּוֹרָה בְּיִשְׂרָאֵל עַל יָדָם: <b>וְכִי יֹאמְרוּ אֲלֵיכֶם</b> 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״: <b>וְכִי יֹאמְרוּ אֲלֵיכֶם.</b> הָאֻמּוֹת: <b>דִּרְשׁוּ אֶל הָאֹבוֹת וְגוֹ׳ הַמְצַפְצְפִים וְהַמַּהְגִּים.</b> 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״: <b>הֲלֹא עַם אֶל אֱלֹהָיו יִדְרֹשׁ.</b> זוֹ תְּהֵא תְּשׁוּבַתְכֶם: הֲלֹא עַם כָּמוֹנוּ, אֲשֶׁר לוֹ אֱלֹהִים כֵּאלֹהֵינוּ, אֶל אֱלֹהָיו יִדְרוֹשׁ? שֶׁמָּא תֹּאמְרוּ לָנוּ לִהְיוֹת כְּמוֹתְכֶם, לִדְרוֹשׁ צָרְכֵי הַחַיִּים מִן הַמֵּתִים? <b>לְתוֹרָה וְלִתְעוּדָה.</b> מְחֻבָּר לְמַעְלָה הֵימֶנּוּ: שֶׁמָּא נִדְרוֹשׁ <b>אֶל הַמֵּתִים לַתּוֹרָה וְלִתְעוּדָה</b> בְּעַד הַחַיִּים, לְהוֹרוֹת לָנוּ מַה נַּעֲשֶׂה? כָּל זֶה לְפִי הַמִּדְרָשׁ. וּלְפִי פְּשׁוּטוֹ יֵשׁ לִפְתּוֹר: <b>וְכִי יֹאמְרוּ אֲלֵיכֶם וְגוֹ׳,</b> 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, <b>דִּרְשׁוּ אֶל הָאֹבוֹת וְאֶל הַיִּדְּעוֹנִים,</b> וּבָרְרוּ בַּעֲבוֹדַת כּוֹכָבִים כַּאֲשֶׁר עָשׂוּ אֲבוֹת הָרִאשׁוֹנִים, וְהָשִׁיבוּ אֶת הַמְּלוּכָה אֶל סַנְחֵרִב. <b>הֲלֹא עַם אֶל אֱלֹהָיו יִדְרֹשׁ,</b> עוֹבְדִים עֲבוֹדַת כּוֹכָבִים וְדוֹרְשִׁים <b>בְּעַד הַחַיִּים אֶל הַמֵּתִים,</b> אַף אַתֶּם יֵשׁ לָכֶם לַעֲשׂוֹת כֵּן: <b>לְתוֹרָה וְלִתְעוּדָה.</b> זוֹ תְּהֵא תְּשׁוּבַתְכֶם, שֶׁתִּשְׁמְרוּ אֶת הַתּוֹרָה, כְּמָה שֶׁנֶּאֱמַר לְמַעְלָה: ״צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה״ (ישעיהו ח:טז), וְלֹא תַאֲמִינוּ לְדִבְרֵיהֶם: <b>אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין לוֹ שָׁחַר.</b> 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: <b>אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה</b>, עַתָּה תִּרְאוּ אִם לֹא יֹאמְרוּ אֲלֵיכֶם כַּדָּבָר הַזֶּה: <b>דִּרְשׁוּ אֶל הָאֹבוֹת,</b> אַף עַל פִּי שֶׁאֵין לוֹ שַׁחַר וְלֹא מַמָּשׁ בַּדָּבָר הַזֶּה, לֹא יֵבוֹשׁוּ מִלּוֹמַר אֲלֵיכֶם: <b>וְעָבַר בָּהּ נִקְשֶׁה וְרָעֵב.</b> 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: <b>וְעָבַר בָּהּ.</b> הָעוֹבֵר בְּאוֹתָהּ הַדֶּרֶךְ שֶׁעוֹזְבִים אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא וְסוֹמְכִין עַל מַלְכֵי מִצְרָיִם: <b>נִקְשֶׁה.</b> מְאוֹרַע קָשֶׁה: <b>נִקְשֶׁה וְרָעֵב</b> נִלְאָה בְּצָרוֹת קָשׁוֹת וְרָעֵב, כִּי קֹשִׁי וּמָצוֹר וּמֵצִיק וְרָעָב יָבֹא עֲלֵיהֶם בִּימֵי מָצוֹר שָׁלֹשׁ שָׁנִים, שֶׁצָּר סַנְחֵרִיב עַל שׁוֹמְרוֹן: <b>וְהָיָה כִי יִרְעַב.</b> וְקִלֵּל בָּעֲגָלִים וּבְעָלִים שֶׁהָיוּ עוֹבְדִים לָהֶם: <b>וּפָנָה לְמָעְלָה.</b> לְבַקֵּשׁ מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא יִשְׁמַע, כִּי יִתְחַתֵּם גְּזַר דִּין; וְכֵן תִּרְגֵּם יוֹנָתָן: <b>וְאֶל אֶרֶץ יַבִּיט.</b> אוּלַי יִמְצָא עֵזֶר, ״אֲשֶׁר שָׁלַח מַלְאָכִים״ הוֹשֵׁעַ בֶּן אֵלָה ״אֶל סוּא מֶלֶךְ מִצְרַיִם״ (מלכים ב יז:ד): <b>וְהִנֵּה צָרָה.</b> כִּי לֹא יַעַזְרוּהוּ, וְגַם שֶׁבְנָא יָצָא לְסַנְחֵרִיב לְרָעָה לוֹ: <b>מְעוּף צוּקָה.</b> עֲיֵפוּת צוּקָה: <b>וַאֲפֵלָה מְנֻדָּח.</b> 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: <b>כִּי לֹא מוּעָף לַאֲשֶׁר מוּצָק לָהּ.</b> 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״: <b>כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבֻלוּן.</b> 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: <b>הִכְבִּיד.</b> טִיאֵט אֶת הַכֹּל כִּמְכַבֵּד אֶת הַבַּיִת, וְיֵשׁ לְפָרְשׁוֹ אַף לְשׁוֹן כֹּבֶד: לְפִי עִנְיַן הַמִּקְרָא, שֶׁפָּתַח רִאשׁוֹנָה בִּלְשׁוֹן <b>הֵקַל אַרְצָה זְבֻלוּן, וְהָאַחֲרוֹן הִכְבִּיד</b>; וּכְשֶׁאָמַר יְשַׁעְיָה נְבוּאָה זוֹ, כְּבָר גָּלוּ הָרִאשׁוֹנִים: <b>דֶּרֶךְ הַיָּם.</b> אוֹתָן הַיּוֹשְׁבִים עַל יַמָּהּ שֶׁל טְבֶרְיָה, הִיא אֶרֶץ נַפְתָּלִי, שֶׁנֶּאֱמַר ״יָם וְדָרוֹם יְרָשָׁה״ (דברים לג:כג): <b>עֵבֶר הַיַּרְדֵּן.</b> הִיא גָּלוּת שְׁנִיָּה שֶׁל רְאוּבֵן וְגָד: <b>גְּלִיל הַגּוֹיִם.</b> 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: <b>הָעָם הַהֹלְכִים בַּחֹשֶׁךְ.</b> הֵם יוֹשְׁבֵי יְרוּשָׁלַיִם, שֶׁהָיוּ חֲשֵׁכִים מִדַּאֲגַת סַנְחֵרִיב, כְּעִנְיָן שֶׁאָמַר חִזְקִיָּהוּ (ישעיהו לז:ג): ״יוֹם צָרָה וְתוֹכֵחָה וּנְאָצָה הַיּוֹם הַזֶּה״: <b>רָאוּ אוֹר גָּדוֹל.</b> בְּמַפַּלְתּוֹ שֶׁל סַנְחֵרִיב: <b>הִרְבִּיתָ הַגּוֹי.</b> נַעֲשׂוּ גְדוֹלִים לְכָל שׁוֹמְעֵיהֶם, כְּשֶׁשָּׁמְעוּ הָאֻמּוֹת הַנִּסִּים שֶׁנַּעֲשׂוּ לָהֶם: <b>לוֹ הִגְדַּלְתָּ הַשִּׂמְחָה.</b> וְלֹא לְאוֹיְבָיו, וְכָתִיב ״לֹא״ בְּלָמֶ״ד אָלֶ״ף, לְפִי שֶׁלֹּא הָיְתָה שִׂמְחַת חִזְקִיָּה שְׁלֵמָה, לְפִי שֶׁבְּאוֹתוֹ הַפֶּרֶק נֶאֱמַר לוֹ ״הִנֵּה יָמִים בָּאִים וְנִשָּׂא כָּל אֲשֶׁר בְּבֵיתֶךָ״ (ישעיהו לט:ו): <b>כְּשִׂמְחַת בַּקָּצִיר.</b> תִּרְגֵּם יוֹנָתָן: ״כְּחֶדְוַת נִצְחֵי קְרָב״, שֶׁהוּא כְּעֵין הַקָּצִיר, הוֹרְגֵי אָדָם קוֹצְצֵי צַוָּארִים; וְשִׁנָּה הַכָּתוּב בִּלְשׁוֹנוֹ לִדְרוֹשׁ, שֶׁהָיָה אוֹתוֹ הַנֵּס בְּלֵיל קְצִיר הָעֹמֶר (ויקרא רבה כח, ו): <b>כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל.</b> מִצְרַיִם בִּימֵי מֹשֶׁה, שֶׁאַף כָּאן חָלְקוּ שְׁלַל כּוּשׁ וּמִצְרַיִם וְ״חֶמְדַּת כָּל הַגּוֹיִם״ (חגי ב:ז); שֶׁכְּשֶׁחָזַר מֵעַל תִּרְהָקָה מֶלֶךְ כּוּשׁ (ישעיהו לז:ט), בָּא לוֹ לִירוּשָׁלַיִם עִם כָּל אוֹצְרוֹת כּוּשׁ וּמִצְרַיִם, כְּעִנְיָן שֶׁנֶּאֱמַר ״יְגִיעַ מִצְרַיִם וְסַחַר כּוּשׁ וּסְבָאִים״ וְגוֹ׳ (ישעיהו מה:יד), וְהַכֹּל בָּזְזוּ חִזְקִיָּה וְעַמּוֹ: <b>כִּי אֶת עֹל סֻבֳּלוֹ.</b> עֹל שֶׁהָיָה סֵבֶל לְחִזְקִיָּה, וְשֶׁהָיָה מַטֶּה אֶת שִׁכְמוֹ לְמַשָּׂא כָּבֵד לְהַעֲלוֹת מַס קָשֶׁה, וְאֶת שֵׁבֶט יְהוּדָה שֶׁהָיָה נוֹגֵשׂ בּוֹ בְּחִזְקִיָּהוּ: <b>הַחִתֹּתָ.</b> שִׁבַּרְתָּ יַחַד בְּלַיְלָה אֶחָד: <b>כְּיוֹם מִדְיָן.</b> בִּימֵי גִדְעוֹן, שֶׁאַף הֵם נָפְלוּ יַחַד בְּלַיְלָה אֶחָת, וּבְלֵיל קְצִיר הָעֹמֶר, כְּמוֹ שֶׁנֶּאֱמַר (שופטים ז:יג): ״וְהִנֵּה צְלִיל שְׂעוֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן״: <b>כִּי כָל סְאוֹן סֹאֵן בְּרַעַשׁ.</b> יֵשׁ פּוֹתְרִין אוֹתוֹ (מחברת מנחם) לְשׁוֹן סְאָה וּמִדָּה, כְּמוֹ שֶׁדְּרָשׁוּהוּ רַבּוֹתֵינוּ (סוטה ח ב), אַךְ לְפִי פְּשַׁט לְשׁוֹן הַמִּקְרָא לֹא יִתָּכֵן לְפָרֵשׁ מִגִּזְרָתוֹ, מֵאַחַר שֶׁאֵין הַוָּי״ו וְהַנּוּ״ן מֵעִקַּר הַתֵּיבָה, אֶלָּא כְּמוֹ שָׁאוֹן מִן שׁוֹאֶה, וְהָמוֹן מִן הוֹמֶה, וְחָרוֹן מִן חָרָה, לֹא יִתְפַּעֵל עִם הַנּוּ״ן לוֹמַר סוֹאֵן אֶלָּא סוֹאֶה, כְּמוֹ מִן הָמוֹן הוֹמֶה וּמִן שָׁאוֹן שׁוֹאֶה, וְלֹא יֹאמַר שׁוֹאֵן, הוֹמֵן, חוֹרֵן. וַאֲנִי אוֹמֵר שֶׁפִּתְרוֹנוֹ לְפִי הָעִנְיָן, וְאֵין לוֹ דּוֹמֶה מִן הַמִּקְרָא, וּפִתְרוֹנוֹ לְשׁוֹן צַהֲלַת נִצָּחוֹן בַּמִּלְחָמָה: <b>כִּי כָל סְאוֹן סֹאֵן בְּרַעַשׁ</b> – קוֹל נִצָּחוֹן שׁוּם נוֹצֵחַ בַּמִּלְחָמָה בְּרַעַשׁ שַׁעֲטַת סוּסִים וְהַגָּפַת תְּרִיסִין הוּא: <b>וְשִׂמְלָה.</b> הֲרוּגֵי מִלְחָמָה <b>מְגוֹלָלָה בְדָמִים,</b> אֲבָל נִצָּחוֹן זֶה אֵין בּוֹ רַעַשׁ וְאֵין בּוֹ דָּם. <b>וְהָיְתָה לִשְׂרֵפָה</b> יְקַד יְקוֹד מַאֲכֹלֶת: <b>כִּי יֶלֶד יֻלַּד לָנוּ</b> אַף עַל פִּי שֶׁאָחָז רָשָׁע הוּא, בְּנוֹ הַנּוֹלָד לוֹ זֶה כַּמָּה שָׁנִים לִהְיוֹת לָנוּ תַּחְתָּיו לְמֶלֶךְ צַדִּיק יִהְיֶה, וְתִהְיֶה מִשְׂרַת הַקָּדוֹשׁ בָּרוּךְ הוּא וְעֻלּוֹ עַל שִׁכְמוֹ, שֶׁיִּהְיֶה עוֹסֵק בַּתּוֹרָה וְשׁוֹמֵר מִצְווֹת וְיַטֶּה שֶׁכֶם לְמַשָּׂאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>וַיִּקְרָא שְׁמוֹ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא מַפְלִיא עֵצָה וְ<b>אֵל גִּבּוֹר</b> וַ<b>אֲבִי עַד,</b> קָרָא שְׁמוֹ שֶׁל חִזְקִיָּהוּ <b>שַׂר שָׁלוֹם</b> (סנהדרין צד א), כִּי שָׁלוֹם וֶאֱמֶת יִהְיֶה בְּיָמָיו (ישעיהו לט:ח): <b>לְמַרְבֵּה הַמִּשְׂרָה.</b> לְמִי יִקְרָא הַשֵּׁם? לַמֶּלֶךְ הַ<b>מַּרְבֶּה הַמִּשְׂרָה</b> שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עַצְמוֹ לִירָא מִפָּנָיו: <b>מִשְׂרָה.</b> לְשׁוֹן שְׂרָרָה. זוֹ לִתְשׁוּבַת אֲחֵרִים, אַךְ יֵשׁ לוֹמַר שֶׁאַף <b>שַׂר שָׁלוֹם</b> מִשְּׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּקְרִיאַת שֵׁם זֶה אֵינָהּ לְשֵׁם מַמָּשׁ אֶלָּא לְשֵׁם גְּדוּלָּה וּשְׂרָרָה, כְּמוֹ ״וּקְרָא שֵׁם בְּבֵית לָחֶם״ (רות ד:יא), וּכְמוֹ ״וְעָשִׂיתִי לְךָ שֵׁם״ (שמואל ב ז:ט), אַף כָּאן <b>וַיִּקְרָא שְׁמוֹ</b> וְיִתֵּן לוֹ שֵׁם וּמֶמְשָׁלָה: <b>וּלְשָׁלוֹם</b> הַנִּתָּן לוֹ <b>אֵין קֵץ,</b> שֶׁהָיָה לוֹ שָׁלוֹם מִכָּל עֲבָרָיו. וְאֵין ׳קֵץ׳ זֶה לְשׁוֹן הֶפְסֵק עוֹלָמִית, אֶלָּא <b>אֵין קֵץ</b> לִסְבִיבָיו. <b>עַל כִּסֵּא</b> מַלְכוּת <b>דָּוִד</b> יִהְיֶה שָׁלוֹם זֶה, <b>בְּמִשְׁפָּט וּצְדָקָה</b> שֶׁעָשָׂה חִזְקִיָּהוּ: <b>וּלְשָׁלוֹם.</b> וָי״ו זֶה תִּקּוּן הַמִּלָּה הוּא, הִרְבָּה מִשְׂרָה עַל שִׁכְמוֹ, וּמַה גְּמוּל יְשַׁלֵּם לוֹ? הִנֵּה לִשְׁלוֹמוֹ אֵין לוֹ קֵץ וְאֵין קִצְבָה: <b>מֵעַתָּה וְעַד עוֹלָם.</b> עוֹלָמוֹ שֶׁל חִזְקִיָּהוּ, כָּל יָמָיו. וְכֵן מָצִינוּ שֶׁאָמְרָה חַנָּה עַל שְׁמוּאֵל ״וְיָשַׁב שָׁם עַד עוֹלָם״ (שמואל א א:כב). וְלִתְשׁוּבַת אֲחֵרִים הָאוֹמְרִים שֶׁהוּא שֵׁם, יֵשׁ לַהֲשִׁיבָם: מַהוּ ״מֵעַתָּה״? וַהֲלֹא לֹא בָּא עַד לְסוֹף שְׁלוֹשׁ מֵאוֹת שָׁנָה: <b>קִנְאַת ה׳ צְבָאוֹת.</b> שֶׁקִּנֵּא לְצִיּוֹן עַל אֲשֶׁר יָעַץ עָלֶיהָ אֲרָם וּפֶקַח: <b>תַּעֲשֶׂה זֹּאת.</b> וְלֹא אָחָז רָאוּי לְכָךְ, וְאַף זְכוּת אָבוֹת תַּמָּה. תּוֹסֶפֶת: וְאָמְרוּ רַבּוֹתֵינוּ בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת חִזְקִיָּהוּ מָשִׁיחַ וְסַנְחֵרִיב גּוֹג וּמָגוֹג. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ״מִי שֶׁקִּצֵּץ דַּלְתוֹת הַהֵיכָל וְשִׁגְּרָן לְמֶלֶךְ אַשּׁוּר יֵעָשֶׂה מָשִׁיחַ?״ מִיָּד סָתְמוּ הַכָּתוּב: <b>דָּבָר שָׁלַח אֲדֹנָי בְּיַעֲקֹב.</b> הַנְּבוּאָה שֶׁנִּתְנַבָּא לְפֻרְעָנוּת פֶּקַח בֶּן רְמַלְיָה: <b>וְנָפַל בְּיִשְׂרָאֵל.</b> מֵעַתָּה תִּתְקַיֵּם בָּהֶם: <b>בְּגַאֲוָה וּבְגֹדֶל לֵבָב לֵאמֹר.</b> מַה שֶׁהָיוּ אוֹמְרִים <b>בְּגַאֲוָה וּבְגֹדֶל לֵבָב</b>: <b>לְבֵנִים נָפָלוּ וְגָזִית נִבְנֶה.</b> הַמְּלָכִים שֶׁהָיוּ לָנוּ קֹדֶם שֶׁמָּלַךְ פֶּקַח, כְּגוֹן יְהוֹאָחָז בֶּן יֵהוּא שֶׁבְּיָמָיו נִתְמַעֲטוּ, כְּעִנְיָן שֶׁנֶּאֱמַר (מלכים ב יג:ז): ״כִּי אִבְּדָם מֶלֶךְ אֲרָם״, שְׁפָלִים הָיוּ, וְהֵם הָלְכוּ לָהֶם כְּבִנְיַן לְבֵנִים רָעוּעַ הַנּוֹפֵל. אֲבָל זֶה שֶׁהוּא עַכְשָׁיו, חָזָק הוּא כְּבִנְיַן אַבְנֵי גָזִית, וְכֵן אֲרָזִים טוֹבִים מִשִּׁקְמִים לְבִנְיָן: <b>וַיְשַׂגֵּב ה׳ אֶת צָרֵי רְצִין עָלָיו.</b> הֵם בּוֹטְחִים בְּמַה שֶׁנִּסְמְכוּ עַל רְצִין מֶלֶךְ אֲרָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יְשַׂגֵּב אֶת מֶלֶךְ אַשּׁוּר עָלָיו, וִיסַכְסְכֶנּוּ לְהַשִּׂיאוֹ לָבֹא עָלָיו. כָּךְ שָׁמַעְתִּי, וַאֲנִי אוֹמֵר: <b>אֶת אוֹיְבָיו</b> כְּלַפֵּי הַשְּׁכִינָה הוּא אוֹמֵר, הַקָּדוֹשׁ בָּרוּךְ הוּא יְסַכְסֵךְ אֶת אוֹיְבָיו זֶה בָּזֶה, גּוֹי בְּגוֹי, אֲרָם וּפְלִשְׁתִּים בְּיִשְׂרָאֵל וְיִשְׂרָאֵל זֶה בָּזֶה, כְּמוֹ שֶׁנֶּאֱמַר לְמַטָּה בָּעִנְיָן ״מְנַשֶּׁה אֶת אֶפְרַיִם וְגוֹ׳״ (ישעיהו ט:כ): <b>אֲרָם מִקֶּדֶם.</b> אֲרָם הֵרֵעוּ לָהֶם מִקֶּדֶם, בִּימֵי יְהוֹאָחָז וְיוֹאָשׁ, וּפְלִשְׁתִּים הֵרֵעוּ לָהֶם מֵאָחוֹר, שֶׁהַפְּלִשְׁתִּים לָהֶם בַּמַּעֲרָב: <b>בְּכָל זֹאת וגו׳. וְעוֹד יָדוֹ נְטוּיָה</b> – עַד שֶׁיָּבִיא עֲלֵיהֶם אֶת סַנְחֵרִיב. דָּבָר אַחֵר: <b>אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר</b> – הָיוּ מַשְׁחִיתִים בִּיהוּדָה בִּימֵי אָחָז, כְּמוֹ שֶׁמְּפוֹרָשׁ (דברי הימים ב כח:יח), וְעַל יִשְׂרָאֵל וְעַל יְהוּדָה הָיָה יְשַׁעְיָה מִתְאוֹנֵן עַל הַצָּרוֹת הַלָּלוּ: <b>עַד הַמַּכֵּהוּ.</b> עַד הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא מֵבִיא עָלָיו הַמַּכּוֹת הָאֵלֶּה: <b>כִּפָּה וְאַגְמוֹן.</b> לְשׁוֹן מְלָכִים וְשַׁלְטוֹנִים: <b>כִּפָּה.</b> ארקוול״ר בלע״ז, כְּלוֹמַר: אוֹתָם החוֹפְפִים עֲלֵיהֶם כַּכִּפָּה זוֹ: <b>וְאַגְמוֹן.</b> וְאַף הִיא כִּפָּה קְטַנָּה, וְעַל שֵׁם שֶׁכְּפוּפָה כְּאַגְמוֹן קוֹרֵא לָהּ אַגְמוֹן. וּבִבְרַיְתָא דִּשְׁמוּאֵל מָצִינוּ, שֶׁיֵּשׁ מַזָּלוֹת בָּרָקִיעַ מְמוּנִּים, וְאֵלֶּה שְׁמוֹתָם; וְכָאן אָמַר הַנָּבִיא, שֶׁכָּל חֲכָמֵיהֶם הַמִּתְנַבְּאִים לָהֶם וְחוֹזִים בַּכּוֹכָבִים אֶת הַבָּאוֹת עֲלֵיהֶם, יַכְרִית ה׳ מֵהֶם: <b>מְאַשְּׁרֵי.</b> מַדְרִיכֵי, כְּמוֹ ״בַּאֲשֻׁרוֹ אָחֲזָה רַגְלִי״ (איוב כג:יא), וּמְאֻשָּׁרָיו שֶׁלָּמְדוּ דַּרְכֵי מַדְרִיכֵי הַתּוֹעֶה (סא\"א): <b>וּמְאֻשָּׁרָיו מְבֻלָּעִים.</b> הַדּוֹרְכִים בְּדֶרֶךְ הַמַּתְעִים, הַמְאַשְּׁרִים אוֹתָם בַּדְּרָכִים הַלָּלוּ, דְּרָכִים מְסֻתָּרִים וּנְבוּכִים שֶׁאֵין פֶּתַח לָצֵאת מֵהֶם. וּלְשׁוֹן ׳בִּלּוּעַ׳ נוֹפֵל עַל הַ׳דֶּרֶךְ׳, כְּעִנְיָן שֶׁנֶּאֱמַר בְּמָקוֹם אַחֵר: ״עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ״ (ישעיהו ג:יב): <b>וּמֵרַע.</b> רָשָׁע, כְּמוֹ ״זֶרַע מְרֵעִים״ (ישעיהו א:ד): <b>כִּי בָעֲרָה כָאֵשׁ רִשְׁעָה.</b> רִשְׁעָתָם תִּבְעַר בָּהֶם וְתֹאכְלֵם כָּאֵשׁ: <b>שָׁמִיר וָשַׁיִת</b> שֶׁלָּהֶם <b>תֹּאכֵל,</b> הַמּוֹרְדִים וְהַפּוֹשְׁעִים שֶׁבָּהֶם: <b>וַתִּצַּת בְּסִבְכֵי הַיַּעַר.</b> בְּדַלַּת הָעָם; <b>סִבְכֵי</b> – עֲנָפִים: <b>וַיִּתְאַבְּכוּ גֵּאוּת עָשָׁן.</b> יִהְיוּ נְבוּכִים וּמְסֻגָּרִים בְּחֹזֶק עֲשַׁן הַתְּבֵעָרָה. <b>וַיִּתְאַבְּכוּ</b> – כָּל לְשׁוֹן ׳נָבַךְ׳ אֵין יְסוֹד תֵּיבָה אֶלָּא ׳בַּךְ׳, כְּמוֹ ״מִבְּכִי נְהָרוֹת״ (איוב כח:יא), ״עֵמֶק הַבָּכָא״ (תהלים פד:ז), וְהַנוּ״ן בָּאָה לוֹ לִפְרָקִים, וְכָאן בָּא בּוֹ אָלֶ״ף בִּמְקוֹם נוּ״ן, כְּמוֹ אָלֶ״ף שֶׁל ״אִבְחַת חֶרֶב״ (יחזקאל כא:כ), וְאָלֶ״ף שֶׁל ״וְאַחֲוָתִי בְאָזְנֵיכֶם״ (איוב יג:יז): <b>נֶעְתַּם אָרֶץ.</b> יוֹנָתָן תִּרְגֵּם: ״חֲרוּכַת אַרְעָא״, וְקָשֶׁה בְּעֵינַי לְפָרֵשׁ כֵּן, שֶׁהָיָה לוֹ לוֹמַר נֶעְתְמָה הָאָרֶץ; וְאַחֲרֵי שֶׁאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא, לֹא לְשׁוֹן הַתַּרְגּוּם וְלֹא לָשׁוֹן אַחֵר, אֲנִי מְפָרְשׁוֹ לְפִי עִנְיָנוֹ: <b>בְּעֶבְרַת</b> הַקָּדוֹשׁ בָּרוּךְ הוּא <b>נֶעְתַּם</b> הֶעָשָׁן הַזֶּה לָ<b>אָרֶץ,</b> וְהוּא לְשׁוֹן ׳נִגְזַר׳ עַל הָאָרֶץ, אוֹ לְשׁוֹן ׳נִתַּךְ׳ וְהִגִּיעַ לָאָרֶץ: <b>וַיִּגְזֹר עַל יָמִין.</b> יָבֹזּוּ וְיִשְׁלְלוּ זֶה אֶת זֶה <b>עַל יָמִין</b> אוֹ <b>עַל שְׂמֹאל,</b> וְלֹא יִמָּצֵא לָהֶם: <b>אִישׁ בְּשַׂר זְרֹעוֹ.</b> תִּרְגֵּם יוֹנָתָן: ״גְּבַר נִכְסֵיהּ קְרִיבֵיהּ יְבַזּוּן״: <b>מְנַשֶּׁה אֶת אֶפְרַיִם. מְנַשֶּׁה</b> יִתְחַבֵּר עִם <b>אֶפְרַיִם</b>: <b>וְאֶפְרַיִם אֶת מְנַשֶּׁה.</b> עִם <b>מְנַשֶּׁה,</b> וְ<b>יַחְדָּו הֵמָּה</b> יִתְחַבְּרוּ <b>עַל יְהוּדָה</b>: <b>חִקְקֵי אָוֶן.</b> שִׁטְרֵי אָוֶן, שְׁטָרוֹת מְזֻיָּפִין: <b>וּמְכַתְּבִים.</b> לְשׁוֹן עֲרָבִי הוּא, כְּמוֹ ״מִכְתָּבִים״ (שֶׁהַמֵּ״ם חִירֵק וְכָ״ף שְׁוָא וְתָ״ו קְמוּצָה) בִּלְשׁוֹן עִבְרִי: <b>לְהַטּוֹת.</b> עַל יְדֵי שְׁטָרוֹת שֶׁקֶר אֶת הַדַּלִּים <b>מִדִּין</b> זְכוּת הָרָאוּי לָהֶם: <b>לְיוֹם פְּקֻדָּה.</b> שֶׁיִּפְקֹד הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיכֶם עֲווֹנֵיכֶם: <b>שׁוֹאָה.</b> לְשׁוֹן חֻרְבָּן: <b>עַל מִי תָּנוּסוּ לְעֶזְרָה.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ בְּעֶזְרַתְכֶם: <b>וְאָנָה תַעַזְבוּ.</b> אֶת כָּל הַכָּבוֹד אֲשֶׁר אַתֶּם קוֹבְצִים מִן הַגָּזֵל, כְּשֶׁתֵּלְכוּ בַּגּוֹלָה: <b>בִּלְתִּי כָרַע תַּחַת אַסִּיר.</b> בְּמָקוֹם אֲשֶׁר לֹא כָּרַע וְלֹא יָבִין אֶחָד מִכֶּם, שֶׁלֹּא הָיָה שָׁם כְּרִיעַת הַמַּרְבֵּץ, שָׁם, בְּאוֹתוֹ הַמָּקוֹם, תִּהְיוּ אֲסוּרִים; כְּלוֹמַר: חוּץ מֵאַרְצְכֶם תֵּאָסְרוּ. וְכֵן תִּרְגֵּם יוֹנָתָן: ״בַּר מִן אַרְעֲכוֹן אֲסִירִין תִּתְאַסְרוּן״: <b>תַּחַת.</b> מָקוֹם, כְּמוֹ ״שְׁבוּ אִישׁ תַּחְתָּיו״ (שמות טז:כט): <b>וְתַחַת הֲרוּגִים יִפֹּלוּ.</b> וּבְאוֹתוֹ מָקוֹם יִפְּלוּ הֲרוּגִים: <b>הוֹי.</b> כִּי עָשִׂיתִי אֶת <b>אַשּׁוּר שֵׁבֶט אַפִּי</b> לִרְדּוֹת בּוֹ אֶת עַמִּי: <b>וּמַטֶּה הוּא.</b> זַעְמִי בְּיָדָם שֶׁל בְּנֵי אַשּׁוּר: <b>בְּגוֹי חָנֵף.</b> יִשְׂרָאֵל: <b>וְהוּא.</b> סַנְחֵרִיב: <b>לֹא כֵן יְדַמֶּה.</b> שֶׁהַגְּזֵרָה מֵאִתִּי וַאֲנִי שׁוֹלְחוֹ, <b>יְדַמֶּה</b> – קוויידי״ר בלע״ז: <b>וּלְבָבוֹ לֹא כֵן יַחְשֹׁב.</b> שֶׁשְּׁלַחְתִּיו עַל עִסְקֵי מָמוֹן לִשְׁלוֹל וְלָבֹז בַּז, כִּי בִּלְבָבוֹ לְהַשְׁמִיד אֶת הַכֹּל בְּגַאֲוָתוֹ: <b>כִּי יֹאמַר וְגוֹ׳.</b> לְכָךְ גָּבַהּ לִבּוֹ: <b>הֲלֹא כְּכַרְכְּמִישׁ.</b> כַּאֲשֶׁר בְּנֵי כַּרְכְּמִישׁ שָׂרִים וְשַׁלְטוֹנִים כֵּן בְּנֵי כַּלְנוֹ, עַל כֵּן <b>אִם לֹא כְּאַרְפַּד</b> אֲשֶׁר הוּא מִשָּׁלְטָנוּת <b>חֲמָת</b> שֶׁלָּקַחְתִּי מִיַּד אֲרָם, וְאִם <b>לֹא כְדַמֶּשֶׂק</b> שֶׁלָּקַחְתִּי מִיַּד אֲרָם, כֵּן עָשִׂיתִי לְשׁוֹמְרוֹן. <b>אִם לֹא כְאַרְפַּד חֲמָת</b> דָּבוּק הוּא, כְּאַרְפָּד שֶׁל חֲמָת, לְכָךְ נָקוּד פַּתָּח: <b>וּפְסִילֵיהֶם</b> הָיוּ <b>מִירוּשָׁלִַם וּמִשֹּׁמְרוֹן,</b> מִכָּאן שֶׁרִשְׁעֵי יִשְׂרָאֵל הָיוּ מַסְפִּיקִין דְּמוּת עֲבוֹדָה זָרָה שֶׁלָּהֶם לְכָל הָאֻמּוֹת סְבִיבוֹתָם (ספרי דברים שיח), וְאַחֲרֵי שֶׁעוֹבְדֵי פְּסִילֵי שׁוֹמְרוֹן וִירוּשָׁלִַם נָפְלוּ בְּיָדִי וְלֹא הִצִּילוּם פְּסִילֵיהֶם, כָּךְ שׁוֹמְרוֹן וִירוּשָׁלִַם לֹא תִנָּצֵל: <b>כַּאֲשֶׁר עָשִׂיתִי לְשֹׁמְרוֹן וגו׳.</b> זֹאת יֹאמַר לְאַחַר שֶׁיִּכְבּוֹשׁ אֶת שׁוֹמְרוֹן: <b>וְהָיָה כִּי יְבַצַּע וְגוֹ׳.</b> אֲבָל לֹא הָיָה כְּמוֹ שֶׁדִּמָּה, אֶלָּא מֵאַחַר שֶׁיִּגְמוֹר הַקָּדוֹשׁ בָּרוּךְ הוּא <b>אֶת כָּל מַעֲשֵׂהוּ</b> וְנִקְמָתוֹ בְּיִשְׂרָאֵל וּבִקְצֵה עָרֵי יְהוּדָה, וּמֵאוֹתָהּ יִרְאָה יִכָּנְעוּ בְּנֵי צִיּוֹן וִירוּשָׁלַיִם לָשׁוּב אֵלַי, אוֹדִיעַ לְמֶלֶךְ אַשּׁוּר כִּי לֹא בְּכֹחוֹ גָּבַר: <b>אֶפְקֹד עַל פְּרִי גֹדֶל לְבַב מֶלֶךְ אַשּׁוּר.</b> עַל אֲשֶׁר הִפְרָה וְהִרְבָּה גֹּדֶל לְבַב מֶלֶךְ אַשּׁוּר לְהִתְהַלֵּל בְּכֹחוֹ עַל שֶׁקֶר. <b>פְּרִי גֹדֶל</b> – קריישמנ״ס דגרנדיי״א בלע״ז שֶׁל לֵב סַנְחֵרִיב: <b>תִּפְאֶרֶת רוּם עֵינָיו.</b> עַל שֶׁנִּתְפָּאֵר בְּגַאֲוָתוֹ. <b>תִּפְאֶרֶת</b> – ונטמנ״ט בלע״ז: <b>רוּם עֵינָיו.</b> גַּסּוּת רוּחוֹ, כְּעִנְיָן שֶׁנֶּאֱמַר ״גְּבַהּ עֵינַיִם וּרְחַב לֵבָב״ (תהלים קא:ה): <b>כִּי אָמַר בְּכֹחַ יָדִי עָשִׂיתִי.</b> כָּל גְּבוּרָתִי לֹא מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>נְבֻנוֹתִי.</b> חָכַמְתִּי: <b>וַעֲתוּדוֹתֵיהֶם.</b> מַעֲמָדָם וּמַצָּבָם: <b>וְאוֹרִיד.</b> הוֹרַדְתִּים מִגְּדֻלָּתָם: <b>כַּאבִּיר יוֹשְׁבִים.</b> יוֹשְׁבִים רַבִּים, <b>כַּבִּיר</b> – פולשור״ש: <b>כַּקֵּן.</b> כְּקִינֵי עוֹפוֹת הֶפְקֵר: <b>וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת.</b> וְכַאֲשֶׁר יֶאֱסֹף אִישׁ <b>בֵּיצִים עֲזֻבוֹת</b> שֶׁעֲזָבַתָּם אִמָּם, וְאֵין מוֹחֶה בְּיָדָם לְכַסּוֹת עֲלֵיהֶם: <b>נוֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף</b> כָּל הַלָּשׁוֹן הַזֶּה נוֹפֵל בְּעוֹפוֹת; לְפִי שֶׁדִּמָּה אוֹתָם הַגּוֹלִים לְקֵן צִפֳּרִים וּלְבֵיצִים עֲזוּבוֹת, אָמַר לָשׁוֹן זֶה: לֹא צִפְצְפוּ עֲלֵיהֶם הָאָב וְהָאֵם: <b>הֲיִתְפָּאֵר הַגַּרְזֶן.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר: לֹא הָיָה לְךָ לְהִתְהַלֵּל בְּזֹאת, כִּי אֵינְךָ אֶלָּא כְּגַרְזֶן שֶׁלִּי, וַאֲנִי הַחוֹצֵב בְּךָ נִפְרָע עַל יָדְךָ מֵאוֹיְבַי. אַתָּה <b>הַמַּשּׂוֹר</b> וַאֲנִי <b>הַמְּנִיפוֹ,</b> וְכִי דֶּרֶךְ הַמַּשּׂוֹר לְהִתְהַלֵּל עַל מְנִיפוֹ? <b>מַשּׂוֹר</b> מייר״א בלע״ז: <b>כְּהָנִיף שֵׁבֶט וְאֶת מְרִימָיו.</b> כְּאִלּוּ הָיָה הַשֵּׁבֶט מֵנִיף אֶת עַצְמוֹ וְאֶת יַד הַמְּרִימוֹ, וַהֲלֹא אֵין שֵׁבֶט מְנִיפוֹ אֶלָּא הָאָדָם? <b>כְּהָרִים מַטֶּה לֹא עֵץ.</b> לֹא הָעֵץ הוּא הַמֵּרִים, אֶלָּא הָאָדָם הוּא הַמֵּרִים: <b>וְתַחַת כְּבֹדוֹ.</b> תַּחַת בִּגְדֵיהֶם יִהְיוּ נִשְׂרָפִין, הַבְּגָדִים הֵם מְכַבְּדִים אֶת הָאָדָם: <b>יֵקַד יְקֹד.</b> יִשָּׂרֵף שְׂרֵפָה כִּשְׂרֵפַת אֵשׁ. וּמִדְרַשׁ אַגָּדָה (תנחומא צו ב): כָּאן פָּרַע לִבְנֵי שֵׁם הַכָּבוֹד שֶׁעָשָׂה שֵׁם לְאָבִיו, כְּשֶׁכִּסָּה עֶרְוַת נֹחַ אָבִיו, שֶׁנֶּאֱמַר (בראשית ט:כג): ״וַיִּקַּח שֵׁם וָיֶפֶת וְגוֹ׳״: <b>אוֹר יִשְׂרָאֵל.</b> הַתּוֹרָה שֶׁעוֹסֵק בָּהּ חִזְקִיָּהוּ תִּהְיֶה <b>לְאֵשׁ</b> לְסַנְחֵרִיב: <b>וּקְדוֹשׁוֹ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא. דָּבָר אַחֵר: <b>וּקְדוֹשׁוֹ</b> – צַדִּיקִים שֶׁבַּדּוֹר: <b>שִׁיתוֹ וּשְׁמִירוֹ.</b> שָׂרָיו וְגִבּוֹרָיו: <b>וּכְבוֹד יַעְרוֹ וְכַרְמִלּוֹ.</b> הֵם רִבּוּי חֲיָלוֹתָיו: <b>כַּרְמֶל.</b> יַעַר גָּבוֹהַּ: <b>כִּמְסוֹס נוֹסֵס.</b> לְפִי שֶׁדִּמָה אוֹתָם לַעֲצֵי יַעַר, דִּמָה פֻּרְעָנוּתָם לְתוֹלַעַת הַנּוֹסֵר בְּפִיו וְטוֹחֵן הָעֵץ, וְקוֹרְהוּ ׳סָס׳, כְּמוֹ ״כַצֶּמֶר יֹאכְלֵם סָס״ (ישעיהו נא:ח): <b>כִּמְסוֹס נוֹסֵס.</b> כְּמָגוֹר הַמְּגוֹרֵר: <b>כִּמְסוֹס נוֹסֵס.</b> כִּמְסוֹס שֶׁל נוֹסֵס שֶׁהוּא נִטְחָן דַּק דַּק, שֶׁהַתּוֹלַעַת טוֹחֵן. כָּךְ הָיָה הָאֵפֶר וּשְׂרֵיפַת גּוּפָן דַּק. מְסוֹס הוּא הַנִּטְחָן וְנוֹפֵל עַל יְדֵי תּוֹלַעַת, נוֹסֵס הוּא הַתּוֹלַעַת: <b>וּשְׁאָר עֵץ יַעְרוֹ.</b> הַנּוֹתָרִים בַּחֲיָלוֹתָיו: <b>מִסְפָּר יִהְיוּ.</b> נוֹחִים לִסְפּוֹר, כִּי מְעַט הֵם, וְנַעַר יוּכַל לְכָתְבָם. וְאָמְרוּ רַבּוֹתֵינוּ (איכה רבה ד, טו): עֲשָׂרָה נִשְׁאַר מֵהֶם, שֶׁאֵין לְךָ קָטָן שֶׁאֵינוֹ כּוֹתֵב יוּ״ד קְטַנָּה: <b>לְהִשָּׁעֵן עַל מַכֵּהוּ.</b> לִסְמוֹךְ עַל מַלְכֵי מִצְרַיִם, שֶׁהֵם הָיוּ תְּחִלַּת הַמְּצִיקִים לָהֶם: <b>שְׁאָר יָשׁוּב.</b> הַשְּׁאֵרִית שֶׁבָּהֶן יָשׁוּבוּ אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>אֵל גִּבּוֹר.</b> שֶׁהֶרְאָה לָהֶם גְּבוּרָה בְּסַנְחֵרִיב: <b>כִּי אִם יִהְיֶה עַמְּךָ.</b> לְחִזְקִיָּהוּ אָמַר הַנָּבִיא: <b>אִם יִהְיֶה עַמְּךָ כְּחוֹל הַיָּם</b>, הַשְּׁאָר שֶׁיָּשׁוּב בּוֹ לְמוּטָב תִּשְׁטֹף אֶת כִּלָּיוֹן הֶחָרוּץ לָבֹא עֲלֵיהֶם, וִיעַכְּבֶנּוּ מִלָּבֹא בִּצְדָקָה שֶׁיִּתְנַהֵג בָּהּ: <b>כִּי כָלָה וְנֶחֱרָצָה.</b> תִּרְאוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה (דִּין) בָּרְשָׁעִים, וְתִכָּנְעוּ וְתָשׁוּבוּ אֵלָיו: <b>לָכֵן.</b> לְפִי שֶׁיָּדַעְתִּי שֶׁתָּשׁוּבוּ אֵלָיו חִזְקִיָּה וְסִיעָתוֹ. (דבר אחר: <b>לָכֵן</b> – לְשׁוֹן שְׁבוּעָה, לָכֵן בֶּאֱמֶת.) <b>כֹּה אָמַר ה׳ אַל תִּירָא מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה.</b> בַּשֵּׁבֶט פִּיו יְחָרֵף וִיגַדֵּף אֶתְכֶם עַל יְדֵי רַבְשָׁקֵה: <b>וּמַטֵּהוּ יִשָּׂא עָלֶיךָ.</b> לְאַיֵּים כְּדֶרֶךְ שֶׁעָשָׂה לְמִצְרַיִם. וְעוֹד יֵשׁ לְפָרֵשׁ <b>בַּשֵּׁבֶט יַכֶּכָּה</b> – אֲשֶׁר עַד הֵנָּה הִכָּךְ בַּשֵּׁבֶט, וְהֻרְגַּל לָשֵׂאת עָלֶיךָ מַטֵּהוּ וְאֵימָתוֹ כְּדֶרֶךְ הַמִּצְרִיִּים. מִשּׁוּם רַבִּי מְנַחֵם אָמַר לִי רַבִּי יוֹסֵף: <b>כִּי עוֹד</b> יָמִים <b>מְעַט מִזְעָר וְכָלָה</b>, הַזַּעַם שֶׁלִּי שֶׁנִּתַּן לְמַטֶּה בְּיַד אַשּׁוּר, כְּמוֹ שֶׁאָמוּר לְמַעְלָה: ״וּמַטֶּה הוּא בְיָדָם זַעְמִי״ (ישעיהו י:ה): <b>וְאַפִּי.</b> שֶׁהָיָה לְשֵׁבֶט, יָשׁוּב. <b>עַל תַּבְלִיתָם.</b> לְשׁוֹן ״תֶּבֶל עָשׂוּ״ (ויקרא כ:יב), עַל חֵרוּפִין וְגִדּוּפִין ״אֲשֶׁר גִּדְּפוּ נַעֲרֵי מֶלֶךְ אַשּׁוּר אוֹתִי״ (ישעיהו לז:ו): <b>וְעוֹרֵר עָלָיו.</b> וּלְעוֹרֵר עָלָיו: <b>שׁוֹט.</b> מַכַּת יִסּוּרִין: <b>כְּמַכַּת מִדְיָן.</b> שֶׁנֶּהֶרְגוּ בְּלַיְלָה אֶחָת, וְהַמְּלָכִים שֶׁבָּרְחוּ מֵהֶם וְנִמְלְטוּ, נֶהֱרַג עוֹרֵב בְּצוּר עוֹרֵב, כִּדְמְפוֹרָשׁ בְּסֵפֶר שׁוֹפְטִים (שופטים ז:כה), אַף זֶה, לְאַחַר שֶׁיָּשׁוּב לְאַרְצוֹ, יָמוּת שָׁם בַּחֶרֶב: <b>וּמַטֵּהוּ עַל הַיָּם.</b> וְעוֹד יְעוֹרֵר עָלָיו אֶת מַטֵּהוּ, אֲשֶׁר הָיָה <b>עַל הַיָּם</b> בְּפַרְעֹה וּבְחֵילוֹ: <b>וּנְשָׂאוֹ.</b> וְטִלְטְלוֹ מִן הָעוֹלָם, כְּדֶרֶךְ שֶׁנָּשָׂא אֶת <b>מִצְרָיִם</b>: <b>וְחֻבַּל עֹל.</b> סַנְחֵרִיב <b>מִפְּנֵי</b> חִזְקִיָּהוּ, שֶׁהָיָה נוֹחַ לְדוֹרוֹ כַּשֶּׁמֶן. וְרַבּוֹתֵינוּ פֵּרְשׁוּ (סנהדרין צד ב): מִפְּנֵי שַׁמְנוֹ שֶׁל חִזְקִיָּהוּ, שֶׁהָיָה דּוֹלֵק בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, שֶׁהִשִּׂיאָם לַעֲסוֹק בַּתּוֹרָה, כְּעִנְיָן שֶׁנֶּאֱמַר ״אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּהוּ וְגוֹ׳״ (משלי כה:א): <b>בָּא עַל עַיַּת.</b> מוֹנֶה וְהוֹלֵךְ מַסָּעוֹת שֶׁנָּסַע סַנְחֵרִיב, וּבָא עַל עָרֵי יְהוּדָה לָבֹא יְרוּשָׁלַיִם בְּיוֹם מַפַּלְתּוֹ: עַיַּת, מִגְרוֹן, וּמִכְמָשׂ, רָמָה, גִּבְעַת שָׁאוּל, בַּת גַּלִּים, לַיְשָׁה, עֲנָתוֹת, מַדְמֵנָה, גֵּבִים – כֻּלָּן מְקוֹמוֹת הֵן: <b>לָנוּ.</b> לְשׁוֹן לִינָה: <b>נָסָה.</b> בָּרְחָה, בָּרְחוּ כֻּלָּן מִפְּנֵי חֲיָלוֹתָיו: <b>צַהֲלִי קוֹלֵךְ.</b> לְהַזְהִיר לָעָם: <b>הַקְשִׁיבִי לַיְשָׁה.</b> אֶת קוֹל הַשּׁוֹפָר, וּבִרְחוּ לָכֶם; וְכֵן <b>עֲנִיָּה עֲנָתוֹת</b>: <b>הֵעִיזוּ.</b> נֶאֶסְפוּ לִבְרוֹחַ, וְרַבּוֹתֵינוּ דָּרְשׁוּ <b>צַהֲלִי קוֹלֵךְ</b> וְכָל הַמִּקְרָא בְּמִדְרָשׁ אַחֵר בְּאַגָּדַת חֵלֶק (סנהדרין צב ב), וְהֶעֱמִידוּ הַמַּסָּעוֹת עַל עֶשֶׂר; אֲבָל יוֹנָתָן תִּרְגֵּם אֶת כֻּלָּן שְׁמוֹת מְקוֹמוֹת: <b>עוֹד הַיּוֹם בְּנֹב לַעֲמֹד</b> כָּל הַדֶּרֶךְ הַזֶּה נִתְלַבֵּט כְּדֵי לַעֲמוֹד בְּעוֹד הַיּוֹם בְּנוֹב, לְפִי שֶׁאָמְרוּ לוֹ אִיצְטַגְנִינָיו: ״אִם תִּלָּחֵם בָּהּ הַיּוֹם תִּכְבְּשֶׁנָּה״. וּכְשֶׁעָמַד בְּנוֹב וְרָאָה אֶת יְרוּשָׁלַיִם קְטַנָּה, לֹא חָשׁ לְדִבְרֵי אִיצְטַגְנִינָיו, וְהִתְחִיל לְהָנִיף יָדוֹ בְּגַאֲוָה: ״וְכִי עַל עִיר כָּזוֹ הִרְגַּזְתִּי כָּל הַחֲיָילוֹת הַלָּלוּ? לִינוּ פֹּה הַלַּיְלָה, וּלְמָחָר יַשְׁלִיךְ בָּהּ אִישׁ אַבְנוֹ״: <b>הַר בַּת צִיּוֹן.</b> לְהַר בַּת צִיּוֹן: <b>הִנֵּה הָאָדוֹן.</b> בַּלַּיְלָה הַהוּא: <b>מְסָעֵף פֻּארָה בְּמַעֲרָצָה.</b> יְפַשַּׁח פָּארוֹתָיו, עִקַּר עַנְפֵי אִילָנוֹתָיו: <b>בְּמַעֲרָצָה.</b> בְּמַשּׂוֹר הַמְקַצֵּץ עֲנָפִים. אֵין <b>פֻּארָה</b> זוֹ לְשׁוֹן ׳גַּת׳, שֶׁהֲרֵי לֹא נִכְתַּב בְּוָי״ו, כְּמוֹ ״פּוּרָה דָּרַכְתִּי״ (ישעיהו סג:ג), וּכְמוֹ ״לַחְשֹׂף חֲמִשִּׁים פּוּרָה״ (חגי ב:טז), אֶלָּא בְּאָלֶ״ף, כְּמוֹ ״וַתֶּאֱרַכְנָה פֹּארֹתָיו״ (יחזקאל לא:ה). וּ<b>מְסָעֵף</b> הוּא לְשׁוֹן ׳מְקַצֵּץ עֲנָפִים׳, אישברנקיי״ר בלע״ז, כְּמוֹ ״וְכִלָּה סְעִיפֶיהָ״ (ישעיהו כז:י), וְכֵן ״בִּסְעִיפֶיהָ פֹּרִיָּה״ (ישעיהו יז:ו): <b>בְּמַעֲרָצָה.</b> בִּכְלִי מַשְׁחִית הָעוֹרֵץ וְשׁוֹבֵר אוֹתָם: <b>וְרָמֵי הַקּוֹמָה.</b> הַמְּלָכִים וְהַשָּׂרִים: <b>גְּדוּעִים.</b> אֵין לְשׁוֹן ׳גִּדּוּעַ׳ נוֹפֵל אֶלָּא בְּאִילָנוֹת וְדָבָר קָשֶׁה: <b>וְנִקַּף.</b> אַף זֶה לְשׁוֹן ׳קְצִיצָה׳, כְּמוֹ ״כְּנֹקֵף זַיִת״ (ישעיהו יז:ו), <b>וְנִקַּף</b> לְשׁוֹן ׳נִפְעַל׳: <b>סִבְכֵי הַיַּעַר.</b> הַעֲנָפִים הַחֲשׁוּבִים וְהַגִּבּוֹרִים: <b>וְהַלְּבָנוֹן.</b> עֳבִי יַעְרוֹ וְכַרְמִילוֹ, הֵן מַרְבִּית חֲיָלוֹתָיו: <b>בְּאַדִּיר יִפּוֹל.</b> עַל יְדֵי מַלְאָךְ יִפּוֹלוּ. דָּבָר אַחֵר: <b>בְּאַדִּיר</b> – בִּזְכוּת חִזְקִיָּהוּ שֶׁהוּא אַדִּירָם וּמוֹשְׁלָם שֶׁל יִשְׂרָאֵל, כְּמָה שֶׁנֶּאֱמַר ״וְהָיָה אַדִּירוֹ מִמֶּנּוּ״ (ירמיהו ל:כא): <b>וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי.</b> וְאִם תֹּאמְרוּ: ״הֲרֵי תַּנְחוּמִין לְחִזְקִיָּהוּ וְעַמּוֹ שֶׁלֹּא יִפְּלוּ בְּיָדוֹ, וּמַה תְּהֵא עַל הַגּוֹלָה אֲשֶׁר הָגְלָה בַּחֲלַח וְחָבוֹר, שֶׁמָּא אָבַד סִבְרָם?״ – לֹא אָבַד! סוֹף שֶׁיָּבֹא מֶלֶךְ מְשִׁיחֵנוּ וְיִגְאָלֵם: <b>חֹטֶר.</b> שֵׁבֶט מְלוּכָה: <b>וְנֵצֶר.</b> לְשׁוֹן יוֹנֵק אִילָן: <b>וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה.</b> וּבְכָל הָעִנְיָן, וּבְסוֹפוֹ ״וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה׳ שֵׁנִית יָדוֹ״ (ישעיהו יא:יא) – הֲרֵי שֶׁנֶּאֶמְרָה נְבוּאָה זוֹ לְנֶחָמַת הַגּוֹלִים מֵאַשּׁוּר. (אָמַר הַמַּעְתִּיק: בִּימֵי חָרְפִּי הִקְשֵׁיתִי לִשְׁאוֹל לְכַמָּה גְּאוֹנִים עַל מַה שֶׁכָּתַב אֲדוֹנִי מוֹרִי זְקֵנִי הָרַמָּ״א בְּהַגָּהָה בְּהִלְכוֹת רֹאשׁ הַשָּׁנָה שֶׁאֱגוֹז בְּגִימַטְרִיָּא חֵ״ט וַהֲלֹא הוּא גַּם גִּימַטְרִיָּא טוֹ״ב, וְתֵרַצְתִּי עַל פִּי הַזֹּהַר מַה שֶׁהִקְשָׁה רַבִּי אֶלְעָזָר אֶת אָבִיו רַבִּי שִׁמְעוֹן בַּר יוֹחַאי): <b>וַהֲרִיחוֹ בְּיִרְאַת ה׳.</b> יְמַלֵּא רוּחַ יִרְאַת ה׳, ובלע״ז איראונמירלו״י: <b>וְלֹא לְמַרְאֵה עֵינָיו יִשְׁפּוֹט.</b> כִּי בְּחָכְמַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּקִרְבּוֹ יֵדַע וְיָבִין מִי זַכַּאי וּמִי חַיָּב: <b>בְּמִישׁוֹר.</b> לָשׁוֹן נוֹחַ וְרַךְ: <b>וְהִכָּה אֶרֶץ בְּשֵׁבֶט פִּיו.</b> כְּתַרְגּוּמוֹ: ״וְיִמְחֵי חַיָּבֵי אַרְעָא״: <b>וּבְרוּחַ שְׂפָתָיו.</b> ״וּבִמְמַלַּל סִפְוָותֵיהּ״ (תרגום יונתן)׃ <b>וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו.</b> ״וִיהוֹן צַדִּיקַיָּא סְחוֹר סְחוֹר לֵיהּ״ (תרגום יונתן), דְּבֵקִים בּוֹ כָּאֵזוֹר: <b>וּמְרִיא.</b> שׁוֹר פָּטָם: <b>וְשִׁעֲשַׁע.</b> וְשִׂחַק: <b>עַל חוּר פָּתֶן.</b> עַל חוֹר עָפָר שֶׁהַנָּחָשׁ מְקַנֵּן בְּתוֹכוֹ, קרו״ט בלע״ז. <b>פֶּתֶן</b> – נָחָשׁ מִשֶּׁהִזְקִין נַעֲשָׂה חֵרֵשׁ, וְנִקְרָא פֶּתֶן, שׁוּב אֵין לוֹ לַחַשׁ, שֶׁנֶּאֱמַר (תהלים נח:ו) ״אֲשֶׁר לֹא יִשְׁמַע לְקוֹל מְלַחֲשִׁים״: <b>וְעַל מְאוּרַת צִפְעוֹנִי.</b> יוֹנָתָן תִּרְגֵּם: ״חִיזוּ גַּלְגְּלֵי עֵינֵי חִיוֵי חוּרְמָן״, וּמְנַחֵם (מחברת מנחם: חר) פָּתַר בּוֹ לְשׁוֹן נֶקֶב וְחוֹרֵי עָפָר, וְכֵן ״אוּר כַּשְׂדִּים״ (בראשית יא:כח), וְכֵן ״בָּאוּרִים כַּבְּדוּ אֶת ה׳״ (ישעיהו כד:טו): <b>גָּמוּל.</b> תִּינוֹק הַגָּמוּל מִשְּׁדֵי אִמּוֹ: <b>יָדוֹ הָדָה.</b> תִּרְגֵּם יוֹנָתָן: ״יְדוֹהִי יוֹשִׁיט״, כְּמוֹ ״הֵד הָרִים״ (יחזקאל ז:ז), וּכְמוֹ ״הֵידָד״ (ישעיהו טז:ט), שֶׁהוּא לְשׁוֹן הֲרָמַת קוֹל, אַף זֶה לְשׁוֹן הֲרָמָה, וְהֵ״א אַחֲרוֹנָה בָּאָה בְּתוֹכָהּ יְסוֹד נוֹפֵל, כְּמוֹ: עָשָׂה, בָּנָה, קָנָה: <b>דֵּעָה אֶת ה׳.</b> לָדַעַת אֶת ה׳: <b>לְנֵס עַמִּים.</b> לִהְיוֹת עַמִּים מְרִימִים נֵס לְהִקָּבֵץ אֵלָיו: <b>שֵׁנִית.</b> כְּמוֹ שֶׁקְּנָאָם מִמִּצְרַיִם, שֶׁהָיְתָה גְּאֻלָּתָם בְּרוּרָה מֵאֵין שִׁעְבּוּד; אֲבָל גְּאֻלַּת בַּיִת שֵׁנִי אֵינָהּ מִן הַמִּנְיָן, שֶׁהֲרֵי מְשֻׁעְבָּדִים הָיוּ לְכוֹרֶשׁ: <b>וּמֵאִיֵּי הַיָּם.</b> הֵן אִיֵּי כִּתִּים, יְוָנִים: <b>וְנָשָׂא נֵס.</b> פירקא בלע״ז, וְהָיָה לְאוֹת לִקְבּוֹץ אֵלָיו וּלְהָבִיא אֶת גָּלֻיּוֹת יִשְׂרָאֵל מִנְחָה לוֹ: <b>אֶפְרַיִם לֹא יְקַנֵּא אֶת יְהוּדָה.</b> מָשִׁיחַ בֶּן יוֹסֵף וּמָשִׁיחַ בֶּן דָּוִד לֹא יְקַנְּאוּ זֶה בָּזֶה (שיר השירים זוטא ד:יא): <b>וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה.</b> יָעוּפוּ וְיָרוּצוּ יִשְׂרָאֵל שְׁכֶם אֶחָד עַל הַפְּלִשְׁתִּים, אֲשֶׁר הֵם בְּמַעֲרָבָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, וְיִכְבֹּשׁ אֶת אַרְצָם. כְּמוֹ ״דֶּרֶךְ יְרַצְּחוּ שֶׁכְמָה״ (הושע ו:ט), ״שְׁכֶם אֶחָד״ (צפניה ג:ט). וְכֵן תִּרְגֵּם יוֹנָתָן: ״וְיִתְחַבְּרוּן כָּתֵף חַד לְמִימְחֵי פְלִישְׁתָאֵי דִּי בְמַעַרְבָא״: <b>וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם.</b> כְּתַרְגּוּמוֹ: ״יִשְׁתַּמְּעוּן לְהוֹן״, מְקַבְּלִין מִצְוָתָם עֲלֵיהֶם: <b>וְהֶחֱרִים.</b> לְיַבְּשׁוֹ כְּדֵי שֶׁיַּעַבְרוּ בּוֹ גָּלֻיּוֹת יִשְׂרָאֵל מִמִּצְרַיִם: <b>עַל הַנָּהָר.</b> נְהַר פְּרָת, לַעֲבוֹר בּוֹ גָּלֻיּוֹת אַשּׁוּר: <b>בַּעְיָם רוּחוֹ.</b> אֵין לוֹ דִמְיוֹן בַּמִּקְרָא, וּלְפִי הָעִנְיָן יִפָּתֵר: בְּחֹזֶק רוּחוֹ: <b>לְשִׁבְעָה נְחָלִים.</b> לְשִׁבְעָה גְּזָרִים, לַעֲבוֹר בּוֹ שֶׁבַע גָּלֻיּוֹת הָאֲמוּרוֹת לְמַעְלָה (ישעיהו יא:יא) ״מֵאַשּׁוּר וּמִמִּצְרַיִם וְגוֹ׳״; וּמֵאִיֵּי הַיָּם אֵינוֹ מֵאוֹתוֹ צַד: <b>וְהִדְרִיךְ.</b> בְּתוֹכוֹ אֶת הַגָּלִיּוֹת: <b>בַּנְּעָלִים.</b> בַּיַּבָּשָׁה׃ <b>וְהָיְתָה מְסִלָּה.</b> בְּתוֹךְ הַמַּיִם לִשְׁאָר עַמּוֹ: <b>וְאָמַרְתָּ.</b> בִּרְאוֹתְךָ זֹאת: <b>אוֹדְךָ. כִּי אָנַפְתָּ בִּי</b> וְהִגְלִיתַנִי, וְכִפֵּר גָּלוּתִי עָלַי; וְעַתָּה נִרְצָה עֲוֹנִי, וְ<b>יָשֹׁב אַפְּךָ וּתְנַחֲמֵנִי</b>. וְיוֹנָתָן תִּרְגֵּם: <b>אוֹדְךָ ה׳ כִּי</b> חָטָאתִי לָךְ, וְעַל כֵּן <b>אָנַפְתָּ בִּי,</b> וְלוּלֵי רַחֲמֶיךָ לֹא הָיִיתִי כְּדַאי לָשׁוּב <b>אַפְּךָ וּלְנַחֲמֵנִי;</b> וְהִנֵּה שָׁב אַפְּךָ מִמֶּנִּי: <b>עָזִּי וְזִמְרָת יָהּ ה׳.</b> עֹז וְשֶׁבַח שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא הָיָה <b>לִי לִישׁוּעָה.</b> וְאֵין לְפָרֵשׁ <b>עָזִּי</b> עֹז שֶׁלִּי, שֶׁלֹּא מָצִינוּ בַּמִּקְרָא ׳עָזִּי׳ נָקוּד חֲטַף קָמַץ אֶלָּא שׁוּרֻק ׳עֻזִּי׳, חוּץ מִשְּׁלֹשׁ מְקוֹמוֹת שֶׁהוּא סָמוּךְ אֵצֶל ׳וְזִמְרָת׳ (שמות טו:ב, ישעיהו יב:ב, תהלים קיח:יד). וְלֹא <b>וְזִמְרָת</b> כְּמוֹ ׳וְזִמְרָתִי׳, אֶלָּא עַל כָּרְחֲךָ ׳וְזִמְרָת׳ דָּבוּק הוּא לַתֵּיבָה שֶׁל אַחֲרָיו. לְכָךְ אֲנִי אוֹמֵר, שֶׁאֵין יוֹ״ד שֶׁל ׳עָזִּי׳ אֶלָּא כְּמוֹ יוֹ״ד שֶׁל ״שֹׁכְנִי סְנֶה״ (דברים לג:טז): <b>יָהּ יְהוָה.</b> עַד הֵנָּה הָיָה שְׁמוֹ חָלוּק, וּבְמַפַּלְתּוֹ שֶׁל עֲמָלֵק נַעֲשָׂה שָׁלֵם, וְכֵן הוּא אוֹמֵר ״כִּי יָד עַל כֵּס יָהּ״ (שמות יז:טז) – אֵין הַכִּסֵּא שָׁלֵם וְאֵין הַשֵּׁם שָׁלֵם עַד שֶׁתְּהֵא מִלְחָמָה לַה׳ בַּעֲמָלֵק: <b>וַיְהִי לִי לִישׁוּעָה.</b> כְּמוֹ ׳הָיָה <b>לִי לִישׁוּעָה׳.</b> וְדֶרֶךְ מִקְרָאוֹת לְדַבֵּר כֵּן, כְּמוֹ ״וַאֲשֶׁר לֹא שָׂם לִבּוֹ וְגוֹ׳ וַיַּעֲזֹב אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ״ (שמות ט:כא), וְעוֹד בְּדִבְרֵי הַיָּמִים (דברי הימים ב י:יז): ״וּבְנֵי יִשְׂרָאֵל הַיּוֹשְׁבִים בְּעָרֵי יְהוּדָה וַיִּמְלֹךְ עֲלֵיהֶם רְחַבְעָם״ – הָיָה לוֹ לוֹמַר ׳מָלַךְ עֲלֵיהֶם רְחַבְעָם׳: <b>וּשְׁאַבְתֶּם.</b> ״וּתְקַבְּלוּן אוּלְפָן חֲדַת״ (תרגום יונתן): <b>מִמַּעַיְנֵי הַיְשׁוּעָה.</b> כִּי יַרְחִיב לִבָּם עַל יְדֵי יְשׁוּעָה הַבָּאָה לָהֶם, וְיִתְגַּלּוּ לָהֶם רָזֵי הַתּוֹרָה שֶׁנִּשְׁתַּכְּחוּ בְּבָבֶל עַל יְדֵי הַצָּרוֹת: <b>עֲלִילוֹתָיו.</b> מַעֲלָלָיו: <b>הַזְכִּירוּ.</b> לְשַׁבַּח כִּי נִשְׂגָּב הוּא: <b>מַשָּׂא בָּבֶל.</b> מַשָּׂא פֻּרְעָנוּת שֶׁעַל בָּבֶל: <b>עַל הַר נִשְׁפֶּה שְׂאוּ נֵס.</b> לְהִקָּבֵץ. עַל הַר שָׁקֵט וּבוֹטֵחַ בְּשֹׁפִי, <b>שְׂאוּ נֵס</b> לַגּוֹיִם, וְ<b>הָרִימוּ קוֹל</b> לַנִּקְבָּצִים שֶׁיָּבוֹאוּ עָלָיו: <b>הָנִיפוּ</b> לָהֶם יָד לִרְחוֹקִים, שֶׁאֵין יְכוֹלִים לִשְׁמוֹעַ, וְיִרְאוּ אוֹת הֲנָפַת הַיָּד <b>וְיָבוֹאוּ</b> בְּ<b>פִתְחֵי נְדִיבִים</b> שֶׁל שָׂרֵי בָּבֶל: <b>פִּתְחֵי.</b> כְּמוֹ ׳בְּפִתְחֵי׳; כְּמוֹ ״וְתֵשֵׁב בֵית אָבִיהָ״ (בראשית לח:יא), הַנִּסְתָּר ׳בְּבֵית אָבִיהָ׳. וּמְנַחֵם בֶּן סָרוּק פָּתַר: ׳חֲרָבוֹת׳, כְּמוֹ ״וְהֵמָּה פְתִיחוֹת״ (תהלים נה:כב): <b>אֲנִי צִוֵּיתִי לִמְקֻדָּשָׁי.</b> שֶׁיָּבוֹאוּ וְיַתְחִילוּ לְהִתְגָּרוֹת בָּם, וְהֵם פָּרַס וּמָדַי, אַנְשֵׁי כּוֹרֶשׁ וְדָרְיָוֶשׁ, שֶׁזִּמַּנְתִּים לְכָךְ: <b>קָרָאתִי גִבּוֹרַי לְאַפִּי.</b> לַעֲשׂוֹת חֲרוֹן אַפִּי בָּהֶם, שֶׁהֵם <b>עַלִּיזֵי גַּאֲוָתִי,</b> שֶׁאֲנִי מִתְפָּאֵר בָּהֶם: <b>וּכְלֵי זַעְמוֹ.</b> הֵם גִּבּוֹרֵי מָדַי וּפָרָס: <b>לְחַבֵּל כָּל הָאָרֶץ.</b> שֶׁל בָּבֶל: <b>כְּשֹׁד.</b> כְּיוֹם בִּזָּה מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא <b>יָבוֹא</b>: <b>כָּל יָדַיִם.</b> שֶׁל בָּבֶל: <b>צִירִים וַחֲבָלִים.</b> הֵם לְשׁוֹן יִסּוּרֵי אִשָּׁה הַכּוֹרַעַת לֵילֵד, שֶׁצִּירֵי דַּלְתֵי בִּטְנָהּ מִתְפָּרְקִים לְהִפָּתֵחַ: <b>יְחִילוּן.</b> חִיל וְחַלְחָלָה, לְשׁוֹן רֶתֶת הֵם: <b>אִישׁ אֶל רֵעֵהוּ יִתְמָהוּ.</b> בְּנֵי בָבֶל עַל הַצּוֹבְאִים עֲלֵיהֶם, כִּי מְשֻׁנִּים הֵם: <b>וּפְנֵי לְהָבִים פְּנֵיהֶם.</b> אוֹמֵר אֲנִי שֶׁפְּנֵיהֶם צְהוּבִים וּמְאוּיָּמִין מְאֹד, אוֹ יֵשׁ לוֹמַר שֶׁהֵם עַם חוֹשְׁבֵי מַחֲשָׁבוֹת, וְאֶת בְּנֵי בָּבֶל (דִּמָּה לָהֶם עַל שֵׁם הַתִּמָּהוֹן): <b>וְחַטָּאֶיהָ.</b> חוֹטְאֶיהָ (ברכות י א): <b>וּכְסִילֵיהֶם.</b> מַזָּלוֹתֵיהֶם: <b>יָהֵלּוּ.</b> יָאִירוּ, וְכֵן ״בְּהִלּוֹ נֵרוֹ״ (איוב כט:ג), וְכֵן ״אוֹר כִּי יָהֵל״ (איוב לא:כו): <b>חָשַׁךְ הַשֶּׁמֶשׁ.</b> מִתּוֹךְ צָרָתָם נִדְמֶה לָהֶם כְּאִלּוּ <b>חָשַׁךְ הַשֶּׁמֶשׁ</b>: <b>עַל תֵּבֵל.</b> עַל אַרְצָם: <b>אוֹקִיר אֱנוֹשׁ מִפָּז.</b> בּוֹ בַּלַּיְלָה אֲכַבֵּד אֶת דָּנִיֵּאל מִפָּז, כְּשֶׁהֱבִיאוּהוּ לִקְרוֹת מִכְתָּב ״מְנֵא מְנֵא תְּקֵל וּפַרְסִין״ (דניאל ה:כה); ״בֵּאדַיִן אֲמַר בֵּלְשַׁצַּר וְהַלְבִּישׁוּ יָת דָּנִיֵּאל אַרְגְּוָנָא וְגוֹ׳״ (דניאל ה:כט): <b>כֶּתֶם אוֹפִיר.</b> קְבוּצַת זְהַב אוֹפִיר: <b>שָׁמַיִם אַרְגִּיז.</b> כָּל צְבָאָם יִרְגַּז, וְאוֹמֵר ״אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן שָׁחַר״ (ישעיהו יד:יב), וְאַחַר כָּךְ ״נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל גּוֹיִם״. אַף כָּאן תְּחִלָּה <b>שָׁמַיִם אַרְגִּיז</b>, וְאַחַר כָּךְ <b>וְתִרְעַשׁ הָאָרֶץ</b> – יִרְעֲשׁוּ יוֹשְׁבֶיהָ לְקוֹל מַפַּלְתָּהּ, שֶׁיִּתְמְהוּ בַּדָּבָר: <b>וְהָיָה</b> יוֹשֵׁב בָּבֶל: <b>כִּצְבִי מֻדָּח.</b> מִמְּקוֹמוֹ: <b>כָּל הַנִּמְצָא</b> בַּחוּץ יִדָּקֵר: <b>וְכָל הַנִּסְפֶּה.</b> עַל בְּנֵי הָעִיר לִהְיוֹת נִקְלָט עִמָּהֶם בַּמָּצוֹר, יִפּוֹל בַּחֶרֶב כְּשֶׁתִּלָּכֵד הָעִיר. <b>נִסְפֶּה</b> לְשׁוֹן ״סְפוֹת הָרָוָה״ (דברים כט:יח), ״סְפוּ שָׁנָה עַל שָׁנָה״ (ישעיהו כט:א), ״סְפוּ עַל זִבְחֵיכֶם״ (ירמיה ז:כא), אקוייליי״ר בלע״ז: <b>יְרֻטְּשׁוּ.</b> יִתְבַּקְּעוּ, וְכֵן ״נְעָרִים תְּרַטַּשְׁנָה״ (ישעיהו יג:יח): <b>הִנְנִי מֵעִיר עֲלֵיהֶם אֶת מָדָי.</b> דָּרְיָוֶשׁ הַמָּדִי הָרַג אֶת בֵּלְשַׁאצַּר, וְכֵן הוּא אוֹמֵר ״בֵּיהּ בְּלֵילְיָא קְטִיל בֵּלְשַׁאצַּר״ (דניאל ה:ל), ״וְדָרְיָוֶשׁ מָדָאָה קַבִּיל מַלְכוּתָא״ (דניאל ו:א): <b>וְזָהָב לֹא יַחְפְּצוּ בוֹ.</b> אֵין חוֹשְׁשִׁין כִּי אִם לַהֲרוֹג וּלְהִנָּקֵם עַל כָּל הָרָעָה אֲשֶׁר עָשׂוּ מַלְכֵי בָּבֶל לְכָל הָעַמִּים: <b>וּקְשָׁתוֹת.</b> שֶׁל בְּנֵי מָדַי: <b>נְעָרִים.</b> שֶׁל בָּבֶל: <b>תְּרַטַּשְׁנָה.</b> תְּבַקַּעְנָה בְּחִצֵּיהֶם אֲשֶׁר יוֹרוּ בְּקַשְׁתוֹתֵיהֶם: <b>וּפְרִי בֶטֶן.</b> עוֹלָלִים דַּקִּים: <b>וְהָיְתָה בָבֶל.</b> שְׁתֵּי פֻּרְעָנִיּוֹת בָּאוּ לָהּ בִּשְׁתֵּי שָׁנִים: דָּרְיָוֶשׁ הָרַג בֵּלְשַׁאצַּר וּמָלַךְ שָׁנָה, וְלַשָּׁנָה הַשְּׁנִיָּה נֶהֶפְכָה כְּמַהְפֵּכַת סְדוֹם מִן הַשָּׁמַיִם. וְכֵן שָׁנִינוּ בְּסֵדֶר עוֹלָם (סדר עולם רבה כח): ״וּבָא בַשָּׁנָה הַשְּׁמוּעָה״ שֶׁל דָּרְיָוֶשׁ, וְאַחֲרָיו בַּשָּׁנָה הַשְּׁמוּעָה (ירמיהו נא:מו), <b>וְהָיְתָה בָבֶל צְבִי מַמְלָכוֹת וְגוֹ׳,</b> שֶׁהָיְתָה מַצָּב וְרֹאשׁ הַמַּמְלָכוֹת, וְשֶׁהָיְתָה <b>תִּפְאֶרֶת גְּאוֹן כַּשְׂדִּים</b> עַתָּה <b>וְהָיְתָה כְּמַהְפֵּכַת סְדוֹם</b>: <b>וְלֹא יַהֵל שָׁם עֲרָבִי.</b> כְּמוֹ ׳לֹא יַאֲהֵל׳ – לֹא יִפְרֹשׂ שָׁם אֹהֶל, אֲפִלּוּ עֲרָבִי שֶׁדַּרְכָּם לֵישֵׁב בָּאֳהָלִים וּלְהַסִּיעַ מִקְנֵיהֶם מִמָּקוֹם לְמָקוֹם, לֹא תִמְצָא חֵן בְּעֵינֵיהֶם לִקְבֹּעַ שָׁם אָהֳלֵיהֶם, כִּי אַף לְמִרְעֶה צֹאן לֹא תִהְיֶה רְאוּיָה. וְלֹא תִּתְמַהּ עַל <b>לֹא יַהֵל</b> הַנִּבְאָר כְּאִלּוּ הָיְתָה בּוֹ אָלֶ״ף, כִּי הַרְבֵּה מְקוֹמוֹת יֵשׁ שֶׁהֲבָרַת קוֹל הָאוֹת בִּמְקוֹם אוֹת, וְכֵן (איוב לה:יא) ״מַלְפֵנוּ מִבַּהֲמוֹת אָרֶץ״ כְּמוֹ ׳מְאַלְפֵנוּ׳, וְכֵן (משלי יז:ד) ״שֶׁקֶר מֵזִין עַל לְשׁוֹן הַוּוֹת״ כְּמוֹ ׳שֶׁקֶר מַאֲזִין׳: <b>צִיִּים.</b> תִּרְגֵּם יוֹנָתָן: ״תַּמְוָן״, הֵם נְמִיּוֹת, מרטרינ״ש בלע״ז: <b>אֹחִים.</b> לֹא יָדַעְתִּי מַה מִין חַיָּה הֵם, (<b>אֹחִים</b> – לְשׁוֹן קוֹצִים וְחוֹחִים וְדַרְדָּרִים): <b>וּשְׂעִירִים.</b> שֵׁדִים: <b>וְעָנָה אִיִּים בְּאַלְמְנוֹתָיו.</b> ״וְיָגוּרוּ חֲתוּלִים בְּאַרְמְנוֹתָיו״ (תרגום יונתן): <b>וְעָנָה.</b> כְּמוֹ ״וְעָנְתָה שָׁמָּה״ (הושע ב:יז), ״וּמְעוֹנוֹתָיו טָרֶף״ (נחום ב:יג). וְיֵשׁ לְפָרֵשׁ עוֹד <b>וְעָנָה</b>: לְשׁוֹן עֲנִיַּת קוֹל: <b>וְתַנִּים.</b> יַעֲנוּ <b>בְּהֵיכְלֵי עֹנֶג</b> שֶׁלָּהֶם: <b>וְיָמֶיהָ.</b> יְמֵי טוֹבָתָהּ <b>לֹא יִמָּשְׁכוּ,</b> כִּי כְּבָר הֻבְטְחוּ יִשְׂרָאֵל (ירמיה כט:י) ״לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה אֶפְקֹד אֶתְכֶם״, וְאוֹתָהּ פְּקִידָה עַל יְדֵי כּוֹרֶשׁ מֶלֶךְ פָּרַס, שֶׁיִּטּוֹל הַמְּלוּכָה מִבָּבֶל אַחַר דָּרְיָוֶשׁ הַמָּדִי, כִּי שְׁנֵיהֶם, מָדַי וּפָרַס, נִתְחַבְּרוּ עֲלֵיהֶם וְהִתְנוּ בֵּינֵיהֶם: אִי מִינַּן מַלְכֵי מִנַּיְיכוּ אֲפַרְכֵי (מגילה יב א): <b>כִּי יְרַחֵם ה׳ אֶת יַעֲקֹב.</b> לִשְׁמוֹר לָהֶם הַבְטָחַת גְּאֻלָּתָם מִיַּד בָּבֶל: <b>וּבָחַר עוֹד בְּיִשְׂרָאֵל.</b> לֶעָתִיד יִגְאָלֵם גְּאֻלָּה שְׁלֵימָה: <b>וְנִסְפְּחוּ.</b> וְנוֹסְפוּ, וְכֵן ״סְפָחֵנִי נָא״ (שמואל א ב:לו), וְכֵן ״מֵהִסְתַּפֵּחַ בְּנַחֲלַת ה׳״ (שמואל א כו:יט): <b>וְהִתְנַחֲלוּם.</b> יִהְיוּ נִנְחָלִים מֵהֶם, וְכֵן ״וְהִתְנַחַלְתֶּם אֹתָם״ (ויקרא כה:מו): <b>וְרָדוּ.</b> לְשׁוֹן רִדּוּי וּנְגִישָׁה, כְּמוֹ ״לֹא תִרְדֶּה בוֹ״ (ויקרא כה:מו): <b>בְּיוֹם הָנִיחַ ה׳ לְךָ.</b> לְיִשְׂרָאֵל הַכָּתוּב מְדַבֵּר: <b>מֵעָצְבְּךָ וּמֵרָגְזֶךָ</b> שֶׁעִצְּבְךָ וְהִרְגִּיזְךָ מֶלֶךְ בָּבֶל, וּבִרְאוֹתְךָ מַפַּלְתּוֹ יָנִיחַ לְךָ, כִּי תֵצֵא חָפְשִׁי: <b>מַדְהֵבָה.</b> לְשׁוֹן מַרְבִּית גַּאֲוָה וּמַשָּׂא כָּבֵד; וְרַבּוֹתֵינוּ דָּרְשׁוּ (שבת קמט:-קנ.): הָאוֹמְרִים ״מְדוֹד וְהָבֵא״: <b>שָׁבַר יְהוָה מַטֵּה רְשָׁעִים.</b> שֶׁהָיָה מַכֶּה עַמִּים בְּעֶבְרָה: <b>מֻרְדָּף בְּלִי חָשָׂךְ.</b> מֻרְדָּף כָּל גּוֹי וְגוֹי עַל יָדוֹ <b>בְּלִי חָשָׁךְ</b> עַצְמוֹ מֵרְדּוֹף וּמִדְּלוֹק אַחַר כָּל אֻמָּה וְאֻמָּה: <b>פָּצְחוּ רִנָּה.</b> זֹאת הָרִנָּה פָּצְחוּ: <b>נָחָה שָׁקְטָה כָּל הָאָרֶץ</b>: <b>גַּם בְּרוֹשִׁים שָׂמְחוּ.</b> ״אַף שַׁלְטוֹנִין חֲדִיאוּ״ (תרגום יונתן) – שָׂמְחוּ עַל מַפַּלְתְּךָ: <b>לִקְרַאת בּוֹאֶךָ.</b> כְּשֶׁתֵּרֵד לְגֵיהִנֹּם, וּמַה הִיא הָ׳רָגְזָה׳? לְעוֹרֵר לִקְרָאתְךָ: <b>רְפָאִים.</b> עֲנָקִים הַשּׁוֹכְבִים שָׁם: <b>כָּל עַתּוּדֵי אָרֶץ.</b> כָּל מַלְכֵי הָעוֹבְדֵי כּוֹכָבִים וּמָזָלוֹת, הַשָּׂרִים וְהַשָּׂרוֹת, הַכָּתוּב מוֹשְׁלָם לְפָרִים וְלִפְרוֹת וְלַעֲתוּדִים, כְּמוֹ (תהלים כב:יג) ״כִּי סְבָבוּנִי פָרִים״, וּכְמוֹ (עמוס ד:א) ״פָּרוֹת הַבָּשָׁן אֲשֶׁר בְּשׁוֹמְרוֹן״, וְכָאן מוֹשְׁלָם לַעֲתוּדִים: <b>הֵקִים.</b> הִשְׁלִיךְ: <b>מִכִּסְאוֹתָם.</b> שֶׁבַּגֵּיהִנֹּם כָּל מַלְכֵי גוֹיִם: <b>גַּם אַתָּה חֻלֵּיתָ כָמוֹנוּ.</b> תְּמֵהִים אָנוּ: אֵיךְ בָּאת עָלֶיךָ רָעָה, שֶׁגַּם אַתָּה נֶחֱלֵיתָ לִהְיוֹת <b>כָּמוֹנוּ</b> לָמוּת: <b>הֶמְיַת נְבָלֶיךָ.</b> נְבָלִים וְכִנּוֹרוֹת שֶׁהָיוּ מְזַמְּרִים לְפָנֶיךָ. וְיֵשׁ לִפְתּוֹר <b>הֶמְיַת נְבָלֶיךָ</b> – הֶמְיַת בְּנֵי נָבָל, עוֹשֵׂי נְבָלָה שֶׁבַּחֲיָלוֹתֶיךָ. וּמְדֻמֶּה אֲנִי שֶׁבַּמְּסוֹרָה הַגְּדוֹלָה חִבֵּר אֶת זֶה וְאֶת ״זִמְרַת נְבָלִים״ (עמוס ה:כג) בְּאָלֶף בֵּית שֶׁל שְׁתֵּי לְשׁוֹנוֹת: <b>הֵילֵל בֶּן שָׁחַר.</b> כּוֹכַב הַנֹּגַהּ הַמֵּאִיר אוֹר כְּכוֹכַב הַבֹּקֶר. זוֹ הַקִּינָה עַל שָׂרָהּ שֶׁל בָּבֶל נֶאֱמָרָה, שֶׁיִּפּוֹל <b>מִשָּׁמַיִם</b>: <b>נִגְדַּעְתָּ לָאָרֶץ.</b> אַתָּה, נְבוּכַדְנֶצַּר, שֶׁהָיִיתָ <b>חוֹלֵשׁ עַל גּוֹיִם</b> מֵטִיל גּוֹרָל עֲלֵיהֶם, עַל הַמְּלָכִים, מִי מֵהֶם יְשָׁרֶתְךָ בְּיוֹם פְּלוֹנִי וּמִי בְּיוֹם פְּלוֹנִי. וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ (שבת קמט:-קנ.) שֶׁהָיָה מֵטִיל גּוֹרָל עַל הַמְּלָכִים וְכוּ׳: <b>מִמַּעַל לְכוֹכְבֵי אֵל.</b> יִשְׂרָאֵל: <b>בְּהַר מוֹעֵד.</b> הַר שֶׁהַכֹּל מִתְוַעֲדִים שָׁם, הוּא הַר צִיּוֹן: <b>בְּיַרְכְּתֵי צָפוֹן.</b> בַּעֲזָרָה, מָקוֹם שֶׁנִּבְחַר בּוֹ יֶרֶךְ הַצְּפוֹנִי; כְּעִנְיָן שֶׁנֶּאֱמַר (ויקרא א:יא) ״עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה״: <b>אֶעֱלֶה עַל בָּמֳתֵי עָב.</b> אֵינִי כְּדַאי לָדוּר עִם בְּנֵי אָדָם, אֶעֱשֶׂה לִי עָב קְטַנָּה בָּאֲוִיר וְאֵשֵׁב בָּהּ. וְיוֹנָתָן תִּרְגֵּם: ״אֶסַּק עִלּוֹי כָּל עַמָּא״: <b>יַשְׁגִּיחוּ.</b> יַבִּיטוּ דֶּרֶךְ חוֹרִין וַחֲרָכִּין, אבוט״ר בלע״ז: <b>יִתְבּוֹנָנוּ.</b> פורופנשי״ר בלע״ז: <b>לֹא פָתַח בָּיְתָה.</b> לֹא פָּתַח לָהֶם בֵּית אֲסוּרֵיהֶם לְהוֹצִיאָם כָּל יְמֵי חַיֵּיהֶם, לְפוֹטְרָם לָלֶכֶת לְבֵיתָם. כָּל תֵּיבָה שֶׁצְּרִיכָה לָמֶ״ד בִּתְחִלָּתָהּ הִטִּיל לָהּ הֵ״א בְּסוֹפָהּ (יבמות יג ב): <b>אִישׁ בְּבֵיתוֹ.</b> בְּקִבְרוֹ, וְכֵן תִּרְגֵּם יוֹנָתָן: ״בְּבֵית עָלְמֵיהּ״: <b>כְּנֵצֶר נִתְעָב.</b> כְּיוֹנֵק אִילָן הַנִּתְעָב בְּעֵינֵי בְּעָלָיו, שֶׁחוֹפֵר וּמְשָׁרֵשׁ וּמוֹצִיאוֹ, כָּךְ הָשְׁלַכְתָּ מִקִּבְרְךָ. אָמְרוּ חֲכָמִים (ויקרא רבה יח:): כְּשֶׁנַּעֲשָׂה בְּהֵמָה וְחַיָּה שֶׁבַע שָׁנִים, הִמְלִיכוּ עַם הָאָרֶץ אֶת אֱוִיל מְרוֹדַךְ; וּכְשֶׁחָזַר לְמַלְכוּתוֹ, נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִין עַד יוֹם מוֹתוֹ. וּכְשֶׁמֵּת, הוֹצִיאוּ אֱוִיל מְרוֹדַךְ מִבֵּית הַסֹּהַר לְהַמְלִיכוֹ, וְלֹא קִבֵּל עָלָיו; אָמַר: אִם יָשׁוּב לְמַלְכוּתוֹ יַהַרְגֵנִי. אָמְרוּ לוֹ: מֵת וְנִקְבַּר; וְלֹא הֶאֱמִין, עַד שֶׁהוֹצִיאוּהוּ מִקִּבְרוֹ: <b>לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב.</b> בִּלְבוּשׁ מְלֻכְלָךְ כְּמוֹ <b>לְבוּשׁ הֲרֻגִים.</b> <b>מְטֹעֲנֵי חָרֶב.</b> מְדֻקְּרֵי רְמָחִים, ׳מְדֻקָּר׳ בִּלְשׁוֹן עֲרָבִי: מֻטְעָן: <b>יוֹרְדֵי אֶל אַבְנֵי בוֹר.</b> אֶל עִמְקֵי בוֹר, מָקוֹם שֶׁהָאֲבָנִים צוֹלְלִים שָׁם, יָרַדְתָּ: <b>כְּפֶגֶר מוּבָס.</b> תִּרְגֵּם יוֹנָתָן: ״מְדַשְׁדַּשׁ״, כְּמוֹ ״נָבוּס קָמֵינוּ״ (תהלים מד:ו), ״וְעַל הָרַי אֲבוּסֶנּוּ״ (ישעיהו כה:י), ״מִתְבּוֹסֶסֶת בְּדָמָיִךְ״ (יחזקאל טז:ו), הַנָּדוּשׁ כְּטִיט חוּצוֹת: <b>לֹא תֵחַד אִתָּם בִּקְבוּרָה.</b> לֹא תִשְׁוֶה לִשְׁאָר מְלָכִים לָנוּחַ בְּקִבְרְךָ: <b>כִּי אַרְצְךָ שִׁחַתָּ</b> בְּרֹב עֲבוֹדָה, וְעַמְּךָ הָרַגְתָּ חִנָּם, כְּמוֹ שֶׁמְּפוֹרָשׁ בְּדָנִיֵּאל: ״וְאָמַר לְהוֹבָדָא לְכָל חַכִּימֵי בָבֶל״ (דניאל ב:יב), לְכָךְ שְׂנָאוּךָ וְנָהֲגוּ בְּךָ בִּזָּיוֹן לְהַשְׁלִיכְךָ מִקִּבְרְךָ: <b>לֹא יִקָּרֵא לְעוֹלָם זֶרַע מְרֵעִים</b> וְאַף בָּנֶיךָ יִלְקוּ בַּעֲווֹנֶיךָ, וְלֹא יִתְקַיְּמוּ אַחֲרֶיךָ יָמִים רַבִּים, כִּי יִתְחַבְּרוּ עֲלֵיהֶם שׂוֹנְאֶיךָ וְיַשְׁחִיתוּם, וְיֹאמְרוּ זֶה לָזֶה: <b>הָכִינוּ לְבָנָיו מַטְבֵּחַ.</b> לְבַל יָקוּמוּ וְיִירְשׁוּ אָרֶץ, וְתִתְמַלֵּא הָאָרֶץ שׂוֹנְאִים וּמְצִיקִים. וְכֵן תִּרְגֵּם יוֹנָתָן: ״בַּעֲלֵי דְבָבִין״, כְּמוֹ ״וַיְהִי עָרֶךָ״ (שמואל א כח:טז). וְעוֹד יֵשׁ לִפְתּוֹר <b>וּמָלְאוּ פְנֵי תֵבֵל עָרִים</b> כְּלַפֵּי שֶׁאָמַרְנוּ לְמַעְלָה ״שָׂם תֵּבֵל כַּמִּדְבָּר וְעָרָיו הָרָס״ (ישעיהו יד:יז), חָזַר וְאָמַר: וְיִכְלֶה זַרְעוֹ וְיַחְזְרוּ יוֹשְׁבֵי הֶעָרִים לִמְקוֹמָן <b>וּמָלְאוּ פְנֵי תֵבֵל</b> עֲיָרוֹת: <b>וּשְׁאָר.</b> שְׁאֵרִית: <b>נִין.</b> בֵּן מוֹשֵׁל בְּמַלְכוּת אָבִיו: <b>וָנֶכֶד.</b> בֶּן הַבֵּן. <b>נִין</b> – זֶה בֵּלְשַׁצַּר, <b>וָנֶכֶד</b> – זוֹ וַשְׁתִּי (מגילה י ב): <b>קִפֹּד.</b> הריצו״ן בלע״ז: <b>וְטֵאטֵאתִיהָ.</b> לְשׁוֹן ׳כִּבּוּד׳, אשקובי״ר בלע״ז, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ (מגילה יח א): ״לֹא הֲוֵי יָדְעִי רַבָּנָן מַאי וְטֵאטֵאתִיהָ עַד דְּשַׁמְעוּהָ כּוּ׳״: <b>כַּאֲשֶׁר דִּמִּיתִי</b> בְּאַשּׁוּר כֵּן הָיְתָה, אַתָּה נְבוּכַדְנֶצַּר רָאִיתָ שֶׁנִּתְקַיְּמוּ דִּבְרֵי נְבִיאֵי יִשְׂרָאֵל בְּסַנְחֵרִיב: <b>לִשְׁבֹּר אַשּׁוּר בְּאַרְצִי.</b> וּבְזֹאת תֵּדַע, כִּי אֶת <b>אֲשֶׁר יָעַצְתִּי</b> אֵלֶיךָ גַּם <b>הִיא תָּקוּם</b>: <b>לִשְׁבֹּר אַשּׁוּר וְגוֹ׳.</b> מוּסָב עַל <b>כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיְתָה</b>: <b>אֲבוּסֶנּוּ.</b> אֲשֶׁר אָמַרְתִּי לְרוֹמְסוֹ וּלְבוֹסְסוֹ: <b>עַל כָּל הַגּוֹיִם.</b> עַל אַשּׁוּר בִּשְׁעָתוֹ וְעַל בָּבֶל בִּשְׁעָתָהּ: <b>בִּשְׁנַת מוֹת הַמֶּלֶךְ אָחָז.</b> וּמָלַךְ חִזְקִיָּהוּ בְּנוֹ, הָיָה הַמַּשָּׂא הַזֶּה עַל פְּלִשְׁתִּים: <b>אַל תִּשְׂמְחִי פְלֶשֶׁת כֻּלֵּךְ.</b> שֶׁהֲרִימוֹת רֹאשׁ בִּימֵי אָחָז, שֶׁהָיָה רָשָׁע שֶׁגָּרַם לוֹ רִשְׁעוֹ שֶׁנִּמְסַר בְּיֶדְכֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (דברי הימים ב כח:יח) ״וּפְלִשְׁתִּים פָּשְׁטוּ בְּעָרֵי הַשְּׁפֵלָה וְגוֹ׳״: <b>כִּי נִשְׁבַּר שֵׁבֶט מַכֵּךְ.</b> כִּי נֶחְלְשָׁה וְנִשְׁפְּלָה מַלְכוּת בֵּית דָּוִד, שֶׁהָיוּ לְמוּדִים לְהַכּוֹת בָּכֶם, כְּמוֹ שֶׁמָּצִינוּ בְּדָוִד; וְכֵן עֻזִּיָּהוּ מֶלֶךְ יְהוּדָה שֶׁהִכָּה אֶתְכֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (דברי הימים ב כו:ו): ״וַיֵּצֵא וַיִּלָּחֶם בַּפְּלִשְׁתִּים וַיִּפְרֹץ אֶת חוֹמַת גַּת״: <b>כִּי מִשֹּׁרֶשׁ נָחָשׁ.</b> מִשּׁוֹרֶשׁ אוֹתוֹ נָחָשׁ יֵצֵא צֶפַע, שֶׁהוּא קָשֶׁה מִנָּחָשׁ. וּמִי הָיָה זֶה? חִזְקִיָּה, שֶׁנֶּאֱמַר בּוֹ (מלכים ב יח:ח): ״הוּא הִכָּה אֶת הַפְּלִשְׁתִּים וְאֶת עַזָּה וְאֶת גְּבוּלֶיהָ מִמִּגְדַּל נוֹצְרִים עַד עִיר מִבְצָר״: <b>וּפִרְיוֹ שָׂרָף מְעוֹפֵף.</b> תִּרְגֵּם יוֹנָתָן: ״וִיהוֹן עוֹבְדוֹהִי בְּכוֹן כְּחִיוֵי״: <b>וְרָעוּ בְּכוֹרֵי דַלִּים. וְרָעוּ</b> בִּימֵי שָׂרֵי יִשְׂרָאֵל, שֶׁהֵן עַכְשָׁיו <b>דַּלִּים</b> מִפְּנֵיכֶם. <b>בְּכוֹרֵי</b> לְשׁוֹן ׳שָׂרִים׳, כְּמוֹ (תהלים פט:כח) ״גַּם אֲנִי בְּכוֹר אֶתְּנֵהוּ״: <b>כִּי מִצָּפוֹן עָשָׁן בָּא.</b> פֻּרְעָנוּת קָשָׁה כְּעָשָׁן תָּבֹא עֲלֵיהֶם <b>מִצָּפוֹן</b>. עַזָּה וּגְבוּלֶיהָ, שֶׁהִכָּה חִזְקִיָּה, הָיוּ בִּדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל בְּמִקְצוֹעַ דְּרוֹמִית מַעֲרָבִית, נִמְצֵאת אֶרֶץ יִשְׂרָאֵל לָהּ מִצָּפוֹן. וְכֵן מָצִינוּ בְּסִפְרֵי בְּהַאֲזִינוּ (ספרי דברים שכב): בִּקְשׁוּ לִבְרוֹחַ כְּלַפֵּי דָּרוֹם, הָיוּ מַסְגִּירִין אוֹתָן, שֶׁנֶּאֱמַר (עמוס א:ו) ״עַל שְׁלֹשָׁה פִּשְׁעֵי עַזָּה״; לָמַדְנוּ שֶׁעַזָּה בַּדָּרוֹם: <b>וְאֵין בּוֹדֵד בְּמוֹעָדָיו.</b> תִּרְגֵּם יוֹנָתָן: ״וְלֵית דְּמְאַחֵר בְּזִמְנוֹהִי״, בַּגְּדוּדִים שֶׁיִּעֵד לָבֹא עֲלֵיכֶם, וְאֵין מְאַחֵר פְּעָמָיו לִהְיוֹת בּוֹדֵד וּבָא בָּדָד לְבַדּוֹ, אֶלָּא כֻּלָּם כְּאֶחָד יָבוֹאוּ בְּחָזְקָה: <b>וּמַה יַּעֲנֶה מַלְאֲכֵי גוֹי.</b> וּמַה יַגִּידוּ בִּימֵי חִזְקִיָּהוּ מַלְאֲכֵי יִשְׂרָאֵל הַהוֹלְכִים לְבַשֵּׂר בְּשׂוֹרוֹת? כֵּן יַגִּידוּ: <b>ה׳ יִסַּד בְּצִיּוֹן</b>, הֵקִים בָּהּ מֶלֶךְ הָגוּן וְחָזָק, וַה׳ עִמּוֹ: <b>וּבָהּ יֶחֱסוּ עֲנִיֵּי עַמּוֹ.</b> אַף מֵעֲשֶׂרֶת הַשְּׁבָטִים בָּאִים שָׁם, כְּמוֹ שֶׁמְּפוֹרָשׁ (דברי הימים ב ל:א-ו) שֶׁשָּׁלַח חִזְקִיָּהוּ מַלְאָכִים בְּכָל גְּבוּל יִשְׂרָאֵל לָשׁוּב לְהַקָּדוֹשׁ בָּרוּךְ הוּא: <b>מַשָּׂא מוֹאָב.</b> נִתְנַבֵּא יְשַׁעְיָה שֶׁיָּבוֹא סַנְחֵרִיב עַל מוֹאָב וְיַגְלֵם, כְּמוֹ שֶׁנֶּאֱמַר (ישעיהו טז:יד) ״בְּשָׁלֹשׁ שָׁנִים כִּשְׁנֵי שָׂכִיר וְנִקְלָה כְּבוֹד מוֹאָב״: <b>כִּי בְּלֵיל שֻׁדַּד עָר מוֹאָב נִדְמָה.</b> נִדְמָה מוֹאָב כְּאִלּוּ יָשֵׁן דּוֹמֶה וְאֵין יָכוֹל לְהִלָּחֵם, וּבְלֵיל אַחֵר אֲשֶׁר שׁוּדַּד בּוֹ <b>קִיר מוֹאָב נִדְמָה</b>. תִּרְגֵּם יוֹנָתָן: ״וְאִינּוּן רְדִימִין״. עָר וְקִיר שְׁתֵּי מְדִינוֹת מוֹאָב הֵם: <b>עָלָה הַבַּיִת וְדִיבֹן.</b> עָלָה מוֹאָב הַבַּיִת, וְאַנְשֵׁי דִיבוֹן עַל הַבָּמוֹת: <b>לְבֶכִי.</b> אֵלּוּ בּוֹכִים בַּבַּיִת, וְאֵלּוּ בּוֹכִים בְּרָאשֵׁי בָּמוֹתֵיהֶם: <b>יֹרֵד בַּבֶּכִי.</b> גּוֹנֵחַ וְנוֹהֵם בִּבְכִי, כְּמוֹ (שופטים יא:לז) ״וְיָרַדְתִּי עַל הֶהָרִים״, וְכֵן (איכה ג:יט) ״זְכָר עָנְיִי וּמְרוּדִי״: <b>עַל כֵּן חֲלֻצֵי מוֹאָב יָרִיעוּ.</b> עַל אֲשֶׁר מְזֻיָּנֵי מוֹאָב יָרִיעוּ לִקְרַאת הַמִּלְחָמָה, וְ<b>נַפְשׁוֹ</b> שֶׁל מוֹאָב <b>יָרְעָה לוֹ</b>, מִתְרוֹעֶעֶת כְּאָבֵל עַל עַצְמוֹ: <b>לִבִּי לְמוֹאָב יִזְעָק.</b> נְבִיאֵי יִשְׂרָאֵל אֵינָם כִּנְבִיאֵי אֻמּוֹת הָעוֹלָם, בִּלְעָם הָיָה מְבַקֵּשׁ לַעֲקוֹר אֶת יִשְׂרָאֵל עַל לֹא דָבָר, וּנְבִיאֵי יִשְׂרָאֵל מִתְאוֹנְנִים עַל פֻּרְעָנוּת הַבָּאָה עַל הָאֻמּוֹת (תנחומא בלק א): <b>בְּרִיחֶהָ עַד צֹעַר.</b> עַל כָּל חָזְקָה שֶׁל מוֹאָב יִזְעַק לִבִּי עַד צוֹעַר, שֶׁהִיא <b>עֶגְלָה שְׁלִישִׁיָּה</b> עִקַּר חֹזֶק שֶׁלָּהֶם, כְּעֶגְלָה שֶׁהִיא שְׁלִישִׁית לַבֶּטֶן. לָשׁוֹן אַחֵר: שְׁלִישִׁיָּה גִּבַּרְתָּנִית. וְיוֹנָתָן תִּרְגֵּם בְּרִיחֶהָ כְּמוֹ בּוֹרְחֶיהָ: הַבּוֹרְחִים יִבְרְחוּ מֵהֶם לְהִמָּלֵט עַד צוֹעַר, כְּמוֹ שֶׁעָשָׂה לוֹט אֲבִיהֶם שֶׁבָּרַח לְצוֹעַר: <b>מַעֲלֵה הַלּוּחִית.</b> מְקוֹם מַעֲלוֹת הַר שֶׁשְּׁמוֹ מַעֲלֵה הַלּוּחִית, וְכֵן ״מוֹרַד חוֹרֹנַיִם״ (ירמיהו מח:ה), יִבְכּוּ הַבּוֹרְחִים דֶּרֶךְ שָׁם. וְכָל הַמְּקוֹמוֹת הָאֵלֶּה מִמּוֹאָב הֵם: <b>יְעֹעֵרוּ.</b> יִצְעָקוּ, וְלָשׁוֹן אֲרָמִי הוּא, שֶׁתִּרְגֵּם יוֹנָתָן ״לֹא יִדְרֹךְ הַדּוֹרֵךְ הֵידָד״ (ישעיהו טז:י): ״לָא יְעוֹעֲרוּן בְּקָלְהוֹן״: <b>מֵי נִמְרִים.</b> נָהָר שֶׁל אוֹתוֹ מָקוֹם: <b>מְשַׁמּוֹת יִהְיוּ.</b> מִדַּם חָלָל הַמִּתְעָרֵב וְנוֹפֵל בָּהֶם: <b>כִּי יָבֵשׁ חָצִיר וגו׳.</b> כְּלוֹמַר, גִּבּוֹרֵיהֶם וּמַלְכֵיהֶם וְשַׁלִּיטֵיהֶם. וּלְפִי שֶׁשִּׁבְחָהּ שֶׁל אֶרֶץ מוֹאָב הוּא מִרְעֶה הַטּוֹב שֶׁבָּהּ, כְּמוֹ שֶׁשָּׁנִינוּ (מנחות פז א): אֵילִים מִמּוֹאָב, לְפִיכָךְ מָשַׁל אֶת פֻּרְעָנוּת בְּחֻרְבַּן מִרְעֶה שֶׁלָּהּ: <b>עַל כֵּן יִתְרָה עָשָׂה.</b> עַל אֲשֶׁר יִתְרָה עָשָׂה, תָּבֹא עָלָיו הַפֻּרְעָנוּת הַזֶּה; שֶׁהָיוּ כְּפוּיֵי טוֹבָה, שֶׁהֲרֵי בְּכַמָּה מְקוֹמוֹת עָמַד אַבְרָהָם לְלוֹט: בְּצֵאתוֹ מֵחָרָן, וּבְלֶכְתּוֹ לְמִצְרַיִם, וּבִזְכוּתוֹ שֻׁלַּח מִתּוֹךְ הַהֲפֵכָה, וְנִלְחַם עָלָיו עִם אַמְרָפֶל וַחֲבֵרָיו. וְהָיָה לָהֶם לִגְמוֹל טוֹבָה לְזַרְעוֹ, וְהֵם הָיוּ מוֹנִים אוֹתָם; כְּשֶׁהִגְלָה סַנְחֵרִיב לָראוּבֵנִי וְלַגָּדִי, וְהָיוּ יִשְׂרָאֵל בּוֹכִים וּמִתְאוֹנְנִים, וְהָיוּ אוֹמְרִים לָהֶם: עַל מָה אַתֶּם מִתְאוֹנְנִים, וַהֲלֹא לְבֵית אֲבִיכֶם אַתֶּם הוֹלְכִים? אַבְרָהָם אֲבִיכֶם לֹא מֵעֵבֶר הַנָּהָר בָּא? וְזֶהוּ שֶׁנֶּאֱמַר (צפניה ב:ח): ״שָׁמַעְתִּי חֶרְפַּת מוֹאָב וְגִדּוּפֵי בְּנֵי עַמּוֹן״. וְעוֹד: שֶׁסִּיְּעוּ אֶת סַנְחֵרִיב שָׁלֹשׁ שָׁנִים שֶׁצָּר עַל שׁוֹמְרוֹן, הוּא שֶׁנֶּאֱמַר (ישעיהו טז:יד): ״בְּשָׁלֹשׁ שָׁנִים כִּשְׁנֵי שָׂכִיר וְנִקְלָה כָּל כְּבוֹד מוֹאָב״: <b>וּפְקֻדָּתָם.</b> תִּרְגֵּם יוֹנָתָן: ״וְתְחוּמֵיהוֹן דְּעַל יַמָּא מַעֲרָבָא יִתְנְסִיב״, וְהוּא לְשׁוֹן מִנּוּי, כְּמוֹ ״וּפְקֻדַּת אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן״ (במדבר ד:טז), כְּלוֹמַר: אַרְצָם שֶׁפְּקֻדָּתָם עָלֶיהָ תִּלָּקַח מֵהֶם: <b>עַל נַחַל הָעֲרָבִים יִשָּׂאוּם.</b> יִקְחוּ הָאוֹיְבִים אוֹתָם אֶת הַגְּבוּלִין. וְעוֹד יֵשׁ לְפָרֵשׁ <b>וּפְקֻדָּתָם</b> – עֲלֵיהֶם זוֹ תִּהְיֶה נַחַל הָעֲרָבִים יִשָּׂאוּם, הָאוֹיְבִים יַגְלוּ אוֹתָם אֶל אֶרֶץ בָּבֶל שֶׁהוּא נַחַל עֲרָבִים, שֶׁנֶּאֱמַר (תהלים קלז:ב) ״עַל עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ״: <b>אֶגְלַיִם וּבְאֵר אֵילִים.</b> מְקוֹמוֹת הֵם בִּגְבוּל מוֹאָב: <b>יִלְלָתָהּ.</b> שֶׁל מוֹאָב: <b>וּבְאֵר אֵילִים.</b> כְּמוֹ ׳וּלְבְאֵר אֵילִים׳: <b>מֵי דִימוֹן.</b> שֵׁם הַנָּהָר: <b>מָלְאוּ דָם.</b> כְּשֵׁם הַנָּהָר: <b>כִּי אָשִׁית עַל דִּימוֹן נוֹסָפוֹת.</b> דָּם שְׁמוֹ, וְדָם חֲלָלִים אוֹסִיף עָלָיו לְמַלְּאוֹתוֹ, וְהוּא לְשׁוֹן ״סְפוּ שָׁנָה עַל שָׁנָה״ (ישעיהו כט:א), ״סְפוֹת הָרָוָה״ (דברים כט:יח). וְיוֹנָתָן תִּרְגֵּם <b>נוֹסָפוֹת</b>: ״כְּנִישַׁת מַשִׁירְיָן״, מַחֲנוֹת הַנֶּאֱסָפוֹת יַחַד: <b>לִפְלֵיטַת מוֹאָב אַרְיֵה.</b> פְּלֵיטָה שֶׁיַּשְׁאִיר סַנְחֵרִיב, יָבֹא נְבוּכַדְנֶצַּר בְּעִתּוֹ וְיַשְׁחִיתֶהָ, וְהוּא נִקְרָא אַרְיֵה, כְּעִנְיָן שֶׁנֶּאֱמַר (ירמיהו ד:ז) ״עָלָה אַרְיֵה מִסֻּבְּכוֹ״: <b>וְלִשְׁאֵרִית.</b> יִשְׂרָאֵל: <b>אֲדָמָה.</b> אַדְמַתְכֶם: <b>שִׁלְחוּ כַר מֹשֵׁל אֶרֶץ.</b> אַל תִּתְגָּאוּ בְּגַאֲוַתְכֶם, הֲלֹא יְדַעְתֶּם שֶׁמּוֹשֵׁל אֶרֶץ שֶׁלָּכֶם מֵישַׁע מֶלֶךְ מוֹאָב (מלכים ב ג:ד) ״הָיָה נוֹקֵד וְהֵשִׁיב לְמֶלֶךְ יִשְׂרָאֵל מֵאָה אֶלֶף כָּרִים״, שִׁלְחוּ אוֹתוֹ כַּר הַמּוֹשֵׁל שֶׁלָּכֶם <b>מִסֶּלַע מִדְבָּרָה אֶל הַר בַּת צִיּוֹן</b>: <b>כְּעוֹף נוֹדֵד.</b> מִקִּנּוֹ: <b>קֵן מְשֻׁלָּח.</b> כְּאֶפְרוֹחִים מְשֻׁלָּחִים מִקִּנָּם, שֶׁהוֹלְכִים מְטֻלְטָלִין, כֵּן <b>תִּהְיֶינָה בְּנוֹת מוֹאָב</b> לְמַעְבָּרוֹת אַרְנוֹן: <b>עֲשִׂי פְלִילָה.</b> הוּא לְשׁוֹן וִכּוּחַ מִשְׁפָּט, לִבְחוֹר לְךָ אֶת הַטּוֹב, כְּמוֹ (איוב לד:ד) ״מִשְׁפָּט נִבְחֲרָה לָּנוּ״: <b>שִׁיתִי כַלַּיִל צִלֵּךְ.</b> שִׁיתִי לָךְ צֵל בַּצָהֳרַיִם שֶׁיַּחְשִׁיךְ צִלֵּךְ כַּלַּיְלָה, לְהִסָּתֵר בּוֹ מִפְּנֵי אוֹיְבֶיךָ: <b>סַתְּרִי נִדָּחִים.</b> אִם יִבְרְחוּ עוֹד נִדְחֵי עַמִּי דֶּרֶךְ עֲלֵיכֶם בִּימֵי נְבוּכַדְנֶצַּר, אַל תַּסְגִּירֵם אֶלָּא תַּסְתִּירֵם: <b>יָגוּרוּ בָךְ נִדָּחַי.</b> בְּנֵי יִשְׂרָאֵל הַבּוֹרְחִים: <b>הֱוִי סֵתֶר לָמוֹ.</b> כִּי גַם אַתְּ דְּעִי נֶפֶשׁ הַנּוֹדְדִים, מַה הִיא צָרָתָם: <b>כִּי אָפֵס הַמֵּץ.</b> הַמֵּץ שֶׁלָּךְ, עָשְׁרֵךָ וּכְבוֹדֵךָ, שֶׁהָיָה לָךְ עַל יְדֵי צֹאנֵךָ וּבְקָרֵךָ, שֶׁאַתְּ מוֹצֶצֶת מֵהֶם חָלָב וְחֶמְאָה: <b>כָּלָה שֹׁד.</b> לְשׁוֹן ׳שָׁדַיִם׳, הַמַּסְפִּיקִין חָלָב, כְּמוֹ ״וְשֹׁד מְלָכִים תִּינָקִי״ (ישעיהו ס:טז): <b>תָּמּוּ רֹמֵס.</b> הַבְּהֵמוֹת שֶׁלְּךָ הָרוֹמְסוֹת בָּאָרֶץ: <b>וְהוּכַן בַּחֶסֶד כִּסֵּא.</b> כְּשֶׁיָּבֹא עָלֶיךָ הַשֶּׁבֶר הַזֶּה, אָז יִכּוֹן כִּסֵּא דָּוִד וְיִגְדַּל, שֶׁבְּאוֹתוֹ הַפֶּרֶק יִפּוֹל סַנְחֵרִיב עַל יְדֵי חִזְקִיָּהוּ, וְיִהְיֶה נָכוֹן כִּסְאוֹ בַּחֶסֶד שֶׁיַּעֲשֶׂה, כְּמוֹ שֶׁמָּצִינוּ שֶׁהָיָה גּוֹמֵל חֶסֶד, שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים (דברי הימים ב ל:כד): ״כִּי חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אַלְפֵי צֹאן״: <b>וְיָשַׁב עָלָיו וְגוֹ׳. שׁוֹפֵט וְדוֹרֵשׁ מִשְׁפָּט וּמְהִיר צֶדֶק</b>, תִּרְגֵּם יוֹנָתָן: ״וְעָבִיד קְשׁוֹט״: <b>גֵּא מְאֹד.</b> נִתְגָּאָה מְאֹד: <b>גַּאֲוָתוֹ וּגְאוֹנוֹ.</b> שֶׁלֹּא כַּדִּין הוּא, כִּי עִקַּר גִּדּוּלֵי בָּנָיו עַל יְדֵי מַמְזֵרוּת וְנִאוּף הַבָּנוֹת מֵאֲבִיהֶן: <b>עֶבְרָתוֹ.</b> עִבּוּרוֹ וְהֵרָיוֹן שֶׁלּוֹ. דָּבָר אַחֵר: <b>עֶבְרָתוֹ</b> – חֲמָתוֹ, שֶׁשָּׁמַר לְיִשְׂרָאֵל: <b>לֹא כֵן.</b> גִּבּוֹרָיו עָשׂוּ, שֶׁהָיוּ כְּפוּיֵי טוֹבָה: <b>יְיֵלִיל מוֹאָב לְמוֹאָב.</b> עַל מוֹאָב: <b>לַאֲשִׁישֵׁי קִיר חֲרֶשֶׂת.</b> אֶל חוֹמוֹת קִיר חֲרֶשֶׂת. <b>אֲשִׁישֵׁי.</b> כְּמוֹ ״נָפְלוּ אָשְׁיוֹתֶיהָ״ (ירמיהו נ:טו): <b>תֶּהְגּוּ אַךְ נְכָאִים.</b> שְׁבָרִים: <b>תֶּהְגּוּ.</b> תְּקוֹנְנוּ: <b>שַׁדְמוֹת.</b> שְׂדוֹת תְּבוּאָה: <b>גֶּפֶן שִׂבְמָה</b> יֵשׁ לִלְמֹד שֶׁחֶשְׁבּוֹן הָיְתָה מְקוֹם שָׂדוֹת וְשִׂבְמָה מְקוֹם כְּרָמִים. וְאִם תֹּאמַר: כָּל אֵלֶּה עָרֵי עֵבֶר הַיַּרְדֵּן הֵם וְיִשְׂרָאֵל לְקָחוּם מִיַּד סִיחוֹן, וְאֵימָתַי חָזְרוּ לְיַד מוֹאָב? כְּשֶׁהִגְלָה סַנְחֵרִיב לָראוּבֵנִי וְלַגָּדִי, בָּאוּ הַמּוֹאָבִים הַסְּמוּכִים לָהֶם וְיָשְׁבוּ בָּהֶם: <b>אֻמְלָל.</b> חָרֵב: <b>שְׂרוּקֶּיהָ.</b> נְטִיעוֹת שׂוֹרֵק שֶׁלָּהּ: <b>עַד יַעְזֵר נָגָעוּ.</b> שַׁדְמוֹת וְגֶפֶן וְשׂוֹרֵק הַנִּזְכָּרִים כָּאן אֵינָם אֶלָּא מָשָׁל, וְהֵם מַחֲנוֹת וְסִיעוֹת בִּימֵי הָעַמִּים הָאֵלֶּה, וְכֵן תִּרְגֵּם יוֹנָתָן: <b>עַד יַעְזֵר נָגָעוּ.</b> הָלְכוּ בְּגוֹלָה: <b>תָּעוּ מִדְבָּר.</b> לַמִּדְבָּר: <b>שְׁלֻחוֹתֶיהָ.</b> זְמוֹרוֹתֶיהָ, וְהֵם מָשָׁל גָּלִיּוֹתֶיהָ: <b>נִטְּשׁוּ.</b> נָפֹצוּ, כְּמוֹ ״וּנְטַשְׁתִּיךָ הַמִּדְבָּרָה״ (יחזקאל כט:ה), ״וְהִנָּם נְטוּשִׁים״ (שמואל א ל:טז), ״וַיִּנָּטְשׁוּ בְּעֵמֶק רְפָאִים״ (שמואל ב ה:כב): <b>אֶבְכֶּה בִּבְכִי יַעְזֵר.</b> תִּרְגֵּם יוֹנָתָן: ״כְּמָא דְאַיְיתִיתִי מַשְׁרְיָין עַל יַעְזֵר כֵּן אַיְיתִי קְטוֹלִין עַל שִׂבְמָה״, וּלְשׁוֹן הַמִּקְרָא הַנָּבִיא אוֹמֵר: כְּעֵין קִינוֹת יַעְזֵר יֵשׁ לִי לְקוֹנֵן עָלֶיךָ, אַתְּ הַגֶּפֶן שִׂבְמָה: <b>אֲרַיָּוֶךְ דִּמְעָתִי.</b> אֶתְרַוֶּה עָלֶיךָ דִּמְעָה. יֵשׁ תֵּיבָה מְשַׁמֶּשֶׁת כִּשְׁתֵּי תֵיבוֹת, כְּמוֹ ״בָּנַי יְצָאוּנִי״ (ירמיהו י:כ), ״אֶרֶץ הַנֶּגֶב נְתַתָּנִי״ (יהושע טו:יט), ״דַּבְּרוֹ לְשָׁלוֹם״ (בראשית לז:ד): <b>קֵיצֵךְ.</b> תְּאֵנִים שֶׁמְּיַבְּשִׁין בַּקַּיִץ: <b>הֵידָד.</b> קוֹל שׁוֹדְדִים וּבוֹזְזִים: <b>מִן הַכַּרְמֶל.</b> הוּא מְקוֹם יַעַר וּשְׂדוֹת תְּבוּאָה: <b>לֹא יְרֹעָע.</b> לְשׁוֹן תְּרוּעַת שִׂמְחָה: <b>הֵידָד הִשְׁבַּתִּי.</b> קוֹל הַמִּתְאַסְּפִים לְהַטִּיל הַקּוֹרָה לַעֲצוֹר הָעֲנָבִים: <b>יֶהֱמוּ.</b> בְּקִינָה: <b>כִּי נִלְאָה מוֹאָב.</b> לְהִלָּחֵם עַל בָּמוֹת הַמִּגְדָּלִים: <b>וּבָא אֶל מִקְדָּשׁוֹ.</b> אֶל מָקוֹם אֲשֶׁר הֵם מִתְקַדְּשִׁים שָׁם וּמִזְדַּמְּנִים שָׁם לְהִתְפַּלֵּל: <b>זֶה הַדָּבָר.</b> סוֹף כְּלָיָתוֹ שֶׁל מוֹאָב בְּיַד נְבוּכַדְנֶצַּר: <b>אֲשֶׁר דִּבֶּר ה׳ אֶל מוֹאָב מֵאָז.</b> מִיָּמִים רַבִּים לִפְנֵי בֹּא הָרָעָה עָלָיו נִבָּא לוֹ יְשַׁעְיָה אֶת זֹאת. דָּבָר אַחֵר: <b>מֵאָז</b> – מֵעֵת אֲשֶׁר שָׂכַר בָּלָק אֶת בִּלְעָם: <b>וְעַתָּה דִּבֶּר ה׳.</b> לְקָרֵב אֶת הַפֻּרְעָנוּת לָהֶם: <b>בְּשָׁלֹשׁ שָׁנִים כִּשְׁנֵי שָׂכִיר.</b> בִּשְׁבִיל שָׁלֹשׁ שָׁנִים שֶׁסִּיְּעוּ אֶת סַנְחֵרִיב, כְּשֶׁצָּר עַל שׁוֹמְרוֹן, וַעֲזָרוּהוּ בְּלִי בֶּצַע כְּאִלּוּ הָיוּ לוֹ שְׂכִירִים, לְפִיכָךְ <b>וְנִקְלָה כְּבוֹד מוֹאָב</b> בֵּין כָּל שְׁאָר הֲמוֹנוֹ שֶׁל סַנְחֵרִיב שֶׁשִּׁטְּפָם בַּשְּׁבִי מִתּוֹךְ אוֹתוֹ הַחַיִל וַיֵּלֶךְ לוֹ. וְכֵן מְפֹרָשׁ בְּסֵדֶר עוֹלָם (סדר עולם רבה כג): שָׁטַף עַמּוֹנִים וּמוֹאָבִים שֶׁהָיוּ מְסַיְּעִין אוֹתָם כְּשֶׁצָּר עַל שׁוֹמְרוֹן שָׁלֹשׁ שָׁנִים, לְקַיֵּם מַה שֶׁנֶּאֱמַר <b>שָׁלֹשׁ שָׁנִים כִּשְׁנֵי שָׂכִיר וְגוֹ׳</b>. וְעוֹד יֵשׁ לְפָרֵשׁ <b>שָׁלֹשׁ שָׁנִים כִּשְׁנֵי שָׂכִיר</b>: שָׁלֹשׁ שָׁנִים נִגְזְרוּ עֲלֵיכֶם לְאֹרֶךְ זְמַן, אֲבָל מְצֻמְצָמִין יִהְיוּ וְלֹא תְאַחֵר עוֹד הַפֻּרְעָנוּת, כַּאֲשֶׁר יְדַקְדֵּק הַשָּׂכִיר בִּשְׁנֵי שְׂכִירוּתוֹ לְצַמְצֵם: <b>וְנִקְלָה כְּבוֹד מוֹאָב.</b> בְּעֵינֵי כָּל הֲמוֹן סַנְחֵרִיב הָרָב: <b>וּשְׁאָר.</b> פְּלֵיטָה הַנִּשְׁאֶרֶת לְמוֹאָב: <b>מְעַט מִזְעָר</b> תִּהְיֶה: <b>לוֹא כַבִּיר.</b> לְשׁוֹן רֹב: <b>מוּסָר מֵעִיר.</b> לְשׁוֹן הֲסָרָה: <b>מֵעִיר.</b> מִהְיוֹת עִיר: <b>מְעִי.</b> לְשׁוֹן שִׁפְלוּת וְעֹמֶק, כְּמוֹ ״מְעוֹת יָמִים״ (ישעיהו מח:יט): <b>עֲזֻבוֹת עָרֵי עֲרֹעֵר.</b> יוֹנָתָן תִּרְגֵּם לְשׁוֹן חוּרְבָּן, כְּמוֹ ״עַרְעֵר תִּתְעַרְעַר״ (ירמיהו נא:נח), וּפֵרְשׁוֹ עַל עָרֵי אֲרָם. וּמִדְרַשׁ אַגָּדָה מַתְמִיהַּ: לְפִי שֶׁעֲרוֹעֵר מֵאֶרֶץ יִשְׂרָאֵל הָיְתָה, שֶׁנֶּאֱמַר ״וְאֶת עֲרֹעֵר״ (במדבר לב:לד), עוֹמֵד בְּדַמֶּשֶׂק וּמַכְרִיז בַּעֲרוֹעֵר? אֶלָּא שֶׁהָיוּ בְּדַמֶּשֶׂק שְׁוָקִים כְּמִנְיַן יְמוֹת הַחַמָּה, וְכָל אַחַת יֵשׁ בָּהּ עֲבוֹדָה זָרָה וְעוֹבְדִים לָהּ יוֹם אֶחָד בַּשָּׁנָה, וְיִשְׂרָאֵל עָשׂוּ אֶת כֻּלָּן קִבּוּץ אֶחָד וְהָיוּ עוֹבְדִין אֶת כֻּלָּם בְּכָל יוֹם, לְכָךְ הִזְכִּיר מַפֶּלֶת עֲרוֹעֵר אֵצֶל דַּמֶּשֶׂק. וַאֲנִי מְפָרְשׁוֹ לְפִי פְּשַׁט הַמִּקְרָא: עַל שֶׁנִּתְחַבְּרוּ רְצִין וּפֶקַח בֶּן רְמַלְיָהוּ יַחַד, וְהַנָּבִיא הָיָה מִתְנַבֵּא עַל מַפֶּלֶת דַּמֶּשֶׂק וְאָמַר <b>הִנֵּה דַמֶּשֶׂק מוּסָר מֵעִיר</b>, עָרֵי עֲרוֹעֵר שֶׁהָיוּ שֶׁל פֶּקַח כְּבָר הָיוּ עֲזוּבוֹת, שֶׁגָּלוּ הָראוּבֵנִי וְהַגָּדִי כְּבָר, וַהֲרֵי תָּמִיד לְעֶדְרֵי צֹאן הֵם נְתוּנוֹת וְרוֹבְצִים שָׁם צֹאן מוֹאָב <b>וְאֵין מַחֲרִיד</b>. עוֹד תְּהִי מַלְכוּת פֶּקַח הוֹלֶכֶת וְכָלָה, וְתִלָּכֵד גַּם שׁוֹמְרוֹן בִּימֵי הוֹשֵׁעַ, וְאָז <b>וְנִשְׁבַּת מִבְצָר מֵאֶפְרַיִם וּמַמְלָכָה מִדַּמֶּשֶׂק</b> שֶׁיֵּהָרֵג רְצִין: <b>כִּכְבוֹד</b> עֲשֶׂרֶת הַשְּׁבָטִים יִהְיוּ, גַּם אֵלּוּ גָּלוּ לַחְלַח וְחָבוֹר וְאֵלּוּ יִגְלוּ לְקִיר, שֶׁנֶּאֱמַר: ״וַיִּגְלֶה קִירָה וְאֶת רְצִין הֵמִית״ (מלכים ב טז:ט): <b>וּמִשְׁמַן בְּשָׂרוֹ יֵרָזֶה.</b> ״וְעוּתַר יְקָרֵיהּ יִגְלֵי״ (תרגום יונתן): <b>וְהָיָה כֶּאֱסֹף קָצִיר קָמָה.</b> כְּמוֹ שֶׁבְּעֵת קְצִירַת קָמָה אוֹסֵף הַקּוֹצֵר צְבַת הַקָּמָה בְּיָד אַחַת, וּזְרוֹעוֹ הַשֵּׁנִית שִׁבֳּלִים יִקְצוֹר בְּמַגָּל, כֵּן יַעֲקוֹר סַנְחֵרִיב וְיַגְלֶה הַכֹּל, וְאַף לֶקֶט הַנּוֹשֵׁר בִּשְׁעַת קְצִירָה יְלַקֵּט וְיִשָּׂאֶנּוּ, כְּלוֹמַר: אַף הַבּוֹרְחִים לֹא יִמָּלְטוּ מִיָּדוֹ וִילַקְּטוּם (כְּמוֹ שֶׁמְּלַקֵּט שִׁבֳּלִים סא\"א): <b>בְּעֵמֶק רְפָאִים.</b> הִיא הַגַּיְא אֲשֶׁר עַל פְּנֵי יְרוּשָׁלַיִם, בְּסֵפֶר יְהוֹשֻׁעַ (יהושע טו:ח, יח:טז) תִּמְצָא שֶׁעֵמֶק רְפָאִים סְמוּכָה לִירוּשָׁלַיִם: <b>וְנִשְׁאַר בּוֹ.</b> חִזְקִיָּהוּ וְסִיעָתוֹ שֶׁהֵם תּוֹךְ יְרוּשָׁלַיִם, אֲנָשִׁים מְעַט כְּ<b>עֹלְלוֹת</b> כֶּרֶם וּ<b>כְנֹקֵף זַיִת</b> הַמַּשְׁאִיר <b>שְׁנַיִם שְׁלֹשָׁה גַּרְגְּרִים</b>: <b>כְּנֹקֶף זַיִת.</b> קוֹצֵץ זֵיתִים לְלוֹקְטָן מִן הָאִילָן, וְכֵן ״וְנִקַּף בְּסִבְכֵי הַיַּעַר״ (ישעיהו י:לד). וְרַבּוֹתֵינוּ דָּרְשׁוּ: <b>וְנִשְׁאַר בּוֹ</b> בַּהֲמוֹן סַנְחֵרִיב אֲנָשִׁים מְעַט <b>כְּנקֵף זַיִת</b>, כִּדְאִיתָא בְּאַגָּדַת חֵלֶק (סנהדרין צה ב): <b>בְּרֹאשׁ אָמִיר.</b> בְּרֹאשׁ הֶעָנָף: <b>בִּסְעִפֶיהָ.</b> בַּעֲנָפֶיהָ, וְכֵן ״וְכִלָּה סְעִיפֶיהָ״ (ישעיהו כז:י), וְכֵן ״מְסָעֵף פֹּארָה״ (ישעיהו י:לג): <b>יִשְׁעֶה.</b> יִפְנֶה אֶל עוֹשֵׂהוּ, כְּמוֹ ״וַיִּשַׁע אֶל הֶבֶל״ (בראשית ד:ד): <b>הָאָדָם.</b> צַדִּיקִים שֶׁנִּשְׁאֲרוּ בָּם: <b>לֹא יִרְאֶה.</b> לֹא יֵחָשְׁבוּ בְּעֵינָיו: <b>עָרֵי מָעֻזּוֹ.</b> שֶׁל יִשְׂרָאֵל: <b>כַּעֲזוּבַת הַחֹרֶשׁ וְהָאָמִיר.</b> עֲזוּבוֹת כְּיַעַר הַזֶּה, חֲרֵבוֹת מֵאֵין אָדָם: <b>חֹרֶשׁ.</b> הוּא יַעַר, כְּדִמְתַרְגֵּם ״בַּיַּעַר״: ״בְּחוּרְשָׁא״ (דברים יט:ה): <b>וְהָאָמִיר.</b> אַף הוּא יַעַר, מְקוֹם אִילָנוֹת; <b>כַּעֲזוּבַת</b> עָרֵי הָאֱמוֹרִי, שֶׁהִנִּיחוּם חֲרֵבוֹת בִּימֵי יְהוֹשֻׁעַ כַּחֹרֶשׁ וְהָאָמִיר, וּבָרְחוּ לָהֶם <b>מִפְּנֵי בְּנֵי יִשְׂרָאֵל</b>, וְהָיְתָה אֶרֶץ יִשְׂרָאֵל <b>שְׁמָמָה</b>: <b>עַל כֵּן תִּטְּעִי וְגוֹ׳.</b> עַל כֵּן כַּאֲשֶׁר נְטַעְתִּיךְ מִתְּחִלָּה נָטַעְתִּי נֶטַע נַעֲמָנִים, שְׁנֵים עָשָׂר בְּנֵי יַעֲקֹב, וּבְהַעֲלוֹת נְטָעַיִךְ לִזְמוֹרוֹת נָתְנוּ זֶרַע שֶׁאֵינוֹ הָגוּן, כִּזְמוֹרוֹת זָרוֹת שֶׁאֵינָם מִמִּין גֶּפֶן אֶלָּא דּוֹמִים לַגֶּפֶן: <b>תִּזְרָעֶנּוּ.</b> תִּתְּנִי זַרְעֵךְ בְּאוֹתוֹ נֶטַע. וְעוֹד יֵשׁ לוֹמַר: <b>וּזְמוֹרַת זָר תִּזְרָעֶנּוּ</b> – הִתְחַתַּנְתְּ בַּכּוּתִים וְנִתְעָרְבוּ בָּכֶם: <b>בְּיוֹם נִטְעֵךְ תְּשַׂגְשֵׂגִי.</b> לְשׁוֹן סִכְסוּךְ: נִשְׁתַּגְשְׁגוּ זְמוֹרוֹתַיִךְ בְּמִינֵי דְשָׁאִים וְעִרְבּוּבִים הַמְקַלְקְלִים עַנְפֵי הַגֶּפֶן, כְּלוֹמַר: בִּמְקוֹם שֶׁנְּטַעְתִּיךְ לִי לְכֶרֶם, שָׁם קִלְקַלְתְּ בְּמַעֲשַׂיִךְ. הוּא שֶׁאָמַר לָהֶם (יחזקאל כ:ה) ״בְּיוֹם בָּחֳרִי בְּיִשְׂרָאֵל וָאֶשָּׂא יָדִי לְזֶרַע בֵּית יַעֲקֹב וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם״, וְנֶאֱמַר (יחזקאל כ:ח) ״וַיַּמְרוּ בִי וְלֹא אָבוּ לִשְׁמֹעַ וְגוֹ׳״. וְאַף כָּאן תְּשַׂגְשֵׂגִי – נִתְעָרַבְתְּ בְּתוֹעֲבוֹת הַמִּצְרִיִּים: <b>וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי.</b> וּלְיוֹם הַמָּחֳרָת, כְּשֶׁהוֹצֵאתִיךְ מִשָּׁם וְהִכְנַסְתִּיךְ לָאָרֶץ, גַּם שָׁם זַרְעֵךְ הָרַע הִפְרַחְתְּ: <b>נֵד קָצִיר בְּיוֹם נַחֲלָה.</b> גָּדִישׁ שֶׁל קָצִיר רַע, אֲשֶׁר הוֹכִיחַ בְּיוֹם נַחֲלָה, אוֹתוֹ קָצִיר הִגִּיעַ לְיוֹם צָרָה: <b>נֵד.</b> הוּא לְשׁוֹן גֹּבַהּ, וְכֵן ״נִצְּבוּ כְמוֹ נֵד נוֹזְלִים״ (שמות טו:ח), וְכֵן ״כֹּנֵס כַּנֵּד״ (תהלים לג:ז), וְאֵין נֵד וְנֹאד שָׁוִים: <b>וּכְאֵב אָנוּשׁ.</b> שֶׁנִּשְׁלַמְתְּ שְׂכָרֵךְ: <b>אָנוּשׁ.</b> נֶעְכַּר בְּחֹלִי רַע, וְכֵן ״וַיֵּאָנַשׁ״ (שמואל ב יב:טו), וְכֵן ״כִּי אֲנוּשָׁה מַכּוֹתֶיהָ״ (מיכה א:ט). דָּבָר אַחֵר: <b>וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי</b> עַד שֶׁלֹּא בָּא הַשָּׁרָב הִפְרַחְתֶּם, וְדֶרֶךְ הַכֶּרֶם לִפְרוֹחַ בְּבֹא הַשָּׁרָב, וְהַמַּפְרִיחַ בַּבֹּקֶר אֵינוֹ הָגוּן; זֶה בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא (תנחומא שלח יב): <b>הוֹי הֲמוֹן עַמִּים רַבִּים.</b> מִדָּה מְהַלֶּכֶת עַל פְּנֵי כָּל הַדּוֹרוֹת: שׁוֹט שֶׁיִּשְׂרָאֵל לוֹקִים בּוֹ סוֹפוֹ לִלְקוֹת (מכילתא בשלח עמלק ב); לְפִיכָךְ הַנְּבִיאִים הַנִּבָּאִים פֻּרְעָנוּת יִשְׂרָאֵל עַל יְדֵי הָאֻמּוֹת, סוֹמְכִין אַחֲרָיו פֻּרְעָנוּת הָאֻמָּה שֶׁלָּקָה יִשְׂרָאֵל עַל יָדָהּ: <b>הֲמוֹן עַמִּים.</b> אֻכְלוּסֵי סַנְחֵרִיב: <b>יִשָּׁאוּן.</b> לְשׁוֹן ׳תְּשׁוּאָה׳ וְ׳הוֹמֶה׳ (ישעיהו כב:ב): <b>וְגָעַר בּוֹ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתוֹ שָׁאוֹן: <b>כְּמֹץ הָרִים.</b> מָשַׁל אֶת הָרְשָׁעִים בַּמְקֻלְקָל שֶׁבַּמִּינִים וּבַמְקֻלְקָל שֶׁבְּאוֹתוֹ הַמִּין. מוֹץ הָרִים יָבֵשׁ מִשֶּׁל עֲמָקִים: <b>וּכְגַלְגַּל.</b> הוּא מַפְרִיחַ שֶׁל קוֹצִים שֶׁקּוֹרִין קרדונ״ש, הַדּוֹמִים לְאוֹתוֹ שֶׁגּוֹרְרִין בָּהֶן בִּגְדֵי צֶמֶר וְאֵינָן קָשִׁין, וּבְהַגִּיעַ סָמוּךְ לְסוֹף הַקַּיִץ הֵם מִתְנַפְּצִין מֵאֲלֵיהֶן וְהָרוּחַ מְפַזְּרָן, וְאוֹתוֹ הַנִּפּוּץ עָשׂוּי כְּמִין גַּלְגַּל עֲגוּלָה, כְּמִין הָעֵץ (ספרים אחרים: הָעַיִן) בָּאֶמְצַע וְחָמֵשׁ זְרוֹעוֹתָיו סָבִיב לָהּ: <b>וְהִנֵּה בַלָּהָה.</b> שֵׁדִים בָּאִים עַל הָאוֹיֵב וּמְבַהֲלִין אוֹתוֹ: <b>בְּטֶרֶם בֹּקֶר אֵינֶנּוּ.</b> וְהָאוֹיֵב אֵין בָּעוֹלָם: <b>זֶה חֵלֶק שׁוֹסֵינוּ.</b> חֵלֶק סַנְחֵרִיב וְחֵלֶק גּוֹג וּמָגוֹג, כְּשֶׁיָּבֹאוּ <b>לְבֹזְזֵינוּ</b>: <b>הוֹי אֶרֶץ צִלְצַל כְּנָפָיִם.</b> תִּרְגֵּם יוֹנָתָן: ״דְּאָתָן לַהּ בִּסְפִינוֹן מֵאַרְעָא רְחִיקָא וְקַלְעֵיהוֹן פְּרִיסָן כְּנִשְׁרָא דְּטָאִיס בִּכְנָפוֹהִי״. אֲנִי אוֹמֵר: לְפִי שֶׁהֵן שְׁרוּיִין בַּמִּזְרָח וְהָאָרֶץ חַמָּה, הָעוֹפוֹת נֶאֱסָפִים שָׁם וְהִיא מְצֻלְצֶלֶת בְּכַנְפֵי עוֹפוֹת. וּנְבוּאָה זוֹ עַל אֻכְלוּסֵי גּוֹג וּמָגוֹג, כְּעִנְיָן שֶׁנֶּאֱמַר (יחזקאל לח:ה) ״פָּרַס כּוּשׁ וּפוּט אִתָּם״: <b>לְכוּ מַלְאָכִים קַלִּים.</b> לִרְאוֹת אִם אֱמֶת הוּא שֶׁחָזְרוּ יִשְׂרָאֵל לִמְקוֹמָם, אֲשֶׁר הוּא <b>גּוֹי מְמֻשָּׁךְ וּמְמֹרָט אֶל עַם</b> אֲשֶׁר הוּא הָיָה נוֹרָא בְּחֶזְקָתוֹ: <b>מִן הוּא וָהָלְאָה.</b> מִן הַיּוֹם אֲשֶׁר נִבְחַר לְעָם וָהָלְאָה: <b>גּוֹי קַו קָו.</b> שֶׁנִּפְרַע בּוֹ בַּעֲוֹנוֹ מִדָּה בְּמִדָּה וְנִתַּן לִמְבוּסָה. דָּבָר אַחֵר: <b>קַו קָו</b> – לְשׁוֹן קִיא ״סְחִי וּמָאוֹס״ (איכה ג:מה): <b>נְהָרִים.</b> מוֹשְׁלֵי כּוּשׁ וְנוֹף: <b>כָּל יֹשְׁבֵי תֵבֵל וְגוֹ׳.</b> אֵינְכֶם צְרִיכִים לִשְׁלוֹחַ צִירִים עַל כָּךְ, כִּי <b>כִּנְשֹׂא נֵס הָרִים תִּרְאוּ</b> בְּהִקָּבֵץ הַגָּלֻיּוֹת, <b>וְכִתְקוֹעַ שׁוֹפָר תִּשְׁמָעוּ</b>: <b>אֶשְׁקֳטָה.</b> מִתַּשְׁלוּם שְׂכָרוֹ שֶׁל גּוֹג, אֶפָּנֶה מִכָּל עֲסָקַי <b>וְאַבִּיטָה בִמְכוֹנִי</b> לְהֵיטִיב לוֹ: <b>כְּחֹם צַח עֲלֵי אוֹר.</b> יָאִיר וְיַבְהִיק לוֹ כְּחֹם הַשֶּׁמֶשׁ צַח עַל יָרָק, כְּמוֹ ״לְלַקֵּט אֹרֹת״ (מלכים ב ד:לט): <b>כְּעָב טַל.</b> שֶׁהַקּוֹצְרִים מִתְאַוִּים לוֹ לְהָשִׁיב נֶפֶשׁ בְּחֹם קָצִיר: <b>כִּי לִפְנֵי.</b> בִּשּׁוּל קְצִירוֹ שֶׁל עֲמָלֵק וְשֶׁל גּוֹג, טֶרֶם תִּמָּלֵא תַּאֲוָתוֹ וּסְבָרוֹ שֶׁהוּא זוֹמֵם לְכַלּוֹת אֶת אֶחָיו: <b>כְּתָם פֶּרַח.</b> שֶׁלּוֹ, וְיִקְרַב לְהִתְבַּשֵּׁל תְּבוּאָה בִּמְלִילוֹתֶיהָ, וְלִהְיוֹת פַּגֵּי נִצָּה שֶׁל גַּפְנָהּ בֹּסֶר וְגוֹמֵל, נִגְמָל לִהְיוֹת גַּסִּים כְּפוֹל הַלָּבָן (ברכות לו ב), הוּא בֹּסֶר הוּא גֵּרוּעַ: <b>וְכָרַת.</b> הַכּוֹרֵת אֶת זַלְזַלֵּי הַגֶּפֶן, הֵם הַזְּמוֹרוֹת וְהַשָּׂרִיגִים: <b>בַּמַּזְמֵרוֹת.</b> שרפ״ש בלע״ז: <b>וְאֶת הַנְּטִישׁוֹת.</b> הֵם עִקְּרֵי הַגְּפָנִים שֶׁקּוֹרִין ציפ״ש בלע״ז: <b>הֵתַז.</b> כָּרַת וְקִצֵּץ, כְּלוֹמַר: יַהֲרֹג הַשָּׂרִים וְהַשַּׁלִּיטִים שֶׁל גּוֹג וַחֲיָלוֹתָיו וְעוֹזְרָיו: <b>יֵעָזְבוּ יַחְדָּו.</b> פִּגְרֵיהֶם: <b>לְעֵיט הָרִים.</b> לְעוֹף הָרִים: <b>וְקָץ עָלָיו.</b> כָּל יְמוֹת הַקַּיִץ: <b>תֶּחֱרָף.</b> כָּל יְמוֹת הַחֹרֶף. מִכָּאן אָמְרוּ: מִשְׁפַּט גּוֹג לֶעָתִיד לָבוֹא שְׁנֵים עָשָׂר חֹדֶשׁ (סדר עולם רבה ג): <b>רֹכֵב עַל עָב קַל.</b> מְהֵרָה לִשְׁלֹחַ קַל מְהֵרָה גְּזֵרַת דְּבָרוֹ לִפָּרַע מִמִּצְרַיִם: <b>וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו.</b> לֹא יִהְיֶה לָהֶם כֹּחַ לְהַצִּיל אֶת עַמָּם מִיַּד שְׁלוּחָיו שֶׁל אַשּׁוּר. וְזֶה שֶׁאָמַר הַנָּבִיא פֻּרְעָנוּת מִצְרַיִם בַּלָּשׁוֹן הַזֶּה, מַה שֶׁלֹּא אָמַר בַּלָּשׁוֹן הַזֶּה לִשְׁאָר אֻמּוֹת, מִפְּנֵי שֶׁהֵם לְמוּדִים לִלְקוֹת בַּמִּדָּה הַזֹּאת: ״וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם״ (שמות יב:יב), ״וּבְכָל אֱלֹהֵי מִצְרַיִם״ (שם), וְדֶרֶךְ אֶרֶץ מְיָרְאִין אֶת הָאָדָם בְּמַכָּה שֶׁכְּבָר לָקָה בָּהּ: <b>וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם.</b> סוֹפוֹ מְפָרֵשׁ אֶת תְּחִלָּתוֹ: <b>וְנִלְחֲמוּ אִישׁ בְּאָחִיו</b>: <b>וְנָבְקָה רוּחַ.</b> תִּתְרוֹקֵן חָכְמָתוֹ, כְּמוֹ ״בּוֹקֵק הָאָרֶץ״ (ישעיהו כד:א): <b>הָאִטִּים.</b> אֶחָד מִן הַשֵּׁמוֹת שֶׁל עֲבוֹדָה זָרָה: <b>וְסִכַּרְתִּי.</b> כְּמוֹ ׳וְסָגַרְתִּי׳; וְיֵשׁ עוֹד לְפָרֵשׁ לְשׁוֹן ״וַיִּסָּכְרוּ מַעְיְנוֹת תְּהוֹם״ (בראשית ח:), אֶסְתְּמֶנּוּ וְאֶחְבְּשֶׁנּוּ: <b>בְּיַד אֲדֹנִים קָשֶׁה.</b> כָּל לְשׁוֹן אַדְנוּת קָרוּי בִּלְשׁוֹן רַבִּים, וַאֲפִלּוּ יָחִיד, כְּמוֹ ״אֲדֹנֵי יוֹסֵף״ (בראשית לט:), ״עַד בֹּא אֲדֹנָיו״ (בראשית לט:ז): <b>וּמֶלֶךְ עַז.</b> מֶלֶךְ אַשּׁוּר: <b>וְנִשְּׁתוּ מַיִם מֵהַיָּם.</b> וְנֶחְרְבוּ מַיִם מִן הַיָּם: <b>וְנִשְּׁתוּ.</b> לְשׁוֹן ״הַשְּׁאֵת וְהַשֶּׁבֶר״ (איכה ג:מז). לְפִי שֶׁכָּל שֶׁבַח אֶרֶץ מִצְרַיִם עַל יְדֵי נִילוּס הוּא, שֶׁאֵין גְּשָׁמִים יוֹרְדִים שָׁם, אֶלָּא נִילוּס עוֹלֶה וּמַשְׁקֶה אוֹתָהּ דֶּרֶךְ יְאוֹרִים הָעֲשׂוּיִים בִּידֵי אָדָם, לְפִיכָךְ הוּא מְדַמֶּה פֻּרְעָנוּת שֶׁלָּהּ לְיֹבֶשׁ יְאוֹרִים: <b>וְנִשְּׁתוּ מַיִם מֵהַיָּם.</b> וְלֹא יַחֲזִיר הַיָּם אֶת נִילוּס לַאֲחוֹרָיו, וְיֵרֵד נִילוּס לְתוֹכוֹ וְלֹא יַעֲלֶה וְיַשְׁקֶה אֶת מִצְרַיִם: <b>וְנָהָר.</b> זֶה נִילוּס: <b>וְהֶאֶזְנִיחוּ.</b> כְּשֶׁהַמַּיִם מִתְמַעֲטִין, הַטִּיט נִכָּר בָּהֶם, וְנַעֲשִׂין רֶפֶשׁ וְנִזְנָחִין: <b>דָּלֲלוּ.</b> בְּמַחְבֶּרֶת ״אִם דַּל הוּא״ (ויקרא יד:כא): <b>יְאֹרֵי מָצוֹר.</b> יְאוֹרִים עֲמֻקִּים בַּחֲרִיצֵי מְצוֹרֵי עֲיָרוֹת: <b>קָנֶה וָסוּף</b>, שֶׁהָיוּ גְּדֵלִים שָׁם מֵרֹב מֵימֵיהֶם: <b>קָמֵלוּ.</b> כְּשֶׁיָּבְשׁוּ הַיְאוֹרִים, עָמְדוּ הַקָּנִים מִלִּגְדּוֹל עוֹד, וְהֵם מִתְיַבְּשִׁים וְנוֹפְלִים. תִּרְגֵּם יוֹנָתָן קָמֵלוּ: ״לָא יִסְקוּן״, וּבְמָקוֹם אַחֵר תִּרְגֵּם ״הֶחְפִּיר לְבָנוֹן קָמַל״ (ישעיהו לג:ט): ״נְתַר״. וְאוֹמֵר אֲנִי, שֶׁהוּא לְשׁוֹן ׳קְצִיצָה׳, שֶׁנִּקְצָצִים מֵאֲלֵיהֶן מֵחֲמַת יוֹבְשָׁן וְנוֹפְלִין: <b>עָרוֹת עַל יְאוֹר עַל פִּי יְאוֹר, וְכָל מִזְרַע יְאוֹר וגו׳. עָרוֹת</b> – לְשׁוֹן דָּבָר הַמְעוֹרֶה וְנִשְׁרָשׁ יָפֶה יָפֶה, וְדוֹמֶה לוֹ (תהלים לז:לה) ״רָשָׁע עָרִיץ וּמִתְעָרֶה כְּאֶזְרָח רַעֲנָן״, וְכֵן חִבְּרוֹ מְנַחֵם בְּמַחְבַּרְתּוֹ. זְרָעִים הַנִּשְׁרָשִׁים עַל נִילוּס, וַאֲפִלּוּ עַל פִּי שְׂפָתוֹ, וְכָל הַנִּזְרָעִים עָלָיו הַכֹּל <b>יָבֵשׁ וְנִדָּף</b>: <b>וְאָנוּ.</b> לְשׁוֹן אוֹנִי וָאֵבֶל: <b>הַדַּיָּגִים.</b> הֵם מִצְרַיִם, שֶׁצָּדִין דָּגִים מִנִּילוּס, שֶׁהוּא מִתְפַּשֵּׁט וְעוֹלֶה בִּיאוֹרִים רַבִּים הָעֲשׂוּיִין עַל שְׂפָתוֹ עַל פְּנֵי אֶרֶץ מִצְרַיִם כֻּלָּהּ, מַה שֶּׁאֵין כֵּן בְּכָל הַנְּהָרוֹת: <b>חַכָּה.</b> אמ״ו בלע״ז: <b>עֹבְדֵי פִשְׁתִּים.</b> זוֹרְעֵי פִּשְׁתִּים עַל הַנָּהָר: <b>שְׂרִיקוֹת.</b> פִּשְׁתִּים שֶׁסּוֹרְקִין אוֹתָן, וְאוֹרְגִין מֵהֶם מְצוּדוֹת דָּגִים, שֶׁהֵן עֲשׂוּיוֹת חוֹרִין חוֹרִין: <b>חוֹרָי.</b> כְּמוֹ ״בַּהֲמוֹת שָׂדָי״ (תהלים ח:ח), ״וְקָרַע לוֹ חַלּוֹנָי״ (ירמיהו כב:יד): <b>וְהָיוּ שָׁתֹתֶיהָ מְדֻכָּאִים כָּל עֹשֵׂי שֶׂכֶר.</b> אישקלוש״א בלע״ז, כְּמוֹ (בראשית ח:ב) ״וַיִּסָּכְרוּ מַעַיְנוֹת תְּהוֹם״, שֶׁסּוֹכְרִים הַמַּיִם הַיּוֹצְאִין חוּץ לִשְׂפַת הַנָּהָר וּמִתְפַּשְּׁטִים, וְנַעֲשִׂים אֲגַם מַיִם הַנִּקְוִים וְעוֹמְדִין בִּמְקוֹמָן, וְרָבִים שָׁם דָּגִים. וְאָמַר הַנָּבִיא שֶׁיִּהְיוּ יְסוֹדוֹת חֲפִירוֹתֵיהֶן מְדֻכָּאִים, וְיִפְּלוּ אַגְמֵי הַשֶּׂכֶר שֶׁעָשׂוּ: <b>אַגְמֵי נָפֶשׁ.</b> אַגְמֵי שֶׁבֶת לָשׁוֹן ״שָׁבַת וַיִּנָּפַשׁ״ (שמות לא:יז), שֶׁמֵּי הָאֲגַמִּים נוֹחִים וְעוֹמְדִים בְּמָקוֹם אֶחָד. וְיוֹנָתָן תִּרְגֵּם: ״דַּהֲווֹ עָבְדִין סוּכְרָא וְכָנְשִׁין מַיָּא, גְּבַר לְנַפְשֵׁיהּ״: <b>אֵיךְ תֹּאמְרוּ</b> מֵעַתָּה לְפַרְעֹה, כָּל אִישׁ מִכֶּם עַל עַצְמוֹ ״בֶּן חֲכָמִים אֲנִי״, וּמֵאַחַר שֶׁיִּכָּשֵׁל בַּעֲצַתְכֶם, אֵיךְ תִּתְהַלְּלוּ לְפָנָיו לֵאמֹר בְּנֵי חֲכָמִים אֲנַחְנוּ, אַתָּה בֶּן מַלְכֵי קֶדֶם: <b>נוֹאֲלוּ.</b> לְשׁוֹן אֱוִילִים: <b>נִשְּׁאוּ.</b> כְּמוֹ ״הַנָּחָשׁ הִשִּׁיאַנִי״ (בראשית ג:יג): <b>מָסַךְ בְּקִרְבָּהּ.</b> מַשְׁקֶה מָזַג לָהֶם בְּתוֹכָהּ, שֶׁעִוָּה אֶת רוּחָם. לְשׁוֹן ״מָסְכָה יֵינָהּ״ (משלי ט:ב). עֵרוּב מַשְׁקֶה בְּחָבִית עַד שֶׁמַּעֲמִידוֹ בְּטַעְמוֹ קָרוּי מֶסֶךְ: <b>עִוְעִים.</b> שֵׁם חֹלִי שֶׁל טֵרוּף הַדַּעַת: <b>אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן.</b> הֵם הַחַרְטוּמִים וְאִצְטַגְנִינִים הַחוֹזִים בַּכּוֹכָבִים, שֶׁיֵּשׁ בָּרָקִיעַ מַזָּלוֹת וְכוֹכָבִים הַמְכֻנִּים כֵּן וַעֲשׂוּיִין דֻּגְמַת רֹאשׁ וְזָנָב, וְהֵם נְתוּנִים בִּתְלִי (ספרים אחרים: בְּטָלֶה). וְיֵשׁ לְפָרֵשׁ כְּתַרְגּוּמוֹ: ״רֹאשׁ וְהֶגְמוֹן, שִׁלְטוֹן וְאַטְרוֹן״: <b>וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא.</b> כְּשֶׁיִּשְׁמְעוּ הַנּוֹתָרִים בְּמִצְרַיִם מִשְּׁבִי סַנְחֵרִיב אֶת מַפַּלְתּוֹ, שֶׁיִּפּוֹל בְּאֶרֶץ יְהוּדָה בְּלֹא שׁוּם מִלְחֲמוֹת זְרוֹעַ בָּשָׂר, יֵדְעוּ כִּי יֵשׁ שְׁכִינָה בְּיִשְׂרָאֵל וּמוֹשִׁיעָם חָזָק, וְיִירָאוּ וְיִפְחֲדוּ מִפְּנֵי אַדְמַת יְהוּדָה: <b>חָגָּא.</b> לְשׁוֹן שֶׁבֶר, וְאֵימָה וָפַחַד, לְשׁוֹן ״יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר״ (תהלים קז:כז), וְכֵן ״חַגְוֵי הַסֶּלַע״ (שיר השירים ב:יד): <b>מִפְּנֵי עֲצַת ה׳ צְבָאוֹת אֲשֶׁר הוּא יוֹעֵץ עָלָיו.</b> לְהַפִּילוֹ בְּיַד סַנְחֵרִיב, וִיהוּדָה יִמָּלֵט מִיָּדוֹ: <b>בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים וְגוֹ׳.</b> שָׁנִינוּ בְּסֵדֶר עוֹלָם (סדר עולם רבה כג): אַחַר מַפַּלְתּוֹ שֶׁל סַנְחֵרִיב עָמַד חִזְקִיָּהוּ וּפָטַר אֶת הָאֻכְלוֹסִין שֶׁהֵבִיא עִמּוֹ מִמִּצְרַיִם וּמִכּוּשׁ בְּקוֹלָרִין לִפְנֵי יְרוּשָׁלַיִם, וְקִבְּלוּ עֲלֵיהֶם מַלְכוּת שָׁמַיִם, וְחָזְרוּ לִמְקוֹמָן, שֶׁנֶּאֱמַר: <b>בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים וְגוֹ׳</b>. וְהָלְכוּ וּבָנוּ מִזְבֵּחַ לַה׳ בְּאֶרֶץ מִצְרַיִם, וּמַקְרִיבִין עָלָיו קָרְבָּן לַשָּׁמַיִם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: <b>בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַה׳ בְּאֶרֶץ מִצְרָיִם</b>. וְיֵשׁ מֵרַבּוֹתֵינוּ שֶׁדְּרָשׁוּהוּ בְּמַסֶּכֶת מְנָחוֹת (מנחות קט ב) עַל מִזְבַּח בֵּית חוֹנְיוֹ, בְּנוֹ שֶׁל שִׁמְעוֹן הַצַּדִּיק, שֶׁבָּרַח לוֹ לְמִצְרַיִם וְעָשָׂה שָׁם מִזְבֵּחַ: <b>מְדַבְּרוֹת שְׂפַת כְּנַעַן.</b> כְּיִשְׂרָאֵל שֶׁבְּאֶרֶץ כְּנַעַן: <b>עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת.</b> תִּרְגֵּם יוֹנָתָן: ״קַרְתָּא דְבֵית שֶׁמֶשׁ דַּעֲתִידָא לְמֵיחֱרַב יִתְאַמַּר הִיא חֲדָא מִנְּהוֹן״. הַהֶרֶס תִּרְגְּמוֹ יוֹנָתָן לִשְׁנֵי פָנִים: לְשׁוֹן ״הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח״ (איוב ט:ז), וּלְשׁוֹן הֲרִיסָה וְחֻרְבָּן. וּמֵהֵיכָן לְמָדָהּ יוֹנָתָן? מִנְּבוּאָתוֹ שֶׁל יִרְמְיָה שֶׁנִּבָּא בְּתַחְפַּנְחֵס: ״וְשִׁבַּר אֶת מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם״ (ירמיהו מג:יג). לָמַדְנוּ שֶׁבֵּית שֶׁמֶשׁ שֶׁבְּאֶרֶץ מִצְרַיִם וּמַצֵּבָה עֲתִידָה לֵחָרֵב, וּמַצֵּבוֹת הָאֲמוּרוֹת שָׁם הִיא מַצֵּבָה אֵצֶל גְּבוּלָהּ לַה׳ הָאֲמוּרָה כָּאן. וְיֵשׁ לוֹמַר שֶׁהָיְתָה בֵּית שֶׁמֶשׁ יוֹשֶׁבֶת בִּגְבוּל מִצְרַיִם עַל הַסְּפָר, לְכָךְ נֶאֱמַר אֵצְלָהּ גְּבוּלָהּ: <b>וְהָיָה.</b> הַמִּזְבֵּחַ לְאוֹת וּלְעֵד בֵּינָם וּבֵין הַמָּקוֹם: <b>מוֹשִׁיעַ וָרָב.</b> מוֹשִׁיעַ וְשַׂר: <b>וְנוֹדַע ה׳.</b> יִהְיֶה כֹּחַ גְּבוּרָתוֹ נִכָּר לָהֶם: <b>וְנָגַף.</b> לְשׁוֹן מַכָּה הוּא: <b>נָגֹף וְרָפוֹא.</b> וְאַחַר הַמַּכָּה יָבִיא לָהֶם רְפוּאָה: <b>וְנֶעְתַּר לָהֶם.</b> יֵרָצֶה לָהֶם: <b>תִּהְיֶה מְסִלָּה.</b> תִּהְיֶה דֶּרֶךְ כְּבוּשָׁה שֶׁיֵּלְכוּ בָּהּ תָּמִיד <b>מִמִּצְרַיִם</b> לְאַשּׁוּר: <b>וּבָא אַשּׁוּר בְּמִצְרַיִם.</b> תִּרְגֵּם יוֹנָתָן: ״וְיִגִיחוּן אֲתוּרָאֵי לְמִצְרָאֵי״: <b>יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר.</b> לְשָׁלוֹם וְלִבְרָכָה, לְפִי שֶׁלֹּא הָיְתָה אֻמָּה חֲשׁוּבָה בָּעוֹלָם בְּאוֹתוֹ הַזְּמַן כְּמִצְרַיִם וּכְאַשּׁוּר, וְיִשְׂרָאֵל הָיוּ שְׁפָלִים בִּימֵי אָחָז וּבִימֵי הוֹשֵׁעַ בֶּן אֵלָה, וְאָמַר הַנָּבִיא: עַל יְדֵי הַנֵּס שֶׁיַּעֲשֶׂה לְחִזְקִיָּהוּ יִגְדַּל שֵׁם שֶׁל יִשְׂרָאֵל לְמַעְלָה וְיִהְיוּ חֲשׁוּבִים כְּאַחַת מֵאֵלּוּ הַמַּמְלָכוֹת לִבְרָכָה וְלִגְדֻלָּה: <b>אֲשֶׁר בֵּרֲכוֹ.</b> לְיִשְׂרָאֵל: <b>בָּרוּךְ עַמִּי.</b> יִשְׂרָאֵל, אֲשֶׁר בָּחַרְתִּי לִי לְעָם בִּהְיוֹתָם בְּמִצְרָיִם: <b>וּמַעֲשֵׂה יָדַי</b> הֶרְאֵיתִי לָהֶם בִּגְבוּרוֹת שֶׁהִפְלֵאתִי בְּאַשּׁוּר, וְעַל יְדֵי אוֹתָם נִסִּים יָשׁוּבוּ אֵלַי וְיִהְיוּ כְּאִלּוּ עַתָּה עֲשִׂיתִים מֵחָדָשׁ, וְהֵם יִהְיוּ <b>נַחֲלָתִי יִשְׂרָאֵל</b>, וְדֻגְמָא זוֹ תִּרְגֵּם יוֹנָתָן: <b>וּפִתַּחְתָּ הַשַּׂק מֵעַל מָתְנֶיךָ.</b> תִּרְגֵּם יוֹנָתָן: ״וְתֵיסַר סַקָּא בְּחַרְצָךְ״, וְהַדְּבָרִים מוֹכִיחִים, שֶׁהֲרֵי עַד עַכְשָׁיו לֹא צִוָּהוּ לַחֲגוֹר שַׂק שֶׁהוּא אוֹמֵר לוֹ לְהַתִּירָהּ. וְעוֹד: שֶׁהוּא אוֹמֵר <b>וְנַעַלְךָ תַּחֲלֹץ</b>, וְהוּא סִימָן לַאֲבֵלוּת. וּפֵירוּשׁ <b>וּפִתַּחְתָּ</b> כְּמוֹ ״מְפֻתָּחוֹת פִּתּוּחֵי חוֹתָם״ (שמות לט:ו), לַחֲגוֹר שַׂק בְּדֹחַק עַל בְּשָׂרוֹ, כְּדֵי שֶׁתֵּרָאֶה חֲקוּקָה בִּבְשָׂרוֹ: <b>מֵעַל מָתְנֶיךָ.</b> לְמַעְלָה מִמָּתְנֶיךָ: <b>עָרוֹם.</b> תִּרְגֵּם יוֹנָתָן: ״פְּחִיחַ״, בִּבְגָדִים קְרוּעִים וּבְלוּאִים, וְלֹא עָרֹם מַמָּשׁ: <b>שָׁלֹשׁ שָׁנִים.</b> יֵלֵךְ כֵּן לְאוֹת וּלְמוֹפֵת לְמִצְרַיִם וּלְכוּשׁ, שֶׁלְּסוֹף שָׁלֹשׁ שָׁנִים ״יִנְהַג מֶלֶךְ אַשּׁוּר אֶת שְׁבִי מִצְרַיִם וְגוֹ׳״ (ישעיה כ:ד). לָמַדְנוּ שֶׁכָּבַשׁ תַּרְתָּן אֶת אַשְׁדּוֹד שָׁלֹשׁ שָׁנִים לִפְנֵי מַפַּלְתּוֹ שֶׁל סַנְחֵרִיב, שֶׁהֲרֵי מַפַּלְתּוֹ הָיְתָה כְּשֶׁהֵבִיא אֶת שְׁבִי מִצְרַיִם וְתִרְהָקָה מֶלֶךְ כּוּשׁ לִפְנֵי יְרוּשָׁלַיִם בְּקוֹלָרִין, כְּשֶׁבָּא לָצוּר עַל חִזְקִיָּהוּ: <b>וַחֲשׂוּפַי שֵׁת.</b> כְּמוֹ ׳חֲשׂוּף שֵׁת׳, וְהַיּוֹ״ד יְתֵרָה כְּיוֹ״ד ״חַלּוֹנָי״ (ירמיהו כב:יד) וְ״חוֹרָי״ (ישעיהו יט:ט) וְ״שָׂדָי״ (תהלים ח:ח): <b>שֵׁת.</b> בֵּית מוֹצָא הָרְעִי, וְכֵן (שמואל ב י:ד): ״וַיִּכְרֹת אֶת מַדְוֵיהֶם עַד שְׁתוֹתֵיהֶם״. וּגְמוּל זֶה הָיָה לָהֶם תַּחַת חָם אֲבִיהֶם, אֲשֶׁר רָאָה עֶרְוַת אָבִיו וְלֹא כִּסָּה אוֹתָהּ, מִדָּה כְּנֶגֶד מִדָּה: <b>וְחַתּוּ וָבֹשׁוּ.</b> כָּל הַמַּבִּיטִים וּמְצַפִּים עַל עֶזְרַת <b>כּוּשׁ</b>, וְהַמִּתְפָּאֲרִים בְּמִשְׁעַן <b>מִצְרַיִם</b>: <b>תִּפְאַרְתָּם.</b> וונט״ש בלע״ז: <b>יוֹשֵׁב הָאִי הַזֶּה.</b> אֶרֶץ יִשְׂרָאֵל, שֶׁהָיוּ נִשְׁעָנִים עַל פַּרְעֹה <b>לְעֶזְרָה</b>: <b>הָאִי.</b> לְשׁוֹן אִיֵּי הַיָּם: <b>מַשָּׂא מִדְבַּר יָם.</b> הַנְּבוּאָה הַזֹּאת עַל בָּבֶל, כְּמוֹ שֶׁמְּפֹרָשׁ בָּהּ. וְאִם תֹּאמַר: הֲרֵי כְּבָר נִבָּא עָלֶיהָ (ישעיהו יג:ב) ״עַל הַר נִשְׁפֶּה שְׂאוּ נֵס״ וְכָל הַפָּרָשָׁה כֻּלָּהּ? פְּעָמִים שֶׁהַנְּבוּאָה בָּאָה בְּפִיו הַיּוֹם בְּסִגְנוֹן אֶחָד וּלְאַחַר זְמַן בְּסִגְנוֹן אַחֵר: <b>מַשָּׂא מִדְבַּר יָם.</b> תִּרְגֵּם יוֹנָתָן: ״מְטוּל מַשְׁרְיָין דְּאַתְיָין מִמַּדְבְּרָא, כְּמֵי יַמָּא״: <b>כְּסוּפוֹת בַּנֶּגֶב לַחֲלֹף.</b> כְּרוּחַ סוּפָה הַמִּתְהַפֵּךְ בְּאֶרֶץ יְבֵשָׁה, שֶׁהִיא מַעֲלָה אָבָק רַב: <b>לַחֲלֹף.</b> כָּךְ יַחֲלִיפוּ לָבוֹא מַחֲנוֹת רַבּוֹת עַל בָּבֶל: <b>מִמִּדְבָּר.</b> יָבוֹאוּ לָהּ: <b>מֵאֶרֶץ נוֹרָאָה.</b> תִּרְגֵּם יוֹנָתָן: ״מֵאַרְעָא דְּאִתְעֲבִידָא בַּהּ חֲסִינִין״, וְיֵשׁ לְפָרֵשׁ שֶׁהוּא מְקוֹם נָחָשׁ וְעַקְרָב, כְּמוֹ שֶׁנֶּאֱמַר (דברים א:יט) ״הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא״: <b>חָזוּת קָשָׁה.</b> הַנָּבִיא אוֹמֵר: נְבוּאָה זוֹ קָשָׁה עַל בָּבֶל <b>הֻגַּד לִי</b>: <b>הַבּוֹגֵד בּוֹגֵד</b> תִּרְגֵּם יוֹנָתָן: ״אֲנִיסַיָּא מִתְאַנְסִין וּבָזְזַיָּא מִתְבַּזְּזִין״. וְלָשׁוֹן הָעִבְרִית לְפִי הַתַּרְגּוּם כָּךְ פֵּרוּשׁוֹ: אֶת הַבּוֹגֵד בָּא אַחֵר וּבוֹגֵד אוֹתוֹ (ספרים אחרים: אוֹתְךָ), וְאֶת <b>הַשּׁוֹדֵד</b> בָּא אַחֵר <b>וְשׁוֹדֵד</b> אוֹתוֹ (ספרים אחרים: אוֹתְךָ). אֵלּוּ פָּרַס וּמָדַי שֶׁבּוֹזְזִין וְשׁוֹדְדִין אֶת בָּבֶל, שֶׁשָּׁדְדָה וּבָזְזָה עַד עַתָּה אֶת כָּל הַמְּדִינוֹת: <b>עֲלִי עֵילָם.</b> וּבוֹאִי עָלֶיהָ: <b>צוּרִי מָדַי.</b> עַל בָּבֶל בְּמָצוֹר. ״אֱלֹהִי צוּרִי״ (שמואל ב כב:ג) הַטַּעַם לְמַטָּה בָּרֵי״שׁ, וְזֶה טַעֲמוֹ לְמַעְלָה בַּצָּדִ״י, כְּמוֹ ׳שׁוּבִי׳: <b>כָּל אַנְחָתָה הִשְׁבַּתִּי.</b> לֹא מַפִּיק הֵ״א, לְפִי שֶׁהוּא כְּמוֹ כָּל אֲנָחוֹת שֶׁבָּעוֹלָם, וְהוּא לְשׁוֹן אֲנָחָה מְרֻבָּה שֶׁל אֲנָשִׁים רַבִּים, שושפיר״ש בלע״ז. כָּל אֲנָחוֹת הִשְׁבַּתִּי, שֶׁהָיָה הָעוֹלָם נֶאֱנָח מִפְּנֵי עֻלָּהּ שֶׁל מַלְכוּת בָּבֶל, עַתָּה הִשְׁבַּתִּי אוֹתָהּ: <b>מָלְאוּ מָתְנַי חַלְחָלָה.</b> הַנָּבִיא הוּא רַחֲמָנִי וּמִתְאַנֵּחַ עַל פֻּרְעָנוּת הָאֻמּוֹת; זוֹ מִדְרַשׁ אַגָּדָה (תנחומא בלק א). וּלְפִי פְּשׁוּטוֹ, הַנָּבִיא אוֹמֵר הַקִּינָה וְהָאֲנִינוּת, כְּאִלּוּ זוֹ בָּבֶל מִתְאוֹנֶנֶת: <b>צִירִים.</b> לְשׁוֹן חִיל וַחֲבָלִים. רַבּוֹתֵינוּ אָמְרוּ (בכורות מה א; ויקרא רבה יד ד): יֵשׁ דְּלָתוֹת וְצִירִים לָאִשָּׁה, כְּמוֹ שֶׁיֵּשׁ צִירִים לְדַלְתוֹת הַבַּיִת: <b>נַעֲוֵיתִי.</b> חֹלִי הוּא הַקָּרוּי עֲוִית בִּלְשׁוֹן חֲכָמִים: <b>פַּלָּצוּת.</b> בֶּהָלָה: <b>אֵת נֶשֶׁף חִשְׁקִי.</b> לַיְלָה שֶׁהָיִיתִי חוֹשֵׁק בָּהּ לְשִׂמְחָה וּלְמִשְׁתֶּה. בְּסֵפֶר יוֹסִיפוֹן מָצִינוּ שֶׁהָיָה שָׂמֵחַ עַל שֶׁנָּצְחוּ גְּדוּדָיו אֶת חֵיל פָּרַס. אוֹתוֹ לַיְלָה <b>שָׂם לִי לַחֲרָדָה</b>, שֶׁנֶּאֱמַר (דניאל ה:א) ״בֵּלְשַׁאצַּר מַלְכָּא עֲבַד לְחֶם רַב וְגוֹ׳״, ״אִשְׁתִּיו חַמְרָא וְגוֹ׳״, ״בֵּהּ בְּלֵילְיָא קְטִיל וְגוֹ׳״, ״וְדָרְיָוֶשׁ מָדָאָה קַבִּיל מַלְכוּתָא״ (דניאל ו:א): <b>צָפֹה הַצָּפִית.</b> זְקוֹף הַמְּנוֹרָה, בִּבְרֵאשִׁית רַבָּה (סג יד) צָוְוחִין לִמְנַרְתָּא צָפִיתָא: <b>אָכוֹל שָׁתֹה.</b> וּמִתּוֹךְ הָאֲכִילָה וְהַשְּׁתִיָּה צָעֲקוּ: <b>קוּמוּ הַשָּׂרִים</b>: <b>מָשְׁחוּ מָגֵן.</b> מָגִנֵּי עוֹר שָׁלוּק הֵן, וּמוֹשְׁחִין אוֹתָן בְּשֶׁמֶן כְּדֵי שֶׁיַּחֲלִיק אֶת הַזַּיִן. וְכָךְ נֶאֱמַר בְּשָׁאוּל (שמואל ב א:כא): ״כִּי שָׁם נִגְעַל מָגֵן גִּבּוֹרִים״, פָּלַט אֶת מְשִׁיחָתוֹ וְלֹא קִבְּלָה, וְנַעֲשָׂה מָגֵן שָׁאוּל כְּאִלּוּ לֹא נִמְשַׁח בְּשֶׁמֶן: <b>לֵךְ הַעֲמֵד הַמְצַפֶּה.</b> עָתִיד אֶחָד מִתַּלְמִידֶיךָ לִקְרֹא תִּגָּר עַל מִדּוֹתַי, עַל אֹרֶךְ שַׁלְוָתָהּ שֶׁל בָּבֶל, וְהוּא חֲבַקּוּק, שֶׁעָג עוּגָה וְעָמַד בְּתוֹכָהּ וְאָמַר (חבקוק ב:א) ״עַל מִשְׁמַרְתִּי אֶעֱמֹדָה וּמְצַפֶּה לִרְאוֹת מַה יְדַבֵּר בִּי״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִישַׁעְיָה: הַעֲמִידֵהוּ לְאוֹתוֹ מְצַפֶּה, וְהַבְטִיחֵהוּ מֵאִתִּי שֶׁיַּעֲמֹד עַל מִצְפֵּהוּ, וַ<b>אֲשֶׁר יִרְאֶה</b> בְּמַפַּלְתָּהּ שֶׁל בָּבֶל <b>יַגִּיד</b>: <b>וְרָאָה רֶכֶב.</b> וַאֲנִי אַרְאֶנּוּ שָׁם כְּמִין <b>רֶכֶב צֶמֶד פָּרָשִׁים</b>, אֶחָד רוֹכֵב <b>חֲמוֹר</b> וְאֶחָד רוֹכֵב <b>גָּמָל</b>, וְסִימָן הוּא לְפָרַס וּמָדַי: <b>וְהִקְשִׁיב קֶשֶׁב</b> וְשָׁם יִשְׁמַע בִּנְבוּאָתוֹ כְּמִין רֹב הוֹמִיּוֹת תְּשׁוּאוֹת חֲיָלוֹת: <b>וַיִּקְרָא אַרְיֵה.</b> הוּא חֲבַקּוּק, ׳אַרְיֵה׳ בְּגִימַטְרִיָּא כְּמִנְיַן ׳חֲבַקּוּק׳; יְשַׁעְיָה נִתְנַבֵּא שֶׁעָתִיד חֲבַקּוּק לְהִתְפַּלֵּל עַל זֹאת וְלוֹמַר כֵּן: <b>עַל מִצְפֶּה אֲדֹנָי.</b> ה׳ אֱלֹהַי, עַל מִצְפֶּה <b>אָנֹכִי עוֹמֵד תָּמִיד יוֹמָם</b> לְהוֹדִיעֵנִי עַל זֹאת: <b>וְהִנֵּה זֶה בָא.</b> כְּשֶׁיִּתְפַּלֵּל עַל כָּךְ, יִרְאֶה כְּמִין <b>רֶכֶב</b> אָדָם וְגוֹ׳: <b>נָפְלָה נָפְלָה בָּבֶל.</b> תִּרְגֵּם יוֹנָתָן: ״נָפְלַת וְאַף עֲתִידָה לְמִיפַּל״, שְׁתֵּי נְפִילוֹת שָׁנָה אַחַר שָׁנָה: תְּחִלָּה עַל יְדֵי מָדַי וּפָרַס, וּבַשָּׁנָה הַשְּׁנִיָּה עַל יְדֵי שָׁמַיִם, וְהָיְתָה בָּבֶל צְבִי מַמְלָכוֹת כְּמַהְפֵּכַת סְדוֹם. וְכֵן מָצִינוּ בְּסֵדֶר עוֹלָם (סדר עולם רבה כח): וּבָא בַשָּׁנָה הַשְּׁמוּעָה זוֹ שֶׁל דָּרְיָוֶשׁ, וְאַחֲרָיו בַּשָּׁנָה הַשְּׁמוּעָה ״וְהָיְתָה בָּבֶל צְבִי מַמְלָכוֹת כְּמַהְפֵּכַת וְגוֹ׳״ (ישעיהו יג:יט): <b>מְדֻשָׁתִי וּבֶן גָּרְנִי</b> תְּבוּאַת קֹדֶשׁ שֶׁלִּי, עֲרֵמַת חִטִּי, אֲשֶׁר נִצְטַוֵּיתִי מִפִּי רוּחַ הַקֹּדֶשׁ לְתַקֵּן אֶתְכֶם בְּדֶרֶךְ הַיְשָׁרָה, כְּאָדָם הַדָּשׁ וְזוֹרֶה תְּבוּאָתוֹ בַּגֹּרֶן: <b>אֲשֶׁר שָׁמַעְתִּי.</b> מֵאִתּוֹ <b>הִגַּדְתִּי לָכֶם</b>: <b>דּוּמָה.</b> הוּא אֱדוֹם, וְכֵן הוּא אוֹמֵר ״מִי כְצוֹר כְּדוּמָה בְּתוֹךְ הַיָּם״ (יחזקאל כז:לב): <b>אֵלַי קֹרֵא מִשֵּׂעִיר.</b> אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: ״אֵלַי קוֹרֵא הַנָּבִיא, אוֹ הַמַּלְאָךְ, מֵעוֹל מַלְכוּת שֵׂעִיר״: <b>שׁוֹמֵר מַה מִלַּיְלָה.</b> שׁוֹמֵר יִשְׂרָאֵל, מַה תְּהֵא מִן הַלַּיְלָה וְהַחֲשֵׁכָה הַזֹּאת? <b>אָמַר שֹׁמֵר.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>אָתָא בֹקֶר.</b> יֵשׁ לְפָנַי לְהַזְרִיחַ לַעֲשׂוֹת בֹּקֶר לָכֶם: <b>וְגַם לָיְלָה.</b> מְתֻקָּן לְעֵשָׂו לְעֵת קֵץ: <b>אִם תִּבְעָיוּן בְּעָיוּ.</b> אִם תְּבַקְשׁוּ בַּקָּשַׁתְכֶם לְמַהֵר הַקֵּץ: <b>שׁוּבוּ אֵתָיוּ.</b> בִּתְשׁוּבָה: <b>מַשָּׂא בַּעְרָב.</b> עַל עַרְבִיִּים: <b>בַּיַּעַר בַּעְרַב תָּלִינוּ.</b> רָאִיתִי מַה עֲשִׂיתֶם בְּהַגְלוֹת אַשּׁוּר אֶת עַמִּי, וְהָיוּ מְבַקְשִׁים לְשַׁבָּאִים שֶׁלָּהֶם לְהוֹלִיכָם דֶּרֶךְ עֲלֵיכֶם, לְפִי שֶׁאַתֶּם בְּנֵי דוֹדֵיהֶם, אוּלַי תְּרַחֲמוּ עֲלֵיהֶם, וְאַתֶּם הֱיִיתֶם יוֹצְאִים וְלָנִים בַּיַּעַר דֶּרֶךְ הַעֲבָרַת שַׁיָּרוֹת: <b>אֹרְחוֹת דְּדָנִים.</b> בְּנֵי דוֹדְכֶן: <b>לִקְרַאת צָמֵא</b> דֶּרֶךְ לְהָבִיא מַיִם, וְאַתֶּם <b>יוֹשְׁבֵי אֶרֶץ תֵּימָא</b> לֹא עֲשִׂיתֶם כֵּן, אֶלָּא <b>בְּלַחְמוֹ קִדְּמוּ נֹדֵד</b>, הֵבִיאוּ לָהֶם מִינֵי מַאֲכָלִים מְלוּחִים וְנוֹדוֹת נְפוּחִים מְלֵאֵי רוּחַ, וְהָיָה אוֹכֵל וּמְבַקֵּשׁ לִשְׁתּוֹת, וְנוֹתֵן פִּי הַנּוֹד לְתוֹךְ פִּיו, וְהָרוּחַ נִכְנָס בְּמֵעָיו וְהוּא מֵת. דָּבָר אַחֵר: <b>לִקְרַאת צָמֵא הֵתָיוּ מָיִם</b> – לֹא כֵּן עָשִׂיתִי לַאֲבִיכֶם, כְּשֶׁהָיָה צָמֵא גִּלִּיתִי לוֹ בְּאֵר מַיִם (בראשית כא:יט): <b>כִּי מִפְּנֵי חֲרָבוֹת נָדָדוּ.</b> עַמִּי: <b>חֶרֶב נְטוּשָׁה.</b> פְּשׁוּטָה עַל פְּנֵי הָאָרֶץ, כְּמוֹ (שמואל א ל:טז) ״וְהִנָּם נְטוּשִׁים עַל פְּנֵי כָל הָאָרֶץ״, (שמואל ב ה:יח) ״וַיִּנָּטְשׁוּ בְּעֵמֶק רְפָאִים״. דָּבָר אַחֵר: <b>נְטוּשָׁה</b> כְּמוֹ ׳לְטוּשָׁה׳, כָּל אוֹתִיּוֹת אֲשֶׁר מוֹצָאֵיהֶם קְרוֹבִים לִהְיוֹת מִמָּקוֹם אֶחָד מִתְחַלְּפוֹת זוֹ בָּזוֹ, נוּ״ן בְּלָמֶ״ד, כְּעִנְיָן שֶׁנֶּאֱמַר (נחמיה יג:ז) ״לַעֲשׂוֹת לוֹ נִשְׁכָּה״ כְּמוֹ לִשְׁכָּה: <b>כִּשְׁנֵי שָׂכִיר.</b> אֲדַקְדֵּק בָּהּ לְצַמְצֵם הַמּוֹעֵד, כְּשָׂכִיר הַנִּשְׂכָּר לְשָׁנִים, שֶׁמְּדַקְדֵּק בְּמוֹעֵד תַּשְׁלוּם שְׁנָתוֹ: <b>וּשְׁאָר.</b> שְׁאֵרִית: <b>קֶשֶׁת גִּבּוֹרֵי בְנֵי קֵדָר.</b> בַּעֲלֵי רוֹבֵי קֶשֶׁת, שֶׁהֵם כַּאֲבִיהֶם שֶׁנֶּאֱמַר בּוֹ (בראשית כא:כ) ״וַיְהִי רֹבֶה קָשֶׁת״: <b>גֵּיא חִזָּיוֹן.</b> הִיא יְרוּשָׁלַיִם, גֵּיא שֶׁנִּתְנַבְּאוּ עָלֶיהָ רֹב נְבוּאוֹת: <b>כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת.</b> כְּשֶׁבָּא עֲלֵיהֶם חַיִל, עוֹלִים עַל גַּגּוֹתֵיהֶם לִרְאוֹת הַחַיִל וּלְהִלָּחֵם. וְרַבּוֹתֵינוּ פֵּרְשׁוּ עַל כֹּהֲנִים, שֶׁעָלוּ עַל גַּגּוֹ שֶׁל הֵיכָל וּמַפְתְּחוֹת הָעֲזָרָה בְּיָדָם, כִּדְאִיתָא בְּמַסֶּכֶת תַּעֲנִית (תענית כט א). וּמִדְרַשׁ אַגָּדָה אוֹמֵר שֶׁהָיוּ גַּסֵּי הָרוּחַ, בְּאֵיכָה רַבָּתִי (פתיחתא כד): <b>תְּשֻׁאוֹת מְלֵאָה.</b> עִיר שֶׁהָיְתָה מְלֵאָה תְּשׁוּאוֹת, קוֹל רֹב אָדָם, <b>הוֹמִיָּה וְעַלִּיזָה</b>, עַכְשָׁיו מַה לָּךְ מִתְאַבֶּלֶת? <b>חֲלָלַיִךְ לֹא חַלְלֵי חֶרֶב.</b> טוֹבִים הָיוּ אִלּוּ חַלְלֵי חֶרֶב הָיוּ, מֵעַכְשָׁיו שֶׁהֵם חַלְלֵי רָעָב (איכה ד:ט): <b>כָּל קְצִינַיִךְ נָדְדוּ יַחַד.</b> צִדְקִיָּהוּ וְשָׂרָיו שֶׁיָּצְאוּ לִבְרוֹחַ בַּלַּיְלָה (מלכים ב כה:ד): <b>מִקֶּשֶׁת אֻסָּרוּ.</b> אֲשֶׁר מֵאֵימַת הַמּוֹרִים חִצִּים בַּקֶּשֶׁת, הָיוּ נֶאֱסָרִים לְהִסָּגֵר בְּתוֹךְ הָעִיר, וְכָל הַנִּמְצָאִים בּוֹ אֻסְּרוּ יַחַד בְּזִיקִים, וְרֻבָּן <b>מֵרָחוֹק בָּרָחוּ</b> קֹדֶם לָכֵן: <b>שְׁעוּ מִנִּי.</b> חִדְלוּ מִמֶּנִּי! כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמַלְאֲכֵי הַשָּׁרֵת (איכה רבה פתיחתא כד): <b>וּמְבוּסָה.</b> מִרְמָס, כְּמוֹ ״בּוֹסְסוּ אֶת חֶלְקָתִי״ (ירמיה יב:י), וּכְמוֹ ״כְּגִבּוֹרִים בּוֹסִים בְּטִיט חוּצוֹת״ (זכריה י:ה): <b>מְקַרְקַר קִר.</b> יוֹם קִרְקוּר קִיר הַחוֹמָה: <b>וְשׁוֹעַ אֶל הָהָר.</b> וְקוֹל שַׁוְעָה לָנוּס אֶל הֶהָרִים, לְהִמָּלֵט: <b>נָשָׂא אַשְׁפָּה.</b> אַשְׁפּוֹת חִצִּים, קויבר״ץ בלע״ז: <b>וְקִיר עֵרָה מָגֵן.</b> תִּרְגֵּם יוֹנָתָן: ״וְעַל שׁוּר דְּבָקוּ תְּרִיסִין״, וְהוּא כְּמוֹ ״עָרוֹת עַל יְאוֹר״ (ישעיהו יט:ז), ״וּמִתְעָרֶה כְּאֶזְרָח רַעֲנָן״ (תהלים לז:לה). וְיֵשׁ לְפָרֵשׁ <b>וְקִיר עֵרָה מָגֵן</b>: ׳קִיר׳ שֵׁם הָעִיר, כְּמוֹ ״וַיַּגְלֶה קִירָה״ (מלכים ב טז:ט), בְּנֵי אוֹתָהּ מְדִינָה גִּלּוּ מָגִנֵּיהֶם עַל יְרוּשָׁלַיִם: <b>שֹׁת שָׁתוּ הַשָּׁעְרָה.</b> שָׂמוּ מָצוֹר עַל הַשְּׁעָרִים, וְדֻגְמָתוֹ יֵשׁ בִּמְלָכִים בְּמִלְחֶמֶת בֶּן הֲדַד ״שִׂימוּ עַל הָעִיר״ (מלכים א כ:יב): <b>וַיְגַל.</b> לְשׁוֹן גִּלּוּי: <b>מָסַךְ יְהוּדָה.</b> הוּא בֵּית הַמִּקְדָּשׁ, שֶׁהָיָה מֵגִין וּמֵיסַךְ וּמְסַכֵּךְ עֲלֵיהֶם: <b>וַתַּבֵּט בַּיּוֹם הַהוּא.</b> תַּחְבּוּלוֹת לְהִלָּחֵם בָּם: <b>אֶל נֶשֶׁק בֵּית הַיָּעַר.</b> הֵם הַמָּגִנִּים, שְׁלֹשׁ מֵאוֹת וּמָאתַיִם צִנָּה שֶׁעָשָׂה שְׁלֹמֹה, ״וַיִּתְּנֵם הַמֶּלֶךְ בֵּית יַעַר הַלְּבָנוֹן״ (מלכים א י:טז): <b>בְּקִיעֵי עִיר דָּוִד.</b> בִּקְעֵי הַחוֹמָה <b>רְאִיתֶם כִּי רָבּוּ</b>: <b>וַתְּקַבְּצוּ אֶת מֵי הַבְּרֵכָה.</b> יוֹנָתָן תִּרְגֵּם: ״וּכְנִישְׁתּוּן יָת עַמָּא לְמֵי בְּרִיכְתָא אַרְעִיתָא״, שֶׁהוּא אֵצֶל בְּקִיעֵי עִיר דָּוִד לְהִלָּחֵם שָׁם, לְפִי שֶׁרְאִיתֶם שֶׁיֵּשׁ שָׁם תָּרְפָּה לִירוּשָׁלַיִם וְנוֹחָה לִכָּבֵּשׁ מִשָּׁם: <b>וְאֶת בָּתֵּי יְרוּשָׁלִַם סְפַרְתֶּם.</b> כַּמָּה בָּתִּים יֵשׁ לְכָל אֶחָד, שֶׁיִּתְּנוּ מֵהֶם לְפִי חֶשְׁבּוֹן, כְּדֵי לָקַחַת הָאֲבָנִים וְהָעֵצִים לְבַצֵּר אֶת הַחוֹמָה: <b>לְבַצֵּר.</b> לְחַזֵּק, לְשׁוֹן ״עָרִים בְּצוּרוֹת״ (במדבר יג:כח): <b>וּמִקְוָה עֲשִׂיתֶם.</b> אֲגַם מַיִם לִהְיוֹת חֹזֶק לָעִיר: <b>בֵּין הַחֹמֹתַיִם.</b> הַחוֹמוֹת כְּפוּלוֹת: חַיִל וְחוֹמָה, וּבֵין <b>מֵי הַבְּרֵכָה הַיְשָׁנָה</b>: <b>וְלֹא הִבַּטְתֶּם אֶל עֹשֶׂיהָ.</b> וְאִם תֹּאמְרוּ: אַף חִזְקִיָּה עָשָׂה כֵּן, שֶׁנֶּאֱמַר (דברי הימים ב לב:ה) ״וַיִּתְחַזֵּק וַיִּבֶן אֶת כָּל הַחוֹמָה הַפְּרוּצָה וַיַּעַל עַל הַמִּגְדָּלִים וְלַחוּצָה הַחוֹמָה הָאַחֶרֶת וַיְחַזֵּק אֶת הַמִּלֹּא עִיר דָּוִד״? חִזְקִיָּהוּ ״בַּה׳ אֱלֹהֵי יִשְׂרָאֵל בָּטַח וְגוֹ׳״ (מלכים ב יח:ה), אֲבָל אַתֶּם, בִּימֵי יְהוֹיָקִים וְצִדְקִיָּה, לֹא הִבַּטְתֶּם אֶל עוֹשֶׂיהָ: <b>וְיֹצְרָהּ מֵרָחוֹק.</b> מֵאָז שֶׁבָּרָא אֶת הָעוֹלָם, עָלְתָה יְרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ בַּמַּחֲשָׁבָה: <b>לֹא רְאִיתֶם.</b> לֹא חֲשַׁבְתֶּם: <b>וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל אָבֵל לְפָנָיו, וְאַתֶּם אוֹכְלִים וּשְׂמֵחִים: <b>כִּי מָחָר נָמוּת.</b> בָּעוֹלָם הַבָּא, הַנְּבִיאִים אוֹמְרִים לָנוּ מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִהְיֶה לָנוּ חֵלֶק לָעוֹלָם הַבָּא, נַעֲשֶׂה לָנוּ הֲנָאָה בְּחַיֵּינוּ: <b>עַד תְּמֻתוּן.</b> תִּרְגֵּם יוֹנָתָן: ״מוֹתָא תִּנְיָינָא לְעוֹלָם הַבָּא״: <b>הַסֹּכֵן.</b> בַּעַל הֲנָאוֹת הָיָה, וְכֵן (מלכים א א:ב) ״וַתְּהִי לוֹ סֹכֶנֶת״. וּמִדְרַשׁ אַגָּדָה אוֹמֵר: מִן סִכְנִי הָיָה וּבָא לוֹ לִירוּשָׁלַיִם (ויקרא רבה ה ה): <b>אֲשֶׁר עַל הַבָּיִת.</b> מְמֻנֶּה הָיָה עַל בֵּית הַמִּקְדָּשׁ, יֵשׁ אוֹמְרִים: כֹּהֵן גָּדוֹל, וְיֵשׁ אוֹמְרִים: אֲמַרְכָּל: <b>מַה לְּךָ פֹה</b> הַכָּתוּב מְגַנֵּהוּ, לְפִי שֶׁרָצָה לְהַסְגִּיר אֶת חִזְקִיָּהוּ לְמֶלֶךְ אַשּׁוּר, כְּדְאָמְרִינַן בְּסַנְהֶדְרִין (סנהדרין כו א), כָּתַב פִּיתְקָא וְשַׁדָּא בְּגִירָא: ״שֶׁבְנָא וְסִיעָתוֹ הִשְׁלִימוּ, חִזְקִיָּה וְסִיעָתוֹ לֹא הִשְׁלִימוּ״: <b>וּמִי לְךָ פֹה.</b> מִי מִמִּשְׁפַּחְתְּךָ קָבוּר כָּאן? <b>חֹצְבִי מָרוֹם קִבְרוֹ.</b> שֶׁחָצַב לוֹ קֶבֶר בְּקִבְרֵי בֵּית דָּוִד לִקָּבֵר בֵּין הַמְּלָכִים, לְכָךְ הוּא אוֹמֵר לוֹ: ״<b>מַה</b> יְרֻשָּׁה <b>לְךָ</b> בַּקְּבָרוֹת הַלָּלוּ?״ <b>חֹצְבִי</b> חֹקְקִי. יוּ״ד יְתֵירָה, כְּמוֹ ״שֹׁכְנִי סְנֶה״ (דברים לג:טז), ״מְקִימִי מֵעָפָר דָּל״ (תהלים קיג:ז): <b>טַלְטֵלָה גָּבֶר.</b> כְּהָדֵין תַּרְנְגוֹלָא דְּמִטַּלְטֵל מֵאֲתַר לַאֲתַר (ויקרא רבה שם), וְרַבּוֹתֵינוּ אָמְרוּ (סנהדרין כו א): טִלְטוּלָא דְּגַבְרָא קָשֶׁה מְדְאִיתְּתָא: <b>וְעֹטְךָ עָטֹה.</b> כְּמוֹ ״וַיָּעַט בָּהֶם״ (שמואל א כה:יד), לְשׁוֹן ׳עַיִט׳ – יַפְרִיחֲךָ כְּעוֹף בַּגָּלוּת. וְרַבּוֹתֵינוּ אָמְרוּ (ויקרא רבה ה ה): צָרַעַת פָּרְחָה בּוֹ, כְּמָה דְאַתְּ אָמֵר ״עַל שָׂפָם יַעְטֶה״ (ויקרא יג:מה): <b>צָנוֹף יִצְנָפְךָ.</b> כְּמִצְנֶפֶת הַמַּקֶּפֶת אֶת הָרֹאשׁ, יַקִּיפוּךָ אוֹיְבִים וּמְצִיקִים: <b>כַּדּוּר.</b> כְּשׁוּר מֻקָּף, וְרַבּוֹתֵינוּ פֵּרְשׁוּ (ויקרא רבה ה ה) לְשׁוֹן ׳כַּדּוּר׳, שֶׁקּוֹרִין פלוט״א בלע״ז, שֶׁזּוֹרְקִין אוֹתוֹ וּמְקַבְּלִין מִיָּד לְיָד: <b>אֶל אֶרֶץ רַחֲבַת יָדָיִם.</b> ״בְּכָסִפְיָא״, שֵׁם הַמָּקוֹם (עזרא ח:יז): <b>שָׁמָּה תָמוּת.</b> וְלֹא תִּקָּבֵר בְּקִבְרֵי בֵּית דָּוִד, וְ<b>שָׁמָּה</b> יִהְיוּ <b>מַרְכְּבוֹת כְּבוֹדֶךָ</b> נֶהְפָּכִים לְ<b>קָלוֹן בֵּית אֲדוֹנֶיךָ</b> שֶׁבִּקַּשְׁתָּ: <b>וּמִמַּעֲמָדְךָ.</b> וּמִשִּׁמּוּשְׁךָ בַּמִּקְדָּשׁ <b>יֶהֶרְסֶךָ</b>: <b>לְאֶלְיָקִים.</b> הוּא הָיָה עַל הַבַּיִת כְּשֶׁנָּפַל סַנְחֵרִיב (ישעיהו לו:ג), כְּמוֹ שֶׁמָּצִינוּ כְּשֶׁיָּצְאוּ אֶל רַבְשָׁקֵה, וְגִלָּה לוֹ שֶׁבְנָא וְסִיעָתוֹ וּגְרָרוּהוּ בִּזְנָבוֹת סוּסֵיהֶם, כִּדְאִיתָא בְּסַנְהֶדְרִין (סנהדרין כו ב). כְּשֶׁהָלַךְ סַנְחֵרִיב אֶל תִּרְהָקָא מֶלֶךְ כּוּשׁ שָׁטַף שֶׁבְנָא וְסִיעָתוֹ וְהָלַךְ לוֹ, כָּךְ שָׁנִינוּ בְּסֵדֶר עוֹלָם (סדר עולם רבה כג): <b>מַפְתֵּחַ בֵּית דָּוִד.</b> תִּרְגֵּם יוֹנָתָן: ״מַפְתֵּחַ בֵּית מַקְדְּשָׁא וְשֻׁלְטָן בֵּית דָּוִד״: <b>וּתְקַעְתִּיו יָתֵד בְּמָקוֹם נֶאֱמָן.</b> ״וַאֲמַנִּינִיהּ אֲמַרְכַּל מְהֵימָן מְשַׁמֵּשׁ בַּאֲתַר קַיָּם״ תַּרְגּוּם יוֹנָתָן. <b>נֶאֱמָן</b> לְשׁוֹן ׳קִיּוּם׳, מָקוֹם שֶׁהוּא נֶאֱמָן לַנִּשְׁעָנִים עָלָיו כִּי לֹא יִמּוֹט. סָרֵס אֶת הַמִּקְרָא: ״וּתְקַעְתִּיו יָתֵד נֶאֱמָן בְּמָקוֹם״: <b>הַצֶּאֱצָאִים וְהַצְּפִיעוֹת.</b> תִּרְגֵּם יוֹנָתָן: ״בְּנַיָּא וּבְנֵי בְּנַיָּא״. וּמְנַחֵם חִבְּרוֹ עִם ״צְפִיעֵי הַבָּקָר״ (יחזקאל ד:טו), לִמֵּד שֶׁהוּא לְשׁוֹן עוֹלָלִים דַּקִּים הַיּוֹצְאִים מִמְּעֵי אִמָּן, וְיִהְיֶה צְפִיעֵי לְשׁוֹן ׳יְצִיאָה׳, דָּבָר הַיּוֹצֵא: <b>כָּל כְּלֵי הַקָּטָן.</b> הַקְּטַנִּים שֶׁבְּמִשְׁפְּחוֹתָם יִהְיוּ מִתְפָּאֲרִין בּוֹ וְנִסְמָכִין עָלָיו: <b>מִכְּלֵי הָאַגָּנוֹת וְעַד כָּל כְּלֵי הַנְּבָלִים.</b> תִּרְגֵּם יוֹנָתָן: ״מִכָּהֲנַיָּא לְבִישֵׁי אֵפוֹדָא וְעַד בְּנֵי לֵוִי אַחֲדֵי נִבְלַיָּא״, וְיִהְיֶה אַגָּנוֹת לְשׁוֹן ׳כְּלֵי שָׁרֵת׳, שֶׁמְּשָׁרְתִין בָּהֶם הַכֹּהֲנִים בְּבֵית הַמִּקְדָּשׁ: <b>הַנְּבָלִים.</b> שֶׁאוֹמְרִים בְּנֵי לֵוִי בָּהֶן הַשִּׁיר: <b>תָּמוּשׁ הַיָּתֵד.</b> גְּדֻלָּתוֹ שֶׁל שֶׁבְנָא: <b>וְנִכְרַת הַמַּשָּׂא אֲשֶׁר עָלֶיהָ.</b> בְּנֵי מִשְׁפַּחְתּוֹ וְסִיעָתוֹ הַנִּסְמָכִים עָלָיו וְהַתּוֹלִים בּוֹ כְּלֵי תִפְאַרְתָּם. וּלְפִי שֶׁדִּמָּהוּ לְיָתֵד, דִּמָּה הַמִּתְפָּאֲרִים בּוֹ וְנִשְׁעָנִים עָלָיו לְמַשָּׂא שֶׁמַּטְעִינִים עַל הַיָּתֵד. וְיֵשׁ פּוֹתְרִים אוֹתוֹ: וְתִתְקַיֵּם הַנְּבוּאָה שֶׁנִּתְנַבְּאָה עָלָיו: <b>הֵילִילוּ אֳנִיּוֹת תַּרְשִׁישׁ.</b> שֶׁהָיוּ מִתְעַשְּׁרִים עַל יְדֵי סוֹחֲרֵי צוֹר, שֶׁהָיוּ מְבִיאִים אֳנִיּוֹת תַּרְשִׁישׁ סְחוֹרָה לְצוֹר. <b>תַּרְשִׁישׁ</b> שֵׁם הַיָּם: <b>כִּי שֻׁדַּד מִבַּיִת מִבּוֹא.</b> כִּי שֻׁדַּד מִבִּפְנִים, מָקוֹם שֶׁהֱיִיתֶם רְגִילִין לְפֻנְדָּק, מִלָּבוֹא עוֹד לְתוֹכוֹ, וְלֹא יִהְיוּ עוֹד לָכֶם מָקוֹם בְּצוֹר לָלוּן שָׁם: <b>מֵאֶרֶץ כִּתִּים.</b> הֵם הָרוֹמִיִּים: <b>נִגְלָה לָמוֹ.</b> הַשּׁוֹדֵד לְאַנְשֵׁי צוֹר. דָּבָר אַחֵר: <b>מֵאֶרֶץ כִּתִּים נִגְלָה</b> לְאַנְשֵׁי תַרְשִׁישׁ שׁוֹד שֶׁל צוֹר, שֶׁבָּרְחוּ בְּנֵי צוֹר אֵצֶל כִּתִּים וּמִשָּׁם נִשְׁמְעָה הַשְּׁמוּעָה: <b>דֹּמּוּ יֹשְׁבֵי אִי.</b> הִתְאַבְּלוּ וְשְׁבוּ דוֹמִים, יוֹשְׁבֵי אִי הַיָּם; לָמָּה? סוֹחֲרֵי צִידוֹן, עוֹבְרֵי יַמִּים, הָיוּ רְגִילִים לְמַלְּאוֹתֵךְ כָּל סְחוֹרָה; עַכְשָׁיו כְּשֶׁתִּפּוֹל צוֹר תִּפּוֹל צִידוֹן עִמָּהּ, שֶׁסְּמוּכוֹת הָיוּ זוֹ לָזוֹ בְּתוֹךְ מַהֲלַךְ יוֹם: <b>וּבְמַיִם רַבִּים.</b> הָיָה בָּא <b>זֶרַע</b> מִמִּצְרַיִם, הַיּוֹשֶׁבֶת עַל נְהַר <b>שִׁחוֹר</b>, אֶל צוֹר: <b>קְצִיר יְאוֹר.</b> מִצְרַיִם הָיָה תְּבוּאָה שֶׁל צוֹר: <b>שִׁיחוֹר.</b> הוּא נִילוּס, שֶׁנֶּאֱמַר (יהושע יג:ג): ״מִן הַשִּׁיחוֹר אֲשֶׁר עַל פְּנֵי מִצְרָיִם״, וְהָיוּ מְבִיאִים הַתְּבוּאָה לְצוֹר בָּאֳנִיּוֹת מִצְרָיִם: <b>וַתְּהִי.</b> צוֹר: <b>סְחַר גּוֹיִם.</b> מֵעַם רַב שֶׁהָיָה בָּהּ, כָּל הַגּוֹיִם מְבִיאִין לָהּ סְחוֹרָה: <b>בּוֹשִׁי צִידוֹן.</b> שֶׁטְּפֵלָה לְצוֹר: <b>כִּי אָמַר יָם.</b> כִּי אָמְרָה צוֹר, הַיּוֹשֶׁבֶת בְּמָעוֹז הַיָּם שֶׁהוּא עִקַּר רֹאשׁ הַמַּלְכוּת, הֲרֵינִי כְּמוֹ שֶׁ<b>לֹּא חַלְתִּי וְלֹא יָלַדְתִּי</b> בַּחוּרִים, כִּי כֻּלָּם נֶהֶרְגוּ, וַהֲרֵי כְּמוֹ שֶׁלֹּא <b>רוֹמַמְתִּי בְתוּלוֹת</b>. וְכֵן תִּרְגֵּם יוֹנָתָן. וְרַבּוֹתֵינוּ אָמְרוּ בָּאַגָּדָה (ספרי במדבר מב): <b>בּוֹשִׁי צִידוֹן כִּי אָמַר יָם</b> – מָה אֲנִי שֶׁאֵין לִי בָּנִים וּבָנוֹת לִדְאוֹג עֲלֵיהֶם, שֶׁלֹּא יִתָּפְשׂוּ בַּעֲוֹנִי, אֵינִי מְשַׁנֶּה מִצְווֹת קוֹנִי לַעֲבוֹר גְּבוּל חוֹל אֲשֶׁר שָׂם לִי, עַל אַחַת כַּמָּה וְכַמָּה <b>בּוֹשִׁי צִידוֹן</b> שֶׁיֵּשׁ לָךְ לִדְאוֹג בְּכָל אֵלֶּה: <b>כַּאֲשֶׁר שֵׁמַע לְמִצְרָיִם.</b> אֲשֶׁר שָׁמְעוּ עַל מִצְרַיִם שֶׁהֵבֵאתִי עֲלֵיהֶם עֶשֶׂר מַכּוֹת, וְסוֹף טָבְעוּ בַּיָּם: <b>יָחִילוּ.</b> יִבָּהֲלוּ: <b>כְּשֵׁמַע.</b> הַשּׁוֹמְעִים כְּשֶׁיָּצָא <b>שֵׁמַע צוֹר</b>, כִּי גַם מַכּוֹתֶיהָ שֶׁל צוֹר יִהְיוּ דֻּגְמַת אוֹתָן מַכּוֹת: ״דָּם וָאֵשׁ״ (יואל ג:ג) דֻּגְמַת מַכַּת דָּם, ״קוֹל שָׁאוֹן מֵעִיר״ (ישעיהו סו:ו) זוֹ קִרְקוּר הַצְפַרְדְּעִים, ״וְנֶהֶפְכוּ נְחָלֶיהָ לְזֶפֶת״ (ישעיהו לד:ט) וְכוּ׳: <b>עִבְרוּ.</b> אַנְשֵׁי צוֹר לִבְרוֹחַ לְ<b>תַרְשִׁישָׁה</b>: <b>הֲזֹאת לָכֶם עַלִּיזָה</b> הֲרֵי נָפְלָה לִפְנֵיכֶם, וְיֹאמַר לָכֶם: ״<b>הֲזֹאת</b> הָעִיר שֶׁהָיְתָה <b>עַלִּיזָה</b> בְּעֵינֵיכֶם, אֲשֶׁר <b>מִימֵי קֶדֶם קַדְמָתָהּ</b> הָיְתָה עַלִּיזָה? עַכְשָׁיו <b>יוֹבִלוּהָ רַגְלֶיהָ מֵרָחוֹק</b> לְבַקֵּשׁ לָהּ מָנוֹחַ״: <b>כִּנְעָנֶיהָ.</b> תַּגָּרֶיהָ, כְּמוֹ ״כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה״ (הושע יב:ח), ״וְלֹא יִהְיֶה כְנַעֲנִי עוֹד״ (זכריה יד:כא): <b>כָּל צְבִי.</b> מַצָּב חָזָק: <b>עִבְרִי אַרְצֵךְ.</b> לַגּוֹלָה: <b>כַּיְאֹר.</b> כַּיְאוֹר הַזֶּה שֶׁעוֹלֶה וּמִתְפַּשֵּׁט: <b>בַּת תַּרְשִׁישׁ.</b> צוֹר הַיּוֹשֶׁבֶת בְּיָם תַּרְשִׁישׁ: <b>אֵין מֵזַח.</b> אֵין לְךָ <b>עוֹד</b> חֹזֶק וְאֵזוֹר לְשַׁנֵּס מָתְנַיִם, <b>מֵזַח</b> לְשׁוֹן ׳אֵזוֹר׳, כְּמוֹ (תהלים קט:יט) ״וּלְמֵזַח תָּמִיד יַחְגְּרֶהָ״, וְכָל ׳אֵזוֹר׳ לְשׁוֹן ׳חֹזֶק׳: <b>יָדוֹ נָטָה.</b> הַנּוֹטֶה: <b>ה׳ צִוָּה אֶל כְּנַעַן.</b> צִוָּה אֶת קוֹרְאָיו עַל כְּנַעַן: <b>לַשְׁמִד.</b> כְּמוֹ ׳לְהַשְׁמִיד׳, וְכֵן ״לָלֶכֶת לַגִּיד בְּיִזְרְעֶאל״ (מלכים ב ט:טו) כְּמוֹ ׳לְהַגִּיד׳, וְכֵן ״לַשְׁמִיעַ קוֹל תּוֹדָה״ (תהלים כו:ז) כְּמוֹ ׳לְהַשְׁמִיעַ׳: <b>מָעֻזְנֶיהָ.</b> צוֹר וְצִידוֹן מִשֶּׁל כְּנַעַן הָיוּ, כְּמוֹ שֶׁנֶּאֱמַר ״אֶת צִידוֹן בְּכוֹרוֹ״ (בראשית י:טו): <b>כִּתִּים.</b> אֶל אֶרֶץ <b>כִּתִּים קוּמִי עֲבוֹרִי, גַּם שָׁם לֹא יָנוּחַ לָךְ</b>. לָמָּה אֲנִי אוֹמֵר <b>קוּמִי עֲבוֹרִי</b>? <b>הֵן אֶרֶץ כַּשְׂדִּים זֶה הָעָם לֹא הָיָה.</b> אֲשֶׁר לֹא כְּדַאי הוּא לִהְיוֹת עָם, שֶׁהֲרֵי נִקְרְאוּ ״הַגּוֹי הַמַּר וְהַנִּמְהָר״ (חבקוק א:ו). עַם שׁוֹטֶה הוּא, מִן הַבְּרִיּוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְחָרֵט עֲלֵיהֶן עַל שֶׁבְּרָאָם, כְּמוֹ שֶׁשָּׁנִינוּ: שְׁלֹשָׁה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְחָרֵט עֲלֵיהֶם בְּמַסֶּכֶת סֻכָּה (סוכה נב ב): <b>אַשּׁוּר יְסָדָהּ.</b> לְהַשְׁכִּין בָּהּ צִיִּים שֶׁלּוֹ, סְפִינוֹתָיו, בִּרְנִיּוֹת גְּדוֹלוֹת, כְּמוֹ ״צִי אַדִּיר״ (ישעיהו לג:כא): <b>הֵקִימוּ בַחוּנָיו.</b> הֵם יָקִימוּ מְצוּדוֹתֵיהֶם עַל צוֹר. <b>בַחוּנָיו</b> – לְשׁוֹן ״עֹפֶל וָבַחַן״ (ישעיהו לב:יד), בורפריי״ץ בלע״ז שֶׁעוֹשִׂין לְמָצוֹר עַל הַכְּרַכִּים: <b>עוֹרְרוּ אַרְמְנוֹתֶיהָ.</b> יַחֲרִיבוּ, לְשׁוֹן ״עָרוּ עָרוּ״ (תהילים קלז:ז), לְשׁוֹן ׳נְתִיצָה׳ עַד הַיְסוֹד: <b>וְנִשְׁכַּחַת צֹר.</b> לְפִי שֶׁמַּזְכִּירָהּ בִּלְשׁוֹן גְּנַאי, לְשׁוֹן ׳זוֹנָה׳, אָמַר ״וְנִשְׁכַּחַת״ כְּזוֹנָה שֶׁשְּׁכָחוּהָ אוֹהֲבֶיהָ, אַף הִיא תִּשָּׁכַח מֵאֵין סוֹחֲרִים וְתַגָּרִים פּוֹנִים אֵלֶיהָ, לְפִי שֶׁתִּהְיֶה חֲרֵבָה: <b>כִּימֵי מֶלֶךְ אֶחָד.</b> יְמֵי דָוִד שִׁבְעִים שָׁנָה הָיוּ; וְאֵינִי יוֹדֵעַ מַהוּ הַסִּימָן הַזֶּה הַנִּתָּן כָּאן: <b>יִהְיֶה לְצֹר</b> זִכָּרוֹן מְעַט, שֶׁתִּתְנַעֵר מִשִּׁפְלוּתָהּ וְתַחֲזוֹר לְאוֹתָן שֶׁהָיוּ רְגִילִין אֶצְלָהּ, לַחֲזוֹר אֵלֶיהָ לָשׁוּב לְקַדְמוּתָהּ: <b>כְּשִׁירַת הַזּוֹנָה.</b> שֶׁרוֹאָה שֶׁאֵין פּוֹנֶה אֵלֶיהָ, וְנוֹשֵׂאת קוֹל עָרֵב וְנָעִים בְּשִׁיר, אוּלַי תֶּעֱרַב עַל מְאַהֲבֶיהָ: <b>הַרְבִּי שִׁיר.</b> כְּלוֹמַר, אַף הַרְבִּי תַּחֲנוּנִים וְהַשְׁפִּילִי גַּאֲוָתֵךְ: <b>לְאֶתְנַנָּה.</b> לְקַדְמוּתָהּ וּלְעָשְׁרָהּ עַל יְדֵי סְחוֹרָתָהּ, וּמְכַנֶּה אוֹתָהּ בִּלְשׁוֹן גְּנַאי: <b>וְזָנְתָה.</b> וּתְסַפֵּק סְחוֹרָה, אַךְ בְּלָשׁוֹן גְּנַאי כִּנָּה אוֹתָהּ: <b>קֹדֶשׁ לַה׳.</b> עֲתִידִים צַדִּיקִים לָבוֹז אוֹתָהּ כְּשֶׁיָּבֹא מֶלֶךְ הַמָּשִׁיחַ: <b>לֹא יֵאָצֵר.</b> לִהְיוֹת אוֹצָר: <b>וְלֹא יֵחָסֵן.</b> לֹא יַנְחִילֶנָּה לִבְנֵיהֶם: <b>וְלִמְכַסֶּה עָתִיק.</b> לְמַלְבּוּשֵׁי נוֹי, <b>עָתִיק</b> מְשֻׁבָּח, כְּמוֹ ״יְדַבְּרוּ עָתָק״ (תהלים צד:ד): <b>הִנֵּה ה׳ בּוֹקֵק הָאָרֶץ וּבוֹלְקָהּ.</b> הֲרֵי נְבוּאָה זוֹ פֻּרְעָנוּת לְיִשְׂרָאֵל, לְפִי שֶׁנִּבָּא לָהֶם נֶחָמָה זוֹ, וְהֵם עֲתִידִים לִרְאוֹת לְפָנֶיהָ צָרָה רַבָּה, לְכָךְ אָמַר לָהֶם: ״לֹא לָכֶם אֲנִי אוֹמֵר שֶׁתִּירָשׁוּהָ, כִּי הִנֵּה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹקֵק וּבוֹלֵק אֶתְכֶם, וְהַנּוֹתָרִים מִכֶּם לְיוֹם הַגְּאוּלָּה ״הֵמָּה יִשְׂאוּ קוֹלָם יָרֹנּוּ״״ (ישעיהו כד:יד), זֶהוּ סוֹף הָעִנְיָן, וְלָהֶם נִבֵּאתִי הַנְּבוּאָה הַטּוֹבָה: <b>בּוֹקֵק.</b> מְרוֹקֵן: <b>וּבוֹלְקָהּ.</b> מַחֲרִיבָהּ: <b>וְעִוָּה פָנֶיהָ.</b> וְהִבְהִיל חֲשׁוּבֶיהָ. <b>עִוָּה</b> לְשׁוֹן ״נַעֲוֵיתִי מִשְּׁמוֹעַ״ (ישעיהו כא:ג): <b>תוספת: וְהָיָה כָעָם כַּכֹּהֵן.</b> לֹא כִּשְׁאָר הוֹלְכֵי דְרָכִים, שֶׁהָאָדוֹן מוֹלִיכוֹ עַבְדּוֹ וְהַגְּבִירָה מוֹלִיכָה שִׁפְחָתָהּ, הָאָדוֹן נִכְבָּד וְהָעֶבֶד נִקְלֶה, הַגְּבִירָה נִכְבֶּדֶת וְהַשִּׁפְחָה נִקְלֵית, אֲבָל כְּשֶׁהַשַּׁבַּאי מוֹלִיךְ הַשְּׁבוּיִים, הַכֹּל שָׁוִין לְפָנָיו: <b>כַּקּוֹנֶה כַּמּוֹכֵר.</b> בִּזְמַן שֶׁהָעָם יוֹשֵׁב עַל נַחֲלָתוֹ לָבֶטַח, הַקּוֹנֶה שָׂמֵחַ וְהַמּוֹכֵר עָצֵב שֶׁלֹּא יָשׁוּב מִמְכָּרוֹ, אֲבָל כְּשֶׁהַשַּׁבַּאי מוֹלִיכָם, הַקּוֹנֶה אַל יִשְׂמַח וְהַמּוֹכֵר אַל יִתְאַבֵּל. וְכֵן כַּמַּלְוֶה כַּלֹּוֶה שְׁנֵיהֶם שָׁוִים, שֶׁהַלֹּוֶה אֵין לוֹ לִפְרוֹעַ, וְהַמַּלְוֶה אִם לֹא הִלְוָה לָזֶה הָיָה הַשַּׁבַּאי נוֹטְלוֹ כְּמוֹ כֵן. <b>כַּנֹּשֶׁה כַּאֲשֶׁר נוֹשֶׁה בּוֹ</b> – לוֹה נוֹפֵל בְּכֶסֶף, וְנוֹשֶׁה נוֹפֵל בְּכָל שְׁאָר דְּבָרִים, כְּגוֹן: יַיִן וְשֶׁמֶן וּתְבוּאָה וּדְבַשׁ, כְּדִכְתִיב (דברים כד:י): ״כִּי תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה״. עד כאן: <b>הִבּוֹק תִּבּוֹק.</b> תִּתְרוֹקֵן: <b>הִבּוֹז תִּבּוֹז.</b> לְשׁוֹן בִּזָּה וְשָׁלָל: <b>נָבְלָה.</b> כְּמוֹ ״וְהֶעָלֶה נָבֵל״ (ירמיהו ח:יג), לְשׁוֹן ׳כָּמַשׁ׳ וְתַשּׁוּת כֹּחַ: <b>אֻמְלְלָה.</b> לְשׁוֹן ׳שִׁפְלוּת׳, כְּמוֹ ״הַיְּהוּדִים הָאֻמְלָלִים״ (נחמיה ג:לד): <b>תֵּבֵל.</b> הִיא אֶרֶץ יִשְׂרָאֵל, שֶׁהִיא מְתֻבֶּלֶת בְּמִצְוֹת הַרְבֵּה: <b>מְרוֹם עַם הָאָרֶץ.</b> גָּאוֹן עַם הָאָרֶץ: <b>וְהָאָרֶץ חָנְפָה.</b> כְּמִין חֲנִיפוּת: עוֹשָׂה עֵשֶׂב וְאֵינוֹ עוֹשֶׂה קָמָה, מַרְאָה קָמָה וְאֵין חִטִּין בְּקַשֶּׁיהָ: <b>תַּחַת יוֹשְׁבֶיהָ.</b> בִּשְׁבִיל יוֹשְׁבֶיהָ: <b>בְּרִית עוֹלָם.</b> הִיא הַתּוֹרָה שֶׁקִּבְּלוּ בִּבְרִית: <b>עַל כֵּן אָלָה.</b> בַּעֲוֹן שְׁבוּעַת שָׁוְא: <b>חָרוּ.</b> לְשׁוֹן יָבֵשׁ וְצָמָא בְּחוֹם חֹרֶב, כְּמוֹ ״נִחַר מַפֻּחַ״ (ירמיה ו:כט): <b>מְשׂוֹשׂ תֻּפִּים.</b> שֶׁהֱיִיתֶם אוֹמְרִים ״הִנֵּה שָׂשׂוֹן וְשִׂמְחָה״ (ישעיהו כב:יג): <b>קִרְיַת תֹּהוּ.</b> כְּשֶׁתִּשָּׁבֵר נִקְרֵאת קִרְיַת תֹּהוּ: <b>מִבּוֹא.</b> מִלָּבוֹא לְתוֹכָהּ אִישׁ׃ <b>עָרְבָה.</b> הֶחְשִׁיכָה: <b>מְשׂוֹשׂ הָאָרֶץ.</b> הִיא יְרוּשָׁלַיִם: <b>וּשְׁאִיָּה יֻכַּת שָׁעַר.</b> עַל יְדֵי שְׁאִיַּת גַּלְמוּד, שֶׁיִּהְיוּ הַבָּתִּים שׁוֹאִים מֵאֵין יוֹשֵׁב, יֻכְּתוּ הַשְּׁעָרִים עַל יְדֵי מַזִּיקִין: <b>כִּי כֹה.</b> יִשָּׁאֲרוּ יִשְׂרָאֵל בְּקֶרֶב <b>הָעַמִּים</b>, אֶחָד בְּעִיר וּשְׁנַיִם בְּמִשְׁפָּחָה: <b>כְּנֹקֶף זַיִת.</b> הַמַּשְׁאִיר גַּרְגְּרִים בְּרֹאשׁ אָמִיר: <b>הֵמָּה יִשְׂאוּ קוֹלָם.</b> לְאוֹתוֹ הַמְּעַט הַנִּשְׁאָר תָּבֹא הַטּוֹבָה שֶׁנִּבֵּאתִי לְמַעְלָה (ישעיהו כג:יח): <b>צָהֲלוּ מִיָּם.</b> יוֹתֵר מִמַּה שֶּׁצָּהֲלוּ עַל הַיָּם בִּגְאֻלַּת מִצְרַיִם: <b>עַל כֵּן בָּאֻרִים.</b> תִּרְגֵּם יוֹנָתָן: ״בְּמֵיתֵי נְהוֹרָא לְצַדִּיקַיָּא״, עַל שְׁתֵּי (ספרים אחרים: מְאוֹרוֹת) שֶׁל גָּאוּלַת בָּבֶל וְשֶׁל אֱדוֹם. וּמְנַחֵם אָמַר (מחברת: אר) ׳אוּרִים׳ לְשׁוֹן ׳נְקִיעִים וּסְעִיפִים׳ שֶׁהָיוּ בּוֹרְחִים שָׁם, וְכֵן ״אוּר כַּשְׂדִּים״ (בראשית יא:כח) בִּקְעַת כַּשְׂדִּים, וְכֵן ״מְאוּרַת צִפְעוֹנִי״ (ישעיהו יא:ח) נֶקַע חוֹר מְעוֹנָתוֹ: <b>מִכְּנַף הָאָרֶץ.</b> תִּרְגֵּם יוֹנָתָן: ״מִבֵּית מַקְדְּשָׁא״, שֶׁהוּא בְּסוֹף אֶרֶץ יִשְׂרָאֵל בְּמִזְרָחָהּ, כְּמוֹ שֶׁשָּׁנִינוּ (מעשר שני ה ב): לוֹד מִן הַמַּעֲרָב וְיַרְדֵּן מִן הַמִּזְרָח, נִמְצָא מִירוּשָׁלַיִם לְיַרְדֵּן מַהֲלַךְ יוֹם. וַאֲנִי אוֹמֵר לְפִי פְּשׁוּטוֹ: שָׁמַעְנוּ מֵאֲחוֹרֵי הַפַּרְגּוֹד שֶׁעֲתִידִין לְהַעֲלוֹת זְמִירוֹת מִכְּנַף הָאָרֶץ, וּמָה הֵן הַזְּמִירוֹת? <b>צְבִי לַצַּדִּיק</b> – עָתִיד לִהְיוֹת מַצָּב וּתְקוּמָה לַצַּדִּיקִים: <b>וָאֹמַר רָזִי לִי וגו׳.</b> אוֹי לִי שֶׁנִּגְלוּ לִי שְׁנֵי רָזִים: רָז פֻּרְעָנוּת וְרָז יְשׁוּעָה, וַהֲרֵי תִּרְחַק הַיְשׁוּעָה עַד שֶׁיָּבֹאוּ אוֹיְבִים, בּוֹזְזִים אַחַר בּוֹזְזִים אֲחֵרִים וְשׁוֹדְדִים אַחֲרֵי שׁוֹדְדִים (סנהדרין צד א). חָמֵשׁ בְּגִידוֹת אֲמוּרוֹת כָּאן: <b>פַּחַד וָפַחַת וָפָח עָלֶיךָ.</b> עַל הָעַמִּים יוֹשְׁבֵי <b>הָאָרֶץ</b>: <b>פַּחַת.</b> גֻּמָּא לִפּוֹל בָּהּ, כְּמוֹ שֶׁמְּפָרֵשׁ וְאוֹמֵר: <b>הַנָּס (מפני) [מִקּוֹל] הַפַּחַד יִפֹּל אֶל הַפַּחַת וְגוֹ׳</b> – הַנִּמְלָט מֵחֶרֶב מָשִׁיחַ בֶּן יוֹסֵף יִפּוֹל אֶל חֶרֶב מָשִׁיחַ בֶּן דָּוִד, וְהַנִּמְלָט מִשָּׁם <b>יִלָּכֵד בַּפַּח</b> בְּמִלְחֶמֶת גּוֹג: <b>רֹעָה הִתְרֹעֲעָה.</b> לְשׁוֹן שֶׁבֶר, כְּמוֹ (תהלים ב:ט) ״תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל״: <b>פּוֹר הִתְפּוֹרְרָה.</b> לְשׁוֹן פֵּרוּרִין: <b>כַּמְּלוּנָה.</b> סֻכַּת נוֹצְרִים שֶׁבְּרֹאשׁ הָאִילָן: <b>צְבָא הַמָּרוֹם.</b> יַפִּיל שָׂרֵי הָאֻמּוֹת תְּחִלָּה (מכילתא בשלח שירה ב): <b>וְאֻסְּפוּ.</b> הָעַכּוּ״ם <b>אֲסֵפָה,</b> שֶׁהוּא לְרָעָתָם, לְהַכְנִיס <b>אַסִּיר</b> אֶל <b>בּוֹר</b> הַמּוּכָן לוֹ, מְחֻיָּבֵי גֵּיהִנֹּם לַגֵּיהִנֹּם: <b>וְסֻגְּרוּ עַל מַסְגֵּר.</b> הֵם שִׁבְעָה מְדוֹרֵי גֵּיהִנֹּם: <b>וּמֵרֹב יָמִים יִפָּקֵדוּ.</b> עֲוֹנוֹת יָמִים רַבִּים יִפָּקְדוּ עֲלֵיהֶם, וְזֶהוּ שֶׁיִּסֵּד הַקָּלִירִי (בסלוק של יוצר דפרשת זכור): ״לְרֹב יָמִים לְהִמָּנוֹת, לַחְשׁוֹב לָהֶם חֶשְׁבּוֹנוֹת״: <b>וְחָפְרָה הַלְּבָנָה וגו׳.</b> תִּרְגֵּם יוֹנָתָן: ״וְיִבְהֲתוּן דְּפָלְחִין לְסִיהֲרָא וְיִתְכַּנְעוּן דְּסָגְדִין לְשִׁמְשָׁא״: <b>עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן.</b> עֵצוֹת שֶׁיָּעַצְתָּ מֵרָחוֹק לְאַבְרָהָם בִּבְרִית בֵּין הַבְּתָרִים: <b>אֱמוּנָה אֹמֶן.</b> אֱמוּנָה נֶאֱמֶנֶת. <b>אֹמֶן</b> כְּמוֹ ׳אֹהֶל׳, ׳אֹכֶל׳, וְאֵינוֹ לְשׁוֹן פּוֹעֵל אֶלָּא לְשׁוֹן מִפְעָל, אבוירמנ״ט בלע״ז: <b>כִּי שַׂמְתָּ.</b> הַר שֵׂעִיר <b>מֵעִיר לְגָל</b>: <b>אַרְמוֹן זָרִים מֵעִיר.</b> מָעוֹן שֶׁעָשׂוּ בְּעִירְךָ, שֶׁהֶחֱרִיבוּהָ, תִּתֵּן אַרְמְנוֹתֶיהָ חֻרְבָּן, אֲשֶׁר <b>לְעוֹלָם לֹא יִבָּנֶה</b>: <b>מַחְסֶה מִזֶּרֶם.</b> כִּסּוּי אֹהֶל לְהַצִּיל מִזֶּרֶם, וְ<b>צֵל</b> לְהָגֵן <b>מֵחֹרֶב</b>. וּמַהוּ אוֹתוֹ זֶרֶם? הוּא <b>רוּחַ עָרִיצִים</b>, כִּי רוּחָם דִּמָּה לְזֶרֶם הַשּׁוֹטֵף בְּקִיר וּמַפִּילוֹ: <b>כְּחֹרֶב בְּצָיוֹן.</b> בְּעֵת יֹבֶשׁ, שֶׁמְיַבֵּשׁ הַזְּרָעִים לְהִתְמוֹלֵל, כֵּן <b>תַּכְנִיעַ שְׁאוֹן זָרִים</b>: <b>חֹרֶב בְּצֵל עָב.</b> כְּשֶׁהַמַּיִם מִתְקַשְּׁרִים בְּעָנָן <b>עָב</b> בִּימֵי הַשָּׁרָב, שֶׁהַכֹּל שְׂמֵחִים בּוֹ, כֵּן <b>יַעֲנֶה</b> שִׁיר הַצַּדִּיקִים עַל <b>זְמִיר עָרִיצִים</b> וּמַפַּלְתָּן: <b>זְמִיר.</b> לשון ״לא תִזְמֹר״ (ויקרא כה:ד): <b>וְעָשָׂה ה׳ צְבָאוֹת לְכָל הָעַמִּים.</b> כְּשֶׁיָּבֹאוּ לִצְבֹּא עַל יְרוּשָׁלַיִם: <b>מִשְׁתֵּה שְׁמָנִים.</b> שֶׁהֵם סְבוּרִים שֶׁיְּהֵא נוֹחַ לָהֶם כְּשֶׁמֶן, יֵהָפֵךְ לְ<b>מִשְׁתֵּה שְׁמָרִים</b>: <b>שְׁמָנִים מְמֻחָיִם.</b> נוֹחִים וְשְׁמֵנִים כְּמוֹחַ עֲצָמוֹת, יִהְיֶה <b>שְׁמָרִים מְזֻקָּקִים</b> מִכָּל מַשְׁקֶה שֶׁמֶן וְיַיִן, שֶׁלֹּא יְהֵא שָׁם אֶלָּא שְׁמָרִים לְבַדָּם; וְכָל זֶה בְּמִלְחֲמוֹת גּוֹג וּמָגוֹג: <b>הַלּוֹט.</b> הַכִּסּוּי. <b>הַלּוֹט עַל [כָּל] הָעַמִּים.</b> הַמְכַסֶּה אֶת כָּל הָעַמִּים, <b>הַלּוֹט</b> כְּמוֹ ״וַיָּלֶט פָּנָיו״ (מלכים א יט:יג), ״הִנֵּה הִיא לוּטָה בַשִּׂמְלָה״ (שמואל א כא:י): <b>וְהַמַּסֵּכָה.</b> לְשׁוֹן נְסִיכוּת וְשָׂרָרָה: <b>בִּלַּע הַמָּוֶת.</b> יְכַסֶּנּוּ וְיַעֲלִימֶנּוּ עוֹלָמִית מִיִּשְׂרָאֵל (פסחים סח א): <b>וְאָמַר.</b> עַמּוֹ <b>בַּיּוֹם הַהוּא ״הִנֵּה וְגוֹ׳״</b>: <b>קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ.</b> הָיִינוּ מְקַוִּים לוֹ שֶׁיּוֹשִׁיעֵנוּ: <b>כִּי תָנוּחַ יַד ה׳.</b> גְּבוּרָתוֹ שֶׁל מָקוֹם: <b>וְנָדוֹשׁ.</b> יְהֵא נָדוֹשׁ: <b>תַּחְתָּיו.</b> בִּמְקוֹמוֹ. <b>וְנָדוֹשׁ</b> כְּמוֹ ״וְנָרוֹץ הַגַּלְגַּל״ (קהלת יב:ו): <b>מַתְבֵּן.</b> תֶּבֶן: <b>מַדְמֵנָה.</b> טִיט, וְכֵן ״לְדֹמֶן עַל פְּנֵי הָאֲדָמָה״ (ירמיה ח:ב): <b>וּפֵרַשׂ יָדָיו.</b> וְשָׁבַר יָדוֹן וּזְרוֹעוֹתָיו בְּסִפּוּק כַּפַּיִם בִּבְכִי: <b>הַשֹּׂחֶה.</b> הַשָּׁט בַּמַּיִם: <b>לִשְׂחוֹת.</b> לָשׁוּט, וְכֵן ״מֵי שָׂחוּ״ (יחזקאל מז:ה): <b>וְהִשְׁפִּיל.</b> הַמַּשְׁפִּיל אֶת <b>גַּאֲוָתוֹ</b>: <b>עִם אָרְבּוֹת יָדָיו.</b> לָשׁוֹן ״וְאָרַב לוֹ״ (דברים יט:יא), תִּרְגֵּם יוֹנָתָן: ״אַשְׁוַת יְדוֹהִי״ – מָקוֹם שֶׁהוּא שָׂם לוֹ יָדַיִם לֶאֱרוֹב, וְהֵם מִגְדָּלִים גְּבוֹהִים. אַשְׁוַת – חוֹמוֹת וּמִגְדָּלִים, כְּמוֹ ״נָפְלוּ אָשְׁיוֹתֶיהָ״ (ירמיהו נ:טו): <b>מִשְׂגַּב חוֹמֹתֶיךָ.</b> לְמוֹאָב הוּא אוֹמֵר: <b>עִיר עָז לָנוּ יְשׁוּעָה יָשִׁית.</b> הָעִיר יְרוּשָׁלַיִם, שֶׁהָיָה מֵאָז תָּמִיד לָנוּ לְעוֹז, יְשׁוּעָה יָשִׁית הַמּוֹשִׁיעַ אֶת חוֹמוֹתֶיהָ וְאֶת חֵילָה: <b>וָחֵל.</b> חוֹמָה נְמוּכָה שֶׁלִּפְנֵי הַחוֹמָה הַגְבוֹהַּ: <b>פִּתְחוּ שְׁעָרִים.</b> שֶׁלָּהּ, <b>וְיָבֹא</b> לְתוֹכָהּ <b>גּוֹי צַדִּיק</b>: <b>שֹׁמֵר.</b> שֶׁשָּׁמַר וְצִפָּה בְּגָלוּתוֹ יָמִים רַבִּים לֶאֱמוּנָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁיְּקַיֵּם הַבְטָחָתוֹ שֶׁהִבְטִיחַ עַל פִּי נְבִיאָיו לְגָאֳלָם: <b>שֹׁמֵר.</b> מַמְתִּין, וְכֵן (בראשית לז:יא) ״וְאָבִיו שָׁמַר אֶת הַדָּבָר״, וְכֵן (דברים ז:יב) ״וְשָׁמַר ה׳ אֱלֹהֶיךָ לְךָ״: <b>יֵצֶר.</b> שֶׁהָיָה <b>סָמוּךְ</b> עַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְנִשְׁעָן עָלָיו בְּחָזְקָה, שֶׁלֹּא זָז מֵאֱמוּנָתוֹ בִּשְׁבִיל שׁוּם אֵימָה וְיִסּוּרִין: <b>תִּצֹּר.</b> שֶׁיְּהֵא <b>שָׁלוֹם, כִּי בְךָ</b> הָיָה <b>בָּטוּחַ</b>, לְפִיכָךְ הָגוּן לְךָ לְנָצְרוֹ: <b>כִּי בְּיָהּ ה׳.</b> כִּי יֵשׁ לִסְמֹךְ עָלָיו, שֶׁהוּא ״דְּחִילָא ה׳״, סֶלַע וְ<b>צוּר</b> מַחֲסֶה <b>עוֹלָמִים</b>: <b>יֹשְׁבֵי מָרוֹם.</b> צוֹר וְשָׁאָר אֲרָצוֹת: <b>רַגְלֵי עָנִי.</b> מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר בּוֹ: ״עָנִי וְרֹכֵב עַל הַחֲמוֹר״ (זכריה ט:ט): <b>פַּעֲמֵי דַלִּים.</b> יִשְׂרָאֵל, שֶׁהָיוּ דַלִּים עַד הֵנָּה: <b>אֹרַח לַצַּדִּיק מֵישָׁרִים.</b> אֹרַח שֶׁתְּהֵא מִישׁוֹר לְקִבּוּל שְׂכָרוֹ שֶׁל צַדִּיק, אַתָּה ה׳ שֶׁאַתָּה אֵל <b>יָשָׁר תְּפַלֵּס מַעְגַּל צַדִּיק</b>, לְהוֹלִיכוֹ בְּאוֹתוֹ אוֹרַח שֶׁיְּקַבֵּל שְׂכָרוֹ. וְהַצַּדִּיק הוּא יַעֲקֹב וְזַרְעוֹ, וְכֹה פִּתְרוֹנוֹ: אֹרַח לַצַּדִּיק לִטּוֹל שָׂכָר מֵישָׁרִים שֶׁנּוֹהֵג בָּהֶן: <b>יָשָׁר.</b> אַתָּה הַקָּדוֹשׁ בָּרוּךְ הוּא <b>מַעְגַּל</b> רַגְלֵי הַ<b>צַּדִּיק תְּפַלֵּס</b> לוֹ לְאוֹתוֹ אֹרַח. פִּלּוּס זֶה לְשׁוֹן קונטרפיי״ש בלע״ז, כְּמֶלֶךְ הַיּוֹשֵׁב וּמְחַשֵּׁב וּמְשַׁקֵּל בְּלִבּוֹ אֵיזֶה יִכְשַׁר, הַזֶּה אוֹ זֶה, כָּךְ הַיָּשָׁר בְּלִבּוֹ לְהוֹלִיכוֹ בְּדֶרֶךְ קִבּוּל שָׂכָר עַל כָּל אֲשֶׁר הִנְהִיג מַעֲשָׂיו לְפָנֶיךָ בְּכִשְׁרוֹן: <b>אַף אֹרַח מִשְׁפָּטֶיךָ ה׳ קִוִּינוּךָ.</b> כַּאֲשֶׁר צָפִינוּ לְקַבּוּל הַטּוֹבָה מֵאִתְּךָ, אַף כָּךְ קִוִּינוּ לְהַרְאוֹתֵנוּ אוֹרַח מִשְׁפְּטֵי נִקְמָתֶיךָ בָּרְשָׁעִים: <b>לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת נָפֶשׁ.</b> אִוְּתָה נַפְשֵׁנוּ לִרְאוֹת שֵׁם שֶׁיֵּצֵא לְךָ מֵאָז, לַעֲשׂוֹת נְקָמָה בְּצָרֶיךָ: <b>נַפְשִׁי אִוִּיתִיךָ.</b> בְּגָלוּתִי, שֶׁדּוֹמָה לַ<b>לַּיְלָה</b>, לַעֲשׂוֹת אֶת אֵלֶּה: <b>אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ.</b> אֶתְחַנֵּן לְךָ לְכָל זֶה, לָמָּה? <b>כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ</b> בָּאִים <b>לָאָרֶץ</b> שֶׁאַתָּה עוֹשֶׂה מִשְׁפָּט בָּרְשָׁעִים: <b>צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל.</b> לְמֵדִים לְהַצְדִּיק אֶת דִּינֶיךָ וּלְהוֹדוֹת עַל מִדּוֹתֶיךָ, שֶׁרוֹאִים הַחוֹטֵא לוֹקֶה וְהַצַּדִּיק מְקַבֵּל שָׂכָר טוֹב: <b>יֻחַן רָשָׁע בַּל לָמַד צֶדֶק.</b> וְכִי יֵשׁ לְךָ לָחוֹן אֶת עֵשָׂו הָרָשָׁע אֲשֶׁר דָּר בֵּין שְׁנֵי צַדִּיקִים וְלֹא לָמַד צֶדֶק (סנהדרין לט ב): <b>בְּאֶרֶץ נְכֹחוֹת.</b> יְרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ, <b>יְעַוֵּל</b> לִשְׁלוֹל וְלָבֹז וּלְהַשְׁחִית: <b>וּבַל יִרְאֶה גֵּאוּת ה׳.</b> לֹא חָשַׁב בְּעֵינָיו גָּדְלְךָ וְגַאֲוָתְךָ, <b>וּבַל יִרְאֶה</b> לְשׁוֹן ׳רְגִילוּת וּתְמִידוּת׳: לֹא רָאָה, לֹא חָשַׁב, כְּמוֹ ״כָּכָה יַעֲשֶׂה אִיּוֹב״ (איוב א:ה): <b>ה׳ רָמָה יָדְךָ וגו׳.</b> רָאִיתִי מִדְרְשֵׁי אַגָּדָה רַבִּים לַמִּקְרָאוֹת שֶׁל פָּרָשָׁה זוֹ, עֶלְיוֹנָה וְתַחְתּוֹנָה, וְאֵינָם מְיֻשָּׁבִים אוֹ עַל דִּקְדּוּק הַלָּשׁוֹן אוֹ עַל סֵדֶר הַמִּקְרָאוֹת, וְהֻצְרַכְתִּי לְבָאֵר אוֹתָהּ עַל אָפְנֵי סִדְרָהּ. וּמִדְרַשׁ אַגָּדָה יֵשׁ שֶׁמְּבַקֵּשׁ הַנָּבִיא וְכוּ׳, אָמַר לוֹ: מוּטָב שֶׁיֶּחֱזוּ וְיֵבוֹשׁוּ (אליהו זוטא כא). וְאֵין זֶה אַחַר הַלָּשׁוֹן, שֶׁאֵין כָּתוּב כָּאן ׳הָרִימָה יָדְךָ׳. וְעוֹד, שֶׁאַף הַתֵּיבָה חֲלוּקָה מִתֵּיבָה כַּיּוֹצֵא בָּהּ; כָּל ׳יָד רָמָה׳ שֶׁבַּמִּקְרָא טַעֲמוֹ לְמַטָּה וְזֶה טַעֲמוֹ לְמַעְלָה, כְּמוֹ (בראשית לז:ז) ״הִנֵּה קָמָה אֲלֻמָּתִי״, וּכְמוֹ (רות א:טו) ״הִנֵּה שָׁבָה יְבִמְתֵּךְ״, שֶׁכֻּלּוֹ לְשׁוֹן עָבָר. אַף זֶה – <b>ה׳</b>, נִסְתַּלְּקָה יַד גְּבוּרָתְךָ מֵעַל צָרֶיךָ, <b>בַּל</b> יִרְאוּ גְּבוּרָתְךָ כִּי רָאוּ דַּרְכָּם צָלְחָה. בְּבַקָּשָׁה מִמְּךָ, יֶחֱזוּ וְיֵבוֹשׁוּ: <b>קִנְאַת עָם</b> בַּטּוֹבָה שֶׁתֵּיטִיב לְעַמְּךָ, <b>אַף</b> בְּעַצְמָן יִרְאוּ מִשְׁפַּט נִקְמָתְךָ שֶׁ<b>תֹּאכְלֵם</b> הָ<b>אֵשׁ</b>: <b>תִּשְׁפֹּת.</b> תָּכִין, וְכֵן ״שְׁפֹת הַסִּיר״ (מלכים ב ד:לח), וְכֵן ״לַעֲפַר מָוֶת תִּשְׁפְּתֵנִי״ (תהלים כב:טז), וְיֵשׁ לִפְתּוֹר אֶת כֻּלָּן לְשׁוֹן ׳שִׂימָה׳ – תָּשִׁית שָׁלוֹם לָנוּ: <b>כִּי גַם כָּל מַעֲשֵׂינוּ.</b> הָרָעִים: <b>פָּעַלְתָּ לָּנוּ.</b> כְּנֶגְדָּם לָקַחְנוּ מִיָּדְךָ בְּכָל חַטֹּאתֵינוּ: <b>בְּעָלוּנוּ.</b> נַעֲשׂוּ לָנוּ <b>אֲדֹנִים</b> וְנָגְשׂוּנוּ: <b>זוּלָתֶךָ.</b> בְּדָבָר שֶׁלֹּא כִּרְצוֹנְךָ, דָּרוֹשׁ לֵאלֹהִים אֲחֵרִים, לַעֲבוֹר עַל תּוֹרָתֶךָ, וַאֲנַחְנוּ <b>לְבַד בְּךָ</b> הִזְכַּרְנוּ, וְלֹא <b>נַזְכִּיר</b> שֵׁם אֱלֹהוּתוֹ בְּאֵל אַחֵר אֶלָּא בּוֹ לְבַדּוֹ: <b>שְׁמֶךָ.</b> שֵׁם אֱלֹהוּתְךָ <b>נַזְכִּיר</b>, לֵאמֹר כִּי אֱלֹהֵינוּ לְבַד הוּא אֱלֹהִים: <b>מֵתִים בַּל יִחְיוּ.</b> יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁלֹּא יִחְיוּ הָרְשָׁעִים הָאֵלֶּה לָעוֹלָם הַבָּא, וְהָ<b>רְפָאִים</b> הָאֵלֶּה שֶׁרִפּוּ יְדֵיהֶם מִמִּצְווֹתֶיךָ <b>בַּל</b> תְּהִי לָהֶם תְּקוּמָה: <b>לָכֵן פָּקַדְתָּ וַתַּשְׁמִידֵם.</b> הֲלֹא פָּקַדְתָּ עֲלֵיהֶם כְּבָר וְתַשְׁמִידֵם בְּאִמְרֵי פִיךָ, כְּעִנְיָן שֶׁנֶּאֱמַר ״כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק״ (שמות יז:יד): <b>יָסַפְתָּ לַגּוֹי.</b> לְיִשְׂרָאֵל יָסַפְתָּ לָהֶם תּוֹרָה וּגְדֻלָּה וְכָבוֹד, וְכָל כַּמָּה שֶׁיָּסַפְתָּ לָהֶם נִכְבַּדְתָּ, שֶׁהֵם מוֹדִים וּמְשַׁבְּחִים לְפָנֶיךָ עַל כָּל הַטּוֹבָה (תנחומא פנחס טז). הֲרֵי בְּטוֹבָתָם כָּךְ עוֹשִׂים יִשְׂרָאֵל לְפָנֶיךָ קִלּוּס וְכָבוֹד, וּבְצַר לָהֶם: <b>ה׳ בַּצַּר פְּקָדוּךָ.</b> אֵינָם מְהַרְהֲרִים אַחַר מִדּוֹתֶיךָ: <b>צָקוּן לַחַשׁ.</b> שֶׁפֶךְ שִׂיחַ וּתְפִלָּה: <b>מוּסָרְךָ לָמוֹ.</b> בִּהְיוֹת מוּסַר יִסּוּרֶיךָ בָּאִין עֲלֵיהֶם, וְכָךְ הִיא תְּפִלָּתָם: <b>כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת וְגוֹ׳ כֵּן הָיִינוּ מִפָּנֶיךָ</b>. רוֹאִים אָנוּ צָרוֹת מִתְחַדְּשׁוֹת וּסְבוּרִים אָנוּ שֶׁהֵם מִינֵי סִימָנֵי יְשׁוּעָה וּגְאֻלָּה, לְפִי שֶׁאָנוּ מֻבְטָחִים לִגָּאֵל מִתּוֹךְ צוּקָה וְצָרָה כְּיוֹלֵדָה זוֹ שֶׁהֵם מִינֵי סִימָנֵי יְשׁוּעָה וּגְאֻלָּה: <b>מִפָּנֶיךָ.</b> מִפְּנֵי גְזֵרוֹתֶיךָ: <b>הָרִינוּ חַלְנוּ.</b> חִיל כְּיוֹלֵדָה, כְּאִלּוּ <b>יָלַדְנוּ</b>, כְּאִלּוּ קְרוֹבִים אָנוּ לְהִגָּאֵל, וְהוּא <b>רוּחַ</b> וְאֵין יְשׁוּעָה: <b>יְשׁוּעֹת בַּל נַעֲשֶׂה אֶרֶץ.</b> בְּכָל סִבְלֵינוּ וְצָרָתֵינוּ אֵין אָנוּ מְכִינִים לָנוּ יְשׁוּעָה: <b>וּבַל יִפְּלוּ.</b> וְאֵין נוֹפְלִין הָעַמִּים, שֶׁהֵם <b>יוֹשְׁבֵי תֵבֵל</b>, שֶׁכָּבְשׁוּ וּמָלְאוּ אֶת הָאָרֶץ. וְיוֹנָתָן תִּרְגֵּם <b>בַּל יִפְּלוּ</b> לְשׁוֹן ״וְנִפְלִינוּ אֲנִי וְעַמְּךָ״ (שמות לג:טז), אֵין <b>יוֹשְׁבֵי תֵבֵל</b> יְכוֹלִין לַעֲשׂוֹת פֶּלֶא: <b>יִחְיוּ מֵתֶיךָ.</b> כָּאן הִתְפַּלֵּל שֶׁיִּחְיוּ הַצַּדִּיקִים, בְּבַקָּשָׁה מִמְּךָ יִחְיוּ אוֹתָן שֶׁמּוּמָתִין עָלֶיךָ. יֵצֵא דְּבַר מַלְכוּת מִלְּפָנֶיךָ לוֹמַר <b>נְבֵלָתִי יְקוּמוּן</b>, נְבֵלוֹת עַמִּי שֶׁנִּבְּלוּ עַצְמָן עָלַי, לָהֶם תְּהִי תְּקוּמָה זוֹ. חִלּוּף לְמַה שֶׁכָּתוּב לְמַעְלָה (ישעיהו כו:יד) ״רְפָאִים בַּל יָקוּמוּ״, אֲבָל אֵלּוּ <b>יְקוּמוּן</b>: <b>הָקִיצוּ וְרַנְּנוּ.</b> כָּל זֶה יֹאמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, ״הָקִיצוּ וְרַנְּנוּ״ לְשׁוֹן צִוּוּי הוּא זֶה: <b>כִּי טַל אוֹרֹת טַלֶּךָ.</b> כִּי נָאֶה לְךָ לַעֲשׂוֹת כֵּן, שֶׁיְּהֵא טַל תּוֹרָתְךָ וּמִצְווֹתֶיךָ לָהֶם טַל שֶׁל אוֹר: <b>וָאָרֶץ רְפָאִים תַּפִּיל.</b> וְלָאָרֶץ וְלֶעָפָר תַּפִּיל אֶת אֶרֶץ רְפָאִים, שֶׁרִפּוּ יְדֵיהֶם מִתּוֹרָתֶךָ (כתובות קיא ב): <b>רְפָאִים תַּפִּיל.</b> לְפִי שֶׁאָמַר ״וּבַל יִפְּלוּ יוֹשְׁבֵי תֵבֵל״ (ישעיהו כו:יח), חוֹזֵר וְאוֹמֵר: אַתָּה הַפִּילֵם, כִּי אֵין בְּצִדְקוֹתֵינוּ כְּדֵי לְהַפִּילָם: <b>לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ.</b> תְּשׁוּבָה זוֹ הֵשִׁיבוּהוּ לַנָּבִיא: <b>לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ</b> – בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת. דָּבָר אַחֵר: הִתְבּוֹנֵן עַל מַעֲשֶׂיךָ בְּחַדְרֵי לִבְּךָ. כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא (תנחומא ויצא ה): <b>וּסְגֹר דַּלְתָּךְ בַּעֲדֶךָ</b> תִּרְגֵּם יוֹנָתָן: ״עֲבִיד לָךְ עוֹבְדִין טָבִין דְּיָגִנּוּן עֲלָךְ״, וְרַבִּי תַּנְחוּמָא דָּרַשׁ: סְגוֹר דַּלְתֵי פִּיךָ, שֶׁלֹּא תְהַרְהֵר אַחַר מִדַּת הַדִּין: <b>חֲבִי.</b> הִתְחַבְּאִי מְעַט <b>עַד יַעֲבָר זָעַם</b>, כִּי אֱמֶת אֶפְקֹד עַל שׂוֹנְאֶיךָ: <b>כִּי הִנֵּה ה׳ יוֹצֵא וְגוֹ׳.</b> מִמִּדַּת הָרַחֲמִים לְמִדַּת הַדִּין (ירושלמי תענית ב א): <b>יוֹשֵׁב הָאָרֶץ.</b> הוּא הַר שֵׂעִיר: <b>עַל הֲרוּגֶיהָ.</b> שֶׁהָרְגוּ בְּיִשְׂרָאֵל: <b>עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְגוֹ׳.</b> תִּרְגֵּם יוֹנָתָן: ״עַל מַלְכָּא דְּאִתְרַבְּרַב כְּפַרְעֹה מַלְכָּא קַדְמָאָה וְעַל מַלְכָּא דְּאִתְגָּאֵי כְּסַנְחֵרִב מַלְכָּא תְּנִינָא״. ׳בָּרִחַ׳ לְשׁוֹן ׳פָּשׁוּט׳ כַּבְּרִיחַ הַזֶּה, לְפִי שֶׁהוּא רִאשׁוֹן: <b>עֲקַלָּתוֹן.</b> לְשׁוֹן כָּפוּל, לְפִי שֶׁהוּא שֵׁנִי. וְאוֹמֵר אֲנִי: לְפִי שֶׁאֵלּוּ שָׁלֹשׁ אֻמּוֹת חֲשׁוּבוֹת, מִצְרַיִם וְאַשּׁוּר וֶאֱדוֹם, לְכָךְ אָמַר עַל אֵלּוּ כְּמוֹ שֶׁאָמַר בְּסוֹף הָעִנְיָן ״וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם״ (ישעיהו כז:יג): <b>לִוְיָתָן נָחָשׁ בָּרִחַ.</b> הוּא מִצְרָיִם: <b>לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן.</b> הוּא אַשּׁוּר: <b>וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם.</b> הִיא יוֹשֶׁבֶת בְּלֵב יַמִּים, וְכֵן כִּתִּיִּים קְרוּיִים אִיֵּי הַיָּם: <b>בַּיּוֹם הַהוּא.</b> בְּעֵת הַגְּאֻלָּה יָשִׁירוּ לְיִשְׂרָאֵל: ״זוֹ הִיא <b>כֶּרֶם חֶמֶר</b>, הוֹצִיאָה יֵינָהּ הַטּוֹב״. <b>חֶמֶר</b> – וינו״ש בלע״ז: <b>אֲנִי יְהוָה נֹצְרָהּ.</b> בְּעֵת הַגָּלוּת: <b>לִרְגָעִים אַשְׁקֶנָּה.</b> מְעַט מְעַט אֲנִי מַשְׁקֶה אוֹתָהּ כּוֹס פֻּרְעָנוּת הַבָּאָה עָלֶיהָ, <b>פֶּן אֶפְקֹד עָלֶיהָ</b> בְּבַת אַחַת וַאֲכַלֶּנָּה, לְכָךְ <b>לַיְלָה וָיוֹם</b> אֲנִי מִתְבּוֹנֵן בָּהּ. וְיוֹנָתָן תִּרְגֵּם: אִם לֹא שֶׁאֲנִי פּוֹקֵד עֲלֵיהֶם עֲווֹנוֹת שֶׁהֵם מַרְגִּילִים לְפָנַי, <b>לַיְלָה וָיוֹם</b> הָיִיתִי מֵגִין עֲלֵיהֶם: <b>חֵמָה אֵין לִי.</b> אֵין לִי פֶּה לְהַגְבִּיר חֲמָתִי עַל הָעוֹבְדֵי כּוֹכָבִים וּמָזָלוֹת, לְפִי שֶׁאַף יִשְׂרָאֵל חוֹטְאִים, וּמִדַּת הַדִּין מְקַטְרֶגֶת: <b>מִי יִתְּנֵנִי שָׁמִיר שַׁיִת בַּמִּלְחָמָה.</b> בִּבְנֵי מִלְחַמְתִּי וְהוּא יִשְׁמָעֵאל, מִי יִתְּנֵנִי וְאוּכַל לִפְקוֹד עֲלֵיהֶם, וְלֹא תוּכַל מִדַּת הַדִּין לִמְחוֹת שֶׁיָּשׁוּבוּ יִשְׂרָאֵל בִּתְשׁוּבָה, וְהִיא נוֹתֶנֶת אוֹתִי שָׁמִיר וָשַׁיִת בִּבְנֵי מִלְחָמָה. אֶפְסַע פְּסִיעָה עַל מִדַּת הַדִּין וְאֶפְקוֹד עֲלֵיהֶם אַף יִתְרוֹן וְנוֹסָפוֹת עַל עֲוֹנָם, וַאֲצִיתֵם <b>יָחַד</b>. כֵּן תִּרְגֵּם יוֹנָתָן עַל הָאֻמּוֹת, וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה פֵּרְשׁוּ (עבודה זרה ד א) עַל יִשְׂרָאֵל, וְהוּא מוּסָב עַל הַכֶּרֶם. <b>חֵמָה אֵין לִי.</b> בְּכָל הַכְּעָסִים שֶׁהִכְעִיסָנִי הַכֶּרֶם הַזֹּאת, לֹא אוּכַל לִשְׁפּוֹךְ חֲמָתִי לְבַעֲרָהּ מִפְּנֵי הַשְּׁבוּעָה שֶׁנִּשְׁבַּעְתִּי לַאֲבוֹתֵיהֶם. מִי יִתְּנֵנִי כְּיָמִים שֶׁעָבְרוּ, לוּלֵי הַשְּׁבוּעָה הָיִיתִי שָׁמִיר וָשַׁיִת וּפוֹשֵׁעַ בַּכֶּרֶם וַאֲצִיתֶנָּה יָחַד: <b>אוֹ יַחֲזֵק בְּמָעוּזִּי.</b> ׳אוֹ׳ לְשׁוֹן ׳אִם׳, כְּמוֹ ״אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא״ (שמות כא:לו). אוֹ יַחֲזִיק עַמִּי בְּמָעֻזִּי שֶׁלֹּא יְבַקֵּשׁ מָעֹז אֶלָּא מָעֻזִּי, אָז <b>יַעֲשֶׂה שָׁלוֹם לִי</b> לְהָנִיחַ דַּעְתִּי וְאַפִּי, שֶׁמִּתְקַשְׁקֶשֶׁת בִּי עַל שֶׁאֵינִי נוֹקֵם בְּצָרַי, וְאֶנָּקֵם בָּהֶם: <b>שָׁלוֹם יַעֲשֶׂה לִּי.</b> מִמִּדַּת הַדִּין, שֶׁלֹּא יוּכַל לְקַטְרֵג וְלוֹמַר: ״מַה נִּשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ?״ <b>הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב.</b> הֲלֹא יְדַעְתֶּם מַה עָשִׂיתִי בָּרִאשׁוֹנָה? הַבָּאִים לְמִצְרַיִם אֲשֶׁר הִשְׁרִישׁ יַעֲקֹב, צָצוּ וּפָרְחוּ שָׁם עַד (אֲשֶׁר) <b>מָלְאוּ פְנֵי תֵבֵל תְּנוּבָה</b>: <b>הַכְּמַכַּת מַכֵּהוּ הִכָּהוּ</b> הַרְּאִיתֶם בִּגְבוּרָתִי, שֶׁכְּמַכַּת הַמַּכֶּה יַעֲקֹב הִכִּיתִיו? הֵם טִבְּעוּם בַּמַּיִם וַאֲנִי טִבַּעְתִּים בַּמַּיִם. יֵשׁ תְּמִיהוֹת שֶׁהֵם מִתְקַיְּמוֹת, כְּגוֹן זוֹ, וּכְגוֹן (שמואל א ב:כז) ״הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ״, (יחזקאל ח:ו) ״הֲרוֹאֶה אַתָּה מָה הֵמָּה עוֹשִׂים״: <b>אִם כְּהֶרֶג</b> יִשְׂרָאֵל, שֶׁהָיוּ הֲרוּגִין שֶׁל פַּרְעֹה, הוֹרֵג פַּרְעֹה וְעַמּוֹ? <b>בְּסַאסְּאָה.</b> בְּאוֹתָהּ מִדָּה: <b>בְּשַׁלְחָהּ תְּרִיבֶנָּה.</b> כְּשֶׁשִּׁלְּחָה מִצְרַיִם אֶת יִשְׂרָאֵל, תְּרִיבֶנָּה הַמִּדָּה בִּסְאָה שֶׁלָּהּ: <b>הָגָה בְּרוּחוֹ הַקָּשָׁה.</b> ׳הָגָה׳ דִּבֵּר בְּדִבּוּרוֹ הַקָּשֶׁה: <b>בְּיוֹם קָדִים.</b> בְּיוֹם ״וַיּוֹלֶךְ ה׳ אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה״ (שמות יד:כא): <b>לָכֵן.</b> גַּם עַתָּה <b>בְּזֹאת</b> הָיָה מִתְכַּפֵּר <b>עֲוֹן יַעֲקֹב</b> לִזְכּוֹת לְהִגָּאֵל כְּמֵאָז: <b>וְזֶה כָּל פְּרִי</b> הַטּוֹב לוֹ לְ<b>הָסִיר חַטָּאתוֹ</b>, אִם יָשִׂים <b>כָּל אַבְנֵי</b> מִזְבְּחוֹת בָּמוֹתָיו <b>כְּאַבְנֵי גִיר מְנֻפָּצוֹת</b> מְדֻקָּרוֹת. וְכֵן (תהלים קלז:ט) ״וְנִפֵּץ אֶת עוֹלָלַיִךְ״, וְכֵן (ירמיהו יג:יד) ״וְנִפַּצְתִּים אִיש אֶל אָחִיו״. <b>גִּיר</b> מִין צֶבַע הוּא: <b>לֹא יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים.</b> לְמַעַן לֹא יָקִימוּ לָהֶם עֲבוֹדָה זָרָה: <b>כִּי עִיר בְּצוּרָה בָּדָד.</b> כִּי בַּעֲשׂוֹתָם זֹאת, עִיר בְּצוּרָה שֶׁל יִשְׁמָעֵאל תִּהְיֶה <b>בָּדָד</b>, וְהַ<b>נָּוֶה</b> יִהְיֶה <b>מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר</b>: <b>שָׁם יִרְעֶה עֵגֶל.</b> אֶפְרַיִם יִירָשֶׁנּוּ, שֶׁקָּרוּי ׳עֵגֶל׳, שֶׁנֶּאֱמַר (ירמיהו לא:יח) ״כְּעֵגֶל לֹא לֻמָּד״: <b>וְכִלָּה סְעִפֶיהָ.</b> עֲנָפֶיהָ: <b>בִּיבֹשׁ קְצִירָהּ.</b> קְצִירֵי שָׁרָשֶׁיהָ, כְּמוֹ ״תְּשַׁלַּח קְצִירֶיהָ״ (תהלים פ:יב), ״וְעָשָׂה קָצִיר״ (איוב יד:ט). כְּלוֹמַר: כְּשֶׁתִּכְלֶה זְכוּת מְעַט שֶׁכִּבֵּד אֶת אָבִיו, אָז <b>תִּשָּׁבַרְנָה סְעִפֶיהָ</b>: <b>נָשִׁים בָּאוֹת מְאִירוֹת אוֹתָהּ.</b> עַם חַלָּשׁ כְּנָשִׁים יַדְלִיקוּם, כָּךְ תִּרְגֵּם יוֹנָתָן. <b>מְאִירוֹת</b> כְּמוֹ (מלאכי א:י) ״וְלֹא תָאִירוּ מִזְבְּחִי חִנָּם״, וְכֵן פָּתַר דּוּנָשׁ: מֵחֲמַת שֶׁהָעֵצִים יִהְיוּ יְבֵשִׁים יִהְיוּ נוֹחִים לְהַדְלִיק. אֲבָל מְנַחֵם (מחברת: אר) פָּתַר: ׳מְלַקְּטוֹת׳, כְּמוֹ (שיר השירים ה:א) ״אָרִיתִי מוֹרִי״, (תהלים פ:יג) ״וְאָרוּהָ כָּל עֹבְרֵי דָרֶךְ״. הֵשִׁיב לוֹ דּוּנָשׁ: וַהֲלֹא כְּתִיב ״בִּיבֹשׁ קְצִירָהּ״, וּבַעֲנָפִים יְבֵשִׁים אֵין מְלַקְּטִין פְּרִי. וְכֵן רַבּוֹתֵינוּ, שֶׁאָסְרוּ לְקַבֵּל מֵהֶן צְדָקָה מִפְּנֵי הַטַּעַם הַזֶּה, שֶׁאָמְרוּ בְּבָבָא בַּתְרָא פֶּרֶק קַמָּא (בבא בתרא י ב): לֵית לֵיהּ ״בִּיבֹשׁ קְצִירָהּ תִּשָּׁבַרְנָה״: <b>יַחְבֹּט ה׳.</b> תִּרְגֵּם יוֹנָתָן: ״יִתְרְמוֹן קְטִילִין״. וַאֲנִי אוֹמֵר: שְׁתֵּי לְשׁוֹנוֹת הַלָּלוּ, ׳חִבּוּט׳ וּ׳לְקִיטָה׳, נוֹפְלִין זֶה עַל זֶה, כְּחוֹבֵט זֵיתָיו וְחוֹזֵר וּמְלַקְּטָן, וַאֲחֵרִים מְלַקְּטִין אוֹתוֹ מִן הָאָרֶץ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא יַתְחִיל הָאֲסִיפָה, כְּמוֹ שֶׁנֶּאֱמַר: <b>יִתָּקַע בְּשׁוֹפָר גָּדוֹל</b>: <b>מִשִּׁבֹּלֶת הַנָּהָר.</b> הֵם <b>הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר</b>: <b>עַד נַחַל מִצְרָיִם.</b> הֵם <b>הַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם</b>: <b>הַנָּהָר.</b> פְּרָת, הֵם בְּנֵי אַשּׁוּר הַיּוֹשְׁבִים עַל פְּרָת: <b>עַד נַחַל מִצְרָיִם.</b> הֵם יוֹשְׁבֵי מִצְרַיִם, <b>יַחְבֹּט</b> אוֹתָם כְּחוֹבֵט זֵיתִים: <b>וְאַתֶּם תְּלֻקְּטוּ.</b> מִן הַגָּלֻיּוֹת: <b>לְאַחַד אֶחָד.</b> הַמּוֹצֵא אֶחָד מִכֶּם יְבִיאֵהוּ מִנְחָה: <b>הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר.</b> לְפִי שֶׁנָּפוֹצוּ בְּאֶרֶץ רְחוֹקָה, לִפְנִים מִן הַנָּהָר סַמְבַּטְיוֹן קְרָאָם ׳אוֹבְדִים׳ (בראשית רבה עג ה): <b>שִׁכּוֹרֵי אֶפְרַיִם.</b> שֶׁהָיוּ מִשְׁתַּכְּרִין בְּיַיִן טוֹב שֶׁל מְדִינַת פְּרוּגִיתָא, כִּדְאָמַר (שבת קמז ב): מַיָּא דְּדוֹרְמַסְקִית וְחַמְרָא דִּפְרוּגִיתָא קִפְּחוּ עֲשֶׂרֶת הַשְּׁבָטִים: <b>וְצִיץ נֹבֵל צְבִי תִפְאַרְתּוֹ.</b> וּמַצַּב מַטַּע תִּפְאַרְתּוֹ יִהְיֶה צִיץ הַפֶּרַח שֶׁלּוֹ <b>נוֹבֵל.</b> הֵם תְּאֵנִים הַמְקֻלְקָלוֹת, כְּמוֹ שֶׁשָּׁנִינוּ בִּבְרָכוֹת (ברכות מ ב) עַל הַנּוֹבְלוֹת, וּפֵרְשׁוּ רַבּוֹתֵינוּ: בְּשׁוּלֵי כַּמְרָא, וְ<b>צִיץ</b> נֵץ, כְּדִמְתַרְגְּמִינָן (במדבר יז:כג) ״וַיָּצֵץ צִיץ״ – ״וְאָנֵץ נֵץ״: <b>אֲשֶׁר</b> נְטוּעִים <b>עַל רֹאשׁ גֵּיא שְׁמָנִים.</b> הִיא כִּנֶּרֶת, שֶׁפֵּרוֹתֶיהָ מְתוּקִים, וְשָׁם הֵם הוֹלְמִים עַצְמָן בְּ<b>יָיִן</b>: <b>הֲלוּמֵי יָיִן.</b> ״כְּתוּשֵׁי חֲמַר״. וְיֵשׁ עוֹד לִפְתּוֹר <b>צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל וְגוֹ׳</b>: צְבִי הַתִּפְאֶרֶת שֶׁעַל רֹאשׁ עֲשֶׂרֶת הַשְּׁבָטִים, הַמְּשׁוּחִין בְּגֵאוּת רָאשֵׁי שְׁמָנִים, כְּמוֹ שֶׁנֶּאֱמַר (עמוס ו:ו) ״רֵאשִׁית שְׁמָנִים יִמְשָׁחוּ״. <b>גֵּיא</b> לְשׁוֹן ׳גַּאֲוָה׳, כְּמוֹ (ישעיהו טז:ו) ״מוֹאָב גֵּיא מְאֹד״ (וְאוֹתוֹ הַצִּיץ כְּצִיצַת נוֹבֵל תִּהְיֶה). <b>הֲלוּמֵי יָיִן.</b> כָּךְ קוֹרְאָן עַל שֵׁם שִׁכְרוּתָן, שֶׁנֶּאֱמַר בָּהֶם (עמוס ו:ו) ״הַשּׁוֹתִים בְּמִזְרְקֵי יָיִן״: <b>הִנֵּה</b> יֵשׁ רוּחַ <b>חָזָק וְאַמִּץ לַה׳</b>, שֶׁהוּא <b>כְּזֶרֶם בָּרָד</b> וְ<b>שַׂעַר קֶטֶב</b> מְרִירִי: <b>הִנִּיחַ לָאָרֶץ בְּיָד.</b> יַנִּיחֵהוּ עַל אַרְצָם בְּיָדוֹ הַחֲזָקָה, וְיַפִּיל הַנּוֹבְלוֹת מִן הַתְּאֵנִים: <b>כְּבִכּוּרָהּ בְּטֶרֶם קַיִץ.</b> כְּבִשּׁוּלָהּ שֶׁל תְּאֵנַת <b>צִיץ נֹבֵל</b>: <b>בְּטֶרֶם קַיִץ.</b> עֵת בִִּשּׁוּל שְׁאָר הַתְּאֵנִים, אֲשֶׁר מִתּוֹךְ שֶׁהִיא בְּכוּרָה קוֹפֵץ עָלֶיהָ וּבוֹלְעָהּ בְּעוֹדָהּ בְּכַפּוֹ, כָּךְ ״וַיִּשְׁקֹד עַל הָרָעָה וַיְבִיאֶהָ עָלֵינוּ״ (דניאל ט:יד): <b>בַּיּוֹם הַהוּא.</b> כְּהִתָּם הַפּוֹשְׁעִים: <b>יִהְיֶה ה׳ צְבָאוֹת לַעֲטֶרֶת צְבִי.</b> לַצַּדִּיקִים הַנִּשְׁאָרִים בָּהּ: <b>וּלְרוּחַ מִשְׁפָּט.</b> יִהְיֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹרוֹת מִשְׁפָּט: <b>לַיּוֹשֵׁב עַל הַמִּשְׁפָּט וְלִגְבוּרָה.</b> יִהְיֶה לְאוֹתָן שֶׁהֵם <b>מְשִׁיבֵי מִלְחָמָה</b>, מִלְחַמְתָּהּ שֶׁל תּוֹרָה (מגילה טו ב): <b>וְגַם אֵלֶּה.</b> יוֹשְׁבֵי <b>מִשְׁפָּט</b> וּ<b>מְשִׁיבֵי מִלְחָמָה</b> שֶׁבַּדּוֹר הַזֶּה, כְּלוֹמַר: טוֹבִים וַחֲשׁוּבִים שֶׁבָּהֶן, <b>בַּיַּיִן שָׁגוּ</b>, כִּי עַתָּה אֵין טוֹב בָּהֶם: <b>שָׁגוּ בָּרֹאֶה.</b> הִלְעִיגוּ בְּדִבְרֵי הַנְּבִיאִים, וְיוֹנָתָן תִּרְגֵּם בְּמַאֲכַל מַעֲדַנִּים, שֶׁרָאוּהוּ עֹנֶג לָהֶם: <b>פָּקוּ פְּלִילִיָּה.</b> הִכְשִׁילוּ הַמִּשְׁפָּט: <b>פָּקוּ.</b> לְשׁוֹן ״פִּיק בִּרְכַּיִם״ (נחום ב:יא), ״פּוּקָה״ (שמואל א כה:לא): <b>כִּי כָּל שֻׁלְחָנוֹת.</b> שֶׁלָּהֶם, שֶׁל זִבְחֵי מֵתִים הֵם, שֶׁהֵם כְּ<b>קִיא צוֹאָה</b>: <b>בְּלִי מָקוֹם.</b> אֵין הַדַּעַת סוֹבַלְתָּן: <b>אֶת מִי יוֹרֶה דֵעָה.</b> שֶׁמָּא לְתִינוֹקוֹת שֶׁאֵין יוֹדְעִין לְהָבִין, כִּי הַגְּדוֹלִים פָּנוּ לְדֶרֶךְ רָעָה? <b>גְּמוּלֵי מֵחָלָב.</b> בְּדוּלֵי מֵחָלָב: <b>עַתִּיקֵי מִשָּׁדָיִם.</b> לְשׁוֹן ״וַיַּעְתֵּק מִשָּׁם״ (בראשית יב:ח). דָּבָר אַחֵר: בְּדוּלִים מִן הַתּוֹרָה שֶׁנִּקְרֵאת חָלָב, וְ<b>עַתִּיקֵי מִשָּׁדָיִם</b> מוּסָרִים מִלִּפְנֵי תַּלְמִידֵי חֲכָמִים: <b>כִּי צַו לָצָו צַו לָצָו.</b> נָבִיא מְצַוֶּה לָהֶם מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהֵם יֵשׁ לָהֶם צַו שֶׁל עֲבוֹדָה זָרָה כְּנֶגֶד צַו זֶה; וְחוֹזֵר הַנָּבִיא וּמוֹכִיחָם, וְהֵם תָּמִיד אוֹמְרִים: ״יֵשׁ לָנוּ צַו לְצַו שֶׁלָּנוּ חָשׁוּב מִשֶּׁלְּךָ״: <b>קַו לָקָו.</b> יֵשׁ לָהֶם קַו מִשְׁקוֹלֶת מִשְׁפְּטֵי רֶשַׁע כְּנֶגֶד קַו הַצֶּדֶק: <b>זְעֵיר שָׁם.</b> הַנָּבִיא אוֹמֵר לָהֶם: עוֹד מְעַט תָּבוֹא עֲלֵיכֶם רָעָה, וְהֵם אוֹמְרִים: ״זְעֵיר שָׁם, יְמַהֵר יָחִישָׁה מַעֲשֵׂהוּ״ (ישעיהו ה:יט) לְיָמִים מוּעָטִין: <b>בְּלַעֲגֵי שָׂפָה.</b> וְכֵן כָּל לְשׁוֹן לְעָגִים, וְכֵן (ישעיהו לב:ד) ״עִלְּגִים״, שְׁנֵיהֶם לְשׁוֹן הָפוּךְ שֶׁאֵינוֹ מְיֻשָּׁר לְהִשָּׁמַע: <b>יְדַבֵּר אֶל הָעָם הַזֶּה.</b> כָּל הַמְדַבֵּר אֲלֵיהֶם דְּבַר נְבוּאָה וְתוֹכָחָה, דּוֹמֶה לָהֶם לְלָשׁוֹן נִלְעָג, שֶׁאֵין יְכוֹלִין לְהָבִין בּוֹ: <b>אֲשֶׁר אָמַר</b> הַנָּבִיא לָהֶם <b>זֹאת הַמְּנוּחָה</b> – לִהְיוֹתְכֶם בְּשַׁלְוָה, <b>הָנִיחוּ לֶעָיֵף</b> – שֶׁלֹּא תִגְזְלוּהוּ, <b>זֹאת</b> תִּהְיֶה לָכֶם <b>הַמַּרְגֵּעָה</b>: <b>וְהָיָה לָהֶם דְּבַר ה׳ וגו׳.</b> כְּמִדָּתָם יִמְדּוֹד לָהֶם, יִגְזוֹר שֶׁדְּבָרוֹ עֲלֵיהֶם <b>צַו</b> שֶׁל אֻמּוֹת הַמִּשְׁתַּעְבְּדִים בָּם עַל <b>צַו</b>, פְּקוּדָה עַל פְּקוּדָה, עֲבוֹדָה עַל עֲבוֹדָה,<b>קַו</b> שֶׁל פֻּרְעָנוּת כְּנֶגֶד <b>קַו</b> שֶׁל עֲבֵירוֹת שֶׁבְּיָדָם, <b>קַו לָקָו</b> תִּקְוָה חִלּוּף תִּקְוָה, יְקַוּוּ לְאוֹר וְהִנֵּה חֹשֶׁךְ (איוב ג:ט): <b>זְעֵיר שָׁם זְעֵיר שָׁם.</b> לְיָמִים מוּעָטִים תָּבֹא עֲלֵיהֶם, וְהֵם יִתְמַעֲטוּ שָׁם בְּאֶרֶץ אוֹיְבֵיהֶם: <b>מֹשְׁלֵי הָעָם הַזֶּה.</b> הָאוֹמְרִים <b>לָצוֹן</b> בְּלָשׁוֹן מָשָׁל, כְּגוֹן: <b>כָּרַתְנוּ בְרִית אֶת מָוֶת.</b> שֶׁלֹּא יָבֹא עָלֵינוּ: <b>עָשִׂינוּ חֹזֶה.</b> גְּבוּל שֶׁלֹּא יַעַבְרֶנְהוּ, וְכֵן ״מְחוֹז חֶפְצָם״ (תהלים קז:ל), וְכֵן ״מֶחֱזָה אֶל מֶחֱזָה״ (מלכים א ז:ה), כֻּלָּם לְשׁוֹן ׳גְּבוּל׳ הֵם וְחִיצוֹנוֹ שֶׁל דָּבָר, אשומיי״ר בלע״ז: <b>שִׁיט שׁוֹטֵף.</b> מַכָּה הַמִּתְהַלֶּכֶת בָּאָרֶץ: <b>לֹא יְבוֹאֵנוּ.</b> לֹא יָבֹא עָלֵינוּ: <b>שַׂמְנוּ כָזָב.</b> שַׂמְנוּ עֲבוֹדָה זָרָה: <b>מַחְסֵנוּ.</b> מַחֲסֶה שֶׁלָּנוּ: <b>וּבַשֶּׁקֶר נִסְתָּרְנוּ.</b> בְּעֲבוֹדָה זָרָה בָּטַחְנוּ לְהַסְתִּירֵנוּ: <b>הִנְנִי יִסַּד</b> לְשׁוֹן עָבָר הוּא, כְּמוֹ (אסתר א:ח) ״יִסַּד הַמֶּלֶךְ״, וְכֵן צָרִיךְ לְפוֹתְרוֹ: הִנְנִי הוּא אֲשֶׁר יִסַּד כְּבָר. (<b>בְּצִיּוֹן אֶבֶן</b> כְּבָר) נִגְזְרָה הַגְּזֵרָה לְפָנַי, וְהֶעֱמַדְתִּי מֶלֶךְ מָשִׁיחַ, שֶׁיְּהֵא בְּצִיּוֹן לְ<b>אֶבֶן בֹּחַן</b>, לְשׁוֹן מִבְצָר וְחֹזֶק, כְּמוֹ (ישעיהו לב:יד) ״עֹפֶל וָבַחַן״, וּכְמוֹ ״הֵקִימוּ בְחוּנָיו״ (ישעיהו כג:יג): <b>מוּסָד מוּסָּד.</b> הָרִאשׁוֹן פַּתַּח לְפִי שֶׁהוּא דָבוּק, מוּסָד שֶׁל מוּסָד, שֶׁהוּא מוּסָד גָּמוּר: <b>הַמַּאֲמִין לֹא יָחִישׁ.</b> הַמַּאֲמִין דָּבָר זֶה לֹא יְמַהֲרֶנָּה, לֹא יֹאמַר: ״אִם אֱמֶת הוּא, יְמַהֵר לָבֹא״: <b>וְשַׂמְתִּי מִשְׁפָּט לְקָו.</b> לִפְנֵי בֹּא אוֹתוֹ מֶלֶךְ אָבִיא עֲלֵיכֶם גְּזֵרוֹת לְהָתֵם הַפּוֹשְׁעִים שֶׁבָּכֶם, וְשַׂמְתִּי מִשְׁפָּט יִסּוּרִין לִהְיוֹת לְקָו, כְּלוֹמַר: אָשִׂים קַו מִדַּת יִסּוּרִין לְהָבִיא עֲלֵיכֶם, וְאֶת <b>צְדָקָה</b> אָשִׂים שֶׁתְּהֵא <b>מִשְׁקֹלֶת</b> הַמְיַשֶּׁרֶת בִּנְיַן הַבּוֹנִין בַּחוֹמוֹת, כְּלוֹמַר: שֶׁתְּהֵא צְדָקָה מְהַלֶּכֶת לִפְנֵיהֶם וּמְיַשֶּׁרֶת דַּרְכֵיהֶם, שֶׁיִּכְלוּ הַפּוֹשְׁעִים וְנוֹתְרוּ הַצַּדִּיקִים: <b>וְיָעָה בָרָד מַחְסֵה כָזָב.</b> אוֹתוֹ כִּסּוּי שֶׁאֲמַרְתֶּם <b>כִּי שַׂמְנוּ כָזָב מַחְסֵנוּ</b>, יָבֹא בָרָד וִיטַאטְאֵנוּ. <b>וְיָעָה</b> לְשׁוֹן ׳טִאוּט׳, כְּמוֹ ״אֶת הַיָּעִים״ (מלכים א ז:מ) שֶׁגּוֹרְפִין בָּהֶן אֵפֶר הַכִּירוֹת: <b>וְסֵתֶר</b>, שֶׁאֲמַרְתֶּם עָלָיו <b>וּבַשֶּׁקֶר נִסְתָּרְנוּ</b> הַמַּיִם יִשְׁטְפוּהוּ, כְּלוֹמַר: אָבִיא הֲמוֹן אֻמּוֹת שֶׁיִּשְׁבְּרוּ מַצֵּבוֹתֵיכֶם וּפְסִילֵיכֶם. וְלָשׁוֹן <b>מִשְׁפָּט</b> הָאָמוּר כָּאן יושטיצ״א בלע״ז: <b>וְכֻפַּר בְּרִיתְכֶם אֶת מָוֶת.</b> וְיִתְבַּטֵּל הַבְּרִית אֲשֶׁר אֲמַרְתֶּם <b>כָּרַתְנוּ בְרִית אֶת מָוֶת</b>. כָּל ׳כַּפָּרָה׳ לְשׁוֹן ׳קִנּוּחַ׳ וְ׳סִלּוּק דָּבָר׳, וְכֵן ״אֲכַפְּרָה פָנָיו״ (בראשית לב:כא): <b>וְחָזוּתְכֶם</b>, אֲשֶׁר אֲמַרְתֶּם: <b>עִם שְׁאוֹל עָשִׂינוּ חֹזֶה</b>: <b>שׁוֹט שׁוֹטֵף.</b> אֲשֶׁר אֲמַרְתֶּם <b>לֹא יְבוֹאֶנּוּ, וִהְיִיתֶם לוֹ לְמִרְמָס</b>: <b>בַּבֹּקֶר בַּבֹּקֶר.</b> כְּלוֹמַר, תָּדִיר תָּדִיר אָבִיא עֲלֵיכֶם גְּזֵרוֹת: <b>וְהָיָה רַק זְוָעָה הָבִין שְׁמוּעָה.</b> זְוָעָה לְכָל הַשּׁוֹמְעִים לְהָבִין שְׁמוּעוֹת פֻּרְעָנוּת הַקָּשׁוֹת שֶׁאָבִיא עֲלֵיכֶם, כָּל הַשּׁוֹמְעִים יָזוּעוּ: <b>כִּי קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ.</b> כִּי אָבִיא עֲלֵיכֶם שׂוֹנֵא דּוֹחֵק אֶתְכֶם, אֲשֶׁר לֹא תוּכְלוּ לְהַסְפִּיק עֲבוֹדָתוֹ, כְּשֶׁיַּצִּיעַ מַצָּעוֹ עֲלֵיכֶם יִקְצַר לוֹ <b>מֵהִשְׂתָּרֵעַ</b> הַשּׁוֹכֵב עָלָיו: <b>מֵהִשְׂתָּרֵעַ.</b> מִהִשְׁתַּטֵּחַ לְהַאֲרִיךְ אֵיבָרָיו, אישטנדליי״ר בלע״ז: <b>וְהַמַּסֵּכָה צָרָה.</b> הַנָּסִיךְ שֶׁיִּמְשׁוֹל עֲלֵיכֶם יִהְיֶה מְקוֹמְכֶם דָּחוּק לוֹ בְּהִתְכַּנְּסוֹ לְתוֹכוֹ. וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ (יומא טב) עַל עֲבוֹדָה זָרָה שֶׁהִכְנִיס מְנַשֶּׁה לַהֵיכָל (דברי הימים ב לג:ז): <b>קָצַר הַמַּצָּע</b> הַזֶּה <b>מֵהִשְׂתָּרֵעַ</b>, מֵהִשְׂתָּרֵר עָלָיו שְׁנֵי רֵעִים. וַאֲנִי פֵּרַשְׁתִּיו לְפִי פְּשׁוּטוֹ, וּבְדֶרֶךְ זֶה תִּרְגֵּם יוֹנָתָן. וְאַף מִדְרַשׁ רַבּוֹתֵינוּ יֵשׁ לְיַשְּׁבוֹ עַל אֹפֶן הַדִּבּוּר, כְּלוֹמַר: לָמָּה אֲנִי מֵבִיא עֲלֵיכֶם פֻּרְעָנוּת זוֹ? לְפִי שֶׁ<b>קָּצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ</b> אֲנִי לְבַדִּי עָלָיו, שֶׁנֶּאֱמַר (מלכים א ח:כז) ״הִנֵּה הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ״, וְכָל שֶׁכֵּן בְּהַכְנִיסְכֶם מַסֵּכָה עִמִּי, כִּבְיָכוֹל צַר לָנוּ הַמָּקוֹם: <b>כִּי כְהַר פְּרָצִים.</b> תִּרְגֵּם יוֹנָתָן: ״אֲרֵי כְּמָא דְזָעוּ טוּרַיָּא כַּד אִתְגְּלִי יְקָרָא דַה׳ בְּיוֹמֵי עֻזִּיָּה מַלְכָּא (ישעיהו ו:ד), וּכְנִיסִין דַּעֲבִיד לִיהוֹשֻׁעַ בְּמֵישַׁר גִּבְעוֹן (יהושע י:יב) וְכוּ׳, כֵּן יִתְגְּלֵי לְאִתְפָּרְעָא מִדְּעַבְדִין וְכוּ׳״: <b>זָר מַעֲשֵׂהוּ.</b> יִדְמֶה לָכֶם לְזָר, כִּי יָבוֹא עֲלֵיכֶם פֻּרְעָנוּת קָשָׁה: <b>וְלַעֲבֹד עֲבֹדָתוֹ.</b> לַעֲשׂוֹת מְלַאכְתּוֹ, כְּמוֹ ׳עֲבוֹדַת הָאֲדָמָה׳, לבורי״ר בלע״ז: <b>וְעַתָּה אַל תִּתְלוֹצָצוּ.</b> לֵאמֹר ״כָּרַתְנוּ בְרִית אֶת מָוֶת״ (ישעיהו כח:טו): <b>מוֹסְרֵיכֶם.</b> יִסּוּרִין: <b>הֲכֹל הַיּוֹם</b> לְשׁוֹן תְּמִיהָה הוּא, לְכָךְ נָקוּד חֲטַף פַּתַּח: <b>יַחֲרֹשׁ.</b> מִי שֶׁחוֹרֵשׁ לִזְרוֹעַ, וְכִי הַחוֹרֵשׁ כְּדֵי לִזְרֹעַ לְעוֹלָמִים חוֹרֵשׁ? אִם כֵּן, מַה יּוֹעִיל? אַף הַנְּבִיאִים מוֹכִיחִים אֶתְכֶם לְהַחֲזִירְכֶם לְמוּטָב, הַלְּעוֹלָמִים יוֹכִיחוּ וְלֹא יוֹעִילוּ? <b>יִפְתַּח וִישַׂדֵּד אַדְמָתוֹ.</b> וְכִי לְעוֹלָם לֹא יִזְרַע, אֶלָּא תָּמִיד יִפְתַּח אֶת הָאֲדָמָה בְּאִתִּים וּבִכְלֵי מַחֲרֵשָׁה? <b>וִישַׂדֵּד</b> לְשׁוֹן עֲבוֹדַת שָׂדֶה. <b>יִפְתַּח וִישַׂדֵּד</b> – בִּתְחִלָּה הוּא עוֹשֶׂה תְּלָמִים רְחָבִים וְסוֹף הוּא עוֹשֶׂה תְּלָמִים קְטַנִּים בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא: <b>הֲלוֹא</b> כֵּן דֶּרֶךְ הַחוֹרֵשׁ: כֵּיוָן שֶׁחוֹרֵשׁ, מַשְׁוֶה פְּנֵי הָאֲדָמָה וְאַחַר כָּךְ זוֹרֵעַ: <b>וְהֵפִיץ קֶצַח.</b> אִם קֶצַח בָּא לִזְרוֹעַ, זוֹרְעָהּ בִּתְפוּצָה, וְאִם <b>כַמֹּן</b> בָּא לִזְרוֹעַ, זוֹרְעוֹ בִּזְרִיקָה. <b>קֶצַח</b> מִין אֹכֶל הוּא: <b>וְשָׂם חִטָּה שׂוֹרָה וּשְׂעֹרָה נִסְמָן וְכֻסֶּמֶת גְּבֻלָתוֹ.</b> וְאִם תְּבוּאָה בָּא לִזְרֹעַ, כָּךְ הוּא מִנְהָגוֹ: זוֹרֵעַ הַחִטִּין בְּאֶמְצַע הַחֲרִישָׁה, וְהַשְּׂעוֹרָה זוֹרֵעַ סָבִיב לָהֶם לָהֶם, וְהַכּוּסְמִין זוֹרְעָהּ עַל גְּבוּלֵי הַשָּׂדֶה וּמְצָרָיו. <b>שׂוֹרָה</b> לְשׁוֹן ׳שְׂרָרָה׳, זוֹרֵעַ בָּאֶמְצַע, וְנִמְצָאָה שׂוֹרָה עַל הַשְּׂעוֹרִין וְהַכּוּסְמִין: <b>וְיִסְּרוֹ לַמִּשְׁפָּט וְגוֹ׳.</b> אַף מִי שֶׁ<b>אֱלֹהָיו יוֹרֶנּוּ</b>, לֹא לָנֶצַח יִשְׁלַח נְבִיאִים לְהוֹכִיחוֹ. אַחֲרֵי שֶׁאֵינוֹ שׁוֹמֵעַ לַתּוֹכָחָה, הוּא יְיַסְּרֶנּוּ בְּמִשְׁפְּטֵי יִסּוּרִין כְּדֵי שֶׁתּוֹעִיל עֲמַל תּוֹכַחְתּוֹ שֶׁהוֹכִיחַ, כָּזֶה שֶׁמַשְׁוֶה פְּנֵי הָאָרֶץ לִזְרוֹעַ כְּדֵי שֶׁתִּצְלַח עֲמַל חֲרִישָׁתוֹ שֶׁחָרַשׁ: <b>בֶחָרוּץ.</b> הוּא עֵץ עָשׂוּי חֲרִיצִים חֲרִיצִים, וּשְׁמוֹ ״מוֹרַג״ (ישעיהו מא:טו), וּמְחַתֵּךְ בּוֹ הַקַּשִּׁין לִהְיוֹת תֶּבֶן: <b>כִּי לֹא בֶחָרוּץ יוּדַשׁ קֶצַח.</b> לְפִי שֶׁזַּרְעוֹ נוֹחַ לָצֵאת מִתּוֹךְ קַשִּׁין שֶׁלּוֹ, וְכֵן עַל <b>כַּמֹּן</b> לֹא יָסִבּוּ <b>אוֹפַן עֲגָלָה</b> לְדוּשׁוֹ, לְפִי כִּי קַל הַקֶּצַח לְחוֹבְטָהּ <b>בַּמַטֶּה</b> וְהַ<b>כַּמֹּן בַּשָּׁבֶט</b>: <b>לֶחֶם יוּדָק.</b> וְאֶת מִי דָּקִים בִּדְבָרִים קָשִׁין? אֶת הַלֶּחֶם שֶׁל תְּבוּאָה, לְפִי שֶׁאֵינָהּ נוֹחָה לֵחָבֵט: <b>כִּי לֹא לָנֶצַח אָדוֹשׁ יְדוּשֶׁנּוּ.</b> הֲרֵי ׳כִּי׳ זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן ׳אֶלָּא׳: לֹא לָנֶצַח כּוֹתְשִׁין עָלָיו, לְפִי שֶׁלְּעוֹלָם לֹא יִכְתְּשׁוּ גַּרְעִינֵי הַזֶּרַע לִהְיוֹת נִדָּשִׁין לִכָּתֵת עַל יְדֵי הֶחָרוּץ וְאוֹפַן הָעֲגָלָה: <b>וְהָמַם גִּלְגַּל עֶגְלָתוֹ וּפָרָשָׁיו.</b> וּכְשֶׁמְּסַבְּבִין עָלָיו אוֹפַנֵּי עֲגָלָה לְדֻקּוֹ וּלְדוּשׁוֹ, אֲפִלּוּ הַגִּלְגַּל הוּמַם וּמִשְׁתַּבֵּר, וְכֵן שְׁאָר כְּלֵי הָעֲגָלָה עִמּוֹ הַמַּפְרִישִׁים אֶת הַתְּבוּאָה מִקַּשֶּׁיהָ <b>לֹא יְדֻקֶּנּוּ</b>, וְהַחִטִּים אֵינָם נִדֹּקִּין לִהְיוֹת נִטְחָנִין. אָדוֹשׁ יְדוּשֶׁנּוּ – כְּמוֹ ״עָשֹׂה יַעֲשֶׂה״ (יחזקאל לא:יא), ״צָנוֹף יִצְנֹף״ (ישעיהו כב:יח), וְאָלֶ״ף זוֹ בָּאָה בִּמְקוֹם הֵ״א, כְּמוֹ ״וְאַחֲרֵי כֵן אֶתְחַבַּר יְהוֹשָׁפָט״ (דברי הימים ב כ:לה) כְּמוֹ הִתְחַבֵּר, אַף כָּאן הָדוֹשׁ יְדוּשֶׁנּוּ, וְכֵן חִבְּרוֹ מְנַחֵם: <b>גַּם זֹאת מֵעִם וגו׳.</b> גַּם זֹאת, כְּדֶרֶךְ דָּשֵׁי תְּבוּאָה וְחוֹבְטֵי קֶצַח וְכַמֹּן, <b>מֵעִם</b> הַקָּדוֹשׁ בָּרוּךְ הוּא יָצָא: <b>הִפְלִיא עֵצָה.</b> לְהַרְאוֹתְכֶם רְמָזִים בְּדֶרֶךְ חִדּוּשׁ מָשָׁל נִפְלָא וּמְכֻסֶּה, כִּי כַּאֲשֶׁר הַכַּמּוֹן וְהַקֶּצַח אֵינָם מַכְבִּידִין עֲלֵיהֶם בִּמְדוּשָׁה רַבָּה, לְפִי שֶׁהֵם נֶחְבָּטִין בְּקַל, כָּךְ אִלּוּ הֱיִיתֶם מְמַהֲרִין לְקַבֵּל מוּסָר, לֹא הָיָה מַכְבִּיד עֲלֵיכֶם גְּזֵרוֹת; וְאַתֶּם קָשִׁים לְקַבֵּל תּוֹכָחוֹת כַּתְּבוּאָה הַקָּשָׁה לָדוּשׁ, לְכָךְ יַכְבִּיד עֲלֵיכֶם הַרְבֵּה, וְלֹא לָנֶצַח לְכִלָּיָה יָרִיב וִידַקֶּה, כַּאֲשֶׁר ״לֹא לָנֶצַח אָדוֹשׁ יְדוּשֶׁנּוּ״ (ישעיהו כח:כח), וְיִכְלוּ חִצֵּי מַכּוֹתָיו וְאַתֶּם לֹא תִכְלוּ, דֻּגְמַת הֲמִימַת הַגַּלְגַּל וְהָעֲגָלָה וְהַחִטִּין לֹא יִדֹּקּוּ; וְאִלּוּ הֱיִיתֶם נוֹחִים לִכְלוֹת, לֹא הָיָה בּוֹדֵק אֶתְכֶם בְּיִסּוּרִין קָשִׁין, כַּפִּשְׁתָּנִי הַזֶּה, כְּשֶׁהוּא יוֹדֵעַ שֶׁפִּשְׁתָּנוֹ יָפֶה, הוּא מְנַקֵּשׁ עָלֶיהָ (בראשית רבה לד ב): <b>הוֹי אֲרִיאֵל.</b> תִּרְגֵּם יוֹנָתָן: ״מַדְבְּחָא דַה׳״, וְאַף יְחֶזְקֵאל קְרָאוֹ כֵּן, שֶׁנֶּאֱמַר (יחזקאל מג:טז): ״וְהָאֲרִיאֵל שְׁתֵּים עֶשְׂרֵה״, עַל שֵׁם אֵשׁ שֶׁל מַעְלָה שֶׁהָיְתָה רוֹבֶצֶת כַּאֲרִי עַל גַּבֵּי הַמִּזְבֵּחַ, כְּמוֹ שֶׁשָּׁנִינוּ בְּסֵדֶר יוֹמָא (כא ב). וְרַבּוֹתֵינוּ פֵּרְשׁוּ עַל הַהֵיכָל, שֶׁהָיָה צַר מֵאַחֲרָיו וְרָחָב מִלְּפָנָיו: <b>קִרְיַת חָנָה דָוִד.</b> ״דְּאִתְבְּנֵי בְּקַרְתָּא דִּשְׁרָא בַּהּ דָּוִד״ (תרגום יונתן): <b>סְפוּ שָׁנָה עַל שָׁנָה.</b> וְתָמִיד עֲוֹנוֹתֵיכֶם הוֹלְכִים וַחֲזָקִים, עַד שֶׁ<b>חַגִּים</b> שֶׁלָּכֶם <b>יִנְקֹפוּ</b> וְיִכָּרְתוּ, לְשׁוֹן ״נוֹקֵף זַיִת״ (ישעיהו יז:ו): <b>וְהָיְתָה לִּי כַּאֲרִיאֵל</b> תְּהֵא מֻקֶּפֶת חַלְלֵי חֶרֶב, כְּמִזְבֵּחַ הַמֻּקָּף זִבְחֵי בְּהֵמָה: <b>כַדּוּר.</b> כְּשׁוּרָה שֶׁל גְּיָסוֹת מַקִּיפוֹת: <b>מֻצָּב.</b> לְשׁוֹן ׳כַּרְקוֹם׳, הַ<b>מֻּצָּב</b> עַל הָעֲיָרוֹת (גיטין כח ב): <b>מְצֻרוֹת.</b> לְשׁוֹן ׳מָצוֹר׳: <b>מֵאֶרֶץ תְּדַבֵּרִי.</b> יְהֵא נִרְאֶה כְּאִלּוּ דִּבּוּר הַיּוֹצֵא מִפִּיךְ יוֹצֵא מִתַּחַת הַקַּרְקַע: <b>אִמְרָתֵךְ תְּצַפְצֵף.</b> לְהִתְחַנֵּן אֵלַי, וּמִתּוֹךְ תְּחִנָּתֵךְ יִכָּמְרוּ רַחֲמַי: <b>צִפְצוּף.</b> הוּא לְשׁוֹן קוֹל לַחַשׁ כְּקוֹל עוֹפוֹת דַּקִּים: <b>וְהָיָה כְּאָבָק דַּק הֲמוֹן זָרָיִךְ.</b> אֻכְלוּסֵי סַנְחֵרִיב, שֶׁיִּהְיוּ לְמַאֲכֹלֶת אֵשׁ וְיֵעָשׂוּ אָבָק: <b>וְהָיָה.</b> הַדָּבָר הַזֶּה: <b>פֶתַע פִּתְאֹם.</b> מִקְרֶה פִּתְאוֹם: <b>מֵעִם ה׳ צְבָאוֹת תִּפָּקֵד.</b> וְאַחֲרֵי שֶׁתִּשְׁפְּלִי וּ<b>תְצַפְצֵף אִמְרָתֵךְ, תִּפָּקֵד</b> אֲרִיאֵל מֵאִתִּי לְהוֹשִׁיעָהּ <b>בְּרַעַם וּבְרַעַשׁ וְגוֹ׳</b>: <b>וְהָיָה כַּחֲלוֹם.</b> שֶׁדּוֹמֶה שֶׁרוֹאֶה וְלֹא רָאָה, כָּךְ יִהְיֶה <b>הֲמוֹן כָּל הַגּוֹיִם</b> יִדְמוּ לִכְבּוֹשׁ וְלֹא תַעֲלֶה בְּיָדָם: <b>וְכָל צֹבֶיהָ.</b> הַמַּצִּיבִים עָלֶיהָ מַצָּב וּמַשְׁחִית, שֶׁקּוֹרִין צנבי״ל בלע״ז, כְּמוֹ שֶׁנֶּאֱמַר בְּשָׁאוּל (שמואל א יד:טו): ״הַמַּצָּב וְהַמַּשְׁחִית חָרָדוּ״: <b>שׁוֹקֵקָה.</b> תְּאֵבָה, וְכֵן ״אֶל אִישֵׁךְ תְּשׁוּקָתֵךְ״ (בראשית ג:טז): <b>כֵּן יִהְיֶה וגו׳.</b> לֹא יַשִּׂיגוּ תַּאֲוָתָם אֲשֶׁר יָזְמוּ לַעֲשׂוֹת: <b>הִתְמַהְמְהוּ.</b> הֱווּ מְתוּנִים לְהִתְבּוֹנֵן לַחֲשׁוֹב עַל מַעַלְלֵיכֶם: <b>וּתְמָהוּ.</b> וְתִהְיוּ תְמֵהִים עַל קִלְקוּלְכֶם: <b>הִשְׁתַּעַשְׁעוּ.</b> לְשׁוֹן ״עֵינָיו הָשַׁע״ (ישעיהו ו:י), הָיוּ עִוְּרִים מֵרְאוֹת: <b>שָׁכְרוּ.</b> עַצְמְכֶם <b>וְלֹא</b> מִ<b>יַּיִן</b>, לָמָּה? <b>כִּי נָסַךְ עֲלֵיכֶם ה׳ וגו׳</b> – לְשׁוֹן ״מֶזֶג״, כְּמוֹ ״מָסְכָה יֵינָהּ״ (משלי ט:ב), אוֹ לְשׁוֹן ׳נְסִיכוּת׳: הִשְׁלִיט בָּכֶם רוּחַ תַּרְדֵּמָה. עַל פּוֹשְׁעֵי יִשְׂרָאֵל הָיָה נִבָּא, שֶׁהָיוּ חוֹזִים בַּכּוֹכָבִים: <b>חֲזוּת הַכֹּל.</b> כָּל מַה שֶׁהֱיִיתֶם חוֹזִים בַּמַּזָּלוֹת, יִהְיֶה מְכֻסֶּה מִכֶּם כְּדִבְרֵי אִגֶּרֶת הַחֲתוּמָה בְּשַׁעֲוָה, אֲשֶׁר יִתְּנוּהָ לִקְרוֹתָהּ לְיוֹדֵעַ לִקְרוֹת אִגֶּרֶת, <b>וְאָמַר: ״לֹא אוּכַל״</b>, שֶׁהֲרֵי אֵין אֲנִי רוֹאֶה בְּתוֹכָהּ לְפִי שֶׁהִיא חֲתוּמָה: <b>וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא יָדַע סֵפֶר.</b> וּכְשֶׁנּוֹטְלִין מִמֶּנּוּ וּפוֹתְחִין חוֹתָמָהּ וְנוֹתְנִין אוֹתָהּ לְמִי שֶׁאֵינוֹ מַכִּיר לְשׁוֹן אִגֶּרֶת, וְאוֹמְרִין לוֹ <b>״קְרָא נָא זֶה״, וְאָמַר ״לֹא יָדַעְתִּי סֵפֶר״</b>. כָּךְ כְּשֶׁתַּשְׁבִּיעַ שַׂר הָאֵשׁ יֹאמַר <b>״לֹא אוּכַל כִּי חָתוּם</b> הַדָּבָר מִמֶּנִּי״, וּכְשֶׁתַּשְׁבִּיעַ אֶת חֲבֵירוֹ יֹאמַר ״אֵינִי מַכִּיר אֶת הַשֵּׁם הַזֶּה שֶׁאַתָּה מַשְׁבִּיעֵנִי בּוֹ, שֶׁאֵין זֶה שְׁמִי״. וְזֶהוּ שֶׁאָמַר יִרְמְיָה ״הִנְנִי מֵסֵב אֶת כְּלֵי הַמִּלְחָמָה אֲשֶׁר בְּיֶדְכֶם״ (ירמיהו כא:ד), זֶה הַשֵּׁם הַמְפֹרָשׁ. בְּמִדְרַשׁ תְּהִלִּים (מדרש תהלים לו ה): <b>יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה.</b> יוֹנָתָן תִּרְגֵּם: ״חֲלַף דְּאִתְרַבְרַב עַמָּא הָדֵין״, כְּלוֹמַר: נִגְּשׁוּ לְהַגְבִּיהַּ עַצְמָן עַד לַשָּׁמַיִם, הֵם מַרְאִין עַצְמָן כִּמְכַבְּדִין אוֹתִי בְּפֶה וְשָׂפָה, וְאֶת לִבָּם הִרְחִיקוּ <b>מִמֶּנִּי</b>: <b>וַתְּהִי יִרְאָתָם אֹתִי.</b> לֹא בְּלֵב שָׁלֵם, כִּי אִם בְּ<b>מִצְוַת</b> הָ<b>אֲנָשִׁים</b> הַמְּלַמְּדִים אוֹתָם. הִתְרָאוּ כְּנִכְנָעִים מִלְּפָנָיו כְּדֵי לְפַתּוֹתוֹ בְּפִיכֶם: <b>לָכֵן הִנְנִי.</b> הוּא אֲשֶׁר יוֹסִיף <b>לְהַפְלִיא</b> פֶּלֶא נוֹסָף עַל פֶּלֶא, כִּסּוּי עַל כִּסּוּי, אֹטֶם עַל אֹטֶם. וּמַהוּ <b>הַפְּלֵא וָפֶלֶא? וְאָבְדָה חָכְמַת חֲכָמָיו</b> – קָשֶׁה סִלּוּקָם שֶׁל חַכְמֵי יִשְׂרָאֵל כִּפְלַיִם כְּחֻרְבַּן בֵּית הַמִּקְדָּשׁ וְכָל קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה, שֶׁכֻּלָּן אֵינָן אֶלָּא הַפְלָאָה אַחַת, ״וְהִפְלָא ה׳ אֶת מַכּוֹתְךָ״ (דברים כח:נט), וְכָאן שְׁתֵּי הַפְלָאוֹת (איכה רבה א לז): <b>לַסְתִּר עֵצָה.</b> כְּמוֹ ׳לְהַסְתִּיר עֵצָה׳: <b>הַפְכְּכֶם אִם כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב.</b> תַּהְפּוּכוֹת שֶׁלָּכֶם, הֲזֹאת אַתֶּם יוֹדְעִים שֶׁהוּא <b>כְּחֹמֶר הַיֹּצֵר</b>? שֶׁאֵין הַחֹמֶר יָכוֹל לוֹמַר <b>לְעֹשֵׂהוּ לֹא עֲשָׂנִי</b>, כָּךְ אֵינְכֶם יְכוֹלִין לוֹמַר שֶׁאֵינִי מֵבִין מַעֲשֵׂיכֶם: <b>כְּחֹמֶר וגו׳.</b> לָשׁוֹן תְּמִיהָה הוּא, וְיֵשׁ תְּמִיהוֹת הַמִּתְקַיְּמוֹת: <b>לְעֹשֵׂהוּ.</b> כְּמוֹ ׳עַל עוֹשֵׂהוּ׳, וְדֻגְמָתוֹ: ״וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל״ (שמות יד:ג), ״פֶּן יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ״ (שופטים ט:נד): <b>וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין.</b> אָמַר עַל יוֹצְרוֹ ״לֹא הֵבִין מַה בְּיִצְרוֹ״? וַהֲלֹא הוּא בָּנָה אֶת הַמַּטְמוֹנִיּוֹת וְהַחֲדָרִים וְהַמַּחֲשָׁבוֹת! <b>הֲלוֹא עוֹד מְעַט</b> בְּיָמִים מוּעָטִין נָקֵל בְּעֵינַי אִם תָּשׁוּבוּ אֵלַי: <b>וְשָׁב לְבָנוֹן.</b> שֶׁהוּא יַעַר עֵצִים, לִהְיוֹת כַּרְמֶל, וְיִשּׁוּב שָׂדוֹת וּכְרָמִים: <b>וְהַכַּרְמֶל לַיַּעַר יֵחָשֵׁב.</b> תִּרְגֵּם יוֹנָתָן: ״קִירְוִין סַגִּיאִין יֵיתִיב״. וְאַגָּדָה בִּבְרֵאשִׁית רַבָּה (בראשית רבה כד א): חוּרְשִׁין דְּבַר אִינָשׁ, יִשּׁוּב עָרִים וּבְנֵי אָדָם רָצוּף וּמָלֵא כַּיַּעַר הַזֶּה, שֶׁהוּא מָלֵא עֵצִים: <b>וְשָׁמְעוּ בַיּוֹם הַהוּא וגו׳.</b> וְתִבָּטֵל הַקְּלָלָה הָאֲמוּרָה לְמַעְלָה, ״כִּי נָסַךְ ה׳ עֲלֵיכֶם וגו׳ וַתְּהִי לָכֶם חֲזוּת הַכֹּל וגו׳ וְאָבְדָה חָכְמַת חֲכָמָיו״ (ישעיהו כט:י): <b>עֲנָוִים.</b> סַבְלָנִים, שֶׁסָּבְלוּ עֻלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּגְזֵרוֹתָיו: <b>כָּל שֹׁקְדֵי אָוֶן.</b> הַשּׁוֹקְדִים וּמִתְבּוֹנְנִים הֵיאַךְ יִפְעֲלוּ אָוֶן: <b>מַחֲטִיאֵי אָדָם בְּדָבָר.</b> הֵם נְבִיאֵי הַשֶּׁקֶר: <b>וְלַמּוֹכִיחַ בַּשַּׁעַר יְקֹשׁוּן.</b> ״וּלְדְמוֹכַח לְהוֹן בָּעַן לֵיהּ תַּקְלָא״ (תרגום יונתן). לְשׁוֹן ׳מוֹקֵשׁ׳: <b>וַיַּטּוּ בַתֹּהוּ צַדִּיק.</b> ״וְאַסְטִיאוּ בְּשֶׁקֶר דִּין זַכָּאִין״ (תרגום יונתן): <b>אֲשֶׁר פָּדָה אֶת אַבְרָהָם.</b> מֵאוּר כַּשְׂדִּים: <b>לֹא עַתָּה יֵבוֹשׁ יַעֲקֹב</b> מֵאָבִיו: <b>וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ.</b> מֵאֲבִי אָבִיו, שֶׁאֵין נִמְצָא פְּסוּל בְּמִטָּתוֹ, וּמִטָּתוֹ שְׁלֵמָה: <b>כִּי בִרְאֹתוֹ יְלָדָיו.</b> אֲשֶׁר יִהְיוּ מַעֲשֵׂי יָדַי, כְּלוֹמַר: צַדִּיקִים <b>בְּקִרְבּוֹ, כִּי בִרְאֹתוֹ בְּקִרְבּוֹ</b> אֲשֶׁר <b>יְלָדָיו מַעֲשֵׂה יָדַי יַקְדִּישׁוּ שְׁמִי</b>, כְּגוֹן חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה (דניאל ג), לְכָךְ לֹא <b>יֶחֱוָרוּ פָּנָיו</b>: <b>וְרוֹגְנִים יִלְמְדוּ לֶקַח.</b> לָשׁוֹן ״וַתֵּרָגְנוּ בְאָהֳלֵיכֶם״ (דברים א:כז), אוֹתָם שֶׁהָיוּ מִתְלוֹנְנִים וְנִרְגָּנִים עַל דִּבְרֵי הַנְּבִיאִים יִלְמְדוּ לֶקַח: <b>סוֹרְרִים.</b> סָרִים מִן הַדֶּרֶךְ: <b>לִנְסֹךְ מַסֵּכָה.</b> לְהַמְשִׁיל עֲלֵיהֶם מוֹשֵׁל, <b>וְלֹא רוּחִי</b> וְדַעְתִּי בַּדָּבָר; וּמַהוּ הַנִּסּוּךְ? הוּא פַּרְעֹה: <b>הַהֹלְכִים לָרֶדֶת מִצְרַיִם.</b> עַל הוֹשֵׁעַ בֶּן אֵלָה, ״אֲשֶׁר שָׁלַח מַלְאָכִים אֶל סוֹא מֶלֶךְ מִצְרַיִם״ (מלכים ב יז:ד): <b>לָרֶדֶת מִצְרַיִם.</b> אֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת (קידושין סט א). דָּבָר אַחֵר: יְרִידָה הִיא לָהֶם: <b>וְלַחְסוֹת.</b> לְהִתְכַּסּוֹת, אבריאי״ר בלע״ז: <b>כִּי הָיוּ בְצֹעַן שָׂרָיו.</b> שֶׁל מֶלֶךְ יִשְׂרָאֵל בִּשְׁלִיחוּת לְמֶלֶךְ מִצְרָיִם: <b>חָנֵס.</b> הִיא תַּחְפַּנְחֵס: <b>כֹּל הוֹבִאישׁ.</b> כֻּלָּם בִּיְּשׁוּ אֶת עַצְמָן לִקְנוֹת לָהֶם אֲדוֹנִים חִנָּם, וְעַם הָאָרֶץ <b>לֹא יוֹעִילוּ לָמוֹ</b>: <b>עַל עַם.</b> בִּשְׁבִיל <b>עַם לֹא יוֹעִילוּ לָמוֹ</b>: <b>לְחֶרְפָּה.</b> גִּדּוּף, דישטרב״ר בלע״ז: <b>מַשָּׂא בַּהֲמוֹת נֶגֶב.</b> ״מַטְלִין עַל בְּעִירְהוֹן בְּאוֹרַח דָּרוֹמָא״ (תרגום יונתן), לְפִי שֶׁאֶרֶץ מִצְרַיִם בִּדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, וְזֶהוּ הַגִּדּוּף וְהַחֶרְפָּה שֶׁמְּחָרְפִין אוֹתָן: רְאוּ אֶת אֵלּוּ שֶׁטּוֹעֲנִין מַשָּׂאוֹת מָמוֹנָם עַל בַּהֲמְתָּם לְהוֹלִיךְ שֹׁחַד לְמִצְרַיִם חִנָּם, וּמְסַכְּנִין עַצְמָן בַּמִּדְבָּרוֹת <b>אֶרֶץ צָרָה וְצוּקָה וְכוּ׳</b>: <b>אֶפְעֶה.</b> מִין נָחָשׁ רַע הוּא, וְאֵין בָּעוֹלָם כִּי אִם שְׁנַיִם זָכָר וּנְקֵבָה, וְהֵם יוֹלְדִים לְשִׁבְעִים שָׁנָה (בכורות ח א), וְאַף <b>שָׂרָף מְעוֹפֵף</b> מִין נָחָשׁ הוּא, וְלֹא שֶׁיִּהְיוּ לוֹ כְּנָפַיִם לָעוּף, אֶלָּא קוֹפֵץ וּמְדַלֵּג רָחוֹק מְאֹד וְזוֹרֵק לַהַב מִפִּיו: <b>חֵילֵיהֶם.</b> מָמוֹנָם: <b>דַּבֶּשֶׁת.</b> חֲטוֹטְרָא, חלדרוב״א בלע״ז, יֵשׁ לוֹ לַגָּמָל בִּמְקוֹם טְעִינַת הַמַּשָּׂא, וְעַל שֵׁם שֶׁמִּתְרַקֶּבֶת תָּמִיד וְסָכִין שָׁם דְּבַשׁ לִרְפוּאָה קְרוּיָה דַּבֶּשֶׁת, כְּדְאָמְרִינַן בְּבָבָא מְצִיעָא (בבא מציעא לח ב): דְּבַשׁ וְהִדְבִּישׁ חָזֵי לִכְתִישָׁא דְּגַמְלֵי: <b>לָזֹאת.</b> לְמִצְרַיִם: <b>רַהַב הֵם.</b> גַּסֵּי הָרוּחַ: <b>שָׁבֶת.</b> עַם בָּטֵל וּמִתְגָּאִים חִנָּם. דָּבָר אַחֵר: <b>שָׁבֶת</b> – רַהְבָּם וְגַסּוּתָם שֶׁלָּהֶם רָאוּי הוּא לִשְׁבּוֹת: <b>חֻקָּהּ.</b> חֲקוֹק אוֹתָהּ, הַנְּבוּאָה הַזֹּאת: <b>עַם מְרִי הוּא.</b> יִשְׂרָאֵל: <b>חֲלָקוֹת.</b> חַנְפִיּוּת: <b>חֲזוּ.</b> הִנָּבְאוּ: <b>הַטּוּ.</b> אוֹתָנוּ׃ <b>מִנֵּי אֹרַח.</b> חֲפֵצִים אָנוּ בִּנְבוּאַת שֶׁקֶר: <b>בַּדָּבָר הַזֶּה.</b> בִּנְבוּאַת אֱמֶת: <b>וְנָלוֹז.</b> מְגֻנֶּה וְלֵיצָן: <b>כְּפֶרֶץ.</b> שֶׁל חוֹמָה שֶׁנָּפַל: <b>נִבְעֶה בְּחוֹמָה נִשְׂגָּבָה.</b> מְגוּלָּה לִכָּנֵס בָּהּ, בְּחוֹמוֹת מִשְׂגַּבְּכֶם. <b>נִבְעֶה</b> לְשׁוֹן ׳גִּלּוּי׳, כְּמוֹ בְּעוֹבַדְיָה (עובדיה א:ו): ״נִבְעוּ מַצְפּוּנָיו״ – ״אִתְגַּלְיָין מַטְמְרוֹהִי״. וְדוּנָשׁ פָּתַר <b>נִבְעֶה</b> ׳בְּלִיטָה׳, שֶׁהַחוֹמָה נַעֲשֵׂית כְּמִין אֲבַעְבּוּעוֹת מִפְּנֵי הַגְּשָׁמִים וְקִלְקוּל טִיט רָעוּעַ: <b>נֵבֶל יוֹצְרִים.</b> נוֹד שֶׁל חֶרֶס: <b>וְלֹא יִמָּצֵא.</b> בִּמְכִתַּת שְׁבָרָיו חֶרֶס גָּדוֹל שֶׁיְּהֵא רָאוּי <b>לַחְתּוֹת</b> בּוֹ <b>אֵשׁ מִיָּקוּד</b> וְלִשְׁאוֹב בּוֹ אֵשׁ מִן הַהֶסֵּק, כָּל שְׁאִיבַת אֵשׁ נוֹפֵל בָּהּ לְשׁוֹן ׳חֲתִיָּה׳: <b>וְלַחְשֹׂף מַיִם.</b> לִדְלוֹת, וְכֵן (חגי ב:טז) ״לַחְשֹׂף חֲמִשִּׁים פּוּרָה״, וְכֵן ״חֶשְׂפִּי שׁוּבָל״ (ישעיהו מז:ב) דְּלִי מַיִם מִן שְׁבִילֵךְ, אשפוייש״נט בלע״ז: <b>מִגֶּבֶא.</b> גּוֹב מָלֵא מַיִם: <b>כִּי כֹה אָמַר.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא לָכֶם זֶה יָמִים: אֵין אַתֶּם צְרִיכִים לְבַקֵּשׁ לָכֶם מָעוֹז מִצְרַיִם וּלְאַבֵּד מָמוֹנְכֶם, כִּי <b>בְּשׁוּבָה וָנַחַת</b> תִּהְיֶה לָכֶם תְּשׁוּעָה בְּלֹא שׁוּם טֹרַח, אִם תִּשְׁמְעוּ לִי: <b>בְּשׁוּבָה.</b> לְשׁוֹן יִשּׁוּב וּמַרְגּוֹעַ, וְכֵן ״שׁוּבָה ה׳ רִבְבוֹת אַלְפֵי יִשְׂרָאֵל״ (במדבר י:לו): <b>בְּהַשְׁקֵט</b> הַבָּא לָכֶם מֵאִתִּי, <b>וּבְבִטְחָה תִּהְיֶה גְּבוּרַתְכֶם</b>: <b>עַל סוּס נָנוּס.</b> נִתְקַשֵּׁר בְּמַלְכֵי מִצְרַיִם, וְנָבִיא מִשָּׁם סוּסִים קַלִּים לָנוּס: <b>אֶלֶף אֶחָד</b> מִכֶּם <b>מִפְּנֵי גַּעֲרַת אֶחָד</b> מִן הָאוֹיְבִים, אוֹ כֻּלְּכֶם <b>מִפְּנֵי גַּעֲרַת חֲמִשָּׁה תָּנֻסוּ.</b> <b>אִם נוֹתַרְתֶּם.</b> כְּמוֹ ׳אֲשֶׁר נוֹתַרְתֶּם׳: <b>כַּתֹּרֶן.</b> עֵץ גָּבוֹהַ תָּקוּעַ בָּאָרֶץ, כְּמִין תֹּרֶן הַסְּפִינָה שֶׁקּוֹרִין מש״ט בלע״ז: <b>וְכַנֵּס.</b> אַף הוּא כְּלוֹנָס גָּבוֹהַּ שֶׁנּוֹתְנִים בְּרֹאשׁ הַגִּבְעָה, וּכְשֶׁרוֹאֶה הַצּוֹפֶה גְּיָסוֹת בָּאִין, נוֹתֵן עָלָיו סוּדָר, וְהָרוּחַ מוֹלִיכוֹ, וְהוּא סִימָן שֶׁיָּנוּסוּ אוֹ יִתְקַבְּצוּ: <b>וְלָכֵן.</b> עַל שֶׁ<b>לֹּא אֲבִיתֶם</b> לִשְׁמוֹעַ: <b>יְחַכֶּה ה׳ לַחֲנַנְכֶם</b> אֵינוֹ מְדַלֵּג לָכֶם עַל הַגְּזֵרָה הָרָעָה שֶׁנִּגְזְרָה עֲלֵיכֶם, כְּדֵי לְמַהֵר וּלְהָבִיא הַטּוֹבָה, אֶלָּא יְחַכֶּה וְיַמְתִּין עַד בֹּא קִצָּהּ: <b>וְלָכֵן יָרוּם לְרַחֶמְכֶם.</b> יִתְרַחֵק לְרַחֶמְכֶם: <b>כִּי אֱלֹהֵי מִשְׁפָּט ה׳.</b> וְיִפָּרַע תְּחִלָּה מִן הַמּוֹרְדִים בּוֹ: <b>אַשְׁרֵי כָל חוֹכֵי לוֹ.</b> לַנֶּחָמוֹת אֲשֶׁר הִבְטִיחַ, כִּי לֹא יִפּוֹל דָּבָר: <b>כִּי.</b> עוֹד יָמִים בָּאִים אֲשֶׁר יִשָּׁאֵר לִהְיוֹת יוֹשֵׁב <b>בְּצִיּוֹן</b> וּ<b>בִירוּשָׁלִַם</b>, צַדִּיק יִהְיֶה: <b>בָּכוֹ לֹא תִבְכֶּה.</b> לֹא תִצְטָרֵךְ לְבַקֵּשׁ בַּקָּשָׁה מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְכִי, כִּי <b>לְקוֹל זַעֲקֶךָ עָנָךְ</b>: <b>לֶחֶם צָר וּמַיִם לָחַץ.</b> לֹא תִהְיוּ כְּרוּכִים אַחַר תַּעֲנוּגִים כַּאֲשֶׁר אַתֶּם עַתָּה, כְּמָה שֶׁנֶּאֱמַר ״הַשּׁוֹתִים בְּמִזְרְקֵי יַיִן״ (עמוס ו:ו), ״הִנֵּה שָׂשׂוֹן וְשִׂמְחָה״ (ישעיהו כב:יג): <b>וְלֹא יִכָּנֵף.</b> לֹא יִתְכַּסֶּה מִמְּךָ בִּכְנַף בְּגָדָיו, כְּלוֹמַר, לֹא יַסְתִּיר מִמְּךָ פָּנָיו: <b>מוֹרֶיךָ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא הַמְלַמֶּדְךָ לְהוֹעִיל: <b>וְאָזְנֶיךָ תִּשְׁמַעְנָה וְגוֹ׳.</b> לֹא כְּמוֹ שֶׁאַתֶּם עוֹשִׂים עַתָּה, שֶׁאַתֶּם מוֹאֲסִים בִּדְבָרוֹ וְאוֹמְרִים ״לֹא תֶחֱזוּ לָנוּ נְכוֹחוֹת״ (ישעיהו ל:י), כִּי אִם אָזְנֶיךָ יִהְיוּ נְטוּיוֹת אַף אַחֲרֶיךָ לִשְׁמוֹעַ <b>דָּבָר</b> מֵאִתִּי, אוּלַי יָבֹא נָבִיא וְיוֹרְךָ דֶּרֶךְ לָלֶכֶת בֵּין יָמִין וּבֵין שְׂמֹאל: <b>אֲפֻדַּת.</b> נוֹי: <b>כְּמוֹ דָוָה.</b> יִהְיוּ מְאוּסִים בְּעֵינֶיךָ כְּנִדָּה (שבת פב א): <b>וְנָתַן.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת <b>מְטַר זַרְעֲךָ</b>: <b>וְשָׁמֵן.</b> לְשׁוֹן ׳דָּבָר שָׁמֵן׳, וְאֵינוֹ לְשׁוֹן ׳שֶׁמֶן׳, לְפִיכָךְ טַעֲמוֹ לְמַטָּה, וְנָקוּד קָמַץ: <b>כַּר נִרְחָב.</b> עַד שֶׁיִּהְיוּ הַכָּרִים שְׁמֵנִים וּרְחָבִים: <b>כַּר.</b> כֶּבֶשׂ. לָשׁוֹן אַחֵר: מִישׁוֹר <b>נִרְחָב</b>, כְּמוֹ (בראשית יב:י) ״כִּכַּר הַיַּרְדֵּן״, וּכְמוֹ (ויקרא כג:יד) ״כַּרְמֶל״ – כַּר שֶׁהוּא מָלֵא תְּבוּאָה: <b>וְהָאֲלָפִים.</b> שְׁוָרִים: <b>בְּלִיל חָמִיץ.</b> כְּמוֹ ״עַל בְּלִילוֹ״ (איוב ו:ה), קַשִּׁין וְתֶבֶן מְחֻמָּצִין וּמְחֻזָּקִין בַּתְּבוּאָה שֶׁבְּתוֹכָם <b>יֹאכֵלוּ</b>: <b>אֲשֶׁר זֹרֶה</b> הַתְּבוּאָה פַּעֲמַיִם: אַחַת <b>בָּרַחַת</b> וְאַחַת <b>בַּמִּזְרֶה</b>, כְּדֵי לְנַקּוֹת הַתְּבוּאָה. לְפִיכָךְ יִהְיֶה הַתֶּבֶן בָּלוּל בַּתְּבוּאָה שֶׁזּוֹרֶה <b>בַּמִּזְרֶה</b> אֵצֶל הַקַּשִּׁין: <b>רַחַת.</b> פיל״א בלע״ז: <b>מִזְרֶה.</b> וו״ן בלע״ז, וּמִדְרַשׁ אַגָּדָה (תנחומא משפטים יז): <b>בְּלִיל</b> – לְשׁוֹן ׳בָּלוּל׳, שֶׁיְּהֵא הָאֹכֶל בָּלוּל בַּתֶּבֶן: <b>יִבְלֵי מָיִם.</b> נַהֲרֵי מַיִם, כְּמוֹ (ירמיהו יז:ח) ״וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו״: <b>בְּיוֹם הֶרֶג רָב.</b> שֶׁיְּהֵא טֶבַח גָּדוֹל (בְּאֶרֶץ אַשּׁוּר), וְיוֹנָתָן תִּרְגֵּם: ״בְּיוֹם קְטוֹל רַב בְּמֵיפַל רַבְרְבִין״: <b>שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים. שִׁבְעָתַיִם</b> – שֶׁבַע שְׁבִיעִיּוֹת כְּאוֹר שֶׁל שִׁבְעַת הַיָּמִים, הֲרֵי אַרְבָּעִים וְתֵשַׁע שְׁבִיעִיּוֹת, הָעוֹלִים לִשְׁלֹשׁ מֵאוֹת וְאַרְבָּעִים וּשְׁלֹשָׁה (רש\"י פסחים סח א): <b>שֵׁם ה׳</b> גְּבוּרָתוֹ, שֶׁתְּהֵא לוֹ לְשֵׁם, מַה שֶׁיַּעֲשֶׂה סַנְחֵרִיב: <b>בָּא מִמֶּרְחָק.</b> לְהַאֲמִין מַה שֶׁהִבְטִיחַ זֶה יָמִים רַבִּים: <b>מַשָּׂאָה.</b> הֵ״א יְתֵירָה, וְאֵינוֹ אֶלָּא כְּמוֹ מַשָּׂא, לְפִיכָךְ נְקוּדָה רָפִי: <b>כְּנַחַל שׁוֹטֵף.</b> אֲשֶׁר הָעוֹבֵר בּוֹ <b>יֶחֱצֶה</b> בּוֹ <b>עַד צַוָּארוֹ</b>, שֶׁאֵין בּוֹ שׁוּם כֹּחַ לַעֲמוֹד בִּפְנֵי שֶׁטֶף הַמַּיִם: <b>לַהֲנָפָה.</b> ׳לְהָנִיף׳, אווני״ר בלע״ז: <b>בְּנָפַת שָׁוְא.</b> לֹא לְהוֹעִיל לָהֶם, וְהֵם סְבוּרִים לְהוֹעִיל: <b>רֶסֶן.</b> פרומבי״א פרינ״ק בלע״ז: <b>הַשִּׁיר יִהְיֶה לָכֶם.</b> בְּלֵיל הַפֶּסַח תָּבֹא לָכֶם שִׂמְחָה זוֹ: <b>כְּלֵיל הִתְקַדֶּשׁ חָג.</b> כְּמוֹ שֶׁאֲמַרְתֶּם שִׁיר שֶׁל הַפְּסָחִים בְּמִצְרַיִם. וְנִרְאֶה מִקְרָא זֶה כְּאִלּוּ בָּא לְלַמֵּד עַל סַנְחֵרִיב וְלִמֵּד עַל פַּרְעֹה, שֶׁאָמְרוּ הַלֵּל בְּלֵיל אֲכִילַת פְּסָחִים (מדרש תהלים א כ): <b>כַּהוֹלֵךְ בֶּחָלִיל.</b> וְתִשְׂמְחוּ בְּמַפֶּלֶת סַנְחֵרִיב כְּשִׂמְחַת מְבִיאֵי בִּכּוּרִים, שֶׁהָיָה הֶחָלִיל מַכֶּה לִפְנֵיהֶם <b>לָבוֹא בְהַר ה׳</b>, כְּמוֹ שֶׁשָּׁנִינוּ בְּמַסֶּכֶת בִּכּוּרִים (בכורים ג ד): <b>וְנַחַת זְרוֹעוֹ.</b> אֵין זֶה לְשׁוֹן ׳נוֹחַ׳, אֶלָּא לְשׁוֹן ׳נוֹחַת׳, פושלמנ״ט בלע״ז, כְּמוֹ: ״וַיָּנַח בְּכָל גְּבוּל מִצְרָיִם״ (שמות י:יד). הַנָּחַת גְּבוּרָתוֹ <b>ירְאֶה</b> בְּ<b>לַהַב אֵשׁ</b>, שֶׁנִּשְׂרְפוּ אֻכְלוּסֵי סַנְחֵרִיב: <b>נֶפֶץ.</b> לְשׁוֹן שִׁבּוּר יוֹתֵר: <b>וָזֶרֶם.</b> קִלּוּחַ מָטָר סוֹחֵף: <b>מִקּוֹל ה׳ יֵחַת אַשּׁוּר.</b> אָזְנַיִם פָּתַח לָהֶם, וְשָׁמְעוּ שִׁירָה מִפִּי חַיּוֹת וּמֵתוּ (סנהדרין צה ב): <b>בַּשֵּׁבֶט יַכֶּה.</b> אַשּׁוּר אֲשֶׁר הָיָה רָגִיל לְהַכּוֹתְךָ בְּשִׁבְטוֹ: <b>וְהָיָה כֹּל מַעֲבַר מַטֵּה מוּסָדָה.</b> כָּל מַעֲבָרוֹת תֹּקֶף יְסוֹדוֹת אֻכְלוּסָיו, כָּל הַמְּקוֹמוֹת אֲשֶׁר עָבְרוּ שָׁם וְהִשְׁחִיתוּם; וּבְיוֹם מַפַּלְתָּם <b>יָנִיחַ ה׳</b> עֲלֵיהֶם עַל שְׁמוּעַת מַפַּלְתָּם וְהֵם יִהְיוּ <b>בְּתֻפִּים וּבְכִנֹּרוֹת</b>, וְכֹה פִּתְרוֹן הַמִּקְרָא בְּסֵרוּס: <b>וְהָיָה בְּתֻפִּים וּבְכִנּוֹרוֹת כָּל מַעֲבַר מַטֵּה מוּסָדָה אֲשֶׁר</b> יַנִּיחֵם <b>ה׳ עָלָיו וּבְמִלְחֲמוֹת תְּנוּפַת</b> שָׁוְא מַעֲלֶה וּמוֹרִיד <b>נִלְחַם בָּם</b> הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִדְרַשׁ אַגָּדָה (פסיקתא דרב כהנא ח:): תְּנוּפַת קְצִיר הָעוֹמֶר עָמְדָה לְיִשְׂרָאֵל בְּאוֹתָהּ מִלְחָמָה, כִּי לֵיל שִׁשָּׁה עָשָׂר בְּנִיסָן הָיָה: <b>כִּי עָרוּךְ מֵאֶתְמוּל.</b> יוֹם שֵׁנִי לִבְרִיאַת עוֹלָם, יוֹם שֶׁיֵּשׁ לוֹ תְמוֹל וְאֵין לוֹ שִׁלְשׁוֹם: <b>תָּפְתֶּה.</b> גֵּיהִנֹּם (בראשית רבה ד ו), שֶׁכָּל הַמִּתְפַּתֶּה בְּיִצְרוֹ נוֹפֵל שָׁם (עירובין יט א): <b>לַמֶּלֶךְ הוּכָן.</b> לְצוֹרֶךְ סַנְחֵרִיב וְחֵילוֹ: <b>מְדֻרָתָהּ.</b> לְשׁוֹן אֵשׁ נִסֶּקֶת, מַעֲרֶכֶת עֵצִים עַל הָאֵשׁ קְרוּיָה מְדוּרָה: <b>נִשְׁמַת ה׳.</b> נְפִיחַת רוּחוֹ: <b>בֹּעֲרָה.</b> בּוֹעֶרֶת: <b>הוֹי.</b> עַל הוֹשֵׁעַ וַעֲשֶׂרֶת הַשְּׁבָטִים <b>הַיּוֹרְדִים מִצְרַיְמָה לְעֶזְרָה</b>, אֲשֶׁר שָׁלְחוּ ״מַלְאָכִים אֶל סוּא מֶלֶךְ מִצְרַיִם״ (מלכים ב יז:ד): <b>וְעַל סוּסִים.</b> הַבָּאִים מִשָּׁם, שֶׁהֵם קַלִּים לָרוּץ: <b>יִשָּׁעֵנוּ.</b> (כְּמוֹ <b>״וְלֹא שָׁעוּ</b> אֶל <b>קְדוֹשׁ יִשְׂרָאֵל״</b>), כְּמוֹ שֶׁעָשָׂה חִזְקִיָּה, שֶׁנֶּאֱמַר (מלכים ב יח:ה-ז): ״בַּה׳ אֱלֹהֵי יִשְׂרָאֵל בָּטָח... וַיִּמְרֹד בְּמֶלֶךְ אַשּׁוּר״: <b>וְאֶת דְּבָרָיו לֹא הֵסִיר.</b> אֲשֶׁר אָמַר ״וְהֶשִׁיבְךָ ה׳ מִצְרַיִם בָּאֳנִיּוֹת״ (דברים כח:סח), מִדָּה כְּנֶגֶד מִדָּה, שֶׁאָמַרְתִּי לְךָ (שם) ״לֹא תוֹסִיף עוֹד לִרְאוֹתָהּ״, וְאַתָּה הָלַכְתָּ מִדַּעְתְּךָ, סוֹפְךָ לֵילֵךְ בְּגָלוּת עַל כָּרְחֲךָ: <b>וְקָם.</b> עַל עֲשֶׂרֶת הַשְּׁבָטִים, שֶׁהֵם <b>בֵּית מְרֵעִים</b>, וְעַל מִצְרַיִם, אֲשֶׁר הֵם לָהֶם <b>לְעֶזְרָה</b>: <b>יַטֶּה יָדוֹ.</b> שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹמֵךְ הַכֹּל בְּיָדוֹ, וּכְשֶׁיַּטֶּה אוֹתָהּ יִפְּלוּ, כָּזֶה שֶׁאוֹחֵז דָּבָר בְּכַפּוֹ, וּכְשֶׁהוּא מַרְכִּין כַּפּוֹ הוּא נוֹפֵל. כָּךְ וּמִדְרַשׁ אַגָּדָה (מכילתא בא שירה ט), וְיוֹנָתָן תִּרְגֵּם: ״יָרִים יַד מְחַת גְּבוּרְתֵּיהּ״: <b>כַּאֲשֶׁר יֶהְגֶּה.</b> הֲמִיַּת קוֹל, כְּמוֹ ״וְכַיּוֹנִים הָגֹה נֶהְגֶּה״ (ישעיהו נט:יא): <b>אֲשֶׁר יִקָּרֵא עָלָיו מְלֹא רֹעִים.</b> יֵאָסְפוּן עָלָיו בִּקְרִיאַת קוֹל הָמוֹן: <b>מְלֹא רוֹעִים.</b> אֲסִיפַת רוֹעִים, וְכֵן ״קָרְאוּ אַחֲרֶיךָ מָלֵא״ (ירמיהו יב:ו), וְכֵן ״יַחַד עָלַי יִתְמַלָּאוּן״ (איוב טז:י), כֻּלָּם לְשׁוֹן ׳קִבּוּץ׳: <b>לֹא יַעֲנֶה.</b> לֹא יִכָּנַע, לֹא יַעֲשֶׂה עַצְמוֹ עָנִי, וְכֵן ״לַעֲנֹת מִפָּנַי״ (שמות י:ג), וְכֵן ״וְעָנָה גְאוֹן יִשְׂרָאֵל״ (הושע ה:ה): <b>כֵּן יֵרֵד.</b> וְלֹא יִפְחַד מֵהֲמוֹן הָאֻמּוֹת: <b>פָּסֹחַ.</b> דִּלּוּג, וְיֵשׁ עוֹד לְפָתְרוֹ לְשׁוֹן ׳חַיִּס׳ (מכילתא בא פסחא יא): <b>וְהִמְלִיט.</b> יוֹצִיא אֶת יִשְׂרָאֵל מִן הַצָּרָה, לְשׁוֹן ׳הַמְלָטָה׳, אישקמוציי״ר בלע״ז: <b>שׁוּבוּ.</b> לְמִי שֶׁהֶעֱמַקְתֶּם מַחֲשָׁבוֹת הֵיאַךְ לָסוּר מִמֶּנּוּ, וְסַרְתֶּם מֵעָלָיו, עַתָּה שׁוּבוּ אֵלָיו: <b>וְסַלְעוֹ מִמָּגוֹר יַעֲבוֹר.</b> וְחָזְקוֹ מֵרֹב פַּחַד יֶחֱלָשׁ: <b>וְחַתּוּ מִנֵּס.</b> מִפְּנֵי הַנִּסִּים, שֶׁיִּרְאוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לְיִשְׂרָאֵל: <b>אֲשֶׁר אוּר לוֹ בְּצִיּוֹן.</b> שָׁם יִהְיֶה הָאֵשׁ מוּכָן לְשָׂרְפָם: <b>הֵן לְצֶדֶק יִמְלָךְ מֶלֶךְ.</b> הֵן אֵין מִשְׁפַּט מֶלֶךְ לִמְלוֹךְ, כִּי אִם לַעֲשׂוֹת מִשְׁפַּט צֶדֶק: <b>וּלְשָׂרִים לְמִשְׁפָּט יָשֹׂרוּ.</b> וְעַל מִי יֵשׁ לוֹ לִמְלוֹךְ? עַל שָׂרִים אֲשֶׁר לְמִשְׁפָּט יָשֹׂרוּ. וְאָמַר הַנָּבִיא זֹאת עַל אָחָז שֶׁהָיָה רָשָׁע, אֲבָל חִזְקִיָּהוּ בְּנוֹ יִמְלוֹךְ, וּכְדַאי הוּא: <b>וְהָיָה אִישׁ.</b> הַגִּבּוֹר בְּיִרְאַת הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא חִזְקִיָּה, יִהְיֶה לְיִשְׂרָאֵל: <b>כְּמַחֲבֵא רוּחַ.</b> כְּמַחֲסֵה סֶלַע, שֶׁנֶּחְבָּאִים בּוֹ מִפְּנֵי רוּחַ, וְנִסְתָּרִים שָׁם מִפְּנֵי חֹרֶב, כֵּן יִבְטְחוּ בּוֹ הַנּוֹתָרִים מֵעֲשֶׂרֶת הַשְּׁבָטִים: <b>בְּצָיוֹן.</b> לְשׁוֹן ׳יֹבֶשׁ׳, צִיָּה: <b>כְּצֵל סֶלַע כָּבֵד בְּאֶרֶץ עֲיֵפָה.</b> בִּמְקוֹם שֶׁמֶשׁ, שֶׁהָאָרֶץ עֲיֵפָה שָׁם וַחֲרֵבָה, וּתְאֵבָה לַצֵּל: <b>וְלֹא תִשְׁעֶינָה עֵינֵי רֹאִים.</b> לֹא כְּמוֹת שֶׁהֵם עַכְשָׁיו ״אָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע״ (ישעיהו ו:י), לְשׁוֹן ׳טוּחַ׳: <b>וּלְבַב נִמְהָרִים יָבִין לָדָעַת.</b> לֹא כְּמוֹ שֶׁעַכְשָׁיו ״הַשְׁמֵן לֵב הָעָם״ (ישעיהו ו:י): <b>וּלְשׁוֹן עִלְּגִים וְגוֹ׳.</b> וְלֹא כְּמוֹ שֶׁעַכְשָׁיו, ״כִּי בְּלַעֲגֵי שָׂפָה״ (ישעיהו כח:יא): <b>עִלְּגִים.</b> כָּל מִי שֶׁאֵינוֹ יוֹדֵעַ לְכַוֵּן דִּבּוּרוֹ לִהְיוֹת צַח, קָרוּי ׳עִלֵּג׳ וְ׳נִלְעָג׳: <b>וּלְכִילַי.</b> רַמַּאי, נוֹכֵל, חוֹרֵשׁ רָעִים: <b>שׁוֹעַ.</b> לְשׁוֹן ׳אָדוֹן׳, שֶׁהַכֹּל שׁוֹעִין וּפוֹנִין אֵלָיו: <b>נְבָלָה יְדַבֵּר.</b> מְדַבֵּר, לָשׁוֹן הוֹוֶה הוּא: <b>יַעֲשֶׂה אָוֶן.</b> יְקַבֵּץ מַחְשְׁבוֹת אָוֶן, כְּמוֹ (דברים ח:יז) ״עָשָׂה לִי הַחַיִל הַזֶּה״: <b>לַעֲשׂוֹת חֹנֶף.</b> חוֹשֵׁב מַחֲשָׁבוֹת אֵיךְ יוּכַל לַעֲשׂוֹת חֲנוּפָה. ׳חֹנֶף׳ שֵׁם דָּבָר, לְכָךְ טַעְמוֹ לְמַעְלָה, וְנָקוּד פַּתַּח: <b>וּמַשְׁקֵה צָמֵא יַחְסִיר.</b> לְפִי פְּשׁוּטוֹ, שֶׁגּוֹזְלִין הָעֲנִיִּים. וְתַרְגּוּמוֹ: ״פִּתְגָמֵי אוֹרַיְיתָא דְּאִינּוּן כְּמַיָּא לְצָחְיָא מְדַמָּן לְבַטָּלָא״: <b>וּבְדַבֵּר אֶבְיוֹן מִשְׁפָּט.</b> לְחַבֵּל אֶבְיוֹן בְּמִשְׁפָּטוֹ, <b>מִשְׁפָּט</b> זֶה לְשׁוֹן תְּחִלַּת דְּבָרִים בְּמִשְׁפָּט; כְּשֶׁמְּדַבֵּר הָאֶבְיוֹן טַעֲנוֹתָיו, זֶה יוֹעֵץ מְזִמּוֹת לְהַכְשִׁילוֹ בְּנִכְלָיו. ׳מִשְׁפָּט׳ מְשַׁמֵּשׁ שְׁלֹשָׁה לְשׁוֹנוֹת: תְּחִלַּת טַעֲנוֹת דשריינמנ״ט בלע״ז, וּגְמַר הַדִּין יואיימנ״ט בלע״ז, וּמִשְׁטָר שֶׁשּׁוֹטְרִין אוֹתוֹ בְּיִסּוּרִין יושטיצ״א בלע״ז: <b>עַל נְדִיבוֹת יָקוּם.</b> בִּשְׁבִיל נְדִיבוֹתָיו תִּהְיֶה לוֹ תְּקוּמָה: <b>נָשִׁים שַׁאֲנַנּוֹת.</b> ״מְדִינָן דְּיָתְבָן שַׁלְיָן״ (תרגום יונתן): <b>בָּנוֹת בֹּטְחוֹת.</b> ״כַּרְכִּין דְּיָתְבִין לְרוּחְצָן״ (תרגום יונתן): <b>יָמִים עַל שָׁנָה.</b> כְּמוֹ ״סְפוּ שָׁנָה עַל שָׁנָה״ (ישעיהו כט:א), וְתָמִיד עֲוֹנוֹתֵיכֶם מִתְגַּבְּרִין, וְסוֹף <b>תִּרְגַּזְנָה</b> אֵלּוּ שֶׁהֵן עַכְשָׁיו לָבֶטַח, כִּי יִכְלֶה מֵהֶם <b>בָצִיר</b> הָעֲנָבִים, וְ<b>אֹסֶף</b> הַתְּבוּאָה לֹא <b>יָבוֹא</b> אֶל הַבַּיִת: <b>אֹסֶף.</b> שֵׁם דָּבָר, לְכָךְ טַעְמוֹ לְמַעְלָה, וְנָקוּד פַּתַּח: <b>רְגָזָה.</b> כְּמוֹ ׳לִרְגֹּז׳: <b>פְּשֹׁטָה.</b> כְּמוֹ ׳לִפְשֹׁט׳: <b>וְעֹרָה.</b> כְּמוֹ ׳לַעֲרוֹת׳, לְשׁוֹן ״עֶרְיָה״ (מיכה א:יא): <b>וַחֲגוֹרָה.</b> כְּמוֹ ׳לַחֲגוֹר׳, לְכָךְ טַעֲמוֹ לְמַעְלָה. וְכֵן תִּרְגֵּם יוֹנָתָן: ״שְׁלַחוּ אִיתְעַרְטִילוּ וְאִסְרוּ עַל חַרְצִין״, מִתּוֹךְ שֶׁיִּפְשְׁטוּ וְיִתְעָרְמוּ מִבִּגְדֵיהֶם, לֹא יַחְגְּרוּ עַל בִּגְדֵיהֶם, כִּי עַל מָתְנֵיהֶם: <b>עַל שָׁדַיִם סֹפְדִים.</b> יְטַפְּחוּ עַל לִבָּם: <b>עַל שְׂדֵי חֶמֶד.</b> עַל שְׂדוֹת חֶמְדָּתָן (מועד קטן כז ב). וּמִדְרַשׁ אַגָּדָה (איכה רבה פתיחתא כד): עַל חַכְמֵי סַנְהֶדְרָאוֹת, שֶׁהֵם כְּשָׁדַיִם הַמֵּינִיקִים יִסְפְּדוּ, וְעַל עִיר חֶמְדָּתָן שֶׁתֵּחָרֵשׁ כְּשָׂדֶה, וְ<b>עַל גֶּפֶן פֹּרִיָּה</b> הֵם יִשְׂרָאֵל שֶׁנִּקְרְאוּ גֶפֶן, כְּמוֹ שֶׁנֶּאֱמַר ״גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ״ (תהלים פ:ט): <b>קוֹץ שָׁמִיר.</b> ״הוּבֵאִי וּבוּר״, כִּי כָּל חֻרְבָּן זֶה יִהְיֶה <b>עַל כָּל בָּתֵּי מָשׂוֹשׂ</b> וְעַל <b>קִרְיָה עַלִּיזָה</b>, יְרוּשָׁלַיִם שֶׁהִיא ״מָשׂוֹשׂ לְכָל הָאָרֶץ״ (איכה ב:טו): <b>כִּי אַרְמוֹן.</b> הֵיכַל הַמֶּלֶךְ מֶלֶךְ יְהוּדָה <b>נֻטַּשׁ</b>: <b>וַהֲמוֹן עִיר</b> גָּלָה: <b>עֹפֶל וָבַחַן.</b> בֵּית מִקְדָּשִׁי, שֶׁהָיָה לָהֶם לְמִבְצָר: <b>הָיָה בְעַד מְעָרוֹת.</b> יִהְיֶה בְּתוֹךְ חֻרְבּוֹת. מְעָרוֹת לָשׁוֹן ״עָרוּ עָרוּ״ (תהילים קלז:ז), וּ<b>בְעַד</b> כְּמוֹ ״הַבְעַד עֲרָפֶל יִשְׁפּוֹט״ (איוב כב:יג): <b>עַד עוֹלָם.</b> עַד עֵת קֵץ. <b>עֹפֶל וָבַחַן</b> – שְׁנֵיהֶם לְשׁוֹן ׳מִבְצָר׳: <b>מְשׂוֹשׂ פְּרָאִים.</b> לְתַאֲוַת יִשְׁמָעֵאל וּלְמִרְעֶה אֱדוֹם וַחֲיָלוֹתָיו: <b>עַד יֵעָרֶה עָלֵינוּ.</b> יִשְׁפּוֹךְ עָלֵינוּ, כְּמוֹ ״וַתְּעַר כַּדָּהּ״ (בראשית כד:כ). לְשׁוֹן ׳שְׁפִיכָה׳ נוֹפֵל עַל הָרוּחַ, כְּמוֹ ״וְשָׁפַכְתִּי עַל בֵּית דָּוִד רוּחַ חֵן״ (זכריה יב:י), וְכֵן ״אֶשְׁפּוֹךְ רוּחִי עַל כָּל בָּשָׂר״ (יואל ג:א): <b>לַיַּעַר יֵחָשֵׁב.</b> ״קִירְוִין סַגִּיאִין״, כַּיַּעַר הַזֶּה שֶׁהוּא מָלֵא עֵצִים: <b>וְשָׁכַן בַּמִּדְבָּר מִשְׁפָּט.</b> בִּירוּשָׁלַיִם, שֶׁהִיא כְּמִדְבָּר: <b>וּצְדָקָה בַּכַּרְמֶל.</b> הִיא אֶרֶץ יִשְׂרָאֵל, שֶׁתְּהֵא בְּאוֹתָן הַיָּמִים כַּכַּרְמֶל: <b>וּבָרַד בְּרֶדֶת הַיָּעַר.</b> עַל כָּרְחֲךָ אֵין ׳בָּרַד׳ זֶה שֵׁם דָּבָר, שֶׁהֲרֵי נָקוּד חֶצְיוֹ קָמַץ וְחֶצְיוֹ פַּתַּח בִּלְשׁוֹן ׳פָּעַל׳, וְכֵן פִּתְרוֹנוֹ לְשׁוֹן ׳פְּעוּלָה׳, כְּמוֹ ׳וְרָחַץ׳ וְ׳יָשַׁב׳ וְ׳עָמַד׳, וּבָרַד וְיִבְרוֹד אֶת בְּרִידַת הַיַּעַר, וְיִהְיֶה הַבֵּי״ת שֶׁל ׳בְּרֶדֶת׳ מִן יְסוֹד כְּמוֹ ׳עֲטֶרֶת׳ ׳עֲקֶרֶת׳, כְּלוֹמַר: וְיַמְטִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת מְטַר פַּחֵי הָרְשָׁעִים שֶׁהֵם עַכְשָׁיו בְּנוּיִים וּמְלֵאִים עָרִים כְּיַעַר: <b>וּבַשִּׁפְלָה.</b> שֶׁנִּשְׁפְּלוּ יִשְׂרָאֵל עַד עַכְשָׁיו: <b>תִּשְׁפַּל הָעִיר.</b> מֶטְרוֹפּוֹלִין שֶׁל פָּרַס, וְדֻגְמָא כֵּן תִּרְגֵּם יוֹנָתָן: ״וְיֵחוֹת בַּרְדָּא וְיִקְטוֹל מַשְׁרְיַית עַמְמַיָּא״: <b>אַשְׁרֵיכֶם</b> יִשְׂרָאֵל, שֶׁהִצְלִיחָה זְרִיעַת צִדְקַתְכֶם כְּזוֹרְעִים <b>עַל מָיִם</b>, מֵעַתָּה תִּקְצְרוּ וְתַאַסְפוּ תְּבוּאַת שְׂכַרְכֶם הַטּוֹב. תְּשַׁלְּחוּ <b>רֶגֶל הַשּׁוֹר</b> לָדוּשׁ הַתְּבוּאָה, <b>וְהַחֲמוֹר</b> לְהָבִיא אֶל הַבַּיִת. כָּךְ תִּרְגֵּם יוֹנָתָן, כְּלוֹמַר: תְּקַבְּלוּ שְׂכַר פְּעֻלַּתְכֶם הַטּוֹבָה: <b>הוֹי.</b> הָאוֹיֵב, שֶׁאַתָּה <b>שׁוֹדֵד</b> תָּמִיד <b>וְאַתָּה לֹא שָׁדוּד, וּבוֹגֵד</b> אַתָּה תָּמִיד, וְאֵין אָדָם בּוֹגְדְךָ וּבוֹזְזְךָ: <b>כַּהֲתִמְךָ.</b> לִהְיוֹת <b>שׁוֹדֵד</b>, כְּכַלּוֹתְךָ שְׁדִידָתְךָ בְּאוֹתָם שֶׁנִּגְזְרָה גְּזֵרָה עֲלֵיהֶם לִהְיוֹת שְׁדוּדִים עַל יָדְךָ, <b>תּוּשַּׁד</b>: <b>כַּנְּלֹתְךָ לִבְגֹּד.</b> מְנַחֵם חִבֵּר ׳כַּנְּלֹתְךָ׳ עִם ״לֹא יִטֶּה לָאָרֶץ מִנְלָם״ (איוב טו:כט) בְּחֵלֶק אֶחָד, וּ׳מִנְלָם׳ הַמֵּ״ם הָרִאשׁוֹנָה בּוֹ יְסוֹד נוֹפֵל, כְּמוֹ מֵ״ם שֶׁל ׳מַאֲמָר׳ וְשֶׁל ׳מַדָּע׳. וְיִתָּכֵן לִהְיוֹת לְשׁוֹן ׳כִּלָּיוֹן׳ לְפִי הָעִנְיָן: <b>כַּנְּלֹתְךָ.</b> לְשׁוֹן ׳כַּכְּלוֹתְךָ׳, ״וְלֹא יִטֶּה לָאָרֶץ מִנְּלָם״ (שמואל ב יד:יד) – כִּלָּיוֹן הַנִּגְזָר עֲלֵיהֶם לֹא יִטֶּה לָאָרֶץ לִהְיוֹת בָּטֵל וְהוֹלֵךְ, אֶלָּא הוֹלֵךְ וְחָזָק: <b>הֱיֵה זְרֹעָם.</b> שֶׁל שְׁדוּדִים בְּיַד הַשּׁוֹדֵד: <b>לַבְּקָרִים.</b> מִדֵּי יוֹם יוֹם, כְּשֶׁהוּא מֵצֵר לָהֶם, <b>אַף יְשׁוּעָתֵנוּ</b> תִּהְיֶה <b>בְּעֵת צָרָה</b>: <b>מִקּוֹל הָמוֹן</b>, הַבָּא מִלְּפָנֶיךָ, <b>נָדְדוּ עַמִּים</b> עַד הֵנָּה, כְּשֶׁהִפְלֵאתָ לָנוּ נִסֶּיךָ: <b>וְאֻסַּף שְׁלַלְכֶם.</b> זֶה מוּסָב עַל ״כַּנְּלֹתְךָ לִבְגֹּד יִבְגְּדוּ בָךְ״ (ישעיהו לג:א). <b>וְאֻסַּף שְׁלַלְכֶם</b> – אַתֶּם הַבּוֹגְדִים אֶת עַמִּי, בְּבֹא פְּקֻדַּתְכֶם יָבֹזּוּ אֶתְכֶם שְׁאֵרִית עַמִּי, וְיַאַסְפוּ שְׁלַלְכֶם כַּאֲסִיפַת חָסִיל, שֶׁאוֹסֵף לוֹ תְּבוּאָה בַּקַּיִץ, כָּל אֶחָד לְעַצְמוֹ, אַף כָּאן יָבֹזּוּ אִישׁ לוֹ: <b>כְּמַשַּׁק גֵּבִים שׁוֹקֵק.</b> כְּקוֹל נַהַם מַיִם הַנֶּאֱסָפִים וְנוֹפְלִין בַּ<b>גֵּבִים</b> בְּנַהַם, כֵּן יִנְהֲמוּ הַבָּאִים לִשְׁלוֹל וְלָבֹז. <b>מַשַּׁק</b> לְשׁוֹן ׳נַהַם׳, כְּמוֹ (משלי כח:טו) ״אֲרִי נוֹהֵם וְדֹב שׁוֹקֵק״, וְכֵן ״מִמְשַׁק חָרוּל״ (צפניה ב:ט) – כְּשֶׁהָרוּחַ מְנַשֶּׁבֶת בַּחֲרוּלִים וְהֵם מַכִּים זֶה עַל זֶה נוֹתְנִים קוֹל, וְכֵן ״בָּעִיר יְשֹׁקּוּ״ (יואל ב:ט): <b>גֵּבִים.</b> כְּמוֹ ״לַחְשֹׂף מַיִם מִגֶּבֶא״ (ישעיהו ל:יד), וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ בְּאַגָּדַת חֵלֶק (סנהדרין צד ב) בְּבִזַּת אֻכְלוּסֵי סַנְחֵרִיב: <b>כִּי שֹׁכֵן מָרוֹם.</b> הֶרְאָה גְּבוּרָתוֹ, שֶׁהוּא רָם עַל כֹּל וְיָדוֹ עַל הָעֶלְיוֹנָה: <b>וְהָיָה אֱמוּנַת עִתֶּיךָ וגו׳.</b> וְהָיָה לְ<b>חֹסֶן יְשׁוּעוֹת</b> וּלְחָכְמָה <b>וָדַעַת</b> אֶת אֲשֶׁר תַּאֲמִין לְבוֹרְאָךְ עִתִּים שֶׁקָּבַע לָךְ לִתְרוּמוֹת וּלְמַעַשְׂרוֹת בְּעֵת הַפְרָשָׁתָן, לְלֶקֶט שִׁכְחָה וּפֵאָה בְּעִתָּם, לְקַיֵּם שְׁמִטִּין וְיוֹבְלוֹת בְּעִתָּם. דָּבָר אַחֵר <b>אֱמוּנַת עִתֶּךָ,</b> אֶת שֶׁהֶאֱמַנְתָּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעִתִּים שֶׁעָבְרוּ עָלֶיךָ וְצִפִּיתָ לִישׁוּעָה תִּהְיֶה לְךָ לְ<b>חֹסֶן</b>: <b>יִרְאַת ה׳.</b> שֶׁתִּירָא מִלְּפָנָיו, <b>הִיא</b> אוֹצָר טוֹב לְהִפָּתַח לְךָ מֵאִתּוֹ עַל יָדָהּ: <b>הֵן אֶרְאֶלָּם צָעֲקוּ חוּצָה.</b> הָיָה הַנָּבִיא מִתְנַבֵּא נֶחָמוֹת וְאוֹמֵר, שֶׁהַפֻּרְעָנוּת כְּבָר אֲכָלוּהוּ, וּמֵעַתָּה אָקוּם וְאֶנָּשֵׂא לְגָאֳלָם. הֵן עַל אֲרְאֵלִים שֶׁלָּהֶם, הוּא הַמִּזְבֵּחַ (ישעיהו כט:א), כְּבָר <b>צָעֲקוּ</b> וְסָפְדוּ בְּחוּצוֹתָם וּבִרְחוֹבוֹת בִּבְכִי וְנֶהִי: <b>מַלְאֲכֵי שָׁלוֹם.</b> מַלְאֲכֵי שְׁלִיחוּתָם, שֶׁהָיוּ רְגִילִין לְבַשֵּׂר שָׁלוֹם, <b>מַר יִבְכָּיוּן</b>, וְאוֹמְרִים: ״נָשַׁמּוּ מְסִלּוֹת שָׁבַת עוֹבֵר אוֹרַח״: <b>הֵפֵר.</b> הָאוֹיֵב <b>בְּרִית</b> שֶׁכָּרַת לְיִשְׂרָאֵל: <b>מָאַס עָרִים.</b> בִּזָּה בְּעֵינָיו כָּל שׂוֹנֵא, אֵינוֹ חוֹשֵׁב <b>אֱנוֹשׁ</b>: <b>אָבַל.</b> לְשׁוֹן ׳אֲבֵלוּת׳: <b>קָמַל.</b> יָבֵשׁ וְנִכְרַת: <b>הָיָה.</b> לְשׁוֹן עָבָר הוּא: <b>הַשָּׁרוֹן.</b> שֵׁם מָחוֹז מִרְעֶה בְּהֵמוֹת, כְּמוֹ שֶׁשָּׁנִינוּ (מנחות פז א): אֵילִים מִמּוֹאָב, עֲגָלִים מִשָּׁרוֹן: <b>כָּעֲרָבָה.</b> חֻרְבָּה: <b>וְנֹעֵר.</b> לְשׁוֹן ״תִּשְׁנוֹק״, כְּמוֹ ״וַיְנַעֵר ה׳״ (שמות יד:כז): <b>עַתָּה אָקוּם.</b> מֵרֹב רָעוֹת שֶׁעָשָׂה הָאוֹיֵב לְעַמִּי, לֹא אֶתְאַפַּק עוֹד, <b>עַתָּה אָקוּם</b> וְ<b>אֵרוֹמָם וְאֶנָּשֵׂא</b>: <b>חֲשַׁשׁ.</b> מִין מוֹץ; דָּבָר שֶׁנּוֹחַ לִדָּלֵק: <b>רוּחֲכֶם אֵשׁ.</b> מִגּוּפְכֶם תֵּצֵא רוּחַ <b>אֵשׁ</b> וְתֹאכַל הֶחָשַׁשׁ וְהַקַּשׁ: <b>כְּסוּחִים.</b> קְצוּצִים, כְּסוּחִים כְּמוֹ (ויקרא כה:ד) ״לֹא תִזְמֹר״ תַּרְגּוּם אוֹנְקְלוֹס ״לָא תִכְסָח״: <b>רְחוֹקִים.</b> הַמַּאֲמִינִים בִּי וְעוֹשִׂים רְצוֹנִי מִנְּעוּרֵיהֶם: <b>קְרוֹבִים.</b> בַּעֲלֵי תְּשׁוּבָה שֶׁנִּתְקָרְבוּ אֵלַי מֵחָדָשׁ (ברכות לד ב): <b>פָּחֲדוּ בְצִיּוֹן חַטָּאִים.</b> הֵיאַךְ יִמְצְאוּ פֶּתַח לִתְשׁוּבָה? <b>מִי יָגוּר לָנוּ אֵשׁ אוֹכֵלָה.</b> כְּלוֹמַר, מִי יַעֲמוֹד בַּעֲדֵנוּ לְשַׁכֵּךְ חֵמָה בּוֹעֶרֶת? לָשׁוֹן אַחֵר: <b>מִי יָגוּר לָנוּ</b>, פֵּרוּשׁ: מִי הוּא לָנוּ שֶׁיָּגוּר בְּצִיּוֹן עִם הַצּוּר שֶׁהוּא <b>אֵשׁ אוֹכֵלָה</b>? וְהוּא מֵשִׁיב <b>״אֹהֵב צְדָקוֹת וְגוֹ׳״</b>: <b>הוֹלֵךְ צְדָקוֹת.</b> מִי הוּא יִמָּצֵא הוֹלֵךְ צְדָקוֹת? <b>נֹעֵר כַּפָּיו.</b> אשקו״ט בלע״ז: <b>אֹטֵם.</b> סוֹתֵם, וְכֵן ״שְׁקוּפִים אֲטֻמִים״ (מלכים א ו:ד): <b>עֹצֵם.</b> סוֹגֵר, וְכֵן ״וַיְעַצֵּם אֶת עֵינֵיכֶם״ (ישעיהו כט:י): <b>לַחְמוֹ נִתָּן.</b> לֹא יְהֵא ״מְבַקֵּשׁ לֶחֶם״ (תהלים לז:כה), כִּי מִן הַשָּׁמַיִם יַסְפִּיקוּ לוֹ מָזוֹן: <b>מֵימָיו נֶאֱמָנִים.</b> מְקוֹר מֵימָיו לֹא יְכַזֵּב, כְּלוֹמַר: זַרְעוֹ יִגְדַּל וְכָל צְרָכָיו יְסֻפָּקוּ: <b>מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ.</b> פֵּרוּשׁ: תִּזְכֶּה לִרְאוֹת מֵ<b>אֶרֶץ מֶרְחַקִּים</b> מַלְכְּךָ בַּהֲדַר גְּאוֹנוֹ, אוֹ פֵּרוּשׁ: (הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מֶלֶךְ, אוֹתוֹ תֶּחֱזֶה מֵ<b>אֶרֶץ מֶרְחַקִּים</b> שֶׁאַתָּה עוֹמֵד, תִּרְאֶה הַנִּסִּים וְהַגְּדֻלָּה שֶׁאֶעֱשֶׂה לְךָ, וְ<b>עַם נוֹעָז עִמְקֵי שָׂפָה</b> לֹא יִרְאֶה שְׁכִינַת הַמֶּלֶךְ בְּיָפְיוֹ עד כאן, כל זה בסא\"א): <b>מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ.</b> לְךָ הַצַּדִּיק אֲנִי אוֹמֵר שֶׁתִּזְכֶּה לִרְאוֹת זִיו שְׁכִינָתוֹ שֶׁל מָקוֹם: <b>תִּרְאֶינָה אֶרֶץ מַרְחַקִּים.</b> תִּרְגֵּם יוֹנָתָן: ״תִּסְתַּכֵּל וְתֶחֱזֵי בְּנַחֲתֵי אַרְע גֵּיהִנָּם״: <b>לִבְּךָ יֶהְגֶּה אֵימָה.</b> כְּשֶׁתִּרְאֶה הַשָּׂרִים וְהַחֲכָמִים שֶׁל עֲבוֹדָה זָרָה, שֶׁהָיוּ שַׁלִּיטִים בְּחַיֵּיהֶן, וַהֲרֵי הֵם נִדּוֹנִים בַּגֵּיהִנֹּם, יֶהְגֶּה לִבְּךָ אֵימָה וְתֹאמַר: ״אַיֵּה חָכְמָתָן וּגְדֻלָּתָן שֶׁל אֵלּוּ? <b>אַיֵּה</b> שֶׁהָיָה <b>סוֹפֵר</b> בְּחַיָּיו וְ<b>שׁוֹקֵל</b> כָּל דְּבַר חָכְמָה, שֶׁהָיוּ שׁוֹאֲלִין מִמֶּנּוּ כָּל עֲצַת מַלְכוּת?״ <b>אַיֵּה סֹפֵר אֶת הַמִּגְדָּלִים.</b> פֵּרוּשׁ, שֶׁהָיָה סוֹפֵר הַמִּגְדָּלִים אֲשֶׁר בְּעִיר וָעִיר; כִּי אוֹתָם הַבָּתִּים הַגְּבוֹהִים הָיוּ חֲשׁוּבִים, וְנוֹתְנִים יוֹתֵר בְּמַס. וְכָל אוֹתָהּ הַמַּחֲשָׁבָה וְהַפַּחַד לֹא יִהְיֶה לְךָ עוֹד: <b>אֶת עַם נוֹעָז.</b> כְּמוֹ ״לוֹעֵז״ (תהלים קיד:א), אֵלּוּ אַשּׁוּר וּבָבֶל שֶׁאֵין לְשׁוֹנָם לְשׁוֹן הַקֹּדֶשׁ: <b>לֹא תִרְאֶה.</b> לֹא תַחְשֹׁב בְּלִבְּךָ, כִּי כֻּלָּם יִהְיוּ חֲשֵׁכִים וּשְׁפָלִים: <b>עִמְקֵי שָׂפָה.</b> כְּמוֹ ״וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת״ (בראשית יא:א): <b>נִלְעַג לָשׁוֹן.</b> ״עִגְּלִים״ (ישעיהו לב:ד), וְ<b>עִמְקֵי שָׂפָה</b> – כָּל זֶה לָשׁוֹן נָכְרִית שֶׁאֵינָן מַכִּירִין בִּלְשׁוֹן הַקֹּדֶשׁ: <b>חֲזֵה צִיּוֹן.</b> וְאֶת מִי תִּרְאֶה בְּלִבְּךָ לְהֵחָשֵׁב מְלוּכָה וּשְׂרָרָה? אֶת צִיּוֹן אֲשֶׁר הִיא <b>קִרְיַת</b> בֵּית וַעַד לָנוּ: <b>בַּל יִצְעָן.</b> בַּל יִסַּח, וְדוֹמֶה לוֹ ״אֵלוֹן בְּצַעֲנַנִּים״ (שופטים ד:יא), וּמְתַרְגְּמִינָן: ״מִישַׁר אַגְנַיָּא״, וְהֵם נְקָעִים שֶׁבַּשָּׂדוֹת, שֶׁקּוֹרִין קומבי״ש בלע״ז, כְּמוֹ ״אַגְנֵי דְאַרְעָא מִקְרֵי״ (בבא קמא סא א) שֶׁהַמַּיִם נֶאֱסָפִים שָׁם מִן הֶהָרִים וְהַגִּבְשׁוּשִׁיּוֹת, וּבֵי״ת שֶׁל ׳בְּצַעֲנַנִּים׳ אוֹמֵר אֲנִי שֶׁאֵינָהּ נִשְׁרֶשֶׁת בַּתֵּיבָה אֶלָּא מְשַׁמֶּשֶׁת הִיא: <b>בַּל יִסַּע יְתֵדֹתָיו.</b> הַיְתֵדוֹת שֶׁקּוֹשְׁרִין בּוֹ מֵיתְרֵי הָאֹהֶל, בַּל יִסַּע אוֹתָם מִן הָאָרֶץ מִמְּקוֹם תְּקִיעָתָם, כְּמוֹ ״וַיַּסִּעוּ אֲבָנִים גְּדוֹלוֹת״ (מלכים א ה:לא), וְכֵן ״וַיִּסָּעֵם עִם הַבְּרִיחַ״ (שופטים טז:ג), לְשׁוֹן ׳תְּלִישָׁה׳: <b>כִּי אִם שָׁם.</b> כִּי אִם מוּסָב עַל <b>בַּל יִסַּע יְתֵדוֹתָיו</b> וְעַל <b>בַּל יִנָּתֵקוּ</b>, הָרָעָה לֹא תִהְיֶה, כִּי אִם הַטּוֹבָה. <b>ה׳</b> יִהְיֶה <b>שָׁם אַדִּיר לָנוּ</b>, וְהָעִיר תִּהְיֶה <b>מְקוֹם נְהָרִים יְאוֹרִים</b>, כְּעִנְיָן שֶׁנֶּאֱמַר (יחזקאל מז:ד): ״וַיָּמָד אֶלֶף וַיַּעֲבִירֵנִי נַחַל אֲשֶׁר לֹא אוּכַל לַעֲבוֹר״, וְכֵן נִבָּא יוֹאֵל ״וּמַעְיָן מִבֵּית ה׳ יֵצֵא״ (יואל ד:יח), וְהוּא הַנַּחַל שֶׁיְּהֵא מִתְגַּבֵּר וְהוֹלֵךְ: <b>אֳנִי שַׁיִט.</b> אֳנִיָּה הַשָּׁטָה בַּמַּיִם: <b>וְצִי אַדִּיר.</b> ״וּבוּרְנִי רַבְּתָא״ (תרגום יונתן)׃ <b>כִּי ה׳ שֹׁפְטֵנוּ.</b> שַׂר וְשׁוֹפֵט שֶׁלָּנוּ: <b>נִטְּשׁוּ חֲבָלָיִךְ.</b> הַמּוֹשְׁכִים אֶת הַסְּפִינָה, אַתְּ רוֹמִי הַחַיֶּבֶת: <b>כֵּן.</b> הָכֵן הֵיטֵב: <b>תָּרְנָם.</b> תֹּרֶן הַסְּפִינָה: <b>בַּל פָּרְשׂוּ נֵס.</b> לֹא יוּכְלוּ לִפְרֹס וִילוֹן הַמַּנְהִיג אֶת הַסְּפִינָה: <b>אָז חֻלַּק עַד שָׁלָל.</b> ״עֲדָאָה״ (תרגום יונתן): <b>מַרְבֶּה.</b> הַרְבֵּה יְחַלְּקוּ שְׁלַל סַנְחֵרִיב: <b>פִּסְחִים.</b> (יִשְׂרָאֵל), שֶׁהָיוּ עַד עַכְשָׁיו חַלָּשִׁים: <b>וּבַל יֹאמַר שָׁכֵן.</b> שֶׁל יִשְׂרָאֵל: <b>חָלִיתִי.</b> בִּשְׁבִיל הָאֻמָּה הַזֹּאת בָּאַתְנִי הָרָעָה, כִּי <b>הָעָם.</b> יִשְׂרָאֵל שֶׁנִּקְרְאוּ עָם, <b>הַיּוֹשֵׁב</b> בִּירוּשָׁלַיִם יִהְיֶה סְלוּחַ <b>עָוֹן</b>: <b>וְנָמַקּוּ כָּל צְבָא הַשָּׁמָיִם.</b> יִפְחֲדוּ כְּשֶׁאַשְׁלִיךְ אֶת שָׂרֵי אַשּׁוּר וּבָבֶל: <b>וְנָגֹלּוּ.</b> לְשׁוֹן ׳גּוֹלֵל׳, <b>וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם</b> תִּרְגֵּם יוֹנָתָן: ״וְיִתְמְחוֹן מִתְּחוֹת שְׁמַיָּא כְּמָא דְאָמַר עֲלֵיהֶן בְּסִיפְרָא״. וַאֲנִי מְפָרְשׁוֹ לְפִי הָעִנְיָן: מִפְּנֵי שֶׁעַכְשָׁיו הַטּוֹבָה וְהָאוֹרָה לָרְשָׁעִים, לִכְשֶׁיִּתְמַחוּ וְיֵחָרְבוּ יִהְיֶה דוֹמֵם הָעוֹלָם חֹשֶׁךְ עֲלֵיהֶם, כְּאִלּוּ נִגְלַל הַשֶּׁמֶשׁ וְהָאוֹר כִּגְלִילַת סֵפֶר: <b>יִבּוֹל.</b> יִכְמוֹשׁ: <b>וְכְנֹבֶלֶת מִתְּאֵנָה.</b> ׳כְּמֵשָׁה׳ בָּאִילָן קְרוּיָה ׳נוֹבֶלֶת׳, וְזֶהוּ שֶׁפֵּרְשׁוּ רַבּוֹתֵינוּ (ברכות מ ב): מַאי נוֹבְלוֹת? בּוֹשְׁלֵי כּוֹמְרָא, שֶׁנִּתְבַּשְּׁלוּ בַּכֹּמֶר; לְאַחַר לְקִיטָתָן צוֹבְרָן, וּמִתְחַמְּמוֹת וּמִתְבַּשְּׁלוֹת: <b>כִּי רִוְּתָה בַשָּׁמַיִם חַרְבִּי.</b> לַהֲרוֹג שָׂרִים שֶׁל מַעְלָה, וְאַחַר כָּךְ <b>תֵּרֵד</b> עַל עֲמָלֵק לְמַטָּה, שֶׁאֵין כָּל אֻמָּה לוֹקָה עַד שֶׁיִּלְקֶה שַׂר שֶׁלָּהּ בַּמָּרוֹם: <b>עַם חֶרְמִי.</b> עַם מִלְחַמְתִּי, לְשׁוֹן מִשְׁנָה (כתובות יז ב): ״בִּשְׁעַת חֵירוּם שָׁנוּ״, וְכֵן (מלכים א כ:מב) ״אֶת אִישׁ חֶרְמִי״ דְּאַחְאָב: <b>כָּרִים עַתּוּדִים.</b> שָׂרִים וְשַׁלְטוֹנִים: <b>בְּבָצְרָה.</b> מֵאֶרֶץ מוֹאָב הִיא, אֲבָל לְפִי שֶׁהֶעֱמִידָה מֶלֶךְ לֶאֱדוֹם, שֶׁנֶּאֱמַר ״וַיָּמָת חוּשָׁם וַיִּמְלֹךְ תַּחְתָּיו יוֹבָב בֶּן זֶרַח מִבָּצְרָה״ (בראשית לו:לג), לְפִיכָךְ תִּלְקֶה עִמָּהֶם; בפסיקתא: <b>רְאֵמִים עִמָּם.</b> עִם הָ<b>עַתּוּדִים</b> הַכְּתוּבִים לְמַעְלָה: <b>אַבִּירִים.</b> פָּרִים בְּרִיאִים וּגְדוֹלִים, כְּמָה דְאַתְּ אָמַר ״עִם אַבִּירֵי בָשָׁן״ (תהלים כב:יג): <b>שִׁלּוּמִים לְרִיב צִיּוֹן.</b> שֶׁיְּשַׁלֵּם גְּמוּל עַל עִסְקֵי רִיב צִיּוֹן, הַצּוֹעֶקֶת לְפָנָיו לְשָׁפְטָהּ מִן הַמְּרֵיעִים לָהּ: <b>וְנֶהֶפְכוּ נְחָלֶיהָ.</b> שֶׁל בַּבְלִים: <b>מִדּוֹר לָדוֹר.</b> מֵאוֹתוֹ דּוֹר עַד דּוֹר אַחֲרוֹן. דָּבָר אַחֵר: הִיא קִלְלַת מֹשֶׁה (שמות יז:טז) ״מִלְחָמָה לַה׳ בַּעֲמָלֵק מִדֹּר דֹּר״, מִדּוֹרוֹ שֶׁל מֹשֶׁה לְדוֹרוֹ שֶׁל שָׁאוּל, וּמִשָּׁם לְדוֹרוֹ שֶׁל מָרְדְּכַי, וּמִשָּׁם לְדוֹרוֹ שֶׁל מֶלֶךְ מְשִׁיחֵנוּ: <b>וְקִפּוֹד.</b> עוֹף הַפּוֹרֵחַ בַּלַּיְלָה, צואיט״א בלע״ז: <b>קַו תֹהוּ.</b> מִשְׁפָּט שֶׁל שְׁמָמָה: <b>וְאַבְנֵי בֹהוּ.</b> מִשְׁקָָָָָלוֹת שֶׁל דִּין חֻרְבָּן, כְּמוֹ (דברים כה:טו) ״אֶבֶן שְׁלֵמָה״: <b>חוֹרֶיהָ וְאֵין שָׁם מְלוּכָה יִקְרָאוּ.</b> שָׂרִים שֶׁלָּהּ עוֹמְדִים, וְאֵין אֶחָד מֵהֶם קוֹרֵא עַל עַצְמוֹ שֵׁם שְׂרָרָה וּמְלוּכָה: <b>אָפֶס.</b> כִּלָּיָה: <b>וְעָלְתָה אַרְמְנוֹתֶיהָ סִירִים.</b> כָּךְ דֶּרֶךְ חֳרָבוֹת לִצְמוֹחַ בָּהֶם קוֹצִים וּסְנָאִים, וְהוּא <b>קִמּוֹשׂ</b> וְהוּא <b>חוֹחַ</b>, כֻּלָּם מִינֵי קוֹצִים הֵם, כְּגוֹן אורטיא״ש וְכַיּוֹצֵא בָּהֶם: <b>נְוֵה תַנִּים.</b> הוּא מִדְבָּר, שֶׁהוּא דֶּרֶךְ לִהְיוֹת בּוֹ תַּנִּים, שֶׁהוּא מִין חַיָּה רָעָה: <b>וּפָגְשׁוּ צִיִּים אֶת אִיִּים.</b> ״וְיַעֲרְעוּן תַּמְוָן בְּחֲתוּלִין״, כָּךְ תִּרְגֵּם יוֹנָתָן. ״תַּמְוָן״ – נְמִיּוֹת, מרטרינ״ש בלע״ז: <b>וְשָׂעִיר.</b> שֵׁד: <b>הִרְגִּיעָה.</b> לְשׁוֹן מַרְגּוֹעַ: <b>לִּילִית.</b> שֵׁם שֵׁדָה: <b>קִנְּנָה.</b> לְשׁוֹן ״קַן צִפּוֹר״ (דברים כב:ו): <b>קִפּוֹז.</b> הוּא קִפּוֹד: <b>וַתְּמַלֵּט.</b> וְתֵלֵד בֵּיצָה: <b>וּבָקְעָה.</b> הִיא יְצִיאַת הָאֶפְרוֹחִים מִן הַבֵּיצָה, וְכֵן הוּא אוֹמֵר ״בֵּיצֵי צִפְעוֹנִי בָּקָעוּ״ (ישעיהו נט:ה): <b>וְדָגְרָה.</b> הִיא קְרִיאַת הָעוֹף שֶׁהָעוֹף קוֹרֵא בִּגְרוֹנוֹ לְהַמְשִׁיךְ אֶפְרוֹחִים אַחֲרָיו, גלוציי״ר בלע״ז, וְכֵן (ירמיה יז:יא) ״קוֹרֵא דָגָר״: <b>דַיּוֹת.</b> ולטוייר״ש בלע״ז: <b>אִשָּׁה רְעוּתָהּ.</b> כְּמוֹ אֶל רְעוּתָהּ: <b>דִּרְשׁוּ מֵעַל סֵפֶר ה׳.</b> קִרְאוּ מֵעַל סֵפֶר בְּרֵאשִׁית, כְּשֶׁהֵבִיא הַמַּבּוּל גָּזַר שֶׁיִּתְקַבְּצוּ כָּל הַבְּרִיּוֹת לְהִסָּגֵר בַּתֵּיבָה זָכָר וּנְקֵבָה. <b>אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה.</b> מִלָּבוֹא, עַל אַחַת כַּמָּה וְכַמָּה כְּשֶׁיִּגְזוֹר עֲלֵיהֶם זֹאת וּלְהִקָּבֵץ לִשְׁתּוֹת דָּם לֶאֱכוֹל בָּשָׂר וְחֵלֶב (יחזקאל לט:יז-יט): <b>לֹא פָקָדוּ.</b> לֹא חָסְרוּ, כְּמוֹ (במדבר לא:מט) ״לֹא נִפְקַד מִמֶּנּוּ אִישׁ״: <b>כִּי פִי הוּא צִוָּה.</b> שֶׁיָּבוֹאוּ: <b>וְרוּחוֹ.</b> שֶׁל פִּי. <b>הוּא קִבְּצָן.</b> רוּחוֹ מוּסָב עַל פִּי, כְּמוֹ (תהלים לג:ו) ״וּבְרוּחַ פִּיו כָּל צְבָאָם״, אַף כָּאן רוּחוֹ שֶׁל פִּי הוּא קִבְּצָן: <b>וְהוּא הִפִּיל לָהֶן.</b> עַכְשָׁיו הַנָּבִיא אוֹמֵר עַל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהוּא הִפִּיל לָהֶם לְאוֹתָן הַחַיּוֹת וְהָעוֹפוֹת <b>גּוֹרָל</b>, שֶׁיַּעֲלוּ אֵלּוּ לְחֶלְקָם: <b>יְשֻׂשׂוּם.</b> יָשִׂישׂוּ עֲלֵיהֶם כְּמוֹ ׳יָשׂוּשׂוּ מֵהֶן׳, כְּמוֹ ״בָּנַי יְצָאֻנִי״ (ירמיהו י:כ) שֶׁפִּתְרוֹנוֹ ׳יָצְאוּ מִמֶּנִּי׳, וְכֵן ״בִּשְּׁלָם הַבָּשָׂר״ (מלכים א יט:כא) ׳בִּשֵּׁל לָהֶם הַבָּשָׂר׳: <b>מִדְבָּר וְצִיָּה.</b> יְרוּשָׁלַיִם הַקְּרוּיָה צִיָּה, וְצִיּוֹן הַקְּרוּיָה מִדְבָּר (ישעיהו סד:ט), הֵן יָשׂוּשׂוּ עַל מַפַּלְתָּם שֶׁל גִּבּוֹרֵי שֵׂעִיר (וּבָצְרָה): <b>וְתָגֵל עֲרָבָה.</b> שֶׁל יְרוּשָׁלַיִם: <b>וְרַנֵּן.</b> כְּמוֹ ׳וּלְרַנֵּן׳: <b>הַלְּבָנוֹן.</b> בֵּית הַמִּקְדָּשׁ (ספרי דברים כח): <b>הֲדַר.</b> כְּבוֹדוֹ לְצִיּוֹן: <b>חַזְּקוּ יָדַיִם רָפוֹת.</b> כָּל הַנְּבִיאִים, מְבַשְּׂרֵי יְשׁוּעָה, נִחֲמוּ אֶת יִשְׂרָאֵל וְחִזְּקוּ אֶת יְדֵיהֶם הָרָפוֹת. <b>חַזְּקוּ</b> לְשׁוֹן מִשְׁקָל כָּבֵד, וּפִתְרוֹנוֹ: חַזְּקוּ אֶת אֲחֵרִים. וְאִם הָיָה בָּא לוֹמַר חִזְקוּ אַתֶּם שֶׁיֶּדְכֶם רָפוֹת, הָיָה לִנָּקֵד ״חִזְקוּ וְאִמְצוּ״ (דברי הימים ב לב:ז). עַכְשָׁיו שֶׁאוֹמֵר לָהֶם לְחַזֵּק וּלְאַמֵּץ אֲחֵרִים, נָקוּד ׳חַזְּקוּ׳ ׳<b>אַמְּצוּ</b>׳. <b>חִזְקוּ אַל תִּירָאוּ</b> זֶה נָקוּד ׳חִזְקוּ׳ לְשׁוֹן ׳קַל׳: חִזְקוּ אַתֶּם מֵאֲלֵיכֶם, כְּמוֹ שֶׁיֹּאמַר לְיָחִיד ״חֲזַק וֶאֱמָץ״ (יהושע א:ו), וְלֹא יֹאמַר ׳חַזֵּק׳: <b>לְנִמְהֲרֵי לֵב.</b> שֶׁמְּמַהֲרִים אֶת הַגְּאֻלָּה וּמְצֵרִים עַל אִחוּרָהּ: <b>נָקָם יָבוֹא.</b> כְּמוֹ ׳בְּנָקָם יָבֹא׳: <b>גְּמוּל אֱלֹהִים.</b> עַל הָרְשָׁעִים <b>הוּא יָבוֹא</b> וְאֶתְכֶם יוֹשִׁיעַ: <b>עֵינֵי עִוְרִים.</b> אוֹתָם שֶׁהָיוּ עַד הֵנָּה, עִוְרִים מְהַכִּיר אֶת מוֹרָא זוֹ עֲלֵיהֶם: <b>וְאָזְנֵי חֵרְשִׁים.</b> שֶׁלֹּא הָיוּ שׁוֹמְעִים לְקוֹל נְבִיאִים עַד הֵנָּה, תִּפָּקַחְנָה <b>וְתִפָּתַחְנָה</b>, כִּי אֶתֵּן לָהֶם רוּחַ נָכוֹן לְיִרְאָה אוֹתִי; וְעַל יִשְׂרָאֵל הוּא אוֹמֵר, שֶׁקְּרָאָם <b>עִוְּרִים</b> וְחֵרְשִׁים, כְּעִנְיָן שֶׁנֶּאֱמַר ״הַחֵרְשִׁים שִׁמְעוּ וְגוֹ׳״ (ישעיהו מב:יח): <b>אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְגוֹ׳.</b> יִשְׂרָאֵל, שֶׁהֵם עַכְשָׁיו פִּסְחִים וְחַלָּשִׁים. מָצִינוּ שֶׁקּוֹרְאָם פִּסְחִים חַלָּשִׁים, כְּמוֹ שֶׁנֶּאֱמַר ״פִּסְחִים בָּזְזוּ בַז״ (ישעיהו לג:כג): <b>וְתָרֹן.</b> בִּישׁוּעָתִי: <b>לְשׁוֹן אִלֵּם.</b> לְשׁוֹנָם שֶׁל יִשְׂרָאֵל, שֶׁהָיוּ בֵּין הַכַּשְׂדִּים אִלְּמִים, שׁוֹמְעִים חֶרְפּוֹת וְאֵינָם מְשִׁיבִים (גיטין לו ב): <b>כִּי נִבְקְעוּ בַמִּדְבָּר מַיִם.</b> כִּי תְּשַׂמְּחֵם יְשׁוּעָתוֹ, וְיִפְרְחוּ כְּמִדְבַּר צִיָּה הַצְּמֵאָה לְמַיִם וּמַעְיָנוֹת נִבְקָעִים בְּתוֹכָהּ, כְּלוֹמַר, כִּי יִצְמַח יֶשַׁע לַנִּדְכָּאִים: <b>וְהָיָה הַשָּׁרָב.</b> לָהֶם <b>לַאֲגַם</b>. הַתָּאֵב לִתְשׁוּעָה יְהֵא נוֹשַׁע, וְהַנָּבִיא דִּבֵּר בִּלְשׁוֹן מָשָׁל: <b>בִּנְוֵה תַנִּים רִבְצָהּ וגו׳.</b> בִּנְוֵה מָקוֹם שֶׁהָיָה מִדְבָּר צִיָּה, שֶׁהוּא נְוֵה מִרְבַּץ תַּנִּין, יִהְיֶה לַח, מְקוֹם <b>חָצִיר</b> הַנַּעֲשֶׂה לְ<b>קָנֶה וָגֹמֶא</b>; וְאֵין דֶּרֶךְ <b>קָנֶה וָגֹמֶא</b> גְּדֵלִים אֶלָּא בִּמְקוֹם מַיִם, כְּעִנְיָן שֶׁנֶּאֱמַר: ״הֲיִגְאֶה גֹמֶא בְּלִי בִצָּה״ (איוב ח:יא): <b>רִבְצָהּ.</b> שֵׁם דָּבָר הוּא, כְּמוֹ ״מַרְבֵּץ״ (צפניה ב:טו), שֶׁהֲרֵי אֵינוֹ מֵפִיק הֵ״א: <b>וְהָיָה שָׁם מַסְלוּל.</b> לְעוֹבְרִים וְשָׁבִים: <b>לֹא יַעַבְרֶנּוּ.</b> לְאוֹתוֹ דֶּרֶךְ שׁוּם <b>טָמֵא</b>, כְּלוֹמַר: לֹא יִהְיֶה עוֹד לָאֻמּוֹת: <b>וְהוּא לָמוֹ.</b> וְהוּא הַדֶּרֶךְ שֶׁל אוֹתָן עִוְּרִים וְחֵרְשִׁים וּפִסְּחִים וְאִלְּמִים הַנִּזְכָּרִים לְמַעְלָה (ישעיהו לה:ה-ו), וְהָיָה הִלּוּךְ אוֹתוֹ <b>דֶּרֶךְ</b>, וַאֲפִלּוּ הֵם <b>אֱוִילִים לֹא יִתְעוּ</b>, כִּי אֲיַשְּׁרֶנּוּ לִפְנֵיהֶם: <b>וּפְרִיץ חַיּוֹת.</b> ״חֲזִיר מִיַּעַר״ (תהילים פ:יד), אֵין לְךָ פָּרִיץ בַּחַיּוֹת כַּחֲזִיר הַבַּר, וְגַם ״אַרְיֵה מִסֻּבְּכוֹ״ (ירמיהו ד:ז), הוּא נְבוּכַדְנֶצַּר, לֹא יִמָּצֵא שָׁם: <b>בַּל יַעֲלֶנָּה</b> לְאוֹתָהּ הַדֶּרֶךְ. ׳דֶּרֶךְ׳ מְשַׁמֵּשׁ לְשׁוֹן זָכָר וּלְשׁוֹן נְקֵבָה, כְּדִכְתִיב ״אֶת הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ בָהּ״ (שמות יח:כ) הֲרֵי נְקֵבָה, ״בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ״ (דברים כח:ז) הֲרֵי זָכָר: <b>לֹא תִמָּצֵא.</b> חַיָּה רָעָה שָׁם: <b>וְשִׂמְחַת עוֹלָם.</b> שִׂמְחָה אֲשֶׁר מֵעוֹלָם, שֶׁהָיְתָה לָהֶם כְּבָר בְּדֶרֶךְ יְצִיאָתָן מִמִּצְרַיִם, ״וַה׳ הוֹלֵךְ לִפְנֵיהֶם יוֹמָם״ (שמות יג:כא): <b>וְנָסוּ.</b> הַ<b>יָּגוֹן</b> וְהָ<b>אֲנָחָה</b> מֵהֶם: <b>בִּתְעָלַת.</b> פושי״ר בלע״ז: <b>בְּרֵכָה.</b> מְקוֹם כִּנּוּס מַיִם, חָפוּר בַּקַּרְקַע בִּידֵי אָדָם לָתֵת בּוֹ דָּגִים, אָרוֹךְ וְרָחָב: <b>בִּמְסִלַּת.</b> דֶּרֶךְ כְּבוּשָׁה, קמי״ן בלע״ז: <b>שְׂדֵה כוֹבֵס.</b> תִּרְגֵּם יוֹנָתָן: ״חֲקַל מִשְׁטַח קַצְרַיָּא״, שֶׁשּׁוֹטְחִין שָׁם הַכּוֹבְסִים אֶת הַבְּגָדִים: <b>הַמַּזְכִּיר.</b> כּוֹתֵב הַזִּכְרוֹנוֹת בְּסִפְרֵי דִּבְרֵי הַיָּמִים, (דבר אחר: <b>הַמַּזְכִּיר</b> אֵיזֶה דִּין בָּא לְפָנָיו רִאשׁוֹן שֶׁיִּפְסְקֶנּוּ רִאשׁוֹן): <b>אָמַרְתִּי.</b> עַד הֵנָּה <b>אַךְ דִּבְרֵי שְׂפָתַיִם</b> הוּא בְּפִיו לֵאמֹר: ״לֹא אֶעֱבֹד לְמֶלֶךְ אַשּׁוּר״, וּמִשֶּׁיִּרְאֶה שֶׁאֶעֱלֶה עָלָיו לְצָבָא יַחֲזֹר בּוֹ; עַכְשָׁיו הֲרֵי עָלִיתִי, מֵעַתָּה אוֹ יַעַבְדֵנִי, אוֹ צָרִיךְ הוּא לְבַקֵּשׁ <b>עֵצָה וּגְבוּרָה לַמִּלְחָמָה</b>: <b>עַתָּה.</b> שֶׁבָּא הָעֵת, אֱמוֹר נָא <b>עַל מִי בָטַחְתָּ</b> לִמְרוֹד בִּי: <b>אֲשֶׁר יִסָּמֵךְ אִישׁ</b> עַל <b>הַקָּנֶה הָרָצוּץ</b> הַנִּשְׁבָּר, וְהַקְּרוּמִיּוֹת בָּאִים <b>בְכַפּוֹ</b> וְנוֹקְבִין אוֹתָהּ, <b>כֵּן פַּרְעֹה</b> לַבּוֹטְחִים בּוֹ; סוֹפָן לִהְיוֹת עֶזְרָתוֹ לְרָעָתָן: <b>אֲשֶׁר הֵסִיר חִזְקִיָּה אֶת בָּמֹתָיו.</b> בִּעֵר אֶת כָּל בָּתֵּי עֲבוֹדָה זָרָה וּמִזְבְּחוֹת וּבָמוֹת, וְהִזְקִיק אֶת כָּל יְהוּדָה לְהִשְׁתַּחֲווֹת לִפְנֵי מִזְבֵּחַ אֶחָד: <b>הִתְעָרֶב נָא.</b> בְּדָבָר זֶה, אִם תּוּכַל לְקַיְּמָן. לְשׁוֹן ׳עֵרָבוֹן׳, שֶׁקּוֹרִין גי״ר בלע״ז: <b>וְאֵיךְ תָּשִׁיב.</b> אֲפִלּוּ <b>פְּנֵי פַחַת אַחַד</b> שֶׁהוּא מֵ<b>עַבְדֵי אֲדוֹנִי הַקְּטַנִּים</b>, שֶׁהַקָּטָן בְּרָאשֵׁי גְּיָסוֹת שֶׁלּוֹ מְמֻנֶּה עַל אֲלָפִים אִישׁ (מכילתא בשלח שירה ב): <b>אַחַד עַבְדֵי.</b> אֶחָד מֵעַבְדֵי, כְּמוֹ ״אַחַד הַשִּׂיחִם״ (בראשית כא:טו), ״אַחַד הָרֵיקִים״ (שמואל ב ו:כ): <b>הֲמִבַּלְעֲדֵי ה׳.</b> שֶׁלֹּא מֵרְשׁוּתוֹ: <b>ה׳ אָמַר אֵלַי.</b> כְּבָר נִבְּאוּ הַנְּבִיאִים: ״יִשָּׂא אֶת חֵיל דַּמֶּשֶׂק וְאֶת שְׁלַל שׁוֹמְרוֹן לִפְנֵי מֶלֶךְ אַשּׁוּר״ (ישעיהו ח:ד), וְהוּא טָעָה לוֹמַר: ״כַּאֲשֶׁר עָשִׂיתִי לְשׁוֹמְרוֹן כֵּן אֶעֱשֶׂה לִירוּשָׁלִָם״ (ישעיהו י:יא): <b>כִּי שֹׁמְעִים אֲנָחְנוּ.</b> מַכִּירִים אֲנַחְנוּ אוֹתוֹ לָשׁוֹן. <b>שׁוֹמְעִים</b> – איטנדנ״ט בלע״ז: <b>וְאַל תְּדַבֵּר אֵלֵינוּ יְהוּדִית.</b> שֶׁכָּל הָעָם מַכִּירִים בְּלָשׁוֹן יְהוּדִית, וְהֵם מִתְפַּחֲדִים מִדְּבָרֶיךָ. (לְפִי שֶׁאָמַר לָהֶם ״אִמְרוּ נָא אֶל חִזְקִיָּה״ (ישעיהו לו:ד), (סָבְרוּ) שֶׁלֹּא בָּא לְהַפְחִיד הָעָם. וְרַבְשָׁקֵה יִשְׂרָאֵל מוּמָר הָיָה, כִּסְבוּרִים הֵם אַף שֶׁמִּצְוַת רַבּוֹ עַל רַבְשָׁקֵה, אֲבָל לִבּוֹ נִמְשָׁךְ לְמִשְׁפַּחְתּוֹ וְיִכָּמְרוּ נִחוּמָיו): <b>הַאֶל אֲדֹנֶיךָ</b> תְּמִיהָה הוּא, לְכָךְ נָקוּד חֲטַף פַּתַּח. וְכִי אֶל שְׁנֵיכֶם לְבַדְּכֶם <b>שְׁלָחַנִי אֲדֹנִי</b>? הֲלוֹא אֶל כֻּלָּם שְׁלָחַנִי, וּלְכָךְ בָּאתִי, שֶׁכָּל הָעָם יִשְׁמְעוּ וְיִרְאוּ, וְאַל יְסִיתֵם חִזְקִיָּהוּ לִמְרוֹד: <b>לֶאֱכֹל אֶת צוֹאָתָם.</b> אַף הֵם בְּרָעָב הַמָּצוֹר: <b>יֹאכְלוּ אֶת חֹרֵיהֶם.</b> רְעִי הַיּוֹצֵא דֶּרֶךְ הַנֶּקֶב שֶׁלָּהֶם, וְלָשׁוֹן נָאֶה תִּקְּנוּ סוֹפְרִים לִקְרוֹתוֹ צוֹאָתָם. כָּךְ שָׁנוּ רַבּוֹתֵינוּ (מגילה כה ב): מִקְרָאוֹת הַכְּתוּבִים לִגְנַאי קוֹרִין אוֹתוֹ לְשֶׁבַח, כְּמוֹ (דברים כח:כז) ״בַּעֲפוֹלִים״ – ״בַּטְּחוֹרִים״, (דברים כח:ל) ״יִשְׁגָּלֶנָּה״ – ״יִשְׁכָּבֶנָּה״, ״חוֹרֵיהֶם״ – ״צוֹאָתָם״: <b>שִׁינֵיהֶם.</b> מֵימֵי רַגְלֵיהֶם, <b>שִׁינֵיהֶם</b> צוֹאָה לַחָה. שִׁינֵי דְכַרְכַּשְׁתָּא (שבת פב א) הִיא הַחַלְחֹלֶת (חולין נ א) שֶׁקּוֹרִין טבחי״א בלע״ז, עוֹמֶדֶת עַל יְדֵי שָׁלֹשׁ שִׁנַּיִם: <b>יַשִּׁיא.</b> יַתְעֶה: <b>עֲשׂוּ אִתִּי בְרָכָה. צְאוּ אֵלַי</b> לְשָׁלוֹם וּבָרְכוּנִי, וְהָבִיאוּ אֵלַי תְּשׁוּרַת שָׁלוֹם: <b>בְּרָכָה.</b> שלו״ד בלע״ז, כמו: ״וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה״ (בראשית מז:י): <b>וְאִכְלוּ אִישׁ גַּפְנוֹ.</b> וְאֵלֵךְ מֵעֲלֵיכֶם וְשְׁבוּ בְּשָׁלוֹם עַד שֶׁאֶמְצָא אֶרֶץ טוֹבָה כְּאַרְצְכֶם, וְאַגְלֶה אֶתְכֶם שָׁם; כִּי כֵּן דַּרְכּוֹ, לְהַעֲבִיר הָאֻמּוֹת מֵאֶרֶץ אֶל אֶרֶץ, כְּמוֹ שֶׁנֶּאֱמַר (ישעיהו י:יג) ״וְאָסִיר גְּבוּלוֹת עַמִּים״: <b>אֶל אֶרֶץ כְּאַרְצְכֶם.</b> אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: שׁוֹטֶה הָיָה זֶה, מָשָׁל לְמֶלֶךְ וְכוּ׳ בְּסִפְרֵי פָּרָשַׁת וְהָיָה עֵקֶב (דברים ז יב). הָיָה לוֹ לוֹמַר ״אֶל אֶרֶץ יָפָה מֵאַרְצְכֶם״, אֶלָּא שֶׁלֹּא הָיָה יָכוֹל לְסַפֵּר בִּגְנוּתָהּ: <b>וְכִי הִצִּילוּ אֶת שֹׁמְרוֹן מִיָּדִי.</b> וּבְנֵי שׁוֹמְרוֹן הָיוּ עוֹבְדִים לֵאלֹהֵי אֲרָם שְׁכֵינֵיהֶם, וַ<b>חֲמָת</b> הִיא מֵאֲרָם: <b>קְרוּעֵי בְגָדִים.</b> עַל שֶׁשָּׁמְעוּ גִּדּוּפֵי הַשֵּׁם (סנהדרין ס א), וְהִיא כְּמוֹ בִּרְכַּת הַשֵּׁם: <b>וְתוֹכֵחָה.</b> אשפרובמנ״ט בלע״ז, הָאוֹיְבִים מוֹכִיחִים בְּהַצְלָחָתָם לֵאמֹר: ״יָדֵינוּ רָמָה״ (דברים לב:כז) וְאֵין אֱלֹהִים כֵּאלֹהֵינוּ: <b>כִּי בָאוּ בָנִים.</b> בְּנֵי יִשְׂרָאֵל, בָּנָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>עַד מַשְׁבֵּר וְכֹחַ אַיִן לְלֵדָה</b> עֵת צָרָה, הַדּוֹמָה לְאִשָּׁה הַיּוֹשֶׁבֶת עַל הַמַּשְׁבֵּר, וְאֵין כֹּחַ לַוָּלָד לָצֵאת: <b>וְהוֹכִיחַ בַּדְּבָרִים.</b> הִגִּיד כֹּחוֹ וְהֶרְאָה הַצְלָחָתוֹ, <b>וְהוֹכִיחַ</b> – אישפרובי״ר בלע״ז: <b>וְשָׁמַע שְׁמוּעָה.</b> מִיָּד, זוֹ שְׁמוּעַת תִּרְהָקָה מֶלֶךְ כּוּשׁ (ישעיהו לז:ט), וּמִתּוֹךְ כָּךְ יֵלֵךְ מֵעֲלֵיכֶם הַפַּעַם הַזֹּאת לְהִלָּחֵם עִם תִּרְהָקָה, וְאֵין זוֹ שִׁיבָה לְאַרְצוֹ; וְאַחַר כָּךְ יָשׁוּב הֲלוֹם, וַאֲנִי עָתִיד לַהֲשִׁיבוֹ לְאַרְצוֹ וּלְהַפִּילוֹ שָׁם <b>בַּחֶרֶב</b>: <b>וַיִּשְׁמַע.</b> מֶלֶךְ אַשּׁוּר: <b>עַל תִּרְהָקָה.</b> לֵאמֹר יָצָא תִּרְהָקָה לְהִלָּחֵם אִתָּךְ: <b>וַיִּשְׁמַע וַיִּשְׁלַח מַלְאָכִים.</b> אֵין ׳וַיִּשְׁמַע׳ הַשֵּׁנִי כְּמוֹ ׳וַיִּשְׁמַע׳ הָרִאשׁוֹן: הָרִאשׁוֹן לְשׁוֹן ׳שְׁמוּעָה׳, וְהַשֵּׁנִי לְשׁוֹן ׳קַבָּלָה׳. קִבֵּל דִּבְרֵי הַשְּׁלוּחִים וַיִּיטְבוּ בְּעֵינָיו לָתֵת לֵב לְהִסְתַּלֵּק מֵעַל יְרוּשָׁלַיִם, לְהִלָּחֵם תְּחִלָּה עִם כּוּשׁ: <b>וַיִּשְׁלַח מַלְאָכִים אֶל חִזְקִיָּהוּ.</b> לְהוֹדִיעוֹ שֶׁאֵינוֹ מִסְתַּלֵּק לְגַמְרֵי, אֶלָּא עַל מְנָת לָשׁוּב: <b>עֶדֶן.</b> שֵׁם מַלְכוּת, כְּמָה דְאַתְּ אָמַר (יחזקאל כז:כג) ״חָרָן וְכַנֵּה וְעֶדֶן״: <b>הֵנַע וְעִוָּה.</b> הֱנִיעֵהוּ וְעִוְּהוּ מֶלֶךְ אַשּׁוּר, הֶחֱרִיבָם וְטִלְטְלָם מִמְּקוֹמָם: <b>אָמְנָם ה׳.</b> אֱמֶת הוּא כִּי <b>הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר</b>: <b>אֶת כָּל הָאֲרָצוֹת וְאֶת אַרְצָם. הָאֲרָצוֹת</b> – רָאשֵׁי הַמְּדִינוֹת, וְאֶת אֶרֶץ הַסְּמוּכָה לָהֶם. עָרֵי הַמַּמְלָכָה אֲשֶׁר הֵנָּם רֹאשׁ לַמְּדִינוֹת קוֹרֵא ׳אֲרָצוֹת׳, וּשְׁאָר הַמְּחוֹזוֹת אֲשֶׁר סְבִיבוֹתֵיהֶם קוֹרֵא ׳אַרְצָם׳. וּבְסֵפֶר מְלָכִים (מלכים ב יט:יז) כָּתוּב ״אֶת הַגּוֹיִם וְאֶת אַרְצָם״, וְלָשׁוֹן אֶחָד הוּא: <b>וְנָתֹן.</b> כְּמוֹ ״וְנָתוֹן אוֹתוֹ עַל כָּל אֶרֶץ מִצְרָיִם״ (בראשית מא:ג), לְשׁוֹן ׳פָּעוֹל׳, ׳שָׁמוֹר׳, ׳זָכוֹר׳, דוננ״ט בלע״ז: <b>עֵץ וָאֶבֶן</b> הֵם, לְפִיכָךְ לֹא הָיָה בָּהֶם כֹּחַ, <b>וַיְאַבְּדוּם</b> מֶלֶךְ אַשּׁוּר: <b>מְרוֹם הָרִים.</b> הַר הַבַּיִת: <b>יַרְכְּתֵי לְבָנוֹן.</b> בֵּית הַמִּקְדָּשׁ (ספרי דברים כח): <b>וְאֶכְרֹת קוֹמַת אֲרָזָיו.</b> לֹא אֵלֵךְ לְאַרְצוֹ עַד אֲשֶׁר אַחֲרִיבֶנּוּ: <b>קִצּוֹ.</b> סוֹפוֹ: <b>יַעַר כַּרְמִלּוֹ.</b> טוּב שִׁבְחוֹ וְכֹבֶד חָזְקוֹ: <b>אֲנִי קַרְתִּי וְשָׁתִיתִי.</b> כְּלוֹמַר: הִתְחַלְתִּי בְּכָל מַעֲשַׂי וְגָמַרְתִּי וְהִצְלַחְתִּי, כָּזֶה הַכּוֹרֶה בּוֹר וּמוֹצֵא <b>מָיִם</b> וּמַצְלִיחַ, לְשׁוֹן ׳מָקוֹר׳: <b>וְאַחְרִב בְּכַף פְּעָמַי.</b> אִם בָּאתִי לָצוּר עַל עִיר הַבְּטוּחָה בְּחֹזֶק נַהֲרוֹתֶיהָ, הֵבֵאתִי עָלֶיהָ גְּיָסוֹת רַבִּים וְכָלוּ מֵימֵי נַהֲרוֹתָם בִּשְׁתִיַּת בְּהֶמְתָּם וּמִדְּרַךְ כַּף רַגְלֵיהֶם: <b>וְאַחְרִב.</b> לְשׁוֹן הוֹוֶה, כְּלוֹמַר: כֵּן דַּרְכִּי תָּמִיד: <b>יְאֹרֵי מָצוֹר.</b> יְאוֹרֵי עִיר הַבָּאָה בְּמָצוֹר עַל יְדֵי יְאוֹרוֹת: <b>הֲלֹא שָׁמַעְתָּ.</b> וְלָמָּה תִּתְפָּאֵר? אֵין זֶה שֶׁלְּךָ, כִּי גְּזֵרָה הִיא מִלְּפָנַי זֶה שָׁנִים רַבּוֹת, שֶׁתִּהְיֶה אַתָּה פּוֹרֵעַ פֻּרְעָנוּת מִן הָעוֹבְדֵי כּוֹכָבִים וּמָָָָָָזָָָָלוֹת, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו י:ה) ״הוֹי אַשּׁוּר שֵׁבֶט אַפִּי״: <b>הֲלֹא שָׁמַעְתָּ לְמֵרָחוֹק.</b> יוֹתֵר מִשִּׁבְעִים שָׁנָה שֶׁנִּתְנַבֵּא עָמוֹס (עמוס א:א) ״שְׁנָתַיִם לִפְנֵי הָרַעַשׁ״ (עמוס ז:יא) ״וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ״, מֵאָז יֵשׁ לְךָ לִשְׁמוֹעַ שֶׁעָשִׂיתִי וְהִכְנַתִּי פֻּרְעָנִיּוּת זוֹ: <b>מִימֵי קֶדֶם.</b> מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית עָלְתָה עַל לִבִּי אוֹתָהּ גְּזֵרָה שֶׁנִּגְזְרָה עָלֶיךָ, שֶׁנֶּאֱמַר (ישעיהו ל:לג): ״כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה גַּם הִיא לַמֶּלֶךְ הוּכָן״. עַתָּה כְּשֶׁהִגְבַּרְתִּיךָ עַל הָעוֹבְדֵי כּוֹכָבִים וּמָָָָָָזָָָָלוֹת הֲבִיאוֹתִיהָ לְאוֹתָהּ גְּזֵרָה, כְּדֵי שֶׁתְּהֵא לְהַשְׁאוֹת לְגַלִּים <b>נִצִּים עָרִים בְּצֻרוֹת</b>, שֶׁתַּהֲרוֹג אֶת יוֹשְׁבֵיהֶן וְתִהְיֶיןָ שַׁאֲיָה מֵאָדָם וְיִתְעַתְּדוּ לְגַלִּים צוֹמְחִים יָרָק: <b>וְיֹשְׁבֵיהֶן קִצְרֵי יָד.</b> אֲנִי הִתַּשְׁתִּי אֶת כֹּחָן לְפָנֶיךָ: <b>וּשְׁדֵמָה לִפְנֵי קָמָה.</b> שְׁדֵמָה הוּא שֶׁקּוֹרִין אשטובל״א בלע״ז, הַנִּשְׁאָר בַּקַּרְקַע, שָׁרְשֵׁי הַקָּצִיר: <b>לִפְנֵי קָמָה.</b> כְּשֶׁלֹּא הִגִּיעַ לְהִתְבַּשֵּׁל וּלְהַקְשׁוֹת, לָבֹא לִידֵי קָמָה, וְהוּא חַלָּשׁ וְרַךְ: <b>לִפְנֵי קָמָה.</b> בְּטֶרֶם יִהְיֶה קָמָה: <b>וְשִׁבְתְּךָ וְצֵאתְךָ וּבוֹאֲךָ יָדָעְתִּי.</b> תִּרְגֵּם יוֹנָתָן: ״וּמִיתְבָךְ בְּעֵצָה וּמִיפְקָךְ לְבָרָא לַאֲגָחָא קְרָבָא וּמִיתְיךְ לְאַרְעָא דְיִשְׂרָאֵל גְּלִי קֳדָמַי״. כְּשֶׁעָלְתָה מַחֲשָׁבָה בְּלִבְּךָ וְנוֹעַצְתָּ לְהַחֲרִיב אֶת בֵּיתִי, אֲנִי יָדַעְתִּי: <b>הִתְרַגֶּזְךָ.</b> הִתְרַעַשְׁךָ וְהִתְגַבֶּרְךָ עָלַי: <b>שַׁאֲנַנְךָ.</b> כְּמוֹ ׳וּשְׁאוֹנְךָ׳: <b>חַחִי.</b> כְּמִין טַבַּעַת הוּא, וְתוֹחֲבִין אוֹתוֹ בִּשְׂפַת בְּהֵמָה שֶׁעֲסָקֶיהָ רָעִים לְמוֹשְׁכָהּ בּוֹ: <b>וּמִתְגִּי.</b> תִּרְגֵּם יוֹנָתָן: ״זְמַם״, וְהוּא שֶׁל בַּרְזֶל, וְתוֹחֲבִין אוֹתוֹ בִּנְחִירֵי הַנַּאקָה; וְהוּא שֶׁשָּׁנִינוּ ״וְנָאקָה בַּחֲטָם״ בְּמַסֶּכֶת שַׁבָּת (משנה שבת ה א). (צָרִיךְ עִיּוּן כִּי מֵהַפָּסוּק נִרְאֶה לְהֶדְיָא לְהֵיפֶךְ, כִּי חַח בַּחֲטָם וּמֶתֶג בַּשָּׂפָה): <b>וְזֶה לְּךָ הָאוֹת.</b> הַדִּבּוּר הַזֶּה אֵינוֹ לְסַנְחֵרִיב, אֶלָּא הַנָּבִיא אָמַר לְחִזְקִיָּה: וְהַתְּשׁוּעָה הַזֹּאת תִּהְיֶה לְךָ לְאוֹת לְהַבְטָחָה אַחֶרֶת. הִנֵּה הֶחֱרִיבוּ הַלִּגְיוֹנוֹת אֶת כָּל הַזְּרָעִים וְגָדְעוּ אֶת כָּל הָאִילָנוֹת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַבְטִיחֲךָ שֶׁתִּסְתַּפְּקוּ הַשָּׁנָה הַזֹּאת בִּסְפִיחֵי הַזְּרָעִים שֶׁיִּצְמְחוּ מֵאֵלֵיהֶם: <b>אָכוֹל הַשָּׁנָה.</b> לֶאֱכוֹל הַשָּׁנָה <b>סָפִיחַ</b>: <b>וּבַשָּׁנָה הַשֵּׁנִית שָׁחִיס.</b> הֵן סְפִיחֵי גִּדּוּעֵי אִילָנוֹת, כָּךְ הוּא בְּסֵדֶר עוֹלָם (סדר עולם רבה כג); אֲבָל יוֹנָתָן תִּרְגֵּם: ״כַּתְכַּתִּין״ – סְפִיחֵי סְפִיחִים. <b>וְזֶה לְךָ הָאוֹת</b> – כְּשֶׁתִּרְאֶה שֶׁיִּתְקַיֵּם דְּבָרִי שֶׁיָּשׁוּב סַנְחֵרִיב לְאַרְצוֹ וְיִפּוֹל, תַּאֲמִין שֶׁתִּתְקַיֵּם עוֹד הַבְטָחָה הַשְּׁנִיָּה: <b>קִנְאַת ה׳ צְבָאוֹת.</b> שֶׁיְּקַנֵּא לִשְׁמוֹ וְלֹא מֵחֲמַת זְכוּת שֶׁבְּיֶדְכֶם, לָמַדְנוּ (שבת נה א) שֶׁתָּמָה זְכוּת אָבוֹת: <b>וְלֹא יְקַדְּמֶנָּה מָגֵן.</b> לֹא יַעֲרֹךְ לְפָנֶיהָ מָגֵן, כְּדִמְתַרְגֵּם ״לִפְנֵי״ ״קֳדָם״: <b>וְלֹא יִשְׁפֹּךְ עָלֶיהָ סֹלְלָה.</b> ״לֹא יִצְבּוֹר עָלֶיהָ מְלִיתָא״, אוֹמֵר אֲנִי הוּא שֶׁשּׁוֹפְכִין עָפָר וְצוֹבְרִין לִפְנֵי הַחוֹמָה וְהַמִּגְדָּלוֹת לִבְנוֹת עָלֶיהָ כַּרְכּוֹם: <b>סֹלְלָה.</b> עַל שֵׁם שֶׁסּוֹלְלִים וְכוֹבְשִׁין אוֹתָהּ בְּמַקָּבוֹת כְּדֵי שֶׁיִּתְקַשֶּׁה, וְתַרְגּוּמוֹ ״מְלֵיתָא״ עַל שֵׁם שֶׁעוֹשִׂין לוֹ מִתְּחִלָּה שְׁנֵי מְחִיצוֹת גֶּדֶר קָנִים, וְשׁוֹפְכִים הֶעָפָר בֵּינֵיהֶם, וְכוֹבְשִׁין אוֹתוֹ שָׁם לְאַחַר שֶׁמִּלְּאוּ אֶת הַמְּחִיצוֹת. וְשָׁמַעְתִּי שֶׁפּוֹתְרִין אוֹתוֹ: זְרִיקַת אֲבָנִים גְּדוֹלוֹת, שֶׁקּוֹרִין פוריר״א בלע״ז, אֲבָל אֵין בַּאֲבָנִים לְשׁוֹן ׳שְׁפִיכָה׳ וְלֹא לְשׁוֹן ׳סְלִילָה׳, וְאֵין לְשׁוֹן הַתַּרְגּוּם נוֹפֵל עַל פִּתְרוֹן זֶה: <b>וַיֵּצֵא מַלְאַךְ ה׳ וגו׳.</b> לְאַחַר שֶׁהָלַךְ וְנִלְחַם עִם כּוּשׁ חָזַר וּבָא לִירוּשָׁלַיִם, וּבְאוֹתוֹ שָׁעָה וַיֵּצֵא מַלְאַךְ ה׳. וְכָךְ שְׁנוּיָה בְּסֵדֶר עוֹלָם (פרק כג): ״הִנְנִי נוֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה״ כְּמָה שֶׁנֶּאֱמַר ״וַיִּשְׁמַע עַל תִּרְהָקָה וְגוֹ׳״ (ישעיהו לז:ט). שָׁטַף שֶׁבְנָא הַסּוֹכֵן וְסִיעָתוֹ וְהוֹלִיכָם בַּזִּיקִים, וְהָלַךְ לוֹ לְכוּשׁ וְלָקַח חֶמְדַּת כָּל הָאוֹצָרוֹת וּבָא לוֹ לִירוּשָׁלַיִם, לְקַיֵּם מַה שֶׁנֶּאֱמַר (ישעיהו מה:יד): ״יְגִיעַ מִצְרַיִם וְסַחַר כּוּשׁ עָלַיִךְ יַעֲבֹרוּ״ – זוֹ יְרוּשָׁלַיִם, ״אַחֲרֶיךְ יֵלֵכוּ״ – זֶה חִזְקִיָּהוּ. בְּאוֹתָהּ שָׁעָה ״וַיִּשְׁלַח אֶת תַּרְתָּן וְאֶת רַב סָרִיס״, הֵם הַנִּזְכָּרִים בְּסֵפֶר מְלָכִים (מלכים ב יח:יז), וְהֵם הַמַּלְאָכִים שֶׁנֶּאֱמַר עֲלֵיהֶם שֶׁשָּׁלַח אַחַר הַשְּׁמוּעָה שֶׁנֶּאֱמַר (ישעיהו לז:ט): ״וַיִּשְׁלַח מַלְאָכִים אֶל חִזְקִיָּהוּ״, וְלֹא הֵם בָּאוּ עִם רַבְשָׁקֵה בִּשְׁלִיחוּת הָרִאשׁוֹן. וְעַל אוֹתָן הַסְּפָרִים הֵשִׁיבוּ יְשַׁעְיָהוּ (ישעיהו לז:כב): ״בָּזָה לְךָ לָעֲגָה לְךָ״. אוֹתָהּ שָׁעָה ״וַיֵּצֵא מַלְאַךְ ה׳ וַיַּכֶּה וְגוֹ׳״. כֻּלָּם מְלָכִים קְשׁוּרֵי כְּתָרִים בְּרָאשֵׁיהֶם, וְקָטָן שֶׁבְּכֻלָּם הָיָה שַׂר עַל שְׁנֵי אֲלָפִים, שֶׁנֶּאֱמַר (ישעיהו לו:ח): ״וְאֶתְּנָה לְךָ אַלְפַּיִם סוּסִים וְאֵיךְ תָּשִׁיב אֶת פְּנֵי פַחַת אֶחָד וְגוֹ׳״. לָמַדְנוּ עַל קָטָן שֶׁבַּפְּחוֹתִים שֶׁהוּא שַׂר עַל אַלְפַּיִם אִישׁ, וְנָפְלוּ הֵם וּגְיָסוֹתָם: <b>וַיֵּשֶׁב בְּנִינְוֵה.</b> הִיא רֹאשׁ הַמַּלְכוּת, כְּעִנְיָן שֶׁנֶּאֱמַר (בראשית י:יא) ״מִן הָאָרֶץ הַהִיא יָצָא אַשּׁוּר וַיִּבֶן אֶת נִינְוֵה״: <b>בֵּית נִסְרֹךְ.</b> נֶסֶר מִתֵּיבָתוֹ שֶׁל נֹחַ, כְּדִמְפֹרָשׁ בְּאַגָּדַת חֵלֶק (סנהדרין צו א): <b>הִכֻּהוּ בַחֶרֶב.</b> שֶׁאָמַר: ״אִם תַּצִּיל אוֹתִי שֶׁלֹּא יַהַרְגוּנִי בְּנֵי מַלְכוּתִי, שֶׁהֵבֵאתִי בְּנֵיהֶם כָּאן וּמֵתוּ, אַקְרִיב שְׁנֵי בָּנַי לְפָנֶיךָ״. עָמְדוּ וַהֲרָגוּהוּ: <b>בַּיָּמִים הָהֵם.</b> שְׁלֹשָׁה יָמִים לִפְנֵי מַפַּלְתּוֹ שֶׁל סַנְחֵרִיב חָלָה חִזְקִיָּהוּ, וְיוֹם שְׁלִישִׁי כְּשֶׁעָלָה בֵּית ה׳ הוּא יוֹם מַפַּלְתּוֹ שֶׁל סַנְחֵרִיב, וְהוּא יוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח: <b>כִּי מֵת אַתָּה וְלֹא תִחְיֶה.</b> מֵת אַתָּה בָּעוֹלָם הַזֶּה וְלֹא תִחְיֶה לָעוֹלָם הַבָּא, מִשּׁוּם דְּלָא נְסִיבַת אִיתְּתָא וכו׳, כִּדְאִיתָא בִּבְרָכוֹת (ברכות י ב): <b>אָנָּה ה׳.</b> אַיֵּה רַחֲמָנוּתְךָ? <b>הִנְנִי יוֹסִף.</b> הִנְנִי הוּא אֲשֶׁר יוֹסִיף <b>עַל יָמֶיךָ</b>: <b>וּמִכַּף מֶלֶךְ אַשּׁוּר אַצִּילְךָ.</b> לָמַדְנוּ שֶׁלִּפְנֵי מַפֶּלֶת סַנְחֵרִיב חָלָה: <b>וְזֶה לְּךָ הָאוֹת.</b> שֶׁתִּתְרַפֵּא וְיִתְוַסְּפוּ <b>יָמֶיךָ</b>, כַּמְפוֹרָשׁ לְמַטָּה (ישעיהו לח:כב), וּבִמְלָכִים (מלכים ב כ:ח) שָׁאַל לוֹ: ״מָה אוֹת כִּי אֶעֱלֶה״: <b>הִנְנִי מֵשִׁיב.</b> אֲחוֹרַנִּית <b>עֶשֶׂר מַעֲלוֹת אֶת</b> הַ<b>צֵּל אֲשֶׁר יָרְדָה</b>: <b>צֵל הַמַּעֲלוֹת.</b> כְּמִין מַדְרֵגוֹת, עֲשׂוּיוֹת כְּנֶגֶד הַחַמָּה, לִבְחוֹן בָּהֶם שְׁעוֹת הַיּוֹם כְּעֵין אוֹרְלוֹגִין שֶׁעוֹשִׂין הָאֻמָּנִין: <b>אֲשֶׁר יָרְדָה.</b> מִהֲרָה לֵירֵד, וְנִתְקַצֵּר הַיּוֹם עֶשֶׂר שָׁעוֹת בְּיוֹם שֶׁמֵּת אָחָז כְּדֵי שֶׁלֹּא יְהוּ מַסְפִּידִין אוֹתוֹ, וְעָלוּ עַכְשָׁיו לַאֲחוֹרֵיהֶם בְּיוֹם שֶׁנִּתְרַפֵּא חִזְקִיָּהוּ, וְנִתּוֹסְפוּ עַל הַיּוֹם עֶשֶׂר שָׁעוֹת (סנהדרין צו א): <b>מִכְתָּב.</b> תִּרְגֵּם יוֹנָתָן: ״כְּתָב אוֹדָאָה עַל נִיסָא דְּאִיתְעֲבִיד לְחִזְקִיָּה״: <b>אֲנִי אָמַרְתִּי בִּדְמִי יָמַי.</b> כְּשֶׁרָאִיתִי יָמַי בִּדְמִי, בְּשִׁמָּמוֹן וַחֲרִישָׁה, כְּמוֹ ״נִדְמָה כָּל עַם כְּנַעַן״ (צפניה א:יא). כְּלוֹמַר: כְּשֶׁחָלִיתִי אָמַרְתִּי <b>״אֵלֵכָה בְּשַׁעֲרֵי שְׁאוֹל״</b> – עַתָּה אָמוּת, לְפִי שֶׁעַד אוֹתוֹ הַיּוֹם לֹא נִתְרַפֵּא חוֹלֶה (פרקי דרבי אליעזר נב): <b>פֻּקַּדְתִּי יֶתֶר שְׁנוֹתָי.</b> כְּמוֹ (במדבר לא:מט) ״לֹא נִפְקַד מִמֶּנּוּ אִישׁ״ – נֶחְסַרְתִּי שְׁאָר שְׁנוֹתַי. וְיוֹנָתָן תִּרְגֵּם: ״עַל דּוּכְרָנִי לְטַב אִיתוֹסְפוּ עַל שְׁנַי״, נִפְקַדְתִּי לְטוֹבָה וְנִתְיַתְּרוּ שְׁנוֹתַי: (תוספת <b>אָמַרְתִּי לֹא אֶרְאֶה יָהּ.</b> לֹא אֶשְׁתַּמֵּשׁ עוֹד בַּשֵּׁם שֶׁל יָהּ: <b>בְּאֶרֶץ הַחַיִּים.</b> חַיִּים מִשְׁתַּמְּשִׁין בּוֹ, אֲבָל הַמֵּתִים אֵינָם רַשָּׁאִין, שֶׁנֶּאֱמַר (תהלים קטו:יז): ״לֹא הַמֵּתִים יְהַלְלוּיָהּ״. חֹק לַמֵּתִים שֶׁאֵין מַזְכִּירִין שֵׁם בֶּן שְׁתֵּי אוֹתִיּוֹת לְעוֹלָם עד כאן): <b>בְּאֶרֶץ הַחַיִּים.</b> בְּבֵית הַמִּקְדָּשׁ: <b>לֹא אַבִּיט אָדָם.</b> חַי <b>עוֹד</b>: <b>עִם יוֹשְׁבֵי חָדֶל.</b> שֶׁאֶהְיֶה עִם הַמֵּתִים הַיּוֹשְׁבִים בְּאֶרֶץ חֲדֵלָה וּמְנוּעָה מִן הַחַיִּים: <b>דּוֹרִי נִסַּע וְנִגְלָה מִנִּי.</b> בְּנֵי דוֹרִי נָסְעוּ מִמֶּנִּי. <b>נִסַּע.</b> כְּמוֹ ׳נִסְּחוּ׳, כְּמוֹ ״בַּל יִסַּע יְתֵדוֹתָיו״ (ישעיהו לג:כ): <b>כְּאֹהֶל רֹעִי.</b> כְּאֹהֶל רוֹעֵי בְּהֵמָה, שֶׁמַּסִּיעוֹ מִכָּאן וְתוֹקְעוֹ בְּמָקוֹם אַחֵר, כְּשֶׁכָּלָה מִרְעֶה זֶה: <b>קִפַּדְתִּי.</b> הִכְרַתִּי מַהֵר <b>חַיַּי כָאוֹרֵג</b> הַמְּמַהֵר לֶאֱרוֹג, כָּל זֶה הָיִיתִי סָבוּר. וְיוֹנָתָן תִּרְגֵּם: ״כְּנַחַל גְּדוּדִין״, כְּנַחַל הַמּוֹשֵׁךְ בֵּין גָּדוֹת גְּבוֹהִין שֶׁאֵינוֹ מִתְפַּשֵּׁט, וּמִתּוֹךְ כָּךְ מֵימָיו קַלִּים לָרוּץ. וְאוֹמֵר אֲנִי שֶׁהוּא נַחַל חָרִיף שֶׁשְּׁמוֹ אוֹרֵג, וְהוּא שֶׁאָמַר (איוב ז:ו) ״יָמַי קַלּוּ מִנִּי אָרֶג״, ״חָלְפוּ עִם אֳנִיּוֹת אֵבֶה״ (איוב ט:כו): <b>מִדַּלָּה יְבַצְּעֵנִי.</b> תִּרְגֵּם יוֹנָתָן: ״מִיקַר מַלְכוּתִי אֲנָא גָּלֵי״. סָבוּר הָיִיתִי שֶׁעַתָּה יְבַצְּעֵנִי מִכָּל כְּבוֹדִי. דַּלָּה לְשׁוֹן ׳גֹּבַהּ׳, וְכֵן ״וְדַלַּת רֹאשֵׁךְ״ (שיר השירים ז:ו): <b>מִיּוֹם וְעַד לַיְלָה תַּשְׁלִימֵנִי.</b> כְּמוֹ ״מִזָּכָר וְעַד נְקֵבָה״ (במדבר ה:ג), כְּלוֹמַר: מִיָּמִים וּמִלֵּילוֹת תְּכַלֵּנִי, וְכֵן תִּרְגֵּם יוֹנָתָן: ״יְמָמִי וְלֵילָוָתִי שְׁלִימוּ״: <b>שִׁוִּיתִי.</b> עִצְמִי כָּל הַלַּיְלָה לִסְבּוֹל יִסּוּרֵי חֹלִי, וְנִתְגַּבַּרְתִּי <b>כָּאֲרִי</b> לִסְבּוֹל: <b>כֵּן יְשַׁבֵּר כָּל עַצְמוֹתָי.</b> כְּמוֹ (שמות א:יב) ״כֵּן יִרְבֶּה וְכֵן יִפְרֹץ״. כָּל מַה שֶׁאֲנִי מִתְגַּבֵּר, כֵּן יִגְבַּר הַחֹלִי עָלַי לִשְׁבּוֹר כָּל עַצְמוֹתַי: <b>כְּסוּס.</b> כְּמוֹ ״כְּסִיס״ (ירמיהו ח:ז), וְהוּא שֵׁם עוֹף: <b>כְּסוּס עָגוּר.</b> כְּמוֹ ׳כְּסוּס וְעָגוּר׳. (דבר אחר) כְּעוֹף זֶה שֶׁתְּפָשׂוּהוּ בִּגְרוֹנוֹ וְהוּא מְצַפְצֵף, וְכֵן תִּרְגֵּם יוֹנָתָן: ״כְּסוּסְיָא דְּאָחִיד וּמְנַצִּיף״: <b>עָשְׁקָה לִּי.</b> כְּמוֹ ׳עֲשׁוֹק אוֹתִי׳, לְקָחֵנִי מִיַּד מַלְאַךְ הַמָּוֶת וְעָרְבֵנִי לְהִנָּצֵל, לְשׁוֹן ׳עֲרֵבוּת׳, גרנטיא״ה בלע״ז, כְּמוֹ (תהלים קיט:קכב) ״עֲרֹב עַבְדְּךָ לְטוֹב״: <b>עָשְׁקָה לִּי.</b> עֲשׁוֹק אוֹתִי מִיָּדוֹ, כַּאֲשֶׁר תֹּאמַר: ״רְפָא נָא לָהּ״ (במדבר יב:יג) רְפָא אוֹתָהּ: <b>מָה אֲדַבֵּר.</b> שֶׁבַח וְקִלּוּסִין לְפָנָיו, וַהֲרֵי <b>אָמַר לִי</b> נֶחָמוֹת, <b>וְהוּא</b> עֲשָׂאָן: <b>אֶדַּדֶּה כָל שְׁנוֹתַי.</b> כְּמוֹ ״וַתִּדַּד שְׁנָתִי״ (בראשית לא:מ). אֶתְנוֹדֵד מִכָּל שְׁנָתִי לְקַלֵּס לְפָנָיו. יוֹנָתָן תִּרְגֵּם שְׁנוֹתַי לְשׁוֹן ׳שָׁנִים׳: <b>עַל מַר נַפְשִׁי.</b> שֶׁהָיְתָה מָרָה, וְנִחַמְתָּנִי: <b>אֲדֹנָי עֲלֵיהֶם יִחְיוּ.</b> יוֹנָתָן תִּרְגֵּם: ״ה׳ עַל כָּל מֵיתַיָּא אֲמַרְתְּ לַאֲחָיָאה״: <b>וּלְכָל בָּהֶן חַיֵּי רוּחִי.</b> ״וְקָדָם כֻּלְּהוֹן אַחְיָיתָא חַיֵּי רוּחִי״ (תרגום יונתן). וַאֲנִי אוֹמֵר לְפִי פְּשׁוּטוֹ: <b>ה׳ עֲלֵיהֶם.</b> עַל שְׁנוֹתַי הַנִּזְכָּרִים לְעֵיל: <b>אֶדַּדֶּה כָל שְׁנוֹתַי.</b> ה׳ שִׁכֵּן שִׁכְנוֹ וְחַסְדּוֹ עֲלֵיהֶם, וְאָמַר לִי עַל פִּי נְבִיאוֹ <b>יִחְיוּ.</b> <b>וּלְכָל בָּהֶן חַיֵּי רוּחִי.</b> וּלְכָל דָּבָר אֲשֶׁר תְּלוּיִין בָּהֶן חַיֵּי רוּחִי, אָמַר <b>ה׳ עֲלֵיהֶם</b> וְ<b>יִחְיוּ</b>: <b>וְתַחֲלִימֵנִי.</b> מֵעַתָּה יָדַעְתִּי שֶׁתַּחֲלִימֵנִי וְתַחֲיֵּנִי. <b>תַּחֲלִימֵנִי,</b> תַּבְרִיאֵנִי וּתְחַזְּקֵנִי, כְּמוֹ (איוב לט:ד) ״יַחְלְמוּ בְנֵיהֶם״: <b>הִנֵּה לְשָׁלוֹם מַר לִי מָר.</b> כְּשֶׁנִּתְבַּשַּׂרְתִּי שָׁלוֹם אַף הוּא לִי מַר, שֶׁהֲרֵי תָּלוּ לִי הָרְפוּאָה בִּזְכוּת אֲחֵרִים: ״כֹּה אָמַר ה׳ אֱלֹהֵי דָוִד אָבִיךָ״ (ישעיהו לח:ה), ״לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי״ (ישעיהו לז:לה). כָּאן הוֹדַעְתַּנִי שֶׁאֲנִי חוֹטֵא (ברכות י ב). כָּךְ פֵּרְשׁוּ חֲכָמִים, אֲבָל לְפִי יִשּׁוּב הַמִּקְרָא מַשְׁמַע <b>הִנֵּה לְשָׁלוֹם מַר לִי מָר</b> – כְּשֶׁנִּתְבַּשַּׂרְתִּי מֵאִתְּךָ לְהוֹשִׁיעֵנִי מִיַּד סַנְחֵרִיב, מַר לִי מַר עַל חָלְיִי, שֶׁהָיִיתִי נָטוּי לָמוּת וְלֹא שָׂמַחְתִּי בַּבְּשׂוֹרָה, <b>וְאַתָּה</b> בְּטוּבְךָ <b>חָשַׁקְתָּ נַפְשִׁי</b> מִבְּלִי רֶדֶת שַׁחַת: <b>כִּי לֹא שְׁאוֹל תּוֹדֶךָּ.</b> אִם הָיִיתִי מֵת, לֹא הָיִיתִי מוֹדֶה לְךָ עַל הַנֵּס שֶׁל מַפֶּלֶת סַנְחֵרִיב, וְלֹא הָיִיתִי סוֹבֵר אֶל אֲמִתַּת הַבְטָחָתְךָ שֶׁהִבְטַחְתַּנִי עָלָיו: <b>חַי חַי.</b> לְשׁוֹן בְּנֵי אָדָם חַיִּים, כְּלוֹמַר: כְּשֶׁיֵּשׁ בְּנֵי אָדָם חַיִּים בָּעוֹלָם, זֶה חַי וְזֶה חַי, יוֹצֵאת הַהוֹדָאָה מִבֵּינֵיהֶם. (ספרים אחרים: <b>חַי חַי</b> אַתָּה חַי וְנָאֶה לְהוֹדוֹת לְחַי.) <b>יוֹדִיעַ.</b> אשישפ״ר בלע״ז: <b>אֶל אֲמִתֶּךָ.</b> הָאָב מוֹדִיעַ וּמְכַוֵּן דַּעַת בְּנוֹ אֶל אֲמִתֶּךָ, לְהַאֲמִין בְּךָ: <b>דְּבֶלֶת תְּאֵנִים.</b> דְּבֶלֶת הָעֲשׂוּיָה מִתְּאֵנִים, כְּשֶׁהֵן לַחִין קְרוּיִין ׳תְּאֵנִים׳, וּכְשֶׁנִּדְרָסִין בְּעִגּוּל קְרוּיִין ׳דְּבֵלָה׳: <b>וְיִמְרְחוּ.</b> וְיַחֲלִיקוּהָ לְדָבְקָהּ <b>עַל הַשְּׁחִין</b>, וְנֵס בְּתוֹךְ נֵס הָיָה, שֶׁאַף בָּשָׂר חַי שֶׁנּוֹתְנִין עָלָיו דְּבֵלָה מַסְרִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן דָּבָר הַמְחַבֵּל לְתוֹךְ דָּבָר הַמִּתְחַבֵּל וּמְרַפֵּא (מכילתא בשלח ויסע א): <b>מָה אוֹת.</b> מַה טּוֹב וּמַה נָּאֶה אוֹת זֶה הַנִּתָּן לִי, אֲשֶׁר <b>אֶעֱלֶה בֵּית ה׳</b>: <b>וַיִּשְׁמַע כִּי חָלָה וַיֶּחֱזָק.</b> הָיָה לָמוּד לֶאֱכוֹל בְּשָׁלֹשׁ שָׁעוֹת וְיָשֵׁן עַד תֵּשַׁע; כֵּיוָן שֶׁחָזַר גַּלְגַּל חַמָּה לְחִזְקִיָּהוּ, כְּשֶׁעָמַד מִשְּׁנָתוֹ בְּתֵשַׁע שָׁעוֹת, מָצָא שֶׁהוּא שַׁחֲרִית; בִּקֵּשׁ לַהֲרוֹג אֶת כָּל עֲבָדָיו. אָמַר: ״הִנַּחְתֶּם אוֹתִי יָשֵׁן יוֹמָם וָלַיְלָה עַד הַבֹּקֶר!״ אָמְרוּ לוֹ: ״גַּלְגַּל חַמָּה הוּא שֶׁחָזַר״. אָמַר לָהֶם: ״וּמִי הֶחֱזִירוֹ?״ אָמְרוּ לוֹ: ״אֱלֹהָיו שֶׁל חִזְקִיָּהוּ וכו׳״; כִּדְאִיתָא בְּתַנְחוּמָא (תנחומא כי תשא ה) וּבִפְסִיקְתָּא (פסיקתא דרב כהנא ב ה): <b>בֵּית נְכֹתוֹ.</b> בֵּית גְּנָזָיו שֶׁל בְּשָׂמִים, כְּמוֹ (בראשית לז:כה) ״נְכֹאת וּצְרִי וָלוֹט״: <b>וְאֶת הַשֶּׁמֶן הַטּוֹב.</b> יֵשׁ פּוֹתְרִים: שֶׁמֶן הַמִּשְׁחָה (שמות ל:כב-לג), וְיֵשׁ אוֹמְרִים: הוּא שֶׁמֶן אֲפַרְסְמוֹן שֶׁהָיָה מָצוּי בְּאֶרֶץ יִשְׂרָאֵל, וְהוּא פַּנַּג הָאָמוּר (יחזקאל כז:יז): ״יְהוּדָה וְיִשְׂרָאֵל הֵמָּה רֹכְלַיִךְ בְּחִטֵּי מִנִּית וּפַנַּג״. וְרָאִיתִי בְּסֵפֶר יוֹסִיפוֹן שֶׁהוּא אֲפַרְסְמוֹן, וְגָדֵל בִּירִיחוֹ, לְכָךְ נִקְרָא יְרִיחוֹ עַל שֵׁם הָרֵיחַ: <b>לֹא הָיָה דָבָר.</b> אַף סֵפֶר תּוֹרָה: <b>מֵאֶרֶץ רְחוֹקָה בָּאוּ אֵלַי.</b> זֶה אֶחָד מִשְּׁלֹשָׁה בְּנֵי אָדָם שֶׁבְּדָקָן הַמָּקוֹם: קַיִן וְחִזְקִיָּהוּ וּבִלְעָם. חִזְקִיָּהוּ הָיָה לוֹ לְהָשִׁיב: ״אַתָּה נְבִיאוֹ שֶׁל מָקוֹם, וְלִי אַתָּה שׁוֹאֵל?״ הִתְחִיל מִתְגָּאֶה וְאוֹמֵר: ״מֵאֶרֶץ רְחוֹקָה בָּאוּ אֵלַי״, לְפִיכָךְ נֶעֱנַשׁ, וְעַל שֶׁשָּׂמַח עֲלֵיהֶן וְהֶאֱכִילָן עַל שֻׁלְחָנוֹ. וְכֵן בִּלְעָם שֶׁאָמַר לוֹ ״מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ״ וְהֵשִׁיב וְאָמַר ״בָּלָק בֶּן צִפּוֹר מֶלֶךְ מוֹאָב שָׁלַח אֵלַי״ (במדבר כב:ט-י). וְכֵן קַיִן שֶׁאָמַר לוֹ ״אֵי הֶבֶל אָחִיךָ״ (בראשית ד:ט), הָיָה לוֹ לוֹמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲלֹא כָּל הַנִּסְתָּרוֹת גְּלוּיוֹת לְךָ וְכוּ׳, כִּדְאִיתָא בְּתַנְחוּמָא: <b>לֹא יִוָּתֵר דָּבָר.</b> מִדָּה כְּנֶגֶד מִדָּה, כְּנֶגֶד ״לֹא הָיָה דָבָר״ (ישעיהו לט:ד): <b>וּמִבָּנֶיךָ.</b> הֵם חֲנַנְיָה, מִישָׁאֵל וַעֲזַרְיָה (דניאל א:ו): <b>טוֹב דְּבַר ה׳.</b> מֵאַחַר שֶׁבְּיָמַי יִהְיֶה שָׁלוֹם: <b>נַחֲמוּ נַחֲמוּ.</b> חוֹזֵר עַל נְבוּאוֹתָיו הָעֲתִידוֹת, לְפִי שֶׁמִכָּאן וְעַד סוֹף הַסֵּפֶר דִּבְרֵי נֶחָמוֹת, הִפְסִיק פָּרָשָׁה זוֹ בֵּינָם לְבֵין הַפֻּרְעָנוּת. נַחֲמוּ אַתֶּם נְבִיאַי, נַחֲמוּ אֶת עַמִּי: <b>כִּי מָלְאָה צְבָאָהּ.</b> תִּרְגֵּם יוֹנָתָן: ״עֲתִידָה דְּתִיתְמְלִי מֵעַם גָּלוּותָהָא״, כְּמוֹ ״כִּי מָלְאָה מִצְּבָאָהּ״. וְיֵשׁ פּוֹתְרִין צְבָאָהּ כְּמוֹ (איוב ז:א) ״הֲלֹא צָבָא לֶאֱנוֹשׁ עֲלֵי אָרֶץ״: <b>נִרְצָה.</b> נִתְפַּיֵּס: <b>כִּי לָקְחָה וגו׳.</b> ״אֲרֵי קַבִּילַת כָּס תַּנְחוּמִין מִן קֳדָם ה׳ כְּאִלּוּ לָקַת עַל חַד תְּרֵין בְּכָל חַטָּאתָהָא״. וּלְפִי פְשׁוּטוֹ יִתָּכֵן לְפָרֵשׁ כִּי לָקְחָה פּוּרְעָנוּת כִּפְלַיִם, וְאִם תֹּאמַר הֵיאַךְ מִדָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְשַׁלֵּם לְאָדָם כִּפְלַיִם בְּחֶטְאוֹ, מָצִינוּ מִקְרָא מָלֵא (ירמיהו טז:יח) ״וְשִׁלַּמְתִּי רִאשׁוֹנָה מִשְׁנֶה עֲוֹנָם וְחַטָּאתָם״: <b>קוֹל</b> רוּחַ הַקֹּדֶשׁ <b>קוֹרֵא בַּמִּדְבָּר</b>: <b>פַּנּוּ דֶּרֶךְ ה׳.</b> דֶּרֶךְ יְרוּשָׁלַיִם, לָשׁוּב גְּלִיּוֹתֶיהָ לְתוֹכָהּ: <b>כָּל גֶּיא יִנָּשֵׂא</b> וְהָ<b>הָר יִשְׁפָּל</b>, הֲרֵי דֶּרֶךְ חֲלָקָה וְשָׁוָה וְנוֹחָה: <b>וְהָרְכָסִים.</b> הָרִים הַסְּמוּכִים זֶה לָזֶה, וּמִתּוֹךְ סְמִיכָתָן מוֹרָד שֶׁבֵּינֵיהֶם זָקוּף וְאֵינוֹ מְעֻקָּם, שֶׁיְּהֵא נוֹחַ לֵירֵד וְלַעֲלוֹת (הָרְכָסִים מְתֻרְגָּם ״גְּדוּדָיו״, לְשׁוֹן גּוֹבַהּ כְּמוֹ ׳גְּדוּדֵי הַנָּהָר׳): <b>הָרְכָסִים.</b> כְּמוֹ ״וְיִרְכְּסוּ אֶת הַחֹשֶׁן״ (שמות כח:כח): <b>לְבִקְעָה.</b> קנפנייא בלע״ז, אֶרֶץ חֲלָקָה וְשָׁוָה: <b>קוֹל.</b> מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא <b>אוֹמֵר</b> אֵלַי: <b>״קְרָא״</b>: <b>וְאָמַר.</b> רוּחִי אֵלָיו: <b>״מָה אֶקְרָא?״</b> וְהַקּוֹל מְשִׁיבוֹ: ״זֹאת קְרָא: <b>כָּל הַבָּשָׂר חָצִיר״</b> – כָּל הַמַּגְבִּיהִים תֵּהָפֵךְ גְּדֻלָּתָם וְתִהְיֶה כֶּחָצִיר. (דבר אחר: <b>כָּל הַבָּשָׂר חָצִיר</b>) – סוֹף אָדָם לָמוּת, לְפִיכָךְ אִם אָמַר לַעֲשׂוֹת חֶסֶד הֲרֵי הוּא <b>כְּצִיץ הַשָּׂדֶה</b> אֲשֶׁר יְמוֹלֵל וְיִבַשׁ וְאֵין לִסְמוֹךְ עָלָיו, שֶׁאֵין בְּיָדוֹ לְקַיֵּם שֶׁמָּא יָמוּת, שֶׁכְּשֶׁ<b>יָּבֵשׁ חָצִיר נָבֵל צִיץ</b>, כֵּן כְּשֶׁמֵּת הָאָדָם בָּטְלָה הַבְטָחָתוֹ. אֲבָל <b>דְּבַר אֱלֹהֵינוּ יָקוּם</b> כִּי הוּא חַי וְקַיָּם וּבְיָדוֹ לְקַיֵּם, לְפִיכָךְ <b>עַל הַר גָּבֹהַ עֲלִי</b> וּבַשְּׂרִי <b>מְבַשֶּׂרֶת צִיּוֹן</b> (ישעיהו מ:ט), כִּי מִפִּי הַחַי <b>לְעוֹלָם</b> הִיא הַבְטָחַת הַבְּשׂוֹרָה: <b>וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה.</b> כִּי ״חֶסֶד וְגוֹ׳ חַטָּאת״ (משלי יד:לד): <b>נָבֵל.</b> כָּמַשׁ: <b>מְבַשֶּׂרֶת צִיּוֹן.</b> ״נְבִיָּיא דִּמְבַשְּׂרִין לְצִיּוֹן״, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר: ״רַגְלֵי מְבַשֵּׂר״ (ישעיהו נב:ז), זָכוּ – קַל כְּזָכָר, לֹא זָכוּ – תַּשׁ כִּנְקֵבָה, וּמְאַחֵר פְּעָמָיו עַד הַקֵּץ: <b>בְּחָזָק יָבוֹא.</b> עַל הָאֻמּוֹת לִפָּרַע: <b>הִנֵּה שְׂכָרוֹ אִתּוֹ.</b> מְזֻמָּן אִתּוֹ לַצַּדִּיקִים: <b>וּפְעֻלָּתוֹ.</b> שְׂכַר פְּעֻלָּה שֶׁעָלָיו לִתֵּן לָהֶם: <b>כְּרֹעֶה.</b> אֲשֶׁר <b>עֶדְרוֹ יִרְעֶה, בִּזְרֹעוֹ</b> מְקַבֵּץ <b>טְלָאִים וּבְחֵיקוֹ</b> נוֹשְׂאָם: <b>עָלוֹת יְנַהֵל.</b> ״מִינִיקְתָא בְּנִיחַ מְדַבַּר״ (תרגום יונתן), הַצֹּאן הַמְּנִיקוֹת: <b>יְנַהֵל.</b> כְּמוֹ ׳מְנַהֵל׳: <b>מִי מָדַד וְגוֹ׳.</b> כָּל זֶה הָיָה בּוֹ כֹּחַ לַעֲשׂוֹת, וְכָל שֶׁכֵּן שֶׁיֵּשׁ בּוֹ כֹּחַ לִשְׁמוֹר הַבְטָחוֹת הַלָּלוּ: <b>בְּשָׁעֳלוֹ.</b> בַּהֲלִיכָתוֹ, שֶׁנֶּאֱמַר ״דָּרַכְתָּ בְיָם סוּסֶיךָ״ (חבקוק ג:טו). <b>בְּשָׁעֳלוֹ</b> כְּמוֹ ״בְּמִשְׁעוֹל הַכְּרָמִים״ (במדבר כב:כד) – שְׁבִיל. דָּבָר אַחֵר: ׳שַׁעַל׳ שֵׁם כְּלִי הוּא, וְכֵן ״בְּשַׁעֲלֵי שְׂעוֹרִים״ (יחזקאל יג:יט): <b>תִּכֵּן.</b> אמולאי״ר בלע״ז, לְשׁוֹן מִדָּה וּמִנְיָן, כְּמוֹ ״וְתֹכֶן לְבֵנִים תִּתֵּנוּ״ (שמות ה:יח): <b>וְכָל בַּשָּׁלִישׁ.</b> וּמָדַד בִּשְׁלִישִׁיּוֹת: שְׁלִישׁ מִדְבָּר, שְׁלִישׁ יִשּׁוּב, שְׁלִישׁ יַמִּים וּנְהָרוֹת. לָשׁוֹן אַחֵר: <b>בַּשָּׁלִישׁ</b> מִגּוּדָל וְעַד אַמָּה, שְׁלִישִׁי לָאֶצְבָּעוֹת. וּמְנַחֵם פֵּרֵשׁ שֶׁהוּא שֵׁם כְּלִי, וְכֵן ״וַתַּשְׁקֵמוֹ בִּדְמָעוֹת שָׁלִישׁ״ (תהלים פ:ו): <b>וְשָׁקַל בַּפֶּלֶס הָרִים.</b> הַכֹּל לְפִי הָאָרֶץ: הַר כָּבֵד תָּקַע בְּאֶרֶץ קָשָׁה, וְהַקַּלִּים בְּאֶרֶץ רַכָּה: <b>מִי תִכֵּן.</b> אֶת רוּחַ הַקֹּדֶשׁ בְּפִי הַנְּבִיאִים? <b>ה׳</b> תִּכְּנוֹ, וְכְדַאי הוּא לְהֵאָמֵן: <b>וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ.</b> רוּחוֹ, כֵּן תִּרְגֵּם יוֹנָתָן. וּלְפִי מַשְׁמָעוֹ: <b>וְאִישׁ עֲצָתוֹ</b> מוּסָב לְרֹאשׁ הַמִּקְרָא <b>מִי תִכֵּן אֶת רוּחוֹ</b>, וּמִי אִישׁ עֲצָתוֹ אֲשֶׁר יוֹדִיעֶנּוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא עֵצָה? <b>אֶת מִי נוֹעָץ וַיְבִינֵהוּ.</b> אֶת מִי מִן הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת נוֹעָץ, כְּמוֹ שֶׁנּוֹעָץ עִם הַנְּבִיאִים, כְּמוֹ שֶׁנֶּאֱמַר בְּאַבְרָהָם ״וַה׳ אָמַר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם וגו׳״ (בראשית יח:יז): <b>וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט.</b> אֶת מִי מִן הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת עָשָׂה כֵּן, שֶׁלִּמְּדוֹ חָכְמָה כְּמוֹ שֶׁעָשָׂה לְאַבְרָהָם, שֶׁנָּתַן לֵב לְהַכִּירוֹ מֵאֵלָיו וּלְהָבִין בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״וַיִּשְׁמֹר מִשְׁמַרְתִּי״ (בראשית כו:ה), וְאוֹמֵר ״לְמַעַן אֲשֶׁר יְצַוֶּה וגו׳״ (בראשית יח:יט), וְכִלְיוֹתָיו הָיוּ נוֹבְעוֹת חָכְמָה, שֶׁנֶּאֱמַר: ״אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי״ (תהלים טז:ז). (<b>אֶת מִי נוֹעָץ וַיְבִינֵהוּ.</b> הָאִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, <b>הֵן</b> כָּל <b>גּוֹיִם</b> לְפָנָיו <b>כְּמַר מִדְּלִי</b> וְאֵיךְ יְלַמְּדוּ לוֹ): <b>הֵן גּוֹיִם כְּמַר מִדְּלִי.</b> הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת הַמְמָאֲנִים לְהַכִּיר אֶת בּוֹרְאָם, וְאֵין חֲשׁוּבִין לוֹ לְהַעֲמִיד מֵהֶם לִנְבִיאִים לְגַלּוֹת סוֹדוֹ: <b>כְּמַר מִדְּלִי.</b> כְּטִפָּה מָרָה הַמְטַפְטֶפֶת מִשּׁוּלֵי הַדְּלִי, וּמִשְׁקַע טִנֹּפֶת הַמַּיִם וְרוֹקְבִין הָעֵץ, לימוניד״א בלע״ז: <b>וּכְשַׁחַק מֹאזְנַיִם.</b> שֶׁהַנְּחֹשֶׁת מַעֲלָה עִפּוּשׁ וּמִשְׁתַּחֵק: <b>כַּדַּק.</b> אָבָק דַּק: <b>יִטּוֹל.</b> כְּאָבָק הַנִּשָּׂא וְעוֹלֶה עַל יְדֵי רוּחַ, <b>כַּדַּק</b> אֲשֶׁר יִנָּטֵל: <b>אֵין דֵּי בָּעֵר.</b> עַל מִזְבְּחוֹ: <b>וְחַיָּתוֹ.</b> שֶׁל לְבָנוֹן, <b>אֵין דֵּי עוֹלָה</b>. דָּבָר אַחֵר: <b>וּלְבָנוֹן אֵין דֵּי בָּעֵר וגו׳.</b> לְכַפֵּר עַל עֲוֹן הָאֻמּוֹת: <b>כְּאַיִן נֶגְדּוֹ.</b> כְּאַיִן הֵם בְּעֵינָיו, וְאֵין חֲשׁוּבִין לְפָנָיו: <b>נָסַךְ.</b> לוֹ ״מַסֵּכָה״ (שמות לב:ד): <b>נָסַךְ חָרָשׁ.</b> חָרָשׁ שֶׁל בַּרְזֶל נוֹסְכוֹ מִבַּרְזֶל אוֹ מִנְּחֹשֶׁת, וְאַחַר כָּךְ הַצּוֹרֵף מְרַקְּעוֹ בְּטַסֵּי זָהָב וּמְצַפֵּהוּ מִלְמַעְלָה: <b>וּרְתֻקוֹת.</b> שַׁלְשְׁלָאוֹת: <b>הַמְסֻכָּן תְּרוּמָה.</b> אוֹ אִם בָּא לַעֲשׂוֹתוֹ שֶׁל <b>עֵץ</b>, הַמְלֻמָּד לְהַבְחִין בֵּין עֵץ הַמִּתְקַיֵּם לִשְׁאָר עֵצִים שֶׁ<b>לֹּא יִרְקַב</b> מַהֵר <b>יִבְחָר</b>: <b>הַמְסֻכָּן.</b> הַמְּלֻמָּד, כְּמוֹ (במדבר כב:ל) ״הַהַסְכֵּן הִסְכַּנְתִּי״: <b>תְּרוּמָה.</b> הַפְרָשָׁה, בְּרִירַת הָעֵצִים: <b>הֲלֹא תֵדְעוּ. מוֹסְדוֹת הָאָרֶץ</b> מִי יְסָדָהּ, וְאוֹתוֹ הָיָה לָכֶם לַעֲבוֹד: <b>חוּג.</b> לְשׁוֹן ״מְחוּגָה״ (ישעיהו מד:יג), עוּגָל, קומפ״ש בלע״ז: <b>וְיֹשְׁבֶיהָ.</b> לְפָנָיו <b>כַּחֲגָבִים</b>: <b>כַדֹּק.</b> כִּירִיעָה, טייל״א בלע״ז: <b>אַף בַּל נִטָּעוּ.</b> אַף הֲרֵי הֵם כְּמִי שֶׁלֹּא נִטְעוּ: <b>אַף בַּל זֹרָעוּ.</b> וְעוֹד יָתֵר מִכָּאן, שֶׁיְּשֹׁרְשׁוּ וְיֵעָקְרוּ כְּאִלּוּ לֹא זֹרְעוּ. זְרִיעָה פְּחוּתָה מִנְּטִיעָה: <b>בַּל שֹׁרֵשׁ בָּאָרֶץ גִּזְעָם.</b> לִכְשֶׁיֵּעָקְרוּ, לֹא יַשְׁרִישׁ הַגֶּזַע בָּאָרֶץ, שֶׁיְּהֵא מַחֲלִיף. כָּל ׳שֹׁרֶשׁ׳ שֶׁבַּמִּקְרָא טַעְמוֹ בְּאוֹת רִאשׁוֹנָה וּנְקוּדָה הָרֵי״שׁ פַּתַּח, וְזֶה טַעְמוֹ לְמַטָּה וְנָקוּד קָמַץ, לְפִי שֶׁהוּא לְשׁוֹן פּוֹעֵל, אינרצינ״י בלע״ז: <b>מִי בָרָא אֵלֶּה.</b> כָּל הַצָּבָא אֲשֶׁר תִּרְאוּ בַּמָּרוֹם: <b>מֵרֹב אוֹנִים.</b> שֶׁיֵּשׁ לוֹ, וְשֶׁהוּא <b>אַמִּיץ כֹּחַ, אִישׁ</b> מֵהַצָּבָא <b>לֹא נֶעְדָּר</b> שֶׁלֹּא יִקְרָא בְּשֵׁם: <b>לָמָּה תֹאמַר</b> עַמִּי <b>יַעֲקֹב וּתְדַבֵּר</b> בַּגָּלוּת: <b>נִסְתְּרָה דַרְכִּי מֵה׳.</b> הֶעְלִים מִנֶּגֶד עֵינָיו כָּל מַה שֶּׁעֲבַדְנוּהוּ, וְהִמְשִׁיל עָלֵינוּ אוֹתָם שֶׁלֹּא יְדָעוּהוּ: <b>וּמֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר.</b> הֶעֱבִיר מִלְּפָנָיו מִשְׁפַּט הַגְּמוּל הַטּוֹב, שֶׁהָיָה לוֹ לְשַׁלֵּם לַאֲבוֹתֵינוּ וְלָנוּ: <b>בּוֹרֵא קְצוֹת הָאָרֶץ וְגוֹ׳ אֵין חֵקֶר לִתְבוּנָתוֹ.</b> וּמִי שֶׁיֵּשׁ לוֹ כֹּחַ כָּזֶה וְחָכְמָה כָּזוֹ, הוּא יוֹדֵעַ אֶת הַמַּחֲשָׁבוֹת. לָמָּה הוּא מְאַחֵר טוֹבַתְכֶם? אֶלָּא כְּדֵי לְכַלּוֹת אֶת הַפֶּשַׁע וּלְהָתֵם אֶת הַחַטָּאת עַל יְדֵי הַיִּסּוּרִין: <b>נוֹתֵן לַיָּעֵף כֹּחַ.</b> וְסוֹפוֹ לְהַחֲלִיף כֹּחַ לַעֲיֵפוּתְכֶם: <b>וְיִעֲפוּ נְעָרִים.</b> גְּבוּרַת הַכַּשְׂדִּים הַמְנֹעָרִים מִן הַמִּצְווֹת תִּיעָף: <b>וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ.</b> אוֹתָם שֶׁהֵם עַכְשָׁיו גִּבּוֹרִים וַחֲזָקִים, יִכָּשְׁלוּ, וְאַתֶּם <b>קוֹוֵי ה׳</b> תַּחֲלִיפוּ <b>כֹּחַ</b> חָדָשׁ וְחָזָק: <b>אֵבֶר.</b> כָּנָף: <b>הַחֲרִישׁוּ אֵלַי.</b> כְּדֵי לִשְׁמוֹעַ דָּבָר: <b>אִיִּים.</b> אֻמּוֹת שֶׁל עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת: <b>יַחֲלִיפוּ כֹחַ.</b> יִתְקַשְּׁטוּ וְיִתְחַזְּקוּ בְּכָל גְּבוּרָתָם, אוּלַי יַעַמְדוּ בַּדִּין בְּכֹחַ: <b>יִגְּשׁוּ.</b> הֲלוֹם, וְאָז מִשֶּׁיִּגְּשׁוּ <b>יְדַבֵּרוּ</b>: <b>לַמִּשְׁפָּט נִקְרָבָה.</b> לְהוֹכִיחָם עַל פְּנֵיהֶם: <b>מִי הֵעִיר מִמִּזְרָח</b> אוֹתוֹ, שֶׁ<b>צֶּדֶק יִקְרָאֵהוּ לְרַגְלוֹ</b>; מִי הֵעִיר אֶת אַבְרָהָם לַהֲבִיאוֹ מֵאֲרָם, שֶׁהִיא בַּמִּזְרָח, וְצֶדֶק שֶׁהָיָה עוֹשֶׂה, הִיא הָיְתָה לִקְרַאת רַגְלָיו בְּכָל אֲשֶׁר הָלַךְ: <b>יִתֵּן לְפָנָיו גּוֹיִם.</b> מִי שֶׁהֵעִירוֹ מִמְּקוֹמוֹ לְהַסִּיעַ, הוּא נָתַן לְפָנָיו אַרְבָּעָה מְלָכִים וַחֲיָלוֹתֵיהֶם: <b>יַרְדְּ.</b> יִרְדֶּה: <b>יִתֵּן כֶּעָפָר חַרְבּוֹ.</b> ״רְמָא כְּעַפְרָא קְטִילִין קֳדָם חַרְבֵּיהּ״ (תרגום יונתן), נָתַן אֶת חַרְבּוֹ וְעוֹשֶׂה חֲלָלִים רַבִּים כֶּעָפָר, וְאֶת <b>קַשְׁתּוֹ</b> נָתַן מַרְבֶּה הֲרוּגִים וְנוֹפְלִים <b>כְּקַשׁ נִדָּף</b> (בראשית רבה מג ג): <b>יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם.</b> הָלַךְ עַל מַעֲבְרוֹתָיו בְּשָׁלוֹם, לֹא נִכְשַׁל בְּרָדְפוֹ אוֹתָם: <b>אֹרַח בְּרַגְלָיו לֹא יָבֹא.</b> דֶּרֶךְ אֲשֶׁר לֹא בָּא קֹדֶם לָכֵן בְּרַגְלָיו, לֹא יָבֹא – לֹא הָיָה רָגִיל לָבֹא: <b>מִי פָעַל וְעָשָׂה.</b> לוֹ אֶת זֹאת? מִי שֶׁהוּא <b>קוֹרֵא הַדֹּרוֹת מֵרֹאשׁ</b> לְאָדָם הָרִאשׁוֹן, הוּא עָשָׂה לְאַבְרָהָם גַּם אֶת זֹאת: <b>אֲנִי ה׳ רִאשׁוֹן.</b> לְהַפְלִיא פֶּלֶא וְלַעֲזוֹר: <b>וְאֶת אַחֲרֹנִים אֲנִי הוּא.</b> אַף עִמָּכֶם, בָּנִים אַחֲרוֹנִים, אֶהְיֶה וַאֲעָזוֹר אֶתְכֶם: <b>רָאוּ אִיִּים.</b> עוֹבְדֵי עֲבוֹדָה זָרָה הַגְּבוּרוֹת שֶׁאֶעֱשֶׂה <b>וְיִירָאוּ</b>: <b>קָרְבוּ וַיֶּאֱתָיוּן.</b> זֶה אֵצֶל זֶה נֶאֱסָפִים לְהִלָּחֵם, כְּשֶׁיִּרְאוּ הַגְּאֻלָּה: <b>אִישׁ אֶת רֵעֵהוּ וְגוֹ׳. יֹאמַר חֲזַק</b> לַמִּלְחָמָה, אוּלַי יַעַמְדוּ לָהֶם אֱלֹהֵיהֶם: <b>וַיְחַזֵּק חָרָשׁ.</b> נוֹסֵךְ הַפֶּסֶל: <b>אֶת צֹרֵף.</b> הַמְּרַקְּעוֹ בְּזָהָב: <b>מַחֲלִיק פַּטִּישׁ.</b> בָּאַחֲרוֹנָה, כְּשֶׁהוּא מַכֶּה בְּנַחַת לְהַחֲלִיק אֶת הַמְּלָאכָה: <b>אֶת הוֹלֶם פָּעַם.</b> הוּא הַמַּתְחִיל בָּהּ כְּשֶׁהִיא עֲשֶׁת, וּמַכֶּה בְּכָל כֹּחוֹ: <b>אֹמֵר לַדֶּבֶק טוֹב הוּא.</b> עַל אוֹתָן שֶׁהָיוּ מְחַזְּרִין אַחַר קַרְקַע טוֹבָה לְדַבֵּק בָּהּ עֲשָׁשִׁיּוֹת בַּרְזֶל: <b>דֶּבֶק.</b> שולדור״א בלע״ז: <b>וַיְחַזְּקֵהוּ.</b> לַצֶּלֶם: <b>בְּמַסְמְרִים לֹא יִמּוֹט.</b> כֻּלָּם יְחַזְּקוּ זֶה אֶת זֶה: <b>וְאַתָּה יִשְׂרָאֵל עַבְדִּי</b>, וְעָלַי יֵשׁ לַעֲזוֹר לְךָ. סוֹף הַמִּקְרָא <b>אַל תִּירָא כִּי אִתְּךָ אֲנִי</b>. כָּךְ נִרְאֶה לִי חִבּוּר הָעִנְיָן לְפִי פְּשׁוּטוֹ. וּמִדְרַשׁ אַגָּדָה בִּבְרֵאשִׁית רַבָּה (בראשית רבה מד ז) דּוֹרֵשׁ כָּל הָעִנְיָן בְּמַלְכִּי צֶדֶק וְאַבְרָהָם: <b>רָאוּ אִיִּים.</b> אוֹתָהּ מִלְחָמָה <b>וְיִירָאוּ</b>. שֵׁם נִתְיָרֵא מֵאַבְרָהָם, פֶּן יֹאמַר לוֹ: הֶעֱמַדְתָּ רְשָׁעִים אֵלּוּ בָּעוֹלָם, וְאַבְרָהָם נִתְיָרֵא מִשֵּׁם, לְפִי שֶׁהָרַג אֶת בְּנֵי עֵילָם שֶׁהֵם מִשֵּׁם: <b>אִיִּים.</b> כְּשֵׁם שֶׁאִיֵּי הַיָּם מְסֻיָּמִין בָּעוֹלָם, כָּךְ אַבְרָהָם וְשֵׁם הָיוּ מְסֻיָּמִין בָּעוֹלָם: <b>אִישׁ אֶת רֵעֵהוּ יַעֲזֹרוּ.</b> זֶה עוֹזֵר אֶת זֶה בִּבְרָכוֹת ״בָּרוּךְ אַבְרָם״ (בראשית יד:יט), וְזֶה עוֹזֵר אֶת זֶה בְּמַתָּנוֹת ״וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל״ (בראשית יד:כ): <b>וַיְחַזֵּק חָרָשׁ.</b> זֶה שֵׁם, שֶׁהָיָה נַפָּח לַעֲשׂוֹת מַסְמְרוֹת וּבְרִיחִים לַתֵּבָה: <b>אֶת צוֹרֵף.</b> זֶה אַבְרָהָם, שֶׁהוּא צוֹרֵף אֶת הַבְּרִיּוֹת לְקָרְבָן אֶל הַשְּׁכִינָה: <b>אֶת הוֹלֵם פַּעַם.</b> זֶה אַבְרָהָם, שֶׁהָלַם כָּל הַמְּלָכִים הָאֵלֶּה פַּעַם אַחַת: <b>אוֹמֵר לַדֶּבֶק טוֹב הוּא.</b> טוֹב לִדָּבֵק בֵּאלוֹהַּ שֶׁל זֶה: <b>וַיְחַזְּקֵהוּ.</b> שֵׁם לְאַבְרָהָם לִהְיוֹת דָּבֵק בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְ<b>לֹא יִמּוֹט</b>: <b>וְאַתָּה יִשְׂרָאֵל עַבְדִּי</b> אַבְרָהָם, שֶׁלֹּא הָיָה מִזֶּרַע צַדִּיקִים, עָשִׂיתִי לוֹ כָּל זֹאת, וְאַתָּה יִשְׂרָאֵל עַבְדִּי, הַקָּנוּי לִי מִשְּׁנֵי אָבוֹת: <b>זֶרַע אַבְרָהָם אֹהֲבִי.</b> שֶׁלֹּא הִכִּירָנִי מִתּוֹךְ תּוֹכָחָה וְלִמּוּד אֲבוֹתָיו, אֶלָּא מִתּוֹךְ אַהֲבָה: <b>אֲשֶׁר הֶחֱזַקְתִּיךָ.</b> לְקַחְתִּיךָ לְחֶלְקִי, כְּמוֹ (שמות ד:ד) ״וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ״: <b>מִקְצוֹת הָאָרֶץ.</b> מִשְּׁאָר הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת: <b>וּמֵאֲצִילֶיהָ.</b> מִן הַגְּדוֹלִים שֶׁבָּהֶן: <b>קְרָאתִיךָ.</b> בְּשֵׁם לְחֶלְקִי, ״בְּנִי בְכוֹרִי יִשְׂרָאֵל״ (שמות ד:כב): <b>וְלֹא מְאַסְתִּיךָ.</b> כָּזֶה שֶׁנֶּאֱמַר בּוֹ (מלאכי א:ג) ״שָׂנֵאתִי״: <b>אַל תִּשְׁתָּע.</b> אַל יִמַּס לִבְּךָ לִהְיוֹת כְּשַׁעֲוָה זוֹ (בראשית רבה סה יט). וְזֶה הַכְּלָל: כָּל תֵּיבָה שֶׁתְּחִלַּת יְסוֹדָהּ שִׁי״ן, כְּשֶׁבָּא לְדַבֵּר בִּלְשׁוֹן מִתְפַּעֵל, הִתְפַּעֵל אוֹ יִתְפַּעֵל, הַתָּי״ו חוֹלֶקֶת וְנִכְנֶסֶת בֵּין שְׁתֵּי אוֹתִיּוֹת שָׁרְשֵׁי הַתֵּיבָה, כְּמוֹ ״וַיִּשְׁתּוֹמֵם״ (ישעיהו נט:טז), ״וְיִשְׁתַּמֵּר חֻקּוֹת עָמְרִי״ (מיכה ו:טז), ״תִּשְׁתַּכָּרִין״ (שמואל א א:יד), ״תִּשְׁתַּפֵּךְ נַפְשִׁי״ (איוב ל:טז): <b>תּוֹלַעַת יַעֲקֹב.</b> מִשְׁפַּחַת יַעֲקֹב הַחֲלָשָׁה כְּתוֹלַעַת, שֶׁאֵין לָהּ גְּבוּרָה אֶלָּא בְּפִיהָ (תנחומא בשלח ט). <b>תּוֹלַעַת</b> – וירמונ״א בְּלַעַ״ז: <b>מְתֵי יִשְׂרָאֵל.</b> מִסְפַּר יִשְׂרָאֵל: <b>לְמוֹרַג חָרוּץ.</b> כְּלִי הוּא שֶׁל עֵץ וְכָבֵד, וְעָשׂוּי חֲרִיצִים חֲרִיצִים כְּעֵין כְּלִי נַפָּחִים שֶׁל בַּרְזֶל, שֶׁקּוֹרִין לימ״א בלע״ז, וְגוֹרְרִין עַל הַקַּשִּׁין שֶׁל שִׁבֳּלִין וּמְחַתְּכָן עַד שֶׁנַּעֲשׂוּ תֶּבֶן דַּק: <b>חָדָשׁ.</b> כְּשֶׁהוּא חָדָשׁ, עַד שֶׁלֹּא הֻחְלְקוּ פִּיּוֹת חֲרִיצָיו, הוּא חוֹתֵךְ הַרְבֵּה, אֲבָל מִשֶּׁנִּתְיַשַּׁן, הֻחְלְקוּ פִּיּוֹת חֲרִיצָיו: <b>בַּעַל פִּיפִיּוֹת.</b> הֵם חִדּוּדֵי הַחֲרִיצִין: <b>תָּדוּשׁ הָרִים.</b> מְלָכִים וְשָׂרִים: <b>תִּזְרֵם.</b> תִּזְרֶה אוֹתָם כְּבַמִּזְרֶה לָרוּחַ: <b>וְרוּחַ תִּשָּׂאֵם.</b> מֵאֲלֵיהֶם לְגֵיהִנֹּם: <b>מְבַקְשִׁים מַיִם.</b> נִתְנַבֵּא הַנָּבִיא עַל אַחֲרִית הַיָּמִים (עמוס ח:יא-יב): ״לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמוֹעַ אֶת דְּבַר ה׳, יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת דְּבַר ה׳ וְלֹא יִמְצָאוּ״, וּכְשֶׁיָּשׁוּב אַפּוֹ יָכִין לָהֶם לֶחֶם וּמַיִם, וְיַשְׁכֹּן שְׁכִינָתוֹ וְרוּחַ בְּפִי נְבִיאֵיהֶם: <b>נָשָׁתָּה.</b> לְשׁוֹן ״וְנִשְּׁתּוּ מַיִם מִהַיָּם״ (ישעיהו יט:ה), לְשׁוֹן ״הַשֵּׁאת וְהַשֶּׁבֶר״ (איכה ג:מז), וְכֻלָּן לְשׁוֹן חֻרְבָּה וְיֹבֶשׁ. וּלְכָךְ הַתָּי״ו מֻדְגֶּשֶׁת, שֶׁהֲרֵי בָּאָה בִּמְקוֹם שְׁתַּיִם, שֶׁאֵין שֵׁאת בְּלֹא תָּי״ו, וְהָיָה לוֹ לוֹמַר לִנְקֵבָה ׳נָשְׁתְתָה׳, שֶׁהֲרֵי לְזָכָר יָחִיד יֹאמַר ׳נִשְׁתָה׳ וְלִרְבִּים ׳וְנִשְׁתּוּ׳: <b>נְהָרוֹת.</b> לֵב מֵבִין לַתּוֹרָה וְלַנְּבוּאָה: <b>מִדְבָּר.</b> מָקוֹם שֶׁלֹּא הָיְתָה חָכְמַת הַתּוֹרָה: <b>אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה.</b> כָּל מִינֵי יִשּׁוּב, אַף בָּם אֶתֵּן כָּל מִינֵי חָכְמָה וְטוֹבָה וְשָׁלוֹם: <b>תִּדְהָר וּתְאַשּׁוּר.</b> שְׁמוֹת אִילָנֵי סְרָק הָעֲשׂוּיִין לְבִנְיָן: <b>קָרְבוּ רִיבְכֶם.</b> כָּל הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, בּוֹאוּ וְרִיבוּ וְהִתְוַכְּחוּ עִם בָּנַי: <b>עֲצֻמוֹתֵיכֶם.</b> טְעָנוֹת בְּרִיאוֹת וַחֲזָקוֹת שֶׁלָּכֶם, וְלָשׁוֹן ׳רִיב׳ הוּא זֶה בִּלְשׁוֹן מִשְׁנָה: ״שְׁנַיִם שֶׁהָיוּ מִתְעַצְּמִין בַּדִּין״ בְּמַסֶּכֶת סַנְהֶדְרִין (סנהדרין לא ב): <b>יַגִּישׁוּ.</b> הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֶת נְבִיאֵיהֶם וְקוֹסְמֵיהֶם: <b>וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה.</b> לֶעָתִיד: <b>הָרִאשֹׁנוֹת.</b> שֶׁהָיוּ קֹדֶם בְּרִיאַת עוֹלָם, וְעַל מָה נִבְרָא, מָה הֵנָּה. (ספרים אחרים: מְאֹרָעוֹת שֶׁהִתְחִילוּ כְּבָר, מָה יְהֵא בְּסוֹפָן): <b>אוֹ הַבָּאוֹת.</b> לְעָתִיד יַשְׁמִיעוּנוּ, וְנִרְאֶה אִם יֵשׁ בָּהֶם מַמָּשׁ, שֶׁיִּתְקַיְּמוּ דִּבְרֵיהֶם: <b>הַגִּידוּ הָאֹתִיּוֹת לְאָחוֹר.</b> הַמּוֹפְתִים הַבָּאִים בָּאַחֲרוֹנָה: <b>וְנִשְׁתָּעָה.</b> וּנְסַפֵּר דִּבְרֵיהֶם, ״וַיְסַפֵּר״ (בראשית כד:סו) מְתַרְגְּמִינָן ״וְאִשְׁתָּעֵי״: <b>הֵן אַתֶּם מֵאַיִן.</b> וְדִבְרֵיכֶם אֵיךְ יִתְקַיְּמוּ? <b>וּפָעָלְכֶם מֵאָפַע.</b> אֵינְכֶם אֶלָּא פּוֹעִים וּמְרִימִים קוֹל לְהַטְעוֹת בְּדִבְרֵי כָּזָב: <b>תּוֹעֵבָה.</b> הַנִּתְעָבִים הֵם יִבְחֲרוּ <b>בָּכֶם</b>, וְלֹא הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא עֲבָדָיו וְלֹא מְשָׁרְתָיו: <b>הַעִירוֹתִי מִצָּפוֹן וַיַּאת.</b> אֲנִי מַגִּיד הָעֲתִידוֹת, הִנְנִי מֵעִיר לִבְנוֹת חָרְבוֹת יְרוּשָׁלַיִם אֶת כּוֹרֶשׁ מִצָּפוֹן, וַיַּאת אֶת בָּבֶל לְהַחֲרִיבָהּ: <b>מִמִּזְרַח שֶׁמֶשׁ יִקְרָא בִשְׁמִי:</b> ״כָּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי ה׳ אֱלֹהֵי הַשָּׁמַיִם״ (עזרא א:ב), וְנִרְאֶה שֶׁאֶרֶץ פָּרַס בְּמִזְרָחִית צְפוֹנִית הִיא לְאֶרֶץ יִשְׂרָאֵל. דָּבָר אַחֵר: <b>הַעִירוֹתִי מִצָּפוֹן</b> אֶת נְבוּכַדְנֶצַּר לְהַחֲרִיב אֶת עִירִי <b>וַיַּאת, וְכוֹרֶשׁ</b> הַעִירוֹתִי <b>מִמִּזְרָח</b> שֶׁ<b>יִּקְרָא בִשְׁמִי</b> לִבְנוֹת אֶת עִירִי, שֶׁמַּלְכוּת פָּרַס מִמִּזְרָח אֶרֶץ יִשְׂרָאֵל הִיא, שֶׁנֶּאֱמַר ״רָאִיתִי אֶת הָאַיִל וְגוֹ׳״ (דניאל ח:ד). וְיוֹנָתָן תִּרְגֵּם: ״אַיְיתִיתִי בְּגַלָּאִי מֶלֶךְ דְּתַקִּיף מֵרוּחַ צְפוֹנָא וְיֵיתֵי כְּמֵפַּק שִׁמְשָׁא בִּגְבוּרְתֵּיהּ מִמְּדִינְתָא, אַגְבְּרִינֵיהּ בִּשְׁמִי״: <b>וְיָבֹא סְגָנִים.</b> וְיָבֹא עַל מֶלֶךְ בָּבֶל וְעַל שָׂרָיו, כַּאֲשֶׁר בָּא לִרְמוֹס עַל <b>חֹמֶר, וּכְמוֹ יוֹצֵר</b> חֲרָשִׁים <b>יִרְמָס טִיט</b> לִכְלֵי חֶרֶס, כֵּן יִרְמוֹס הוּא סְגָנִים: <b>מִי</b> מִנְּבִיאֵי הַבַּעַל <b>הִגִּיד</b> כָּמוֹנִי דָּבָר הֶעָתִיד לָבוֹא, וּמִי <b>מִלְּפָנִים</b> הִגִּידָהּ, וְלִכְשֶׁתָּבֹא <b>נֹאמַר</b> שֶׁהוּא <b>צַדִּיק</b> שֶׁנְּבוּאָתוֹ צֶדֶק: <b>אַף אֵין מַגִּיד.</b> אֲבָל אֵין בָּכֶם שֶׁיַּגִּיד עֲתִידוֹת וְתִתְקַיֵּם: <b>אַף אֵין שֹׁמֵעַ אִמְרֵיכֶם.</b> שֶׁיָּעִיד בְּבֹא עֲתִידָה: פְּלוֹנִי, נְבִיא הַבַּעַל, נִבָּא אוֹתָהּ <b>מִלְּפָנִים</b>: <b>רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם.</b> מֶלֶךְ רִאשׁוֹן שֶׁיִּתֵּן לֵב לְצִיּוֹן, הִנֵּה זֶה הוּא שֶׁאָמַרְתִּי, וְאַף עַל פִּי שֶׁלֹּא תִּגָּמֵר הַגְּאֻלָּה עַל יָדוֹ, הוּא יִהְיֶה הַמַּתְחִיל: ״מִי בָכֶם מִכָּל עַמּוֹ״ (עזרא א:ג): <b>הִנָּם.</b> זִקְנֵי יִשְׂרָאֵל יִהְיוּ נְכוֹנִים עַל פִּי דְּבָרוֹ לַעֲלוֹת מִן הַגּוֹלָה וּלְהַתְחִיל: <b>וְלִירוּשָׁלִַם מְבַשֵּׂר אֶתֵּן.</b> בְּאוֹתָן הַיָּמִים חַגַּי זְכַרְיָה, אֲשֶׁר יְזָרְזוּם לִבְנוֹת בִּימֵי דָּרְיָוֶשׁ הַשְּׁלִישִׁי לְפָרַס: <b>וָאֵרֶא וְאֵין אִישׁ.</b> תָּמִיד אֲנִי מַבִּיט בִּנְבִיאֵי הַבַּעַל, וְאֵין אִישׁ מַגִּיד דָּבָר עָתִיד: <b>וּמֵאֵלֶּה.</b> מִכָּל אֵלֶּה הָעֲתִידוֹת לָבֹא, וְ<b>אֵין</b> מֵהֶם <b>יוֹעֵץ</b> שֶׁעָמַד בְּסוֹד ה׳ וְיָדַע אוֹתָם: <b>וְאֶשְׁאָלֵם וְיָשִׁיבוּ דָבָר.</b> אֲשֶׁר יָשִׁיבוּ דָבָר אִם אֶשְׁאָלֵם: <b>הֵן כֻּלָּם אָוֶן.</b> יֵשׁ לָכֶם לָדַעַת שֶׁכָּל נְבִיאֵי מַכְחִישֵׁי תּוֹרָה אָוֶן, וְ<b>אֶפֶס</b> כָּל <b>מַעֲשֵׂיהֶם נִסְכֵּיהֶם</b>: דְּמוּת מַסֵּכוֹתָם, כְּמוֹ ״הַפֶּסֶל נָסַךְ חָרָשׁ״ (ישעיהו מ:יט). וְיוֹנָתָן תִּרְגֵּם בְּעִנְיָן אַחֵר. <b>רִאשׁוֹן לְצִיּוֹן וְגוֹ׳</b> – ״פִּתְגָמֵי נֶחָמָתָא דְּאִתְנַבִּיאוּ נְבִיָּיא מִלְּקַדְמִין עַל צִיּוֹן הָא אָתוֹ״. וּלְפִי הַתַּרְגּוּם כָּל הָעִנְיָן מְדַבֵּר מִמֶּלֶךְ הַמָּשִׁיחַ וּבַגְּאֻלָּה אַחֲרוֹנָה, אֲבָל אֲנִי רוֹאֶה נְבוּאָה שֶׁנִּתְנַבֵּא יְשַׁעְיָה עַל כּוֹרֶשׁ, כֻּלָּם בִּלְשׁוֹן הַסִּגְנוֹן שֶׁל פָּרָשָׁה זוֹ: ״אֲנִי ה׳ הֲעִירוֹתִיהוּ בְצֶדֶק״ (ישעיהו מה:יג), ״קוֹרֵא מִמִּזְרָח עַיִט״ (ישעיהו מו:יא), ״הָאוֹתִיּוֹת שְׁאָלוּנִי״ (ישעיהו מה:יא), ״מַגִּיד מֵרֵאשִׁית אַחֲרִית״ (ישעיהו מו:י), כֻּלָּהּ נוֹטָה אַחַר עִנְיַן פָּרָשָׁה זוֹ: <b>הֵן עַבְדִּי אֶתְמָךְ בּוֹ.</b> הֵן עַבְדִּי יַעֲקֹב אֵינוֹ כְּמוֹתְכֶם, כִּי אֶתְמֹךְ בּוֹ: <b>בְּחִירִי.</b> יִשְׂרָאֵל קָרוּי בְּחִירִי (תהלים קלה:ד) ״כִּי יַעֲקֹב בָּחַר לוֹ יָהּ״, וְאוֹמֵר (ישעיהו מה:ד) ״לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי״: <b>רָצְתָה נַפְשִׁי.</b> עָלָיו <b>נָתַתִּי רוּחִי</b> לְהוֹדִיעַ נְבִיאָיו אֶת סוֹדוֹ, וְסוֹפוֹ <b>מִשְׁפָּט לַגּוֹיִם יוֹצִיא</b>, שֶׁנֶּאֱמַר (ישעיהו ב:ג) ״וְהָלְכוּ גוֹיִם רַבִּים וְגוֹ׳ וְיוֹרֵנוּ מִדְּרָכָיו וְגוֹ׳״: <b>וְלֹא יִשָּׂא.</b> לֹא יַגְבִּיהַּ קוֹל, לֹא יִצְטָרֵךְ לְהוֹכִיחַ וּלְהִתְנַבְּאוֹת אֶל הַגּוֹיִם, שֶׁהֵם מֵעַצְמָם יָבוֹאוּ לִלְמוֹד מֵהֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (זכריה ח:כג) ״נֵלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶם״: <b>קָנֶה רָצוּץ לֹא יִשְׁבּוֹר.</b> תִּרְגֵּם יוֹנָתָן: ״עִינְוְתָנַיָּא דְּאִינוּן כְּקַנְיָא רְעִיעַ לָא יִתְבְּרוּן, וַחֲשִׁיכַיָּא דְּאִינוּן כְּבוּצִין עַמִּי (פֵּרוּשׁ כְּנֵר כָּבֶה) לָא יִטְפוֹן״: <b>וּפִשְׁתָּה כֵהָה.</b> פְּתִילַת פִּשְׁתָּה לַחָה, שֶׁקְּרוֹבָה לִכְבּוֹת. מֶלֶךְ שֶׁלָּהֶם לֹא יִגְזוֹל אֶת הַדַּלִּים וְלֹא יִרְצֹץ אֶת הָעֲנִיִּים וְאֶת הַחַלָּשִׁים: <b>וְלֹא יָרוּץ.</b> כְּמוֹ ׳לֹא יֵרָצֵץ׳, ״כִּי מָלְאָה הָאָרֶץ דֵּעָה״ (ישעיהו יא:ט), וְיִשְׁמְעוּ לָהֶן, כְּעִנְיָן שֶׁנֶּאֱמַר (צפניה ג:ט) ״כִּי אָז אֶהְפֹּךְ אֶל עַמִּים וְגוֹ׳״, וְזֶהוּ <b>לְתוֹרָתוֹ אִיִּים יְיַחֵילוּ</b> – כֻּלָּם יִשְׁמְעוּ לְתוֹרָתוֹ: <b>הָאֵל ה׳.</b> בַּעַל הַדִּין וּבַעַל הָרַחֲמִים: <b>בּוֹרֵא הַשָּׁמַיִם.</b> תְּחִלָּה כְּמִין פָּקִיעַ שֶׁל שְׁתִי, וְאַחַר כָּךְ נָטָה אוֹתָם, כִּדְאִיתָא בְּמַסֶּכֶת חֲגִיגָה (חגיגה יב א): <b>וְצֶאֱצָאֶיהָ.</b> בּוֹרֵא אֶת הַיּוֹצֵא מִמֶּנָּה: <b>נוֹתֵן נְשָׁמָה.</b> נִשְׁמַת חַיִּים: <b>לָעָם עָלֶיהָ.</b> לְכֻלָּם בְּשָׁוֶה: <b>וְרוּחַ.</b> קְדוּשָׁה: <b>לַהֹלְכִים בָּהּ.</b> לַמִּתְהַלְּכִים לְפָנָיו: <b>קְרָאתִיךָ.</b> לִישַׁעְיָה הוּא אוֹמֵר: <b>וְאֶצָּרְךָ.</b> כְּשֶׁיְצַרְתִּיךָ, זֹאת הָיְתָה מַחֲשַׁבְתִּי שֶׁתְּשִׁיב אֶת עַמִּי לִבְרִיתִי וּלְהָאִיר לָהֶם: <b>לְאוֹר גּוֹיִם.</b> כָּל שֵׁבֶט קָרוּי גּוֹי לְעַצְמוֹ, כְּעִנְיָן שֶׁנֶּאֱמַר: ״גּוֹי וּקְהַל גּוֹיִם״ (בראשית לה:יא): <b>לִפְקֹחַ עֵינַיִם עִוְרוֹת.</b> שֶׁאֵינָם רוֹאִין אֶת גְּבוּרָתוֹ, לָתֵת לֵב לָשׁוּב אֵלַי: <b>לְהוֹצִיא מִמַּסְגֵּר אַסִּיר.</b> וְעַל יְדֵי שֶׁיִּתְפַּקְּחוּ עֵינֵיהֶם, יֵצְאוּ אֲסִירִים מִמַּסְגֵּר. דָּבָר אַחֵר: לְבַשְּׂרָם עַל גָּלוּת בָּבֶל הָעֲתִידָה לָבֹא עֲלֵיהֶן, שֶׁסּוֹפָן לָצֵאת מִמֶּנָּה: <b>הוּא שְׁמִי.</b> הוּא מְפֹרָשׁ בִּלְשׁוֹן אַדְנוּת וְכֹחַ, וְעָלַי לְהַרְאוֹת שֶׁאָדוֹן אֲנִי, לְפִיכָךְ <b>כְּבוֹדִי לְאַחֵר לֹא אֶתֵּן</b>: <b>הָרִאשֹׁנוֹת</b>, שֶׁהִבְטַחְתִּי לְאַבְרָהָם עַל גָּלוּת מִצְרַיִם (בראשית טו:יד) ״וְגַם אֶת הַגּוֹי וְגוֹ׳״: <b>הִנֵּה בָאוּ.</b> שָׁמַרְתִּי הַבְטָחָתִי, וְעַתָּה <b>חֲדָשׁוֹת אֲנִי מַגִּיד</b> לְעַמִּי, לְהַבְטִיחַ עַל גָּלוּת שְׁנִיָּה: <b>תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ.</b> עַל כָּרְחָם, כְּשֶׁיִּרְאוּ אֶת גְּבוּרָתִי לְיִשְׂרָאֵל, יוֹדוּ כָּל הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת כִּי אֱלֹהִים אֲנִי: <b>יוֹרְדֵי הַיָּם.</b> פּוֹרְשֵׂי בִּסְפִינוֹת: <b>וּמְלֹאוֹ.</b> הַקְּבוּעִים בַּיָּם, וְלֹא בָּאִיִּים, אֶלָּא בְּתוֹךְ הַמַּיִם שׁוֹפְכִים עָפָר כָּל אֶחָד וְאֶחָד כְּדֵי בַּיִת, וְהוֹלְכִים מִבַּיִת לְבַיִת בִּסְפִינָה, כְּגוֹן עִיר וֵונִיצִיי״א: <b>יִשְׂאוּ מִדְבָּר.</b> קוֹל בְּשִׁיר: <b>חֲצֵרִים תֵּשֵׁב קֵדָר.</b> (מוּסָב עַל <b>יִשְׂאוּ</b>) מִדְבַּר קֵדָר, שֶׁהֵם דָּרִים עַתָּה בּאֳהָלִים, יִשְׂאוּ קוֹל וְיָרֹנּוּ (כְּמוֹ ״וְהַחֲצֵרִים אֲשֶׁר תֵּשֵׁב קֵדָר״), בְּמִדְבַּר קֵדָר שֶׁהֵם דָּרִים עַתָּה בְּאָהֳלֵיהֶם יִהְיוּ עָרִים וַחֲצֵרִים קְבוּעִים: <b>יֹשְׁבֵי סֶלַע.</b> הַמֵּתִים שֶׁיִּחְיוּ (בראשית רבה יג ו); כֵּן תִּרְגֵּם יוֹנָתָן: <b>מֵרֹאשׁ הָרִים יִצְוָחוּ.</b> ״מֵרֵישׁ טוּרִיָּא יְרִימוּן קָלֵיהוֹן״ (תרגום יונתן): <b>הֶחֱשֵׁיתִי מֵעוֹלָם.</b> זֶה יָמִים רַבִּים הֶחֱשֵׁיתִי עַל חֻרְבַּן בֵּיתִי, וְתָמִיד <b>אַחֲרִישׁ</b>: <b>אֶתְאַפָּק.</b> לְשׁוֹן הוֹוֶה; עַד עַתָּה הֱצִיקַתְנִי רוּחִי, וּמֵעַתָּה <b>כַּיּוֹלֵדָה אֶפְעֶה</b>: <b>אֶשֹּׁם.</b> אֶתְבַּהֵל: <b>וְאֶשְׁאַף.</b> וְאֶתְאַוֶּה לְהַשְׁמִיד הַכֹּל <b>יַחַד</b>, כָּל אוֹיְבַי: <b>אַחֲרִיב הָרִים וּגְבָעוֹת.</b> אֶהֱרֹג מְלָכִים וְשִׁלְטוֹנִים שֶׁל עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת׃ <b>וְכָל עֶשְׂבָּם.</b> כָּל הַנִּלְוִים עֲלֵיהֶם: <b>אוֹבִישׁ.</b> לְשׁוֹן יֹבֶשׁ הוּא לְעִנְיַן דָּבָר לַח, כְּגוֹן עֵשֶׂב וּנְהָרוֹת: <b>וְהוֹלַכְתִּי.</b> יִשְׂרָאֵל שֶׁהָיוּ <b>עִוְרִים</b> עַד הֵנָּה מֵהַבִּיט אֵלַי <b>בְּדֶּרֶךְ</b> הַטּוֹב, אֲשֶׁר <b>לֹא יָדְעוּ</b> לַהֲלוֹךְ בָּהּ: <b>עֲשִׂיתִם.</b> אֶעֱשֶׂה כֵּן. לְשׁוֹן נְבוּאָה לְדַבֵּר עַל הֶעָתִיד כְּאִלּוּ עָשׂוּי: <b>הַחֵרְשִׁים וְהַעִוְרִים.</b> עַל יִשְׂרָאֵל הוּא אוֹמֵר: <b>מִי עִוֵּר</b> בָּכֶם? אֵין אֶחָד <b>כִּי אִם עַבְדִּי</b> הוּא הָעִוֵּר שֶׁבְּכֻלְּכֶם, <b>וְחֵרֵשׁ</b> שֶׁבָּכֶם הֲרֵי הוּא <b>כְּמַלְאָכִי</b> אֲשֶׁר אֲנִי שׁוֹלֵחַ לְהִנָּבֵא נְבוּאוֹת: <b>מִי עִוֵּר כִּמְשֻׁלָּם.</b> מִי הָיָה עִוֵּר בָּכֶם, כְּבָר קִבֵּל יִסּוּרָיו, וַהֲרֵי הוּא כִּמְשֻׁלָּם כָּל תַּגְמוּלָיו וְיוֹצֵא נָקִי: <b>רָאוֹת רַבּוֹת.</b> רְאִיּוֹת הַרְבֵּה לִפְנֵיכֶם, וְאֵינְכֶם שׁוֹמְרִים לְהַבִּיט בְּמַעֲשַׂי וְלָשׁוּב אֵלַי: <b>פָּקוֹחַ אָזְנַיִם.</b> אֲנִי עָסוּק לִפְקוֹחַ אָזְנֵיכֶם עַל יְדֵי נְבִיאַי, <b>וְלֹא יִשְׁמַע</b> אִישׁ מִכֶּם אֶת דְּבָרַי, וּלְשׁוֹן הוֹוֶה הוּא: <b>ה׳ חָפֵץ.</b> לְהַרְאוֹתְכֶם וְלִפְקֹחַ אָזְנֵיכֶם <b>לְמַעַן צֶדֶק</b>, וּלְכָךְ הוּא מַגְדִּיל וּמַאְדִּיר לָכֶם <b>תּוֹרָה</b>: <b>וְהוּא.</b> הָעָם הַזֶּה <b>בָּזוּי וְשָׁסוּי</b>, וְסוֹף הָעִנְיָן <b>וְלֹא יָשִׂים עַל לֵב</b> (ישעיהו מב:כה) כָּל זֶה לוֹמַר, לָמָּה קְרָאַתְנוּ זֹאת <b>מִי נָתַן לִמְשִׁסָּה יַעֲקֹב</b> (ישעיהו מב:כד): <b>הָפֵחַ בַּחוּרִים כֻּלָּם.</b> בַּחוּרֵיהֶם פַּחֵי נֶפֶשׁ כֻּלָּם. תוספת: דָּבָר אַחֵר: <b>הָפֵחַ בַּחוּרִים כֻּלָּם</b> – יָשִׂימוּ אֶת עַצְמָם בְּפַחֵי הָאֲדָמָה וּבְחוֹרִים, <b>וּבְבָתֵּי כְלָאִים הָחְבָּאוּ</b> יוֹכִיחַ שֶׁכֵּן הוּא: <b>וְאֵין אֹמֵר הָשַׁב.</b> כְּמוֹ ׳הָשֵׁב׳, לְפִיכָךְ הוּא רָפֵי, אֲבָל ״הַשָּׁב בְּאַמְתַּחְתֵּינוּ״ (בראשית מג:יח) הוּא דָּגֵשׁ: <b>יַאֲזִין.</b> לָתֵת לֵב לְזֹאת <b>מִי נָתַן לִמְשִׁסָּה יַעֲקֹב</b>: <b>לְאָחוֹר. יַקְשִׁיב וְיִשְׁמַע</b> דָּבָר שֶׁיַּעֲמוֹד לוֹ בָּאַחֲרוֹנָה, וְכֵן תִּרְגֵּם יוֹנָתָן לְאָחוֹר: ״לְסוֹפָא״, וְכֵן כָּל ׳לְאָחוֹר׳ שֶׁבַּמִּקְרָא: עָתִיד לִהְיוֹת הוּא: <b>זוּ חָטָאנוּ לוֹ.</b> זוֹ הִיא שֶׁגָּרְמָה אֶת הַמְּשִׁסָּה וְהַבַּז, אֶת אֲשֶׁר חָטָאנוּ לוֹ: <b>וְלֹא אָבוּ.</b> אֲבוֹתֵינוּ בִּדְרָכָיו הָלוֹךְ: <b>וַתְּלַהֲטֵהוּ מִסָּבִיב.</b> כְּדֵי שֶׁיִּרְאוּ וְיִקְחוּ מוּסָר, כְּעִנְיָן שֶׁנֶּאֱמַר (צפניה ג:ו): ״הִכְרַתִּי גוֹיִם נָשַׁמּוּ פִּנּוֹתָם, אָמַרְתִּי אַךְ תִּירְאִי וְגוֹ׳״: <b>וְלֹא יָדָע.</b> יוֹדֵעַ הוּא, אֶלָּא שֶׁדָּשׁ בְּעָקֵב; לֹא חָשׁ לְהָבִין זֹאת וְלָשׁוּב מֵרִשְׁעוֹ: <b>וַתִּבְעַר בּוֹ.</b> אַחַר פֻּרְעָנוּת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁמִּסָּבִיב, בָּעֲרָה בְּעַצְמוֹ: <b>וְעַתָּה.</b> אַף כָּל זֹאת <b>כֹּה אָמַר ה׳... אַל תִּירָא</b>: <b>כִּי תַעֲבֹר בַּמַּיִם.</b> כְּשֶׁעָבַרְתָּ בְּיַם סוּף <b>אִתְּךָ</b> הָיִיתִי: <b>וּבַנְּהָרוֹת לֹא יִשְׁטְפוּךָ.</b> גַּרְתָּה בֵּין הַמִּצְרִים וְהָאֻמּוֹת הַמְרֻבִּין כְּמֵי נָהָר, וְלֹא יָכְלוּ לְךָ לְכַלּוֹת: <b>כִּי תֵלֵךְ בְּמוֹ אֵשׁ.</b> לֶעָתִיד לָבֹא: ״כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר״ (מלאכי ג:יט), שֶׁאַקְדִּיר חַמָּה עַל הָרְשָׁעִים, ״וְלִהַט אוֹתָם הַיּוֹם הַבָּא״ (שם), גַּם שָׁם <b>לֹא תִכָּוֶה</b>: <b>וְלֶהָבָה.</b> שֶׁתִּשְׂרוֹף הָאֻמּוֹת, כְּמוֹ שֶׁנֶּאֱמַר ״וְהָיוּ עַמִּים מִשְׂרְפוֹת סִיד״ (ישעיהו לג:יב), גַּם הִיא <b>לֹא תִבְעַר בָּךְ</b>: <b>נָתַתִּי כָפְרְךָ מִצְרַיִם.</b> וְהֵם הָיוּ לְךָ לְפִדְיוֹן, שֶׁבְּכוֹרֵיהֶם מֵתוּ וְאַתָּה, בְּנִי בְּכוֹרִי, נִצַּלְתָּ, וִהְיִיתֶם חַיָּבִים כְּלָיָה, כְּמוֹ שֶׁנֶּאֱמַר (יחזקאל כ:ח) ״וָאוֹמַר לִשְׁפּוֹךְ חֲמָתִי עֲלֵיהֶם בְּאֶרֶץ מִצְרָיִם״: <b>וְאֶתֵּן אָדָם תַּחְתֶּיךָ.</b> תָּמִיד אֲנִי רָגִיל בְּכָךְ: <b>אֹמַר</b> לְרוּחַ צָפוֹן <b>תֵּנִי</b> הַגָּלֻיּוֹת שֶׁבַּצָּפוֹן: <b>וְלַתֵּימָן</b>, שֶׁהִיא רוּחַ חֲזָקָה – <b>אַל תִּכְלָאִי</b> מִלְּנַשֵּׁב בְּחָזְקָה לְהָבִיא גָּלֻיּוֹתַי. וְכֵן (שיר השירים ד:טז) ״עוּרִי צָפוֹן וּבֹאִי תֵימָן״, מִתּוֹךְ שֶׁהָרוּחַ צְפוֹנִית חַלָּשָׁה צְרִיכָה חִזּוּק, לְכָךְ כָּתוּב ׳עוּרִי׳, ׳תֵּנִי׳. אֲבָל דְּרוֹמִית שֶׁאֵינָהּ צְרִיכָה חִזּוּק (גיטין לא ב), כָּתוּב ׳בּוֹאִי׳ כְּמוֹת שֶׁהִיא, וְכֵן ׳אַל תִּכְלָאִי׳: <b>כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו.</b> כָּל הַצַּדִּיקִים הַנִּקְרָאִים בִּשְׁמִי, וְכָל הֶעָשׂוּי לִכְבוֹדִי. <b>יְצַרְתִּיו אַף עֲשִׂיתִיו</b> – תִּכַּנְתִּיו בְּכָל הַצָּרִיךְ לוֹ, וְהֵכַנְתִּי הַכֹּל. כְּלוֹמַר: אַף עַל פִּי שֶׁעָבְרוּ בַּגּוֹלָה וּבְצָרָה, כְּבָר הִכַּנְתִּי לָהֶם כָּל צָרְכֵי גְּאֻלָּתָם: <b>הוֹצִיא עַם עִוֵּר.</b> הוֹצִיא כְּמוֹ לְהוֹצִיא מִן הַגּוֹלָה אוֹתָם שֶׁגָּלוּ עַל שֶׁנַּעֲשׂוּ כְּעִוְּרִים, <b>וְעֵינַיִם</b> לָהֶם וְלֹא רָאוּ: <b>כָּל הַגּוֹיִם נִקְבְּצוּ.</b> אִם כָּל הַגּוֹיִם מֵעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת נִתְקַבְּצוּ יַחְדָּיו, <b>מִי בָהֶם</b> וּבִנְבִיאֵיהֶם <b>יַגִּיד</b> עֲתִידוֹת וְכַיּוֹצֵא בָהּ מִפִּי טָעוּתָם, אוֹ <b>הָרִאשׁוֹנוֹת</b> שֶׁכְּבָר עָבְרוּ <b>יַשְׁמִיעֻנוּ</b> לֵאמֹר: ״אֲנַחְנוּ הִגַּדְנוּ אוֹתָם קוֹדֶם שֶׁבָּאוּ״? <b>יִתְּנוּ עֵדֵיהֶם</b>, שֶׁשָּׁמְעוּ שֶׁנִּבְּאוּ עֲלֵיהֶם קֹדֶם לָכֵן, <b>וְיִצְדָּקוּ</b>; אֲבָל אֲנִי יֵשׁ לִי עֵדִים, שֶׁ<b>אַתֶּם עֵדַי</b>, שֶׁהִגַּדְתִּי לְאַבְרָהָם אֲבִיכֶם הַגָּלֻיּוֹת וּבָאוּ: <b>וְעַבְדִּי.</b> יַעֲקֹב: <b>אֲשֶׁר בָּחָרְתִּי.</b> הוּא יָעִיד שֶׁהִבְטַחְתִּיו בְּלֶכְתּוֹ לַאֲרַם נַהֲרַיִם, וְשָׁמַרְתִּי הַבְטָחָתִי: <b>לְמַעַן תֵּדְעוּ וְגוֹ׳.</b> כָּל זֶה עָשִׂיתִי לְמַעַן תִּתְּנוּ לֵב לָדַעַת אוֹתִי: <b>אָנֹכִי הִגַּדְתִּי.</b> הַגָּלֻיּוֹת לְאַבְרָהָם: <b>וְהוֹשַׁעְתִּי.</b> לְקַיֵּם דְּבָרִי בְּעֵת רָץ: <b>וְהִשְׁמַעְתִּי</b> לָכֶם הָרִאשׁוֹנוֹת: <b>וְאֵין בָּכֶם זָר.</b> בְּאוֹתָן הַיָּמִים שֶׁעָשִׂיתִי כָּל אֵלֶּה, לֹא נִרְאָה בְּכֻלְּכֶם בֵּינֵי הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֵל <b>זָר</b> לְהַרְאוֹת גְּדֻלָּתוֹ וֶאֱלֹהוּתוֹ בְּפָנַי: <b>וְאַתֶּם עֵדַי.</b> שֶׁפָּתַחְתִּי לָכֶם שִׁבְעָה רְקִיעִים, וְלֹא רְאִיתֶם כָּל תְּמוּנָה: <b>גַּם מִיּוֹם אֲנִי הוּא.</b> לֹא אוֹתוֹ הַיּוֹם לְבַדּוֹ הָיִיתִי לְבַדִּי, כִּי גַּם מֵאָז הֱיוֹת יוֹם אֲנִי הוּא לְבַדִּי: <b>אֶפְעַל.</b> אִם בָּאתִי לִפְעוֹל אֵין מֵשִׁיב: <b>לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה.</b> יוֹנָתָן תִּרְגֵּם: ״בְּדִיל חוֹבֵיכוֹן אַגְלֵיתִי יַתְכוֹן לְבָבֶל״: <b>וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם.</b> ״וַאֲחֵתִית בִּמְשׁוֹטִין כּוּלְהוֹן״. ׳מְשׁוֹטִין׳ הוּא עֵץ שֶׁמַּנְהִיג אֶת הַסְּפִינָה וּמְיַשְּׁרָהּ: <b>וְכַשְׂדִּים</b> הוֹלִיכוּ אֶתְכֶם <b>בָּאֳנִיּוֹת רִנָּתָם</b>, וְגַם יֵשׁ לְפָרְשׁוֹ עַל בְּשׂוֹרַת הַגְּאוּלָּה. <b>לְמַעַנְכֶם שִׁלַּחְתִּי</b> אֶשְׁלַח מַלְכֵי מָדַי לְבָבֶל וְאוֹרִיד הַכַּשְׂדִּים בִּסְפִינוֹת וּמְשׁוֹטִין לַגּוֹלָה לְאֶרֶץ מָדַי, <b>וְכַשְׂדִּים</b> אוֹרִיד <b>בָּאֳנִיּוֹת</b> שֶׁהָיְתָה <b>רִנָּתָם</b> בָּהֶם: <b>הַנּוֹתֵן בַּיָּם דָּרֶךְ.</b> בְּיַם סוּף, וְשָׁם הוֹצֵאתִי מִצְרַיִם לִרְדּוֹף אַחֲרֵיכֶם <b>רֶכֶב וָסוּס וְחַיִל וְעִזּוּז</b>, וְכֻלָּם <b>יַחְדָּיו יִשְׁכְּבוּ</b> מֵתִים עַל שְׂפַת הַיָּם <b>בַּל יָקוּמוּ</b>: <b>כַּפִּשְׁתָּה כָבוּ.</b> תִּרְגֵּם יוֹנָתָן: ״כְּבוּצִין עַמִּי טְפוֹ״: <b>אַל תִּזְכְּרוּ רִאשֹׁנוֹת.</b> הַנִּסִּים הַלָּלוּ שֶׁאֲנִי מַזְכִּיר לָכֶם שֶׁעָשִׂיתִי בְּמִצְרַיִם, אַל תִּזְכְּרוּ אוֹתָם מֵעַתָּה, כִּי בַּגְּאֻלָּה זוֹ תַּעַסְקוּ לְהוֹדוֹת וּלְהַלֵּל: <b>אַל תִּתְבֹּנָנוּ.</b> אַל תִּסְתַּכְּלוּ בָּהֶן, אַל תִּתְּנוּ לָהֶם לֵב: <b>תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה.</b> מָקוֹם שֶׁהוּא חָרֵב וּמַרְבָּץ לְחַיּוֹת הַשָּׂדֶה, לְ<b>תַנִּים</b> וְלִ<b>בְנוֹת יַעֲנָה</b>: <b>כִּי נָתַתִּי בַמִּדְבָּר מַיִם.</b> כְּלוֹמַר: בְּאֶרֶץ חֲרֵבָה אֶתֵּן יִשּׁוּב: <b>עַם זוּ יָצַרְתִּי לִי.</b> לְמַעַן <b>תְּהִלָּתִי יְסַפֵּרוּ</b>: <b>וְלֹא אֹתִי קָרָאתָ.</b> וְאַתָּה לֹא אוֹתִי קָרָאתָ בִּפְנוֹתְךָ אַחֲרֵי עֲבוֹדָה זָרָה: <b>כִּי יָגַעְתָּ בִּי.</b> נִלְאֵיתֶם מַהֵר בַּעֲבוֹדָתִי (פסיקתא רבתי כט): <b>לֹא הֵבֵאתָ לִּי שֵׂה עֹלֹתֶיךָ.</b> כִּי אִם לַעֲבוֹדָה זָרָה: <b>לֹא הֶעֱבַדְתִּיךָ.</b> עֲבוֹדָה רַבָּה <b>בְּמִנְחָה</b>, קֹמֶץ מְעַט עוֹלֶה לַגָּבוֹהַּ, וְגַם הוּא לֹא אָמַרְתִּי לְךָ לְהַקְרִיב לְךָ חוֹבָה, אֶלָּא נְדָבָה: <b>לֹא קָנִיתָ לִּי בַכֶּסֶף קָנֶה.</b> לִקְטֹרֶת לֹא הֻצְרַכְתָּ לִקְנוֹתָהּ בְּכֶסֶף, לְפִי שֶׁהָיְתָה מְצוּיָה בְּאַרְצְכֶם הַרְבֵּה. אָמַר רַבִּי אַבָּא: קִנָּמוֹנִיָּה הָיְתָה גְּדֵלָה בְּאֶרֶץ יִשְׂרָאֵל, וְהָיוּ אוֹכְלִין אוֹתָהּ עִזִּים וּצְבָיִים (איכה רבה פתיחתא י): <b>הֶעֱבַדְתַּנִי בְּחַטֹּאותֶיךָ.</b> אַתֶּם גְּרַמְתֶּם לִי לִהְיוֹת שַׁמָּשׁ לְעוֹבְדֵי פְּסִילִים, כְּמוֹ שֶׁרָאָה יְחֶזְקֵאל ״וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן״ (יחזקאל א:ד), שֶׁהָיְתָה חוֹזֶרֶת מֶרְכֶּבֶת הַשְּׁכִינָה מִבָּבֶל, שֶׁהָלְכָה לִכְבּוֹשׁ אֶת כָּל הָעוֹלָם תַּחַת יָדוֹ שֶׁל נְבוּכַדְנֶצַּר, שֶׁלֹּא יֹאמְרוּ בְּיַד אֻמָּה שְׁפָלָה מָסַר אֶת בָּנָיו, כִּדְאִיתָא בַּחֲגִיגָה (חגיגה יג ב): <b>אָנֹכִי אָנֹכִי.</b> אֲנִי <b>הוּא</b> שֶׁמְּחִיתִים מֵאָז, וַאֲנִי <b>מֹחֶה</b> אוֹתָם גַּם עַתָּה: <b>לְמַעֲנִי.</b> לֹא בִּזְכוּתְךָ וְלֹא בְּצִדְקַת אֲבוֹתֶיךָ: <b>הַזְכִּירֵנִי.</b> כָּל תַּגְמוּל שֶׁיֵּשׁ לְךָ וְלַאֲבוֹתֶיךָ עָלַי: <b>נִשָּׁפְטָה יָחַד.</b> נָבֹא לְמִשְׁפָּט: <b>אָבִיךָ הָרִאשׁוֹן חָטָא.</b> בְּאָמְרוֹ ״בַּמֶּה אֵדַע״ (בראשית טו:ח): <b>וּמְלִיצֶיךָ פָּשְׁעוּ בִי.</b> אֵין לְךָ בְּכָל מְלִיצִים שֶׁאַתָּה סוֹמֵךְ עַל זְכוּתָם, שֶׁלֹּא מָצָאתִי בּוֹ פֶּשַׁע: יִצְחָק אָהַב אֶת שׂוֹנְאִי: <b>וַאֲחַלֵּל שָׂרֵי קֹדֶשׁ.</b> בִּשְׁבִיל עֲוֹנוֹתֵיכֶם: <b>וְעַתָּה שְׁמַע.</b> לָשׁוּב לְתוֹרָתִי, <b>יַעֲקֹב עַבְדִּי</b>: <b>כִּי אֶצָּק מַיִם עַל צָמֵא.</b> כְּמוֹ שֶׁאֲנִי יוֹצֵק מַיִם עַל צָמֵא, כֵּן <b>אֶצֹּק רוּחִי עַל זַרְעֶךָ</b>: <b>וְצָמְחוּ בְּבֵין חָצִיר.</b> בְּתוֹךְ עֲמָלֵק, עַל יְדֵי גֵרִים שֶׁיִּתְוַסְּפוּ עֲלֵיהֶם. ׳בֵּין חָצִיר׳ הוּא עֲמָלֵק, שֶׁנֶּאֱמַר עָלָיו ״וְהָיְתָה נְוֵה תַנִּים חָצִיר לִבְנוֹת יַעֲנָה״ (ישעיהו לד:יג): <b>זֶה יֹאמַר לַה׳ אָנִי.</b> אֵלּוּ צַדִּיקִים גְּמוּרִים: <b>וְזֶה יִקְרָא בְשֵׁם יַעֲקֹב.</b> אֵלּוּ קְטַנִּים, בְּנֵי רְשָׁעִים: <b>זֶה יִכְתֹּב יָדוֹ לַה׳.</b> אֵלּוּ בַּעֲלֵי תְּשׁוּבָה: <b>וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה.</b> אֵלּוּ הַגֵּרִים מֵעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת. כָּךְ שְׁנוּיָה בְּאָבוֹת דְּרַבִּי נָתָן (אבות דרבי נתן לו א): <b>וּמִי כָמוֹנִי יִקְרָא.</b> וּמִי יִקְרָא שֶׁהוּא כָּמוֹנִי, וְיַגִּיד וְיַעֲרֹךְ <b>לִי</b> אֶת כָּל מַה שֶּׁהָיָה <b>מִשּׂוּמִי עַם עוֹלָם</b> וְעַד עַתָּה? <b>עַם עוֹלָם.</b> כָּל בְּרִיּוֹת: <b>וְאֹתִיּוֹת.</b> דִּבְרֵי מוֹפֵת: <b>וַאֲשֶׁר תָּבֹאנָה.</b> וְאֶת הָעֲתִידוֹת לָבֹא יַגִּידוּ, כְּמוֹ שֶׁאֲנִי עוֹשֶׂה עַתָּה, שֶׁעֲדַיִן לֹא חָרַב הַבַּיִת, וְלֹא גְּלִיתֶם, וְלֹא נוֹלַד כּוֹרֶשׁ, וַאֲנִי מְבַשֵּׂר אֶתְכֶם עָלָיו: <b>וְאַל תִּרְהוּ.</b> אֵין לוֹ דִּמְיוֹן, וּפִתְרוֹנוֹ לְפִי הָעִנְיָן כְּמוֹ ׳אַל תֵּחַתּוּ׳ מִלְּהוֹדִיעַ אֶת שְׁמִי לְבֵין הָעֲוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת: <b>הֲלֹא מֵאָז הִשְׁמַעְתִּיךָ.</b> מֵהַר סִינַי, <b>וְהִגַּדְתִּי</b> לָכֶם שָׁם שֶׁאֵין <b>אֱלוֹהַּ מִבַּלְעָדַי</b>: <b>וְאַתֶּם עֵדָי.</b> שֶׁפָּתַחְתִּי לָכֶם שִׁבְעָה רְקִיעִים וְהֶרְאֵיתִי אֶתְכֶם שֶׁאֵין אַחֵר, וְאַתֶּם עֵדַי בַּדָּבָר הַזֶּה שֶׁאֵין <b>אֱלוֹהַּ מִבַּלְעָדַי</b>: <b>וְאֵין צוּר בַּל יָדָעְתִּי.</b> תִּרְגֵּם יוֹנָתָן: ״וְלֵית דְּתַקִּיף אֶלְהֵן דְּמִן קֳדָמִי מִתְיְהֵב לֵיהּ תַּקִּיף״: <b>בַּל יָדָעְתִּי.</b> לְשׁוֹן ״וָאֵדָעֲךָ בְשֵׁם״ (שמות לג:יז), ״יָדַע לֶכְתְּךָ״ (דברים ב:ז), ״אֲנִי יְדַעְתִּיךָ בַּמִּדְבָּר״ (הושע יג:ה): <b>וְעֵדֵיהֶם הֵמָּה.</b> הַפְּסִילִים הֵם עֵדִים עַל בֹּשֶׁת עוֹבְדֵיהֶם, שֶׁהֲרֵי אָנוּ רוֹאִין שֶׁאֵינָן לֹא רוֹאִין וְלֹא יוֹדְעִין, וְהָיוּ עוֹבְדִין לָהֶם: <b>לְמַעַן יֵבֹשׁוּ.</b> הָעוֹבְדִים לָהֶם: <b>נָסָךְ.</b> לְשׁוֹן יְצִיקָה וּמַסֵּכָה, וְהַנּוּ״ן בַּתֵּיבָה יְסוֹד הַנּוֹפֵל מִמֶּנּוּ, כְּגוֹן נוּ״ן שֶׁל ׳נָשַׁךְ׳ וְשֶׁל ׳נָגַף׳: <b>הֵן כָּל חֲבֵרָיו.</b> שֶׁל אוֹתוֹ יוֹצֵר וְנוֹסֵךְ פְּסִילִים, הַמִּתְחַבְּרִים אֵלָיו לַעֲבוֹד אֶת יְצִירָתוֹ וְנִסְכּוֹ, <b>יֵבֹשׁוּ</b>: <b>וְחָרָשִׁים הֵמָּה.</b> אוֹתָם יוֹצְרִים וְנוֹסְכִים מִבְּנֵי אָדָם הֵם, קַל וָחֹמֶר לִיצִירָתָם שֶׁהִיא הֶבֶל: <b>חָרַשׁ בַּרְזֶל.</b> חָרָשׁ שֶׁל בַּרְזֶל: <b>מַעֲצָד.</b> הוּא אֶחָד מִכְּלֵי הַנַּפָּחִים: <b>וּפָעַל.</b> הַפֶּסֶל. <b>בַּפֶּחָם.</b> קרבו״ן בלע״ז: <b>וּבַמַּקָּבוֹת.</b> מרטי״ל בלע״ז: <b>יִצְּרֵהוּ.</b> לְשׁוֹן ׳צִיּוּר׳: <b>וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם רָעֵב וְגוֹ׳.</b> גַּם הוּא הַיּוֹצֵר חֲסַר כֹּחַ וְחַלָּשׁ הוּא, שֶׁאִם יִרְעַב <b>אֵין</b> בּוֹ <b>כֹּחַ</b>, אוֹ אִם <b>לֹא שָׁתָה מַיִם וַיִּיעָף</b> לְאַלְתַּר. קַל וָחֹמֶר שֶׁפְּעֻלָּתוֹ אֵין בָּהּ תּוֹעֶלֶת לַעֲזוֹר: <b>חָרַשׁ עֵצִים.</b> וְאִם בָּא לַעֲשׂוֹתוֹ שֶׁל עֵץ, וְחָרַשׁ עֵצִים הוּא, כָּךְ דַּרְכּוֹ: <b>נָטָה קָו.</b> כְּדֶרֶךְ הַנַּגָּרִים, וְעַל פִּי הַקָּו <b>יְתָאֲרֵהוּ בַשֶּׂרֶד</b>, מְיַשֵּׁר אוֹתוֹ בְּמַסּוֹר, שֶׁקּוֹרִין דאלאור״א בלע״ז. <b>יְתָאֲרֵהוּ.</b> יְיַפֵּהוּ: <b>יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת.</b> וּמַחְלִיקוֹ בְּרָהִיטְנִי וְאִזְמֵל; <b>מַקְצֻעוֹת</b> תִּרְגֵּם יוֹנָתָן: ״אִיזְמֵלַיָּא״: <b>וּבַמְּחוּגָה יְתָאֳרֵהוּ.</b> לְשׁוֹן ״וְתָאַר הַגְּבוּל״ (יהושע טו:ט), אִם בָּא לַעֲשׂוֹת בּוֹ צִיּוּרִים עֲגוּלִים, מְסַבֵּב אוֹתוֹ בַּמְּחוּגָה, קונפ״ש בלע״ז: <b>כְּתִפְאֶרֶת אָדָם.</b> הִיא הָאִשָּׁה, שֶׁהִיא תִּפְאֶרֶת בַּעְלָהּ: <b>תִּרְזָה וְאַלּוֹן.</b> מִינֵי אִילָנֵי סְרָק: <b>וַיְאַמֶּץ לוֹ בַּעֲצֵי יָעַר.</b> עוֹשֶׂה לוֹ חִזּוּקִים, בֵּין לְחִזּוּק בֵּין לְנוֹי, בְּמִינֵי עֵצִים הַמְשֻׁנִּים זֶה מִזֶּה בְּמַרְאֵיהֶן: <b>נָטַע אֹרֶן.</b> כְּשֶׁמּוֹצֵא יִחוּר וְנֶטַע הָרָאוּי לְכָךְ, נוֹטְעוֹ לְכָךְ, וְהַגֶּשֶׁם מְגַדְּלוֹ: <b>אֹרֶן.</b> לְשׁוֹן ׳נֶטַע יוֹנֵק׳, פלנצו״ן בלע״ז: <b>וְהָיָה לְאָדָם לְבָעֵר.</b> וְהָיָה אוֹתוֹ עֵץ מִקְצָתוֹ לְצָרְכֵי אָדָם לְבָעֵר: <b>וַיִּקַּח</b> מִן הָעֵצִים. <b>וַיָּחָם</b> גּוּפוֹ לְנֶגְדָּם: <b>אַף יַשִּׂיק.</b> מֵהֶם תַּנּוּר וְאוֹפֶה <b>לָחֶם</b>: <b>אַף יִפְעַל אֵל.</b> מִן הַנּוֹתָר: <b>וְלֹא יָשִׁיב אֶל לִבּוֹ. חֶצְיוֹ שָׂרַפְתִּי בְמוֹ אֵשׁ</b>: <b>וְלֹא דַעַת וְלֹא תְבוּנָה</b> בּוֹ <b>לֵאמֹר</b> זֹאת: <b>לְבוּל עֵץ.</b> לְרִקְבוֹן עֵץ: <b>רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ.</b> לִבּוֹ אֲשֶׁר הוּתַל, הִטָּהוּ לַעֲשׂוֹת לוֹ רוֹעֶה שֶׁל אֵפֶר הַדְּמוּת, שֶׁנִּשְׂרַף חֶצְיוֹ וְנַעֲשָׂה אֵפֶר. הַשּׁוֹטֶה הַזֶּה הָיָה אוֹמֵר שֶׁהוּא לוֹ לְרוֹעֶה וּלְמְפַרְנֵס. דָּבָר אַחֵר: <b>רוֹעֶה אֵפֶר</b> לְשׁוֹן ׳רֵיעוּת׳, עוֹבֵד עֲבוֹדַת אֲחֵרִים וּמְחַבֵּר אֵלָיו עֲבוֹדַת אֲחֵרִים שֶׁהִיא אֵפֶר: <b>וְלֹא יַצִּיל.</b> הַנִּתְעֶה אֶת נַפְשׁוֹ לֵאמֹר <b>הֲלוֹא שֶׁקֶר בִּימִינִי</b>, וְיִפָּרֵד מֵעָלָיו: <b>לֹא תִנָּשֵׁנִי.</b> לֹא תִּהְיֶה שָׁכוּחַ מִיִּרְאָתִי: <b>מָחִיתִי כָעָב פְּשָׁעֶיךָ.</b> בְּמִצְרַיִם וּבַמִּדְבָּר, גַּם עַתָּה <b>שׁוּבָה אֵלַי</b>: <b>פִּצְחוּ.</b> לְשׁוֹן פִּתְחוֹן פֶּה: <b>וְיֹצֶרְךָ מִבָּטֶן.</b> מֵאָז ״וַיִּתְרוֹצְצוּ הַבָּנִים בְּקִרְבָּהּ״ (בראשית כה:כב) הָיִיתִי לְךָ לְעֶזְרָה וּבְחַרְתִּיךָ: <b>נֹטֶה שָׁמַיִם לְבַדִּי</b>: <b>מֵפֵר אֹתוֹת בַּדִּים.</b> לְפִי שֶׁאֲנִי נָטִיתִי שָׁמַיִם, לְפִיכָךְ אֲנִי יָכוֹל לְהָפֵר אוֹתָם: <b>בַּדִּים.</b> הֵם הַחוֹזִים בַּכּוֹכָבִים עַל יְדֵי <b>אֹתוֹת</b> הַשָּׁמַיִם, וְעַל שֵׁם שֶׁפְּעָמִים הַרְבֵּה שֶׁהֵם מְכַזְּבִים קוֹרִין אוֹתָם ׳בַּדִּים׳, שֶׁאֲנִי מַחֲלִיף הַשָּׂרִים שֶׁלְּמַעְלָה וְטוֹעִין אֵלּוּ הַנִּשְׁאָלִין בָּהֶם. וּלְפִי שֶׁאִצְטַגְנִינֵי בָּבֶל הָיוּ חוֹזִים בַּכּוֹכָבִים, כְּמוֹ שֶׁהוּא אוֹמֵר (ישעיהו מז:יג) ״יַעַמְדוּ נָא וְיוֹשִׁיעוּךְ הוֹבְרֵי שָׁמַיִם״, לְכָךְ הוּא אוֹמֵר שֶׁיָּפֵר אוֹתוֹת בַּדֵּיהֶם, כִּי אֲנִי הוּא שֶׁהֵפַרְתִּי אוֹתוֹת בַּדֵּי מִצְרַיִם: <b>מֵקִים דְּבַר עַבְדּוֹ.</b> מֹשֶׁה: <b>וַעֲצַת מַלְאָכָיו.</b> מַלְאָךְ אֶחָד אָמַר לְיַעֲקֹב ״יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ״ (בראשית לב:כח), וְקִיַּמְתִּי דְּבָרָיו; אַף כָּאן אֲקַיֵּם עֲצַת נְבִיאַי <b>הָאוֹמֵר</b> עַל <b>יְרוּשָׁלִַם תּוּשָׁב</b>: <b>הָאֹמֵר לַצּוּלָה חֳרָבִי.</b> הָאוֹמֵר לְבָבֶל: הִתְיַבְּשִׁי (קהלת רבה יב ח): <b>וְנַהֲרֹתַיִךְ אוֹבִישׁ.</b> לְפִי שֶׁהִיא יוֹשֶׁבֶת עַל נְהָרוֹת, מְדַמֶּה הֲרִיגַת אֻכְלוּסֶיהָ לְיֹבֶשׁ נְהָרוֹת: <b>רֹעִי.</b> מֶלֶךְ שֶׁלִּי: <b>לִמְשִׁיחוֹ.</b> כָּל שֵׁם גְּדֻלָּה קְרוּיָה ׳מְשִׁיחָה׳, כְּמוֹ ״לְךָ נְתַתִּיהָ לְמָשְׁחָה״ (במדבר יח:ח). וְרַבּוֹתֵינוּ אָמְרוּ: לְמֶלֶךְ הַמָּשִׁיחַ אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵל אֲנִי לְךָ עַל כּוֹרֶשׁ, כִּדְאִיתָא בְּמַסֶּכֶת מְגִילָּה (מגילה יב.): <b>לְרַד לְפָנָיו גּוֹיִם.</b> לְהַרְקִיעַ וּלְרַדֵּד לְפָנָיו גּוֹיִם, <b>לְרַד</b> – לִשְׁטוֹחַ: <b>וּמָתְנֵי מְלָכִים אֲפַתֵּחַ.</b> לְשׁוֹן חַלָּשׁוּת הוּא זֶה וְשֶׁבֶר כֹּחַ, כִּי חֲגוֹרַת מָתְנַיִם הוּא זֵרוּז כֹּחַ, כְּמוֹ ״אֱזָר נָא כְגֶבֶר חֲלָצֶיךָ״ (איוב מ:ז), ״וְאַתָּה תֵאָזֹר מָתְנֶיךָ״ (ירמיהו א:יז). ״וּמְזִיחַ אֲפִיקִים רִפָּה״ (איוב יב:כא) לְשׁוֹן שִׁבְרוֹן כֹּחַ: <b>לִפְתֹּחַ לְפָנָיו</b> דַּלְתֵי שַׁעֲרֵי בָּבֶל; <b>שְׁעָרִים</b> הוּא חֲלַל פֶּתַח הַשַּׁעַר, <b>דְּלָתַיִם</b> הֵם הַפּוֹתְחִים וְנוֹעֲלִין בָּהֶן אֶת הַשַּׁעַר: <b>וַהֲדוּרִים אֲיַשֵּׁר.</b> תִּרְגֵּם יוֹנָתָן: ״וְשׁוּרַיָּא אֶכְבּוֹשׁ״, כְּמוֹ ״הֲדַר הֲדַרְנָא״ (שבת עז:), עַל שֵׁם שֶׁסּוֹבֶבֶת הַחוֹמָה אֶת הָעִיר. וְיֵשׁ לְפָרֵשׁ <b>הֲדוּרִים</b>: אוֹרְחוֹת מְקֻלְקָלוֹת <b>אֲיַשֵּׁר</b> לְפָנָיו: <b>הַקּוֹרֵא בְשִׁמְךָ.</b> עֲדַיִן לֹא נוֹלַדְתָּ, וַאֲנִי קוֹרֵא לְךָ שֵׁם כּוֹרֶשׁ: <b>לְמַעַן עַבְדִּי יַעֲקֹב.</b> שֶׁתּוֹצִיאֵהוּ מִגָּלוּת בָּבֶל: <b>וְלֹא יְדַעְתָּנִי.</b> לֹא עָשִׂיתָ רְצוֹנִי, כִּי אֲנִי אָמַרְתִּי ״הוּא יִבְנֶה עִירִי״ (ישעיהו מה:יג), וְהוּא כְּשֶׁעָמַד אָמַר ״מִי בָכֶם מִכָּל עַמּוֹ״ (עזרא א:ג), רְשׁוּת נָתַן לָהֶם לֵילֵךְ, וְכָל הַטֹּרַח פָּרַק מֵעַל צַוָּארוֹ: <b>יוֹצֵר אוֹר.</b> לַצַּדִּיקִים: <b>וּבוֹרֵא חֹשֶׁךְ.</b> לְבָבֶל, וְכֵן <b>עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע</b>: <b>הַרְעִיפוּ שָׁמַיִם וְגוֹ׳.</b> ״צֶדֶק״ הָאָמוּר בַּמִּקְרָא מוּסָב עַל הַנֶּזֶל וְעַל הָרְעִיפָה. הַרְעִיפוּ שָׁמַיִם צֶדֶק וּשְׁחָקִים יִזְּלוּ צֶדֶק, כְּלוֹמַר: מֵאִתִּי יָבֹא הַצֶּדֶק לְהֵיטִיב לָהֶם מִן הַשָּׁמַיִם: <b>בְּרָאתִיו.</b> בָּרָאתִי אֶת הַדָּבָר הַזֶּה: <b>הוֹי רָב אֶת יֹצְרוֹ.</b> נִתְנַבֵּא יְשַׁעְיָה עַל חֲבַקּוּק, שֶׁעָתִיד לַעֲמוֹד וְלִקְרוֹא תִּגָּר עַל אֹרֶךְ הַצְלָחָתוֹ שֶׁל נְבוּכַדְנֶצַּר: ״עַד אָנָה ה׳ שִׁוַּעְתִּי וְגוֹ׳״ (חבקוק א:ב), ״וְתַעֲשֶׂה אָדָם כִּדְגֵי הַיָּם״ (חבקוק א:יד). וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לִישַׁעְיָה: לָמָּה זֶה בָּא לָרִיב אִתִּי, סָבוּר הוּא שֶׁאֵינִי שָׂם עַל לֵב לְהוֹשִׁיעַ אֶת עַמִּי לְעֵת מְלֹאת אֲשֶׁר ״תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ״ (ויקרא כו:לד)? <b>אֵין יָדַיִם לוֹ.</b> אֵין מָקוֹם לוֹ: <b>הוֹי אֹמֵר לְאָב מַה תּוֹלִיד.</b> כָּסָבוּר הוּא לִהְיוֹת מְרַחֵם עַל הַבֵּן יוֹתֵר מֵאָבִיו. דָּבָר אַחֵר: הוֹי בֵּן הָאוֹמֵר לְאָב ״לָמָּה הוֹלַדְתָּ?״ דּוֹמֶה הוּא לָזֶה שֶׁהוּא <b>רָב אֶת יֹצְרוֹ</b>: <b>הָאֹתִיּוֹת שְׁאָלוּנִי וגו׳.</b> ה״א נְקוּדָה קָמַץ, לָמַדְתָּ שֶׁאֵינָהּ תְּמִיהָה. וְכֵן פֵּרְשׁוּ: אִם בָּאתֶם לִשְׁאוֹל לִי, אַתֶּם הַנְּבִיאִים, שְׁאָלוּנִי עַל אוֹתוֹת שָׁמַיִם וּמוֹפְתִים אֲשֶׁר אַתֶּם רוֹאִים נוֹלָדִים בָּאָרֶץ, עֲלֵיהֶם הָיוּ שׁוֹאֲלִים אוֹתִי מַה הֵם, אֲבָל <b>עַל בָּנַי וְעַל פֹּעַל יָדַי</b> יְשָׁרִים, שֶׁבִּשְׁבִילָם יָצַרְתִּי אֶת הַכֹּל, אַתֶּם בָּאִים לְצַוּוֹתִי וְלִקְרֹא לְפָנַי תִּגָּר? <b>תְּצַוֻּנִי.</b> תָּמוֹהַּ הוּא, וְכִי עֲלֵיכֶם לְצַוּוֹת <b>עַל בָּנַי</b>? אֲנִי כְּבָר בָּרָאתִי לָהֶם הַיְּשׁוּעָה בְּמַחֲשָׁבָה שֶׁעָלְתָה לְפָנַי. כֵּיצַד? ״אָנֹכִי הַעִירוֹתִיהוּ בְצֶדֶק״ (ישעיהו מה:יג) עַל כּוֹרֶשׁ הוּא אוֹמֵר: <b>אָנֹכִי עָשִׂיתִי אֶרֶץ</b>, וּנְתַתִּיהָ לַאֲשֶׁר יָשָׁר בְּעֵינַי: <b>יְגִיעַ מִצְרַיִם וְגוֹ׳.</b> הֲרֵי הוֹדַעְתִּי אֶתְכֶם בַּמֶּה אוֹשִׁיעַ אֶת בָּנַי מִיַּד בָּבֶל, כִּי כּוֹרֶשׁ לְכָךְ <b>הֶעִירוֹתִהוּ</b> בְּצִדְקִי. וְעוֹד אֲנִי מוֹדִיעֲכֶם תְּשׁוּעַת סַנְחֵרִיב בִּימֵי חִזְקִיָּהוּ, כַּאֲשֶׁר יָשׁוּב (ישעיהו לו:לו) מֵעַל תִּרְהָקָה מֶלֶךְ כּוּשׁ יָבֹא לִירוּשָׁלַיִם, וְחֶמְדַּת כָּל אוֹצְרוֹת כּוּשׁ וּמִצְרַיִם שֶׁיֵּלְכוּ לַעֲזוֹר אֶת כּוּשׁ בְּיָדוֹ, וְיָבֹא עִם אוֹתוֹ הַשָּׁלָל וְיִפּוֹל בִּירוּשָׁלַיִם, וְחִזְקִיָּהוּ וְעַמּוֹ יָבֹזּוּ אֶת הַכֹּל. כֵּן מְפוֹרָשׁ בְּסֵדֶר עוֹלָם (סדר עולם רבה כג) שֶׁעַל סַנְחֵרִיב נֶאֱמַר: <b>אַנְשֵׁי מִדָּה.</b> גּוֹבְהֵי קוֹמָה: <b>עָלַיִךְ.</b> יְרוּשָׁלַיִם: <b>בַּזִּקִּים יַעֲבֹרוּ.</b> שֶׁהֱבִיאָם שָׁם סַנְחֵרִיב שְׁלוּלִים בְּקוֹלָרִים, וּלְאַחַר מַפַּלְתּוֹ עָמַד חִזְקִיָּהוּ וּפָטַר אֶת כָּל הַשְּׁבוּיִים, וְנִתְגַּיְּרוּ וְהִכִּירוּ מַלְכוּת שָׁמַיִם: <b>אַךְ בָּךְ אֵל.</b> יְהוּ מוֹדִים שֶׁאֵין אֱלוֹהַּ אֶלָּא ה׳ לְבַדּוֹ: <b>אָכֵן אַתָּה אֵל מִסְתַּתֵּר</b> וְכֵן יֹאמְרוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא: אָכֵן הֲבִינוֹתָנוּ, כִּי לִגְבּוֹת חוֹבוֹתֵיהֶן שֶׁל עַמְּךָ אַתָּה מִסְתַּתֵּר מִלְּהַרְאוֹת נִצְחוֹנְךָ, כִּבְיָכוֹל אֵין בְּךָ יְכֹלֶת, וּבְהִתְעוֹרֵר רַחֲמֶיךָ אַתָּה <b>אֱלֹהֵי יִשְׂרָאֵל מוֹשִׁיעַ</b>. כָּךְ מְפוֹרָשׁ בַּמְּכִילְתָּא (מכילתא בשלח ויהי א): <b>חָרָשֵׁי צִירִים.</b> אֻמָּנֵי צִיּוּרִים שֶׁל פְּסִילִים שֶׁל עֲבוֹדָה זָרָה וּמַזָּלוֹת: <b>לֹא תֹהוּ בְרָאָהּ.</b> כִּי <b>לָשֶׁבֶת יְצָרָהּ</b>: <b>לֹא בַסֵּתֶר דִּבַּרְתִּי.</b> כְּשֶׁנָּתַתִּי אֶת הַתּוֹרָה, וְלֹא אָמַרְתִּי עַל <b>תֹּהוּ</b> עַל חִנָּם: <b>לְזֶרַע יַעֲקֹב בַּקְּשׁוּנִי</b>, כִּי אִם לְקַבֵּל שָׂכָר גָּדוֹל: <b>אֲנִי ה׳ דֹּבֵר צֶדֶק.</b> מֵאַחַר שֶׁפָּתַחְתִּי לָהֶם בִּדְבַר צִדְקִי לְהוֹדִיעָם מַתַּן שְׂכָרָן, אַחַר כֵּן הִגַּדְתִּי לָהֶם <b>מֵישָׁרִים</b> חֻקַּי וְתוֹרָתִי, שֶׁקּוֹדֶם מַתַּן תּוֹרָה נֶאֱמַר לָהֶם (שמות יט:ה) ״וְעַתָּה אִם שָׁמוֹעַ וְגוֹ׳ וִהְיִיתֶם לִי סְגֻלָּה וּמַמְלֶכֶת כֹּהֲנִים וְגוֹ׳״: <b>הִתְנַגְּשׁוּ.</b> לְשׁוֹן ׳הַגָּשָׁה׳, וְהַנוּ״ן טְפֵלָה בּוֹ כַּאֲשֶׁר יֹאמַר ׳הִתְנַגְּפוּ׳: <b>פְּלִיטֵי הַגּוֹיִם.</b> אֲשֶׁר נִשְׁאֲרוּ מֵחַרְבּוֹ שֶׁל נְבוּכַדְנֶצַּר: <b>לֹא יָדְעוּ הַנֹּשְׂאִים אֶת עֵץ פִּסְלָם.</b> לְהָבִין דַּעַת: <b>הִשְׁמִיעַ זֹאת מִקֶּדֶם.</b> מִי בִּפְסִילֵיכֶם אֲשֶׁר הִשְׁמִיעַ מִקֶּדֶם לְהָבִיא אֱלֹהֵיכֶם תְּשׁוּעָה, אִישׁ אִישׁ לְעוֹבְדָיו? <b>הֲלֹא אֲנִי ה׳ וְאֵין עוֹד.</b> שֶׁאֲנִי מוֹדִיעַ מַה אֲנִי עָתִיד לַעֲשׂוֹת לְעַמִּי, וַאֲקַיֵּם דְּבָרִי: <b>פְּנוּ אֵלַי.</b> וְהַנִּיחוּ פְּסִילֵיכֶם, <b>כָּל אַפְסֵי אָרֶץ</b>, וּבְכָךְ תִּוָּשְׁעוּ: <b>בִּי נִשְׁבַּעְתִּי.</b> וְ<b>יָצָא מִפִּי צְדָקָה</b> לְקַבֵּל כָּל הַשָּׁבִים אֵלַי, <b>דָּבָר</b> דִּבַּרְתִּי <b>וְלֹא יָשׁוּב.</b> וּמַהוּ הַצְּדָקָה אֲשֶׁר יָצְאָת מִפִּי? <b>כִּי לִי תִּכְרַע כָּל בֶּרֶךְ</b>, וַאֲנִי אֲקַבְּלֵם, כְּעִנְיָן שֶׁנֶּאֱמַר ״כִּי אָז אֶהְפֹּךְ אֶל עַמִּים וְגוֹ׳״ (צפניה ג:ט): <b>אַךְ בַּה׳ לִי אָמַר.</b> הַמִּקְרָא זֶה מְסֹרָס, וְכֵן פִּתְרוֹנוֹ: <b>אַךְ לִי בַּה׳ אָמַר צְדָקוֹת וָעֹז</b>. אַף עַל פִּי שֶׁכָּל הַגּוֹיִם יִשְׁתַּחֲווּ לְפָנָיו, אַךְ לִי לְבַדִּי, כְּנֶסֶת יִשְׂרָאֵל, בַּה׳ הֻבְטַח לִי צְדָקוֹת וָעֹז, וְלֹא יָבוֹאוּ מַכְחִישֵׁי תּוֹרָה לְחַלֵּל כְּבוֹדִי: <b>עָדָיו יָבוֹא וְיֵבֹשׁוּ וגו׳. כָּל הַנֶּחֱרִים</b> בְּהַקָּדוֹשׁ בָּרוּךְ הוּא יָבוֹאוּ עָדָיו לְהִתְחָרֵט עַל מַה שֶּׁעָשׂוּ בְּחַיֵּיהֶם <b>וְיֵבֹשׁוּ</b>: <b>הַנֶּחֱרִים.</b> הַמִּתְגָּרִים: <b>בַּה׳ יִצְדְּקוּ וְיִתְהַלְלוּ.</b> בְּהַבְטָחַת מִשְׁעַן אַהֲבָתוֹ יִמְצְאוּ צְדָקָה וְיִתְפָּאֲרוּ בְּמָעוֹז: <b>וְיִתְהַלְלוּ.</b> פורוונטי״ר בלע״ז: <b>כָּרַע בֵּל קֹרֵס נְבוֹ.</b> אֱלָהוּתֵיהֶם שֶׁל בָּבֶל כָּרְעוּ קָרְסוּ, לְשׁוֹן שְׂחוֹק שֶׁל עֲבוֹדָה זָרָה הוּא, כְּמִי שֶׁיֵּשׁ לוֹ חֹלִי מֵעַיִם וְאֵינוֹ מַסְפִּיק לֵישֵׁב עַל מוֹשַׁב בֵּית הַכִּסֵּא עַד שֶׁהוּא נִתְרָז: <b>כָּרַע בֵּל קֹרֵס נְבוֹ.</b> אישקרופי״ר בֵּל, קונקיא״ה נְבוֹ. כָּךְ שָׁמַעְתִּי מִשְּׁמוֹ שֶׁל רַבֵּנוּ גֵּרְשׁוֹם מְאוֹר הַגּוֹלָה: <b>הָיוּ עֲצַבֵּיהֶם.</b> צַלְמֵי צוּרָתָם שֶׁל <b>בֵּל</b> וּ<b>נְבוֹ</b> הָיוּ <b>לַחַיָּה וְלַבְּהֵמָה</b>, נִדְמוּ לִהְיוֹת כְּחַיָּה וְכִבְהֵמָה, שֶׁמְּזַהֲמִין וּמְלַכְלְכִין עַצְמָן בְּרֵעִי שֶׁלָּהֶם: <b>נְשֻׂאֹתֵיכֶם עֲמוּסוֹת מַשָּׂא.</b> רְעִי שֶׁבִּמְעֵיהֶם כְּבֵדוֹת הֵם לַעֲמוֹס כְּמַשָּׂא לְאָדָם עָיֵף, לְפִיכָךְ <b>קָרְסוּ כָּרְעוּ יַחְדָּו</b>, הַקְּרִיסָה עִם הַכְּרִיעָה: <b>לֹא יָכְלוּ מַלֵּט מַשָּׂא.</b> לְהַפְלִיט הַצּוֹאָה שֶׁבְּמֵעֵיהֶם כִּשְׁאָר הַמּוֹצִיאִין כַּהֹגֶן: <b>מַלֵּט.</b> לְשׁוֹן הוֹצָאָה מִמָּקוֹם בָּלוּעַ, וְכֵן (ישעיהו לד:טו) ״שָׁמָּה קִנְּנָה קִפּוֹז וַתְּמַלֵּט״, הוֹצִיאָה בֵּיצָתָהּ, וְכֵן (ישעיהו סו:ז) ״וְהִמְלִיטָה זָכָר״. וְיוֹנָתָן לֹא תִּרְגֵּם כֵּן הַמִּקְרָאוֹת הַלָּלוּ: <b>הָעֲמֻסִים מִנִּי בֶטֶן.</b> מֵאָז נוֹלַדְתֶּם בְּבֵית לָבָן הָאֲרַמִּי, עָמַסְתִּי אֶתְכֶם עַל זְרוֹעוֹתַי, כִּי מֵאָז עָמְדוּ עֲלֵיכֶם עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת בְּכָל דּוֹר וָדוֹר, וְלֹא כְּעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁהָיוּ עוֹמְסִים וְנוֹשְׂאִים אֶת אֱלֹהֵיהֶם כְּמוֹ שֶׁאָמוּר לְמַעְלָה, אֲבָל אַתֶּם עֲמוּסִים וּנְשׂוּאִים בִּזְרוֹעוֹתַי: <b>וְעַד זִקְנָה.</b> אֲשֶׁר זְקַנְתֶּם וְכָלָה כֹּחֲכֶם, שֶׁאֵין לָכֶם זְכוּת, <b>אֲנִי הוּא</b> בְּרַחֲמַי וּבְמִדַּת טוּבִי לְהוֹשִׁיעֲכֶם וְלַעֲמֹס וְלָשֵׂאת לְמַלֵּט. לְפִי שֶׁאָמַר עַל יִרְאָתָם שֶׁהִיא נִסְבֶּלֶת, וְגַם מַשָּׂאָהּ אֵינָהּ יְכוֹלָה לְמַלֵּט, אָמַר: ״אֲנִי הַסּוֹבֵל אֲחֵרִים וְאֶת מַשָּׂאָם <b>אֲמַלֵּט</b>״: <b>וְתַמְשִׁלוּנִי.</b> כְּמוֹ ״וָאֶתְמַשֵּׁל כֶּעָפָר וָאֵפֶר״ (איוב ל:יט), לְשׁוֹן ׳דִּמְיוֹן׳: <b>וְנִדְמֶה.</b> וְנִהְיֶה אֲנִי וְהוּא דּוֹמִין זֶה לָזֶה: <b>הַזָּלִים זָהָב מִכִּיס.</b> לְשׁוֹן ״יִזְּלוּ מָיִם״ (תהלים קמז:יח): <b>בַּקָּנֶה יִשְׁקֹלוּ.</b> הוּא קְנֵה הַמֹּאזְנִים, שֶׁקּוֹרִין פליי״ל בלע״ז: <b>זִכְרוּ זֹאת.</b> אֲשֶׁר אֲנִי חָפֵץ לוֹמַר: <b>וְהִתְאֹשָׁשׁוּ.</b> וְהִתְחַזְּקוּ, כְּמוֹ ״לַאֲשִׁישֵׁי קִיר חֲרֶשֶׂת״ (ישעיהו טז:ז): <b>הָשִׁיבוּ פוֹשְׁעִים עַל לֵב.</b> וּמָה אֲנִי אוֹמֵר לָכֶם לִזְכּוֹר וּלְהָשִׁיב עַל לֵב? <b>זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם.</b> אֲשֶׁר רְאִיתֶם כִּי <b>אָנֹכִי אֵל וְאֵין עוֹד</b>, אָנֹכִי <b>אֱלֹהִים וְאֶפֶס כָּמוֹנִי</b>: <b>מַגִּיד מֵרֵאשִׁית אַחֲרִית.</b> גָּלוּת מִצְרַיִם וּגְאֻלָּתָהּ הוֹדַעְתִּי בֵּין הַבְּתָרִים, לִפְנֵי הֱיוֹתָהּ: <b>קוֹרֵא מִמִּזְרָח עַיִט.</b> מֵאֶרֶץ אֲרָם, שֶׁהִיא בַּמִּזְרָח, קָרָאתִי לִי אֶת אַבְרָהָם לִהְיוֹת נִמְלָךְ בַּעֲצָתִי. <b>עַיִט</b> – כְּמוֹ ״הֵיתִיב עֵיטָא וְטַעַם״ (דניאל ב:יד), ״אִתְיָעֲטוּ כָּל סָרְכֵי מַלְכוּתָא״ (דניאל ו:ח). וְגַם יֵשׁ לְפוֹתְרוֹ בִּלְשׁוֹן עוֹף: קְרָאתִי לְמַהֵר אַחֲרַי כְּעוֹף הַפּוֹרֵחַ וְנוֹדֵד מִמְּקוֹמוֹ: <b>מֶרְחָק.</b> קָרָאתִי לְ<b>אִישׁ עֲצָתִי</b>, וְעִמּוֹ יָעַצְתִּי בֵּין הַבְּתָרִים ד׳ גָּלֻיּוֹת, כְּמוֹ שֶׁמְּפוֹרָשׁ בִּבְרֵאשִׁית רַבָּה (בראשית רבה מד יז) ״וְהִנֵּה אֵימָה חֲשֵׁכָה גְדוֹלָה וְגוֹ׳״ (בראשית טו:יב): <b>אַף דִּבַּרְתִּי.</b> עִמּוֹ הַגָּלֻיּוֹת וּגְאֻלָּתָן, <b>אַף אֲבִיאֶנָּה</b>: <b>אַבִּירֵי לֵב.</b> אֲשֶׁר אִמַּצְתֶּם לְבַבְכֶם וְנִדְבַּקְתֶּם בִּי: <b>הָרְחוֹקִים מִצְּדָקָה.</b> אֲשֶׁר אָרְכוּ לָכֶם הַיָּמִים, וְלֹא הֶרְאֵיתִי אֶתְכֶם צִדְקָתִי לִגְאוֹל: <b>קֵרַבְתִּי צִדְקָתִי.</b> מֵעַתָּה וְ<b>לֹא תִרְחָק</b>: <b>אֵין כִּסֵּא.</b> אֵין מַלְכוּת: <b>כִּי לֹא תוֹסִיפִי.</b> שֶׁ<b>יִּקְרְאוּ לָךְ</b> עוֹד <b>רַכָּה וַעֲנֻגָּה</b>: <b>קְחִי רֵחַיִם.</b> הִיא עֲבוֹדָה קָשָׁה, כְּלוֹמַר: הִשְׁתַּעְבְּדִי מֵעַתָּה לְמַלְכֵי מָדַי וּפָרַס. דָּבָר אַחֵר: <b>וְטַחֲנִי קָמַח</b> לְצֵדָה לְדֶרֶךְ גָּלוּתֵךְ: <b>גַּלִּי צַמָּתֵךְ.</b> זְרוֹעֵךְ וְשׁוֹקַיִךְ, דָּבָר הַמְצֻמָּת וְקָשׁוּר וּמְכֻסֶּה: <b>חֶשְׂפִּי שֹׁבֶל.</b> גַּלִּי הַשְּׁבִילִים מִן הַמַּיִם שֶׁעֲלֵיהֶם, כִּי דֶּרֶךְ שָׁם תֵּצְאִי בַּגּוֹלָה. אוֹ <b>גַּלִּי</b> שׁוֹקֵךְ וְ<b>עִבְרִי נְהָרוֹת</b>: <b>וְלֹא אֶפְגַּע אָדָם.</b> לֹא אֲבַקֵּשׁ פְּנֵי אָדָם לָקַחַת נִקְמָתִי: <b>גֹּאֲלֵנוּ ה׳ צְבָאוֹת שְׁמוֹ.</b> הַנָּבִיא אוֹמֵר: כָּל זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לְגָאֳלֵנוּ מִשָּׁם: <b>עַל זָקֵן הִכְבַּדְתְּ עֻלֵּךְ.</b> עַל הַזְּקֵנִים, שֶׁלֹּא הָיוּ יְכוֹלִים לִסְבּוֹל טֹרַח, הִכְבַּדְתְּ עֻלֵּךְ: <b>וַתֹּאמְרִי</b> בִּלְבָבֵךְ <b>לְעוֹלָם אֶהְיֶה גְבָרֶת</b>, וְאֵין פֻּרְעָנוּת בָּא עָלַי, וְהַדָּבָר הַזֶּה הִשִּׂיאָךְ, <b>עַד לֹא שַׂמְתְּ אֵלֶּה</b> הַמַּכּוֹת שֶׁיָּבוֹאוּ עָלַיִךְ אֶל <b>לִבֵּךְ</b>, וְ<b>לֹא זָכַרְתְּ אַחֲרִיתָהּ</b> שֶׁל רָעָתֵךְ שֶׁעָשִׂית: <b>עֲדִינָה.</b> תִּרְגֵּם יוֹנָתָן: ״פְּנַקְתָּא״: <b>וְאַפְסִי עוֹד.</b> וְ״אֶפֶס מֵאוֹתִי״ (ישעיהו נד:טו) כְּמוֹ ׳אֵין זוּלָתִי׳: <b>שְׁתֵּי אֵלֶּה.</b> שֶׁאָמַרְתְּ, שֶׁלֹּא תֵשְׁבִי אַלְמָנָה, וְלֹא תֵדְעִי שְׁכוֹל, תָּבֹאנָה לָךְ פִּתְאוֹם: <b>שְׁכוֹל.</b> מִיּוֹשְׁבַיִךְ: <b>וְאַלְמֹן.</b> מִמַּלְכֵּךְ; כָּל קְבוּרַת בָּנִים וְגָלוּת בְּנֵי הָאָרֶץ קָרוּי ׳שְׁכוֹל׳: <b>כְּתֻמָּם.</b> כֻּלָּם שְׁלֵמִים בִּגְזֵרָתָם, הַשִּׁכּוּל וְהָאַלְמָנוּת: <b>חֲבָרָיִךְ.</b> לְשׁוֹן כְּשָׁפִים, כְּמוֹ ״וְחֹבֵר חָבֶר״ (דברים יח:יא): <b>חָכְמָתֵךְ וְדַעְתֵּךְ.</b> חָכְמָתֵךְ וְרוֹעַ לְבָבֵךְ <b>הִיא שׁוֹבְבָתֶּךְ</b>, הָפְכוּ לִבֵּךְ לִהְיוֹת שׁוֹבְבָה, אינווייז״א בלע״ז, שִׁבְּבוּךְ מִדֶּרֶךְ שְׁאָר הַבְּרִיּוֹת: <b>לֹא תֵדְעִי שַׁחְרָהּ.</b> ״לֹא תֵדְעִין לְמִבְעֵי עֲלַהּ״ (תרגום יונתן), אֶת פְּנֵי מִי תְשַׁחֲרִי לְמַלְּטֵךְ מִמֶּנָּה? <b>כַּפְּרָהּ.</b> לְקַנְּחָהּ וּלְהַעֲבִירָהּ, וְזֶהוּ כָּל לְשׁוֹן ׳כַּפָּרָה׳, הוּא לְשׁוֹן קִנּוּחַ וְסִלּוּק: <b>עִמְדִי נָא.</b> הִתְחַזְּקִי נָא: <b>אוּלַי תַּעֲרוֹצִי.</b> ״מֵאִים תִּכְלִין לְמִיתְקַף״ (תרגום יונתן): <b>הֹבְרֵי שָׁמַיִם.</b> יוֹנָתָן תִּרְגֵּם כְּמוֹ צוֹפֵי שָׁמַיִם״ דְּמִסְכַּן לְמַזָּלַת שְׁמַיָּא״, דִּמָּהוּ לְ״בָּרָה כַחַמָּה״ (שיר השירים ו:י) וּלְ״בָּרוּר מִלֵּלוּ״ (איוב לג:ג), וְכֵן חִבְּרוֹ מְנַחֵם עִמָּהֶם, מְבָרְרֵי הֲלִיכַת הַמַּזָּלוֹת, וְכֹה פִּתְרוֹנוֹ: יַעַן אֲשֶׁר לֹא יוּכְלוּן הַקּוֹסְמִים לַעֲמֹד עַל דַּעַת רִגְעֵי הַיּוֹם וְלַיְלָה, עַד בָּרוּר לָהֶם הַשָּׁמַיִם לְטֹהַר. וְגַם מִיכָה אָמַר בִּנְבוּאָה (מיכה ג:ו) ״חָשְׁכָה לָהֶם מִקְּסֹם״, לִמֵּד כִּי בְּיוֹם מַחְשָׁךְ יֵחָתְמוּ הַכּוֹכָבִים וְלֹא יוּכְלוּ לִקְסֹם: <b>מוֹדִיעִם לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ.</b> כִּי בְּהִתְחַדֵּשׁ הַלְּבָנָה רוֹאִים בִּשְׁעַת מוֹלַדְתָּהּ מִקְצָת מִמָּה שֶׁעָתִיד לָבֹא, וְאֵין יוֹדְעִין כָּל הַבֵּרוּר, לְכָךְ נֶאֱמַר ׳מֵאֲשֶׁר׳. וְכֵן הוּא אוֹמֵר בְּמָקוֹם אַחֵר (ישעיהו ח:יט): ״הַמְצַפְצְפִים וְהַמַּהְגִּים״, כְּעוֹפוֹת הַלָּלוּ שֶׁמְּצַפְצְפִין וּמְהַגִּים וְאֵין יוֹדְעִים עַל מָה: <b>הִנֵּה הָיוּ</b> חוֹזַיִךְ <b>כְקַשׁ</b>: <b>אֵין גַּחֶלֶת לַחְמָם.</b> אֵין שְׁאֵרִית לָהֶם, <b>כְקַשׁ</b> הַזֶּה, שֶׁאֵין בִּדְלִיקָתוֹ גֶּחָלִים לְהִתְחַמֵּם לְאוֹרָם: <b>אִישׁ לְעֶבְרוֹ תָּעוּ.</b> אִישׁ לְדַרְכּוֹ, ״אֶל עֵבֶר פָּנָיו״ (יחזקאל א:ט): <b>שִׁמְעוּ זֹאת.</b> שְׁנֵי שְׁבָטִים הָעֲתִידִין לָלֶכֶת בַּגּוֹלָה לְבָבֶל: <b>בֵּית יַעֲקֹב הַנִּקְרָאִים בְּשֵׁם יִשְׂרָאֵל.</b> הוּא שֵׁבֶט בִּנְיָמִין שֶׁאֵינָם נִקְרָאִים עַל שֵׁבֶט יְהוּדָה, אֶלָּא עַל שֵׁם סְתָם שִׁבְטֵי יִשְׂרָאֵל: <b>וּמִמֵּי יְהוּדָה יָצָאוּ.</b> וְשֵׁבֶט יְהוּדָה, שֶׁיָּצְאוּ וְנָזְלוּ מִמֵּי דָּלְיוֹ שֶׁל יְהוּדָה, כְּמָה דְאַתְּ אָמַר ״יִזַּל מַיִם מִדָּלְיָו״ (במדבר כד:ז): <b>לֹא בֶאֱמֶת.</b> כְּמוֹ שֶׁאָמַר (ירמיהו ה:ב) ״וְאִם חַי ה׳ יֹאמְרוּ לָכֵן לַשֶּׁקֶר וְגוֹ׳״, כְּלוֹמַר: לֹא הֱיִיתֶם כְּדַי לִגָּאֵל, אֶלָּא עַל <b>כִּי מֵעִיר הַקֹּדֶשׁ נִקְרָאוּ</b>, וְהִיא גָּרְמָה לָהֶם שֶׁלֹּא גָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים בִּימֵי סַנְחֵרִיב בַּחֲלַח וְחָבוֹר (מלכים ב יז:ו), שֶׁאֵין לָהֶם גְּאֻלָה (סנהדרין קי ב): <b>וְעַל אֱלֹהֵי יִשְׂרָאֵל נִסְמָכוּ.</b> בִּימֵי חִזְקִיָּהוּ, שֶׁנֶּאֱמַר בּוֹ ״בַּה׳ אֱלֹהֵי יִשְׂרָאֵל בָּטָח״ (מלכים ב יח:ה). הִיא גָּרְמָה לָהֶם שֶׁלֹּא גָּלוּ אֶלָּא בִּימֵי נְבוּכַדְנֶצַּר, שֶׁהִגְלָם לְבָבֶל, וּתְהִי לָהֶם גְּאֻלָּה עַל יְדֵי כּוֹרֶשׁ: <b>הָרִאשֹׁנוֹת.</b> שֶׁעָבְרוּ, גְּאֻלַּת מִצְרַיִם וּתְשׁוּעַת חִזְקִיָּהוּ מִיַּד סַנְחֵרִיב: <b>מֵאָז הִגַּדְתִּי.</b> מִטֶּרֶם הֱיוֹתָם, וּ<b>פִתְאוֹם</b> עֲשִׂיתִים: <b>וַתָּבֹאנָה.</b> כְּמוֹ שֶׁ<b>הִגַּדְתִּי</b> תְּחִלָּה עַל פִּי נְבִיאַי: <b>מִדַּעְתִּי כִּי קָשֶׁה אָתָּה.</b> מֵאֲשֶׁר יָדַעְתִּי אוֹתְךָ כִּי קָשֶׁה אַתָּה, וְאִם יָבֹא הַנֵּס וְלֹא הִגַּדְתִּיו תְּחִלָּה, <b>תֹּאמַר: ״עָצְבִּי</b> עֲשָׂאָם״, וְלֹא מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא הֵם. לְפִיכָךְ <b>אַגִּיד לְךָ מֵאָז בְּטֶרֶם תָּבֹא וְגוֹ׳</b>. <b>מִדַּעְתִּי</b> – מֵ״ם זוֹ מְשַׁמֶּשֶׁת נְתִינַת טַעַם, כְּמוֹ ׳לְפִי שֶׁיָּדַעְתִּי׳. וְדֻגְמָתוֹ: ״כִּי מֵאַהֲבַת ה׳ אֶתְכֶם וּמִשָּׁמְרוֹ אֶת הַשְּׁבוּעָה״ (דברים ז:ח): <b>שָׁמַעְתָּ חֲזֵה כֻּלָּהּ.</b> שָׁמַעְתָּ הָרִאשׁוֹנוֹת שֶׁהִגַּדְתִּי, רְאֵה שֶׁבָּאוּ כֻּלָּם: <b>וְאַתֶּם הֲלוֹא תַגִּידוּ.</b> וְתָעִידוּנִי אֲשֶׁר לֹא נָפַל דָּבָר: <b>הִשְׁמַעְתִּיךָ חֲדָשׁוֹת מֵעַתָּה.</b> עַתָּה אֲנִי חוֹזֵר וּמַשְׁמִיעֲכֶם חֲדָשׁוֹת, שֶׁהֵם חֲדָשׁוֹת לָכֶם, וּלְפָנַי הֵם גְּלוּיוֹת מֵעוֹלָם: <b>וּנְצֻרוֹת.</b> וּשְׁמוּרוֹת בְּאוֹצְרוֹתַי, וְאַתָּה <b>לֹא יְדַעְתָּם</b>: <b>עַתָּה נִבְרְאוּ וְלֹא מֵאָז</b> הֵם: <b>וְלִפְנֵי יוֹם</b> הֱיוֹתָם אֲנִי מַשְׁמִיעֲכֶם: <b>וְלֹא שְׁמַעְתָּם.</b> עַד הַיּוֹם. <b>וְלִפְנֵי יוֹם</b> מוּסָב עַל <b>הִשְׁמַעְתִּיךָ</b> הָאָמוּר לְמַעְלָה: <b>גַּם לֹא שָׁמַעְתָּ וגו׳.</b> תִּרְגֵּם יוֹנָתָן: ״אַף לָא שְׁמַעְתָּ לְמִילֵי נְבִיָּיא, אַף לָא קַבִּילְתָּא אוּלְפַן אוֹרַיְיתָא, אַף לְפִתְגָמֵי בִּרְכָן וְלָוְוטִין קַיָּמֵי דְּאַקִימִית עִמְכוֹן בְּחוֹרֵב לָא אַרְכִּינְתָּא אוּדְנָךְ״: <b>כִּי יָדַעְתִּי בָּגוֹד תִּבְגּוֹד.</b> כְּשֶׁיָּרַדְתִּי לְהַצִּילְךָ מִיַּד מִצְרַיִם, גָּלוּי הָיָה לְפָנַי שֶׁסּוֹפְךָ לִבְגּוֹד, וְאַף עַל פִּי כֵן שָׁמַרְתִּי שְׁבוּעוֹת אָבוֹת. וְזֶהוּ שֶׁנֶּאֱמַר ״רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי״ (שמות ג:ז), שְׁתֵּי רְאִיּוֹת רוֹאֶה אֲנִי שֶׁסּוֹפָן לִבְגּוֹד, וּמִכָּל מָקוֹם רָאִיתִי אֶת עֳנִי עַמִּי. כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא: <b>וּפֹשֵׁעַ מִבֶּטֶן.</b> מִשֶּׁהָיִיתָ בְּמִצְרַיִם, כְּמוֹ שֶׁמְּפֹרָשׁ (יחזקאל כ:ה-ז) ״וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרַיִם וְגוֹ׳ וָאוֹמַר אֲלֵיהֶם וְגוֹ׳״: <b>אַאֲרִיךְ אַפִּי.</b> לְשׁוֹן הוֹוֶה הוּא: <b>וּתְהִלָּתִי אֶחֱטָם לָךְ.</b> וְזֹאת הִיא תְהִלָּתִי אֲשֶׁר אֶחֱטָם לָךְ, לְשׁוֹן ׳חֹטֶם׳; אֶסְתּוֹם חָטְמִי מִצֵּאת עָשָׁן נְחִירַי וּמִקְּצוֹף עָלֶיךָ, שֶׁהַכּוֹעֵס יוֹצֵא עָשָׁן מִנְּחִירָיו, כְּמָה דְאַתְּ אָמַר ״עָלָה עָשָׁן בְּאַפּוֹ״ (תהילים יח:ט); וְכֵן כָּל ׳חֲרוֹן אַף׳ הוּא לְשׁוֹן חִמּוּם הַחוֹטֶם: ״חָרָה אַפִּי״ (איוב מב:ז), וְכֵן ״וְעַצְמִי חָרָה מִנִּי חֹרֶב״ (איוב ל:ל) – נִחַר חָטְמִי מֵרֹב חִמּוּם: <b>וְלֹא בְכָסֶף.</b> וְלֹא עַל יְדֵי אוּר שֶׁל גֵּיהִנֹּם, כְּצוֹרֵף הַכֶּסֶף בָּאוּר: <b>בְּחַרְתִּיךָ.</b> בָּחַרְתִּי לְךָ <b>כּוּר עֹנִי</b>, כְּנֶגֶד אוֹר. ׳כּוּר׳ הוּא כְּלִי שֶׁמַּתִּיכִין בּוֹ כֶּסֶף וְזָהָב: <b>לְמַעֲנִי.</b> וּלְמַעַן שְׁמִי הַקָּדוֹשׁ: <b>כִּי אֵיךְ יֵחָל.</b> אֵיךְ יְחֻלַּל שְׁמִי בְּהַכְרִיתוֹ אֶתְכֶם? <b>וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן.</b> שֶׁאוֹיְבַי יֹאמְרוּ יַד גִּלּוּלֵיהֶם רָמָה: <b>שְׁמַע אֵלַי יַעֲקֹב.</b> שֵׁם שֶׁקָּרָא לְךָ אָבִיךָ: <b>וְיִשְׂרָאֵל מְקֹרָאִי.</b> מֵאִתִּי נִקְרֵאתָ יִשְׂרָאֵל (בראשית לב:כט), וְיוֹנָתָן תִּרְגֵּם: ״וְיִשְׂרָאֵל מְזֻמָּנִי״: <b>ה׳ אֲהֵבוֹ.</b> לָזֶה שֶׁ<b>יַּעֲשֶׂה חֶפְצוֹ</b> שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא <.b>בְּבָבֶל</b>: <b>וּזְרֹעוֹ</b> יֵרָאֶה בְּאֶרֶץ <b>כַּשְׂדִּים</b>, וְעַל כּוֹרֶשׁ אָמַר כֵּן: <b>אֲנִי.</b> גָּאַלְתִּי יִשְׂרָאֵל מִמִּצְרַיִם, וַאֲנִי אֶגְאַל כָּל יִשְׂרָאֵל מִגָּלוּת אַחֲרוֹן וּמֵאַרְבַּע כַּנְפוֹת הָאָרֶץ: <b>אַף קְרָאתִיו.</b> לְכוֹרֶשׁ, וְיוֹנָתָן תִּרְגֵּם <b>ה׳ אַהֲבוֹ</b> לְיִשְׂרָאֵל, <b>אַף קְרָאתִיו</b> לְאַבְרָהָם, וּקְרִיאָה זוֹ לְשׁוֹן ׳גִּדּוּל׳ לִהְיוֹת מִקּוֹרְאַי, כְּמוֹ ״אֵלֶּה קְרוּאֵי הָעֵדָה״ (במדבר א:טז): <b>מֵעֵת הֱיוֹתָהּ שָׁם אָנִי.</b> ״מֵעִידָּן דְּאִתְפָּרְשׁוּ עַמְמַיָּא מִדַּחַלְתִּי, תַּמָּן אֲנָא קְרִיבְתֵּיהּ לְאַבְרָהָם אֲבוּכוֹן לְפוּלְחָנִי״ (תרגום יונתן): <b>וְעַתָּה ה׳ אֱלֹהִים שְׁלָחַנִי וְרוּחוֹ.</b> ״אָמַר נָבִיא: וּכְעַן ה׳ אֱלֹהִים שְׁלָחַנִי וּמֵימְרֵיהּ״. עֵרוּבֵי דְבָרִים – מִי שֶׁאָמַר זֶה לֹא אָמַר זֶה. וּמִדְרַשׁ אַגָּדָה רַבִּי תַּנְחוּמָא (תנחומא יתרו כא) פֵּרֵשׁ: <b>שִׁמְעוּ זֹאת</b> – תּוֹרַת מֹשֶׁה שֶׁנֶּאֱמַר בָּהּ ״זֹאת הַתּוֹרָה״. <b>לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי</b> – בְּסִינַי, וְהַנָּבִיא אוֹמֵר: <b>מֵעֵת הֱיוֹתָהּ</b> לְאוֹתוֹ דָבָר שֶׁהוּא אוֹמֵר <b>שָׁם אָנִי</b>. וְלָמַדְנוּ מִכָּאן שֶׁכָּל הַנְּבִיאִים עָמְדוּ בְּסִינַי, וְעַתָּה שְׁלָחַנִי לְהִנָּבֵא אֲלֵיהֶם. וְאַף לָשׁוֹן זֶה יֶשְׁנוֹ עֵרוּבֵי דְבָרִים: <b>לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי</b> אָמְרָה שְׁכִינָה, <b>מֵעֵת הֱיוֹתָהּ שָׁם אָנִי</b> אוֹמֵר הַנָּבִיא. וְיֵשׁ לִפְתּוֹר שֶׁלֹּא יְהוּ עֵרוּבֵי דְבָרִים: <b>קִרְבוּ אֵלַי שִׁמְעוּ זֹאת</b> שֶׁאֲנִי מִתְנַבֵּא לָכֶם עַל מַפֶּלֶת בָּבֶל וּגְאֻלַּתְכֶם, <b>לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי</b> אוֹתָהּ, <b>מֵעֵת הֱיוֹתָהּ</b> שֶׁגָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַהֲבִיאָהּ <b>שָׁם</b> הָיִיתִי. לוֹמֵד שֶׁמִּשְּׁעַת הַגְּזֵרָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד הַנָּבִיא שֶׁעָתִיד לְהִנָּבֵא עַל הַדָּבָר בְּסוֹף פַּמַלְיָא שֶׁל מַעְלָה, וְאַף עַל פִּי שֶׁעֲדַיִן אֵינוֹ נוֹצָר: <b>כִּמְעֹתָיו.</b> שֶׁל יָם, כְּדָגֵי הַיָּם לָרֹב: <b>לָרְשָׁעִים.</b> לִנְבוּכַדְנֶצַּר וְזַרְעוֹ׃ <b>מִבֶּטֶן קְרָאָנִי.</b> מִשֶּׁאֲנִי בַּבֶּטֶן עָלְתָה לְפָנָיו בְּמַחֲשָׁבָה לִהְיוֹת שְׁמִי יְשַׁעְיָה, לְהִנָּבֵא יְשׁוּעוֹת וְנֶחָמוֹת: <b>וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה.</b> לְהוֹכִיחַ אֶת הָרְשָׁעִים וּלְהִתְנַבְּאוֹת עֲלֵיהֶם פֻּרְעָנוּת: <b>בְּצֵל יָדוֹ הֶחְבִּיאָנִי.</b> שֶׁלֹּא יוּכְלוּ לְהָרַע לִי: <b>לְחֵץ בָּרוּר.</b> מְמוֹרָט, קלי״ר בלע״ז: <b>בְּאַשְׁפָּתוֹ.</b> כְּלִי נַרְתֵּק הַחִצִּים, שֶׁקּוֹרִין קוייכר״א בלע״ז: <b>וַאֲנִי אָמַרְתִּי לְרִיק יָגַעְתִּי.</b> כְּשֶׁרָאִיתִי שֶׁאֲנִי מוֹכִיחָם וְאֵינָם שׁוֹמְעִים: <b>אָכֵן מִשְׁפָּטִי אֶת ה׳.</b> הוּא יוֹדֵעַ שֶׁאֵינָהּ מֵאִתִּי, אֶלָּא מֵאִתָּם: <b>לוֹ יֵאָסֵף.</b> אֵלָיו יָשׁוּב בִּתְשׁוּבָה: <b>נָקֵל מִהְיוֹתְךָ וגו׳.</b> מַתָּנָה קְטַנָּה הִיא בְּעֵינַי, שֶׁתְּהֵא לְךָ זֹאת לְבַדָּהּ, שֶׁתְּהֵא <b>לִי עֶבֶד לְהָקִים אֶת יַעֲקֹב</b> וּ<b>לְהָשִׁיב</b> אֵלַי <b>נְצוּרֵי יִשְׂרָאֵל</b>, וְהִנְנִי מוֹסִיף לְךָ עוֹד <b>וּנְתַתִּיךָ לְאוֹר גּוֹיִם</b> לְהִנָּבֵא עַל מַפַּלְתָּהּ שֶׁל בָּבֶל, שֶׁהִיא שִׂמְחָה לְכָל הָעוֹלָם: <b>וּנְצוּרֵי יִשְׂרָאֵל.</b> כְּמוֹ (משלי ז:י) ״וּנְצֻרַת לֵב״, שֶׁלִּבָּם מֻקָּף יֵצֶר הִרְהוּרֵי עֲבֵירָה כְּעִיר נְצוּרָה מָצוֹר הַצָּרִים עָלֶיהָ: <b>לִבְזֹה נֶפֶשׁ.</b> נֶפֶשׁ בְּזוּיָה: <b>לִמְתָעֵב גּוֹי.</b> לְמִי שֶׁהַגּוֹי מְתַעֲבוֹ: <b>מְלָכִים יִרְאוּ</b> אוֹתוֹ וְקָמוּ: <b>אֲשֶׁר נֶאֱמָן.</b> לִשְׁמוֹר הַבְטָחָתוֹ שֶׁהִבְטִיחַ לְאַבְרָהָם עַל הַמַּלְכִיּוֹת, כְּעִנְיָן שֶׁנֶּאֱמַר ״וְהִנֵּה תַנּוּר עָשָׁן וְגוֹ׳״ (בראשית טו:יז): <b>קְדוֹשׁ יִשְׂרָאֵל.</b> הוּא <b>וַיִּבְחָרֶךָּ</b>: <b>בְּעֵת רָצוֹן.</b> בְּעֵת תְּפִלָּה, שֶׁאַתָּה מִתְרַצֶּה וּמִתְפַּיֵּס לְפָנַי (ברכות ח א): <b>וּבְיוֹם יְשׁוּעָה.</b> שֶׁתְּהֵא צָרִיךְ לִישׁוּעָה: <b>וְאֶצָּרְךָ.</b> וְאֶשְׁמָרְךָ: <b>לִבְרִית עָם.</b> לִהְיוֹת עַם בְּרִית לִי: <b>לְהָקִים אֶרֶץ.</b> אֶרֶץ יִשְׂרָאֵל, הַבְּחוּרָה לִי בְּכָל הָאֲרָצוֹת: <b>לַאֲסוּרִים צֵאוּ.</b> לְעֵת אֲשֶׁר אוֹמַר לַאֲסוּרֵי גוֹלָה <b>צֵאוּ</b>: <b>שְׁפָיִים.</b> תִּרְגֵּם יוֹנָתָן ״נַגְדִּין״, נַחֲלֵי מַיִם: <b>שָׁרָב.</b> חוֹם: <b>וְשַׂמְתִּי כָל הָרַי לַדָּרֶךְ.</b> כְּלַפֵּי שֶׁאָמַר (ישעיהו לג:ח) עַל יְדֵי חֻרְבָּנָהּ ״שָׁבַת עוֹבֵר אֹרַח״, עַכְשָׁיו יָשׁוּבוּ וְיֵלְכוּ בּוֹ עוֹבְרִים וְשָׁבִים: <b>וּמְסִלֹּתַי יְרֻמוּן.</b> כְּלַפֵּי שֶׁאָמַר (ישעיהו לג:ח) ״נָשַׁמּוּ מְסִלּוֹת״, נִתְקַלְקְלוּ מֵאֵין מְתַקֵּן אוֹתָם, עַכְשָׁיו וּמְסִלֹּתַי יְרֻמוּן – יְתַקְּנוּ קִלְקוּל הַדְּרָכִים וְיַגְבִּיהַ אוֹתָם כַּמִשְׁפָּט בְּחִלּוּקֵי אֲבָנִים וְעָפָר: <b>מֵאֶרֶץ סִינִים.</b> ״מֵאַרַע דָּרוֹמָא״ (תרגום יונתן): <b>כִּי נִחַם ה׳‏</b> אֶת <b>עַמּוֹ</b>׃ <b>וַתֹּאמֶר צִיּוֹן.</b> הִיא הָיְתָה סְבוּרָה שֶׁשְּׁכַחְתִּיהָ: <b>הֲתִשְׁכַּח אִשָּׁה עוּלָהּ.</b> עוֹלָל שֶׁלָּהּ: <b>מֵרַחֵם בֶּן בִּטְנָהּ.</b> מִלְּרַחֵם עַל בֶּן בִּטְנָהּ: <b>גַּם אֵלֶּה תִשְׁכַּחְנָה.</b> אֲפִילּוּ אִם אֵלֶּה תִּשְׁכַּחְנָה, <b>אָנֹכִי לֹא אֶשְׁכָּחֵךְ</b>: <b>עַל כַּפַּיִם.</b> עַל כַּפַּי רוֹאֶה אֲנִי כְּאִלּוּ אַתְּ חֲקוּקָה עַל כַּפִּי לִרְאוֹתֵךְ וּלְזָכְרֵךְ תָּמִיד. דָּבָר אַחֵר: <b>עַל כַּפַּיִם</b> – מֵעַל עַנְנֵי כָּבוֹד, כְּמוֹ (איוב לו:לב) ״עַל כַּפַּיִם כִּסָּה אוֹר״: <b>מִהֲרוּ בָּנָיִךְ.</b> לָשׁוּב: <b>תֵּצְרִי מִיּוֹשֵׁב.</b> תְּהִי צָרָה מֵרֹב יוֹשְׁבִים שֶׁיָּבֹאוּ לְתוֹכֵךְ, יְהִי לָהֶם הַמָּקוֹם צַר מִלִּבְנוֹת לָהֶם בָּתִּים: <b>בְּנֵי שִׁכֻּלָיִךְ.</b> בָּנִים שֶׁהָיִית שְׁכוּלָה מֵהֶם: <b>גְּשָׁה לִּי.</b> הִתְקָרֵב לְצַד אַחֵר בִּשְׁבִילִי <b>וְאֵשֵׁבָה</b>: <b>גַּלְמוּדָה.</b> שולד״א בלע״ז: <b>וְסוּרָה.</b> מוּסֶרֶת מִכָּל אָדָם, הַכֹּל אוֹמְרִים עָלַי: סוּרוּ מִמֶּנָּה: <b>יָדִי... נִסִּי.</b> סִימָן לְהָבִיא גָּלִיּוֹת: <b>נִסִּי.</b> פירקא בלע״ז, כמו ״וְכַנֵּס עַל הַגִבְעָה״ (ישעיהו ל:יז), וְהוּא סִימָן קִבּוּץ, וְנוֹתְנִין בְּרֹאשָׁהּ בֶּגֶד: <b>בְּחֹצֶן.</b> איישיל״א בלע״ז, וְדוֹמֶה לוֹ בְּעֶזְרָא: ״וגַם (אני) חָצְנִי נָעַרְתִּי״ (נחמיה ה:יג): <b>הֲיֻקַּח מִגִּבּוֹר מַלְקוֹחַ.</b> כִּסְבוּרִים אַתֶּם שֶׁאִי אֶפְשָׁר לָקַחַת מֵעֵשָׂיו <b>מַלְקוֹחַ</b> שִׁבְיוֹ שֶׁל יַעֲקֹב הַ<b>צַּדִּיק</b>? <b>וְאֶת יְרִיבֵךְ.</b> וְעִם מְרִיבַיִךְ אֲנִי אָרִיב: <b>וְהַאֲכַלְתִּי אֶת מוֹנַיִךְ.</b> הַבַּבְלִיִּים לְחַיַּת הַשָּׂדֶה <b>אֶת בְּשָׂרָם</b>. <b>מוֹנַיִךְ</b> – לְשׁוֹן ״אַל תּוֹנוּ״ (ויקרא כה:יד), אוֹנָאַת דְּבָרִים, הַמְקַנְתְּרִים אוֹתָךְ בְּגִדּוּפֵיהֶם: <b>וְכֶעָסִיס.</b> מֶתֶק יַיִן: <b>דָּמָם יִשְׁכָּרוּן.</b> כֵּן יִשְׁכְּרוּ מִדָּמָם אוֹתָם הָרְגִילִים לִשְׁתּוֹת דָּם, וּמִי הֵם אֵלּוּ? עוֹף הַשָּׁמַיִם. כֵּן תִּרְגֵּם יוֹנָתָן: <b>מַדּוּעַ בָּאתִי.</b> לְהִתְקָרֵב אֲלֵיכֶם, <b>וְאֵין אִישׁ</b> – מִי מִכֶּם פּוֹנֶה אֵלַי? <b>אַלְבִּישׁ שָׁמַיִם.</b> צְבָא הַשָּׁמַיִם, שָׂרֵי הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, כְּשֶׁאֲנִי בָּא לִפָּרַע מִן הָאֻמָּה (מכילתא בשלח שירה ב): <b>נָתַן לִי לְשׁוֹן לִמּוּדִים.</b> יְשַׁעְיָה הָיָה אוֹמֵר: ה׳ שְׁלָחַנִי וְ<b>נָתַן לִי</b> לָשׁוֹן הָרָאוּי לְלַמֵּד, כְּדֵי <b>לָדַעַת לָעוּת אֶת</b> הָעֲיֵפִים וּצְמֵאִים <b>לִשְׁמֹעַ</b> אֶת דִּבְרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא <b>דָּבָר</b>: <b>לָעוּת.</b> מְנַחֵם חִבְּרוֹ בְּמַחֲלוֹקֶת ״עֵת לַעֲשׂוֹת לַה׳״ (תהלים קיט:קכו), לִקְבּוֹעַ לָהֶם עִתִּים: <b>יָעִיר לִי אֹזֶן.</b> מְעוֹרֵר אֶת אָזְנִי בְּרוּחַ קָדְשׁוֹ: <b>לִשְׁמֹעַ כַּלִּמּוּדִים.</b> בְּמִשְׁפַּט הַלִּמּוּדִים, הָאֱמֶת וְהַנְּכוֹחָה: <b>פָּתַח לִי אֹזֶן.</b> וְהִשְׁמִיעַנִי ״אֶת מִי אֶשְׁלַח״ (ישעיהו ו:ח), שָׁלַחְתִּי אֶת עָמוֹס וְהָיוּ קוֹרִין אוֹתוֹ פְּסִילוּס, שָׁלַחְתִּי אֶת מִיכָה וְכוּ׳, כִּדְאִיתָא בִּפְסִיקְתָּא דְּנַחֲמוּ נַחֲמוּ (פסיקתא דרב כהנא טז ד): <b>וְאָנֹכִי לֹא מָרִיתִי.</b> מִלֵּילֵךְ בִּשְׁלִיחוּתוֹ, וְ<b>לֹא נְסוּגוֹתִי אָחוֹר</b>, אֶלָּא ״וָאוֹמַר הִנְנִי שְׁלָחֵנִי״ (ישעיהו ו:ח): <b>גֵּוִי נָתַתִּי לְמַכִּים</b> הוּא אָמַר לִי: ״יְשַׁעְיָה, בָּנַי סַרְבָנִים הֵם, בָּנַי טַרְחָנִים הֵם, עַל מְנָת שֶׁלֹּא תִּכְעוֹס עֲלֵיהֶם״. אָמַרְתִּי לוֹ: ״עַל מְנָת כֵּן״ (פסיקתא דרב כהנא טז ד): <b>וַה׳ אֱלֹהִים יַעֲזָר לִי.</b> אִם יָקוּמוּ עָלַי: <b>קָרוֹב מַצְדִּיקִי.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא קָרוֹב לִי, לְזַכּוֹתִי בַּדִּין: <b>עָשׁ.</b> תּוֹלַעַת הַבְּגָדִים: <b>בְּקוֹל עַבְדּוֹ.</b> בְּקוֹל הַנְּבִיאִים: <b>אֲשֶׁר הָלַךְ חֲשֵׁכִים.</b> אֲפִלּוּ צָרָה בָּאָה עָלָיו, <b>יִבְטַח בְּשֵׁם ה׳</b>, כִּי הוּא יַצִּילֵהוּ: <b>הֵן כֻּלְּכֶם.</b> שֶׁאֵינְכֶם שׁוֹמְעִים בְּקוֹל נְבִיאָיו: <b>קֹדְחֵי אֵשׁ.</b> עֶבְרָתוֹ עֲלֵיכֶם: <b>מְאַזְּרֵי זִיקוֹת.</b> מַחֲזִיקֵי זִיקוֹת, הֵן גִּצִּין וְגַחֲלֵי אֵשׁ הַנִּזְרָקִין בַּקֶּלַע. וְיֵשׁ לוֹ דֻגְמָא בִּלְשׁוֹן אֲרַמִּי: ״זִיקוּקִין דְּנוּר״ (ברכות נח ב), ״כָּךְ וְכָךְ זִיקָתָא פָּסִיק לָן״ (בבא מציעא צד א): <b>לְכוּ בְּאוּר אֶשְׁכֶם.</b> לְפִי דַרְכְּכֶם תִּלְקוּ: <b>מִיָּדִי.</b> תְּהֵא גְמוּלְכֶם זֹאת לָכֶם: <b>אֶל צוּר חֻצַּבְתֶּם.</b> מִמֶּנּוּ: <b>וְאֶל מַקֶּבֶת בּוֹר.</b> שֶׁנּוֹקְבִין וְחוֹצְבִין בָּהּ אֶת הַבּוֹרוֹת, אֲשֶׁר <b>נֻקַּרְתֶּם</b> בָּהּ: <b>נֻקַּרְתֶּם.</b> לְשׁוֹן ״נִקְרַת הַצּוּר״ (שמות לג:כב), ״יִקְּרוּהָ עֹרְבֵי נַחַל״ (משלי ל:יז). וּמִי הוּא הַ<b>צּוּר</b>? הוּא <b>אַבְרָהָם אֲבִיכֶם</b>, וּמִי הִיא הַמַּקֶּבֶת? הִיא <b>שָׂרָה</b> אֲשֶׁר חוֹלֶלְתְכֶם, אֲשֶׁר יְלַדְתְכֶם, לְשׁוֹן ״כִּי חָלָה גַּם יָלְדָה״ (ישעיהו סו:ח): <b>תְּחוֹלֶלְכֶם.</b> אֲשֶׁר תֵּלֵד אֶתְכֶם: <b>כִּי אֶחָד קְרָאתִיו.</b> כִּי אֶחָד הָיָה, יְחִידִי בְּאֶרֶץ כְּנַעַן אֲשֶׁר הִגְלֵיתִיו שָׁם מֵאַרְצוֹ וּמִמּוֹלַדְתּוֹ, <b>קְרָאתִיו</b> – רִבִּיתִיו וְגִדַּלְתִּיו, לְשׁוֹן ״קְרִיאֵי הָעֵדָה״ (במדבר א:טז), וּכְשֵׁם שֶׁהוּא הָיָה יָחִיד וְגִדַּלְתִּיו, כֵּן אֲגַדֵּל אֶתְכֶם שֶׁאַתֶּם יְחִידִים לִי: <b>וְעַרְבָתָהּ.</b> אַף הוּא לְשׁוֹן ׳מִדְבָּר׳, כְּמוֹ ״בְּאֶרֶץ עֲרָבָה וְשׁוּחָה״ (ירמיהו ב:ו), אֶלָּא שֶׁהָעֲרָבָה כְּבָר הָיָה בָּהּ יִשּׁוּב וְהֻחְרְבָה: <b>תּוֹדָה.</b> קוֹל הוֹדָיָה: <b>כִּי תוֹרָה מֵאִתִּי תֵצֵא.</b> דִּבְרֵי נְבִיאִים תּוֹרָה הוּא, וְהַמִּשְׁפָּטִים סוֹפָן לִהְיוֹת מַרְגּוֹעַ וּמְנוּחָה לָעַמִּים, אֲשֶׁר אֶהְפּוֹךְ לָהֶם שָׂפָה בְרוּרָה לְעָבְדֵנִי (צפניה ג:ט): <b>אַרְגִּיעַ.</b> אָנִיחַ: <b>יִשְׁפֹּטוּ.</b> יְיַסְּרוּ, יושטיצ״א בלע״ז: <b>שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ.</b> שָׂרֵי צְבָאוֹת הָאֻמּוֹת שֶׁבַּשָּׁמַיִם: <b>נִמְלָחוּ.</b> נִתְבַּלּוּ, כְּמוֹ (ירמיהו לח:יב) ״בְּלוֹיֵי הַסְּחָבוֹת וְהַמְּלָחִים״, בֶּגֶד הַנִּשְׁחָת. לָשׁוֹן אַחֵר: <b>נִמְלָחוּ</b> – נִתְבַּלְבְּלוּ, לְשׁוֹן מַלָּחֵי הַיָּם שֶׁמְּבַלְבְּלִין הַמַּיִם בַּמְּשׁוֹטוֹת מַנְהִיגֵי הַסְּפִינָה, וְכֵן ״מְמֻלָּח טָהוֹר קֹדֶשׁ״ (שמות ל:לה): <b>וְהָאָרֶץ.</b> שִׁלְטוֹנֵי הָאָרֶץ: <b>וְיֹשְׁבֶיהָ.</b> שְׁאָר הָעָם: <b>וִישׁוּעָתִי.</b> לְעַמִּי לְעוֹלָם תִּהְיֶה. דָּבָר אַחֵר: שָׁמַיִם וָאָרֶץ מַמָּשׁ, וְכֵן פִּתְרוֹנוֹ: <b>שְׂאוּ עֵינֵיכֶם וְהַבִּיטוּ</b> אֶל הַשָּׁמַיִם וְאֶל הָאָרֶץ וּרְאוּ כַּמָּה הֵם חֲזָקִים וּבְרִיאִים, וְאַף עַל פִּי כֵן יִבְלוּ, <b>וְצִדְקָתִי וִישׁוּעָתִי</b> יִהְיוּ <b>לְעוֹלָם</b>. הֲרֵי שֶׁצִּדְקָתִי בְּרִיאָה וַחֲזָקָה יוֹתֵר מֵהֶם: <b>עָשׁ וְסָס.</b> מִינֵי תוֹלָעִים הֵם: <b>עוּרִי עוּרִי.</b> תְּפִלַּת הַנָּבִיא הִיא: <b>רַהַב.</b> מִצְרַיִם, שֶׁכָּתוּב בָּהּ ״רַהַב הֵם שָׁבֶת״ (ישעיהו ל:ז): <b>מְחוֹלֶלֶת.</b> לְשׁוֹן הֶרֶג חָלָל: <b>תַּנִּין.</b> פַּרְעֹה: <b>וּפְדוּיֵי ה׳ יְשׁוּבוּן.</b> לְשׁוֹן תְּפִלָּה, וּמוּסָב עַל <b>עוּרִי עוּרִי</b>: <b>מִי אַתְּ.</b> בַּת צַדִּיקִים כְּמוֹתֵךְ, מְלֵאָה זְכֻיּוֹת, לָמָּה <b>תִּירְאִי מֵאֱנוֹשׁ</b> אֲשֶׁר סוֹפוֹ לָמוּת? <b>וַתִּשְׁכַּח ה׳ עֹשֶׂךָ.</b> וְלֹא נִשְׁעַנְתָּ עָלָיו: <b>הַמֵּצִיק.</b> מוֹשְׁלֵי אֻמּוֹת הָעוֹלָם הַמְשַׁעְבְּדִים בָּכֶם: <b>כַּאֲשֶׁר כּוֹנֵן.</b> נִזְדַּמֵּן: <b>וְאַיֵּה חֲמַת הַמֵּצִיק.</b> מָחָר בָּא וְאֵינֶנּוּ: <b>מִהַר צֹעֶה לְהִפָּתֵחַ.</b> אֲפִלּוּ נְקָבִין קָשִׁין עָלָיו, וְצָרִיךְ הוּא לְהִפָּתֵחַ בְּהִלּוּךְ הַמֵּעַיִם כְּדֵי שֶׁ<b>לֹּא יָמוּת לַשַּׁחַת</b>, וְכֵיוָן שֶׁמִּהַר לְהִפָּתֵחַ צָרִיךְ הוּא לִמְזוֹנוֹת רַבִּים, שֶׁאִם <b>יֶחְסַר לַחְמוֹ</b> אַף הוּא יָמוּת: <b>צֹעֶה.</b> לְשׁוֹן דָּבָר הָעוֹמֵד לִהְיוֹת נִירוֹק, כְּמוֹ שֶׁאוֹמֵר בְּמוֹאָב שֶׁדִּמָּהוּ הַנָּבִיא לְיַיִן (ירמיהו מח:יא) ״הַשֹּׁקֵט אֶל שְׁמָרָיו וְלֹא הוּרַק מִכְּלִי אֶל כֶּלִי״, וְנֶאֱמַר שָׁם ״וְשָׁלַחְתִּי לוֹ צֹעִים וְצֵעֻהוּ וְכֵלָיו יָרִיקוּ״. דָּבָר אַחֵר: <b>מִהַר צֹעֶה</b> – אוֹתוֹ הָאוֹיֵב <b>הַמֵּצִיק</b>, שֶׁהוּא עַכְשָׁיו חֲגוּר מָתְנַיִם, חֲלוּץ כֹּחַ, יְמַהֵר <b>לְהִפָּתֵחַ</b> וְלִהְיוֹת חַלָּשׁ: <b>צֹעֶה.</b> חוֹגֵר, כְּמוֹ (ישעיהו סג:א) ״צֹעֶה בְּרֹב כֹּחוֹ״: <b>וְלֹא יָמוּת.</b> הַמָּסוּר בְּיָדוֹ <b>לַשַּׁחַת</b>, אֲבָל הַלָּשׁוֹן רִאשׁוֹן מִדְּרַשׁ אַגָּדָה הוּא בִּפְסִיקְתָּא רַבָּתִי (פסיקתא רבתי לג:): <b>רֹגַע הַיָּם.</b> לְשׁוֹן ״עוֹרִי רָגַע״ (איוב ז:ה), פרונצ״א בלע״ז: <b>לִנְטֹעַ שָׁמַיִם.</b> ״לְקַיָּמָא עַמָּא דַּאֲמִיר עֲלֵיהוֹן דְּיִסְגּוֹן כְּכוֹכְבֵי שְׁמַיָּא״ (תרגום יונתן): <b>וְלִיסֹד אָרֶץ.</b> ״וּלְשַׁכְלָלָא כְּנִישְׁתָּא דַּאֲמִיר עֲלֵיהוֹן דְּיִסְגּוֹן כְּעַפְרָא דְּאַרְעָא״: <b>קֻבַּעַת.</b> תִּרְגֵּם יוֹנָתָן: ״פַּיְלֵי״, וְהוּא שֵׁם כּוֹס. וְלִי נִרְאֶה: <b>קֻבַּעַת</b> – אֵלּוּ הַשְּׁמָרִים הַקְּבוּעִים בְּתַחְתִּית הַכְּלִי, וּמָצִית יוֹרֶה עָלָיו, כְּמוֹ שֶׁנֶּאֱמַר ״שְׁמָרֶיהָ יִמְצוּ״ (תהלים עה:ט): <b>הַתַּרְעֵלָה.</b> הוּא מַשְׁקֶה הַמְטַמְטֵם וּמַתִּישׁ כֹּחַ הָאָדָם כְּאָסוּר וְקָשׁוּר וּמְעֻטָּף, כְּמוֹ ״וְהַבְּרוֹשִׁים הָרְעָלוּ״ (נחום ב:ד), ״וְהַשֵּׁרוֹת וְהָרְעָלוֹת״ (ישעיהו ג:יט), שֶׁהוּא לְשׁוֹן ׳עִטּוּף׳, וּבְמַסֶּכֶת שַׁבָּת (שבת סה א) מָדִיּוֹת רְעוּלוֹת – מִין סַרְבָּל נָאֶה לְהִתְעַטֵּף בּוֹ: <b>תַּרְעֵלָה.</b> אינטומישמנ״ט בלע״ז: <b>מָצִית.</b> אגושטי״ר בלע״ז: <b>שְׁתַּיִם הֵנָּה קֹרְאֹתַיִךְ.</b> צָרוֹת כְּפוּלוֹת, שְׁתַּיִם שְׁתַּיִם: <b>מִי אֲנַחֲמֵךְ.</b> מִי אָבִיא לָךְ לְנַחֲמֵךְ וְלוֹמַר: אַף אֻמָּה פְּלוֹנִית הִיא לָקְתָה דֻּגְמָתֵךְ? <b>עֻלְּפוּ.</b> לְשׁוֹן ׳עֲיֵפוּת׳, כְּמוֹ (עמוס ח:יג) ״תִּתְעַלַּפְנָה הַבְּתוּלוֹת בַּצָּמָא״, פשמי״ר בלע״ז: <b>כְּתוֹא מִכְמָר.</b> הֶפְקֵר כְּתוֹא זֶה שֶׁנָּפַל לְ<b>מִכְמָר. תּוֹא</b> כְּמוֹ ״וּתְאוֹ וָזָמֶר״ (דברים יד:ה): <b>וּשְׁכֻרַת וְלֹא מִיָּיִן. שִׁכֻרֶת</b> מִדָּבָר אַחֵר שֶׁ<b>לֹּא מִיָּיִן</b>: <b>יָרִיב עַמּוֹ.</b> אֲשֶׁר יָדִין דִּין עַמּוֹ: <b>מוֹגַיִךְ.</b> מְנִיעֵיךְ וּמְטַלְטְלֵיךְ, כְּמוֹ ״וְהִנֵּה הֶהָמוֹן נָמוֹג״ (שמואל א יד:טז). קרושלי״ר בלע״ז: <b>שְׁחִי וְנַעֲבֹרָה.</b> עַל גַּבֵּךְ: <b>הִתְנַעֲרִי.</b> אישקור״א בלע״ז, כִּמְנַעֵר אֶת הַטַּלִּית (שבת קמז א): <b>קוּמִי.</b> מִן הָאָרֶץ, מִגִּזְרַת ״לָאָרֶץ תֵּשֵׁב״ (ישעיהו ג:כו): <b>שְׁבִי.</b> עַל הַכִּסֵּא: <b>הִתְפַּתְּחִי.</b> הֱוִי נִתֶּרֶת: <b>מוֹסְרֵי.</b> קריגל״ש בלע״ז: <b>שְׁבִיָּה.</b> כְּמוֹ ׳שְׁבוּיָה׳: <b>חִנָּם נִמְכַּרְתֶּם.</b> עַל עִסְקֵי חִנָּם, הוּא יֵצֶר הָרָע שֶׁאֵינוֹ לָכֶם לְשָׂכָר: <b>וְלֹא בְכֶסֶף תִּגָּאֵלוּ.</b> אֶלָּא בִּתְשׁוּבָה (ירושלמי תענית א א): <b>מִצְרַיִם יָרַד עַמִּי וגו׳.</b> הֵם הַמִּצְרִיִּים הָיוּ לָהֶם קְצָת חוֹב עֲלֵיהֶם, שֶׁנַּעֲשׂוּ לָהֶם אַכְסַנְיָא וְכִלְכְּלוּם, אֲבָל <b>אַשּׁוּר</b> בְּ<b>אֶפֶס</b> וּבְחִנָּם <b>עֲשָׁקוֹ</b>: <b>מַה לִּי פֹה.</b> לָמָּה אֲנִי שׁוֹהֵא וּמַשְׁהֵא בָּנַי כָּאן? <b>יְהֵילִילוּ.</b> מִתְפָּאֲרִים לֵאמֹר: ״יָדֵינוּ רָמָה״ (דברים לב:כז): <b>מְנֹאָץ.</b> מִתְנָאֵץ, וַהֲרֵי זֶה דֻּגְמַת ״וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו״ (במדבר ז:פט): <b>יֵדַע עַמִּי.</b> כְּשֶׁאֶגְאָלֵם יַכִּירוּ, כִּי <b>שְׁמִי</b> אָדוֹן, שַׁלִּיט וּמוֹשֵׁל, כְּמַשְׁמָעוֹ (חגיגה טו:-טז.): <b>לָכֵן בַּיּוֹם.</b> גְּאֻלָּתָם יָבִינוּ <b>כִּי אֲנִי הוּא הַמְדַבֵּר הִנֵּנִי</b> קִיַּמְתִּי: <b>צֹפַיִךְ.</b> צוֹפִים שֶׁמַּעֲמִידִין עַל הַחוֹמוֹת וְהַמִּגְדָּלִים לְבַשֵּׂר וְלִרְאוֹת מִי בָּא לָעִיר: <b>חָשַׂף.</b> גִּלָּה: <b>צְאוּ מִתּוֹכָהּ.</b> מִתּוֹךְ הַגָּלוּת, כָּל נֶחָמוֹת הָאֵלּוּ הָאַחֲרוֹנוֹת אֵינָן אֶלָּא עַל גָּלוּת הָאַחֲרוֹן: <b>טָמֵא אַל תִּגָּעוּ.</b> שֶׁקֶץ יִהְיוּ לָכֶם מִלִּגַּע בָּהֶם: <b>הִבָּרוּ.</b> הִטַּהֲרוּ: <b>נֹשְׂאֵי כְּלֵי ה׳.</b> הַכֹּהֲנִים הַלְוִיִּם, שֶׁהֲיִיתֶם נוֹשְׂאִים כֵּלָיו (שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא) בַּמִּדְבָּר (מִכָּאן לִתְחִיַּת הַמֵּתִים): <b>כִּי הוֹלֵךְ לִפְנֵיכֶם.</b> שְׁנֵי דְבָרִים שֶׁבְּסוֹף הַמִּקְרָא הַזֶּה מְיַשְּׁבִין שְׁנֵי דְבָרִים שֶׁבְּרֹאשׁוֹ: <b>כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ</b> – מָה טַעַם? <b>כִּי הוֹלֵךְ לִפְנֵיכֶם ה׳</b> לַנְחוֹתְכֶם הַדֶּרֶךְ, וּמִי שֶׁשְּׁלוּחוֹ מַקְדִּים לְפָנָיו לַנְחוֹתוֹ הַדֶּרֶךְ אֵין יְצִיאָתוֹ <b>בְחִפָּזוֹן. וּבִמְנוּסָה לֹא תֵלֵכוּן</b> – לְפִי שֶׁ<b>מְּאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל</b> הוֹלֵךְ מֵאַחֲרֵיכֶם לִשְׁמֹר אֶתְכֶם מִכָּל רוֹדֵף, כְּמוֹ ״וְנָסַע דֶּגֶל מַחֲנֵה דָן מְאַסֵּף לְכָל הַמַּחֲנוֹת״ (במדבר י:כה). הַהוֹלֵךְ אַחֲרֵי הַמַּחֲנֶה קָרוּי מְאַסֵּף, לְפִי שֶׁהוּא מַמְתִּין אֶת הַנֶּחֱלָשִׁים וְאֶת הַנִּכְשָׁלִים, וְכֵן הוּא אוֹמֵר בִּיהוֹשֻׁעַ (יהושע ו:יג): ״וְהַמְאַסֵּף הוֹלֵךְ אַחֲרֵי הָאָרוֹן״: <b>הִנֵּה יַשְׂכִּיל עַבְדִּי.</b> הִנֵּה בְּאַחֲרִית הַיָּמִים יַצְלִיחַ עַבְדִּי יַעֲקֹב, צַדִּיקִים שֶׁבּוֹ: <b>כַּאֲשֶׁר שָׁמְמוּ.</b> כַּאֲשֶׁר תָּמְהוּ עֲלֵיהֶם עַמִּים רַבִּים בִּרְאוֹתָם שִׁפְלוּתָם, וְאָמְרוּ זֶה אֶל זֶה: כַּמָּה <b>מִשְׁחַת מֵאִישׁ מַרְאֵהוּ</b> (שֶׁל יִשְׂרָאֵל), רְאוּ מַה תָּאֳרָם חָשׁוּךְ מִשְּׁאָר <b>בְּנֵי אָדָם, כֵּן</b> כַּאֲשֶׁר אֲנַחְנוּ רוֹאִים בְּעֵינֵינוּ: <b>כֵּן יַזֶּה גּוֹיִם רַבִּים.</b> כֵּן עַתָּה גַּם הוּא תִּגְבַּר יָדוֹ וְיַזֶּה אֶת קַרְנוֹת הָעֲוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אֲשֶׁר זֵרוּהוּ (זכריה ב:ד): <b>יִקְפְּצוּ.</b> יִסְגְּרוּ פִּיהֶם מֵרוֹב תִּמָּהוֹן, <b>כִּי</b> כָבוֹד <b>אֲשֶׁר לֹא סֻפַּר לָהֶם</b> עַל שׁוּם אָדָם רָאוּ בּוֹ: <b>הִתְבּוֹנָנוּ.</b> ״אִסְתַּכָּלוּ״: <b>מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ.</b> כֵּן יֹאמְרוּ הָעֲוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אִישׁ לְרֵעֵהוּ: אִלּוּ הָיִינוּ שׁוֹמְעִים מִפִּי אֲחֵרִים מַה שֶּׁאָנוּ רוֹאִים, אֵין לְהַאֲמִין: <b>וּזְרוֹעַ ה׳.</b> כָּזֹאת בִּגְדֻלָּה וְהוֹד, <b>עַל מִי נִגְלָתָה</b> עַד הֵנָּה? <b>וַיַּעַל כַּיּוֹנֵק לְפָנָיו.</b> הָעָם הַזֶּה, לִפְנֵי בָּא לוֹ הַגְּדֻלָּה הַזֹּאת, עַם שָׁפָל הָיָה מְאֹד, וְעָלָה מֵאֵלָיו <b>כְּיוֹנֵק</b> מִיּוֹנֶקֶת הָאִילָנוֹת: <b>וְכַשֹּׁרֶשׁ.</b> עָלָה <b>מֵאֶרֶץ צִיָּה</b>: <b>לֹא תֹאַר.</b> הָיָה לוֹ מִתְּחִלָּה <b>וְלֹא הָדָר</b>: <b>וְנִרְאֵהוּ וְלֹא מַרְאֶה וְנֶחְמְדֵהוּ.</b> וּכְשֶׁרְאִינוּהוּ מִתְּחִלָּה בְּאֵין מַרְאֶה, הֵיאַךְ נֶחְמְדֵהוּ? <b>וְנֶחְמְדֵהוּ</b> תָּמוּהַּ הוּא: <b>נִבְזֶה וַחֲדַל אִישִׁים.</b> הָיָה; כֵּן דֶּרֶךְ הַנָּבִיא הַזֶּה: מַזְכִּיר כָּל יִשְׂרָאֵל כְּאִישׁ אֶחָד, ״אַל תִּירָא עַבְדִּי יַעֲקֹב״ (ישעיהו מד:ב), וְאַף כָּאן ״הִנֵּה יַשְׂכִּיל עַבְדִּי״ (ישעיהו נב:יג) בְּבֵית יַעֲקֹב אָמַר; וְ׳יַשְׂכִּיל׳ לְשׁוֹן הַצְלָחָה הוּא, כְּמוֹ ״וַיְהִי דָוִד לְכָל דְּרָכָיו מַשְׂכִּיל״ (שמואל א יח:יד): <b>וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ.</b> מֵרֹב בָּשְׁתָּם וְשִׁפְלוּתָם הָיוּ כְּמַסְתִּיר פָּנִים מִמֶּנּוּ, חֲבוּשֵׁי פָּנִים בְּטָמוּן, כְּדֵי שֶׁלֹּא נִרְאֶה אוֹתָם, כְּאָדָם מְנֻגָּע שֶׁמַּסְתִּיר פָּנָיו וְיָרֵא מְהַבִּיט: <b>אָכֵן חֳלָיֵנוּ הוּא נָשָׂא.</b> אָכֵן לְשׁוֹן ׳אֲבָל׳ בְּכָל מָקוֹם. אֲבָל עַתָּה אָנוּ רוֹאִים שֶׁלֹּא מֵחֲמַת שִׁפְלוּתוֹ בָּא לוֹ, אֶלָּא מְיֻסָּר הָיָה בְּיִסּוּרִין: <b>וַאֲנַחְנוּ חֲשַׁבְנֻהוּ.</b> אָנוּ הָיִינוּ סְבוּרִים שֶׁהוּא שְׂנָאוּי לַמָּקוֹם, <b>וְהוּא</b> לֹא הָיָה כֵּן, אֶלָּא <b>מְחֹלָל</b> הָיָה <b>מִפְּשָׁעֵינוּ</b> וּ<b>מְדֻכָּא מֵעֲוֹנוֹתֵינוּ</b>: <b>מוּסַר שְׁלוֹמֵנוּ עָלָיו.</b> בָּאוּ עָלָיו יִסּוּרֵי הַשָּׁלוֹם שֶׁהָיָה לָנוּ, שֶׁהוּא הָיָה מְיֻסָּר לִהְיוֹת שָׁלוֹם לְכָל הָעוֹלָם: <b>כֻּלָּנוּ כַּצֹּאן תָּעִינוּ.</b> עַתָּה נִגְלָה: <b>הִפְגִּיעַ בּוֹ.</b> נֶעְתַּר עַל יָדוֹ וְנִתְרַצָּה עַל עֲוֹן כֻּלָּנוּ, שֶׁלֹּא הֶחְרִיב עוֹלָמוֹ. <b>הִפְגִּיעַ</b> אשפריאי״ר בלע״ז, לְשׁוֹן ׳תְּחִנָּה׳: <b>נִגַּשׂ וְהוּא נַעֲנֶה.</b> נִגַּשׂ הִנֵּה בְּנוֹגְשִׂים וְדוֹחֲקִים: <b>וְהוּא נַעֲנֶה.</b> בְּאוֹנָאַת דְּבָרִים, שורפרלרי״ן בלע״ז: <b>לֹא יִפְתַּח פִּיו.</b> סוֹבֵל הָיָה וְשׁוֹתֵק, כְּמוֹ הַ<b>שֶּׂה</b> אֲשֶׁר <b>לַטֶּבַח יוּבָל, וּכְרָחֵל</b> אֲשֶׁר <b>לִפְנֵי גוֹזְזֶיהָ נֶאֱלָמָה</b>: <b>לֹא יִפְתַּח פִּיו.</b> מוּסָב עַל <b>שֶׂה לַטֶּבַח יוּבָל</b>: <b>מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח.</b> הַנָּבִיא מְבַשֵּׂר וְאוֹמֵר, כִּי זֹאת יֹאמְרוּ הָעוֹבְדֵי כּוֹכָבִים וּמָזָלוֹת בְּאַחֲרִית הַיָּמִים, כְּשֶׁיִּרְאוּ כְּשֶׁנִּלְקַח מִן הָעֹצֶר שֶׁהָיָה עָצוּר בְּיָדָם, וּמִמִּשְׁפָּט הַיִּסּוּרִין שֶׁסָּבַל עַד עַתָּה: <b>וְאֶת דּוֹרוֹ.</b> שָׁנִים שֶׁעָבְרוּ עָלָיו: <b>מִי יְשׂוֹחֵחַ</b> אֶת הַתְּלָאוֹת אֲשֶׁר מְצָאוּהוּ? <b>כִּי נִגְזַר</b> הָיָה מִתְּחִלָּה וְגוֹלֶה <b>מֵאֶרֶץ חַיִּים</b>, הִיא אֶרֶץ יִשְׂרָאֵל, אֲשֶׁר <b>מִפֶּשַׁע עַמִּי</b> בָּא הַ<b>נֶּגַע</b> הַזֶּה לַצַּדִּיקִים שֶׁבָּהֶם: <b>וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ</b> מָסַר אֶת עַצְמוֹ לְהִקָּבֵר כְּכָל אֲשֶׁר יִגְזְרוּ עָלָיו רִשְׁעֵי הָאֻמּוֹת, שֶׁהָיוּ קוֹנְסִין עֲלֵיהֶם הֲרִיגָה וּקְבוּרַת חֲמוֹרִים בִּמְעֵי הַכְּלָבִים: <b>אֶת רְשָׁעִים.</b> לְדַעַת הָרְשָׁעִים נִתְרַצָּה לִקָּבֵר, וְלֹא יִכְפּוֹר בֵּאלֹהִים חַיִּים: <b>וְאֶת עָשִׁיר בְּמֹתָיו.</b> וּלְדַעַת הַמּוֹשֵׁל מָסַר עַצְמוֹ בְּכָל מִינֵי מָוֶת שֶׁגָּזַר עָלָיו, <b>עַל לֹא</b> רָצָה לְקַבֵּל עָלָיו כְּפִירָה, לַעֲשׂוֹת רָעָה וְלַחְמוֹס <b>חָמָס</b> כְּכָל הַגּוֹיִם אֲשֶׁר הָיָה גָּר בֵּינֵיהֶם: <b>וְלֹא מִרְמָה בְּפִיו.</b> לְקַבֵּל עָלָיו עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת: <b>וַה' חָפֵץ דַּכְּאוֹ הֶחֱלִי.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ לְדַכְּאוֹ וּלְהַחֲזִירוֹ לְמוּטָב, לְפִיכָךְ הֶחֱלִי אוֹתוֹ: <b>אִם תָּשִׂים אָשָׁם נַפְשׁוֹ וְגוֹ׳.</b> אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֶרְאֶה אִם תְּהֵא נַפְשׁוֹ נוֹתֶנֶת וְנִמְסֶרֶת בִּקְדוּשָׁתִי לַהֲשִׁיבָהּ לִי אָשָׁם עַל כָּל אֲשֶׁר מָעַל, אֶגְמֹל לוֹ גְּמוּלוֹ, <b>וְיִרְאֶה זֶרַע וְגוֹ׳. אָשָׁם</b> זֶה לְשׁוֹן ׳כֹּפֶר׳, שֶׁנּוֹתֵן אָדָם לְמִי שֶׁחָטָא לוֹ, אמינד״א בלע״ז, כְּעִנְיָן שֶׁנֶּאֱמַר בַּפְּלִשְׁתִּים (שמואל א ו:ג): ״אַל תָּשִׁיבוּ אוֹתוֹ רֵיקָם כִּי הָשֵׁב תָּשִׁיבוּ לוֹ אָשָׁם״: <b>מֵעֲמַל נַפְשׁוֹ.</b> הָיָה אוֹכֵל וְשָׂבֵעַ, וְלֹא הָיָה גּוֹזֵל וְחוֹמֵס: <b>בְּדַעְתּוֹ יַצְדִּיק צַדִּיק.</b> הָיָה שׁוֹפֵט עַבְדִּי מִשְׁפַּט אֱמֶת לְכָל הַבָּאִים לְדִין לְפָנָיו: <b>וַעֲוֺנֹתָם.</b> הָיָה סוֹבֵל כְּדֶרֶךְ כָּל הַצַּדִּיקִים, שֶׁנֶּאֱמַר ״אַתָּה וּבָנֶיךָ תִּשְׂאוּ אֶת עֲוֹן הַמִּקְדָּשׁ״ (במדבר יח:א): <b>לָכֵן.</b> עַל עֲשׂוֹתוֹ זֹאת אֲחַלֵּק לוֹ נַחֲלָה וְגוֹרָל בָּרַבִּים עִם הָאָבוֹת הָרִאשׁוֹנִים (סוטה יד א): <b>הֶעֱרָה לַמָּוֶת נַפְשׁוֹ.</b> לְשׁוֹן ״וַתְּעַר כַּדָּהּ״ (בראשית כד:כ): <b>וְאֶת פֹּשְׁעִים נִמְנָה.</b> סָבַל יִסּוּרִין כְּאִלּוּ חָטָא וּפָשַׁע, וְהוּא בִּשְׁבִיל אֲחֵרִים <b>נָשָׂא חֵטְא</b> הָ<b>רַבִּים</b>: <b>וְלַפֹּשְׁעִים יַפְגִּיעַ.</b> עַל יְדֵי יִסּוּרִין שֶׁבָּאת עַל יָדוֹ טוֹבָה לָעוֹלָם: <b>רָנִּי עֲקָרָה.</b> יְרוּשָׁלַיִם, אֲשֶׁר הָיְתָה כְּלֹא יָלָדָה: <b>לֹא חָלָה.</b> לְשׁוֹן לֵידָה הוּא, שֶׁהַיּוֹלֶדֶת עַל יְדֵי חִיל וַחֲבָלִים יוֹלֶדֶת: <b>מִבְּנֵי בְעוּלָה.</b> בַּת אֱדוֹם: <b>יַטּוּ.</b> לְמֵרָחוֹק׃ <b>מֵיתָרַיִךְ.</b> הֵם חֲבָלִים דַּקִּים הַתְּלוּיִם בְּשׁוּלֵי אֹהָלִים, וְקוֹשְׁרִים בִּיתֵדוֹת, שֶׁקּוֹרִין קביל״ש בלע״ז, וְתוֹקְעִין בָּאָרֶץ: <b>תִּפְרֹצִי.</b> תִּגְבְּרוּ: <b>עֲלוּמַיִךְ.</b> נְעוּרַיִךְ: <b>כִּי תִמָּאֵס.</b> כְּשֶׁתִּמָּאֵס, פְּעָמִים שֶׁכּוֹעֵס עָלֶיהָ מְעַט: <b>בְּשֶׁצֶף קֶצֶף.</b> מְנַחֵם פָּתַר: ׳חֳרִי אַף׳, וְדוֹנָשׁ אָמַר: ׳בִּמְעַט קֶצֶף׳, כְּמוֹ <b>בְּרֶגַע קָטֹן עֲזַבְתִּיךְ</b>, וְכֵן תִּרְגֵּם יוֹנָתָן: <b>וּבְחֶסֶד עוֹלָם.</b> שֶׁיִּתְקַיֵּם עַד עוֹלָם: <b>כִּי מֵי נֹחַ זֹאת לִי.</b> שְׁבוּעָה בְּיָדִי, וְהוֹלֵךְ וּמְפָרֵשׁ דְּבָרוֹ: <b>כַּאֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי נֹחַ וְגוֹ׳</b>: <b>כִּי הֶהָרִים יָמוּשׁוּ.</b> אַף אִם תִּכְלֶה זְכוּת אָבוֹת וְאִמָּהוֹת, <b>חַסְדִּי מֵאִתֵּךְ לֹא יָמוּשׁ</b> (ירושלמי סנהדרין י א): <b>סֹעֲרָה.</b> שֶׁלִּבָּהּ סוֹעֵר בְּרוֹבֵי צָרוֹת: <b>מַרְבִּיץ בַּפּוּךְ.</b> רוֹצֵף רִצְפָּתֵךְ מֵאַבְנֵי נֹפֶךְ: <b>כַּדְכֹד.</b> מִין אֶבֶן טוֹבָה: <b>שִׁמְשֹׁתָיִךְ.</b> יוֹנָתָן תִּרְגֵּם ״אַעָךְ״, וּמְנַחֵם חִבְּרוֹ עִם ״יְשַׁמְּשׁוּנֵהּ״ (דניאל ז:י), וְיֵשׁ פּוֹתְרִין לְשׁוֹן ׳שֶׁמֶשׁ׳ – חַלּוֹנוֹת שֶׁחַמָּה זוֹרַחַת בָּהֶן, וְעוֹשִׂין כְּנֶגְדּוֹ מְחִיצָה בְּמִינֵי זְכוּכִית צְבָעִים לְנוֹי, וּמִדְרַשׁ תְּהִלִּים פּוֹתֵר ״שִׁמְשׁוֹתַיִךְ״ וְ״שֶׁמֶשׁ וּמָגֵן״ (תהלים פד:יב) שִׁנֵּי הַחוֹמָה: <b>לְאַבְנֵי אֶקְדָּח.</b> יוֹנָתָן תִּרְגֵּם ״לְאַבְנֵי גְמַר״, ׳גּוּמְרִין׳ תַּרְגּוּם ׳גֶּחָלִים׳. פָּתַר ׳אֶקְדָּח׳ לְשׁוֹן ״קֹדְחֵי אֵשׁ״ (ישעיהו נ:יא), וְהֵם מִין אֲבָנִים טוֹבוֹת בּוֹעֲרוֹת כַּלַּפִּידִים, וְהוּא קרבונקל״א לְשׁוֹן ׳גַּחֶלֶת׳. וְיֵשׁ פּוֹתְרִין (בבא בתרא עה א) לְשׁוֹן ׳מַקְדֵּחַ׳, אֲבָנִים גְּדוֹלוֹת שֶׁכָּל חֲלַל הַפֶּתַח קָדוּחַ בְּתוֹכוֹ, וְהַמְּזוּזוֹת וְהַמִּפְתָּן וְהַסַּף כֻּלָּן מִתּוֹךְ הָאֶבֶן הֵם: <b>לְאַבְנֵי חֵפֶץ.</b> ״לְאַבְנֵי צְרוּךְ״ (תרגום יונתן): <b>רַחֲקִי מֵעֹשֶׁק.</b> כְּמוֹ ״הִתְנַעֲרִי מֵעָפָר״ (ישעיהו נב:ב), תִּרְחֲקִי מִן הָעוֹשְׁקִים אוֹתָךְ: (<b>רַחֲקִי מֵעֹשֶׁק.</b> תִּרְחֲקִי מִלַּעֲשׁוֹק בְּנֵי אָדָם כְּדֶרֶךְ שֶׁעוֹשִׂים רְשָׁעִים, שֶׁאוֹסְפִים מָמוֹן מִגָּזֵל, אֲבָל אַתֶּם לֹא תִצְטָרְכוּ לִגְזוֹל, כִּי לֹא תִירְאוּ מִדַּלּוּת וַעֲנִיּוּת, <b>וּמִמְּחִתָּה כִּי לֹא</b> תָבֹא וְ<b>לֹא תִקְרַב אֵלָיִךְ</b>. אברבנאל.) (<b>בִּצְדָקָה.</b> שֶׁתַּעֲשֶׂה תִּהְיֶה נְכוֹנָה בִּגְאֻלַּת עוֹלָם, וְתִהְיֶה רְחוֹקָה מֵעֹשֶׁק בְּנֵי אָדָם כִּי לֹא תִירָאִי, אֲפִילּוּ פַּחַד וְיִרְאָה לֹא יִהְיֶה לָךְ מֵהֶם, וְתִהְיֶה רְחוֹקָה מִמְּחִתָּה שֶׁ<b>לֹּא תִקְרַב אֵלָיִךְ</b>. איל״ה שלוח״ה.) <b>הֵן גּוֹר יָגוּר אֶפֶס מֵאוֹתִי.</b> הֵן יָרֵא יִירָא וְיָגוּר מְגוֹרַת רָעוֹת, אוֹתוֹ שֶׁאֵין אֲנִי עִמּוֹ, הוּא שְׂעִיר: <b>מִי גָר אִתָּךְ.</b> מִי אֲשֶׁר נֶאֱסַף עָלֶיךָ לְמִלְחָמָה, אוֹ <b>מִי גָר</b> – מִי שֶׁנִּתְגָּרָה בָּךְ. וְרַבּוֹתֵינוּ פֵּרְשׁוּהוּ (יבמות כד ב) בְּגֵרִים, לוֹמַר שֶׁאֵין מְקַבְּלִים גֵּרִים לִימוֹת מְשִׁיחֵנוּ. וְאַף בִּפְשׁוּטוֹ שֶׁל מִקְרָא יִתָּכֵן: מִי שֶׁנַּעֲשׂוּ גֵרִים אִתָּךְ בַּעֲנִיּוּתֵךְ, <b>עָלַיִךְ יִפֹּל</b> בְּעֲשִׁירוּתֵךְ, כְּמוֹ ״עַל פְּנֵי כָל אֶחָיו נָפָל״ (בראשית כה:יח): <b>הִנֵּה אָנֹכִי.</b> אֲשֶׁר <b>בָּרָאתִי חָרָשׁ</b> הַמְּתַקֵּן כְּלִי, וַאֲנִי אֲשֶׁר בָּרָאתִי מַשְׁחִית הַמְחַבְּלוֹ, כְּלוֹמַר: אֲנִי הוּא שֶׁגֵּרִיתִי בָּךְ אֶת הָאוֹיֵב, אֲנִי הוּא שֶׁהִתְקַנְתִּי לוֹ פֻּרְעָנִיּוֹת: <b>וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ.</b> לְצֹרֶךְ, גּוֹמְרוֹ כָּל צָרְכּוֹ: <b>כָּל כְּלִי יוּצַר.</b> כָּל כְּלִי זַיִן אֲשֶׁר יִלְטְשׁוּהוּ וִיחַדְּדוּהוּ בִּשְׁבִילֵךְ לְהִלָּחֵם בָּךְ: <b>יוּצַר.</b> לְשׁוֹן ״חַרְבוֹת צוּרִים״ (יהושע ה:ב), ״אַף תָּשִׁיב צוּר חַרְבּוֹ״ (תהלים פט:מד): <b>הוֹי כָּל צָמֵא. הוֹי</b> זֶה, לְשׁוֹן קְרִיאָה וְזִמּוּן וְקִבּוּץ הוּא, וְיֵשׁ הַרְבֵּה בַּמִּקְרָא: ״הוֹי הוֹי וְנֻסוּ מֵאֶרֶץ צָפוֹן״ (זכריה ב:י): <b>לְכוּ לַמַּיִם.</b> לַתּוֹרָה: <b>שִׁבְרוּ.</b> לְשׁוֹן ״לִשְׁבֹּר בָּר״ (בראשית מב:ג), קְנוּ: <b>יַיִן וְחָלָב.</b> לֶקַח טוֹב מִיַּיִן וְחָלָב: <b>לָמָּה תִשְׁקְלוּ כֶסֶף.</b> לָמָּה תִּגְרְמוּ לָכֶם לִשְׁקוֹל כֶּסֶף לְאוֹיְבֵיכֶם <b>בְּלֹא לֶחֶם</b>? (ויקרא רבה ל א) <b>חַסְדֵי דָוִד.</b> שֶׁאֶגְמוֹל לְדָוִד חֲסָדָיו: <b>לְאוּמִּים.</b> שַׂר וְגָדוֹל עֲלֵיהֶם, וּמוֹכִיחַ וּמֵעִיד דַּרְכֵיהֶם עַל פְּנֵיהֶם: <b>הֵן גּוֹי לֹא תֵדַע תִּקְרָא.</b> לְשִׁמּוּשָׁךְ, אִם אֵלַי תִּשְׁמְעוּ, לְשֵׁם ה׳ הַנִּקְרָא עָלֶיךָ: <b>בְּהִמָּצְאוֹ.</b> קֹדֶם גְּזַר דִּין, בְּעוֹד שֶׁהוּא אוֹמֵר לָכֶם ״דִּרְשׁוּנִי״: <b>כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם.</b> אֵין שֶׁלִּי וְשֶׁלָּכֶם שָׁווֹת, לְכָךְ אֲנִי אוֹמֵר לָכֶם <b>יַעֲזֹב רָשָׁע דַּרְכּוֹ</b>, וְיִתְפֹּשׂ אֶת דַּרְכִּי: <b>וְאִישׁ אָוֶן מַחְשְׁבֹתָיו,</b> וְיִתְפֹּשׂ אֶת <b>מַחְשְׁבוֹתַי</b> לַעֲשׂוֹת הַטּוֹב בְּעֵינַי. וּמִדְרַשׁ אַגָּדָה (תנחומא בובר וישב יא): <b>כִּי לֹא מַחְשְׁבוֹתַי וְגוֹ׳</b> אֵין דִּינִי כְּדִינֵי בָּשָׂר וָדָם: אַתֶּם, מִי שֶׁמּוֹדֶה בַּדִּין מִתְחַיֵּב, אֲבָל אֲנִי ״מוֹדֶה וְעוֹזֵב יְרֻחָם״ (משלי כח:יג): <b>כִּי גָבְהוּ שָׁמַיִם וגו׳.</b> כְּלוֹמַר, כִּי יֵשׁ הֶבְדֵּל וְחִלּוּק מַעֲלוֹת וְשֶׁבַח בִּ<b>דְרָכַי</b> יוֹתֵר <b>מִדַּרְכֵיכֶם</b> וּבְ<b>מַחְשְׁבוֹתַי</b> יוֹתֵר <b>מִמַּחְשְׁבוֹתֵיכֶם</b>, כְּגָבוֹהַּ שָׁמַיִם עַל הָאָרֶץ. אַתֶּם נוֹתְנִים לֵב לִמְרוֹד בִּי, וַאֲנִי נוֹתֵן לֵב לְהָשִׁיב אֶתְכֶם: <b>כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג.</b> וְ<b>לֹא יָשׁוּב רֵיקָם</b>, אַךְ יֵיטִיב לָעוֹלָם: <b>כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי.</b> לְהוֹדִיעֲכֶם עַל יְדֵי הַנְּבִיאִים <b>לֹא יָשׁוּב רֵיקָם</b>, אַךְ יֵיטִיב לָכֶם אִם תִּשְׁמְעוּ לָהֶם: <b>כִּי בְשִׂמְחָה תֵצֵאוּ.</b> מִן הַגָּלוּת: <b>הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה.</b> שֶׁיִּתְּנוּ לָכֶם פִּרְיָם וְצִמְחָם, וְיֵהָנוּ (יְרוֹנְנוּ) יוֹשְׁבֵיהֶם: <b>תַּחַת הַנַּעֲצוּץ וְגוֹ׳.</b> רַבּוֹתֵינוּ דָּרְשׁוּ: תַּחַת הָרְשָׁעִים יַעֲלוּ צַדִּיקִים: <b>נַעֲצוּץ</b> וְ<b>סִרְפַּד</b> – מִינֵי קוֹצִים הֵם, כְּלוֹמַר: הָרְשָׁעִים יֹאבְדוּ וְהַצַּדִּיקִים יִטְּלוּ מֶמְשַׁלְתָּם (מגילה י ב): <b>יַעֲשֶׂה זֹּאת. שׁוֹמֵר שַׁבָּת וְגוֹ׳</b>: <b>הַבְדֵּל יַבְדִּילַנִי ה׳ מֵעַל עַמּוֹ.</b> לָמָּה אֶתְגַּיֵּר? הֲלֹא הַקָּדוֹשׁ בָּרוּךְ הוּא יַבְדִּילֵנִי מֵעַל עַמּוֹ כְּשֶׁיְשַׁלֵּם שְׂכָרָם: <b>וְאַל יֹאמַר הַסָּרִיס.</b> לָמָּה אֵיטִיב דְּרָכַי וּמַעֲלָלַי? <b>הֵן אֲנִי</b> כְּ<b>עֵץ יָבֵשׁ</b>, מֵאֵין זִכָּרוֹן: <b>וּמַחֲזִיקִים.</b> אוֹחֲזִים: <b>לְכָל הָעַמִּים.</b> וְלֹא לְיִשְׂרָאֵל לְבַדָּם, כִּי אַף לַגֵּרִים: <b>עוֹד אֲקַבֵּץ עָלָיו.</b> מִן הָאֻמּוֹת שֶׁיִּתְגַּיְּרוּ וְנִלְווּ עֲלֵיהֶם: <b>לְנִקְבָּצָיו.</b> נוֹסָפִים עַל קִבּוּצֵי יִשְׂרָאֵל: <b>כֹּל חַיְתוֹ שָׂדָי.</b> כָּל גֵּרֵי הָאֻמּוֹת, <b>אֵתָיוּ</b> וְהִתְקָרְבוּ אֵלַי, וְתֹאכְלוּ אֶת <b>כָּל חַיְתוֹ בַּיַּעַר</b>, אֶת גִּבּוֹרֵי הָאֻמּוֹת שֶׁאִמְּצוּ אֶת לִבָּם מִלְּהִתְגַּיֵּר: <b>חַיְתוֹ שָׂדָי.</b> חַיַּת הַשָּׂדֶה אֵין כֹּחָהּ רַב כְּחַיַּת הַיַּעַר, חַיַּת הַשָּׂדֶה חֲלָשָׁה וְתַשּׁוּשַׁת כֹּחַ מֵחַיַּת הַיַּעַר, וְעַל שֶׁאָמַר <b>עוֹד אֲקַבֵּץ עָלָיו</b> אָמַר הַמִּקְרָא הַזֶּה: <b>צֹפָיו עִוְרִים כֻּלָּם.</b> לְפִי שֶׁאָמַר ״דִּרְשׁוּ ה׳״ (ישעיהו נה:ו) וְכָל הָעִנְיָן, וְהֵם אֵינָם שׁוֹמְעִים, חוֹזֵר וְאוֹמֵר: הִנֵּה הַנְּבִיאִים צוֹעֲקִים לָהֶם וּמַכְרִיזִים עַל הַתְּשׁוּבָה וְתֵיטִיב לָהֶם, וַהֲרֵי פַּרְנָסֵיהֶם כְּעִוְרִים כֻּלָּם, וְאֵינָם רוֹאִין אֶת הַנּוֹלָדוֹת, כְּצוֹפֶה הַמֻּפְקָד לִרְאוֹת אֶת הַחֶרֶב בָּא לְהַזְהִיר אֶת הָעָם, וְהוּא עִוֵּר מִלִּרְאוֹת אֶת הַחֶרֶב בָּאָה וְאִלֵּם מִלְּהַזְהִיר אֶת הָעָם, כַּכֶּלֶב שֶׁמִּנּוּהוּ לִשְׁמֹר הַבַּיִת וְהוּא אִלֵּם מִ<b>לִּנְבֹּחַ</b>, כָּךְ פַּרְנָסֵי יִשְׂרָאֵל אֵינָם מַזְהִירִין אוֹתָם לַחֲזוֹר לַמּוּטָב: <b>הֹזִים שֹׁכְבִים.</b> פֵּירֵשׁ דּוּנָשׁ: נִרְדָּמִים שׁוֹכְבִין, וְיוֹנָתָן תִּרְגֵּם: ״נַיְימִין שָׁכְבִין״, וְאֵין לוֹ דִּמְיוֹן: <b>וְהַכְּלָבִים עַזֵּי נֶפֶשׁ.</b> רוֹצִים לְמַלֹּאות כְּרֵסָם (אינגר״ש בלע״ז): <b>וְהֵמָּה רֹעִים.</b> כְּמוֹ שֶׁהַכְּלָבִים <b>לֹא יָדְעוּ שָׂבְעָה</b>, כֵּן הָ<b>רֹעִים לֹא יָדְעוּ הָבִין</b> מַה יִּהְיֶה בְּאַחֲרִית הַיָּמִים: <b>כֻּלָּם.</b> לְדֶרֶךְ הֲנָיָתָם <b>פָּנוּ אִישׁ לְבִצְעוֹ</b>, לִגְזוֹל אֶת שְׁאָר הָעָם שֶׁהֵם מְמֻנִּים עֲלֵיהֶם: <b>מִקָּצֵהוּ.</b> כְּמוֹ ״כָּל הָעָם מִקָּצֶה״ (בראשית יט:ד), מִקְצֵה מִנְיָנָם וְעַד קָצֵהוּ, כֻּלָּם נוֹהֲגִים כֵּן: <b>אֵתָיוּ אֶקְחָה יַיִן.</b> כָּךְ הָיוּ אוֹמְרִים זֶה לָזֶה: <b>וְהָיָה כָזֶה יוֹם מָחָר.</b> בְּמַאֲכָל וּבְמִשְׁתֶּה: <b>הַצַּדִּיק אָבָד.</b> כְּגוֹן יֹאשִׁיָּהוּ: <b>וְאֵין אִישׁ שָׂם עַל לֵב.</b> לָמָּה נִסְתַּלֵּק: <b>בְּאֵין מֵבִין.</b> אֵין בַּנּוֹתָרִים מֵבִין, מָה רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְסַלְּקוֹ: <b>כִּי מִפְּנֵי הָרָעָה</b> הָעֲתִידָה לָבוֹא אֶל הַדּוֹר <b>נֶאֱסַף הַצַּדִּיק</b>: <b>יָבֹא שָׁלוֹם.</b> כִּי כֵן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יָבֹא הַצַּדִּיק הַזֶּה אֶל אֲבוֹתָיו בְּשָׁלוֹם וְאַל יִרְאֶה בָּרָעָה: <b>יָנוּחוּ עַל מִשְׁכְּבוֹתָם.</b> בִּהְיוֹת הָרָעָה, זֶה שֶׁהָיָה <b>הֹלֵךְ נְכֹחוֹ</b> בְּיָשְׁרוֹ, כְּמוֹ ״עֲשׂוֹת נְכֹחָה״ (עמוס ג:י): <b>וְאַתֶּם קִרְבוּ הֵנָּה.</b> הַנּוֹתָרִים מִשֶּׁנִּסְתַּלְּקוּ הַצַּדִּיקִים, וּתְקַבְּלוּ פֻּרְעָנוּתֵיכֶם: <b>בְּנֵי עֹנְנָה.</b> בְּנֵי כְּשָׁפִים: <b>זֶרַע מְנָאֵף.</b> שֶׁהַזָּכָר מְנָאֵף: <b>וַתִּזְנֶה.</b> הַנְּקֵבָה: <b>עַל מִי תִּתְעַנָּגוּ.</b> מֵאַחַר שֶׁשַּׁבְתֶּם מֵאַחֲרַי, עַל מִי תִּשָּׁעֲנוּ לְהִתְעַנֵּג בְּטוֹבָה? אִלּוּ זְכִיתֶם, אָז תִּתְעַנְּגוּ עַל ה׳, אֲבָל עַכְשָׁיו עַל מִי תִּתְעַנָּגוּ? <b>עַל מִי תַּרְחִיבוּ פֶה.</b> כְּשֶׁאַתֶּם מְתַעְתְּעִים וּמַלְעִיבִים בִּנְבִיאָיו: <b>הַנֵּחָמִים בָּאֵלִים.</b> הַמִּתְחַמְּמִין בְּשִׁכְבַת זֶרַע תַּחַת אֵלָה וְאַלּוֹן (נידה יג א): <b>שׁוֹחֲטֵי הַיְלָדִים.</b> לְקָרְבַּן עֲבוֹדָה זָרָה: <b>סְעִפֵי.</b> נִקְרַת הַצּוּרִים, וְכֵן (שופטים טו:יא) ״אֶל סְעִיף סֶלַע״: <b>בְּחַלְּקֵי נַחַל.</b> אֲבָנִים אֲשֶׁר בַּנַּחַל: <b>חֶלְקֵךְ.</b> בָּהֶם יִרְגְּמוּ אוֹתָךְ: <b>הֵם הֵם גּוֹרָלֵךְ.</b> לְהִתְעַצֵּב בָּהֶם. לָמָּה? כִּי <b>גַּם לָהֶם שָׁפַכְתְּ נֶסֶךְ</b>: <b>הַעַל אֵלֶּה אֶנָּחֵם.</b> מִלְּהָרַע לָךְ? <b>שַׂמְתְּ מִשְׁכָּבֵךְ.</b> מִשְׁכַּב נֵאוּפֵךְ לְעֲבוֹדָה זָרָה עַל הֶהָרִים הָרָמִים: <b>וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ.</b> לְמִי שֶׁהוּא מְדַמֶּה אוֹתָהּ לְאִשָּׁה מְנָאֶפֶת, אֲשֶׁר נוֹאֲפֶיהָ צוֹפִים וּמַמְתִּינִים לִפְנֵי פֶּתַח בֵּיתָהּ, וְהִיא לִבָּהּ וְזִכְרוֹנָהּ אֶל הַדֶּלֶת וְהַמְּזוּזָה, אֵיךְ תִּפְתַּח וְתֵצֵא אֲלֵיהֶם: <b>כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי.</b> אֶצְלִי הָיִית שׁוֹכֶבֶת, וְגִלִּית הַכִּסּוּי שֶׁהָיוּ מְכֻסִּים יַחַד, וַתַּעֲלִי מֵאֶצְלִי: <b>הִרְחַבְתְּ מִשְׁכָּבֵךְ.</b> לְקַבֵּל בּוֹ נוֹאֲפִים הַרְבֵּה: <b>וַתִּכְרָת לָךְ</b> בְּרִית <b>מֵהֶם</b>: <b>אָהַבְתְּ מִשְׁכָּבָם.</b> כְּשֶׁ<b>חָזִית</b> לָךְ <b>יָד</b> וּמָקוֹם לְהַרְאוֹת לָהֶם אַהֲבָתֵךְ: <b>יָד.</b> אייש״י בלע״ז, וְכֵן ״רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי״ (שמואל ב יד:ל): <b>וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן.</b> וַאֲנִי מִתְּחִלָּה גִּדַּלְתִּיךְ, וְהָיִית מְקַבֶּלֶת פְּנֵי מַלְכֵּךְ בְּכָל מִינֵי תַּפְנוּקִים. <b>וַתָּשֻׁרִי</b> לְשׁוֹן רְאִיַּת פָּנִים, כְּמוֹ ״אֲשׁוּרֶנּוּ וְלֹא קָרוֹב״ (במדבר כד:יז), וְכֵן ״וּתְשׁוּרָה אֵין לְהָבִיא״ (שמואל א ט:ז) דּוֹרוֹן שֶׁל הַקְבָּלַת פָּנִים: <b>וַתְּשַׁלְּחִי צִירָיִךְ.</b> שְׁלוּחַיִךְ לְ<b>מֵרָחוֹק</b>, לִגְבּוֹת מַס מִמַּלְכֵי הָאֻמּוֹת: <b>וַתַּשְׁפִּילִי.</b> אֶת חִזְקֵי הָאֻמּוֹת עַד שְׁאוֹל; כֵּן תִּרְגְּמוֹ יוֹנָתָן: <b>בְּרֹב דַּרְכֵּךְ יָגַעַתְּ.</b> נִתְעַסַּקְתְּ בִּצְרָכַיִךְ לְמַלֹּאת תַּאֲוָתֵךְ לְהַרְבּוֹת הוֹנֵךְ: <b>לֹא אָמַרְתְּ נוֹאָשׁ.</b> אֶתְיָאֵשׁ מֵאֵלּוּ וְלֹא אָחוּשׁ עוֹד לַעֲסוֹק בָּהֶן, כִּי בַּתּוֹרָה וּבַמִּצְווֹת אֶתֵּן לֵב: <b>חַיַּת יָדֵךְ מָצָאת.</b> צֹרֶךְ יָדֵךְ מָצָאת, הִצְלַחְתְּ בְּמַעֲשַׂיִךְ: <b>עַל כֵּן לֹא חָלִית.</b> לֹא נֶחֱלָה לִבֵּךְ לִדְאֹג עַל עֲבוֹדָתִי, לַעֲסֹק בַּתּוֹרָה. <b>חַיַּת</b> – לְשׁוֹן עֲרָבִי הוּא: צֹרֶךְ: <b>וְאֶת מִי דָּאַגְתְּ.</b> מִמִּי נִתְיָרֵאת? <b>כִּי תְכַזֵּבִי.</b> כִּי פָּסַקְתְּ לָךְ מֵעֲבוֹדָתִי וְכָזַבְתְּ בִּי, כְּמוֹ ״לֹא יְכַזְּבוּ מֵימָיו״ (ישעיהו נח:יא), ״כָּל הָאָדָם כֹּזֵב״ (תהלים קטז:יא). פליינצ״א בלע״ז, וְכֵן כָּל לְשׁוֹן ׳כָּזָב׳ – מִי שֶׁבּוֹטְחִין עָלָיו וְהוּא כּוֹזֵב וּבוֹגֵד: <b>הֲלֹא אֲנִי מַחְשֶׁה.</b> שֶׁהֶחֱשֵׁיתִי עַל כַּמָּה פְּשָׁעִים שֶׁפָּשַׁעְתְּ בִּי: <b>אֲנִי אַגִּיד צִדְקָתֵךְ.</b> אֲנִי תָּמִיד מַגִּיד לָךְ דְּבָרִים, שֶׁאִם תַּעֲשִׂי אוֹתָם תִּצְדְּקִי: <b>וְאֶת מַעֲשַׂיִךְ.</b> שֶׁאַתָּה עוֹשֶׂה שֶׁלֹּא בִּרְצוֹנִי, <b>לֹא יוֹעִילוּךְ</b> בְּעֵת רָעָתֵךְ: <b>בְּזַעֲקֵךְ יַצִּילוּךְ קִבּוּצַיִךְ.</b> יָקוּמוּ נָא קְבוּצוֹת אֱלִילִים וּפְסִילִים וּמַכְחִישֵׁי תּוֹרָה אֲשֶׁר קִבַּצְתָּ, וְיַצִּילוּךְ בְּזַעֲקֵךְ מִצָּרָתֵךְ. הֲלֹא <b>אֶת כֻּלָּם יִשָּׂא רוּחַ</b> וְלֹא יוּכְלוּ לְהַצִּיל: <b>וְאָמַר סֹלּוּ סֹלּוּ.</b> כֹּה אָמַר הַנָּבִיא בִּשְׁמִי לְעַמִּי: כִּבְשׁוּ מְסִלָּה סְלוּלָה, פַּנּוּ יֵצֶר הָרַע מִדַּרְכֵיכֶם (סוכה נב א): <b>הָרִימוּ מִכְשׁוֹל.</b> סַלְּקוּ הָאֲבָנִים שֶׁאַתֶּם נִכְשָׁלִים רַגְלֵיכֶם בָּהֶם, הֵם הִרְהוּרֵי רֶשַׁע: <b>מָרוֹם וְקָדוֹשׁ</b> אֲנִי <b>שֹׁכֵן</b>, וּמִשָּׁם אֲנִי עִם <b>דַּכָּא וּשְׁפַל רוּחַ</b>, שֶׁאֲנִי מַרְכִּין שְׁכִינָתִי עָלָיו: <b>שְׁפָלִים. נִדְכָּאִים</b>, סוֹבְלֵי עֹנִי וָחֳלָיִים: <b>כִּי לֹא לְעוֹלָם אָרִיב.</b> אִם אָבִיא יִסּוּרִין עַל הָאָדָם, אֵין תַּחֲרוּתִי עָלָיו לְאֹרֶךְ יָמִים, וְלֹא קִצְפִּי <b>לָנֶצַח</b>: <b>כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף.</b> כַּאֲשֶׁר רוּחַ הָאָדָם, שֶׁהוּא מִלְּפָנַי שֶׁנִּתַּן בּוֹ מֵאִתִּי, יַעֲטוֹף יוֹדֶה וְיִכָּנַע עַל מַעֲלוֹ, כְּמוֹ (איכה ב:יט) ״הָעֲטוּפִים בָּרָעָב״, ״בֵּעָטֵף עוֹלֵל״ (שם), וְהַנְּשָׁמוֹת שֶׁאֲנִי עָשִׂיתִי: <b>כִּי רוּחַ מִלְּפָנַי.</b> ׳כִּי׳ זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן ׳כַּאֲשֶׁר׳, כְּמוֹ ״כִּי תִרְאֶה״ (שמות כג:ה), ״כִּי תָבוֹא״ (דברים כג:כה). כְּלוֹמַר: כְּשֶׁרוּחוֹ נֶעֱטֶפֶת וְהוּא נִכְנָע, אֲנִי מְבַטֵּל רִיבִי וְקִצְפִּי מֵעָלָיו: <b>בַּעֲוֺן בִּצְעוֹ.</b> גְּזֵלָתוֹ: <b>קָצַפְתִּי.</b> תְּחִלָּה <b>וְאַכֵּהוּ, הַסְתֵּר</b> פָּנַי תָּמִיד מִצָּרָתוֹ, <b>וְאֶקְצֹף</b>, וְעַל כִּי הוֹלֵךְ <b>שׁוֹבָב בְּדֶרֶךְ לִבּוֹ</b>. וְסָרֵס אֶת הַמִּקְרָא וְכֵן פֵּרוּשׁוֹ: <b>בַּעֲוֺן בִּצְעוֹ וַיֵּלֶךְ שׁוֹבָב בְּדַרְכֵי לִבּוֹ קָצַפְתִּי וְאַכֵּהוּ</b>: <b>דְּרָכָיו רָאִיתִי.</b> כְּשֶׁהוּא נִכְנָע מִלְּפָנַי שֶׁבָּאַתְהוּ צָרָה: <b>וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ.</b> אוֹלִיכוֹ בְּדֶרֶךְ מַרְפֵּא, אוֹ <b>וְאַנְחֵהוּ</b> לְשׁוֹן הֲנָחָה וּמַרְגּוֹעַ: <b>לוֹ וְלַאֲבֵלָיו.</b> לַמִּצְטַעֲרִים עָלָיו: <b>בּוֹרֵא נִיב שְׂפָתָיִם.</b> בּוֹרֵא אֲנִי לוֹ נִיב שְׂפָתַיִם חָדָשׁ, כְּלַפֵּי שֶׁבָּאַתְהוּ צָרָה עַד עַתָּה, וְהַכֹּל קָרְאוּ עָלָיו תִּגָּר, יִקְרְאוּ לוֹ: <b>שָׁלוֹם שָׁלוֹם</b>: <b>לָרָחוֹק וְלַקָּרוֹב.</b> שְׁנֵיהֶם שָׁוִין: מִי שֶׁנִּתְיַשֵּׁן וְהֻרְגַּל בְּתוֹרָתִי וַעֲבוֹדָתִי מִנְּעוּרָיו, וּמִי שֶׁנִּתְקָרֵב עַתָּה מִקָּרוֹב לָשׁוּב מִדַּרְכּוֹ הָרָעָה (ברכות לד ב). <b>אָמַר ה׳ וּרְפָאתִיו</b> מֵחָלְיוֹ וּמֵחֲטָאָיו: <b>וְהָרְשָׁעִים.</b> שֶׁאֵין נוֹתְנִין לֵב לָשׁוּב: <b>כַּיָּם נִגְרָשׁ.</b> הַיָּם הַזֶּה גַּלָּיו מִתְגָּאִים לָרוּם לְמַעְלָה וְלָצֵאת חוּץ לִגְבוּל הַחוֹל ״אֲשֶׁר שַׂמְתִּי גְּבוּל לַיָּם״ (ירמיהו ה:כב), וּכְשֶׁמַּגִּיעַ שָׁם הוּא נִשְׁבָּר עַל כָּרְחוֹ, וְכָל זֶה גַּל חֲבֵרוֹ רוֹאֶה וְאֵינוֹ חוֹזֵר בּוֹ. כָּךְ הָרָשָׁע רוֹאֶה אֶת חֲבֵרוֹ לוֹקֶה בְּרִשְׁעוֹ וְאֵינוֹ חוֹזֵר בּוֹ. וּמָה הַיָּם רִפְשׁוֹ וְסִרְיוֹתוֹ עַל פִּיו, כָּךְ הָרְשָׁעִים סִרְיוֹתָם בְּפִיהֶם; כְּגוֹן פַּרְעֹה אָמַר ״מִי ה׳״ (שמות ה:ב), סַנְחֵרִיב אָמַר ״מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת״ (ישעיהו לו:כ), נְבוּכַדְנֶצַּר אָמַר ״אֶדַּמֶּה לְעֶלְיוֹן״ (ישעיהו יד:יד): <b>כַּיָּם נִגְרָשׁ.</b> כְּיָם אֲשֶׁר נִגְרָשׁ, שֶׁגּוֹרֵשׁ כָּל הַיּוֹם רֶפֶשׁ וָטִיט: <b>אֵין שָׁלוֹם.</b> כְּלַפֵּי שֶׁאָמַר לַצַּדִּיקִים וּלְבַעֲלֵי תְּשׁוּבָה ״שָׁלוֹם שָׁלוֹם לָרָחוֹק וְגוֹ׳״ (ישעיהו נז:יט), חָזַר וְאָמַר ״אֵין שָׁלוֹם לָרְשָׁעִים״: <b>וְהַגֵּד לְעַמִּי פִּשְׁעָם.</b> אֵלּוּ תַּלְמִידֵי חֲכָמִים, שֶׁכָּל שִׁגְגָתָם פֶּשַׁע, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן: <b>וּלְבֵית יַעֲקֹב חַטֹּאתָם.</b> אֵלּוּ עַמֵּי הָאָרֶץ, שֶׁאַף זְדוֹנָם שְׁגָגָה (בבא מציעא לג ב): <b>וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן.</b> כְּעִנְיָן שֶׁנֶּאֱמַר ״וַיְפַתּוּהוּ בְּפִיהֶם״ (תהלים עח:לו): <b>וְדַעַת דְּרָכַי יֶחְפָּצוּן.</b> חֲפֵצִים לִשְׁאוֹל הוֹרָאוֹת לַחֲכָמִים, כְּאִלּוּ רוֹצִים לְקַיְּמָם: <b>כְּגוֹי אֲשֶׁר צְדָקָה עָשָׂה וגו׳.</b> כָּךְ שׁוֹאֲלִים אוֹתִי תָּמִיד מִשְׁפַּט צֶדֶק, וְאֵין דַּעְתָּם לְקַיְּמָם. וּכְשֶׁהֵן צָמִים וְאֵין נַעֲנִין, אוֹמְרִים: <b>לָמָּה צַמְנוּ וְלֹא רָאִיתָ</b>? וַאֲנִי אוֹמֵר: <b>הֵן בְּיוֹם צוֹמְכֶם תִּמְצְאוּ חֵפֶץ</b> – כָּל חֶפְצֵי צָרְכֵיכֶם אַתֶּם עֲמֵלִים לִמְצוֹא, וְאַף בְּגָזֵל וְחָמָס: <b>וְכָל עַצְּבֵיכֶם.</b> בַּעֲלֵי חוֹב שֶׁלָּכֶם, הַנֶּעֱצָבִים עַל יֶדְכֶם, אַתֶּם נוֹגְשִׂים אוֹתָם <b>בְּיוֹם צֹמְכֶם</b>: <b>לֹא תָצוּמוּ כַיּוֹם.</b> כְּמִשְׁפַּט הַיּוֹם, לִשְׁבּוֹר לְבַבְכֶם כְּדֵי שֶׁיִּשָּׁמַע <b>קוֹלְכֶם בַּמָּרוֹם</b>: <b>הֲלָכֹף.</b> הֵ״א זוֹ תְּמִיהָא, כְּלוֹמַר: שֶׁמָּא <b>לָכֹף כְּאַגְמוֹן רֹאשׁוֹ</b> אֲנִי צָרִיךְ? <b>אַגְמוֹן</b> הוּא כְּמִין מַחַט כָּפוּף, וְצָדִין בּוֹ דָּגִים וְקוֹרִין לוֹ איי״ם בלע״ז: <b>הֲלָזֶה תִּקְרָא צוֹם.</b> לְשׁוֹן תְּמִיהָא, לְפִיכָךְ הַהֵ״א נְקוּדָה חֲטַף פַּתַּח: <b>חַרְצֻבּוֹת.</b> לְשׁוֹן קִשּׁוּר וְאִסּוּר: <b>מוֹטָה.</b> הַטָּיַת מִשְׁפָּט: <b>וְכָל מוֹטָה תְּנַתֵּקוּ.</b> תִּרְגֵּם יוֹנָתָן: ״וְכָל דִּין מַסְטֵי תְּסַלְּקוּן״: <b>וַעֲנִיִּים מְרוּדִים.</b> נֶאֱנָחִים וְנֶאֱנָקִים עַל צָרָתָם, כְּגוֹן ״עָנְיִי וּמְרוּדִי״ (איכה ג:יט), ״אָרִיד בְּשִׂיחִי״ (תהלים נה:ג): <b>וּמִבְּשָׂרְךָ.</b> וּמִקְּרוֹבְךָ: <b>יִבָּקַע כַּשַּׁחַר.</b> כְּעַמּוּד הַשַּׁחַר הַבּוֹקֵעַ בֶּעָבִים: <b>וַאֲרֻכָתְךָ מְהֵרָה.</b> וּרְפוּאָתְךָ מְהֵרָה, כְּמוֹ ״אַעֲלֶה אֲרֻכָה לָךְ״ (ירמיהו ל:יז): <b>וְתָפֵק לָרָעֵב נַפְשֶׁךָ.</b> בְּתַנְחוּמֵי דְּבָרִים טוֹבִים (בבא בתרא ט ב): <b>בְּצַחְצָחוֹת.</b> בְּעֵת צִמָּאוֹן וּבַצּוֹרֶת; כָּךְ תִּרְגֵּם יוֹנָתָן: <b>יַחֲלִיץ.</b> יְזַיֵּן, כְּמוֹ ״חֲלוּצֵי צָבָא״ (במדבר לא:ה): <b>מְשׁוֹבֵב נְתִיבוֹת לָשָׁבֶת.</b> תִּרְגֵּם יוֹנָתָן: ״מְתִיב רַשִׁיעַיָּא לְאוֹרַיְיתָא״: <b>מְשׁוֹבֵב.</b> כְּמוֹ ׳מֵשִׁיב׳: <b>לָשָׁבֶת.</b> לְיִשּׁוּבוֹ שֶׁל עוֹלָם: <b>נַחֲלַת יַעֲקֹב אָבִיךָ.</b> נַחֲלָה בְּלֹא מְצָרִים, כְּמָה שֶׁנֶּאֱמַר ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְגוֹ׳״ (בראשית כח:יד). לֹא כְּאַבְרָהָם שֶׁנֶּאֱמַר (בראשית יג:טו) ״הָאָרֶץ אֲשֶׁר אַתָּה רוֹאֶה״. וְיַעֲקֹב שָׁמַר אֶת הַשַּׁבָּת, שֶׁנֶּאֱמַר (בראשית לג:יח) ״וַיִּחַן אֶת פְּנֵי הָעִיר״, שֶׁקָּבַע תְּחוּמִין עִם דִּמְדּוּמֵי חַמָּה. כָּךְ פֵּרֵשׁ רַבִּי שִׁמְשׁוֹן: <b>הֵן לֹא קָצְרָה.</b> אֶת אֲשֶׁר לֹא נוֹשַׁעְתֶּם, לֹא מִקֹּצֶר יָדוֹ הוּא: <b>הִסְתִּירוּ פָנִים.</b> גָּרְמוּ לָכֶם שֶׁהִסְתִּיר פָּנָיו מִכֶּם: <b>נְגֹאֲלוּ.</b> לְשׁוֹן ׳טִנּוּף׳, וְכֵן ״לֶחֶם מְגֹאָל״ (מלאכי א:ז): <b>צִפְעוֹנִי.</b> מִין נָחָשׁ רַע: <b>בִּקֵּעוּ.</b> אישקלורש״ט בלע״ז, כְּלוֹמַר: מַעֲשִׂים מְכֹעָרִים שֶׁאֵינָם לְטוֹבָתָם עָשׂוּ: <b>וְקוּרֵי עַכָּבִישׁ.</b> איריני״ש בלע״ז, וְקוּרֵי – אורטור״ש בלע״ז. <b>קוּרֵי</b> הֵם כְּלֵי הָאוֹרֵג שֶׁהַשְּׁתִי מוּסָךְ בָּהֶן, וּמְנַחֵם חִבְּרוֹ בְּמַחְבֶּרֶת קוֹרוֹת, עַל שֵׁם שֶׁהָעַכָּבִישׁ מֵיסָךְ אֲרִיגוֹתָיו בְּקוֹרוֹת: <b>וְהַזּוּרֶה.</b> תִּרְגֵּם יוֹנָתָן: ״מְשַׁחְנָן״, לְשׁוֹן ׳חִמּוּם׳, שֶׁקּוֹרִין בלע״ז קובי״ר; הַמְחַמְּמָן יוֹצֵא מֵהֶן כְּשֶׁהוּא מְבַקֵּעַ הַקְּלִפָּה. וְעִקַּר לְשׁוֹן וְהַזּוּרֶה לְשׁוֹן ׳עִצּוּר׳ הוּא, לְהוֹצִיא הַבָּלוּעַ בְּתוֹכוֹ, כְּמוֹ ״וַיָּזַר אֶת הַגִּזָּה״ (שופטים ו:לח), וְעִצּוּרוֹ שֶׁל זֶה הוּא חִמּוּמוֹ: <b>אֶפְעֶה.</b> מִין נָחָשׁ שֶׁהוּא רַע, כָּךְ לֹא יִשְׁתַּלְּמוּ בְּמַעֲשֵׂיהֶם אֶלָּא רָעָה: <b>וְאֵין מִשְׁפָּט בְּמַעְגְּלוֹתָם.</b> כְּלוֹמַר, אֵין בְּמַעְגַּל דַּרְכֵיהֶם דָּבָר נִשְׁפָּט בֶּאֱמֶת כְּמִשְׁפָּטוֹ: <b>נְתִיבוֹתֵיהֶם עִקְּשׁוּ לָהֶם.</b> הֵם הֶעֱווּ אֶת דַּרְכָּם לְעַצְמָם: <b>רָחַק מִשְׁפָּט מִמֶּנּוּ.</b> שֶׁהָיִינוּ צוֹעֲקִים חָמָס מֵאוֹיְבֵינוּ, וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹפֵט לִנְקוֹם נְקָמָה: <b>וְלֹא תַשִּׂיגֵנוּ צְדָקָה.</b> הַנֶּחָמוֹת הַטּוֹבוֹת שֶׁהִבְטִיחָנוּ אֵין מַשִּׂיגוֹת אוֹתָנוּ לָבוֹא: <b>לִנְגֹהוֹת.</b> נְקַוֶּה, וּ<b>בָאֲפֵלוֹת נְהַלֵּךְ</b>: <b>בָּאַשְׁמַנִּים.</b> מְנַחֵם פָּתַר לְשׁוֹן ׳מַחֲשַׁכִּים׳, וְרֹב הַפּוֹתְרִים מוֹדִים לוֹ. אֲבָל דּוּנַשׁ פָּתַר בּוֹ לְשׁוֹן ׳שׁוּמָן׳, וְהָאָלֶ״ף נוֹסָף בּוֹ, כְּמוֹ אָלֶ״ף שֶׁבְּ״אַחֲוָתִי״ (איוב יג:יז), וְשֶׁבְּ״אַכְזָב״ (ירמיה טו:יח), וְ״דֶרֶךְ הָאֲתָרִים״ (במדבר כא:א). אַף כָּאן בֵּין הָאַשְׁמַנִּים בֵּין הַחַיִּים הַשְּׁמֵנִים אֲנַחְנוּ <b>כַּמֵּתִים</b>. וְיוֹנָתָן תִּרְגֵּם לְשׁוֹן ׳מַסְגֵּר׳: ״אִיתַאֲחַד בְּאַפְנָא כְּמָה דַאֲחִידִין קִבְרַיָּא בְּאַפֵּי מֵיתַיָּא״: <b>הָגֹה נֶהְגֶּה.</b> לְשׁוֹן ׳יְלָלָה׳: <b>דַּבֶּר עֹשֶׁק.</b> כְּמוֹ ׳לְדַבֵּר עֹשֶׁק׳: <b>הֹרוֹ וְהֹגוֹ.</b> לִירוֹת וּלְהוֹצִיא. <b>הֹרוֹ</b> לְשׁוֹן ״יָרָה בַיָּם״ (שמות טו:ד). דָּבָר אַחֵר: <b>הֹרוֹ וְהֹגוֹ</b> – הָרַב וְהַתַּלְמִיד שֵׁם הַמָּקוֹר (סא\"א), <b>וְהֹגוֹ</b> כְּמוֹ ״כַּאֲשֶׁר הֹגָה מִן הַמְּסִלָּה״ (שמואל ב כ:יג), ״הָגוֹ סִיגִים מִכָּסֶף״ (משלי כה:ד): <b>וְהֻסַּג אָחוֹר מִשְׁפָּט.</b> נִקְמָתֵנוּ מֵאוֹיְבֵינוּ, שֶׁהִיא תְּלוּיָה בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְצִדְקָתוֹ עוֹמֶדֶת <b>מֵרָחוֹק</b>. לָמָּה? <b>כִּי כָשְׁלָה אֱמֶת</b> בִּרְחוֹבוֹתֵינוּ, וְכֵיוָן שֶׁהָ<b>אֱמֶת כָּשְׁלָה</b> מֵאֶרֶץ, אַף מִשָּׁמַיִם אֵין הַצֶּדֶק וְהַמִּשְׁפָּט בָּאִין: <b>מִשְׁתּוֹלֵל.</b> מֻחְזָק שׁוֹטֶה עַל הַבְּרִיּוֹת (סנהדרין צז א), כְּמוֹ ״אֵלְכָה שׁוֹלָל״ (מיכה א:ח), וְהוּא מִגִּזְרַת ״שׁוֹגֵג״, דִּמְתַרְגְּמִינָן ״שָׁלוּ״ (ויקרא ה:לו), וְכֵן ״עַל הַשַּׁל״ (שמואל ב ו:ז): <b>וַיֵּרַע בְּעֵינָיו כִּי אֵין מִשְׁפָּט.</b> לְפִיכָךְ הֵבִיא עֲלֵיהֶם הַפֻּרְעָנוּת: <b>וַיַּרְא כִּי אֵין אִישׁ.</b> וְעַתָּה בְּהִנָּחֲמוֹ עַל הָרָעָה לְעַמּוֹ, רוֹאֶה כִּי אֵין אִישׁ צַדִּיק לַעֲמוֹד בַּפֶּרֶץ: <b>וַיִּשְׁתּוֹמֵם.</b> וַיַּחֲרֵשׁ לִרְאוֹת אִם יֵשׁ מַפְגִּיעַ בַּעֲדָם, וְ<b>אֵין מַפְגִּיעַ. וַיִּשְׁתּוֹמֵם</b> לְשׁוֹן אָדָם הָעוֹמֵד וְתוֹהֶה וְשׁוֹתֵק בְּתִמְהוֹנוֹ, וְתָי״ו וַיִּשְׁתּוֹמֵם כְּתָי״ו שֶׁל מִשְׁתּוֹלֵל, וּשְׁנֵיהֶם כָּאן מְשַׁמְּשׁוֹת לְשׁוֹן מִתְפַּעֵל. וְכֵן דֶּרֶךְ הַתֵּיבָה שֶׁיְּסוֹדָהּ הָרִאשׁוֹן שִׁי״ן אוֹ סָמֶ״ךְ, כְּשֶׁהִיא נֶהְפֶּכֶת לִלְשׁוֹן מִתְפַּעֵל, נִתְפַּעֵל וְיִתְפַּעֵל, בָּא הַתָּי״ו בְּאֶמְצַע אוֹתִיּוֹת שֹׁרֶשׁ הַתֵּיבָה. נִמְצָא וַיִּשְׁתּוֹמֵם לְשׁוֹן ״שֹׁמּוּ שָׁמַיִם״ (ירמיהו ב:יב), ״מַשְׁמִים בְּתוֹכָם״ (יחזקאל ג:טו), ״נָשַׁמּוּ אַחֲרֹנִים״ (איוב יח:כ), לְשׁוֹן ׳תִּמָּהוֹן׳: <b>וַתּוֹשַׁע לוֹ זְרֹעוֹ.</b> וְיִנָּקֵם מֵאוֹיְבָיו: <b>וְצִדְקָתוֹ... סְמָכָתְהוּ.</b> הִיא לְהַשִּׂיאוֹ וּלְאַמֵּץ יָדָיו בְּנִקְמָתוֹ, וְאַף עַל פִּי שֶׁאֵין אֲנַחְנוּ הֲגוּנִים לְהוֹשִׁיעַ: <b>קִנְאָה.</b> אינפרימנ״ט בלע״ז, לְקַנְּאוֹת לִשְׁמוֹ הַגָּדוֹל: <b>כְּעַל גְּמֻלוֹת.</b> כְּדָת לְהָשִׁיב <b>עַל גְּמֻלוֹת</b> הָאוֹיְבִים: <b>כְּעַל יְשַׁלֵּם.</b> כְּדָת לְהָשִׁיב עֲלֵיהֶם יְשַׁלֵּם: <b>כִּי יָבֹא כַנָּהָר.</b> צָרָה עַל אוֹיְבָיו: <b>נֹסְסָה בוֹ.</b> נִפְלָאוֹת בּוֹ, לְשׁוֹן ׳נֵס׳. דָּבָר אַחֵר: <b>נוֹסְסָה בּוֹ</b> – אוֹכֶלֶת בּוֹ כְּתוֹלַעַת בָּעֵץ, כְּמוֹ (ישעיהו י:יח) ״וְהָיָה כִּמְסוֹס נוֹסֵס״: <b>וּבָא לְצִיּוֹן גּוֹאֵל.</b> כָּל זְמַן שֶׁצִּיּוֹן חֲרֵבָה, עֲדַיִין לֹא בָּא הַגּוֹאֵל ספר אחרים אומרים: <b>זֹאת בְּרִיתִי אוֹתָם.</b> בְּדָבָר זֶה כָּרַתִּי בְּרִיתִי לָהֶם וַאֲקַיֵּם, כִּי אַף בְּגָלוּתָם לֹא תִּשָּׁכַח תּוֹרָתִי מֵהֶם: <b>עַל צַד תֵּאָמַנָה.</b> ״עַל גִּיסְסִין״ (תרגום יונתן), כְּסָלִים שֶׁל מְלָכִים תִּהְיֶינָה אֲמוּנוֹת: <b>אָז תִּרְאִי וְנָהַרְתְּ.</b> ״בְּכֵן תֶּחֱזִין וְתִנְהֲרִין״ (תרגום יונתן): <b>וּפָחַד וְרָחַב לְבָבֵךְ.</b> וְיִתְמַהּ וְיִרְחַב לִבֵּךְ: <b>כִּי יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם.</b> ״אֲרֵי יִתְחַלֵּף לִיךְ עוּתַר מַעַרְבָא״ (תרגום יונתן): <b>חֵיל גּוֹיִם.</b> ״נִכְסֵי דְפָלְחֵי כּוֹכְבַיָּא״: <b>שִׁפְעַת.</b> רֹב: <b>בִּכְרֵי מִדְיָן.</b> ״הוֹגְנֵי מִדְיָן״ (תרגום יונתן); הֵם גְּמַלִּים בַּחוּרִים, וְכֵן ״בִּכְרָה קַלָּה״ (ירמיה ב:כג): <b>וְעֵיפָה.</b> גַּם הֵם מִבְּנֵי מִדְיָן, ״עֵיפָה וָעֵפֶר״ (בראשית כה:ד): <b>אֵילֵי נְבָיוֹת.</b> דִּכְרֵי נְבָיוֹת: <b>בָּרִאשֹׁנָה.</b> כְּמוֹ ׳כְּבָרִאשׁוֹנָה׳, בִּימֵי שְׁלֹמֹה, כְּעִנְיָן שֶׁנֶּאֱמַר (מלכים א י:כב): ״כִּי אֳנִי תַרְשִׁישׁ לַמֶּלֶךְ בַּיָּם אַחַת לְשָׁלֹשׁ שָׁנִים תָּבֹא אֳנִי תַרְשִׁישׁ וְגוֹ׳״, <b>תַּרְשִׁישׁ</b> שֵׁם הַיָּם: <b>לְשֵׁם ה׳ אֱלֹהַיִךְ.</b> שֶׁנִּקְרָא עָלֶיךָ, כִּי יִשְׁמְעוּ שִׁמְעוֹ וְשֵׁם גְּבוּרָתוֹ וְיָבוֹאוּ: <b>כִּי פֵאֲרָךְ.</b> נָתַן לָךְ פְּאֵר: <b>וּבִרְצוֹנִי.</b> וּבְהַרְצוֹתִי לָךְ, אימונ״א פייזמנ״ט בלע״ז: <b>וּפִתְּחוּ שְׁעָרַיִךְ תָּמִיד.</b> לְשׁוֹן ׳פִּתּוּחַ׳, מִמִּשְׁקֹלֶת לָשׁוֹן כָּבֵד, עַל שֵׁם שֶׁפְּתִיחָתָן פְּתִיחַת עוֹלָם, פְּתִיחַת תָּמִיד; כְּמוֹ ׳שִׁבֵּר׳ מִלְּשׁוֹן ׳שְׁבִירָה׳, כָּךְ מִלְּשׁוֹן ׳פְּתִיחָה׳, טי״ש אובירט״ש בלע״ז: <b>בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר.</b> מִינֵי עֲצֵי יַעַר לְבָנוֹן: <b>צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל.</b> ״צִיּוֹן דְּאִתְרְעִי בָהּ קַדִּישָׁא דְיִשְׂרָאֵל״ (תרגום יונתן), צִיּוֹן שֶׁל קְדוֹשׁ יִשְׂרָאֵל: <b>וְשֹׁד מְלָכִים.</b> לְשׁוֹן ׳שָׁדַיִם׳, וְ<b>תִינָקִי</b> יוֹרֶה עָלָיו: <b>תַּחַת הַנְּחֹשֶׁת.</b> שֶׁנָּטְלוּ מִמֵּךְ: <b>וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם.</b> ״וַאֲשַׁוִּי פַּרְנָסָךְ שְׁלָם וְשָׁלְטוֹנִיךְ בִּזְכוּ״ (תרגום יונתן): <b>פְקֻדָּתֵךְ.</b> פְּקִידִים שֶׁלָּךְ, וְרַבּוֹתֵינוּ אָמְרוּ (בבא בתרא ט א): הַפְּקֻדּוֹת שֶׁבָּאוּ עָלֶיךָ בְּגָלוּתֵךְ וְהַנּוֹגְשִׂים שֶׁדְּחָקוּךְ יִהְיוּ לָךְ לְ<b>שָׁלוֹם</b> וְלִ<b>צְדָקָה</b>: <b>לֹא יִהְיֶה לָּךְ עוֹד.</b> לֹא תִצְטָרְכִי לְאוֹר הַשֶּׁמֶשׁ: <b>לֹא יֵאָסֵף.</b> לְשׁוֹן ״אָסְפוּ נָגְהָם״ (יואל ב:י), הִכְנִיסוּ אוֹרָם: <b>לְהִתְפָּאֵר.</b> שֶׁאֶהְיֶה מִתְפָּאֵר בָּם, פורוונטי״ר בלע״ז: <b>בְּעִתָּהּ אֲחִישֶׁנָּה.</b> זָכוּ – אֲחִישֶׁנָּה, לֹא זָכוּ – בְּעִתָּהּ (סנהדרין צח א): <b>יַעַן מָשַׁח.</b> אֵין מְשִׁיחָה זוֹ, אֶלָּא לְשׁוֹן שְׂרָרָה וּגְדֻלָּה: <b>לִקְרֹא לִשְׁבוּיִם דְּרוֹר.</b> כְּלוֹמַר, לְבַשֵּׂר לָהֶם בְּשׂוֹרַת הַגְּאֻלָּה: <b>פְּקַח קוֹחַ.</b> פְּקַח אֶת מַלְקוֹחָם וְשִׁבְיָם וְהַתִּירֵם: <b>שְׁנַת רָצוֹן.</b> שְׁנַת פִּיּוּס וְרִצּוּי: <b>אֵילֵי הַצֶּדֶק.</b> לְשׁוֹן ׳אִילָנוֹת׳, כְּמוֹ ״מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם״ (ישעיהו א:ט), וּ<b>מַטַּע ה׳</b> יוֹרֶה עָלָיו: <b>אִכָּרֵיכֶם.</b> מַנְהִיגֵי הַמַּחֲרֵשָׁה: <b>כֹּהֲנֵי ה׳.</b> נְשִׂיאֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>חֵיל גּוֹיִם.</b> ״נִכְסֵי פָּלְחֵי כוֹכָבִיָּא״: <b>תִּתְיַמָּרוּ.</b> אַתֶּם תִּכָּנְסוּ תַּחְתֵּיהֶם בַּכָּבוֹד שֶׁנָּטְלוּ עַד הֵנָּה: <b>תַּחַת בָּשְׁתְּכֶם.</b> שֶׁהָיָה <b>מִשְׁנֶה</b>, אַף הֵם <b>כְלִמָּה יָרֹנּוּ</b> תָּמִיד <b>חֶלְקָם</b>. כְּלוֹמַר: <b>תַּחַת</b> אֲשֶׁר עַד הֵנָּה תָּמִיד עַמִּי הָיוּ רוֹנְנִים <b>כְלִמָּה חֶלְקָם</b>. יֵשׁ רִנָּה שֶׁהוּא אֵבֶל, כְּמוֹ (איכה ב:יט) ״קוּמִי רֹנִּי בַלַּיְלָה״, וּכְמוֹ (מלכים א כב:לו) ״וַתַּעֲבֹר הָרִנָּה״ דְּאַחְאָב: <b>כִּי אֲנִי ה׳ אֹהֵב מִשְׁפָּט שֹׂנֵא גָזֵל בְּעוֹלָה.</b> לְכָךְ אֵינוֹ מְקַבֵּל עוֹלוֹת הָעוֹבְדֵי כּוֹכָבִים וּמָזָלוֹת, הַשָּׂרִים וְהַשָּׂרוֹת, שֶׁכֻּלָּן גָּזֵל: <b>וְנָתַתִּי פְעֻלָּתָם.</b> שֶׁל יִשְׂרָאֵל שֶׁתְּהֵא <b>בֶּאֱמֶת</b>. אוֹ <b>וְנָתַתִּי פְעֻלָּתָם</b> שֶׁפָּעֲלוּ, שָׂכָר שֶׁסָּבְלוּ גִּדּוּפֵי הָעוֹבְדֵי כּוֹכָבִים וּמָזָלוֹת, הַשָּׂרִים וְהַשָּׂרוֹת עַל כְּבוֹדִי <b>בֶּאֱמֶת</b>: <b>כֶּחָתָן.</b> אֲשֶׁר יִלְבַּשׁ לְבוּשֵׁי <b>פְּאֵר</b> כְּכֹהֵן גָּדוֹל: <b>וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ.</b> תַּכְשִׁיטֶיהָ: <b>כִּי כָאָרֶץ</b> אֲשֶׁר <b>תּוֹצִיא צִמְחָהּ וְגוֹ׳.</b> <b>לְמַעַן צִיּוֹן.</b> אֶעֱשֶׂה וְ<b>לֹא אֶחֱשֶׁה</b> עַל מַה שֶּׁעָשׂוּ לָהּ: <b>לֹא אֶשְׁקוֹט.</b> לֹא יְהֵא שָׁלוֹם לְפָנַי, <b>עַד יֵצֵא כַנֹּגַהּ צִדְקָהּ</b>: <b>יִקֳּבֶנּוּ.</b> יְפָרְשֶׁנּוּ: <b>בְּעוּלָה.</b> מְיֻשֶּׁבֶת: <b>כִּי יִבְעַל וְגוֹ׳.</b> ״אֲרֵי כְּמָה דְמִתְיַתֵּב עוּלֵם עִם בְּתוּלְתָא, כֵּן יִתְיַיתְבִין בְּגַוֵּיכִי בְּנַיְיכִי״ (תרגום יונתן): <b>עַל חוֹמֹתַיִךְ יְרוּשָׁלִַם.</b> רַבּוֹתֵינוּ דְּרָשׁוּהוּ כְּמַשְׁמָעוֹ: מַלְאָכִים הַמַּזְכִּירִים אֶת ה׳ עַל חֻרְבָּנָהּ לִבְנוֹתָהּ. מַאי אָמְרִי? ״אַתָּה תָקוּם תְּרַחֵם צִיּוֹן״ (תהלים קב:יד), ״כִּי בָחַר ה׳ בְּצִיּוֹן״ (תהלים קלב:יג), כִּדְאִיתָא בִּמְסֶכֶת מְנָחוֹת (מנחות פז א). וְיוֹנָתָן תִּרְגֵּם חוֹמוֹתַיִךְ: אָבוֹת הָרִאשׁוֹנִים, הַמְּגִינִים עָלֵינוּ כַּחוֹמָה: <b>הִפְקַדְתִּי שֹׁמְרִים.</b> לִכְתּוֹב סֵפֶר זִכְרוֹנוֹת שֶׁלֹּא יִשְׁתַּכַּח זְכוּתָם מִלְּפָנַי: <b>לֹא יֶחֱשׁוּ.</b> מִלְּהַזְכִּיר זְכוּתָם לְפָנַי: <b>הַמַּזְכִּירִים אֶת ה׳.</b> אֶת זְכוּת הָאָבוֹת: <b>אַל דֳּמִי לָכֶם.</b> אַל תַּחֲרִישׁוּ: <b>יֹאכְלֻהוּ.</b> מוּסָב עַל <b>דְּגָנֵךְ</b> (ישעיה סב:ח): <b>יִשְׁתֻּהוּ.</b> מוּסָב עַל <b>תִּירוֹשֵׁךְ</b> (ישעיהו סב:ח): <b>עִבְרוּ עִבְרוּ בַּשְּׁעָרִים.</b> ״אָמַר נְבִיָּיא: עִבְרוּ וְתוּבוּ בְּתַרְעַיָּא, אַפְנוּ לִבָּא דְעַמָּא לְאוֹרַח תַּקְנָא״ (תרגום יונתן): <b>סֹלּוּ סֹלּוּ הַמְסִלָּה.</b> כִּבְשׁוּ הַדֶּרֶךְ בטי״ץ לוקמי״ן בלע״ז. <b>סֹלּוּ</b> לְשׁוֹן ׳מְסִלָּה׳ הוּא: <b>סַקְּלוּ מֵאֶבֶן.</b> סַקְּלוּ <b>הַמְּסִלָּה</b> וְהַשְׁלִיכוּ אַבְנֵי מִכְשׁוֹל לַצְּדָדִין, <b>סַקְּלוּ.</b> אישפירייר״ן בלע״ז: <b>מֵאֶבֶן.</b> מִהְיוֹת שָׁם אֶבֶן, וּכְנֶגֶד יֵצֶר הָרָע הוּא אוֹמֵר (תנחומא בהעלתך י), וְיֵשׁ עוֹד לְפוֹתְרוֹ עַל תִּקּוּן הַדְּרָכִים לְקִבּוּץ הַגָּלִיּוֹת: <b>הָרִימוּ נֵס.</b> כְּלוֹנָס, פורק״א בלע״ז. אוֹת הוּא שֶׁיִּקָּבְצוּ אֵלַי, וְיָבִיאוּ לִי אֶת הַגּוֹלִים אֶצְלָם: <b>הִנֵּה שְׂכָרוֹ.</b> שֶׁמּוּכָן לָתֵת לַעֲבָדָיו מוּכָן <b>אִתּוֹ</b>: <b>וּפְעֻלָּתוֹ.</b> שְׂכַר הַפְּעֻלָּה שֶׁפָּעֲלוּ עִמּוֹ <b>לְפָנָיו</b>, הוּא מוּכָן לָתֵת: <b>מִי זֶה בָּא מֵאֱדוֹם.</b> נִתְנַבֵּא הַנָּבִיא עַל שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לַעֲשׂוֹת נְקָמָה בֶּאֱדוֹם, וְהוּא עַצְמוֹ בִּכְבוֹדוֹ יַהֲרֹג אֶת שַׂר שֶׁלָּהֶם תְּחִלָּה, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו לד:ה) ״כִּי רִוְתָה בַשָּׁמַיִם חַרְבִּי״ וְאַחַר כָּךְ ״עַל אֱדוֹם תֵּרֵד״, וְנִכָּר בְּזַעַם פָּנָיו שֶׁהֲרָגָם הֶרֶג רַב. וְהַנָּבִיא מְדַבֵּר בִּלְשׁוֹן מִלְחֲמוֹת בְּנֵי אָדָם לְבוּשֵׁי בְּגָדִים, וּבְהָרְגָם הֶרֶג הַדָּם נִתָּז עַל בִּגְדֵיהֶם, כִּי כֵּן דֶּרֶךְ הַכְּתוּבִים מְדַבְּרִים בַּשְּׁכִינָה כְּדֶרֶךְ בְּנֵי אָדָם לְשַׂבֵּר אֶת הָאֹזֶן מַה שֶּׁהִיא יְכוֹלָה לִשְׁמוֹעַ, וְכֵן (יחזקאל מג:ב) ״וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים״, דִּמָּה הַנָּבִיא קוֹל חָזָק שֶׁלּוֹ לְקוֹל מַיִם רַבִּים לְשַׂבֵּר אֶת הָאֹזֶן כְּדֶרֶךְ שֶׁאֶפְשָׁר לָהּ לִשְׁמוֹעַ, שֶׁאֵין לְהָבִין וּלְהַאֲזִין בְּרוּחַ גְּבוּרוֹת אֱלֹהֵינוּ לְהַשְׁמִיעָהּ כְּמוֹת שֶׁהִיא: <b>מִי זֶה בָּא מֵאֱדוֹם.</b> יִשְׂרָאֵל אוֹמֵר: <b>מִי זֶה וְגוֹ׳</b>, וּבָא <b>חֲמוּץ בְּגָדִים</b> צְבוּעִים בְּדָם, וְכָל דָּבָר שֶׁהוּא מִתְנָאֵץ בְּרֵיחוֹ וּבְמַרְאִיתוֹ נוֹפֵל בּוֹ לְשׁוֹן ׳חִמּוּץ׳: <b>מִבָּצְרָה.</b> אָמְרוּ רַבּוֹתֵינוּ (מכות יב.): שְׁתֵּי טָעֻיּוֹת עָתִיד שַׂר שֶׁל שֵׂעִיר לִטְעוֹת, כְּסָבוּר הוּא שֶׁבָּצְרָה הִיא ״בֶּצֶר בַּמִּדְבָּר״ (דברים ד:מג) שֶׁהָיְתָה עִיר מִקְלָט, וְטוֹעֶה, מִשּׁוּם שֶׁאֵין קוֹלֶטֶת אֶלָּא שׁוֹגֵג וְהוּא הָרַג אֶת יִשְׂרָאֵל מֵזִיד. וְעוֹד יֵשׁ מִדְרַשׁ אַגָּדָה (בראשית רבה פג ג), עַל שֶׁהִסְפִּיקָה בָּצְרָה מֶלֶךְ לְשֵׂעִיר בְּמוֹת מַלְכָּהּ הָרִאשׁוֹן ״וַיִּמְלֹךְ תַּחְתָּיו יוֹבָב בֶּן זֶרַח מִבָּצְרָה״ (בראשית לו:לג), וּבָצְרָה מִמּוֹאָב הִיא, כְּעִנְיָן שֶׁנֶּאֱמַר ״עַל קְרִיּוֹת וְעַל בָּצְרָה״ (ירמיהו מח:כד): <b>זֶה.</b> (שֶׁהָיָה) <b>הָדוּר בִּלְבוּשׁוֹ</b> וְ<b>צֹעֶה</b> וְנֶאֱזָר <b>בְּרֹב כֹּחוֹ</b>, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשִׁיבוֹ: אֲנִי הוּא שֶׁעָלְתָה לְפָנַי לְדַבֵּר בְּצִדְקַת הָאָבוֹת וּבְצִדְקַת דּוֹרוֹ שֶׁל צָרָה, וְצִדְקָתִי גַּם הִיא עִמָּהֶם, וְנִגְלֵיתִי לִהְיוֹת רַב לְהוֹשִׁיעַ. וְהֵם אוֹמְרִים: <b>מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ</b>? מַדּוּעַ בְּגָדֶיךָ אֲדוּמִים? <b>וּמֵעַמִּים אֵין אִישׁ אִתִּי.</b> מִתְיַצֵּב לְפָנַי לְהִלָּחֵם: <b>וְיֵז נִצְחָם.</b> דָּמָם, שֶׁהוּא תָּקְפּוֹ וְנִצְחוֹנוֹ שֶׁל אָדָם: <b>אֶגְאָלְתִּי.</b> כְּמוֹ ״נִגְאֲלוּ בְדָם״ (איכה ד:יד): <b>וָאַבִּיט וְאֵין עֹזֵר</b> לְיִשְׂרָאֵל: <b>וְאֶשְׁתּוֹמֵם.</b> לְשׁוֹן ׳שְׁתִיקָה׳, וּכְבָר פֵּרַשְׁתִּי לְמַעְלָה ״וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ״ (ישעיהו נט:טז): <b>וַחֲמָתִי הִיא סְמָכָתְנִי.</b> חֲמָתִי שֶׁיֵּשׁ לִי עַל הָאֻמּוֹת, אֲשֶׁר ״אֲנִי קָצַפְתִּי מְעַט״ עַל עַמִּי ״וְהֵמָּה עָזְרוּ לְרָעָה״ (זכריה א:טו), הִיא סְמָכָתְנִי – חִזְּקָה יָדִי וְעוֹרְרָה אֶת לִבִּי לִפָּרַע מֵהֶם, וְאַף עַל פִּי שֶׁאֵין יִשְׂרָאֵל רְאוּיִין וַהֲגוּנִים לִגְאֻלָּה: <b>וְאָבוּס.</b> לְשׁוֹן מִתְגּוֹלֵל בְּדָם וְדוֹרֵךְ בָּרַגְלַיִם, כְּמוֹ ״מִתְבּוֹסֶסֶת בְּדָמָיִךְ״ (יחזקאל טז:ו), וּכְמוֹ ״בֹּסְסוּ אֶת חֶלְקָתִי״ (ירמיהו יב:י): <b>נִצְחָם.</b> גְּבוּרַת נִצְחוֹנָם: <b>חַסְדֵי ה׳ אַזְכִּיר.</b> הַנָּבִיא אָמַר: אַזְכִּיר אֶת יִשְׂרָאֵל אֶת חַסְדֵי ה׳: <b>וְרַב טוּב. אַזְכִּיר אֲשֶׁר</b> גָּמַל <b>לְבֵית יִשְׂרָאֵל</b> בְּ<b>רַחֲמָיו</b>: <b>אַךְ עַמִּי הֵמָּה.</b> אַף עַל פִּי שֶׁגָּלוּי לְפָנַי שֶׁיִּבְגְּדוּ בִּי, מִכָּל מָקוֹם עַמִּי הֵם, וַהֲרֵי הֵם לְפָנַי כְּ<b>בָנִים</b> אֲשֶׁר <b>לֹא יְשַׁקֵּרוּ</b>: <b>בְּכָל צָרָתָם.</b> שֶׁהֵבִיא עֲלֵיהֶם: <b>לֹא צָר.</b> לֹא הֵצֵר לָהֶם כְּפִי מַעַלְלֵיהֶם שֶׁהָיוּ רְאוּיִין לִלְקוֹת, כִּי <b>מַלְאַךְ פָּנָיו</b> הוּא מִיכָאֵל שַׂר הַפָּנִים, מִמְּשַׁמְּשִׁים לְפָנָיו <b>הוֹשִׁיעָם</b> תָּמִיד בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם: <b>וְהֵמָּה מָרוּ.</b> הִקְנִיטוּ, כְּמוֹ ״מַמְרִים הֱיִיתֶם״ (דברים ט:ז): <b>וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ.</b> הַנָּבִיא מִתְאוֹנֵן וְאוֹמֵר בְּלָשׁוֹן תְּחִנָּה: הַיּוֹם בַּגּוֹלָה, זוֹכֵר עַמּוֹ אֶת יְמֵי עוֹלָם, אֶת יְמֵי מֹשֶׁה, וּבְצָרָתוֹ הוּא אוֹמֵר: <b>אַיֵּה</b> מֹשֶׁה רוֹעֵנוּ הַמַּעֲלֵנוּ <b>מִיַּם</b> סוּף: <b>אֶת רֹעֵי צֹאנוֹ.</b> דִּמְיוֹן רוֹעֶה הַמַּעֲלֶה אֶת צֹאנוֹ, <b>אַיֵּה</b> הוּא אֲשֶׁר <b>שָׂם</b> בְּקֶרֶב יִשְׂרָאֵל <b>אֶת רוּחַ קָדְשׁוֹ</b> שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִמְּדָנוּ חֻקִּים וּמִשְׁפָּטִים: <b>מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה מוֹלִיךְ לִימִין מֹשֶׁה אֶת זְרוֹעַ גְּבוּרָתוֹ; בְּכָל עֵת שֶׁהָיָה צָרִיךְ לְעֶזְרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הָיָה זְרוֹעוֹ מוּכָן לִימִינוֹ: <b>כַּסּוּס בַּמִּדְבָּר.</b> שֶׁאֵינוֹ נִכְשָׁל, לְפִי שֶׁהִיא אֶרֶץ חֲלָקָה, כֵּן לֹא נִכְשְׁלוּ בַּתְּהוֹם: <b>כַּבְּהֵמָה.</b> אֲשֶׁר <b>בַּבִּקְעָה תֵרֵד</b>, וּבִקְעָה הִיא אֶרֶץ חֲלָקָה וְאֵין בָּהּ מִכְשׁוֹל, קנפניי״א בלע״ז: <b>תֵרֵד.</b> תִּתְפַּשֵּׁט, כְּמוֹ ״לְרַד לְפָנָיו גּוֹיִם״ (ישעיהו מה:), כֵּן <b>רוּחַ ה׳ תְּנִיחֶנּוּ</b> לַתְּהוֹם, וְעָשָׂה בּוֹ דֶּרֶךְ כְּבוּשָׁה: <b>כֵּן נִהַגְתָּ עַמְּךָ.</b> כֵּן הָיָה הַכֹּל כְּמוֹ שֶׁאָמַרְנוּ, נִהַגְתָּ עַמְּךָ: <b>אַיֵּה קִנְאָתְךָ.</b> הָרִאשׁוֹנָה: <b>הֲמוֹן מֵעֶיךָ.</b> שֶׁהָיוּ רְגִילִים לְהָמוֹת עָלֵינוּ כַּאֲשֶׁר מֵאָז, כְּעִנְיָן שֶׁנֶּאֱמַר (ירמיהו לא:כ) ״עַל כֵּן הָמוּ מֵעַי לוֹ״, וַהֲמוֹן <b>רַחֲמֶיךָ</b> הָרִאשׁוֹנִים אֵלֵינוּ עַתָּה <b>הִתְאַפָּקוּ</b>, נִתְחַסְּנוּ מִהְיוֹת הוֹמִים עָלֵינוּ כַּאֲשֶׁר מֵאָז: <b>הִתְאַפָּקוּ.</b> כְּמוֹ ״וַיִּתְאַפַּק וַיֹּאמֶר שִׂימוּ לָחֶם״ (בראשית מג:לא), נִתְאַפַּק, וְלֹא הִכִּירוּ אֶת אֲשֶׁר נִכְמְרוּ רַחֲמָיו אֶל אָחִיו: <b>כִּי אַתָּה אָבִינוּ.</b> וְעָלֶיךָ לְהַבִּיט וְלִרְאוֹת בְּצָרוֹתֵינוּ: <b>כִּי אַבְרָהָם לֹא יְדָעָנוּ.</b> בְּצָרַת מִצְרָיִם: <b>וְיִשְׂרָאֵל לֹא יַכִּירָנוּ</b> בַּמִּדְבָּר, כִּי כְּבָר נִסְתַּלְּקוּ מִן הָעוֹלָם: <b>וְאַתָּה ה׳ אָבִינוּ.</b> בְּכֻלָּם נַעֲשֵׂיתָ לָנוּ אָב, וְרַבּוֹתֵינוּ דָּרְשׁוּ בּוֹ כְּמוֹ שֶׁדָּרְשׁוּ בְּמַסֶּכֶת שַׁבָּת (שבת פט ב): <b>לָמָּה תַתְעֵנוּ.</b> כִּי בְּיָדְךָ לְהָסִיר יֵצֶר הָרָע, כְּמָה שֶׁנֶּאֱמַר ״כַּחֹמֶר בְּיַד הַיּוֹצֵר וְגוֹ׳״ (ירמיהו יח:ו), וְאוֹמֵר ״וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן וְגוֹ׳״ (יחזקאל לו:כו): <b>תַּקְשִׁיחַ.</b> לְשׁוֹן אִמּוּץ לֵב: <b>לַמִּצְעָר יָרְשׁוּ עַם קָדְשֶׁךָ.</b> גְּדֻלָּתָם וִירֻשָּׁתָם זְמַן מוּעָט הָיְתָה לָהֶם: <b>בּוֹסְסוּ.</b> ״דּוֹשְׁשׁוּ״: <b>הָיִינוּ.</b> עַתָּה כְּעַם אֲשֶׁר <b>לֹא</b> בָּחַרְתָּ לִמְשׁוֹל <b>בָּם מֵעוֹלָם</b>, וּכְאִלּוּ <b>לֹא נִקְרָא שִׁמְךָ עֲלֵיהֶם</b>: <b>לוּא קָרַעְתָּ שָׁמַיִם.</b> וְיָרַדְתָּ לְהַצִּילֵנוּ עַתָּה, כַּאֲשֶׁר יָרַדְתָּ לְהַצִּיל מִיַּד מִצְרַיִם, אָז <b>מִפָּנֶיךָ הָרִים נָזֹלּוּ</b> בְּרֶתֶת וְזִיעַ: <b>כִּקְדֹחַ אֵשׁ.</b> אֶת דָּבָר הַנָּמֵס מִלְּפָנָיו, וְכַאֲשֶׁר הַ<b>מַּיִם תִּבְעֶה הָאֵשׁ</b> – כְּשֶׁתִּתֵּן גַּחֶלֶת אוֹ מַתֶּכֶת בַּמַּיִם יַעֲלוּ הַמַּיִם אֲבַעְבּוּעוֹת. כָּל זֶה עָשִׂיתָ בְּמִצְרַיִם, ״וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹכָהּ״ (שמות ט:כד). אֲבָל יוֹנָתָן תִּרְגֵּם ״כִּקְדוֹחַ אֵשׁ הֲמָסִים״ עַל אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, שֶׁנֶּאֱמַר בּוֹ ״גַּם הַמַּיִם אֲשֶׁר בַּתְּעָלָה לִחֵכָה״ (מלכים א יח:לח): <b>לְהוֹדִיעַ שִׁמְךָ לְצָרֶיךָ.</b> כְּעִנְיָן שֶׁנֶּאֱמַר בְּאוֹתָהּ מַכָּה ״וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ וְגוֹ׳״ (שמות ט:טז), לוּ עָשִׂיתָ עַתָּה כֵּן, אָז <b>מִפָּנֶיךָ גּוֹיִם יִרְגָּזוּ</b>: <b>בַּעֲשׂוֹתְךָ.</b> בְּמִצְרַיִם וּבְכָל הָאוֹיְבִים <b>נוֹרָאוֹת</b>, אֲשֶׁר <b>לֹא</b> הָיִינוּ מְקַוִּים שֶׁתַּעֲשֶׂה לָנוּ כָּל אוֹתָן <b>נוֹרָאוֹת</b>, שֶׁלֹּא הָיִינוּ הֲגוּנִים לְכָךְ: <b>יָרַדְתָּ.</b> לְהַר סִינַי, אָז <b>מִפָּנֶיךָ הָרִים נָזֹלּוּ</b>. כָּךְ פֵּרֵשׁ דּוֹנַשׁ בֶּן לַבְרַט: <b>וּמֵעוֹלָם לֹא שָׁמְעוּ.</b> כְּאוֹתָן נוֹרָאוֹת שֶׁנַּעֲשׂוֹת לְאַחַת מִכָּל הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לְפָנֵי כֵּן, וְגַם <b>עַיִן לֹא רָאָתָה אֱלֹהִים</b> אַחֵר <b>זוּלָתְךָ</b> אֲשֶׁר <b>יַעֲשֶׂה</b> הָאֱלֹהִים <b>לִמְחַכֵּה לוֹ.</b> מַה שֶּׁעָשִׂיתָ אַתָּה לִמְחַכֵּה לְךָ. כָּךְ שָׁמַעְתִּי מֵרַבִּי יוֹסֵי וְהַנָּאַנִי. אֲבָל רַבּוֹתֵינוּ שֶׁאָמְרוּ (ברכות לד א): ״כָּל הַנְּבִיאִים כֻּלָּם לֹא נִתְנַבְּאוּ אֶלָּא לִימוֹת הַמָּשִׁיחַ, אֲבָל לָעוֹלָם הַבָּא עַיִן לֹא רָאָתָה וְגוֹ׳״ – מַשְׁמָעוֹ: <b>עַיִן</b> שׁוּם נָבִיא <b>לֹא רָאָתָה</b> אֶת אֲשֶׁר יַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לִמְחַכֵּה לוֹ זוּלָתִי עֵינֶיךָ, אַתָּה אֱלֹהִים: <b>פָּגַעְתָּ אֶת שָׂשׂ וְעֹשֵׂה צֶדֶק.</b> כְּמוֹ ״וַיִּפְגַּע בּוֹ וַיָּמֹת״ (מלכים א ב:כה), סִלַּקְתָּ מִמֶּנּוּ וְהָרַגְתָּ אֶת הַצַּדִּיקִים שֶׁהָיוּ שָׂשִׂים לַעֲשׂוֹת צֶדֶק, לְדַרְכֵי רַחֲמֶיךָ הָיוּ מַזְכִּירִים אוֹתְךָ בִּתְפִלָּתָם: <b>הֵן אַתָּה.</b> כְּשֶׁ<b>קָּצַפְתָּ</b> עָלֵינוּ עַל כָּל אֲשֶׁר הָיִינוּ חוֹטְאִים, <b>בָּהֶם</b> מֵ<b>עוֹלָם</b> נוֹשַׁעְנוּ בִּתְפִלָּתָם, נוֹשַׁעְנוּ מֵ<b>עוֹלָם</b>: <b>וְנִוָּשֵׁעַ.</b> לְשׁוֹן הוֹוֶה: <b>וַנְּהִי כַטָּמֵא.</b> מֵאַחַר שֶׁנִּסְתַּלְּקוּ הַצַּדִּיקִים מִמֶּנּוּ: <b>וּכְבֶגֶד עִדִּים.</b> וְכִלְבוּשׁ מְרֻחָק, כְּבֶגֶד מָאוּס שֶׁהַכֹּל אוֹמְרִים: ״הָסֵר״. <b>עִדִּים</b> תַּרְגּוּם שֶׁל ׳הֲסָרָה׳: <b>וַנָּבֶל כֶּעָלֶה.</b> וְנִכְמוֹשׁ כְּעָלֶה, פליישט״ר בלע״ז: <b>וַעֲוֺנֵנוּ כָּרוּחַ יִשָּׂאֻנוּ.</b> ״וּבְחוֹבָנָא כְּרוּחָא אִיתְנְטִילְנָא״ (תרגום יונתן): <b>מִתְעוֹרֵר.</b> כְּמוֹ מִתְגַּבֵּר עַל יִצְרוֹ: <b>וַתְּמוּגֵנוּ.</b> וַתְּנִיעֵנוּ: <b>תֶּחֱשֶׁה וּתְעַנֵּנוּ.</b> תַּחֲרִישׁ עַל הֶעָשׂוּי לָנוּ. עַד כָּאן תְּפִלַּת הַנָּבִיא, וּתְחִלָּתָהּ ״חַסְדֵי ה׳ אַזְכִּיר״ (ישעיהו סג:ז): <b>נִדְרַשְׁתִּי לְלֹא שָׁאָלוּ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא מְשִׁיבוֹ: אִי אֶפְשָׁר שֶׁלֹּא לְהִנָּקֵם מֵהֶם, כִּי נִדְרַשְׁתִּי מֵהֶם לְהוֹכִיחָם עַל יְדֵי נְבִיאַי, וְהֵם לֹא הָיוּ שׁוֹאֲלִים: <b>אָמַרְתִּי הִנֵּנִי הִנֵּנִי.</b> שׁוּבוּ אֵלַי, וְהִנְנִי מוּכָן לְקַבֵּל: <b>אֶל גּוֹי לֹא קֹרָא בִשְׁמִי.</b> אֲשֶׁר לֹא הָיָה חָפֵץ לִהְיוֹת נִקְרָא עַל שְׁמִי: <b>פֵּרַשְׂתִּי יָדַי.</b> כְּדֵי לְקַבְּלָם בִּתְשׁוּבָה: <b>סוֹרֵר.</b> סָר מִן הַדֶּרֶךְ: <b>זֹבְחִים בַּגַּנּוֹת.</b> מַעֲמִידִים עֲבוֹדָה זָרָה בְּגִנּוֹתֵיהֶן, וְשָׁם מְקַטְּרִין בְּשָׂמִים עַל הַלְּבֵנִים: <b>הַיֹּשְׁבִים בַּקְּבָרִים.</b> שֶׁתִּשְׁרֶה עֲלֵיהֶם רוּחַ טֻמְאָה שֶׁל שֵׁדִים (סנהדרין סד ב): <b>וּבַנְּצוּרִים.</b> הֵם פִּגְרֵי הַמֵּתִים, שֶׁהֵם כִּנְתוּנִים בְּמָצוֹר, שֶׁאֵינָם יְכוֹלִים לָצֵאת: <b>וּמְרַק פִּגֻּלִים.</b> רֹטֶב נִתְעָב, כְּמוֹ ״וְאֶת הַמָּרָק שְׁפֹךְ״ (שופטים ו:כ): <b>הָאֹמְרִים.</b> אֶל הַצַּדִּיקִים <b>קְרַב אֵלֶיךָ</b>, עֲמוֹד בְּעַצְמְךָ וְ<b>אַל תִּגַּשׁ בִּי</b>: <b>כִּי קְדַשְׁתִּיךָ.</b> כִּי קָדַשְׁתִּי וְטָהַרְתִּי יוֹתֵר מִמְּךָ; כֵּן תִּרְגֵּם יוֹנָתָן: <b>אֵלֶּה.</b> הַתּוֹעֵבָה אֲשֶׁר עָשׂוּ, הִנֵּה לְ<b>עָשָׁן</b> חֵמָה <b>בְּאַפִּי</b>: <b>הִנֵּה כְתוּבָה.</b> חַטָּאתָם <b>לְפָנַי</b>, כְּבָר נִגְזַר דִּינָם וְנֶחְתַּם: <b>עֲוֺנֹתֵיכֶם.</b> שֶׁלָּכֶם וְשֶׁל <b>אֲבוֹתֵיכֶם יַחְדָּיו</b> אֲשַׁלֵּם לָכֶם: <b>כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל.</b> תִּרְגֵּם יוֹנָתָן: ״כְּמָה דְאִשְׁתְּכַח נֹחַ זַכַּאי בְּדָרָא דְטוֹפָנָא״: <b>הַתִּירוֹשׁ.</b> זֶה נֹחַ, שֶׁהָיָה מָתוֹק: <b>בָּאֶשְׁכּוֹל.</b> בַּדּוֹר הַמְשֻׁכָּל, וְיֵשׁ לִפְתּוֹר כְּמַשְׁמָעוֹ: <b>לְמַעַן עֲבָדַי.</b> לְמַעַן כָּל צַדִּיק וְצַדִּיק הַנִּמְצָא בָּם: <b>הַשָּׁרוֹן.</b> שֵׁם מָחוֹז שֶׁהָיָה בְּאֶרֶץ יִשְׂרָאֵל: <b>וְעֵמֶק עָכוֹר.</b> כְּמַשְׁמָעוֹ: <b>עֹזְבֵי ה׳.</b> רִשְׁעֵי יִשְׂרָאֵל, שֶׁהֶחֱזִיקוּ בַּעֲבוֹדָה זָרָה, וּמֵתוּ בְּרִשְׁעָם: <b>הָעֹרְכִים לַגַּד.</b> שֵׁם עֲבוֹדָה זָרָה הָעֲשׂוּיָה עַל שֵׁם הַמַּזָּל, וּבִלְשׁוֹן מִשְׁנָה יֵשׁ (שבת סז ב): ״גָּד גַּדִּי וְסִינוּק לָא״: <b>לַמְנִי.</b> לְמִנְיַן חֶשְׁבּוֹן הַכּוֹמְרִים הָיוּ מְמַלְאִים אֲגָנוֹת מֶזֶג יַיִן: <b>מִמְסָךְ.</b> יַיִן מָזוּג בְּמַיִם כְּמִשְׁפָּטוֹ, כְּמוֹ ״לַחְקֹר מִמְסָךְ״ (משלי כג:ל), ״מָסְכָה יֵינָהּ״ (משלי ט:ב). וְיֵשׁ פּוֹתְרִים <b>לַמְנִי</b> לַעֲבוֹדָה זָרָה שֶׁמִּנִּיתֶם עֲלֵיכֶם, אֲבָל <b>וּמָנִיתִי אֶתְכֶם</b> שֶׁלֹּא נָקוּד <b>וּמִנִּיתִי</b> דָּגֵשׁ, יוֹרֶה שֶׁהוּא לְשׁוֹן ׳מִנְיָן׳: <b>עֲבָדַי.</b> הַצַּדִּיקִים (שֶׁל יִשְׂרָאֵל): <b>וְאַתֶּם.</b> הַפּוֹשְׁעִים בִּי: <b>שִׁמְכֶם לִשְׁבוּעָה.</b> לוֹקֵחַ מִשִּׁמְכֶם קְלָלָה וּשְׁבוּעָה לְדוֹרוֹת: ״אִם לֹא יִקְרֵנוּ כַּאֲשֶׁר אֵרַע לִפְלוֹנִי״ (ספרי דברים יח): <b>וֶהֱמִיתְךָ.</b> מִיתַת עוֹלָם: <b>וְלַעֲבָדָיו יִקְרָא שֵׁם אַחֵר.</b> שֵׁם טוֹב וְזֵכֶר לִבְרָכָה: <b>אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ.</b> כִּי תִהְיֶה יִרְאָתִי עַל כֻּלָּם, ״וּמָלְאָה הָאָרֶץ דֵּעָה״ (ישעיהו יא:ט), וְהַמִּתְהַלֵּל וּמִשְׁתַּבֵּחַ בָּאָרֶץ <b>יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן</b>, יִתְהַלֵּל שֶׁהוּא עֶבֶד לֵאלֹהֵי אָמֵן, אֱלֹהֵי הָאֱמֶת, שֶׁאִמֵּן וְשָׁמַר הַבְטָחָתוֹ זֹאת: <b>כִּי נִשְׁכְּחוּ הַצָּרוֹת.</b> לְכָךְ יִקְרָאוּנִי <b>אֱלֹהֵי אָמֵן</b>: <b>שָׁמַיִם חֲדָשִׁים.</b> יִתְחַדְּשׁוּ הַשָּׂרִים שֶׁל מַעְלָה, וְיִהְיוּ שָׂרֵי יִשְׂרָאֵל שָׂרֵי עֶלְיוֹנִים וְשָׂרֵי הָאֻמּוֹת תַּחְתּוֹנִים, וְכֵן בָּאָרֶץ; וְיֵשׁ אוֹמְרִים (פרקי דרבי אליעזר כא) שָׁמַיִם חֲדָשִׁים מַמָּשׁ, וְכֵן עִקָּר, כִּי מִקְרָא מוֹכִיחַ ״כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְגוֹ׳״ (ישעיהו סו:כב): <b>עוּל יָמִים.</b> נַעַר, כְּמוֹ ״עוֹלֵל״ (איכה ב:יא); <b>עוּל יָמִים</b> – קָטָן בְּשָׁנִים: <b>בֶּן מֵאָה שָׁנָה יָמוּת.</b> יְהֵא בֶּן עוֹנְשִׁין לְהִתְחַיֵּב מִיתָה בַּעֲבֵירָה שֶׁיֵּשׁ בָּהּ מִיתָה, כָּךְ מְפֹרָשׁ בִּבְרֵאשִׁית רַבָּה (כו ב): <b>יְקֻלָּל.</b> בַּעֲבֵרָה שֶׁהִיא צְרִיכָה נִדּוּי: <b>כִּימֵי הָעֵץ.</b> תִּרְגֵּם יוֹנָתָן: עֵץ הַחַיִּים: <b>יֹאכַל תֶּבֶן.</b> וְלֹא יִצְטָרֵךְ לְהַשְׁחִית בַּבְּהֵמָה: <b>וְנָחָשׁ.</b> הֲרֵי <b>עָפָר לַחְמוֹ</b> מָצוּי לוֹ תָּדִיר. וּמִדְרַשׁ אַגָּדָה (בראשית רבה צה א): <b>וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן</b> – לְפִי שֶׁמָּצִינוּ שֶׁעֵשָׂו נוֹפֵל בְּיַד בְּנֵי יוֹסֵף, שֶׁנֶּאֱמַר ״בֵּית עֵשָׂו לְקַשׁ וּבֵית יוֹסֵף לְהָבָה וְגוֹ׳״ (עובדיה א:יח), אֲבָל בְּיַד בְּנֵי שְׁאָר הַשְּׁבָטִים שֶׁנִּמְשְׁלוּ לְחַיּוֹת לֹא מָצִינוּ. לְכָךְ נֶאֱמַר: <b>וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן</b> – אוֹתָם הַשְּׁבָטִים שֶׁנִּמְשְׁלוּ כְּאַרְיֵה, כְּגוֹן יְהוּדָה וְדָן, כְּיוֹסֵף שֶׁנִּמְשַׁל כְּשׁוֹר, יֹאכְלוּ אוֹתוֹ שֶׁנִּמְשַׁל כְּתֶבֶן: <b>הַשָּׁמַיִם כִּסְאִי.</b> אֵינִי צָרִיךְ לְבֵית הַמִּקְדָּשׁ שֶׁלָּכֶם: <b>אֵיזֶה בַיִת.</b> אֲשֶׁר הוּא כְּדַאי לִשְׁכִינָתִי: <b>וְאֶת כָּל אֵלֶּה.</b> הַשָּׁמַיִם וְהָאָרֶץ <b>יָדִי עָשָׂתָה</b>, זֹאת אֲשֶׁר צִמְצַמְתִּי שְׁכִינָתִי בְּתוֹכְכֶם בִּהְיוֹתְכֶם נִשְׁמָעִים לִי, לְפִי שֶׁכֵּן דַּרְכִּי לְהַבִּיט <b>אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי</b>. אֲבָל עַתָּה אֵין לִי חֵפֶץ בָּכֶם, שֶׁהֲרֵי <b>שׁוֹחֵט הַשּׁוֹר</b> הִכָּה אֶת בְּעָלָיו וּגְזָלוֹ מִמֶּנּוּ, לְפִיכָךְ <b>זוֹבֵחַ הַשֶּׂה</b> דּוֹמֶה לְפָנַי כְּ<b>עוֹרֵף</b> אֶת הַ<b>כֶּלֶב</b>, וְהַ<b>מַּעֲלֶה</b> אֶת הַ<b>מִּנְחָה</b> הֲרֵי הוּא לְפָנַי כְּ<b>דַם חֲזִיר</b>, וְהַ<b>מַּזְכִּיר לְבוֹנָה</b> מַקְטִיר לְבוֹנָה, כְּמוֹ ״אַזְכָּרָתָהּ״ (ויקרא ה:יב), ״וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה״ (ויקרא כד:ז): <b>מְבָרֵךְ אָוֶן.</b> מְבָרֵךְ אוֹתִי בִּתְשׁוּרַת אֹנֶס, מְבָרֵךְ אָוֶן מַתְשִׁיר אֹנֶס – זֶהוּ פֵּרוּשׁוֹ. וּלְשׁוֹן ׳בְּרָכָה׳ נוֹפֵל בִּתְשׁוּרָה שֶׁהִיא לְהַקְבָּלַת פָּנִים, כְּמוֹ ״קַח נָא אֶת בִּרְכָתִי״ (בראשית לג:יא), ״עֲשׂוּ אִתִּי בְרָכָה וּצְאוּ אֵלַי״ (ישעיהו לו:טז): <b>גַּם הֵמָּה בָּחֲרוּ בְדַרְכֵיהֶם.</b> הֵם חֲפֵצִים בַּדְּרָכִים הַלָּלוּ הָרָעִים, וְ<b>גַם אֲנִי אֶבְחַר</b> וְאֶחְפּוֹץ <b>בְּתַעֲלֻלֵיהֶם</b>. וְאִם תֹּאמַר מַהוּ <b>גַּם</b>? כֵּן דֶּרֶךְ לְשׁוֹן עִבְרִי לוֹמַר שְׁנֵי גַמִּין זֶה אֵצֶל זֶה, כְּמוֹ ״גַּם בָּחוּר גַּם בְּתוּלָה״ (דברים לב:כה), ״גַּם לִי גַּם לָךְ״ (מלכים א ג:כו), ״גַּם אַהֲבָה גַּם שִׂנְאָה״ (קהלת ט:א), ״וְלֹא יָמוּתוּ גַּם הֵם גַּם אַתֶּם״ (במדבר יח:ג). אַף כָּאן – גַּם הֵם בָּחֲרוּ וְ<b>גַם אֲנִי אֶבְחַר</b>: <b>בְּתַעֲלֻלֵיהֶם.</b> לִהְיוֹת עוֹלֵל בָּם, לְשׁוֹן ״כִּי הִתְעַלַּלְתְּ בִּי״ (במדבר כב:כט): <b>וּמְגוּרֹתָם.</b> מַה שֶּׁהֵם יְרֵאִים: <b>יַעַן קָרָאתִי:</b> שִׁמְעוּ וְ״שׁוּבוּ אֵלַי״ (זכריה א:ג): <b>וְאֵין עוֹנֶה</b> לֵאמֹר: ״שָׁמַעְתִּי״: <b>הַחֲרֵדִים אֶל דְּבָרוֹ.</b> הַצַּדִּיקִים הַמְמַהֲרִים בַּחֲרָדָה לְהִתְקָרֵב אֶל דְּבָרָיו: <b>אָמְרוּ אֲחֵיכֶם.</b> פּוֹשְׁעֵי יִשְׂרָאֵל הַנִּזְכָּרִים לְמַעְלָה. דָּבָר אַחֵר: <b>אָמְרוּ אֲחֵיכֶם מְנַדֵּיכֶם.</b> אֲשֶׁר אָמְרוּ לָכֶם ״סוּרוּ טָמֵא״ (איכה ד:טו): <b>שֹׂנְאֵיכֶם מְנַדֵּיכֶם.</b> הָאוֹמְרִים ״קְרַב אֵלֶיךָ אַל תִּגַּשׁ בִּי״ (ישעיהו סה:ה). <b>לְמַעַן שְׁמִי יִכְבַּד ה׳.</b> בִּגְדֻלָּתֵנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְכַּבֵּד, שֶׁאָנוּ קְרוֹבִים לוֹ יוֹתֵר מִכֶּם: <b>וְנִרְאֶה בְשִׂמְחַתְכֶם וְהֵם יֵבֹשׁוּ.</b> הַנָּבִיא אוֹמֵר: אֲבָל לֹא כֵן הוּא כְּדִבְרֵיהֶם, כִּי בְשִׂמְחַתְכֶם נִרְאֶה וְהֵם יֵבֹשׁוּ. לָמָּה? כִּי <b>קוֹל שָׁאוֹן</b> שֶׁלָּהֶם בָּא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִמַּה שֶּׁעָשׂוּ בְּעִירוֹ, וְ<b>קוֹל</b> יוֹצֵא מֵהֵיכָלוֹ וּמְקַטְרֵג עַל מַחֲרִיבָיו, וְאַחֲרֵי כֵן <b>קוֹל ה׳ מְשַׁלֵּם גְּמוּל לְאֹיְבָיו</b>: <b>בְּטֶרֶם תָּחִיל.</b> צִיּוֹן חִיל הַיּוֹלֶדֶת, <b>יָלָדָה</b> אֶת בָּנֶיהָ, כְּלוֹמַר: יִתְקַבְּצוּ בָּנֶיהָ לְתוֹכָהּ, אֲשֶׁר הָיְתָה שׁוֹמֵמָה מֵהֶם וּשְׁכוּלָה, וַהֲרֵי הוּא כְּאִלּוּ יְלָדַתָּן עַכְשָׁיו בְּלֹא חֶבְלֵי יוֹלֵדָה, כִּי כָּל הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת יְבִיאוּם לְתוֹכָהּ: <b>וְהִמְלִיטָה זָכָר.</b> כָּל יְצִיאַת דָּבָר בָּלוּעַ קָרוּי דהַמְלָטָהד, <b>וְהִמְלִיטָה</b> אישקמוציי״ר בלע״ז: <b>הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד.</b> הֲיָבוֹא חִיל לְיוֹלֶדֶת לֵילֵד מְלֹא אֶרֶץ בָּנִים בְּיוֹם אֶחָד? <b>הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד.</b> הַאֲנִי אָבִיא אֶת הָאִשָּׁה עַל הַמַּשְׁבֵּר וְלֹא אֶפְתַּח רַחְמָהּ לְהוֹצִיא עֻבָּרָהּ? כְּלוֹמַר: שֶׁמָּא אַתְחִיל בְּדָבָר וְלֹא אוּכַל לִגְמוֹר? וַהֲלֹא <b>אֲנִי הַמּוֹלִיד</b> אֶת כָּל הַיּוֹלְדוֹת, וְעַכְשָׁיו שֶׁמָּא <b>עָצַרְתִּי</b>? בְּתְמִיהָה: <b>מִשֹּׁד.</b> לְשׁוֹן ׳שָׁדַיִם׳: <b>תָּמֹצּוּ.</b> שוציי״ר בלע״ז: <b>מִזִּיז כְּבוֹדָהּ.</b> מִכָּבוֹד גָּדוֹל הַזָּז וּמְמַשְׁמֵשׁ לָבֹא לָהּ: <b>זִיז.</b> אישמובימנ״ט בלע״ז: <b>וּכְנַחַל שׁוֹטֵף.</b> אֲנִי <b>נֹטֶה אֵלֶיהָ כְּבוֹד גּוֹיִם</b>: <b>עַל צַד.</b> עַל צִדֵּי אוֹמְנֵיכֶם, ״עַל גִּסְסִין״ (תרגום יונתן): <b>תְּשָׁעֳשָׁעוּ.</b> תִּהְיוּ מְשֻׁעְשָׁעִין, כְּדֶרֶךְ שֶׁמְּשַׁעְשְׁעִין אֶת הַתִּינוֹק, אישבניי״ר בלע״ז: <b>וְנוֹדְעָה יַד ה׳.</b> בַּעֲשׂוֹתוֹ נִקְמוֹתָיו וְנוֹרְאוֹתָיו, יֵדְעוּ עֲבָדָיו אֶת כֹּחַ גְּבוּרַת יָדוֹ: <b>בָּאֵשׁ יָבוֹא.</b> בְּחֵמַת אֵשׁ יָבוֹא עַל הָרְשָׁעִים: <b>לְהָשִׁיב.</b> לְצָרָיו בְּ<b>חֵמָה</b> אֶת <b>אַפּוֹ</b>: <b>כִּי בָאֵשׁ</b> שֶׁל גֵּיהִנֹּם <b>ה׳ נִשְׁפָּט</b> עִם צָרָיו, וּלְפִי שֶׁהוּא בַּעַל דִּין וְדַיָּן, נוֹפֵל בּוֹ לְשׁוֹן ׳<b>נִשְׁפָּט</b>׳, שֶׁאַף הוּא טוֹעֵן טַעֲנוֹתָיו לִמְצוֹא עֲוֹנָם וּפִשְׁעָם, וְכֵן ״וְנִשְׁפַּטְתִּי אִתּוֹ״ (יחזקאל לח:כב), ״הִנְנִי נִשְׁפָּט אוֹתָךְ״ (ירמיהו ב:לה), לְשׁוֹן ׳וִכּוּחַ׳ הוּא, דרישניי״ר בלע״ז, וּפְשׁוּטוֹ <b>כִּי בָאֵשׁ ה׳</b> וְחַרְבּוֹ <b>נִשְׁפָּט כָּל בָּשָׂר</b> וְכֵן רַבִּים מְסֹרָסִים בַּמִּקְרָאוֹת: <b>הַמִּתְקַדְּשִׁים.</b> הַמִּזְדַּמְּנִים, ״אֲנִי וְאַתָּה נֵלֵךְ לְיוֹם פְּלוֹנִי לַעֲבוֹד לְעֲבוֹדָה זָרָה פְּלוֹנִית״: <b>אֶל הַגַּנּוֹת.</b> שֶׁזּוֹרְעִין שָׁם יָרָק, וְשָׁם הָיוּ מַעֲמִידִין עֲבוֹדָה זָרָה: <b>אַחַר אַחַת.</b> כְּמָה שֶׁתִּרְגֵּם יוֹנָתָן: ״סִיעָה בָּתַר סִיעָה״; מִתְקַדְּשִׁים וּמִטַּהֲרִים לַעֲבוֹד, סִיעָה אַחַר שֶׁגָּמְרָה חֲבֶרְתָּהּ אֶת עֲבוֹדָתָהּ: <b>בַּתָּוֶךְ.</b> בְּאֶמְצַע הַגִּנָּה, כֵּן הָיָה דַּרְכָּם לְהַעֲמִידָהּ: <b>וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה וגו׳.</b> וְאָנֹכִי מָה לִי לַעֲשׂוֹת? מַעֲשֵׂיהֶם וּמַחְשְׁבוֹתֵיהֶם בָּאָה אֵלַי, וְהִיא תַּזְקִיקֵנִי <b>לְקַבֵּץ אֶת כָּל הַגּוֹיִם</b> וּלְהוֹדִיעַ שֶׁמַּעֲשֵׂיהֶם הֶבֶל, וּמַחְשְׁבוֹתָם שֶׁהֵם חוֹשְׁבִין ״לְמַעַן שְׁמִי יִכְבַּד ה׳״ (ישעיהו סו:ה), יָבִינוּ שֶׁהוּא שֶׁקֶר. וְהֵיכָן הוּא אוֹתוֹ קִבּוּץ? הוּא הָאָסִיף שֶׁנִּבָּא זְכַרְיָה ״וְאָסַפְתִּי אֶת כָּל הַגּוֹיִם אֶל יְרוּשָׁלִָם״ (זכריה יד:ב): <b>וְרָאוּ אֶת כְּבוֹדִי.</b> בְּהִלָּחֲמִי בָּהֶם בְּמַכַּת ״הָמֵק בְּשָׂרוֹ וְעֵינָיו וּלְשׁוֹנוֹ״ (זכריה יד:יב): <b>וְשַׂמְתִּי בָהֶם אוֹת וְגוֹ׳. פְּלֵיטִים</b> יִנָּצְלוּ מִן הַמִּלְחָמָה וַאֲנִי אַשְׁאִירֵם, כְּדֵי לֵילֵךְ לְבַשֵּׂר לָ<b>אִיִּים הָרְחוֹקִים אֶת כְּבוֹדִי אֲשֶׁר רָאוּ</b> בַּמִּלְחָמָה, וְאַף בְּאוֹתָם <b>פְּלֵיטִים</b> אָשִׂים אַחַת מִן הָאוֹתוֹת שֶׁנִּדּוֹנוּ חֲבֵירֵיהֶם בָּהֶם, כְּדֵי לְהוֹדִיעַ לָרְחוֹקִים: בְּמַגֵּפָה זוֹ נִגְּפוּ הַצּוֹבְאִים עַל יְרוּשָׁלַיִם: <b>וּבַצַּבִּים.</b> הֵם עֲגָלוֹת מְטֻקָּסוֹת בִּמְחִיצוֹת וְאֹהֶל, וְדוֹמֶה לוֹ ״שֵׁשׁ עֶגְלֹת צָב״ (במדבר ז:ג): <b>וּבַכִּרְכָּרוֹת.</b> בְּשִׁיר מְשַׂחֲקִים וּמְכַרְכְּרִים, כְּמוֹ ״וְדָוִד מְכַרְכֵּר״ (שמואל ב ו:יד). טריפי״ר בלע״ז. וּמְנַחֵם פֵּרְשׁוֹ לְשׁוֹן ׳כֶּבֶשׂ׳, כְּמוֹ ״שִׁלְחוּ כַר מֹשֵׁל אֶרֶץ״ (ישעיהו טז:א): <b>כַּאֲשֶׁר יָבִיאוּ. מִנְחָה בִּכְלִי טָהוֹר</b> לְרָצוֹן, כֵּן יָבִיאוּ אֶת אֲחֵיכֶם לְמִנְחַת רָצוֹן: <b>וְגַם מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם.</b> מִן הָעַמִּים הַמְּבִיאִים אוֹתָם, וּמִן הַמּוּבָאִים אֶקַּח כֹּהֲנִים וּלְוִיִּם, וּלְפָנַי גְּלוּיִים הַכֹּהֲנִים וְהַלְוִיִּם שֶׁבָּהֶם, וְאָבְרוֹר אוֹתָן מִתּוֹכָן, וְיִהְיוּ מְשַׁמְּשִׁין לְפָנַי: <b>אָמַר ה׳.</b> וְהֵיכָן אָמַר? ״הַנִּסְתָּרוֹת לַה׳ אֱלֹהֵינוּ״ (דברים כט:כח). כָּךְ מְפֹרָשׁ בְּאַגָּדַת תְּהִלִּים: <b>תּוֹלַעְתָּם.</b> רִמָּה הָאוֹכֶלֶת אֶת בְּשָׂרָם: <b>וְאִשָּׁם</b> בַּגֵּיהִנֹּם: <b>דֵרָאוֹן.</b> לְשׁוֹן ׳בִּזָּיוֹן׳, וְיוֹנָתָן תִּרְגֵּם כְּמִין שְׁתֵּי תֵיבוֹת: דֵּי רְאִיָּה, ״עַד דְּיֵימְרוּן עֲלֵיהוֹן צַדִּיקַיָּא מִיסַת חֲזִינָא״:",
    "text": "<b>the vision of Isaiah the son of Amoz</b> Said Rabbi Levi: We have a tradition from our ancestors that Amoz and Amaziah, king of Judah, were brothers. <b>which he saw concerning Judah and Jerusalem</b> 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.” <b>in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.</b> 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.) <b>Hear, O heavens, and give ear, O earth</b> 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. <b>for the Lord has spoken</b> 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). <b>his owner</b> 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: <b>An ox knows its owner</b> 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. <b>does not know</b> i.e., did not want to know; they knew but trod with their heels, and my people did not take heart to consider. <b>Woe</b> 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. <b>Woe</b> 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. <b>a people heavy with iniquity</b> 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. <b>evildoing seed</b> 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. <b>they provoked</b> Heb. נִאֲצוּ, they angered. <b>they drew backwards</b> [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. <b>Why are you beaten...</b> 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? <b>soundness</b> An expression of perfection, sound without pain. <b>wounds</b> Heb. פֶּצַע, i.e., a wound of a sword. <b>contusions</b> Heb. חַבּוּרָה, an expression of a bruise. [Some editions read:] Other bruises. <b>and lacerated sores</b> Jonathan renders: מְרַסְסָא, lacerated and crushed. <b>and lacerated sores</b> 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.]. <b>they have not been sprinkled</b> 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).” <b>neither was it softened with oil</b> 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. <b>they have not been sprinkled...</b> 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. <b>in your presence, strangers devour it</b> Before your eyes, your enemies will devour it. <b>and desolate</b> of you as a heritage turned over to strangers, which is desolate of its owners. Jonathan renders in this manner. <b>And the daughter of Zion shall be left</b> 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. <b>like a lodge in a cucumber field</b> 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.” <b>like a besieged city</b> 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. <b>Had not the Lord of Hosts left us a remnant</b> by His own volition and with His mercy, not because of our merits. <b>we would soon be like Sodom</b> All of us would be destroyed. <b>rulers of Sodom</b> Princes whose deeds are like those of Sodom. From here, [the Rabbis] deduced that a person should not open his mouth to Satan. <b>I am sated with the burnt-offerings of rams</b> This is similar to: “Lest he have too much of you and hate you,” (Proverbs 25:18). <b>fattened cattle</b> Fattened cattle and sheep. <b>I do not want</b> Since you transgress My Torah, the sacrifice of the wicked is an abomination [from Prov. 21:27]. <b>who requested this of you, to trample My courts</b> to trample [the preposition is absent in the Hebrew] My courts, since your heart is not whole with Me. <b>You shall bring no more vain meal-offerings</b> 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. <b>New moons and Sabbaths, calling, convocations, I cannot...</b> 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. <b>And when you spread out your hands, I will hide My eyes from you</b> because your hands are full of blood. <b>blood</b> Murder. <b>Wash, cleanse yourselves</b> 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]. <b>Wash, cleanse yourselves, remove, learn, seek, strengthen, perform justice, plead, go</b> 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]. <b>cease to do evil</b> Desist from your evil deeds. <b>to do evil</b> 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. <b>Learn</b> 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. <b>strengthen the robbed</b> 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.”  (<b>perform justice</b> So-and-so is innocent and so-and- so is guilty. <b>plead the case of the widow</b> Endeavor in their quarrel to plead for her, for she cannot go out to pursue her opponents.) <b>the robbed</b> Heb. חָמוֹץ, similar to (Ps. 71:4) “from the hand of the unrighteous and the robber (וּמְחַמֵּץ).” <b>Come now, let us debate</b> together, I and you, and we will know who offended whom, and if you offended Me, I still give you hope to repent. <b>If your sins prove to be like crimson</b> Stained before Me like crimson red, I will make them as white as snow. <b>says the Lord</b> [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...” <b>as crimson dye</b> 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. <b>for the mouth of the Lord spoke</b> Where did He speak? (Lev. 26:25) “And I will bring upon you a sword.” <b>a harlot</b> Astray from her God. <b>city</b> which was faithful and full of justice, and righteousness would lodge therein, but now murderers. <b>full of justice</b> Heb. מְלֵאֲתִי מִשְׁפָּט [equivalent to מְלֵאַתמִשְׁפָּט, the ‘yud’ being superfluous,] as in (Lamentations 1:1) רַבָּתִי עָם, “great in population” [equivalent to רַבַּתעָם]. <b>in which righteousness would lodge</b> 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. <b>and now murderers</b> They killed Uriah; they killed Zechariah. <b>Your silver has become dross</b> They would make copper coins and plate them with silver, in order to cheat with them. <b>your wine is diluted with water</b> 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. <b>rebellious</b> Deviating from the straight path. <b>and runs after payments</b> 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. <b>and the quarrel of the widow does not come to them</b> 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. <b>says the Master</b> Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it. <b>the Mighty One of Israel</b> the strength of Israel. <b>Oh</b> 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. <b>And I will return My hand upon you</b> One blow after another, until the transgressors have been completely destroyed. <b>as with lye</b> 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. <b>your dross</b> 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. <b>all your tin</b> The tin mixed with silver, that is to say, the wicked among you. בְדִיל is called estejjn [etain] in O.F. [tin]. <b>as at first</b> I will appoint for you pious judges. <b>City of Righteousness</b> As in the beginning, righteousness will lodge therein. <b>shall be redeemed through justice</b> Since there will be in it people who practice justice. <b>shall be redeemed</b> from her iniquities. <b>and her penitent</b> those penitent among them. (<b>through righteousness</b> through those who make themselves righteousthrough justice and through righteousness—that are in her midst [or,] among them.) <b>And destruction shall come upon rebels...</b> For with all these expressions he reproved them above: and they rebelled against Me (verse 2), sinful nation; they forsook the Lord (verse 4). <b>rebels</b> Rebels and sectarians and those who worship idols. <b>and sinners</b> Apostates guilty of other sins. <b>of the elms</b> Heb. מֵאֵלִים, an expression derived from אֵלָה, a species of tree called olme in O.F. [orme in modern French, an elm]. <b>that you desired</b> 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.” <b>because of the gardens</b> There they would worship idols, as it is stated (infra 66:17): “Those who prepare themselves and purify themselves for the gardens.” <b>whose leaves wilt</b> 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. <b>that has no water</b> to water its seeds; to the thing with which they sin, he compares their punishment. <b>the[ir] strength</b> 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. <b>and its perpetrator</b> The one who amasses this power will become as a spark of fire, and they will burn, one with the other. <b>as a spark</b> 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. <b>with no one to extinguish</b> Jonathan renders: And no one will pity them. <b>At the end of the days</b> after the rebels perish. <b>firmly established</b> fixed. <b>at the top of the mountains</b> On a mountain that is the head of all the mountains in the importance of the mountains. <b>and it shall be raised above the hills</b> The miracle performed on it, will be greater than the miracles of Sinai, Carmel, and Tabor. <b>will stream</b> will gather and stream to it like rivers. <b>to the house of the God of Jacob</b> Since he [Jacob] called it [the Temple site] Beth El [the house of God], therefore, it will be called on his name, but Abraham called it a mount, “On God’s mount shall He appear” (Gen. 22:14); Isaac called it a field, “to meditate in the field” (ibid. 24:63). <b>into plowshares</b> koltres in O.F. <b>pruning hooks</b> sarpes in O.F. [serpes in modern French], with which they prune the vineyards. <b>O house of Jacob...</b> The nations will say this to them, and this verse refers back to the verse [commencing with], “And many peoples shall go...” <b>come and let us go in the light of the Lord</b> They will say this to them. Jonathan, however, renders: And those of the house of Jacob will say, [“Come and let us go in the teaching of the Law of the Lord”]. <b>For You have forsaken Your people, the house of Jacob</b> The prophet addresses the Shechinah and says, “For until now You have forsaken Your People because of their iniquity.” [Other editions read:] “...that which You have forsaken Your people was because of their iniquity, for they are full of [witchcraft] from the East,” and the entire section, and all the chapters follow one another, until (ch. 5) “I will sing now...” Therefore, in the end of days, when the sinners perish, it will be good for them(Parshandatha). (Another explanation is: The prophet admonishes them and says this to them, “For you have forsaken your people, O house of Jacob...” You have forgotten [the deed of your people—Parshandatha] the good deed through which you became a people, you house of Jacob.) <b>for they are full...from the east</b> Their hosts have become full of the deeds of the Arameans who dwell in the East, who were sorcerers and used the name of pagan deities. [Other editions read:]...and used the name of defilement [sorcery and demonism—Rashi ad loc.], as we say in Ch. Chelek (Sanh. 91a): “Abraham gave gifts” (Gen. 25:6)He gave them the name of defilement and sent them away to the land of the East [as quoted by Parshandatha]. <b>and with children of gentiles they please themselves</b> They cohabit with the daughters of the heathens and mingle with them, and they would bear children to them, with whom they are always pleased, and they occupy themselves [with them] and long for them and bother with them. This is an expression similar to [that of] (Job 36:18) “lest he incite you because of abundance (בְּשֶׂפֶק)” [debatement in O.F]. <b>end</b> Heb. קָצֶה, an expression derived from קץ. <b>they prostrate themselves</b> Heb. ישתחוו. Although the form is future, it is to be rendered like מִשְׁתַּחֲוִים, they prostrate themselves. <b>And man has become bowed down</b> [This refers to] inferior [men]. <b>and man has become humble</b> [This refers to] great [men], heroes, and warriors. <b>and You shall not forgive them</b> The prophet says to the Holy One, blessed be He: And I know that you shall not forgive them from punishing them. <b>Come into the rock</b> To come into the rock to escape in the cracks of the rocks. <b>and hide in the dust</b> and to hide in the dust. <b>The haughty eyes of man</b> [This means] the haughty spirit, and so every expression of haughty eyes in the Scriptures, as it is said: “Whoever is haughty of eye, lustful in heart...” (Ps. 101:5). <b>the cedars of the Lebanon</b> This is symbolic of the heroes [var. the kings]. <b>the oaks of the Bashan</b> The governors, just as the oaks are inferior to the cedars. <b>And over all the high mountains</b> over their inhabitants. <b>And over all the ships</b> Jonathan renders: And over all those who inhabit the islands of the sea, who go and come by ship. <b>Tarshish</b> The name of a sea called Tarshish. <b>and over all coveted floors</b> Heb. שְׂכִיוֹת, palaces paved with coverings of marble floors, similar to: (Lev. 26:1) and a covering stone (וְְאֶבֶן מַשְׂכִּית), since they cover the ground with it. <b>on that day</b> That is the Day of Judgment. <b>shall completely pass away</b> They will all pass away; they will all vanish. <b>And they shall come</b> [i.e.,] the inhabitants of the earth shall come into the caves of the rocks. <b>and into the hollows</b> They are caves. <b>when He rises</b> for Judgment Day. <b>to break the earth</b> to break the wicked of the earth. <b>to prostrate himself to moles</b> Heb. לַחְפֹּר פֵּרוֹת, idols in the likeness of moles, a species of rodents who dig in the earth, called talpes in O.F. [taupes in modern French]. <b>and to bats</b> kalbe soric [chauvesouris in modern French]. Alternatively, this may be interpreted to mean that man will cast his idols that he made for himself, before which to prostrate himself, into pits and ditches that he finds before him when he goes to escape and hide. <b>Withdraw yourselves from man</b> not to heed those who cause you to stray from following Me and to prostrate yourselves to the work of his hands. <b>whose breath is in his nostrils</b> Whose entire life and strength are dependent upon the breath of his nostrils, which is a fleeting spirit, in him today and leaving him tomorrow. Surely the image of the moles and the bats has no substance. Another explanation is: Withdraw yourselves from all the evil ways and learn from the man who has a soul in his nostrils. Have you seen to what he is esteemed? Surely the image of his handiwork is of no esteem. <b>removes from Jerusalem...</b> This entire section is explained in Tractate Chagigah (14a): Isaiah cursed Israel [i.e., prophesied tribulations for them] with eighteen curses, yet he was not satisfied until he said, (verse 5) “The youth shall behave haughtily against the old, and the base against the honorable.” <b>soothsayer</b> This denotes the king, as it is stated: (Prov. 16:10) “[Like] soothsaying on the lips of a king.” <b>counsellor</b> One who knows how to intercolate the years and fix the months. <b>skillful craftsman</b> [explained by the Talmud as “wise of the deaf,” meaning that] when he commences [to speak of] words of Torah, all become as deaf [i.e., unable to refute his statement]. <b>one who understands secrets</b> [The Talmud separates this into two, explaining “understanding” as one capable of deducing a decision from an earlier premise. “Secret” is explained as] one fit to be entrusted with secrets of the Torah, given in whispers, such as the story of Creation and the account of the Celestial Chariot, related in Ezekiel 1. <b>And I will appoint youths as their princes</b> These are people devoid of any observance of the commandments. <b>and scorners will rule over them</b> Heb. וְתַעֲלוּלִים [related to the Aramaic תַּעֲלֵי] foxes, [i.e.,] weak people. But I say that according to the simple meaning, תַּעֲלוּלִים means scornful people, people who mock them, as (Job 16:15): “I soiled (וְעוֹלַלְתִּי) my radiance in the dust,” and (Exod. 10: 2): “how I mocked (הִתְעַלַּלְתִּי) the Egyptians.” <b>And the people shall be oppressed</b> They shall be pressed and oppressing each other with competition and strife. <b>they shall behave haughtily, the youth against the elder</b> The youth will raise himself over the elder. <b>and the base against the honorable</b> [This is to be interpreted] according to its simple meaning. The exegetical meaning is as follows: Let one to whom grave interdicts seem light come and raise himself over one to whom light interdicts seem grave. <b>When a man shall seize his brother</b> When a man shall seize his brother in his father’s house, saying, “You are wealthy in Torah, and it is as white to you as a garment.” <b>be an officer to us</b> and teach us. <b>and this obstacle</b> upon which we are stumbling, in prohibition or permissibility, in defilement or in purity, shall be under your hand, for you know how to instruct us. Another explanation is: You have a garment to clothe the naked. <b>and this obstacle</b> fajjlejjnca in O.F. [faibless in modern French]. My want, that I lack bread, is under your hand to supply me. Therefore, you shall be to us as an officer. He replies, In my house there is neither bread nor clothing. What then are my qualifications as an officer? <b>He shall swear on that day</b> [lit. he will raise. The word יִשָּׂא] is only an expression of swearing; he will swear to them, I will not be a ‘Chovesh.’ I will not be one of those confined to the study hall, since, in my house there is neither bread nor clothing; I have understanding neither of the Mishnah nor of the Aggadah. Another explanation according to the simple meaning is: I will not be a confiner; I will not be a judge, who confines the convicts to prison. <b>For Jerusalem stumbled</b> They are all faulty and falling, and no one assists the next one. Why? Because they refused to obey, and now, they all provoke. <b>for their tongue and their deeds are against the Lord</b> [lit. to the Lord;] against Him to provoke Him. <b>to provoke the eyes of His glory</b> to provoke before His glory. Another explanation is: to provoke the matters of His glory. <b>The recognition of their faces</b> The sin that they recognize faces [i.e., show favoritism] in judgment testified against them before Me. Another version is: The recognition of their faces—They are recognizable by the boldness of their faces. <b>like Sodom they told, they did not deny</b> They committed [sins] publicly. <b>Praise the righteous man for he is good</b> Say to the righteous man that he did good. <b>Woe to the wicked [who does] evil</b> For he is bad to himself and to others; he brings about harm to himself and to others. [This is found] in Tanchuma (Emor 5). This verse refers back to: Say to the righteous that he is good and woe is to the wicked [who does evil]. <b>their rulers are mockers</b> Heb. נֹגְשָׂיו מְעוֹלֵל, they are mockers. <b>and women govern them</b> Heb. נָשִׁים. Adulterous women govern them, as he states below (verse 16): “Since the daughters of Zion were haughty,” and they turned their hearts to evil; therefore, all weaklings governed them. Jonathan renders it as an expression of creditors (נוֹשִׁים) [rendering: and as creditors they govern them]. <b>Your leaders</b> Heb. מְאַשְּׁרֶיךָ. Your leaders, who should have led you on the good way, lead you astray. <b>they have destroyed</b> Spoiled. <b>stands to plead</b> [i.e., to judge the case] of Israel standing, so to speak, so as not to be strict in their judgment. <b>and stands to judge the nations</b> Heb. ועמד. He delays and dwells on their judgment. This expression of standing means delay. <b>The Lord will enter into judgment with the elders of His people</b> For they should have protested (Shabbath 55a), and to the nations He says, And you have ravaged My vineyard. I became slightly incensed [against them,] and you helped to do harm. <b>the spoils of the poor</b> [of] a poor generation, for they were poor in good deeds. All this is in the Midrash Aggadah, but according to its simple meaning, the entire section deals with Israel, and “stands to judge the peoples,” refers to the tribes. <b>and you have ravaged the vineyard</b> The elders and the officers ‘ate up’ the rest of the people. <b>What to you mean</b> Heb. מַלָּכֶם, like מַה לָכֶם, what do you mean? [lit. What is to you?] <b>you grind</b> Crush and degrade to disgrace them in their lawsuit. <b>And the Lord said</b> Concerning the women who governed My people, “Since the daughters of Zion are so haughty...” <b>and winking eyes</b> Heb. וּמְשַׂקְּרוֹת, an expression of looking. Another explanation is: They paint their eyes with vermilion or with blue eye shade. <b>walking and raising themselves they walk</b> Heb. ותפוף. This is an expression of something floating on another, as (Deut. 11:4): “over whom He caused...to flow (הֵצִיף),” which the Targum renders as אַטֵיף. Thus, a tall one would walk between two short ones, in order to appear to be floating over them (Shabbath 62b). Jonathan, however, renders: and with wigs they surround themselves. They would tie wigs, braids of cut-off hair. They would twist together with their braids so that they would appear thick and broad. <b>and with their feet they spout venom</b> When they would pass in the street near Jewish youths, they would stamp their feet and hint to them of the affection of the adulteresses, in order to arouse their temptation, like the venom of a serpent. עֶכֶס is the venom of a serpent. <b>And the Lord shall smite with zaaraath</b> Heb. וְשִׂפַּח. This is an expression of zaraath [believed to be a form of leprosy, see Commentary Digest II Kings 5:1], as (in Leviticus 13:6): “It is a mispachath (מִסְפַּחַת).” But since it is written with a ‘sin,’ our Sages expounded about it that they would become enslaved maidservants (שְׁפָחוֹת), and some expounded it to mean that He smote them with many families (מִשְׁפָּחוֹת) of lice. <b>shall pour out their “vessels”</b> Heb. פָּתְהֵן יְעָרֶה. Their vessels He shall pour out. This is the Aramaic language, like “a black vessel” פַּתְיָא אוּכְמָא [in] (Pesachim 88a). They would say, Let Him hurry and hasten His deed, to bring on the invaders. An officer will see me and take me. When the retribution came, Nebuchadnezzar’s officers took them for wives because of their beauty. Thereupon, the Holy One, blessed be He, signaled to their ‘fountains,’ and blood of an issue flowed from them profusely, as a person pours from one vessel to another. They became loathsome to them, and they cast them to the ground from upon their chariots (Lamentations Rabbah 4:15). Jonathan, however, rendered: He will remove their glory.  פתהן means wideness or greatness. <b>On that day</b> In the future, when the Holy One, blessed be He, will come to restore Israel to Him, the Lord shall remove from them the glory of the shoes, that they will not depend for their glory on the beauty of women’s jewelry and objects of vanity. <b>the shoes</b> The shoes that were on their feet with which they spouted venom. <b>and the embroidered headdresses</b> Heb. והשביסים. Types of headdresses for the ornaments of the head. Many [instances of this word] are found in the language of the Mishnah: the embroidered headdress (שביס) of the hair net (Kelim 28:10). <b>and the hair nets</b> Heb. וְהַשַׂהַרֹנִים. Jonathan renders: the hair nets. <b>The necklaces</b> [Jonathan renders:] עַנְקַיָא, necklaces, an expression similar to (Proverbs 1:9): “And necklaces (עֲנָקִים) for your throat.” They are called נְטָפוֹת, meaning “to drip,” because they hang on the neck and drip onto the breast, and they are a sort of pierced pearls, strung on a string, mostnecs in O.F. <b>and the bracelets</b> Heb. וְהַשֵּׁרוֹת, bracelets for the arm, translated וְשִׁירַיָא. <b>and the veils</b> Heb. וְהָרְעָלוֹת. A veil with which they envelop their entire countenance except the eyeball, so that a man will desire to satisfy himself by gazing at the cheeks. Another explanation is that they are types of pretty shawls, with which to enwrap themselves, and in the language of the Mishnah, there is an instance: “Shawled (רְעוּלוֹת) Arabian women,” in Tractate Shabbath (65a). <b>The tiaras</b> Heb. פְּאֵרִים. The Targum renders: tiaras. This resembles (Exodus 39:28): “the beautiful hats (פַּאֲרֵי הַמִּגְבָּעוֹת).” <b>and the foot chains</b> Heb. וְהַצְּעָדוֹת, circlets for the legs. <b>and the hair ribbons</b> [Lit. ties,] as the name implies, short ties with which they tie their hair, and some make them gilded, fres in O.F. <b>and the clasps</b> Heb. וּבָתֵּי הַנֶּפֶשׁ, [the houses of the soul] opposite the heart, nosche in O.F. <b>and the earrings</b> Heb. לְחָשִׁים, rings for the ear, the place into which people whisper (לוֹחֲשִׁים). <b>The tunics</b> Heb. הַמַּחֲלָצוֹת. [Jonathan renders:] כִּתּוּנַיָּא as in Samuel (2 2:21): and take to yourself his clothing (חֲלִיצָתוֹ), for the body is clothed with them, and when they are removed, they are removed from the body (חוֹלְצִין). <b>and the bedspreads</b> Heb. וְהַמַּעֲטָפוֹת, bedspreads, according to the Targum, who renders שׁוֹשִׁיפַיָא. <b>and the tablecloths</b> Heb. וְהַמִּטְפָחוֹת, tablecloths. and the purses Heb. וְהַחֲרִיטִים. [Jonathan] translates it as מַחְכַּיָּא, [an ornament] bearing the shape of the woman’s private parts, as we translate כּוּמָז (Ex. 35:22) as מָחוֹךְ. <b>The mirrors</b> Heb. גִּלְיוֹנִים. These are mirrors, as the Targum renders: מַחְזְיָתָא, miradojjr in O.F., and because they reveal (מְגַלּוֹת) the form of the face, they are called גִּלְיוֹנִים, or perhaps their mirrors were rolled (נִגְלָלוֹת). <b>and the sheets</b> of linen with which they would enwrap themselves. <b>and the turbans</b> Heb. וְהַצְּנִיפוֹת, molekin in O.F. <b>and the clasps</b> Heb. וְהַרְדִידִים, Fermalc in O.F., and they are of gold with which the shawl is closed when the woman enwraps herself therein. <b>And it shall come to pass, that, instead of perfume, there will be decay</b> The place where they would perfume themselves will be decayed. <b>and in the place of a girdle, laceration</b> Heb. נקפה. The place where she girded herself, there will be lacerated, cut with wounds and signs of blows, as (Job: 19:26): “And after my skin is cut to pieces (נִקְּפוּ)”; (infra 10:34) “and the thickets of forest shall be cut down (וְנִקַּף).” <b>and in the place of the deed, a wound</b> Heb. (מַעֲשֶׂה מִקְשֶׁה). [The place where they would do the deed mentioned above: “walking and raising themselves they walk,” and that is at the height of the head, there will be] מִקְשֶׁה קָרְחָה, a wound that makes the head bald. מִקְשֶׁה is an expression similar to (Daniel 5:6): “knocked one against the other (נַקְשָׁן).” I would explain it as follows: The place where they would put the plates of gold made by hammering batdec in O.F.but it is vowelized in the Masorah among the ten words vowelized with a ‘pattach’ [i.e., a ‘segol,’ and none of them is connected to the following word, and every [instance of the word] that is in the construct state is vowelized with a ‘kamatz’ [i.e., a ‘tzeireh’]. <b>and in the place of the organ of levity</b> Heb. וְתַחַתפְּתִיגִיל. This is like two words: פְּתִי גִיל, a vessel [or organ] that brings levity; the secret parts about which is mentioned above: shall pour out their ‘vessels.’ Instead of that levity, a girdle of sackcloth will be on all loins. <b>for this is instead of beauty</b> For this is fitting for them to have instead of the beauty with which they acted haughtily. <b>Your men</b> Your heroes, your men of war, who go out in the army with a number. <b>shall lament</b> Heb. וְאָנוּ, an expression of lamentations. <b>her gates</b> The gates of the towns and houses. In all their gates will be lamentation. <b>and she shall be emptied out</b> Heb. ונקתה, lit., and she shall be cleansed, meaning: and she shall be emptied of everything, like (Amos 4:6): “And behold, I have given you cleanness of teeth (נִקְיוֹן שִׁנַּיִם),” [meaning hunger,] and in the language of the Mishnah; “So-and-so was cleaned out (נקי) of his belongings” (Baba Kamma 41a). <b>she shall sit on the ground</b> [This denotes figuratively that they will be reduced] from a high station to a low one. (Lam. 2: 10) “...shall sit on the ground and remain silent,” on the Ninth of Av. And they shall take hold of. <b>Now seven women shall take hold of one man</b> because of the many widows. <b>take away</b> Heb. אסף [lit., gather in,] hide our reproach, similar to (Deut. 22:2): “And you shall gather it (ואספתו) into your house.” For the woman, when she is married, will not be dealt with licentiously. According to Midrash Aggadah, (Lamentations Rabbah 5:11) Nebuchadnezzar commanded (or decreed upon) [his armies] not to have relations with married women, lest they be punished. They, therefore, begged to be nominally married. <b>On that day</b> After the beauty of the ornaments of the adulteresses and the wanton women is curtailed, the glory of My people and the beauty of their honor will no longer depend upon these things. <b>the sprout of the Lord shall be</b> to you for beauty. <b>for beauty and for honor</b> They are the righteous who remain among them, and the sages, the students of the Torah; upon them will they depend the beauty of their honor. <b>and the fruit of the land</b> They are the children of the righteous, the fruit of the Tree of Life. They shall be for greatness and glory, for the survivors of Israel will boast and praise themselves with them. צְבִי means ‘beauty,’ an object of desire, for there is desire in it. <b>And it shall come to pass, that every survivor</b> among them will settle in Zion. <b>and whoever is left</b> anywhere, shall dwell in Jerusalem. <b>“holy” shall be said of him</b> All of them will be righteous. Now lest you say that the righteous who died prior to this day have lost their honor, the Scripture states: “anyone inscribed for life,” in the Hereafter, will be in Jerusalem.In this manner, Jonathan translates it. <b>When the Lord shall have washed away</b> Heb. אִם [usually “if.”] When the Lord shall have washed away. There are instances of אִם being used in this manner in the usage of כִּי ; and so (Job 8:18): “But when (אִם) men destroy him from his place,” is [equivalent to] כִּי יְבַלְּעֶנּוּ. Also (Gen. 24:9): “Until when (אִם) they will have finished drinking.” <b>filth</b> Defilement, as its Aramaic translation; i.e. to say, when He will remove their iniquity through chastening and purging from the world. <b>He shall rinse</b> Heb. יָדִיחַ, an expression of ‘washing’ in the language of the Mishnah, and in Scripture (Ezek. 40:38): “There they will rinse (יָדִיחוּ) the burnt offering.” <b>with a spirit of judgment</b> through chastening. ‘spirit’ [is equivalent] to talant in O.F. When He so desires to judge them. <b>and with a spirit of purging</b> to purge them from the world, בָּעֵר is like לְבָעֵר, to purge, descombrement in O.F., an expression of doing, going. <b>וְעַל מִקְרָאֶהָ</b> and over those summoned therein. <b>a cloud by day and smoke</b> to protect them from the nations. <b>for, in addition to every honor</b> stated to them, shall be a shelter, for I will cause My Shechinah to cover them. Seven chupoth [shelters or canopies] are [mentioned here]: cloud, smoke, splendor, fire, flame, shelter, Shechinah. <b>And a tabernacle shall be for shade...from heat</b> to protect from the burning of the future sun, as it is said in regard to the wicked (Malachi 3:19): “And the coming sun shall set them ablaze,” for the Holy One, blessed be He, will take the sun out of its case, and cause it to burn them. <b>and for a shelter</b> Heb. וּלְמַחְסֶה. [This is] an expression of covering. <b>and for a covert</b> in which to hide. <b>from stream</b> of fire gushing forth from the river of fire on the wicked in Gehinnom, as it is said (Jeremiah 23:19): “On the heads of the wicked it shall rest.” [This is found] in Tractate Chagigah 13b. <b>and from rain</b> the rain that falls on the wicked, as in the manner stated in Psalms 11:6: “He rains on the wicked burning coals.” <b>I will now sing for my beloved</b> The prophet says: “I will now sing for my beloved and in his place and as his messenger. [The word לִידִידִי would usually mean, ‘to my beloved.’] Similar to (Exodus 14: 4): “The Lord will wage war for you (לָכֶם), for you [not ‘to you’].” <b>the song of my beloved about his vineyard</b> This is the song of my beloved that he sang for his vineyard, about his vineyard, as (Genesis 26:7): “And the people of the place asked about his wife (לְאִשְׁתּוֹ), about his wife [not ‘to his wife’].” <b>a vineyard in a fertile corner</b> in a corner that produces fat fruit, like good oil. <b>fertile</b> Heb. בן-שמן [lit. the son of oil, i.e.,] a corner fit for oil, for olives to produce oil, [like] (I Samuel 20:31) בֶּן-מָוֶת, [lit. a son of death,] fit to die. This is a parable, and at the end of the section, he will explain it. <b>And he fenced it in</b> Heb. וַיְעַזְּקֵהוּ. He fenced it and walled it around, surrounded like a sort of ring, translated into Aramaic as עִיזְקָא. <b>and he cleared it of stones</b> Heb. וַיְסַקְלֵהוּ. He cleared it of the stones that are detrimental to the vines, comp. (infra 62:10) “Clear of stones (סַקְּלוֹ מֵאֶבֶן).” <b>and he planted it with the choicest vines</b> They are the best of all branches for planting. <b>and he built a tower in its midst</b> A press in which to press the grapes. <b>and also a vat he hewed therein</b> Heb. יֶקֶב, the pit that is before the press, to receive the wine. Likewise, every יֶקֶב in Scripture is an expression denoting a pit. Likewise (Zechariah 14:4), עַד יִקְבֵי הַמֶלֶךְ, which Jonathan renders, “Until the King’s pits.” This is the depth of the ocean. Therefore, the expression of hewing applies, just like (Deut. 6:11): “and hewn pits.” <b>and he hoped to produce grapes</b> And my beloved hoped that this vineyard would produce grapes for him. <b>and it produced wild berries</b> Heb. בְּאֻשִׁים. Similar to grapes, and they are called lanbrojjses in O.F. <b>I will remove its hedge</b> I will remove the fence that covers and protects it. מְשׂוּכָה is a fence of thorns; גָדֵר is a fence of stones. <b>and it shall be</b> [i.e.,] the vineyard. <b>eaten up</b> For cattle and wild beasts will graze there. <b>And I will make it a desolation</b> Heb. בָתָה, an expression of desolation and emptiness. Compare (infra 7:19): “in the desolate valleys (הַבַּתּוֹת).” <b>nor hoed</b> Heb. יֵעָדֵר ; this is an expression of digging in a vineyard. <b>the shamir and desolation will come up</b> Heb. שָׁמִיר וָשָׁיִת. Menahem ben Seruk interprets them as kinds of thorns (Machbereth Menahem p. 176), but I say that “shamir” is a word denoting a strong worm that splits stones, with which Solomon built the Temple, like the matter that is written (Ezekiel 3:19), “Like a shamir, stronger than rock.” <b>desolation</b> Heb. שַׁיִת, an expression similar to (Lamentations 3:47), “desolation (הַשְׁאֵת) and breach,” an expression similar to (infra 6:11), “shall be made desolate (תִּשָּׁאֶה) [as a wilderness”; i.e., it will be] empty with no one seeking it to enter it, and thereby worms will overrun it. <b>For the vineyard of the Lord of Hosts is the House of Israel</b> To this vineyard are you compared, O House of Israel, for all that He did for this vineyard, He did for Israel. The vineyard represents Adam, for we find in Midrash Aggadah, in many places in Tanhuma, and in Genesis Rabbah [that] these passages are expounded concerning him, e.g., Adam was not expelled from Paradise until he reviled and blasphemed, as it is said: And He hoped to produce grapes,... (Gen. Rabbah 19:12). And in another place we find: He appointed guards over him that he should not eat from the Tree of Life, as it is said (verse 6): “And I will command the clouds...” (ibid. 21:8). And in this manner, [the following verses] can be expounded concerning him: <b>(1) My beloved had a vineyard. A vineyard</b> This [alludes to] Adam. <b>My beloved</b> This is the Holy One, blessed be He. <b>In a fertile corner</b> in the Garden of Eden. <b>(2) And he fenced it in</b> with the ten canopies mentioned in Ezekiel (28), in the section dealing with Hiram, king of Tyre. <b>And He cleared it of stones</b> Of temptation, until he ate from the tree, and temptation gained entry into him. <b>And He planted it with the choicest vines</b> The beginning of his formation was from the place of the altar. <b>And He built a tower in its midst</b> And He breathed into his nostrils the spirit of life, from the heavenly beings. <b>And also a vat He hewed therein</b> A spring flowing, the fountain of wisdom. <b>And He hoped to produce grapes</b> that he would thank Him and praise Him. <b>And it produced wild berries</b> putrid things; he reviled and blasphemed. <b>(3) Judge now</b> Since the end of the parable comes to say that they too did like him, he asks them the judgment. <b>(5) I will inform you</b> what I decided to do to him and I did. <b>I removed its hedge</b> I expelled him from amidst his canopies. <b>And it shall be eaten up</b> His end will be to die and to be ruled over by wild beasts. <b>Breach its wall</b> I expelled from the enclosure of Paradise. <b>(6) And I made it a desolation</b> I made him dwell in desolation, for I did not give the Torah in his days. <b>It shall neither be pruned nor hoed</b> They will learn from him neither merit nor good deeds. <b>The shamir and desolation will come up</b> Temptation ruled over him and his posterity, to perform corrupt deeds. <b>And I commanded the clouds</b> I appointed guards over him to guard the way of the Tree of Life. <b>(7) For the vineyard of the Lord of Hosts is the House of Israel</b> For the House of Israel is to Me like that vineyard; The ten tribes were to Me like a vineyard producing wine, like an olive orchard, in a fat corner, in a fat land, [producing anointing] oil for the priesthood, [anointing] oil for the kingdom, oil for the Menorah, oil for the meal offerings. I fenced them in first with the encirclement of the clouds of glory in the desert and I cleared them of stones, i.e., I cleansed them of the transgressors of the generation. I planted them with the choicest vines (שׂוֹרֵק) six hundred and six commandments, like the numerical value of שׂוֹרֵק, I added for them to the seven commandments that the children of Noah were commanded. I built a tower in their midst, My Tabernacle and My Temple, and also a vat, the altar and the pits [the pits by the side of the altar into which the remainder of the libations was poured.] <b>(2) And it produced wild berries</b> They corrupted their deeds. <b>(3) And now, dwellers of Jerusalem and men of Judah</b> who have not yet been exiled, please judge between me and between them concerning the evil that I brought on them; who sinned against whom? <b>What more could I have done</b> beneficial deeds <b>for My vineyard, and I have not done</b> for it? <b>(5) Now I will inform you</b> Even you who anger Me, what is fitting in My eyes to do to My vineyard, according to all that I did to Adam, viz. <b>to remove its hedge</b> I will remove My Shechinah from them, the Shechinah that covers them, as it is said (infra 22:8), “And He bared the covert of Judah.” <b>Breach its wall</b> I will demolish its walls. <b>(6) And I will make it a desolation</b> And I will make them forsaken [from Targum Jonathan]. <b>It will neither be pruned nor hoed</b> They will not be visited nor will they be supported. [from Targum Jonathan]. <b>And the shamir and desolation will come up</b> And they will be wandering and forsaken, represented by the שָׁמִיר וָשָׁיִת [desolation] of the vineyard, and regarding the vineyard itself in another place, it is rendered הֲבָאִי וּבוּר, desolate and fallow. <b>And I will command the clouds</b> And I will command the prophets not to prophesy on your behalf [Jonathan]. Prophecy is analogous to rain, which the clouds receive from heaven; so do the prophets receive the divine prophecy. <b>The plant of His joy</b> Comp. נָטָע (Job 14:9), but since it is in the construct state, it is vowelized with a patach, like (Num. 7:88) בְּקַר זֶבַח הַשְּׁלָמִים, “the cattle of the peace offerings.” <b>and He hoped</b> that they would perform justice, and behold, there was מִשְׂפָּח, an accumulation of sin upon sin, like (I Sam. 26:19), “From cleaving (מֵהִסְתַּפֵּחַ),” also (ibid. 2:36), “Take me now into (סְפָחֵנִי).” Another explanation is that it is an expression of a lesion, and since it is a similar expression, for, in pronunciation, מִשְׂפָּח resembles מִשְׁפָּט, and so, זְעָקָה resembles צְדָקָה, it fell through divine inspiration into the prophet’s mouth. <b>Woe to those who join a house to a house</b> Twenty-two instances of אַשְׁרֵי, fortunate, were said in the Book of Psalms concerning those who fulfill [the tenets of] the Torah, and Isaiah said twenty-two times, “הוֹי,” woe, concerning the wicked. <b>Woe</b> An expression of a cry of a sigh concerning the impending retribution. <b>those who join a house to a house</b> They draw their houses one to the other, thereby taking the land of the weak poor man between the two houses, and so <b>a field to a field they draw near until there is no place</b> No place for the poor man to live. <b>and you will be settled alone in the midst of the land</b> You think that neither the Holy One, blessed be He, nor the poor, have a share in the land. His share of the tithes you are stealing, and the poor, [you are robbing] of their land, so that you alone will occupy it. <b>In my ears [spoke] the Lord of Hosts</b> Said the prophet, Both my ears heard when the decree was decreed upon them by the Lord, and with an oath, “Truly, because of this thing, great houses will become desolate, yea, large ones and good ones, without inhabitants.” <b>For ten acres of vineyard</b> And, because of the famine, the inhabitants of the house will be exiled, leaving no one dwelling in them. This, too, will be for your payment in kind for bringing one field near to the other field, for you have stolen the share of the Omnipresent in the tithe of the land. <b>ten acres of vineyard</b> arpent in French, and I say that the amount of land requiring the work of one day with a yoke of oxen is called צֶמֶד, a yoke. <b>will produce one bath</b> One measure of wine. A bath is three se’ah. <b>and the seed of a homer</b> A place where a kur, which is thirty se’ah of grain, is usually produced, will produce an ephah three se’ah. <b>They sit until late in the evening</b> to drink wine at night. <b>wine inflames them</b> It burns in them. <b>harp and lute</b> A lute has more strings than a harp. [Perhaps Rashi explains נֵבֶל as a lyre, which may have more strings than a harp.] Now why is it called נֵבֶל? Because it disgraces (מְנַבֵּל) all kinds of musical instruments. In Midrash Tehillim (81:3). <b>tamborine</b> That was made of skin. <b>a flute</b> A flute of reed, chalemel in O.F. <b>and the work of the Lord they do not regard</b> And in the Torah of the Lord they did not look [from Jonathan]. <b>and the deed of His hands they have not seen</b> They pretended that they did not see His mighty deeds. Another explanation is: They did not praise Him in the morning by reciting, “He Who forms light,” nor in the evening, by reciting, “He Who brings on the evenings.” <b>because of lack of knowledge</b> because their heart was without knowledge. <b>and its esteemed ones shall die of hunger</b> Heb. וכבודו מתי רעב [lit. and its honor dead ones of hunger.] [Some editions add:] Payment in kind, corresponding to the satiety. <b>shall be parched from thirst</b> Thirst corresponds to their elaborate drinking feasts. Heb. צחה Aramaic for thirst. <b>Therefore, the nether-world has expanded</b> Retribution corresponding to deed; they expanded themselves to swallow much food and drink, and they opened their mouth to swallow, so will the nether world expand itself to swallow. <b>and opened</b> Heb. פָּעֲרָה. <b>without measure</b> Without end; and why [did the grave open] without measure? Because these people had no measure or limit to their enjoyments. <b>shall descend</b> There the splendor of Jerusalem. <b>And those who rejoice therein</b> Heb. ועלז בה. [I.e., those who rejoiced in Jerusalem, or in all the Land of Israel, with the plenty they had there, will fall into Sheol, i.e., they will die.] <b>And man shall be humbled...</b> and the strong of men shall be weakened. [after Jonathan]. According to the Midrashic interpretation (Sotah 48a), this is the Holy One, blessed be He. They caused Him to appear as a man who is stunned. [The expression originates in Jeremiah 14:9]. And so Scripture states (Deut. 32:18): “The Rock that begot you, you have weakened (תֶּשִׁי),” [interpreting the word as originating from תָּשׁ, weak,] and Scripture states [further] (Ecclesiastes 10:18): “Through slothfulness, the One Who frames His upper chambers will become impoverished.” <b>And the Lord of Hosts shall be exalted through judgment</b> When He executes judgment upon them, His Name shall be exalted in the world. <b>through judgment</b> Jostise [justice] in O.F. <b>and the holy God</b> shall be hallowed among the righteous remaining of you. <b>And lambs shall graze as their wont</b> The righteous who are compared to a flock of ewes. <b>as their wont</b> Heb. כדברם. According to their habit, with equity and with a measure, guiding their affairs with justice, like these lambs. [Variant reading: According to their habit, with equity and of their own, for there will no longer be wicked people in the world, who will rob them.] Our Rabbis expounded כְּדָבְרָם to mean: According to all that was spoken regarding them, [i.e.,] the consolations spoken for them. <b>and...the ruins of the fat ones</b> the houses of the wicked, who are fat. <b>sojourners shall eat</b> The righteous, who are like sojourners, shall eat them. <b>fat</b> Heb. מֵחִים, meaning “fat,” as (Psalms 66: 15): “Burnt offerings of fatlings will I offer up.” <b>Woe to those who draw the iniquity</b> They draw the evil inclination upon themselves little by little; at first with ropes of nothingness, like the thread of a spider web. And since it provokes them, it continuously gains strength until it becomes like cart ropes, with which they tie a wagon in order to pull it. <b>nothingness</b> Heb. שָׁוְא, a thing that has no tangibility. <b>sin</b> Heb. חַטָּאָה, sin. <b>Let Him hurry; let Him hasten His deed</b> [i.e.,] the retribution He says He will bring. <b>so that we may see</b> whose word will stand up. <b>Those who say of the evil that it is good</b> They praise idolators [var. idolatry], but they consider it evil to worship the Holy One, blessed be He, Who is good. <b>who present darkness as light</b> A thing which is destined to bring darkness upon them, they say, will bring light to them. <b>who present bitter as sweet</b> Iniquity, [var. idolatry] which is destined to bring upon them bitter retribution, they say, will be sweet for them. <b>and sweet as bitter</b> The sweet worship of the Holy One, blessed be He, they say, is bitter. <b>to mix strong wine</b> Heb. לִמְסֹךְ. To mix (לִמְזֹג) strong wine. Preparation [of the beverage] is called מֶסֶךְ. <b>and the innocence of the innocent</b> who are fit to be exonerated in court, they take away from him, and find him guilty in his suit, and rob him of his money. <b>Therefore</b> this thing shall be to them... <b>as a flame of fire consumes stubble</b> [lit.] as consuming the stubble a flame of fire. <b>and straw</b> Jonathan renders: chaff, the straw of ears of grain; and like straw that the flame shrivels and turns to ashes. <b>like rot</b> Like something that melts. <b>and their blossom</b> Their greatness; just as the dust that is raised before the wind and goes away, so will it go away. <b>therefore</b> [i.e.,] because of these deeds of theirs. <b>and the mountains have quaked</b> [This is symbolic of] their kings and their princes. <b>like spittle</b> Heb. כַּסּוּחָה, like spittle and vomit, which is expelled (נִיסָח) from a person’s body, which is repugnant. In the language of the Rabbis, it is called סְחִי and so (Lamentations 3:45): “Loathsome and rejected.” <b>in the midst of the streets</b> So they will be loathsome among the nations. <b>with all this</b> that has come upon them. <b>His anger has not turned back</b> They have not been rectified with their deeds to cause His anger to turn back. <b>and His hand is still outstretched</b> to harm them. <b>And He shall raise</b> i.e., the Holy One, blessed be He. <b>an ensign to the nations</b> and signal to them to gather and to come upon them. Raising an ensign (נֵס) is like a long pole (כְּלוּנָס), at the end of which they attach a cloth, [i.e., a flag,] and they climb to the top of a lofty mountain and see it from afar; and that is the sign for people to gather. Comp. (infra 49:22) “And to peoples I will raise My ensign (נִסִּי)”; comp. also (Numbers 21:8), “And set it upon a pole (נֵס),” meaning a pole (כְּלוּנָס), perche in French, but since it is for a sign, it is called נֵס. <b>And He will whistle</b> sibler in O.F. This too is a sign for gathering. <b>from the end of the earth</b> that they should come from afar to besiege Israel. <b>swiftly he will come</b> The enemy [will come] upon them [swiftly,] as Scripture proceeds to explain. <b>None is weary or stumbles among them</b> No one will be weary and no one will stumble in his running, to fulfill (supra v. 19), “Let Him hurry, let Him hasten,” that they say before Him. <b>open up</b> Heb. נִפְתַּח, an expression of untying, as (Genesis 24:32): “And he untied (וַיְפַתַּח) the camels.” <b>nor will...be torn</b> And they will not see any omen of defeat, because of which to fear to come. <b>like flint</b> Jonathan renders: like a rock, similar to צור. <b>and his wheels</b> the wheels of his chariots. <b>He has a roar like a lion</b> His fear will be upon you like a lion. <b>and he will retrieve</b> He will save it from all those who try to save it. יַפְלִיט is esmoucer in O.F. [to seize]. <b>And he will growl</b> That enemy [will growl] at the people of the Lord, mentioned above. <b>like the growling of the sea</b> whose waves roar, so will he come with roaring armies. <b>and he will look to the land</b> Heb. וְנִבַּט, an expression of looking. Israel will look and hope that the kings of the land, upon whom they rely, will assist them, like the matter that is stated (infra 31:1): “Those who go down to Egypt for aid.” <b>and behold darkness</b> for they will have no support. וְנִבַּט is in the passive voice (נִפְעַל) like וְלֹא נִפְתַּח, will not open up, וְלֹא נִתַּק, will not be torn, and the ‘vav’ causes the tense to be reversed to the future. Ediert esvuardeyd in O.F. <b>the distressed one and the light shall darken</b> Comp. (infra 31:3) “And the helper shall stumble and the one who is helped shall fall.” He who is distressed, upon whom the trouble has come, as well as he who comes to bring light to him, both of them will darken. Some interpret צַר as the moon, whose light was diminished, צַר [meaning narrow,] and אוֹר as the sun, [meaning light]. <b>in its eclipse</b> Heb. בַּעֲרִיפֶיהָ. When its darkening comes. An expression similar to (Deut. 32:2): “Shall drip (יַעֲרֹף) like rain,” for so is the nature that when rain falls, the light darkens. <b>In the year of the death</b> i.e., when he was smitten with zaraath. <b>and His lower extremity</b> Heb. וְשׁוּלָיו, comp. (Exodus 28:34) “On the hem (שׁוּלֵי) of the robe,” meaning its lower extremity. I saw Him sitting on His throne in heaven with His feet in the Temple, His footstool in the Sanctuary, to pass judgment on Uzziah, who came to usurp the crown of the priesthood. <b>Seraphim stood above</b> in heaven. <b>for Him</b> i.e., to serve him, and so does Jonathan render: Holy servants are on high before Him. <b>with two he would cover his face</b> so as not to look toward the Shechinah. <b>and with two he would cover his feet</b> for modesty, so as not to bare his entire body before his Creator. And in Tanhuma (Emor 8), I saw that the feet were covered because they are like the sole of the foot of a calf, in order not to remind Israel of the sin of the golden calf. <b>and with two he would fly</b> And with two he would serve [from Targum Jonathan]. <b>And one called to the other</b> They would take permission from one another so that one would not commence before [his fellows] and be guilty of [a sin punishable by] burning, unless they all commenced simultaneously. This is what was established in [the blessing commencing:] “...Who formed light,” “the declaration of holiness, they all respond as one...” This is a Midrash Aggadah of the account of the Merkavah. And so did Jonathan render this. <b>Holy, holy, holy</b> Three times, as the Targum renders. <b>And the doorposts quaked</b> [Jonathan renders:] אֵילְוַת סִפֵּי, they are the doorposts of the entrance, which are measured with the measurements of cubits in the height and in the width, and they are the doorposts of the Temple. <b>from the voice of him who called</b> [i.e.,] from the voice of the angels calling. This took place on the day of the earthquake, about which it is stated (Zechariah 14:5): “And you shall flee as you fled on the day of the earthquake in the days of Uzziah.” On the day that Uzziah stood, ready to burn incense in the Temple, the heavens quaked, [attempting] to burn him, as if to say that his punishment should be by burning, as it is said (Num. 16:35): “And it consumed the two hundred and fifty men.” For this reason, Scripture calls them seraphim, for they attempted to burn him. The earth quaked, attempting to swallow him up, thinking that his punishment should be that he be swallowed up like Korah, who contested the priesthood. Thereupon, a heavenly voice emanated and said (ibid. 17: 5), “And there shall not be” another man contesting the priesthood “like Korah” to be swallowed up, “and like his assembly” to be burnt, but, “as the Lord spoke by the hand of Moses,” in the thornbush (Exodus 4:6), “Now bring your hand into your bosom,” and he took it out, stricken with zaraath like snow, here too, the zaraath shone on his forehead.” <b>and the House became filled with smoke</b> Was filled with smoke [i.e., even though the future tense is used, the past is meant]. <b>for I am lost</b> I will die, for I was not worthy of seeing the Countenance of the Shechinah. We find a similar statement made by Manoah (Judges 13:22): “We shall surely die, for we have seen God.” <b>I am lost</b> Heb. נִדְמֵיתִי, comp. (Zephaniah 1:11): “The entire people of Canaan is broken (נִדְמֶה).” <b>people of unclean lips</b> that are defiled with sins [from Jonathan]. <b>a glowing coal</b> Heb. רִצְפָּה, a coal, and similarly, (I Kings 19:6) “a cake baked on hot coals (עֻגַּת רְצָפִים),” like עֻגַּת רְשָׁפִים. In regards to Isaiah and Elijah, however, it is written with a ‘zadi,’ רִצְפָּה, because they spoke ill of Israel. This one [Isaiah] called them a people of unclean lips, and this one [Elijah] said, (ibid. 10) “For...have forsaken Your covenant.” Said the Holy One, blessed be He, to the angel, “Break the mouth (רְצוֹץ פֶּה) that spoke ill of My children.” <b>with tongs</b> Heb. (בְּמֶלְקֳחַיִם) with tongs. <b>he had taken it from upon the altar</b> that was in the forecourt. <b>And he caused it to touch my mouth... “...and your iniquity shall be removed”</b> This is to cause pain, to atone for your iniquity that you degraded Israel. And his strength was great, for the angel was afraid to take it without tongs, yet he caused it to touch the prophet’s lip, and he [the prophet] was not injured. [This is found] in Tanhuma (ibid.) This is [the meaning] of what Scripture states (Joel 2: 11): “For His camp is very great,” these are the angels; “and stronger” than they “are those who fulfill His word”these are the prophets (Tanhuma ibid.). Jonathan renders: “And in his hand was a glowing coal,” to mean, “And in his mouth was speech.” The expression רִצְפָּה: [means a thing refined in the mouth and with the tongue] (רָצוּף בְּפֶּה). “From upon the altar,” he received the speech from the mouth of the Holy One, blessed be he, from His throne in Heaven, which was directed opposite the altar that was in the Temple. <b>Whom shall I send</b> to admonish Israel? I sent Amos, and they called him, ‘Pesilus,’ because he was tongue tied, [’Pesilus’ being the Greek word for tongue-tied.] He prophesied two years before the earthquake, and the Israelites would say, The Holy One, blessed be He, left over the whole world and caused His Shechinah to rest on this tongue-tied one, as is stated in Pesikta. <b>Indeed you hear</b> I say to you, Indeed you hear, but you do not strive to understand, and indeed you see miracles that I have performed for you, yet you do not strive to know Me. <b>This people’s heart is becoming fat</b> [This structure] הַשְׁמֵן resembles (Exodus 8:11), “And making his heart heavy (הַכְבֵּד),” an expression of a continuous action. Their heart continuously becomes fatter, angrajjsant in O.F., and his ears are becoming heavier and heavier, [i.e., harder and harder] of hearing. <b>and his eyes are becoming sealed</b> Plastered, comp. (infra 44:18) “For their eyes are plastered from seeing.” הִטּוֹחַ (Leviticus 14:43) is translated into Aramaic as דְאִתְשַׁע. We, thereby, equate the two words הָשַׁע and טָח. <b>lest he see with his eyes</b> They intended not to hearken to the words of the prophets, for they fear lest His words please them, and they will understand with their heart, and return to Me, and this will be their cure. <b>Until when</b> will they make their heart heavy and not listen? <b>And He said</b> I know that they will not repent until retribution comes upon them and they go into exile, and the cities will be desolate without inhabitants. <b>lies waste and desolate</b> an expression of solitude, without an inhabitant. <b>and the deserted places be many</b> For the land will be abandoned by them, and this is the explanation of the language: Deserted places will increase in the midst of the land. <b>And when there is yet a tenth</b> [And when they are diminished to one out of ten (Rashi ms.)] even upon this remnant will I return My hand as a purge after a purge, and it will be purged until only completely righteous men will remain, who will repent wholeheartedly. <b>like the terebinth and like the oak</b> which, at the time of their casting, when they cast off their leaves during the fall, one casting after another casting, until nothing is left in it except the trunk, they too, the holy seed found in its midst, adhering to their holiness, they will be to Me as the trunk; another explanation of מַצַּבְתָּהּ is: its planting. Therefore, I will not destroy them, for I planted them as holy seed. Some explain that there was a Shallecheth Gate in Jerusalem, as it is stated in Ezra (I Chron. 26:16, written by Ezra), and there, terebinths and oaks were planted. <b>And it came to pass in the days of Ahaz</b> What did Scripture see to trace his lineage? But, since the end of the verse states: “And he could not wage war against it,” it teaches you that the merit of his forebears stood him in good stead. The ministering angels said before the Holy One, blessed be He, Woe! Who is this wicked man who has become king? He replied to them, He is the son of Jotham; he is the son of Uzziah. His forebears were righteous. I, therefore, do not wish to harm him. This is the meaning of the words, “and he could not wage war against it,” because of the merit of his forefathers. [This is found in Gen. Rabbah 63:1.] <b>And it was told to the House of David</b> Since he was wicked, Scripture did not mention his name. <b>Aram has allied itself with Ephraim</b> lit. has rested upon Ephraim. The king of Aram has joined the king of Israel to attack you. נָחָה is the feminine gender, since the kingdom (מַלְכוּת) joined. Posad in O. F., lay, comp. (Exodus 10:14) “And it rested (וַיַָּנַח) in all the boundary of Egypt.” <b>and his heart... trembled</b> Since each one individually had already waged war with him and defeated him, as it is said (II Chron. 28:5): “And the Lord his God delivered into the hand of the king of Aram...,” and it states further (v. 6): “And Pekah son of Remaliah slew 120,000 men.” Both verses are in Chronicles. <b>as the trees of the forest tremble</b> The sound of trees that do not produce fruit is heard more than that of all fruit trees [var. the sound of fruit trees], as is [found] in Gen. Rabbah (16:3). <b>and Shear yashuv your son</b> The small remnant that will return to Me through you, and they are like your sons. <b>to the edge of the conduit</b> There you will find him. תְּעָלַת is fosed [a ditch] in O.F. <b>the upper pool</b> A type of gathering of water that is made for fish. <b>upper</b> On the incline of the mountain, and there is one below it at its base. <b>the washer’s field</b> A field in which the washers spread out laundry to dry. So did Jonathan render this. Our Rabbis expounded that Ahaz humbled himself before Isaiah and placed on his head a washer’s utensil, i.e., he inverted a vessel on his head [i.e., a perforated vessel used by the washers, with which they sprinkle water on the clothing]. <b>Feel secure</b> Heb. הִשָּׁמֵר. Sit tranquilly like wine on its lees (שְׁמָרָיו). <b>smoking stubs of firebrands</b> Consider them as stubs of firebrands whose flame has been extinguished. אוּדִים is tisons [embers] in French. <b>and provoke it</b> Let us provoke them to war. <b>and annex it to us</b> Heb. וְנַבְקִיעֶנָּה. Let us even it out with us like a valley (בִּקְעָה) that is even. And so does Jonathan render: And let us even them with us, that they should be even with the ten tribes under one king. <b>one who is good for us</b> Heb. בֶּן טָבְאַל [a combination of the words: טוֹב אֶל,] good for us; so did Jonathan render it. It is also possible to interpret it as: טוֹב אַל, not good in the eyes of the Omnipresent, and according to the calculation of the letters of ‘al-bam,’ Tov’al is Ramla. ‘Teth’ equals ‘resh’; ‘beth’ equals ‘mem’; ‘aleph’ equals ‘lammed.’ Hence, “ben tov’al” equals ‘ben Ramla.’ <b>Neither shall it succeed</b> This plan of theirs, that Judah should be subordinated under them. <b>For the head of Aram</b> that is Damascus, and Jerusalem has nothing with them. <b>and the head of Damascus is Rezin</b> In Damascus he shall be head, but not in Jerusalem, and also as regards Pekah and the ten tribes in another sixty-five years from the day it was decreed in the days of Amos (7:11): “And Israel shall surely be exiled from upon its land.” <b>Ephraim shall be broken, no longer to be a people</b> Ephraim shall be shattered, no longer to be a people, for Sennacherib will exile them with their king, Hoshea son of Elah. Go out and calculate from Amos’ prophecy until the ten tribes were exiled, and you will find them to be sixty-five years. Amos’ prophecy was two years before Uzziah was stricken, as it is stated (Amos 1:1): “Two years before the earthquake.” And Uzziah was stricken for twenty-five years, plus these two years, giving us a total of twenty-seven years. Add the sixteen years of Jotham and the sixteen years of Ahaz and six years of Hezekiah, as it is stated (II Kings 18:10, 11): “And they captured it [at the end of three years]; in the sixth year of Hezekiah, which is the ninth year of Hoshea, king of Israel...And the king of Assyria exiled Israel to Assyria.” Here are sixty-five years. Now how do we know that the duration of Uzziah’s state as a confirmed metzora was twenty-five years? For it is stated (ibid. 15:1): “In the twenty-seventh year of Jeroboam the king of Israel, Azariah the son of Amaziah the king of Judah, became king.” Is it possible to say this? Did not Uzziah and Jeroboam reign simultaneously, according to the calculation you will find in the Book of Kings (See Rashi II Kings 14:22)? Rather he reigned a plagued kingship. In the twenty-seventh year he was stricken, and he reigned for fifty-two years. It is impossible, however, to count “and in another sixty-five years” from the day that Isaiah said this prophecy, for he said it in the days of Ahaz, and they were exiled in the sixth year of Hezekiah. In this manner it is explained in Seder Olam (ch. 28), that Scripture counted from the prophecy of Amos. <b>if you do not believe</b> My prophecy, you, Ahaz, and his people, for I know that you are wicked. <b>it is because you cannot be believed</b> There is no truth in you. <b>And the Lord continued</b> [Jonathan paraphrases:] And the prophet of the Lord continued. <b>Ask for yourself a sign</b> for this thing, for I know that you do not believe the words of the Holy One, blessed be He. <b>ask it in the depths</b> Heb. הַעֲמֵק שְׁאָלָה. Go down to the depths and ask. שְׁאָלָה is like, “שְׁמָעָה, hear, סְלָחָה, forgive” (Daniel 9:19). Ask for a sign in the depths of the abyss, to resurrect a dead person for you, or go up to the heights above to ask for a sign in the heavens. <b>and I will not test</b> I do not wish that His Name be hallowed through Me. <b>to weary men</b> God’s prophets. <b>that you weary, etc.</b> For He knows that you do not believe in Him, and you weary Him with your wickedness. <b>the Lord, of His own, shall give you a sign</b> He will give you a sign by Himself, against Your will. <b>is with child</b> This is actually the future, as we find concerning Manoah’s wife, that the angel said to her (Judges 13:3): “And you shall conceive and bear a son,” and it is written, “Behold, you are with child and shall bear a son.” <b>the young woman</b> My wife will conceive this year. This was the fourth year of Ahaz. <b>and she shall call his name</b> Divine inspiration will rest upon her. <b>Immanuel</b> [lit. God is with us. That is] to say that our Rock shall be with us, and this is the sign, for she is a young girl, and she never prophesied, yet in this instance, Divine inspiration shall rest upon her. This is what is stated below (8:3): “And I was intimate with the prophetess, etc.,” and we do not find a prophet’s wife called a prophetess unless she prophesied. Some interpret this as being said about Hezekiah, but it is impossible, because, when you count his years, you find that Hezekiah was born nine years before his father’s reign. And some interpret that this is the sign, that she was a young girl and incapable of giving birth. <b>Cream and honey he shall eat</b> [i.e.,] the child [shall eat,] for our land shall be replete with all good. <b>when he knows to reject bad and choose good</b> Heb. לְדַעְתּוֹ [lit. to his knowledge], when he knows to reject bad and choose good. Now whence will we have this plenty? Is not our land desolate now from the troops of the kings of Aram and Pekah the son of Remaliah? <b>For, when the lad does not yet know to reject bad and choose good</b> the land shall be abandoned by its inhabitants, [i.e.,] the land of Rezin and the land of Pekah. <b>you dread</b> and fear its two kings, Rezin and Pekah, for in that year the king of Assyria marched on Damascus since Ahaz hired him, as it is stated in the Book of II Kings (16:9): “And seized it and exiled its inhabitants to Kir, and he slew Rezin,” and in that very year (ibid. 15:30), “Hoshea the son of Elah revolted against Pekah the son of Remaliah, and he struck him and slew him...in the twentieth year of Jotham,” which was the fourth year of Ahaz. <b>The Lord shall bring upon you and upon your people</b> “And yet greater that this, the Lord shall bring upon you and upon your people [ms]. Upon Hezekiah your son, who will reign after you,” but since he was righteous, he did not call him his son. <b>days which have not come</b> since the day the kingdom of the House of David was divided, and Ephraim seceded from Judah. And what are the days? The days of the army of the king of Assyria, and even then [lit. in them], a miracle shall be performed for Judah, and so we find in II Chron. (28:20) that he came first upon Ahaz, for it is written: “And Tilgath-Pilnesser [not as in printed editions] came upon him and distressed him, but did not strengthen him.” And in the days of Hezekiah his son, the miracle was performed. <b>the Lord shall whistle</b> Shall signal them that they assemble. <b>to the “fly”</b> Armies as numerous as flies, will come from Egypt with Sennacherib. <b>the canals of Egypt</b> Since all the land of Egypt is made into canals, for rain does not fall there, but the Nile rises and waters it. <b>and to the “bee”</b> An army of heroes who sting like bees. <b>in the desolate valleys</b> Heb. נַחֲלֵי means valleys, i.e., fallow fields. <b>and in the clefts of the rocks</b> to ambush. נְקִיקֵי is synonymous with נִקְרוֹתהַצּוּר. <b>and in the thornbushes</b> the places of the thorns called broces [briars]. And similarly (infra 55:13): “Instead of the thornbush (הנַּעֲצוּץ) the fir tree shall come up.” <b>the shrines</b> houses of praise [from Jonathan]. <b>the Lord shall shave with the great razor</b> Heb. (שְּׂכִירָה), comp. (Jer. 46:21) “Also its officers (שְׂכִירֶיהָ) in its midst,” which Jonathan renders: its great ones. <b>on the other side of the river</b> Of those who dwell on the other side of the river, and of which of those dwellers? The king of Assyria, the head He will shave and the hair of the legs. Since it is in the construct state, it is voweled with a ‘pattach,’ (שַׂעַר) instead of (שֵׂעָר). <b>shall be entirely removed</b> Will be destroyed. The shaving is the slaying, and the razor is the sword. <b>the head</b> This symbolizes the king. <b>the legs</b> [This symbolizes] his camps [from Jonathan]. <b>the beard</b> [This symbolizes] the governors [from Jonathan]. But our Rabbis said that this literally refers to shaving, and the removal of the beard is by singeing it with fire. “The beard” refers to the beard of Sennacherib, as is found in the Aggadah of the chapter entitled, ‘Chelek.’ <b>a man shall keep alive</b> and since the land will be empty, for the armies will pillage the livestock, and in the few that remain I will give a blessing. <b>And it shall be, because of the plentiful milk</b> that these two sheep will produce, they will despise the milk and eat the cream, which is the fat of the milk. <b>everyone left</b> The righteous who were saved from the sword of Sennacheribhe is bringing them good news, that sustenance will be prepared for them after that desolation. <b>And it shall come to pass on that day</b> that the land will be desolate, there will be a place where there were, before the coming of the armies. <b>a thousand vines</b> worth a thousand pieces of silver will be for the worms and the thorns, for their owners will abandon them and flee, and they will be overgrown by thorns and worms and scorpions. <b>With arrows and with a bow shall one come there</b> Everyone who wishes to enter therein, will require a bow and arrows in his hand, to save himself from wild beasts, snakes, and scorpions. <b>And all the mountains</b> where there are wheat fields fit for grain. <b>that will be dug with a spade</b> It is a kind of shovel called fosojjr in O.F. <b>the fear of worms and thorns</b> For in them they will engage to sow grain for food, for it is impossible without grain, but the vines will be neglected, for that generation of Hezekiah will return to Me to engage in the Torah, and not to drink wine, as it is [stated] in [the chapter of] “Chelek” (San. 94b): They searched from Dan to Beer-sheba, and did not find any man who was not well-versed in the laws of prohibition and permissibility and ritual defilement and purity. And concerning that generation, Scripture says: And it shall come to pass, that every place, etc. This is what is stated (Prov. 25:1): “Which the men of Hezekiah, king of Judah, strengthened.” <b>and it shall be for the pasture of oxen</b> There their cattle will graze on fat pastureland. <b>scroll</b> Heb. גִּלְיוֹן, like מְגִלָה. ([Mss. add:] Or a tablet.) <b>in common script</b> 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. <b>to hasten loot, speed the spoils</b> For Sennacherib to come and to loot all the possessions of the ten tribes and to speed Nebuchadnezzar to pillage Zedekiah and his generation. <b>And I will call to testify for Myself</b> 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.” <b>and Zechariah the son of Jeberechiah</b> 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]. <b>and she bore a son</b> 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. <b>the wealth of Damascus...shall be carried off</b> And [the] king of Assyria went up to Damascus and seized it (II Kings 16:9). <b>and the plunder of Samaria</b> 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. <b>the waters of the Shiloah that flow gently</b> [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. <b>and it will overflow</b> [i.e.,] the river [will overflow]. <b>and all its distributaries</b> Its waters will surge to rise over all the distributaries of the outflow of its waters. <b>and go over</b> the swelling river [will go] <b>over all its banks</b> 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. <b>into Judah</b> into the land of Judah. <b>overflowing</b> with might. <b>up to the neck</b> up to the main part of the strength of their neck. And Jonathan renders: Up to Jerusalem he will reach. <b>the neck</b> their strength. <b>the tips of his wings</b> 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. <b>will fill the breadth of</b> the land of Judah. <b>Immanuel</b> 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. <b>Join together</b> 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. <b>and be broken</b> Heb. וָחֹתּוּ i.e., you shall be broken. <b>Gird yourselves and be broken</b> You may gird yourselves with all sorts of might, but, eventually, you shall be broken. <b>Take counsel</b> [This is] the imperative form. <b>with the overwhelming power of prophecy</b> [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. <b>and admonished me from going...</b> 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.” <b>and He admonished me</b> like “and to admonish me.” <b>‘You shall not call a band</b> 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.). <b>to all that this people</b> that is with Shebna, <b>says</b>, 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. <b>and you shall not fear what it fears</b> [i.e.,] what this people fears, for they say to you to fear Sennacherib and to make peace with him. <b>you shall not fear...nor attribute strength</b> You shall not say that he is strong. So did Jonathan translate: You shall not say strong. <b>He gives you strength</b> Heb. (מַעֲרִיצְכֶם). <b>And it shall be for a portent</b> 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. <b>for a portent</b> Heb. לְמִקְדָשׁ, comp. (Num. 12:18) “Prepare yourself (הִתְקַדְּשׁוּ) for the morrow.” <b>and for a stone upon which to dash oneself</b> 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.” <b>and for a rock upon which to stumble</b> This is synonymous with “a stone upon which to dash oneself,” for a rock is a stone. <b>for the two houses of Israel</b> 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. <b>And many shall stumble upon them</b> 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. <b>Bind this warning</b> 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.” <b>And I will wait for the Lord</b> Said Isaiah: I wait for the Lord, Who hides His countenance from the ten tribes. I hope for Him to fulfill these my words, and to save the House of David. <b>Behold, I and the children...for signs</b> 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] <b>And I will wait for the Lord, Who hides His countenance...</b> 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] <b>Behold, I and the children etc.</b> 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]. <b>And when they say to you</b> 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.” <b>And when they say to you</b> [i.e., when] the nations [say to you]. <b>Inquire of the necromancers...who chirp and who moan</b> 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.” <b>Does not this people inquire of its God?</b> 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? <b>For the Torah and the warning</b> 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. <b>for the Torah and for the warning</b> 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.” <b>if they will not say the likes of this that it has no light</b> 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: <b>If they do not say to you the likes of this thing</b> 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. <b>And the one who passes therein shall suffer hardships and hunger</b> 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. <b>and shall pass therein</b> [i.e.,] the one who passes on that way in abandoning the Holy One, blessed be He and relying upon the kings of Egypt. <b>shall suffer hardships</b> Difficult circumstances. <b>He shall be wearied by hardships and hunger</b> For the harshness of the siege and the oppression shall come upon them during the siege, the three years that Sennacherib besieged Samaria. <b>and it shall come to pass, when he is hungry and wroth, he shall curse</b> the calves and the baalim that they worshipped. <b>and he will turn to Heaven</b> 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. <b>And he shall look to the land</b> 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). <b>and behold distress</b> For they will not aid him, and also Shebna defected to Sennacherib, to his detriment. <b>weariness of oppression</b> Heb. מְעוּף צוּקָה, weariness of oppression. <b>and to the darkness he is lost</b> 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. <b>For there is no weariness for the one who oppresses her</b> 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.” <b>like the first time, he dealt mildly, [exiling only] the land of Zebulun</b> 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. <b>he dealt harshly</b> 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. <b>the way of the sea</b> [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.” <b>the other side of the Jordan</b> That is the second exile, that of Reuben and Gad. <b>the attraction of the nations</b> 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. <b>The people who walked in darkness</b> The inhabitants of Jerusalem, who were darkened by their concern [of falling into the hands] of Sennacherib. Comp. with what Hezekiah said (infra 7:3), “This day is a day of distress, debate, and blasphemy.” <b>have seen a great light</b> with Sennacherib’s downfall. <b>You have aggrandized this nation</b> They have become aggrandized to all who hear of them, when the nations heard the miracles that were performed for them. <b>You have magnified the joy for them</b> Heb. לוֹ, [lit. for him.] And not for his enemies. It is written לֹא, [spelled ‘lammed aleph,’ meaning ‘not,’] since Hezekiah’s joy was incomplete, because, at that time it was said to him (infra 39:6), everything in your palace...will be carried off to Babylonia.” <b>like the joy of harvest</b> Jonathan renders: like the joy of the victors of a battle, which is similar to the harvest; those who slay men cut throats. Scripture deviated from being explicit [lit. changed its language] to expound that the miracle took place on the night of the harvest of the omer. <b>as they rejoice when they divide spoils</b> of Egypt in Moses’ time, for here, too, they divided the spoils of Cush and Egypt and the coveted treasures of all the nations, for, when he returned from Tirhakah, king of Cush, he came to Jerusalem with all the treasures of Cush and Egypt, as it is stated (infra 45:14): “The toil of Egypt and the merchandise of Cush and the Sebaites...” And all this Hezekiah and his people plundered. <b>For the yoke of his burden</b> The yoke which was a burden to Hezekiah, and that he bent his shoulder for this heavy burden to pay harsh tribute, and the rod with which he had oppressed Hezekiah. <b>have You broken</b> You broke them together in one night. <b>like the day of Midian</b> in Gideon’s time, for they, too, fell together in one night, and on the night of the harvest of the Omer, as it is said (Judges 7:13): “And behold, a roasted cake of barley bread tumbled into the camp of Midian.” <b>For, every victory shout sounds with clamor</b> Heb. כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ. Some (Machbereth Menachem, p. 125, who claims that the root is סא interpret this as an expression of a ‘seah’ and a measure, as our Rabbis expounded it (Sotah 8b, Tosefta 3:1, Mid. Psalms 91:2, [where the Rabbis interpret this passage to mean that a person is rewarded with the same measure he metes out to others]), but, according to the simple interpretation of the language of the Scriptures, it is impossible to explain it as an expression [of a ‘seah,’] since the ‘vav’ and the ‘nun’ are not radicals but like שָׁאוֹן from שׁוֹאֶה, and הָמוֹן from הוֹמֶה, and חָרוֹן from חָרָה, this root will not assume a verb form with a ‘nun’ to say סוֹאֵן, but סוֹאֶה, just as from הָמוֹן, we say הוֹמֶה, and from שָׁאוֹן, שׁוֹאֶה, but one does not say: שׁוֹאֵן, הוֹמֵן, חוֹרֵן. I [therefore,] say that its interpretation is according to the context, and that it is hapax legomenon in Scripture. Its interpretation is an expression of a shout of victory in battle. [We, therefore, explain the words: כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ as follows:] The sound of [var. every] victory of any victor in war, is with clamor; it is the galloping of horses and the striking of shields against each other. And the garments of those killed in battle wallowing in blood. But in this victory there is no clamor, and there is no blood. <b>but this shall be burnt</b> He shall be burnt, consumed by fire. <b>For a child has been born to us</b> Although Ahaz is wicked, his son who was born to him many years ago [nine years prior to his assuming the throne] to be our king in his stead, shall be a righteous man, and the authority of the Holy One, blessed be He, and His yoke shall be on his shoulder, for he shall engage in the Torah and observe the commandments, and he shall bend his shoulder to bear the burden of the Holy One, blessed be He. <b>and...called his name</b> The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah’s name, “the prince of peace,” since peace and truth will be in his days. <b>To him who increased the authority</b> To whom will He call this name? To the king who increases the authority of the Holy One, blessed be He, upon himself, to fear Him. <b>authority</b> an expression of government. [This is to refute those who disagree with us [the Christians]. But it is possible to say that “Prince of Peace,” too, is one of the names of the Holy One, blessed be He, and this calling of a name is not actually a name but an expression of (var. for the purpose of) greatness and authority. Comp. (Ruth 4:11) “And be famous (וּקְרָא שֵׁם) in Bethlehem. Also (II Sam. 7:9, I Chron. 17:8): “And I shall make for you a name.” Here too, Scripture means, “And He gave him a name and authority.”] <b>and for peace</b> which is given to him, there will be no end, for he had peace on all his sides, and this “end” is not an expression of an end to eternity, but there will be no boundaries. On the throne of the kingdom of David shall this peace be justice and righteousness that Hezekiah performed. <b>and for peace</b> Heb. וּלְשָׁלוֹם. This ‘vav’ is to rectify the word, thus: He [Hezekiah] increased the authority upon his shoulder, and what reward will He [God] pay him? Behold, his peace shall have no end or any limit. <b>from now and to eternity</b> The eternity of Hezekiah, viz. all his days. And so we find that Hannah said concerning Samuel (I Sam. 1:22): “and abide there forever.” And, in order to refute those who disagree [i.e., the Christians, who claim that this (Prince of Peace) is their deity], we can refute them [by asking], What is the meaning of: “from now”? Is it not so that the “deity” did not come until after five hundred years and more? <b>the zeal of the Lord of Hosts</b> Who was zealous for Zion concerning what Aram and Pekah planned about it. <b>shall accomplish this</b> but Ahaz does not deserve it, moreover, the merit of the Patriarchs has terminated. Addendum: And our Rabbis said: The Holy One, blessed be He, wished to make Hezekiah the Messiah and Sennacherib, Gog and Magog. Said the ministering angels before the Holy One, blessed be He, Should the one who stripped the doors of the Temple and sent them to the king of Assyria, be made Messiah? Immediately, Scripture closed it up. <b>The Lord has sent a word against Jacob</b> [i.e.,] the prophecy that he prophesied concerning the punishment of Pekah son of Remaliah. <b>and it has fallen in Israel</b> From now, it will be fulfilled concerning them. <b>with haughtiness and arrogance, saying</b> What they were saying with haughtiness and arrogance. <b>Bricks have fallen, and hewn stones we will build</b> The kings we had before Pekah reigned, e.g., Jehoahaz son of Jehu, in whose days we were diminished, like the matter stated (II Kings 13:7): “For the king of Aram had destroyed them,” were inferior, and they went away like a weak brick building that falls, but this one who is [king] now, is like a building of hewn stones, and similarly, cedars are superior to sycamores for construction. <b>And the Lord strengthened the adversaries of Rezin over him</b> They trust in their dependence on Rezin, king of Aram, and the Holy One, blessed be He, shall strengthen the king of Assyria over him and stir him up to incite him to come upon him. So I heard from my teachers, but I say that “His enemies” is said in reference to the Shechinah. The Holy One, blessed be He, shall incite His enemies [to war] with one another, one nation with another nation, Aram and the Philistines with Israel, and Israel among themselves, as it is stated below in this matter: “Manasseh with Ephraim...” <b>Aram from the east</b> Aram harmed them from the east in the days of Jehoahaz and Joash, and the Philistines harmed them from the west, for the Philistines are west of them. <b>despite all this...and His hand is still outstretched</b> until He brings Sennacherib upon them. Alternatively: Aram from the east and the Philistines from the west were wreaking destruction in Judah in the days of Ahaz, as is explained in Chronicles (II 28:18), and over Israel and Judah as well, Isaiah was lamenting because of these misfortunes. <b>to the One Who smites it</b> To the Holy One, blessed be He, Who brings these afflictions upon them. <b>a large arch and a small arch</b> An expression denoting kings and sultans. כִּפָּה, arcum voltum, arvolt in O.F. [an arch] i.e., those who hover over them like an arch. <b>a small arch</b> Heb. (אַגְמוֹן). This too is a small arch, and since it is bent over like a rush, (אַגְמוֹן), Scripture calls it אַגְמוֹן. And in the Baraitha of Samuel we find that there are constellations in the heavens, appointed to [influence the world], and these are their names. Here the prophet states that all their savants who prophesy for them and gaze at the stars, the Lord will cut off from them. <b>the leaders</b> Heb. מְאַשְׁרֵי, leaders. Comp. (Job 23:11) “On His steps (בַּאֲשֻׁרוֹ), my foot has held fast.” <b>and those led by them (lit. him)</b> those who learned the ways of the false leaders. [Others read:] Those led in the way of the misleaders who lead them in these ways, confusing and perplexing ways, from which there is no way to emerge. The expression of מְבֻלָּעִים, misled or corrupt, applies to “ways,” in the manner it is stated elsewhere (supra 3:12): “O my people! Your leaders lead you astray, and the way of your paths they have corrupted.” <b>and evildoers</b> Wicked. Comp. (1:4) “Evildoing seed.” <b>For wickedness has burnt like fire</b> Their wickedness shall burn them and consume them like fire. <b>worms and thorns</b> [i.e.,] their [worms and thorns] shall consume their rebels and their transgressors. <b>and it kindled in the thickets of the forest</b> in the impoverished segment of the population. “Thicket” refers to the branches. <b>and they have become entangled by the thickening smoke.</b> They shall become entangled and hemmed in by the strength of the conflagration. Every expression of entanglement has only בך as its radical. Comp. (Job 28:11) “From the recesses (מִבְּכִי) of the rivers”; (Psalms 94:7) “The valley of entanglement (הַבָּכָא).” And the ‘nun’ appears in it sometimes, and here an ‘aleph’ appears in place of the ‘nun,’ like the ‘aleph’ of אִבְחַת, “the howling of the sword” (Ezekiel 21:20), and the ‘aleph’ of וְאַחְוָתִי, “And my speech in your ears” (Job 13:17). <b>the smoke has reached</b> Heb. נֶעְתַּם. Jonathan translates: The earth has become scorched. But I find it difficult to explain it in that manner, for it should state נֶעֶתְמָה [since אֶרֶץ is a feminine noun,] and since it is hapax legomenon in Scripture, appearing neither in the sense of the Targum nor any other sense, I explain it according to its context: By the wrath of the Holy One, blessed be He, this smoke reached the earth, and it is an expression that it was ‘decreed’ upon the earth or an expression of ‘reaching’ the earth. <b>And he snatched on the right</b> They will pillage and plunder one another on the right or on the left and it will not suffice them. <b>each one...the flesh of his arm</b> Jonathan renders: each one plunders the possessions of his relative. <b>Manasseh with Ephraim</b> Manasseh will join Ephraim. <b>and Ephraim with Manasseh</b> With Manasseh, and together they will unite against Judah. <b>engravings of injustice</b> Notes of injustice, forged notes. <b>letters</b> Heb. מְכַתְּבִים. This is Arabic, like מִכְתָּבִים in Hebrew. <b>To pervert</b> through the false notes, the poor from the legal rights due them. <b>for the day of visitation</b> when the Holy One, blessed be He, visits upon you your iniquities. <b>and for the destruction</b> Heb. וּלְשׁוֹאָה, an expression of destruction. <b>To whom will you flee for aid</b> The Holy One, blessed be He, will afford you no aid. <b>and where will you leave</b> all the riches you are accumulating from robbery, when you go into exile? <b>Where he never knelt</b> In the place where none of you ever knelt or lay down, where there was no kneeling to lie down, in that place you shall be prisoners, i.e., to say, outside of your land you shall be imprisoned, and so did Jonathan render: Outside of your land you shall be bound as prisoners. <b>in that place</b> Heb. תַּחַת, a place. Comp. (Exodus 16:29) “Let every man stay in his place (תַּחְתָּיו).” <b>and in that place they will fall slain</b> Heb. וְתַחַתהֲרוּגִים יִפֹּלוּ, and in that place they will fall slain. <b>Woe</b> that I made Assyria the rod of My wrath with which to chastise My people. <b>and...a staff</b> is My fury in the hands of the people of Assyria. <b>Against a hypocritical nation</b> Israel. <b>But he</b> Sennacherib. <b>does not deem it so</b> that the decree is from Me, and that I am sending him. יְדַמֶּה koujjder in O.F. (<b>and his heart does not think so</b> that I sent him concerning money, to take plunder and spoils.) but in his heart is the thought to destroy everything with his haughtiness. <b>For he says</b> Therefore, his heart is haughty. <b>Is not Calno like Carchemish</b> Just as the inhabitants of Carchemish are princes and governors, so are the inhabitants of Calno. Therefore, if not like Arpad, which is under the rule of Hamath, which I took from Aram, and if not like Damascus, that I took from Aram, so will I do to Samaria. “If not like Arpad of Hamath,” is the construct state, like Arpad of Hamath. Therefore, it is voweled with a ‘pattach’ [i.e., it reads אַרְפַּד rather than אַרְפָּד]. <b>and their graven images</b> were from Jerusalem and from Samaria. From here we deduce that the wicked of Israel supplied all the nations with their images, and “since the worshippers of the graven images of Samaria and Jerusalem fell into my hands, and their graven images did not save them, so will Samaria and Jerusalem not be saved.” <b>as I did to Samaria</b> He shall say this after he conquers Samaria. <b>And it shall be, when the Lord completes...</b> But it did not come about as he thought, but, after the Holy One, blessed be He, completes all His work and His vengeance against Israel and against some of the cities of Judea, and because of that fear, the inhabitants of Zion and Jerusalem will be humbled to return to Me, I will let the king of Assyria know that not by his power was he victorious. <b>I will visit retribution upon the increase of the arrogance of the king of Assyria’s heart</b> For that which he increased the arrogance of the king of Assyria’s heart, to boast of his power falsely. The fruit of the arrogance is craysement de grandeze in O.F., increase of arrogance, of Sennacherib’s heart. <b>the boasting of the haughtiness of his eyes</b> Since he boasted with his haughtiness. Boasting is vantance in O.F. <b>haughtiness of his eyes</b> Arrogance, as the matter is stated: (Psalms 101:5) “One who has proud eyes and a haughty heart.” <b>For he said, With the strength of my hand I accomplished this</b> None of my might is from the Holy One, blessed be He. <b>I am clever</b> [More exactly,] I have become clever. <b>and their positions</b> Heb. וַעֲתוּדֹתֵיהֶם, their stand and their position. <b>and I lowered</b> I lowered them from their greatness. <b>many inhabitants</b> Heb. כַּאבִּיר יוֹשְׁבִים, plousors in O.F., several. <b>like a nest</b> like nests of ownerless birds. <b>and as one gathers abandoned eggs</b> And as one gathers abandoned eggs which their mother abandoned, and no one protests against him by covering them. <b>and no one moved a wing, or opened his mouth or chirped</b> This entire expression is apropos to birds; since he compared those exiles to a bird’s nest and to abandoned eggs, he used this expression, saying that neither the father nor the mother chirped about them. <b>Shall the axe boast</b> The Holy One, blessed be He, says: You should not have boasted about this, since you are merely like My axe, and I am hewing with you; I visit retribution upon My enemies. You are the saw, and I am He Who wields it. Now is it customary for the saw to boast over the one who wields it? מַשּׂוֹר is dolodojjre in O.F., a small axe. <b>It is as though the rod wields those who raise it</b> It is as though the rod was raising [itself and] the hand of him who was raising it. Is it not so that the rod does not wield itself but the man? <b>When the staff is raised, it is not the wood</b> It is not the wood that raises it, but it is the man who raises it. <b>and in the place of his honor</b> Under their clothing they shall be burnt. The garments [are referred to as “his honor” since] they command respect for the man. <b>a burning shall burn</b> A burning shall burn like the burning of fire. The Midrash Aggadah [states]: Here He repaid the children of Shem for the respect Shem showed for his father, when he covered the nakedness of Noah his father, as it is said (Gen. 9:23): “And Shem and Japeth took the garment...” <b>the light of Israel</b> The Torah in which Hezekiah engages shall become fire for Sennacherib. <b>and his holy one</b> The Holy One, blessed be He. Alternatively, “And his holy one,” refers to the righteous of the generation. <b>his thorns and his worms</b> [They symbolize] his nobles and his heroes. <b>And the glory of his forest and his stately forest</b> They are his numerous armies. כַּרְמֶל is a tall forest. <b>as a tree eaten to powder by the worms</b> Since he compared them to forest trees, he compared their retribution to the worm that saws with his mouth and grinds the tree. He called him סָס, as (infra 51:8): “Like wool, the worm (סָס) shall devour them.” <b>as a tree eaten to powder by the worms</b> As the grinder grinds. <b>as a tree eaten to powder by the worms</b> Heb. כִּמְסֹס נֹסֵס, [lit.] as that which is sawed by the sawyer, which is pulverized very finely, which the worm grinds. So fine were the ashes of their burnt bodies. מְסֹס is that which is ground and falls off because of the worm. נֹסֵס is the worm. <b>And the remaining trees of his forest</b> The survivors of his armies. <b>shall be few</b> [lit. a number, i. e.,] easy to count, for they will be few, and a lad will be able to write them, and our Rabbis said that ten remained of them, for there is no small child who cannot write a small ‘yud.’ <b>to lean on him that smote them</b> [i.e.,] to lean on the kings of Egypt, who were the first to oppress them. <b>A remnant shall return</b> The remnant of them shall return to the Holy One, blessed be He. <b>the mighty God</b> Who demonstrated His might against Sennacherib. <b>For if your people</b> The prophet says to Hezekiah, If your people are like the sand of the sea, the remnant of them that return to do good, will wash away the destruction sentenced to come upon them, and prevent it from coming, through the righteousness with which they will behave. <b>For destruction and annihilation</b> you shall see that the Holy One, blessed be He, executes upon the wicked, and you shall humble yourselves and return to Him. <b>Therefore</b> Since I know that Hezekiah and his company will return to Him. [Aternatively, לָכֵן is an expression of an oath. לָכֵן indeed.] <b>so said the Lord... Fear not,...Assyria; with a rod may he smite you</b> With the “rod” of his mouth will he insult and deride you through Rabshakeh. <b>and his staff may he bear over you</b> to frighten you, the way he did to Egypt. It may alternatively be explained: With a rod does he smite you[i.e.,] who has smitten you until now with a rod and has become accustomed to bearing his staff and his fright over you as the Egyptians did. Rabbi Joseph told me this in the name of Rabbi Menahem. <b>For [in] yet</b> very few days...<b>the fury shall be over</b> My fury, which was given as a staff into the hand of Assyria, as he said above, “And My fury is a staff in his hands” (v. 5). <b>and My wrath</b> that became a rod, shall return <b>because of their blasphemy</b> Heb. (עַל-תַּבְלִיתָם). Comp. (Lev. 20:12) “they have committed a disgrace (תֶּבֶל),” i.e., because of the insults and blasphemies which the servants of the king of Assyria blasphemed Me. <b>And...shall stir up against him</b> And to stir up. <b>a scourge</b> A tortuous blow. <b>like the smiting of Midian</b> who were slain in one night, and as for the kings who fled from them and escaped, Oreb was slain at the Rock of Oreb, and is related in the Book of Judges (7:25). This one, too, after he returns to his land, will die there by the sword. <b>and his staff on the sea</b> And furthermore, He shall stir up against him, His staff, which was on the sea against Pharaoh and his army. <b>and He shall carry him off</b> And He shall carry him away from the world after the manner that He carried off Egypt. <b>and the yoke shall be destroyed</b> The yoke of Sennacherib shall be destroyed because of Hezekiah, who was mild to his generation, as oil. Our Rabbis, however, explained [that Sennacherib’s yoke would be destroyed] because of Hezekiah’s oil which burnt in the synagogues and in the study-halls, for he persuaded them to engage in Torah, after the matter that is written (Proverbs 25: 1): “Which the men of Hezekiah strengthened.” <b>He came upon Aiath</b> He goes on to enumerate the travels which Sennacherib traveled when he came upon the cities of Judah, to come to Jerusalem, on the day of his downfall: Aiath, Migron, Michmas, Ramah, Gib’ath Saul, Bath-galim, Laishah, Anathoth, Madmenah, and Gebim. They are all places. <b>they lodged</b> Heb. לָנוּ, an expression of lodging. <b>Gib’ath Saul fled</b> Fled, they all fled because of his armies. <b>Raise your voice</b> to warn the people. <b>Hearken, Laishah</b> to the sound of the shofar and flee, and so, Aniah Anathoth. <b>gathered</b> Assembled to flee. Our Rabbis, however, expounded, “Raise your voice, Bath-Gallim,” and the entire verse in a different manner in the Aggadah of “Chelek,” and they set the number of travels at ten. But, Jonathan rendered them all as names of places. <b>Still today, [he intends] to stand in Nob</b> All this way he hastened, in order to stand in Nob while it is still day, since his stargazers told him, If you attack it today, you will conquer it. And, when he stood in Nob and saw that Jerusalem was small, he did not heed the words of his stargazers and began to wave his hand arrogantly: For a city like this have I mustered all these armies? Stay here overnight, and tomorrow, each one will cast his stone upon it. <b>Behold the Master</b> on that night. <b>lops off the branches with a saw</b> Shall lop off its branches, the root of the branches of his trees. ([Mss. read:] Uproots the branches of his trees.) ([Other mss. read:] Cuts off the branches of his trees.) <b>with a saw</b> Heb. בְּמַעֲרָצָה, with a saw that cuts the boughs. This [word פֻּארָה] is not an expression denoting a winepress, for it is not spelled with a ‘vav,’ like (infra 63: 3) “A winepress (פּוּרָה) I trod,” and like (Haggai 2:16) “To draw off fifty measures from the winepress (פּוּרָה),” but with an ‘aleph,’ like (Ezekiel 31:5) “And its boughs became long (פֹּארֹתָיו).” מְסָעֵף is an expression of cutting off branches [esbranchier in O.F.], like (infra 27:10) “And he will destroy its branches (סְעִיפֶיהָ), and (infra 17:6) “On its branches (בִּסְעִיפֶיהָ) the fruitful one.” <b>with a saw</b> Heb. בְּמַעֲרָצָה, with an implement of destruction, which breaks them. <b>and those of lofty height</b> [This alludes to] the heroes. <b>are hewn down</b> The expression of hewing is apropos only to trees and hard things. <b>And...shall be cut off</b> Heb. וְנִקַּף. This, too, is an expression of cutting, as (ibid.) “Like one who cuts off olives (כְּנֹקֶף).” וְנִקַּף is in the passive voice. <b>the thickets of the forests</b> The prominent branches, symbolizing the heroes. <b>and the Lebanon</b> The thickness of his forest and his stately forest. They are the multitudes of his armies. <b>shall fall through a mighty one</b> Through an angel they shall fall. Alternatively, through a mighty one, in the merit of Hezekiah who is the mighty one and the rulers of Israel, as it is said (Jer. 30:21): “And their leader shall be of themselves.” <b>And a shoot shall spring forth from the stem of Jesse</b> And if you say, ‘Here are consolations for Hezekiah and his people, that they shall not fall into his hands. Now what will be with the exile that was exiled to Halah and Habor, is their hope lost?’ It is not lost! Eventually, the King Messiah shall come and redeem them. <b>a shoot</b> [This is symbolic of] the royal scepter. <b>and a twig</b> an expression of a sapling. <b>and a twig shall sprout from its roots</b> and the entire section, and at the end (v. 11), “And it shall come to pass, that on that day, the Lord shall apply His hand again...[from Assyria]...Hence, [it is obvious] that this prophecy was said to console those exiled to Assyria. <b>And he shall be animated by the fear of the Lord</b> He shall be filled with the fear of the Lord. [ed enos mera il luy in O.F., and He shall be enlivened.] <b>and neither with the sight of his eyes shall he judge</b> For, with the wisdom of the Holy One, blessed be He, which is within him, will he know and understand who is innocent and who is guilty. <b>with equity</b> This is an expression of mildness and tenderness. <b>and he shall smite the earth with the rod of his mouth</b> As the Targum states: And he shall smite the sinful of the earth. <b>and with the breath of his lips</b> Jonathan [renders:] And with the speech of his lips. <b>And righteousness shall be the girdle of his loins</b> Jonathan [renders:] And the righteous shall surround him; i.e., they will cleave to him like a girdle. <b>and a fatling</b> a fattened ox [following Jonathan]. <b>shall play</b> Heb. וְשִׁעֲשַׁע, shall play. <b>over the hole of an old snake</b> over a hole in the ground in which the snake makes its nest [krot in O.F.], a cave. an old snake פֶּתֶן. A snake, when it ages, becomes deaf and is called פֶּתֶן. From then on, it cannot be charmed; as it is said (Psalms 58:6): “Who will not hearken to the voice of charmers.” <b>and over the eyeball of a venomous snake</b> Jonathan renders: the eyeballs of venomous snakes [מְאוּרַת from אוֹר, light]. Menahem (Machbereth Menachem p. 32) interpreted it as an expression of a hole, namely holes in the ground. Comp. (Gen. 11:28) “The valley of the Chaldees (אוּר)”; (infra 24:15) “In the valleys (בָּאוּרִים) honor the Lord.” <b>a weaned child</b> a child weaned from his mother’s breasts. <b>shall stretch forth his hand</b> Heb. הָדָה. Jonathan renders: shall stretch forth his hands (sic). Comp. (Ezekiel 7:7) “The joyful call (הֵד) of the mountains, also (infra 16: 9) “The cry (הֵידָד),” which is an expression of raising the voice. This, too, is an expression of raising, and the final [letter] ‘heh’ appears in it as a radical which sometimes falls out, like עָשָׂה (made), בָּנָה (built), קָנָה (acquired). <b>knowledge of the Lord</b> [lit.] to know the Lord. <b>as a banner for peoples</b> that peoples should raise a banner to gather to him. <b>a second time</b> Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus. <b>and from the islands of the sea</b> the islands of the Kittim, the Romans, the descendants of Esau. <b>And he shall raise a banner</b> Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present. <b>Ephraim shall not envy Judah</b> The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. <b>And they shall fly of one accord against the Philistines in the west</b> Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה)”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan render it: And they shall join in one accord to smite the Philistines who are in the west. <b>and the children of Ammon shall obey them</b> As the Targum states: Will hearken to them. They will accept their commandments over them. <b>And...shall dry up</b> [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt. <b>over the river</b> The Euphrates River, for the exiles from Assyria to cross. <b>with the strength of His wind</b> Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.” <b>into seven streams</b> into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side. <b>and He shall lead</b> the exiles within it. <b>with shoes</b> on dry land. <b>And there shall be a highway</b> in the midst of the water for the remnant of His people. <b>And you shall say</b> when you see the nations being sentenced to disgrace and abhorrence. <b>I will thank You, O Lord, for you were wroth with me</b> and You exiled me, and my exile atoned for me, and now, amends have been made for my iniquity. May Your wrath turn away and may You comfort me. Jonathan renders: I will confess before You, O Lord, that I sinned before You, and, therefore, You were wroth with me, and were it not for Your mercy, I would not be worthy to have Your wrath turn away and comfort me, and behold, Your wrath has turned away from me. <b>for the strength and the praise of the Eternal the Lord</b> The strength and the praise of the Holy One, blessed be He, that was my salvation. We cannot, however, explain עָזִּי, like עֻזִּי, my strength, for we do not find in Scripture עָזִּי vowelized with a short ‘kamatz,’ but with a ‘shuruk,’ reading עֻזִּי, with the exception of three places where it is accompanied by וְזִמְרָת. Also, וְזִמְרָת cannot be explained like וְזִמְרָתִי, my praise, but we are forced to say that וְזִמְרָת is connected to the word following it. Therefore, I say that the ‘yud’ of עָזִּי is merely like the ‘yud’ of (Deut. 33:16) שׁוֹכְנִי סְנֶה, “He Who dwells in the thornbush.” <b>the Eternal the Lord</b> Until now His Name was divided, and with the downfall of Amalek, it became whole, and so Scripture states (Exodus 17:16): “For the hand is on the throne of the Eternal (כֵּס יָהּ),” implying that the throne is incomplete and the Name is incomplete until the Lord wages war against Amalek. <b>was my salvation.</b> Heb. וַיְהִי לִי לִישׁוּעָה, like הָיָה לִי לִישׁוּעָה, was to me for a salvation, and it is customary for Scripture to speak in this manner. Comp. (Exodus 9:21) “And he who did not heed the word of the Lord, left (וַיַּעֲזֹב) his slaves and his cattle”; also, in II Chronicles (10:17): “And the children of Israel who dwelt in the cities of Judah, Rehoboam reigned (וַיִּמְלֹךְ) over them.” It should say, מָלַךְ עֲלֵיהֶם. <b>And you shall draw water</b> You shall receive a new teaching [from Targum]. <b>from the fountains of the salvation</b> For their heart will be dilated through the salvation that came to them, and secrets of the Torah that have been forgotten during the exile, because of the troubles, will be revealed to them. <b>His deeds</b> Heb. עֲלִילוֹתָיו, similar to מַעֲלָלָיו. <b>keep it in remembrance</b> to praise [His Name,] for it is exalted. <b>The harsh prophecy of Babylon</b> The prophecy of the retribution which [will fall] upon Babylon. <b>On a tranquil mountain raise a banner</b> to gather. On a tranquil, trusting, undisturbed mountain, raise a banner to the nations and raise your voice to those gathering, that they come upon it. <b>wave your hand</b> Wave your hand to the distant ones who cannot hear, and let them see the waving of the hand and enter the gates of the nobles, of the princes of Babylon. <b>the gates</b> Heb. פִּתְחֵי. As though it would say, בְּפִתְחֵי, into the gates. Comp. (Gen. 38:11) “Stay as a widow in your father’s house (בֵּית אָבִיךְ),” interpreted as בְּבֵית אָבִיךְ. Menachem ben Seruk (Machbereth Menachem p. 147) interpreted it as swords. Comp. (Psalms 55:22) “And they are drawn swords (פְּתִיחוֹת).” <b>I commanded My appointed ones</b> that they come and commence to incite them, and they are Persia and Media, the men of Cyrus and Darius, whom I appointed for this. <b>I summoned My heroes to [execute] My wrath</b> To execute My wrath upon them, for they rejoice in My pride that I boast of them. <b>and the weapons of His fury</b> They are the mighty men of Media and Persia. <b>to destroy all the land</b> of Babylonia. <b>like a raid</b> Like a day of plunder, from the Holy One, blessed be He, it shall come. <b>all hands</b> of the Babylonians. <b>pangs and throes</b> (צִירִים וַחֲבָלִים) These are expressions of pains of a woman who kneels to give birth, for the hinges (צִירִים) of her womb break apart to open. <b>they shall writhe</b> Heb. יְחִילוּן. חִיל, חַלְחָלָה are expressions of shivering. <b>each man shall be amazed at his fellow</b> The Babylonians will be amazed at those who advanced against them, for they are peculiar. <b>their faces are faces of flames</b> A nation whose faces are red and very frightful, [or alternatively, because they are a pensive people, and he compares the Babylonians to them because of the amazement.] <b>and its sinners</b> Heb. וְחַטָּאֶיהָ, similar to חוֹטְאֶיהָ. <b>and its constellations</b> Similar to מַזָּלוֹתֵיהֶם. <b>illuminate</b> Heb. יָהֵלּוּ. They shall illuminate, and so (Job 29:3), “When his lamp shone,” (בְּהִלּוֹ)” (ibid. 31:26). The light when it shone brightly (יָהֵל). <b>the sun has become dark</b> Because of their distress, it seems to them as though the sun has become dark. <b>upon the earth</b> On their land. <b>I will make mortal man dearer than fine gold</b> On that night I will honor Daniel more than fine gold. When they brought him to read the writing (Dan. 5:25): “Mene mene tekel ufarsin”; (ibid. 5: 25) “Then Belshazzar ordered, and they dressed Daniel in purple...” <b>more than a collection of the gold of Ophir</b> Heb. מִכֶּתֶם אוֹפִיר, a collection of the gold of Ophir. <b>I will make heaven quake</b> All their host will quake when I cast down the prince of Babylon, for the Holy One, blessed be He, does not punish the nations until He punishes their heavenly princes first, as Scripture states (infra 24:21): “The Lord shall visit upon the heavenly host on high,” and afterwards, “on the kings of the earth on the earth.” Scripture states further (infra 14:12): “How have you fallen from heaven, Lucifer, the morning star?” And then, “You have been cut down to the ground, you who cast lots on nations.” Here too, first, “I will make heaven quake,” and afterwards, “the earth will quake.” Its inhabitants shall quake at the news of its downfall, for they shall be astonished at the event. <b>And he shall be</b> i.e., every inhabitant of Babylon. <b>like a roving deer</b> i.e., like a deer roving from its place. <b>Everyone who is found</b> outside, shall be stabbed. <b>and anyone who takes refuge</b> with the people of the city to be included with them in the siege, shall fall by the sword when the city capitulates. נִסְפֶּה is an expression similar to (Deut. 29:18): “To add the unintentional sins to the lustful ones (סְפוֹת)”; (infra 29:1) “Add year upon year (סְפוּ)”; (Jer. 7:21) “Add (סְפוּ) to your sacrifices.” [akojjlir in O.F.], to join. <b>shall be dashed</b> Heb. יְרֻטָּשׁוּ. Comp. (verse 18) “Shall dash (תְּרַטַּשְׁנָה) youths.” <b>Behold I stir up Media against them</b> Darius the Mede assassinated Belshazzar. So Scripture states (Dan. 5:30): “On that very night, Belshazzar...was slain”; (ibid. 6:1) “And Darius the Mede acquired the kingdom.” <b>and do not desire gold</b> They do not care [for anything,] but to kill and to avenge the harm the kings of Babylon did to all the peoples. <b>And the bows</b> of the peoples of Media. <b>youths</b> of Babylon. <b>shall dash</b> shall split with their arrows that they shoot with their bows. <b>newborn</b> [lit. fruit of the womb] Frail infants. <b>And Babylon...shall be</b> Two calamities befell her in two years. Darius assassinated Belshazzar and ruled a year, and in the second year it was turned over like Sodom from heaven. And so we learned in Seder Olam (ch. 28). And in that year the news came concerning Darius, and after him, in the year, the news, and Babylon that was the beauty of the kingdoms...that was the leader and the head of the kingdoms and that was the glory of the pride of the Chaldees now, shall be like the overturning of Sodom. <b>and no Arab shall pitch his tent there</b> Heb. יַהֵל, like יַאֲהֵל. Even Arabs, who customarily dwell in tents and move their livestock from place to place, will not be pleased with Babylon, to set up their tents there, for it will not even be fit for pasture for flocks. And do not wonder about לֹא יַהֵל, which is explained like לֹא יַאֲהֵל, for there are many places in which the sound of the letter is substituted for the letter, and so (Job 35:11), “He teaches us (מַלְפֵנוּ) from the beasts of the earth,” like מְאַלְפֵנוּ, and so, (Prov. 17:4), “A liar hearkens (מֵזִין) to a destructive tongue,” like מַאֲזִין. <b>martens</b> Heb. צִיִּים. Jonathan translates: תַּמְוָן, identical with נִמִּיּוֹת [found in the Talmud] martrines in O.F. <b>ferrets</b> Heb. אֹחִים. I do not know what kind of animal they are. [אֹחִים is an expression of thorns, thistles, and briars.] <b>and satyrs</b> demons. <b>And cats shall dwell in his palaces</b> Heb. וְעָנָה אִיִּים בְּאַלְמְנוֹתָיו. And cats shall dwell in his palaces. וְעָנַָה is similar to (Hosea 2:17) “And she shall dwell (וְעָנְתָה) there.” Also (Nahum 2:13) “And his dens (וּמְעוֹנוֹתָיו) with what he had torn.” וְעָנָה may also be interpreted as an expression of raising the voice. <b>and serpents</b> shall dwell [or howl] in their temples of pleasure. <b>and her days</b> The days of her flourishing shall not be extended, for Israel was promised (Jer. 29:10): “When seventy years of Babylon are over, I will remember you.” And that remembering will be through Cyrus king of Persia, who will take the kingdom from Babylon after Darius the Mede, for they both, Media and Persia, joined over it, [i.e., over Babylon,] and stipulated between themselves, if the kings are from us, the governors are from you. <b>For the Lord shall have mercy on Jacob</b> to keep for them the promise of their redemption from Babylonia. <b>and again choose Israel</b> in the future, He shall redeem them with a complete redemption. <b>and join</b> And they shall be added on. Comp. (I Sam. 2:36) “Take me now into... (סָפְחֵנִי)” and also (ibid. 27:19) “From cleaving to the Lord’s heritage (מֵהִסְתַּפֵּחַ).” <b>shall inherit</b> they shall inherit from them, and similarly, “and you shall hold onto them as an inheritance” (Lev. 25:46). <b>and rule</b> Heb. וְרָדוּ, an expression of ruling and dominating, as (Lev. 25: 46): “You shall not rule over him (תִרְדֶה).” <b>on the day the Lord allows you to rest</b> Scripture is addressing Israel. <b>from your sorrow and from your shuddering</b> which the king of Babylon saddened you and caused you to shudder, and when you see his downfall, you will be eased, since you will go out free. <b>the haughty one</b> Heb. מַדְהֵבָה. An expression of an excess of haughtiness and a heavy burden. Our Rabbis, however, expound it as: Those who say, ‘Measure and bring.’ <b>The Lord has broken the staff of the wicked</b> For he would smite peoples with wrath. <b>pursued without relenting</b> Every nation was pursued by him without his relenting from pursuing and chasing each nation. <b>opened [their mouth] in song</b> This is the song they recited, “All the land rested, became tranquil.” <b>Box trees, too, rejoiced</b> Rulers, too, rejoiced [from Jonathan]; i.e., they rejoiced at your downfall. <b>toward your arrival</b> When you descend to Gehinnom, and what is the quaking? To arouse toward you... <b>giants</b> Heb. רְפָאִים, the giants lying there. <b>all the chiefs of the earth</b> [lit. the he-goats.] All the kings of the nations, the princes, and the princesses, are compared by Scripture, to bulls, to cows, and to he-goats. Comp. (Psalms 22:13) “Bulls surrounded me.” Also (Amos 4:1): “The cows of the Bashan that were on Mt. Shomron,” and here he compares them to he-goats. <b>he caused to rise</b> he threw <b>from their thrones</b> [i.e.,] the messenger of Gehinnom caused all the kings of the nations [to rise] from their thrones. [according to mss. and Shem Ephraim] <b>Have you too become weak like us</b> We are amazed how the misfortune has fallen upon you, that you too have become weak, to be like us, to die. <b>the stirring of your psalteries</b> The psalteries and harps that used to play before you. It is also possible to interpret, הֶמְיַת נְבָלֶיךָ as, the stirring of the wanton ones, who commit wanton acts, of your armies, and it seems to me that in the great Masorah, this was combined with (Amos 5:21) “The song of your psalteries,” in the aleph-beth of two meanings. <b>Lucifer, the morning star</b> This is Venus, which gives light as the morning star, הֵילֵל being derived from יהל, to shed light. This is the lamentation over the heavenly prince of Babylon, who will fall from heaven. <b>You have been cut down to earth</b> You, Nebuchadnezzar, who would cast lots on nations. You would cast lots on them, on the kings, who of them would serve you on such and such a day, and who on such and such a day. Our Rabbis, however, expounded this to mean that he would cast lots on the kings for purposes of pederasty. <b>above the stars of God</b> Israel. <b>on the mount of the assembly</b> The mount where all assemble, i.e., Mount Zion. <b>in the farthest end of the north</b> In the forecourt, the chosen place, the north side, as the matter is stated (Lev. 1:11): “On the side of the altar to the north.” <b>I will ascend above the heights of the clouds</b> I am not fit to dwell with mortals. I will make myself a small cloud in the air and I will dwell there. Jonathan renders: I will ascend over all nations. <b>shall look at you</b> They will look through holes and cracks [aboater in O.F.]. <b>shall gaze earnestly</b> [Por panser in O.F.] To think of oneself. <b>he did not open the house</b> Heb. בָּיְתָה. He did not open their house of imprisonment to release them all the days of their lives, to allow them to go to their home. Every word that requires a ‘lammed’ at the beginning Scripture placed a ‘heh’ to it at the end. <b>each in his house</b> In his grave, and so did Jonathan render: In his eternal house. <b>like a despised sapling</b> Like a sapling of a tree, which is despised by its owner, who digs it up and uproots it and takes it out. So were you cast out of your grave. The Sages stated (Lev. Rabbah 18:2): When he became an animal and a wild beast for seven years, the populace crowned Evil-Merodach, and when he was restored to his kingdom, he took him and imprisoned him in the dungeon until the day of his death. When he died, they took Evil-Merodach out of prison to crown him king, but he did not accept it upon himself. He said, If he returns to his kingdom, he will kill me. They said to him, He is dead and buried. But he did not believe them until they took him out of his grave and dragged him. <b>[in] the garb of the slain</b> With filthy apparel, like that of the slain. <b>of those pierced by the sword</b> Heb. מְטֹעֲנֵי, pierced by spears (sic). “Pierced” in Arabic is ‘mut’an.’ <b>who descend to the stones of the pit</b> to the depths of the pit, the place where stones sink there, you have descended. <b>like a trampled corpse</b> Heb. מוּבָס. Jonathan renders: trampled, like (Ps. 44:6), “We will trample (נָבוּס) those who rise up against us”; (infra verse 25) “And on my mountains I will trample him (אֲבוּסֶנוּ)”; (Ezekiel 16: 6) “Trampled (מִתְבּוֹסֶסֶת) in your blood,” trampled like the mud of the streets. <b>You shall not join them in burial</b> You shall not be equal to other kings, to rest in your grave. <b>for you have destroyed your land</b> with excessive labor, and you have slain your people groundlessly, as it is related in Daniel (2:12): “And he said to destroy all the wise men of Babylon.” Therefore, they hated you and treated you with contempt to throw you out of your grave. <b>the seed of evil doers shall not be named forever</b> Even your children shall suffer for your iniquities, and they shall not endure long after you, for their enemies will unite against them and destroy them, and they shall say to each other. <b>Prepare a slaughter for his sons</b> lest they rise and inherit the land, and the land will be filled with enemies and oppressors. So did Jonathan render עַָרִים, enemies. Comp. (I Sam. 28:16) “And has become your adversary (עָרֶךְ).” It can also be interpreted: And fill the surface of the earth with cities. In contrast with what he said before (verse 17): “Who made the land like a desert and demolished his cities,” he says further: His seed shall perish, and the inhabitants of the cities shall return to their place, and the surface of the earth shall be filled with cities. <b>and a remnant</b> Heb. שְׁאָר, a remnant. <b>and a son</b> Heb. וְנִין, a son ruling in the kingdom of his father. <b>and a grandson</b> The son of the son. The son is Belshazzar, and the grandson [or granddaughter in this case] was Vashti. <b>hedgehog</b> Heb. קִפֹּד [hricon or hericon in O.F.] [In Modern French it is spelled herisson.] <b>and I will sweep</b> Heb. וְטִאטֵאתִיהָ, an expression of sweeping [eskober in O.F.], as our Rabbis stated: The Rabbis did not know the meaning of וְטִאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד, until they heard [Rabbi’s (R. Judah Hanasi’s) maidservant say to her friend, “Take a broom (מַטְאֲטֵא) and sweep (וְטַאְטְאִי) the house.”] <b>as I thought</b> concerning Assyria, so it was. You, Nebuchadnezzar, saw that the words of the prophets of Israel about Sennacherib were fulfilled. <b>To break Assyria in My land</b> And with this you shall know that what I planned about you will remain as well. <b>“To break...”</b> is connected to “As I thought, so it was.” <b>will I trample him</b> Heb. אֲבוּסֶנוּ, which I said to tread upon him and trample him. <b>over all the nations</b> Over Assyria in its time and over Babylon in its time. <b>In the year of King Ahaz’s death</b> and his son Hezekiah reigned, was this harsh prophecy concerning the Philistines given. <b>Rejoice not, Philistia, all of you</b> for you have lifted your head during the days of Ahaz, who was wicked, whose wickedness brought about that he was delivered into your hands, as the matter is stated in II Chron. 28:18: “And the Philistines raided the cities of the lowlands...” <b>that the rod that smote you has been broken</b> that the kingdom of the House of David, which was wont to smite you, has been weakened and humbled, as we find concerning David, and so, concerning Uzziah, king of Judah, who smote you, as the matter is stated (II Chron. 26:6): “And he went out and fought against the Philistines and breached the wall of Gath.” <b>for, from the root of a snake</b> From the root of that snake, shall emanate a venomous serpent, which is more formidable than a snake. Now who was this? This was Hezekiah, concerning whom it is stated (II Kings 18:8): “He slew the Philistines up to Gaza and its boundaries, from watchtower to fortified city.” <b>and his offspring is a fiery flying serpent</b> Jonathan renders: And his deeds against you will be like flying snakes. <b>And the first born of the poor shall graze</b> In his days, the princes of Israel, who are now poor because of you, shall graze. “Firstborn,” is an expression of princes. Comp. (Ps. 89:28) “Also, I will appoint him My firstborn.” <b>for from the North smoke has come</b> Retribution harsh as smoke shall come upon them from the north. Gaza and its boundaries, which Hezekiah smote, were in the south of Eretz Israel in the southwestern corner. Eretz Israel is found to be north of it. And so we find in Sifrei in Ha’azinu 322: They attempted to flee through the south, and they turned them over, as it is stated (Amos 1:6): “For three transgressions of Gaza... [because of their exiling a complete exile to deliver to Edom.]” Hence, we learn that Gaza is on the south. <b>and there is no straggler in his ranks</b> Jonathan renders: And there is no straggler among his appointed ones, i.e., in his ranks whom he appointed to come upon them, and no one delays his steps to be secluded and to come in seclusion alone, but all of them shall come as one, with strength. <b>And what shall the messengers of a nation announce</b> What shall the messengers of Israel, who go to bring news, announce in the days of Hezekiah? This is what they shall announce: The Lord has founded in Zion; He has set up therein a fitting and powerful king; the Lord is with him. <b>and therein shall the poor of His people shelter themselves</b> Even from the ten tribes they would come there, as is related in II Chron. (30:6), “Hezekiah sent messengers throughout the border of Israel, to return to the Holy One, blessed be He. <b>The harsh prophecy concerning Moab</b> Isaiah prophesied that Sennacherib would come upon Moab and exile them, as it is said (infra 16:14): “In three years, like the years of a hireling, shall the glory of Moab be debased.” <b>for on the night that Ar of Moab was pillaged, it was as though they were sleeping silently</b> Moab was silent as though they were sleeping silently and were unable to wage war, and on another night when Kir of Moab was pillaged, it was as though they were sleeping silently. Jonathan renders: And they were sleeping. Ar and Kir were two provinces of Moab. <b>They went up to the temple, and Dibon</b> Moab went up to the temple, and the people of Dibon to the high places. <b>to weep</b> These would weep in the temple, and these would weep atop their high places. <b>sighing</b> Heb. יֹרֵד, sighing and roaring with weeping. Comp. (Judges 11:37) “And I will cry, (וְיָרַדְתִּי) on the mountains,” and (Lam. 3:19) “Remember my affliction and my cry (וּמְרוּדִי).” <b>because the armed men of Moab shall cry in alarm</b> Since the armed men of Moab shall cry out towards the battle, and the soul of Moab shall cry out for itself, like one mourning for himself. <b>My heart shall cry out for Moab</b> The Jewish prophets are not like the gentile prophets. Balaam sought to uproot Israel for no reason, whereas the prophets of Israel bewail the calamity that befalls the nations. <b>its bars as far as Zoar</b> Heb. בְּרִיחֶיהָ, bars. For the entire strength of Moab shall my heart cry, as far as Zoar, which is a third born heifer; it is their main strength, like a heifer born third to its mother. Alternatively, שְׁלִשִׁיָּה means a strong heifer. Jonathan, however, renders בְּרִיחֶיהָ like בּוֹרְחֶיהָ, those of her who flee. Those who flee shall flee from them to escape to Zoar, as Lot, their forebear, fled to Zoar. <b>the ascent of Haluhith</b> A place on the ascents of the mountain, named “the ascent of Haluhith,” and similarly (Jer. 48:5), “The descent of Horonaim.” Those who flee through them shall weep. All these locations are from Moab. <b>they shall raise</b> Heb. יְעֹעֵרוּ, they shall cry, and this is an Aramaic expression, for Jonathan renders (infra 16:10): “The treader shall not tread; I have abolished the cry,” as: “They shall not cry (יְעוֹעֲרוּן) with their voice.” <b>the waters of Nimrim</b> The river of that place. <b>shall be a waste</b> from the blood of the fallen that was mixed and fell into it. <b>for the grass has dried up</b> meaning their heroes and their kings and their rulers, and since the land of Moab is noted for its good pastureland, as we learned (Menachoth 87a): “Rams from Moab,” he therefore compared its retribution to the destruction of its pastureland. <b>Because of the many things they did</b> Because they did many things, this retribution shall come upon them, for they were unappreciative, for in many places Abraham stood up for Lot: when he left Haran, and when he went to Egypt, and in his merit he was sent out of the overturning of Sodom, and he fought for him with Amraphel and his allies. For this, they should have repaid his descendants with favors. Yet they taunted them when Sennacherib exiled the Reubenites and the Gadites, and the Israelites were weeping and lamenting, and they would say to them, ‘Why are you lamenting? Aren’t you going to your father’s house? Didn’t your father Abraham come from the other side of the river?’ And this is what is stated (Zephaniah 2:8): “I heard the insults of Moab and the jeers of the children of Ammon.” Moreover, they aided Sennacherib for three years when he besieged Samaria. This is what is stated (infra 16:14): “In three years, like the years of a hireling, the glory of Moab shall be debased.” <b>and their appointed territory</b> Heb. וּפְקֻדָּתָם. Jonathan renders: and their boundaries that are on the western sea, shall be taken. This is an expression of appointment. Comp. (Num. 4:16) “And the appointment of Eleazar the son of Aaron the priest.” The land over which they were appointed, shall be taken from them. <b>by the western sea, they shall take them</b> The enemies shall take them, namely the boundaries. Alternatively, it may be interpreted as: and their visitation; i.e., their visitation that I will bring upon them will be, that to the valley of the willows they shall carry them off. The enemies shall exile them to the land of Babylon, which is the valley of the willows, as it is said (Ps. 137:2): “On willows in its midst we hung our harps.” <b>Eglaim...Beer-elim</b> They are places on the border of Moab. <b>her wail</b> the wail of Moab. <b>and Beer- elim</b> And to Beer elim. <b>The waters of Dimon</b> The name of the river. <b>have been filled with blood</b> Like the name of the river. [The name דִּימוֹן resembles דַּם, blood.] <b>for I will place upon Dimon additions</b> Its name is blood, and I will add the blood of the fallen, to fill it. Jonathan renders, however: כְּנִישַׁת מַשַׁירְיָן, the gathering of the camps, the camps joined together. This is an expression of (infra 21:1) “Join (סְפוּ) year to year”; (Deut. 29:18) “to add (סְפוֹת) the inadvertent sins.” <b>for the survivors of Moab is the lion</b> The survivors which Sennacherib will leave over, Nebuchadnezzar will carry away in his time, and he will destroy them. And he is called “the lion,” as the matter is stated (Jer. 4:7): “The lion has come up out of his thicket.” <b>and for the remnant</b> of Israel. <b>is the land</b> [i.e,] your land. <b>Send lambs of the ruler of the land</b> Be not proud. Do you not know that the ruler of your land, Mesha, king of Moab, (II Kings 3:4) was a sheepman; and he would repeatedly pay tribute to the king of Israel one hundred thousand lambs. Send those lambs of your ruler from Sela Midbarah to the mountain of the community of Zion. <b>like a wandering bird</b> from its nest. <b>driven from the nest</b> like young birds driven from their nest, who roam and wander, so shall the villages of Moab wander to the fords of the Arnon. <b>deliberate judgment</b> This is an expression of a debate of judgment, to choose for yourself what is good. Comp. (Job 34:4) “Let us choose for ourselves what is just.” [derajjsnement in O.F., discernment.] <b>make like the night your shadow</b> Make yourself a shadow at noon that will darken your shadow like night, to hide therein from before your enemies. <b>conceal the exiles</b> If the exiles of My people flee again through your land in the days of Nebuchadnezzar, do not turn them over to the Chaldees but conceal them. <b>May My exiles sojourn among you</b> The fleeing children of Israel. <b>become a hiding place for them</b> for you too shall know the soul of the wanderers, what their distress is. <b>for the milking has come to an end</b> Your squeezing, your wealth and your glory, which you had through your flocks and your cattle, from which you would squeeze milk and cream. <b>the udders have vanished</b> Heb. כָּלָה שֹׁד, an expression of breasts that supply milk. Comp. (infra 60:16) “And the breast of (וְשֹׁד) the kings you shall suck.” <b>the tramplers have ceased</b> Your animals that trample [the earth] in your land. <b>And the throne shall be established through lovingkindness</b> When this destruction comes upon you, then the throne of David shall be established and magnified, for at that time, Sennacherib shall meet his downfall through Hezekiah, whose throne shall be established through the lovingkindness that he shall perform, as we find that he bestowed lovingkindness, as it is stated in II Chron. (30:24): “For Hezekiah, king of Judah provided for the assembly a thousand bulls and seven thousand sheep.” <b>and there shall sit...one who judges and demands justice and performs righteousness</b> Heb. וּמְהִר צֶדֶק. Jonathan renders: and performs justice. <b>they have become very proud</b> Heb. גֵּא מְאֹד, [lit.] he has become very proud. <b>their pride and their haughtiness</b> are improper, for the source of the nurturing of their branches was through illegitimacy and the incest of the daughters from their father. <b>and their conception</b> Heb. וְעֶבְרָתוֹ, their conception, [lit. his conception.] Alternatively, עֶבְרָתוֹ means “his anger,” the anger they bore for Israel. <b>improper</b> Their heroes acted improperly, for they were unappreciative. <b>Therefore, Moab shall wail for Moab</b> [lit. to Moab,] for Moab. <b>for the walls of Kir-hareseth</b> Heb. לַאֲשִׁישֵׁי, for the walls of Kir-hareseth. <b>for the walls</b> Comp. (Jer. 50:15) “Her walls (אָשְׁיוֹתֶיהָ) fell.” <b>shall you lament, but broken-hearted</b> Heb. נְכָאִים, broken. <b>shall you lament</b> Heb. תֶּהֶגּוּ. <b>grain fields</b> Heb. שַׁדְמוֹת. <b>the vine of Sibmah</b> We can deduce that Heshbon was a place of fields and Sibmah a place of vineyards. Now if you ask, All these are cities of the east side of the Jordan, and Israel took them from the hands of Sihon. Now when did they return to the hands of Moab? When Sennacherib exiled the Reubenites and the Gadites, the neighboring Moabites came and settled in them. <b>has become desolate</b> Heb. אֻמְלָל, has become desolate. <b>its saplings</b> its choice saplings. <b>they reached as far as Jazer</b> The grain fields and the vine and the saplings mentioned here are merely an allegory. They represent camps, companies, and rulers [in the days of these peoples]. So did Jonathan paraphrase it. <b>they reached as far as Jazer</b> they went into exile. <b>they strayed to the desert</b> lit. they strayed the desert. <b>its tendrils</b> its branches; and they are the symbol of its exiles. <b>spread out</b> Heb. נִטְּשׁוּ, scattered. Comp. (Ezekiel 29:5) “And I will scatter you (וּנְטַשְׁתִּיךָ) in the desert”; (I Sam. 30: 16) “And behold, they were scattered (נְטוּשִׁים)”; (II Sam. 5:22) “And spread out (וַיִּנָּטְשׁוּ) in the valley of Rephaim.” <b>I will weep with the weeping of Jazer</b> Jonathan paraphrases: As I brought camps upon Jazer, so will I bring killers upon Sibmah, and, according to the wording of the verse, the prophet states: Similar to the lamentations of Jazer, I have to lament over you, the vine of Sibmah. <b>I will be sated over you with my tears</b> Heb. אַרְיָוֶךְ, I will be sated over you. There are some words that serve as two words. Comp. (Jer. 10:20) “My children went out of me (יְצֵאוּנִי)”; (Jos. 15:19) “A dry land you have given to me (נְתַתָּנִי)”; (Gen. 37:4) “To speak to him (דַּבְּרוֹ) peacefully.” <b>your figs</b> Heb. (קִיצֵךְ), the figs that are dried out in the summer. <b>a shout</b> the noise of robbers and spoilers. <b>from the fruitful field</b> Heb. כַּרְמֶל. That is a place of a forest and grain fields. <b>no shout</b> Heb. יְרֹעָע, an expression of a shout of (תְּרוּעַת) joy. <b>the shout have I abolished</b> the voice of those assembled to lay the beam to press the grapes. <b>shall moan</b> in lamentation. <b>that Moab has wearied on the high place</b> to wage war on the high places of the towers. <b>and he shall enter his sanctuary</b> to the place where they prepare themselves and ready themselves there to pray. <b>This is the word</b> the end of Moab’s destruction at the hands of Nebuchadnezzar. <b>that the Lord spoke concerning Moab long ago</b> Many days before the calamity came upon it, Isaiah prophesied this about it. Alternatively, “Long ago,” denotes the time when Balak hired Balaam. <b>And now, the Lord has spoken</b> to bring the retribution near to them. <b>In three years like the years of a hireling</b> Because of three years that they aided Sennacherib when he besieged Samaria, and they aided him without compensation, as though they were his hirelings, the glory of Moab shall, therefore, be debased among the rest of Sennacherib’s multitudes, for he swept them away into captivity from the midst of that army and went away. And so it is related in Seder Olam (ch. 23): He swept away the Ammonites and the Moabites who aided him when he besieged Samaria three years, to fulfill what is said: “Three years like the years of a hireling, etc.” It can further be explained as follows: “Three years like the years of a hireling.” Three years were decreed upon you as a reprieve, but they will be exact, and the retribution will not be delayed further, as a hireling is exact with the years of his hire, to limit them. <b>the glory of Moab shall be debased</b> in the eyes of all the great multitude of Sennacherib. <b>and the remnant</b> The survivors left to Moab.  <b>not many</b> Heb. לוֹא כַּבִּיר, an expression of a large number. <b>I shall be removed from being a city</b> [The Hebrew denotes] an expression of removing. <b>removed from a city</b> from being a city. <b>a depth</b> Heb. מְעִי, an expression of lowness and depth, like the depth of the seas (כִּמְעוֹת). <b>The cities of Aroer are abandoned</b> Jonathan renders this as an expression of destruction. Comp. (Jer. 51:58) “shall be destroyed (עַרְעֵר תִּתְעַרְעַר), and he explained it in reference to the cities of Aram, i. e., Jonathan renders it: Their cities are abandoned, they are destroyed. The Midrash Aggadah (introduction to Lam. Rabbah 10 [with variations], Yalkut Machin) asks in amazement, since Aroer was [part] of Eretz Israel, as it is said (Num. 32:34): “and Aroer.” He is dealing with Damascus and he announces matters concerning Aroer? But, since in Damascus there were streets as numerous as the days of the solar year, and in each one was a pagan deity, which they would worship one day in the year, and the Israelites made them all into one group and worshipped all of them every day, he, therefore, mentioned the downfall of Aroer juxtaposed to Damascus. I explain it, however, according to the simple meaning of the verse, as follows: Since Rezin and Pekah son of Remaliah joined together, and the prophet prophesying about the downfall of Damascus, and saying, “Behold, Damascus shall be removed from [being] a city,” and the cities of Aroer which belonged to Pekah were already abandoned, for the Reubenites and the Gadites had already been exiled, and they were always given to the flocks of sheep, and the sheep of Moab would lie there undisturbed, he continues to say that the kingdom of Pekah shall continue to be gradually terminated, and that Samaria, too, shall be captured in the days of Hoshea, and then (v. 3) And a fortress shall cease from Ephraim and a kingdom from Damascusfor Rezin shall be killed. <b>like the glory of</b> the ten tribes, shall these also be [var. Aram, too, shall be]. These shall be exiled to Halah and Habor, and these shall be exiled to Kir, as it is stated (II Kings 16:9): “And exiled its inhabitants to Kir, and he slew Rezin.” <b>And the fatness of his flesh shall become emaciated</b> Jonathan [renders]: And the wealth of his glory shall be exiled. <b>And it shall be like gathering the harvest of the standing grain</b> Just as at the time of the harvest, the reaper gathers the bundle of the standing grain in his one hand and with his other arm he reaps the ears, so will Sennacherib uproot and exile everyone, and even the gleanings that fall at the time of harvest he will gather and carry it off. That is to say that even those who flee will not escape his hand, and they will gather them [var. and he will gather them] [like one who gathers ears]. <b>in the valley of Rephaim</b> That is the valley that is before Jerusalem. In the Book of Joshua (15:8, 18:16) you will find that the valley of Rephaim adjoins Jerusalem. <b>And...shall be left in it</b> Hezekiah and his company, who are inside Jerusalem. They are few people like the gleanings of a vineyard and like the cutter of an olive tree, who leaves over two or three berries. <b>like the cutter of an olive tree</b> Heb. כְּנֹקֶף, like the one who cuts olives to pick them from the tree. Comp. (infra 10:34) “And the thickets of the forest shall be cut off (וְנִקַּף).” Our Rabbis expounded: “And...shall be left in it,” as referring to Sennacherib’s army; i.e., there shall be left in the multitude of Sennacherib a few people like the cutter of an olive tree, as it is stated in the Aggadah of ‘Chelek’ (95b). <b>at the end of the uppermost bough</b> at the end of the bough. <b>on its branches</b> Heb. בִּסְעִפֶיהָ. Comp. infra (27:10) “And he shall finish its branches (סְעִיפֶיהָ).” Also (supra 10:33), “Lops off the branches (מְסָעֵף).” <b>shall turn</b> Heb. יִשְׁעֶה, shall turn to his Maker. Comp. (Gen. 4:4) “And the Lord turned (וַיִּשַׁע) to Abel.” <b>man</b> the righteous men remaining among them. <b>he shall not regard</b> [lit. he shall not see.] They shall not be important in his eyes. <b>the cities of his strength</b> [The antecedent is] Israel. <b>like the abandonment of the forest and the many branched trees</b> Forsaken like this forest, desolate without people. <b>forest</b> Heb. הַחֹרֶשׁ. This is a forest, as [Onkelos] translates בְחוּרְשַָׁא בַיַעַר, in the forest (Deut. 19:8). <b>and the many branched trees</b> This, too, is a forest, a place of trees. Like the abandoned cities of the Amorites, which they left in desolation in the days of Joshua like the forest and the many branched trees and fled because of the children of Israel, and the land of Israel was desolate. <b>because I planted you</b> Because, when I planted you in the beginning, I planted a pleasant planting, twelve sons of Jacob, and when your saplings raised branches, they gave forth improper seed, like strange branches which are not of the species of the vine but resemble the vine. <b>you sow it</b> You give your seed into that sapling. [It is also possible to say that “and with the branch of a stranger you sow it,” means that you intermarry with the nations and they mingled with you.] <b>On the day of your planting you mingled</b> Heb. תְּשַׂגְשֵׂנִי, an expression of mingling. Your branches became mingled with sorts of grasses and mixtures that spoil the branches of the vine. That is to say that in the place where I planted you for Me as a vineyard, there you corrupted your deeds. That is what Ezekiel said to them (20:5): “On the day I chose Israel, and I lifted My hand to the seed of the house of Jacob, and I became known to them in the land of Egypt.” And it says further (verse 8): “And they rebelled against Me and they refused to obey...” Here, too, תְּשַׂגְשֵׂנִי, you became mingled with the abominations of Egypt. <b>and in the morning you cause your seed to blossom</b> And on the morrow, when I took you out of there, and I brought you into the land, there, too, your evil seed you caused to blossom. <b>a heap of harvest on a day of sickness</b> a heap of bad harvest that lies by day and by night, that harvest is stricken ill, it has reached a day of distress. [Rashi in printed editions.] [Since it is difficult to make sense of this comment of Rashi, Parshandatha prefers the reading of most mss.:] <b>a heap of harvest on a day of sickness</b> a heap of bad harvest, as “on a day of sickness” proves, that harvest reached a day of distress. <b>a heap</b> Heb. נֵד. This is an expression of a tall heap. Comp. (Exodus 15:8) “Running water stood erect like a heap (נֵד).” Also (Ps. 33:3), “He gathers like a heap (כַּנֵּד).” [The words:] נֵד and נוֹד are not the same [i.e., נֵד is a heap or a stack, and נוֹד is a flask.] <b>and mortal pain</b> that you were paid your reward. <b>mortal</b> Heb. אָנוּשׁ, distressed by severe illness. Comp. (II Sam. 12: 15) “And he became mortally ill (וַיֵּאָנַשׁ),” also (Micah 1:9), “For her wounds are mortal (אֲנוּשָׁה) .” Alternatively <b>and in the morning you cause your seed to blossom</b> Before the heat comes, you have blossomed, and it is customary for the vineyard to blossom when the heat comes, and the one that blossoms in the morning does not thrive. This is in the Midrash of Rabbi Tanhuma (Sh’lach 12). <b>Woe to a multitude of many peoples</b> This is a principle followed throughout all generations; the scourge by which Israel is punished, shall eventually suffer. Therefore, the prophets who prophesy Israel’s retribution through the nations, juxtapose after it the retribution of the nation by which Israel was punished. <b>a multitude of many peoples</b> The armies of Sennacherib. <b>they rush</b> an expression of rushing and roaring. <b>and He shall rebuke them</b> [lit.] him i.e., the Holy One, blessed be He, [shall rebuke] that rushing [or throng]. <b>like the chaff of the mountains</b> He likens the wicked to the most inferior of all species and the most inferior of that species. The chaff of the mountains is drier than that of the valleys. <b>and like the thistle blossoms</b> Heb. וּכְגַלְגַל. That is from the blossom of the thistles called kardouns in O.F. [chardons in modern French] similar to those with which they pull woolen garments, and they are not hard. When the end of the summer arrives, they burst open by themselves and the wind scatters them. Now that bursting is made like a round wheel (גַלְגַּל) [var. like a wagon wheel], like a sort of eye in the center with five spokes around it. <b>and behold there is fright</b> Demons come upon the enemy and frighten him. <b>before morning he is no more</b> The enemy is not in the world. <b>this is the portion of our plunderers</b> The portion of Sennacherib and the portion of Gog and Magog, when they come to plunder us. <b>Woe to the land shaded by wings</b> Jonathan renders: to which they come in ships from a distant land, and their sails are spread out like an eagle that flies with its wings. I say, however, that because they live in the east, and the land is hot, birds assemble there, and it is shaded by the birds’ wings. Now this prophecy concerns the armies of Gog and Magog, as the matter is stated in Ezekiel (38: 5) “Persia, Cush, and Put with them.” <b>Go swift messengers</b> to see whether it is true that the Israelites have returned to their place, a nation which is pulled and torn, to a people that is awesome from its inception. <b>from their beginning and onward</b> From the day it was chosen as a people and onward. <b>a nation punished in kind</b> Heb. קַו-קָו [lit. a line for a line, i.e.,] when he is punished for his sin, he is punished in kind and given to be trampled. Alternatively, קַו-קָו is an expression of vomit (קִיא) (Lam. 3:45): “Loathsome and rejected.” <b>river</b> [figurative for] kings. <b>All inhabitants of the world, etc.</b> You need not send messengers for this, for when a standard of the mountains is raised, you shall see the ingathering of the exiles, and when a shofar is sounded you shall hear. <b>I will rest</b> from paying Esau his just deserts; I will turn away from all My affairs and I will look down upon My dwelling-place to do good to it. <b>like a clear heat upon herbs</b> It will illuminate it and cause to shine like the clear heat of the sun on herbs. Comp. (II Kings 4:39) “To gather herbs (אוֹרוֹת) .” <b>like a cloud of dew</b> for which the reapers long, to refresh themselves during the heat of the harvest. <b>For before</b> the ripening of the harvest of Amalek and of Gog, when he has not yet filled his desire and his hope, that he plans to destroy his brothers. <b>when the blossom is past</b> i.e., when its blossom is past and the grain is close to becoming ripe in its ears and before the buds of his vine become ripening grapes, ripened to the extent of being בֹּסֶר, i.e., when the grapes become as big as a white bean. This is called בֹּסֶר and also גֵּרוּעַ. <b>and he shall cut off</b> i.e., the cutter shall cut off the tendrils; these are the branches and the boughs. <b>with pruning hooks</b> sarpes in O.F. [serpes in Modern French]. <b>and the roots</b> These are the roots of the vines, called ceps in O.F. <b>he cut [them] off</b> Heb. הֵתַּז. i.e., to say that He shall slay the officers and the rulers of Esau and of Gog and his armies and his allies. <b>They shall be left</b> [i.e.,] their corpses. <b>to the birds of the mountains</b> Heb. לְעֵיט הָרִים, to the birds of the mountains. <b>shall spend the summer upon them</b> All the days of the summer. <b>shall spend the winter</b> All the days of the winter. From there they deduced that the judgment of Gog in the future shall be twelve months. <b>is riding on a light cloud</b> quickly to send easily and quickly the decree of His word to punish Egypt. <b>and the idols of Egypt shall quake from before Him</b> They will have no power to save their people from the messengers of the king of Assyria. The prophet presented the retribution of Egypt in this manner, unlike the way he presented it to other nations, because they are accustomed to being punished in this manner. (Exodus 12:12) “And I will pass through the land of Egypt...and upon all the gods of Egypt [will I execute punishment],” and it is customary to frighten a person with a misfortune from which he has already suffered. <b>And I will stir up Egyptians against Egyptians</b> The end of the verse explains its beginning: And they shall war one man against his brother. <b>And the spirit of Egypt shall empty out</b> Heb. וְנָבְקָה. His wisdom shall be emptied out. Comp. (infra 24:1) “Empties out (בּוֹקֵק) the land.” <b>sorcerers</b> Heb. הָאִטִּים, one of the names of the idols. <b>And I will deliver</b> וְסִכַּרְתִּי, And I will deliver. Alternatively, it can be interpreted as an expression like (Gen. 8:2): “And the fountains of the deep were stopped up (וַיִּסָּכְרוּ).” I will stop him up and bind him. <b>into the hands of a harsh master</b> Heb. אֲדֹנִים קָשֶׁה. Any expression of lordship is used in the plural, even for a singular. Comp. (ibid. 39:20) “Joseph’s master (אֲדֹנֵי)”; (ibid. 16) “Until his master (אֲדֹנָיו) came.” <b>and a mighty king</b> The king of Assyria. <b>And water from the sea shall dry up</b>  Heb. וְנִשְּׁתוּ, an expression like (Lam. 3:47): “The desolation (הַשְׁאֵת) and the breach.” Since the entire productivity of Egypt is due to the Nile, since no rain falls there, but the Nile rises and waters it through its man made canals, he, therefore, compares its retribution to the drying up of canals. [Some manuscripts read:] Rivers and canals.  <b>And water from the sea shall dry up</b> And the sea shall not return the Nile to its source, but the Nile will descend into it and will not ascend to water Egypt. <b>and the river</b> This is the Nile. <b>And they shall abandon</b> When the water decreases, the mud is noticeable in it, and it becomes a mire and is abandoned.  <b>the deep canals</b> Heb. יְאֹרֵי מָצוֹר. The deep canals, like the ditches of the sieges of cities. [Rashi according to Parshandatha. Printed editions read:] In the ditches of the sieges of cities. <b>reeds and rushes</b> that grew there because of their abundant water. <b>shall be cut off</b> When the canals dry up, the reeds stop growing, and they dry up and fall. Jonathan renders: Shall not come up. Elsewhere (infra 33:9), he renders: “The Lebanon was dried up, cut off (קָמַל),” as ‘fell.’ I say, however, that it is an expression of cutting off, that they are cut off by themselves because of their dryness, and they fall. <b>The well-rooted plants by the stream, by the brink of the stream</b> Heb. עָרוֹת, an expression denoting something rooted very well. Comp. (Psalms 37:35) “The wicked, terrible in power, striking roots (מִתְעָרֶה) like a green tree in its native soil.” Menachem, too, equated it in this manner in his lexicon. [Menachem, however, explains both terms as an expression of growing and of freshness.] Seeds, well-rooted by the Nile, and even on its brink, and all those planted thereby, everything shall dry up and be driven away. <b>And...shall lament</b> Heb. וְאָנוּ, an expression of lamentation and mourning. <b>the fishermen</b> They are the Egyptians who catch fish from the Nile, which spreads and goes up into many canals made on its banks over the surface of all the land of Egypt, unlike other rivers. <b>fishhooks</b> ajjm in O.F. <b>Those who work at flax</b> Who sow flax by the river. <b>to be combed</b> Flax that they comb and from which they weave fish nets, which are made with many holes. <b>nets</b> [lit. holes.] Since the suffix is irregular, ordinarily חוֹרִים Rashi enumerates similar instances e.g.,] (Psalms 8:5) “The beasts of the field (שָׂדָי)”; (Jer. 22:14) “And he will cut out for himself windows (חַלּוֹנָי).” <b>And its foundations shall be crushed, all who make dams</b> Eklusa in O.F., a sluice. Comp. (Gen. 8:2) “And the fountains of the deep were stopped up (וַיִּסָּכְרוּ),” for they would stop up the water that went out of the banks of the river and spread out, forming a pond of still water, standing in its place, where fish would spawn. The prophet says that the foundations of their diggings shall be crushed, and the dammed up pools that they made. <b>still ponds</b> An expression like (Ex. 31:17): “He rested and was refreshed (וַיִּנָּפַשׁ),” for the water of the ponds rests and stands in one place. Jonathan, however, renders: Who would make the dams and gather the water, each one for himself. <b>How will you say</b> from now on to Pharaoh, each one of you about himself, I am a son of the wise? Since he will fail because of your counsel, how will you boast before him to say, We are sons of the wise, O you who are a son of the kings of old. <b>have become foolish</b> Heb. נוֹאֲלוּ, an expression related to אֱלִילִים, fools. <b>have been misled</b> Heb. נָשְּׁאוּ, have been misled. Comp. (Gen. 3:13) “The snake misled me (הִשִּׁיאַנִּי) and I ate.” <b>The Lord has poured into its midst</b> He mixed a drink for them in its midst, which perverted their spirit, an expression similar to (Prov. 9:2), “She mixed (מָסְכָה) her wine.” Mixing a beverage in a cask until he blends it to its proper flavor is called מֶסֶךְ. <b>perverseness</b> Heb. עִוְעִים, the name of a malady of confusion. <b>that either the head or the tail, the branch or the reed shall do</b> These are the sorcerers and the astrologers who see in the stars that in the sky are heavenly bodies called by these names, formed in the pattern of a head and a tail, and they are placed in Aries. [Other editions read:] In Draco. Alternatively, it can be interpreted like the Targum: a head and a lower dignitary, a prince and a governor. <b>And the land of Judah shall be to Egypt for a dread</b> When those remaining in Egypt from the captivity of Sennacherib hear of his downfall, that he will fall in the land of Judah without any physical warfare, they will know that the Divine Presence is manifest in Israel and that their Savior is mighty, and they will fear and be frightened of the land of Judah. <b>a dread</b> Heb. לְחָגָּא, an expression of a breach and fear and fright, similar to (Psalms 107:27): “They were frightened (יָחוֹגוּ) and wander like a drunkard,” similarly (Song 2:14), “In the cracks of (בְּחַגְוֵי) the rock.” <b>because of the plan of the Lord of Hosts which he planned against him</b> to cause him to fall into the hands of Sennacherib, and Judah will escape from his hand. <b>On that day there shall be five cities, etc.</b> We learned in Seder Olam (ch. 23): Following Sennacherib’s defeat, Hezekiah stood up and released the armies he had brought with him from Egypt and from Cush in chains before Jerusalem, and they imposed upon themselves the kingdom of heaven, and returned to their place, and it is said: “On that day there shall be five cities, etc.” They went and built an altar to the Lord in the land of Egypt and they would sacrifice on it to heaven, to fulfill what was said: On that day there shall be an altar to the Lord in the land of Egypt. Some of our Sages expounded it in the tractate Menahoth (109b) as referring to the altar of the temple of Onias the son of Simon the Just, who fled to Egypt and built an altar there. <b>speaking the language of Canaan</b> like the Israelites in the land of Canaan. <b>one of which will be called “the city of Heres.”</b> Jonathan paraphrases: The city of Beth-shemesh which is destined to be destroyed will be said to be one of them. Jonathan renders “Heres” in two ways: an expression related to (Job 9:7) “Who says to the sun (לַחֶרֶס) and it will not shine,” [הֶרֶס and חֶרֶס being interchangeable since ‘heh’ and ‘heth’ are both gutterals,] and an expression of demolition and destruction. (Some editions add:) And whence did Jonathan derive this? From Jeremiah’s prophecy, which he prophesied in Tahpanhes (43:13): “He shall also break the monuments of Beth shemesh which is in the land of Egypt.” We learn from here that Beth-shemesh that was in the land of Egypt [and the monument] was destined to be destroyed, and the monuments mentioned there are identical with “the monument beside its border, to the Lord,” mentioned here, and it may be said that Beth-shemesh was situated in the border of Egypt on the boundary. Therefore it is stated: Beside its border. <b>And it shall be</b> The altar shall be for a sign and for a witness between them and the Omnipresent. <b>a savior and a prince</b> Heb. מוֹשִׁיעַ וְרָב, a savior and a prince. <b>And the Lord shall be known to the Egyptians</b> The strength of His might shall be recognized by them. <b>And...shall plague</b> Heb. נָגֹף. This is an expression of smiting. <b>plaguing and healing</b> And after the plague, He will create a cure for them. <b>and He shall accept their prayer</b> [lit.] and He shall be reconciled with them. <b>there shall be a highway</b> And there shall be a paved road by which they will always go from Egypt to Assyria. <b>and Assyria shall come upon Egypt</b> Jonathan renders: And the Assyrians shall wage war with the Egyptians. <b>Israel shall be a third to Egypt and to Assyria</b> for a blessing, since there was no prominent nation in the world at that time like Egypt and like Assyria, and the Jews were humble in the days of Ahaz and in the days of Hoshea the son of Elah. And the prophet states that, through the miracle that will be performed for Hezekiah, Israel’s name will be greatly magnified, and they will be as prominent as one of these kingdoms in regards to blessing and greatness. <b>Which...blessed them</b> [lit. him,] i.e., Israel. <b>Blessed is My people</b> Israel, whom I chose for Myself as a people when they were in Egypt. <b>and the work of My hands</b> I showed them with the mighty deeds I performed wondrously against Assyria, and through those miracles they will repent and be as though I just made them anew, and they will be My heritage, Israel. Jonathan paraphrased this in a similar manner. <b>and you shall gird sackcloth over your loins</b> (וּפִתַּחְתָּ) Jonathan renders: “And you shall gird the sackcloth over your loins.” And his interpretation is evidenced by the fact that until now, He had not commanded him to gird himself with sackcloth, that He should tell him to remove it. Moreover, when He tells him, “And you shall remove your shoes from upon your feet,” this is a sign of mourning. (It is, therefore, likely that He commanded him to gird himself with sackcloth, also a sign of mourning.) And the meaning of וּפִתַּחְתָּ is like: (Exodus 39:6) “Engraved like the engravings of a seal (מְפֻתָּחוֹת פִּתּוּחֵי חוֹתָם),” to gird himself with sackcloth tightly on his flesh, so that it appears to be engraved in his flesh. <b>over your loins</b> above your loins. <b>naked</b> (עָרוֹם). Jonathan renders: פְּחֵיחַ, with torn and worn out clothing, but not actually naked. <b>three years</b> shall he go in this manner as a sign and a symbol for Egypt and for Cush, that, at the end of three years the king of Assyria shall lead the captivity of Egypt... We learn that Tartan conquered Ashdod three years prior to the downfall of Sennacherib, for his downfall was when he brought the captives of Egypt and Tirhakah the king of Cush before Jerusalem in chains, when he came to besiege Hezekiah. <b>with bare buttocks</b> (וַחֲשׂוּפַי), like חֲשׂוּף, and the yud is superfluous, like the yud of חַלּוֹנָי (the window), חוֹרָי, (nets), שָׂדָי (the field). <b>buttocks</b> Near the anus. Comp. (II Sam. 10:4): “And he cut off their garments in half, up to their buttocks (שְׁתוֹתֵיהֶם).” This retribution was due them because of Ham their ancestor, who saw his father’s nakedness and did not cover it, payment in kind. <b>shall be broken and ashamed</b> All those who look in expectation upon the aid of Cush and boast of the support of Egypt. <b>their boasting</b> vantance in O.F. <b>the inhabitants of this isle</b> The land of Israel, who relied on Pharoah for aid. <b>isle</b> like the islands of the sea. <b>The harsh prophecy of the western desert</b> This prophecy refers to Babylonia, as is delineated therein. If you ask, Did he not already prophesy about it (supra 13): “On a tranquil mountain raise a banner,” and the entire chapter? sometimes the prophecy comes into his mouth today in one manner, and later in another manner. <b>The harsh prophecy of the western desert</b> Jonathan paraphrases: A harsh prophecy concerning the armies that come from the desert, as numerous as the waters of the sea. <b>like tempests in arid land, to pass</b> Like a tempest that whirls in an arid land, that raises much dust. <b>to pass</b> So will many camps pass to come upon Babylon. <b>from the desert</b> they shall come to them (lit.. to her). <b>from an awesome land</b> Jonathan renders: From a land where mighty deeds have been performed. It is also possible to explain that it is a place of snakes and scorpions, as it is said (Deut. 8: 15): “The great and awesome desert.” <b>A harsh prophecy</b> The prophet says, “This harsh prophecy concerning Babylon was told to me.” <b>the traitor shall be betrayed</b> Jonathan renders: The robbers are robbed and the plunderers are plundered. The Hebrew wording, according to the Targum, is to be explained thus: The traitor another will come and betray him; and the plunderer another will come and plunder him. These are Persia and Media, who rob and plunder Babylon, who, until now plundered and robbed all the countries. <b>march, Elam</b> and come upon them (lit., her). <b>besiege, O Media</b> (צוּרִי). I.e., besiege Babylon with a siege. Comp. (II Sam. 22:3) “God is my rock (צוּרִי).” The accent is on the latter syllable, on the “resh,” whereas, in this case, the accent is on the first syllable, like “rise (קוּמִי),” “return (שׁוּבִי).” <b>all sighs have I brought to an end</b> (אַנְחָתָה). (This is) not (spelled with a) “Mappiq heh,” (which would mean “her sigh”) for this is like “all sighs in the world,” and it is an expression denoting a great sigh of many people (sospiradic in O.F.). All sighs have I brought to an end, for the world was sighing because of the yoke of the kingdom of Babylon; now I have brought it to an end. <b>my loins are filled with trembling</b> The prophet is merciful and sighs over the retribution meted out to the nations. This is the Midrash Aggadah (Tan., beginning of Balak). According to its simple meaning, however, the prophet is reciting the lamentation and the mourning as though this were Babylonia lamenting.  <b>pangs (צִירִים),</b> an expression denoting trembling and pains. And our Rabbis said: A woman has doors and hinges (צִירִים) on her womb just as the doors of a house have hinges (Bechoroth 45a).  <b>I became confused</b> This is a malady known as עֲוִית, convulsions, in the language of the Sages. <b>fright</b> (פַּלָּצוּת). fright. <b>the evening of my desire</b> The night that I longed for, for rejoicing and for a banquet. In the Book of Josipon we find that he was happy since his troops had defeated the army of Persia. (Book 1, ch. 5) That night He made for me into trembling, as it is said (Dan. 5:1): “King Belshazzar made a great feast...They drank wine...(verse 4). On that very night, King Belshazzar was slain...(verse 30).” (6:1) “And Darius the Mede received the kingdom.” <b>setting up the lamp</b> (הַצָּפִית), Set up the lamp. In Gen. Rabbah (63:14) we learn that people call a lamp צָפִיתָא. <b>eating, drinking</b> And in the midst of the eating and the drinking, they cried, “Arise, princes!” <b>anoint a shield</b> They were shields of boiled leather, and they would anoint them with oil so that the weapons would glide off. The same is mentioned concerning Saul (II Sam. 1:21): “For there the shield of the mighty was rejected.” It rejected its anointing and did not absorb it, and Saul’s shield became as though it was not anointed with oil. <b>Go set up the lookout</b> One of your disciples is destined to complain about My attribute, concerning the long prosperity of Babylon, and that was Habakkuk who made a circle and stood inside it, and said (Habakkuk 2:1), “On my watch will I stand, and I will look out to see what He will speak within me.” Said the Holy One, blessed be He, “Put up that lookout and promise him in My Name that he will stand on his watch and what he sees in the downfall of Babylon he will tell.” <b>And he shall see a chariot</b> and I will show him there a sort of chariot with a pair of riders, one riding a donkey and one riding a camel, and that is a sign of Persia and Media. <b>and he shall listen attentively</b> And there he shall hear in his prophecy a representation of the mighty rumbling and stirring of armies. <b>And the lion called</b> That is Habakkuk. אַרְיֵה (lion) has the same numerical value as Habakkuk. Isaiah prophesied that Habakkuk was destined to pray for this and say the following. <b>on the watchtower, O Lord</b> O Lord, my God, I always stand on the watchtower to inform me about this. <b>And behold this is coming</b> When he prays concerning this, he will see sort of a chariot of men, etc. <b>Babylon has fallen, yea, it has fallen</b> Jonathan renders: Has fallen and is also destined to fall. This denotes two downfalls in two consecutive years, first through Media and Persia, and in the second year, through Heaven, as it is stated (supra 13:19): “And Babylon, the beauty of the kingdoms, the glory of the pride of the Chaldees, shall be like God’s overturning of Sodom...” And so we find in Seder Olam (ch. 28): And in that year the news came concerning Darius, and after him, in the year, the news, “And Babylon, the beauty of the kingdoms...shall be like the overturning, etc.” (supra 13:19). <b>My threshed grain and the product of my threshing floor</b> My hallowed grain, the stack of wheat which I was commanded by the Holy Spirit to rectify you and lead you on the straight path, like a man who threshes and winnows his grain on the threshing floor. <b>What I heard</b> from Him I have related to you. <b>The harsh prophecy of Dumah</b> That is Edom, and so does Scripture say (Ezekiel 27:32): “Who is like Tyre, like Dumah in the midst of the sea?” <b>To Me one calls from Seir</b> Said the Holy One, blessed be He: “To Me the prophet or the angel calls from the yoke of the kingdom of Seir.” <b>Watchman, what will be of the night?</b> Watcher of Israel, what will be of this night and this darkness? <b>Said the watchman</b> The Holy One, blessed be He. <b>Morning has come</b> I have the ability to make the morning shine for you. <b>and also night</b> is prepared for the wicked at the time of the end. <b>if you will request, request</b> If you make your request to hasten the end of the exile. <b>return and come</b> in repentance. <b>The harsh prophecy concerning Arabia</b> About the Arabs. <b>In the forest in Arabia did you lodge</b> I saw what you did when Assyria exiled my people, and they begged their captors to lead them through your land, since you are the descendants of their uncles, perhaps you would have mercy on them, and you were going out and lodging in the forest, the road where the caravans pass. <b>the roads of your cousins</b> the children of your uncle. <b>Toward the thirsty</b> it is customary to bring water, but you, the inhabitants of the land of Tema, did not do so, but with his bread they came before the wanderer; they brought them sorts of salty foods and blown up flasks full of air, and he would eat and ask to drink, and he would put the opening of the flask into his mouth, and the air would go into his innards, and he would die. Another explanation of “Toward the thirsty they bring water,” is as follows: I did not do so to your forefather, Ishmael; when he was thirsty, I revealed to him a well of water. <b>Since because of the swords they wandered</b> (I.e.,) my people (wandered). <b>the outstretched sword</b> (נְטוּשָׁה), spread over the surface of the earth, as (I Sam. 30:16) “And behold, they were scattered (נְטוּשִׁים) over the entire landscape,” (II Sam. 5: 18) “And spread out (וַיִּנָּטְשׁוּ) in the Valley of Rephaim.” Another explanation is that נְטוּשָׁה is like לְטוּשָׁה, sharp. All letters whose sources are close to being from one place, (i.e., from one speech organ,) are interchangeable with one another, the ‘nun’ with the ‘lamed,’ as in the case stated (in Nehemiah 13: 7): “To make him a chamber (נִשְׁכָּה),” like לִשְׁכָּה. <b>like the year of a hireling</b> I will be exact with them to limit the time like a hireling, hired by years, who is exact with the time of the completion of his year. <b>And the rest</b> the remnant. <b>the bows of the heroes of the children of Kedar</b> Archers, for they are like their forefather, (Ishmael,) about whom it is stated (Gen. 21:2): “And he was an archer.” <b>the Valley of Vision</b> This is Jerusalem, the valley concerning which most prophecies were prophesied. <b>that all of you have gone up to the rooftops</b> When an army comes upon them, they go up to their roofs to see the army and to fight. Our Rabbis, however, explained this concerning the priests who went up to the roof of the Temple with the keys of the forecourt in their hands, as is stated in the Tractate Taanith (29a). The Midrash Aggadah, however, states that they, (the people of Jerusalem,) were haughty. (This is found) in Lamentations Rabbah (Int. 24). <b>full of clamor</b> A city that was full of clamor, the voice of many people, tumultuous and happy, now, what ails you that you mourn? <b>your fallen have not fallen by the sword</b> It would have been better had they fallen by the sword than now that they have perished by hunger. <b>All your officers wandered together</b> Zedekiah and his officers, who went out to flee at night (II Kings 25:4). <b>because of the bow they were bound</b> who, because of fear of the archers, were bound to be confined within the city, and all those found therein were bound together with chains, and the majority of them fled from afar prior to this. <b>Leave Me alone</b> (שְׁעוּ מִנִּי). Leave Me alone. So says the Holy One, blessed be He, to the ministering angels. <b>trampling</b> (מְבוּסָה), trampling. Comp. (Jer. 12:10) “They trampled (בּוֹסְסוּ) My heritage.” Comp. also (Zech. 10:5): “And they shall be like heroes, trampling (בּוֹסִים) in the mire of the streets.” <b>destroying the wall</b> a day of destroying the wall.  <b>and shouting, “To the mountain!”</b> (וְשׁוֹעַ). And the voice of a shout to flee to the mountains to escape. <b>carried a quiver</b> a quiver of arrows. <b>and to the wall they attached their shields</b> (עֵרָה). Comp. (above 19:7) “The well rooted plants (עָרוֹת) by the stream,” (Psalms 37:35) “Striking roots (מִתְעָרֶה) like a green tree in its native soil.” It is also possible to explain: וְקִיר עֵרָה מָגֵן as follows: Kir is the name of the city. Comp. (II Kings 16:9) “And exiled [its inhabitants] to Kir.” The people of that province exposed their shields toward Jerusalem. <b>laid [siege] to the gate</b> (Lit., laid to the gate.) They laid siege to the gates. There is a similar expression in Kings (II 20:12) in the war with Ben Hadad, “Lay on!” And they laid siege to the city. <b>And he bared</b> (וַיְגַל), an expression of uncovering. <b>the covert of Judah</b> That is the Temple, which shielded, protected, and covered them. <b>and you looked on that day</b> for means of waging war. <b>to the weapons of the house of the forest</b> They are the three hundred shields and two hundred body shields that Solomon made, and the king placed them in the house of the forest of Lebanon (I Kings 10:16). <b>the cracks of the city of David</b> The cracks of the wall you saw that they had increased. <b>and you gathered the water of the lower pool</b> Jonathan renders: And you gathered the people to the waters of the lower pool, which is near the cracks of the city of David, to fight there, because you saw that Jerusalem had a weak spot there and was vulnerable to conquest from there. <b>And the houses of Jerusalem you counted</b> how many houses each one had, that they give of them proportionally, to take the stones and the wood to fortify the wall. <b>to fortify</b> (לְבַצֵּר), to strengthen, an expression similar to “fortified cities” (בְּצוּרוֹת) (Num. 13:28). <b>And a ditch you made</b> A pool of water, to be a defense (lit., strength) for the city. <b>between the two walls</b> the double walls, the low wall and the high wall, and the water of the old pool. <b>but you did not look to its Maker</b> Now, if you ask, Hezekiah, too, did so, as it is stated (in II Chron. 32:5) “And he strengthened himself, and he built up all the broken down wall, and he went up on the towers and outside the other wall, and he strengthened the Millo of the city of David,” the answer is that Hezekiah “trusted in the Lord God of Israel, etc.” (II Kings 18:5), but you, in the days of Jehoiakim and Zedekiah did not look to its Maker. <b>and Him Who fashioned it from afar</b> From the time He created the world, Jerusalem and the Temple were His intention. <b>you did not see</b> You did not think of Him. <b>And behold, joy and happiness</b> The Holy One, blessed be He, so to speak, is mourning, and you are eating and rejoicing. <b>for tomorrow we will die</b> in the World to Come. The prophets tell us in the name of the Holy One, blessed be He, that we will have no share in the World to Come. Let us, therefore, enjoy ourselves during our lifetime. <b>until you die</b> Jonathan paraphrases a second death in the World to Come. <b>voluptuary</b> (סוֹכֵן), he was lustful of pleasures. Comp. (I Kings 1:2): “And she shall be to him a warmer (סוֹכֶנֶת),” (San. 26b, where Rashi cites exegetes who claim that Shebna had homosexual tendencies.) Midrash Aggadah states: He was from Sichni, and he came to Jerusalem. This is in Lev. Rabbah (5:5). <b>appointed over the Temple</b> (lit., the house.) He was appointed over the entire Temple. Some say he was the High Priest and some say he was a Temple trustee. <b>What have you here</b> Scripture denigrates him because he wished to surrender Hezekiah to the king of Assyria, as is stated in San. (26a): He wrote a note and shot it on an arrow, “Shebna and his company wish to make peace; Hezekiah and his company do not wish to make peace.” <b>and whom do you have here</b> Who of your family is buried here? <b>he hews his grave on high</b> For he hewed a grave for himself among the graves of the House of David, to be buried among the kings. Therefore, he says to him, “What right of heritage do you have in these graves?” <b>he hews</b> (חֹצְבִי). The ‘yud’ is superfluous. Comp. (Deut. 33:16): “Who dwells (שׁוֹכְנִי) in the thornbush”; (Psalms 113:7) “He raises up (מְקִימִי) the poor man from the dust.” <b>Shall cast you about with a mighty toss</b> (גָבֶר) like a rooster that wanders from place to place (Lev. Rabbah ibid.) The Midrash explains גֶבֶר as a rooster. Our Rabbis, however, stated that the wandering of a man is more trying than that of a woman (San. 26a). <b>and cause you to fly.</b> Heb. (וְעֹטְךָ עָטֹה). Comp. (I Sam. 25:14) “And he drove them away (וַיָּעַט),” an expression of עַיִּט, a bird. He will make you fly away like a bird, in exile. Our Rabbis, however, stated that ‘zaraath’ broke out upon him, as is stated: (Leviticus 13:45) “And on his upper lip he shall enwrap himself (יַעְטֶה).” <b>He shall wind you around</b> like a turban that surrounds the head, the enemies and oppressors shall surround you.  <b>like a surrounding wall.</b> (כַּדּוּר). Our Rabbis, however, explained it as an expression of a ball, which they call ‘pelote’ in French, which is tossed and caught from hand to hand. <b>to a land of ample space</b> in Casiphia, the name of a place. <b>there you shall die</b> And you shall not be buried in the sepulchre of the House of David, and there the chariots of your glory shall be converted into the shame of the house of your master which you sought. <b>and from your station</b> (Lit., your stand. The Temple service was performed in a standing position.) And from your service in the Temple, He shall tear you down. <b>to Eliakim</b> He was appointed over the house when Sennacherib took him, (i.e., Shebna,) as we find, when they went out to Rabshakeh, and he revealed to him Shebna and his company, and they dragged him with their horses’ tails, as is related in San. (26b). When Sennacherib went to Tirhakah, king of Cush, he swept away Shebna and his company and went away. We learned this in Seder Olam (ch. 23). <b>the key of the House of David</b> Jonathan paraphrases: The key of the Temple and the government of the House of David. <b>And I will thrust him like a peg in a sure place</b> (Jonathan renders:) And I will appoint him a faithful trustee, serving in a sure place. Jonathan renders נֶאֱמָן as sure, i.e., a place that is faithful to those who lean on it, for it shall not move. Another explanation is to reverse the word order of the verse: And I will thrust him a sure peg in a place. <b>the children and the grandchildren</b> (צֶאֱצָאִים וּצְפִיעוֹת). Jonathan renders: the children and the children’s children. Menachem (Machbereth p. 151) associates it with, (Ezekiel 4:15) “Cattle dung (צְפִיעֵי).” This teaches us that it is an expression of tiny infants that issue forth from their mother’s womb. making צְפִיעוֹת an expression of coming out, i.e., a thing that comes out. <b>all the small vessels</b> the smallest of their families shall take pride in him and rely on him. <b>from the vessels of basins to the vessels of the lyres</b> Jonathan paraphrases: From the priests who wear the ephod to the Levites who hold the lyres. Accordingly, it is an expression of the ministration vessels with which the priests perform the service in the Temple. <b>the lyres</b> with which the Levites recite the song during the offering of the sacrifices. <b>shall the peg...move</b> (This alludes to) the greatness of Shebna. <b>and the burden which is upon it shall be cut off</b> His family members and his company who depend on him and who hang upon him the vessels of their glory. And since he likened him to a peg, he likened those who boast about him and rely on him, to a burden loaded on the peg. Some interpret it: And the prophecy prophesied about him shall be fulfilled. <b>Wail, ye ships of Tarshish</b> who became wealthy through the merchants of Tyre, for the ships of Tarshish would bring merchandise to Tyre. Tarshish is the name of the sea. <b>for it has been pillaged from within</b> For it has been pillaged from within, the place you were wont to lodge, from coming anymore into his midst, and you will no longer have a place in Tyre to lodge there. <b>from the land of Kittim</b> They are the Romans. <b>he appeared to them</b> The marauder appeared to the people of Tyre. Another explanation is that from the land of Kittim, the plunder of Tyre was revealed to the people of Tarshish, for the people of Tyre fled to Kittim and from there the news was heard. <b>Be silent, ye island dwellers</b> Mourn and sit silently, you dwellers of the island of the sea. Why? The seafaring merchants of Zidon were wont to replenish you with all merchandise. Now, when Tyre falls, Zidon will fall with it, for they were within a day’s journey from one another. <b>And on great waters</b> the seed would come from Egypt, that is situated on the river Shihor, to Tyre. <b>the harvest of the Nile</b> Egypt was the revenue of Tyre. <b>Shihor</b> This is the Nile, as it is said (Jos. 13: 3): “From the Shihor, which is before Egypt.” And they would bring the produce to Tyre in Egyptian ships. <b>and she became</b> (I.e.,) Tyre. <b>the mart of the nations</b> from the multitude of people that were therein. All the nations brought merchandise to her. ([Some editions read:] All the strangers.) <b>Be ashamed, Zidon</b> which was secondary to Tyre. <b>for the sea said</b> For Tyre, that was situated in the stronghold of the sea, who was the main head of the kingdom, said, “I am as though I have not travailed, nor have I borne young men, for they all were slain, and I am as though I have not raised virgins.” And so did Jonathan render it. And our Sages said in the Aggadah: Be ashamed, Zidon, for the sea has spoken, “If I, who have no sons and daughters about whom to worry that they not be seized for my iniquity, do not deviate from the commandment of my Maker, by crossing the boundary of sand which He placed for me, how much more should you be ashamed, Zidon, since you have to worry about all these!” <b>Like the report concerning Egypt</b> which they heard about the Egyptians, that I had brought ten plagues upon them, and that they finally drowned in the sea. <b>shall they quake</b> They shall be frightened. <b>at the report</b> When the listeners hear that the report concerning Tyre has been announced, for also the plagues of Tyre shall be in the same pattern as those plagues: “Blood and fire” (Joel 3:3); (Isaiah 66:6) “A voice of tumult from the city,” like the croaking of the frogs, (Infra 34:9) “And its brooks shall be turned to pitch and its dust into sulphur,” on the pattern of the plague of lice. (Ibid. 11) “But the pelican and hedgehog shall take possession of it,” after the pattern of the plague of a mixture of noxious beasts. (Ezekiel 38:22) “And I will hold judgment over him with pestilence and with blood,” a pattern of the plague of murrain. (Zechariah 14:12) “His flesh shall consume away,” after the pattern of the plague of boils. (Supra 18:5) “And he shall cut off the tendrils,” after the pattern of the hail and locusts; (infra 34:6) “And a great massacre in the land of Edom,” corresponding to the plague of the first born. This system is true if his צוֹר is another city (Edom, Rome[Parshandatha]). If it is actually Tyre, because the sea inundated it, the prophet says about it, “Like the report concerning Egypt,” and I say that the entire section, indeed, is talking about Tyre, because Zidon is near it. ([Other editions read:] And I say that the entire section is, indeed, talking about Tyre. Because Zidon is near it, he juxtaposes Zidon to it [Parshandatha].) <b>Proceed</b> you inhabitants of Tyre, to flee to Tarshish. <b>Is this your joyful [city]</b> It has fallen before you, and he will say to you, “Is this the city that was joyful in your eyes, that from ancient times was joyful; whose feet now carry her afar to seek for herself a resting place?” <b>whose traffickers</b> (כִּנְעָנֶיהָ) traffickers. Comp. (Hosea 12:8) “As for the trafficker (כְּנַעַן) in his hand are the balances of deceit”; (Zech. 14:21) “And there shall no longer be a trafficker (כְּנַעֲנִי).” <b>every position</b> every strong position. <b>Cross your land</b> into exile. <b>like a river</b> Like this river that rises and spreads out. <b>O daughter of Tarshish</b> Tyre, which is situated on the Sea of Tarshish. <b>there is no more strength</b> (אֵין מֵזַח עוֹד). You have no more strength or girdle to gird your loins. מֵזַח is an expression of a girdle. Comp. (Psalms 109: 19) “And for a girdle (וּלְמֵֵזַח) he shall always gird himself with it.” And every ‘girdle’ is an expression of strength. <b>He stretched His hand</b> He Who stretched out. <b>the Lord commanded upon Canaan</b> He commanded His summoned ones upon Canaan. <b>to destroy</b> (לַשְׁמִד), like לְהַשְׁמִיד. Comp. (II Kings 9: 15) “To go and tell (לַגִּיד) in Jezreel,” like לְהַגִּיד. And so (Psalms 26:7), “To make heard (לַשְׁמִיעַ) with a voice of thanksgiving,” like לְהַשְׁמִיעַ. <b>its strongholds</b> Tyre and Zidon were of Canaan, as it is stated (Gen. 10:15): “Zidon his first born.” <b>to Kittim</b> to the land of Kittim, arise and cross; even there you shall have no rest. Why do I say, “Arise and cross over?” ([According to our reading, that of the printed editions, we find no answer to this question. According to some manuscripts, however, the reading is as follows:] <b>to Kittim</b> to the land of Kittim, arise and cross, even there you shall have no rest. Why? <b>Behold the land of the Chaldees</b> They shall exile you from there. <b>Behold the land of the Chaldees, this people has never been</b> It was not to be a people, for they are called, (Habakkuk 1:6) “bitter, impetuous nation.” They are a foolish nation, of the creatures that the Holy One, blessed be He, (so to speak,) regrets (creating) them. [Tractate Sukkah (52b)]. <b>Assyria established it</b> to station his fleets therein, his ships, huge battle ships, as (infra 33:21): “A mighty fleet (צִי).” <b>they erected its towers</b> They shall erect their fortifications (var., their siege towers) upon Tyre. (Heb.) בַּחוּנָיו, an expression similar to (infra 32:14): “tower and bastion (בֹּחַן),” bajjpred in O.F., which they erect for a siege against walled cities. <b>destroyed its palaces</b> (עוֹרְרוּ). They shall destroy. (This is) an expression like (Psalms 137:7): “Raze it, raze it (עָרוּ עָרוּ),” an expression of demolition until the very foundation. <b>that Tyre shall be forgotten</b> Since the prophet refers to her with an expression of degradation, with an expression comparing her to a harlot, he says, “shall be forgotten,” like a harlot whose lovers have forgotten her. She, too, shall be forgotten for want of merchants and traffickers turning to her, because she shall be destroyed. <b>like the days of one king</b> The days of David were seventy years, but I do not know why this sign is given here. <b>it shall fare with Tyre</b> a slight remembrance, that she shall shake herself from her humble state and appeal to those who were wont to trade with her, to return to her so that she return to her original state. <b>like the song of the harlot</b> who sees that no one turns to her and raises a sweet and melodious voice in song, perhaps she will please her lovers. <b>sing many songs</b> That is to say, also make many supplications and humble your haughtiness. <b>to her hire</b> To her original state and to her wealth through her commerce. He denigrates her with a degrading expression. <b>and she shall have commerce</b> (Lit., and she shall prostitute.) She shall supply merchandise. But he denigrates her with a shameful expression. <b>holy to the Lord</b> The righteous are destined to plunder her when the king Messiah comes. <b>it shall not be stored</b> to be a treasure for her kings. <b>and it shall not be inherited</b> They will not leave it over as an inheritance to their children. <b>and for stately clothing</b> (וְלִמְכַסֶּה עָתִיק) for beautiful clothing means laudable, as (Psalms 94:4): “They speak with haughtiness (עָתָק).” <b>Behold the Lord empties the land and lays it waste</b> This prophecy represents retribution for Israel. Since he prophesied for them this consolation, and they are destined to see great distress before it, he, therefore, said to them, “Not to you do I say that you will inherit it, for, behold, the Holy One, blessed be He, empties you out and lays you waste, but those of you who survive until the day of redemption, they shall raise their voice and sing;” this is the end of the passage (v. 14), and for them have I prophesied the favorable prophecy. <b>empties</b> (בּוֹקֵק) empties. <b>and lays it waste</b> (וּבוֹלְקָה) and lays is waste. <b>and He shall turn over its face</b> And He shall confuse its esteemed men. עִוָּה is an expression related to (supra 21:3): “I have become confused (נַעֲוֵיתִי) from hearing.” <b>(Addendum) And it shall be, as with the people, so with the priest</b> Not like other travelers, that the master is led by his slave, and the mistress is led by her maidservant; the master is esteemed and the slave is held in low esteem, the mistress is esteemed and the maidservant is held in low esteem, but when the captor leads the captives, all are equal before him. [Addendum to Rashi] <b>as with the buyer, so with the seller</b> When the people lives in its land securely, the buyer is happy and the seller is unhappy, since he will not return to the land he sold, but when the captor leads them, the buyer will not rejoice and the seller will not mourn, and so, as with the lender, so with the borrower, both are equal, for the borrower has nothing to pay, and the lender, had he not lent to this one, the captor would have taken it. Likewise, as with the creditor, so with the one who owes him. The word לֹֹוֶה applies to money and נֹשֶה applies to other commodities, such as wine, oil, grain, and honey, as it is written (Deut. 24:10): “When you lend your brother anything as a loan.” [Addendum to Rashi] <b>shall be emptied</b> (וְהִבּוֹק תִּבּוֹק) shall be emptied. <b>and it shall be pillaged</b> (וְהִבּוֹז תִּבּוֹז) an expression of pillage and spoils. <b>it has withered</b> (נָבְלָה) Comp. (Jeremiah 8:13) “And the leaf has withered (נָבֵל).” An expression of withering and languishing. <b>has been humbled</b> (אֻמְלְלָה), an expression of humility. Comp. (Neh. 3: 34) “humble Jews (אֻמְלָלִים).” <b>The land</b> (תֵּבֵל) This is the land of Israel, which is spiced (מְתֻבֶּלֶת) with many commandments. <b>the highest of the people of the land</b> the pride of the people of the land. <b>And the land has deceived</b> This is a sort of deceit; it produces grass but does not produce growing grain; it shows growing grain, but there are no wheat kernels in its stalks (lit., in its straws). <b>because of its inhabitants</b> (תַּחַת יוֹשְׁבֶיהָ) lit., under its inhabitants; because of its inhabitants. <b>the everlasting covenant</b> That is the Torah that they received with a covenant. <b>Therefore, an oath</b> For the sin of vain oaths. ([Manuscripts read:] Because of the sin of false oaths.) <b>were dried up</b> (חָרוּ) an expression of dryness and thirst through the heat of dryness. Comp. (Jer. 6: 29) “The bellows are dried (נִחַר).” <b>The joy of the drums</b> that you said (supra 22:13), “And behold, joy and happiness.” <b>The wasted city is broken</b> When it is broken, it will be called the wasted city. <b>from entering</b> for anyone to enter. <b>is darkened</b> (עָרְבָה), is darkened. <b>the joy of the land</b> That is Jerusalem. <b>Through desolation, the gate is battered</b> Through the desolation of loneliness, that the houses are desolate, without an occupant, the gates shall become battered by demons and destructive creatures. <b>For so</b> shall Israel remain in the midst of the peoples, one in a city and two in a family. <b>like the cutting of the olive tree</b> that leaves over berries at the tip of the uppermost bough. <b>They shall raise their voice</b> For those few survivors shall come the good that I prophesied above. <b>they shall shout for joy more than [by the] sea</b> (Lit., they shall shout for joy from the sea.) More than they shouted for joy by the sea during the redemption from Egypt. <b>Therefore, for the lights</b> (בָּאֻרִים). Jonathan paraphrases: When lights come to the righteous, concerning the two good tidings, both that of the redemption from Babylon and that of Edom. ([Most manuscripts read:] Jonathan paraphrases: When lights come to the righteous, concerning the two lights, etc.) And Menachem stated (Machbereth, p. 32) that אֻרִים is an expression of holes and crevices where they were fleeing, and so (Gen. 11:28): “אוּר, the valley of the Chaldees,” and so (supra 11: 8): “And on the hole (מְאוּרַת) of an adder,” the hole of its dwelling. <b>From the end of the earth</b> Jonathan paraphrases: From the Temple, which is at the edge of the land of Israel in the east, as we learned: (Maaser Sheni 5:2) [According to Lev. 19:23 25, the produce of the vineyards produced during the first three years of its growth may neither be eaten nor may any benefit be derived therefrom. The produce of the fourth year must be taken to Jerusalem and eaten there. If this is inconvenient, the owner may redeem the produce and take the redemption money to Jerusalem, where he must buy food to eat with the sanctity of כֶּרֶם רְבָעִי, the fourth year vineyard. The Rabbis decreed, however, that within a day’s journey from Jerusalem, all produce must be brought to Jerusalem, and the owner has no option to redeem it. The following Mishnah delineates the boundaries of this area.] Lod from the west, and the Jordan from the east. It is found that from Jerusalem to the Jordan is a day’s journey. But I say according to the simple meaning, that we heard from behind the heavenly Curtain that they are destined to raise their voices in song from the edge of the earth. Now what are the songs? “The righteous shall be upraised.” There shall be a position and an upraising for the righteous. <b>And I said, I have my secret; I have my secret; woe is to me!</b> Woe is to me that these two secrets have been revealed to me, the secret of retribution and the secret of salvation, for the salvation will be far off until enemies come, plunderers after plunderers, and marauders after marauders (San. 94a). Five instances of treachery are stated here, corresponding to Babylon, Media, Persia, Greece, and Edom, who will enslave Israel before their redemption, and after these plunderings. <b>Fright and a pit and a trap [shall come] upon you</b> upon the peoples dwelling in the land. <b>a pit</b> a hole in which to fall, as he goes on to state. <b>he who flees from the sound of the fright shall fall into the pit. etc.</b> Whoever escapes the sword of the Messiah the son of Joseph shall fall into the sword of the Messiah the son of David, and whoever escapes from there shall be snared in the trap of the wars of Gog. <b>The earth has broken</b> (רֹעָה הִתְרֹעֲעָה) an expression of breaking. Comp. (Ps. 2:9): “You shall break them (תְּרֹעֵם) with an iron rod.” <b>has crumbled</b> (פּוֹר הִתְפּוֹרְרָה), an expression of crumbs. <b>like a lodge</b> a booth of the watchmen at the top of a tree. <b>the host of heaven</b> He shall cast down the heavenly princes of the nations first. <b>And they shall be gathered</b> a gathering that is to their detriment, i.e., to bring a prisoner into a dungeon prepared for him, those sentenced to Gehinnom to be brought into Gehinnom. <b>and they shall be shut up in the prison</b> They are the seven compartments of Gehinnom. <b>and [sins] of many days shall be visited [upon them]</b> Sins of many days shall be visited upon them. This is what the Kalir (R. Eleazar son of R. Kalir in his final liturgical poem for Parshath Zachor) established: “From many days to be counted, to reckon their reckonings.” <b>And the moon shall be ashamed, etc.</b> Jonathan paraphrases: And the worshippers of the moon shall be ashamed, and the worshippers of the sun shall be humbled. <b>counsels from long ago in true faith</b> Counsels that You advised from long ago to Abraham in the Covenant between the Parts. <b>true faith</b> (אֱמוּנָה אֹמֶן). אֹמֶן is like אֹהֶל, tent, אֹכֶל, food, and it is not a verb in present tense but an expression of a noun, obrement (truth) in O.F. <b>For You have made</b> Mount Seir from a city into a heap. <b>a palace of strangers, because of the city</b> Because of the iniquity they committed in Your city, that they destroyed it, You shall make its palaces a ruin, which shall never be rebuilt. <b>a shelter from pouring rain</b> a covering of a tent to save from pouring rain and a shade to protect from heat. Now, what is that pouring rain? A spirit of tyrants, for their spirit is like a stream that floods the wall and causes it to fall. <b>Like heat in the dry season</b> In the dry season, when the seeds dry out to be cut off, so shall You humble the multitude of the strangers. <b>like heat with a thick cloud</b> When the heavens thicken with thick clouds in the hot season, with which everyone rejoices, so will the song of the righteous be sung concerning the cutting down of the tyrants and their downfall. <b>the downfall of</b> (lit., the cutting down of. זְמִיר). An expression related to (Lev. 25:4): “You shall not prune (תִזְמֹר).” <b>And the Lord of Hosts shall make for all the peoples</b> when they come to mobilize against Jerusalem. <b>a feast of fat things</b> which they think that it will be easy for them like fat, which is smooth and soft, will be converted for them to a feast of dregs. <b>fat things full of marrow</b> soft and fat like the marrow of bones, will be dregs well refined from any liquid of wine or oil, for there will be there only the dregs. All this will be in the war of Gog and Magog. <b>the covering</b> The covering that covers all the people. Heb. הלוט, similar to “he wrapped his face” (I Kings 19:13), and to “behold, it is wrapped in a garment” (I Samuel 21:10). <b>and the kingdom</b> (Heb. וְהַמַּסֵּכָה.) An expression of kingdom and ruling. <b>He has concealed death</b> He will cover it and hide it forever from Israel. <b>And they shall say</b> (Lit., and he shall say, i.e.,) His people (shall say) on that day, “Behold, etc.” <b>we hoped for Him that he would save us</b> We were hoping for Him that He would save us. <b>For the hand of the Lord shall rest</b> The might of the Omnipresent. <b>shall be trampled</b> וְנָדוֹשׁ, shall be trampled. <b>in its place</b> (תַּחְתָּיו, lit., under him,) in its place. וְנָדוֹשׁ is of the same structure as (Eccl. 12: 6) “And the wheel is crushed (וְנָרוֹץ),” the “nun” indicating the passive voice. <b>straw</b> (מַתְבֵּן) derived from תֶּבֶן. <b>mire</b> (מַדְמֵנָה) mire. Comp. (Jer. 8:2) “For dung (לְדֹמֶן) on the face of the earth.” <b>And he shall spread out his hands</b> (וּפֵרַשׂ) He shall break his hands and his arms by clapping his hands in weeping. <b>the swimmer</b> (הַשׂחֶה) the one who floats upon the water. <b>to swim</b> (לִשְׂחוֹת) to float, as: (Ezekiel 47:5) “Water fit to swim in (מֵי שָׂחוּ).” <b>and He shall humble</b> the One Who humbles his haughtiness. <b>with the cunning of His hands</b> (אָרְבוֹת,) an expression similar to (Deut. 19:11): “And he lay in wait for him (וְאָרַב).” Jonathan renders: The layings of His hands. The place where He lays His hands to lie in wait. These are the high towers. אַשְׁוַת is an expression of walls and towers, as: (Jer. 50: 15) “Her walls fell (אָשְׁיוֹתֶיהָ).” <b>the strength of your walls</b> He addresses Moab. <b>The city that was our strength, salvation shall He place</b> The city of Jerusalem, which was always our strength from time immemorial, the Savior shall place salvation for its walls and its bulwark. <b>and a bulwark</b> a low wall before the high wall. <b>Open the gates</b> I.e., open her gates, and let a righteous nation, <b>awaiting</b>, that waited and longed in its exile many days for the faith of the Holy One, blessed be He, that He fulfill His promise through His prophets, to redeem them. <b>awaiting</b> (שֹׁמֵר) waiting. Comp. (Gen. 37:11) “And his father awaited (שָׁמַר) the matter.” Similarly (Deut. 7:12), “And the Lord, your God, shall await (וְשָׁמַר) the covenant for you.” <b>The creature</b> that relied on the Holy One, blessed be He, and depended on Him steadfastly, that did not deviate from his faith because of any fear or torture. <b>You shall guard</b> that there be peace, for he trusted in You. It is, therefore, fitting for You to guard him. <b>for in Yah, the Lord</b> For we must rely on Him for He is the fear of God, the rock and everlasting shelter. <b>the inhabitants of the high places</b> Tyre and other lands. ([Manuscripts yield:] Tyre and Rome and Italy. [Parshandatha]) <b>the feet of a poor man</b> The King Messiah, who is referred to as a poor man riding on a donkey (Zech. 9:9). <b>the soles of the impoverished</b> Israel, who were heretofore impoverished. <b>The way of the righteous that is straight</b> A way that is straight for the reception of the reward of the righteous You, O God, Who are an upright God, shall weigh the path of the righteous man, to lead him in that way, that he receive his reward. The righteous man is Jacob and his descendants. We must render in this manner: the straight way for the righteous man. ([Printed editions read:] The way for the righteous man to receive the reward for the upright deeds he performed.) <b>O Upright One</b> You, the Holy One, blessed be He, the path of the feet of the righteous man, You shall weigh that way for him. This weighing is an expression of kontrepajjs in O.F., You counterbalance, equalize. Like a king who sits and thinks and weighs in his mind, which way is better, this one or that one. So, judge with equity to lead him in the way of receiving the reward for performing his deeds before You with propriety. <b>Even [for] the way of Your judgments, O Lord, have we hoped for You</b> When we looked forward to receiving benefit from You, likewise we hoped that You would show us the way of the judgments of Your revenge upon the wicked. ([Manuscripts read:] Upon the wicked Esau.) <b>for Your Name and Your remembrance was the desire of [our] soul</b> Our soul longed to see the name You will gain from them, by wreaking vengeance upon Your adversaries. <b>[With] my soul I longed for You</b> in my exile, which resembles night, to perform these. <b>even [with] my spirit within me I beseeched you</b> I beseeched You for all this. Why? Because, when Your judgments come to the earth, when you execute justice upon the wicked. <b>the inhabitants of the world learn justification</b> They learn to justify Your judgment and to acknowledge Your standards for they see the sinner punished and the righteous receiving a good reward. <b>Shall the wicked be favored who did not learn righteousness</b> Should you favor the wicked Esau, who lived between two righteous men and did not learn righteousness? <b>in the land of uprightness</b> Jerusalem and the Temple, he will deal unjustly, to pillage and spoil and to destroy. <b>and he does not see the pride of the Lord</b> He did not regard Your pride and greatness. The expression, וּבַל יִרְאֶה, (lit., he shall not see,) is an expression of a habitual act, meaning: he did not see, he did not regard. Comp. (Job 1:5) “In this manner, Job was wont to do (יַעֲשֶׂה).” <b>O Lord, Your hand has been taken away</b> I have seen many Aggadic Midrashim on the verses of the above section and the following, but they are not appropriate, either because of the grammatical forms of the language or because of the context of the verses. I had to explain it according to its order. There is an Aggadic Midrash that states that the prophet begs that the nations not see the bounty of the Holy One, blessed be He, when He lavishes good upon Israel. The Holy One, blessed be He, replied, “It is better that they see and be ashamed,” (Eliyahu Zuta ch. 21). (The Midrash explains the verse as follows: O Lord, take away Your hand, so that they see not. I.e., the prophet begs that God conceal His might from the nations that they see it not. Thereupon, God replies, “Let them see and be ashamed...”) This does not fit with the language, however, since it does not say, “Raise Your hand.” Moreover, this word differs from all similar words. Every יָד רָמָה is accented on the final syllable, whereas this one is accented on the first syllable. Comp. (Gen. 37:7) “Behold, my sheaf rose (קָמָה).” Comp. also (Ruth 1:9) “Behold your sister in law has returned (שָׁבָה).” All of these are in the past tense. This too is to be explained: The hand of Your might has been taken away from upon Your enemies so that they see not Your might for they have seen that their way has prospered. I beg of You, let them see and be ashamed. <b>the envy of a people</b> Let them see the bounty that You shall lavish upon Your people, Even they themselves shall see the judgment of Your vengeance, that the fire (of envy) shall consume them. <b>You shall prepare</b> (תִּשְׁפֹּת) you shall prepare. Comp. (II Kings 4:38) “Prepare (שְׁפוֹת) the... pot.” Also (Ps. 22:16), “And for the dust of death You have prepared me (תִּשְׁפְּתֵנִי).” (All) these can (likewise) be interpreted as an expression of placing, (or establishing). You shall establish peace for us. <b>for also the recompense of all our deeds</b> (our) evil (deeds). <b>have You dealt to us</b> commensurate punishment for them we have received from Your hand for all our sins. <b>have possessed us</b> They have become our masters and have oppressed us. <b>other than You</b> In a matter contrary to Your will, to seek other Gods, to transgress Your Torah, but we - only concerning You have we mentioned Godliness, and we will not ascribe the name of His Godliness to another God, only to Him alone. <b>Your name</b> The name of Your Godliness we will mention, saying that our God alone is God. <b>The dead shall not live</b> May it be Your will that these wicked men shall not live in the World to Come, and that these slackers who slackened their hands from Your commandments shall not have restoration. <b>therefore, You visited [upon them] and You destroyed them</b> Have You not already visited upon them and destroyed them with the words of Your mouth, like the matter that is stated (Exodus 17:14): “For I will surely erase the memory of Amalek.” <b>You have added to the nation</b> to Israel (Tan. Pinchas 16) You added to them Torah and greatness and honor, and the more that You added to them, the more You were honored, for they thank You and praise You for all the bounty, unlike the custom of the heathens (var. of Esau). Therefore, You rejected from before You all other ends of the earth, i.e., all distant nations. Behold, in their bounty, in this manner the Israelites bestow praise and honor upon You, and in their straits. <b>O Lord, in their straits they remembered You</b> They do not question Your retributions. <b>they pour out prayer</b> the pouring of speech and prayer. <b>when Your chastening is upon them</b> When they are chastened, when Your chastening comes upon them; and so is their prayer. <b>As a pregnant woman comes near to give birth, etc.</b> So were we because of You; we see troubles being renewed, and we think that they are sorts of indications of salvation and redemption, for we are promised to be redeemed out of straits, as a woman giving birth. <b>because of You</b> Because of Your decrees. <b>We conceived, we shuddered</b> a shudder like a woman giving birth, as though we had given birth, as though we were close to being redeemed, yet it was wind and no salvation. <b>we wreak no salvation [in] the land</b> We have suffered everything, and our troubles (sic) we do not understand for ourselves a salvation.[Rashi in Nach Lublin] ([Warsaw edition reads:] With all our suffering and our trouble, we do not prepare salvation for ourselves.) ([K’li Paz reads:] with all our pains and our troubles, we do not bring salvation for ourselves.) ([Some manuscripts read:] Throughout our troubles we do not see any salvation.) ([Others read:] We do not recognize any salvation.) ([Others read:] We cannot prepare for ourselves any salvation.) <b>neither do the inhabitants of the world fall</b> The nations (var. the children of Esau), who are the inhabitants of the world, since they conquered and filled the earth, do not fall. And Jonathan rendered יִפְּלוּ as an expression related to (Ex. 33:16): “And wonders shall be wrought (וְנִפְלִינוּ) for me and Your people.” The inhabitants of the world cannot perform a wonder. <b>May Your dead live</b> Above (v. 14) he prayed that the wicked should not live, and here he prayed that the righteous should live. I beseech You that those who were slain for Your sake come to life. May a royal edict emanate from You saying, “My corpses shall rise.” The corpses of My people who made themselves corpses for My sake, they shall be raised up. This is the opposite of what is written above (v. 14): “Slackers shall not rise.” These, however, shall rise. <b>awaken and sing</b> All this the Holy One, blessed be He, shall say to them. “Awaken and sing,” is an imperative form. <b>for a dew of lights is Your dew</b> For it is fitting for You to do so, that the dew of Your Torah and Your commandments shall be to them dew of light. <b>and [to the] earth You shall cast the slackers</b> And to the earth and to the dust You shall cast the land of (sic) the slackers who slackened their hands from Your Torah. <b>You shall cast the slackers</b> Since he stated (v. 18) “Neither do the inhabitants of the world fall,” he repeats, “You cast them down, for our merits do not suffice to cast them down.” <b>Go, My people, come into your chambers</b> This reply they replied to the prophet, “Go, My people, come into your chambers,” into the synagogues and the study houses. Alternatively, think about your deeds, in the chambers of your heart. In this manner Rabbi Tanhuma expounded it. <b>close your door about you</b> Jonathan renders: Do good deeds that will protect you. Rabbi Tanhuma, however, expounded: Close the doors of your mouth so as not to question the divine standard of justice. <b>hide</b> Hide a little until the wrath passes, for indeed I will visit upon your enemies. <b>For behold the Lord comes forth</b> from the divine standard of mercy to the divine standard of justice. <b>the dweller of the land</b> That is Mount Seir. ([Some manuscripts read:] That is Esau and Mount Seir.) ([Others read:] That is Esau on Mount Seir.) <b>its slain ones</b> that they slew of Israel. <b>on leviathan the barlike serpent</b> Jonathan renders: On the king who aggrandized himself like Pharaoh the first king, and upon a king who was as haughty as Sennacherib the second king. בָּרִיחַ is an expression of ‘straight’ like a bar, since he is the first. (The matter of simplicity is related to oneness. Since Pharaoh was the first great king, he is referred to as ‘the barlike serpent,’ a straight, penetrating serpent, that does not coil.) <b>crooked</b> An expression of ‘double,’ since he is the second one. (I.e. the bend in the serpent indicates duality, thus the number two.) And I say that these are three important nations: Egypt, Assyria, and Edom. He, therefore, stated concerning these as he said at the end of the section (v. 13), “And those lost in the land of Assyria shall come, as well as those lost in the land of Egypt,” and since the nations are likened to serpents that bite. <b>leviathan the barlike serpent</b> That is Egypt. <b>leviathan the crooked serpent</b> That is Assyria. <b>and He shall slay the dragon that is in the sea</b> That is Tzor that is the head of the children of Esau, and it is situated in the heart of the seas, and so Kittim are called the islands of the sea, and they are the Romans [according to certain manuscripts]. ([Some editions read:] They are the Greeks.) <b>On that day</b> At the time of the redemption, they shall sing to Israel, “This is a wine producing vineyard. It has yielded its good wine.” חֶמֶר vinos in O.F., winish. <b>I, the Lord, guard it</b> in the time of exile. <b>every moment I water it</b> Little by little I water it with the cup of retribution that comes upon it, lest I visit upon it at once and I destroy it. Therefore, night and day I ponder about it. Jonathan renders: Were it not that I visit upon them the iniquities that they are accustomed to commit before Me, I would guard it day and night. <b>I have no wrath</b> I have no mouth (var. excuse) to arouse My wrath on the nations, for Israel sins as well, and the standard of justice accuses. <b>would that I were thorns and briers against [the objects of My] war</b> Against those with whom I wage war, namely Ishmael (ms. Esau). Would that I could visit upon them and the standard of justice would not be able to protest, i.e., that Israel would repent, and that would give Me thorns and briers against the enemies! I would tread upon the standard of justice and I would visit upon them even more and additional punishment over their iniquity, and I would ignite them together. Jonathan rendered it in this manner, as referring to the nations. Our Sages of blessed memory explained it concerning Israel, and it refers back to the vineyard, as follows: <b>I have no wrath</b> Despite all the angers with which this vineyard has provoked Me, I cannot pour out My wrath to destroy it because of the oath I swore to their forefathers. If only it were like days long past! Were it not for the oath, I would be thorns and briers and I would tread upon the vineyard, and I would ignite it together. <b>If they would grasp My fortress</b> (אוֹ), lit., or they would grasp My fortress,) an expression of ‘if.’ Comp. “(Ex. 21:36) If (אוֹ) it was known that he was a goring ox.” If My people grasp My fortress, i.e., My Torah, that they seek no other fortress but My fortress, then they shall grant Me peace, to calm My thoughts and My ire which trouble Me because I do not avenge Myself upon My adversaries, and I will, indeed, take revenge from them. <b>they would make peace for Me</b> from the standard of justice, so that it will be unable to accuse and to say, “Why are these different from those?” (I.e., Why are the Jews different from the other nations?) <b>Those who came, whom Jacob caused to take root</b> Do you not know what I did at first? Those who came to Egypt which Jacob caused to take root, flourished and blossomed there until they filled the face of the world with fruitage. <b>Like the smiting of him who smote him did He smite him</b> Have you seen My might, that like the smiting of the one who smote Jacob, I smote him. They drowned them in the water, and I drowned them in the water. There are some other rhetorical questions that warrant an affirmative answer, e.g. (I Sam. 2:27), “Did I appear to the house of your father?” Also (Ezek. 8:6), “Do you see what they are doing?” <b>like the slaying of</b> Israel, who were the slain ones of Pharaoh, were Pharaoh and his people slain? <b>In that measure</b> (בְּסַאסְּאָה) in that measure. <b>when they sent them out, it strove with it</b> When Egypt sent Israel out, it strove with it, the seah of the measure with its seah. <b>He spoke with His harsh wind</b> (הָגָה) He spoke with His harsh speech. <b>on the day of the east wind</b> On the day (concerning which Scripture states) (Ex. 14:21): “And the Lord led the sea with a strong east wind.” <b>Therefore</b> Now, too, with this, Jacob’s iniquity would be atoned for, to merit to be redeemed as then. <b>and this is all the fruit</b> that is best for Me to remove his sin, if he makes all the altar stones of his high places, like crushed chalk-stones. מְנֻפָּצוֹת means crushed. Comp. (Ps. 137:9) “And crushes (וְנִפֵּץ) your babies.” Comp. (Jer. 13:14) “And I will crush them (וְנִפַּצְתִּים) one against the other.” גִּיר is a kind of dye. <b>asherim and sun images shall not rise</b> So that they shall not retain their idolatry. <b>For a fortified city is solitary</b> For, when they do this, a fortified city of Ishmael (ms. Esau) will be solitary and the dwelling will be forsaken by its inhabitants and abandoned like a pasture. <b>there a calf shall graze</b> Ephraim shall inherit it, for he is called a calf, as it is said (Jer. 31:17): “Like an untamed calf.” <b>and shall consume its branches</b> (סְעִיפֶיהָ) its branches. <b>When its branches dry out</b> The branches of its roots. Comp. (Ps. 80:12) “It sent forth its branches (קְצִירֶיהָ).” Also (Job 14:9): “And produce branches (קָצִיר).” I.e., when the little merit that Edom has for honoring his father, is depleted, then its branches shall be broken. <b>women shall come and ignite it</b> A people weak as women shall ignite them. Jonathan renders in this manner. מְאִירוֹת means ‘ignite.’ Comp. (Mal. 1:10) “And you shall not light (תָּאִירוּ) My altar in vain.” Dunash too interpreted it in this manner, for since the wood will be dry, it will be easy to ignite. Menahem, however, interpreted it to mean ‘gather.’ Comp. (Song 5:1) “I gathered (אָרִיתִי) my myrrh.” Also (Ps. 80:13): “All passersby gathered from it (וְאָרוּהָ).” (Machbereth Menahem p. 32) Dunash replied, “Does it not say, ‘When its branches dry out’? And with dry grapes, no one gathers fruit.” (Teshuvoth Dunash p. 45)] Likewise, our Sages, who prohibited accepting charity from them because of this reason, for they stated in Baba Bathra ch. 1, (10b,) “Does he not believe, ‘When its branches dry out, they shall be broken?’” <b>that the Lord shall gather</b> יַחְבֹּט, lit., shall beat. Jonathan renders: shall fall dead. I.e., the nations from the banks of the Euphrates to the stream of Egypt. I say, however, that these two expressions, (viz.) beating and gathering, coincide with one another, like one who bears his olive trees and goes back and gathers them and (ms. or) others gather them from the ground, so will the Holy One, blessed be He, commence the gathering, as it is said: A great shofar shall be sounded. <b>from the flood of the river</b> These are those lost in the land of Assyria. <b>to the stream of Egypt</b> Those are the ones exiled in the land of Egypt. <b>the river</b> Euphrates. They are those in Assyria who live by the Euphrates. <b>to the stream of Egypt</b> These are those who live in Egypt, He shall gather them like one who gathers olives. <b>and you shall be gathered</b> from the exiles. <b>one and one</b> Whoever finds one of you will bring him as an offering. <b>those lost in the land of Assyria</b> Since they were scattered in a distant land, within the Sambatyon River, he calls them, ‘lost.’ <b>the drunkards of Ephraim</b> who would become intoxicated with the wine of the state of Prugitha, as (the Rabbis) stated (Shabbath 147b): The water of Damascus and the wine of Prugitha robbed away the ten tribes. <b>and the young fruit of an inferior fig is the position of his glory</b> And the position of the planting of his glory - the young fruit of his blossom shall be <b>inferior figs</b> (נֹבֵל) They are the spoiled figs, as we learned in Berachoth (40b): For noveloth. And our Sages explained: Burned by the heat. <b>young fruit</b> (צִיץ) synonymous with נֵץ, as the Targum renders: (Num. 27:13) וַיָּצֵץ צִיץ, “and it produced young fruit,” as וְאָנֵץ נֵץ. <b>which is</b> planted <b>at the head of a valley of fatness</b> That is Kinnereth, whose fruits are sweet, and there they crush themselves with wine. <b>crushed with wine</b> הֲלוּמֵי יַיִן. This may also be interpreted as follows: צבי תפארתו אשר על ראש וכו', (his glorious beauty, which is, etc.): His glorious beauty, which is on the head of the ten tribes, anointed with pride with the best oils, as it is said (Amos 6:6): “With the best oils they anoint themselves.” גֵּיא is an expression of pride, as (supra 16:6): “Moab, they have become very proud.” (And that blossom will be like a wilting blossom) crushed by wine. So he calls them because of their drunkenness, and it is said concerning them (Amos 6:6): “Those who drink with basins of wine.” <b>Behold</b> The Lord has a strong and powerful wind, which is like a downpour of hail and a storm of קֶטֶב מְרִירִי, bitter destruction. <b>He lays it on the land with [His] hand</b> He shall place it on their land with His strong hand and cast down the inferior figs from fig trees. <b>as a fig that ripens before the summer</b> like the ripening of the young fruits of an inferior fig. <b>before the summer</b> the time of the ripening of other figs, which, because of its early ripening, he pounces on it and swallows it while it is still in his hand. So (Dan. 9:14), “He hastened the evil and brought it upon us.” <b>On that day</b> When the transgressors are destroyed. <b>for a crown of beauty</b> for the remaining righteous men among them. <b>And for a spirit of justice</b> will the Holy One, blessed be He, be, i.e., to teach justice, to him who sits in judgment. <b>and for might</b> will He be for those who bring back the war, the war of Torah. <b>These too</b> who sit in judgment and return the war in this generation, i.e., the best and most esteemed among them, erred because of wine, for now there is no good in them. <b>they erred against the seer</b> They mocked the words of the prophets. Jonathan renders: with eating delicacies, which they saw as a pleasure to them. <b>they caused justice to stumble</b> (פָּקוּ פְּלִילֶיהָ), they caused justice to stumble. פָּקוּ is an expression similar to (Nahum 2:11), “The stumbling (פִּיק) of knees”; (I Sam. 25:31) “A stumbling block (פּוּקָה).” <b>For all tables</b> I.e., all their tables are of sacrifices for the dead, i.e., the pagan deities, which are like vomit and ordure. <b>without a place</b> (I.e.) the mind cannot tolerate them. <b>Whom shall he teach knowledge</b> Perhaps to babes who know not to understand, since the adults have turned to an evil way? <b>those weaned from milk</b> separated from milk. <b>removed from breasts</b> (עַתִּיקֵי) an expression similar to (Gen. 12:8), “And he removed (וַיַּעְתֵּק) from there.” Alternatively, separated from the Torah, which is called milk, and removed from breasts, removed from before Torah scholars. <b>For a precept for a precept, a precept for a precept</b> The prophet commands them from the Holy One, blessed be He, but they - they have a precept of the idols, equal to this precept, and the prophet repeatedly admonishes them, and they always say, “We have a precept for the precept.” Ours is superior to yours. <b>a line for a line</b> They have a plumb-line of wicked judgments equal to the plumb- line of justice. <b>a little there, a little there</b> The prophet says to them, “In a short time evil will come upon you,” and they say, “A little there, let Him hurry, let Him hasten His deeds in a short time.” <b>With distorted speech</b> (בְּלַעֲגֵי שָׂפָה) Similarly, לְעָגִים and (infra 32:4), עִלְּגִים, are both expressions of distorted speech, which is not readily grasped. <b>he speaks to this people</b> Everyone who speaks to them words of prophecy or admonition is to them like a distorted language, which they cannot understand. <b>For he said</b> The prophet said to them, “This is the rest,” that you should have rest, “give rest to the weary,” that you shall not rob him, “and this” shall be “tranquility” for them (var. for you). <b>And the word of the Lord shall be, etc.</b> According to their measure, He shall mete out to them; He shall decree upon them with His word upon them, a precept of the nations that enslave them, upon a precept, a command upon a command, labor upon labor; a line of retribution commensurate with the line of sins that they committed (lit., in their hand); קַו לָקָו, derived from קוה, a hope instead of a hope; they will hope for light, and behold, there will be darkness. <b>a little there, a little there</b> In a short time, it shall come upon them, and they shall become few there in the land of their enemies. <b>the allegorists of this people</b> who express their scorn as an allegory, such as: <b>We made a treaty with death</b> that it come not upon us. <b>we have made a limit</b> a boundary that it should not cross. Comp. (Ps. 117:30) “the boundary (מְחוֹז) of their desire,” similarly (I Kings 7:4), “An edge opposite an edge (מֶחֱזָה אֶל מֶחֱזָה). They are all an expression of a boundary and an extremity of a thing, asomajjl in O.F. <b>an overflowing scourge</b> a scourge that travels throughout the land. <b>it shall not come upon us</b> (יְבוֹאֵנוּ), the usual form for a transitive verb with a direct object. It shall not come upon us. <b>we have made lies</b> We have made idolatry. <b>our shelter</b> (מַחְסֵנוּ) our shelter. <b>and in falsehood have we hidden ourselves</b> We have hoped in idols to conceal us. <b>Behold, I have laid a foundation</b> This is the past tense. Comp. (Esther 1:8) “For so had the king established (יִסַּד).” And so must it be interpreted: Behold, I am He Who has already laid [a stone in Zion. Already] a decree has been decreed before Me, and I have set up the King Messiah, who shall be in Zion as an אֶבֶן בּוֹחֵן, a fortress stone, an expression of a fortress and strength. Comp. (infra 32:14) “A tower and a fortress (וּבֹחֵן).” Comp. also (supra 23:13) “They erected its towers (בַּחוּנָיו).” <b>a foundation well founded</b> (מוּסַד מוּסָּד). The first one is voweled with a pattah because it is in the construct state, a foundation of a foundation, which is a solid foundation. <b>the believer shall not hasten</b> Whoever believes this word shall not hasten it. He shall not say, “If it is true, let it come quickly.” <b>And I will make justice the line</b> Before the advent of that king, I will bring decrees upon you to end the transgressors among you, and I will make the judgment of chastening to the line; i.e., I will make the line the standard of chastening (var. the line of My standard, chastening), to bring upon you, and righteousness I will make that it should be the plummet that straightens the building of walls, i.e. that righteousness shall go before them and straighten their ways, that the transgressors shall be destroyed and the righteous shall remain. <b>and hail shall sweep away the shelter of lies</b> That covering that you said, “For we have made lies our shelter,” I will bring hail and it shall sweep it away. (וְיָעָה) is an expression of sweeping. Comp. (I Kings 7:40) “the shovels (הַיָּעִים)” with which they scoop up the ashes from the stoves. <b>the hiding place</b> concerning which you said, “And in falsehood have we hidden ourselves,” the water shall flood it, i.e. I will bring a multitude of nations that will break your monuments and your graven images. The expression of מִשְׁפָּט mentioned here is jostise (justice) in O.F. <b>And your treaty with death shall be nullified</b> The treaty about which you said, “We have made a treaty with death,” shall be nullified. Every expression of כַּפָּרָה, atonement, is really an expression of wiping or removing something. Compare (Gen. 32:21): “I shall appease (אֲכַפְּרָה) his anger,” (lit., I will wipe away his anger.) <b>and your limit</b> which you said, “With the grave we set a limit.” <b>an overflowing scourge</b> which you said, “will not come upon us,” you shall be trampled by it. <b>every morning</b> I.e., I will always bring decrees upon you. <b>and it shall be sheer terror to understand the message</b> Terror for all those who hear, to understand the messages of the harsh retributions that I will bring upon you. All who hear shall quake. <b>For the bed is too short for one to stretch</b> When I bring the enemy upon you, he shall press you so that you will not be able to supply his work. When he spreads out his bed upon you, it will be too short for the one who lies on it to stretch. <b>to stretch</b> (מֵהִשְׂתָּרֵעַ) to lengthen one’s limbs, estandejlejjr in O.F. <b>and the ruler it shall be narrow</b> (וְהַמַּסֵּכָה) The prince who will rule over you - your place will be cramped for him when he enters it. Our Rabbis, however, expounded it as referring to the idol that Manasseh brought into the heichal, (the Temple proper) (II Chron. 33:7). This bed is too short מֵהִשְׂתָּרֵעַ, for two friends to rule over it. I explained it according to its simple meaning, and in this manner Jonathan rendered it. The Midrashic interpretation of our Rabbis, however, can be reconciled with the context. I.e., why do I bring this retribution upon you? Because the bed is too narrow for Me alone to stretch out on it, as it is said (I Kings 8:27): “Behold the heaven and the heaven of heavens cannot contain You.” Surely, when you bring in a molten image with Me, so to speak, the place is too narrow for us. <b>For like the mountain of breaches</b> Jonathan paraphrases: For, just as the mountains quaked when the glory of the Lord was revealed on the day of King Uzziah, (supra. 6:4,) and as the miracles He performed for Joshua in the valley of Gibeon (Jos. 10:12f) (to punish the wicked who transgressed His word,) so shall He be revealed to punish those who perform (strange deeds, strange are their deeds, and those who worship pagan deities, strange is their worship). <b>strange is His deed</b> He will seem to you as a stranger, for He will bring upon them ([all other editions:] upon you) harsh retribution. <b>and to perform His work</b> (וְלַעֲבֹד עֲבֹדָתוֹ) like work of the soil, ‘laborer’ in O.F. <b>And now, do not scorn</b> saying, “We have made a treaty with death.” <b>your pains</b> (מוֹסְרֵיכֶם) your pains. <b>all day</b> This is the interrogative. Therefore, it is voweled with a hataf pattah. <b>shall...plow</b> One who plows to sow - does the one who plows to sow plow forever? If so, what does he accomplish? Similarly, the prophets admonish you to bring you back to do good deeds. Shall they admonish forever and not accomplish? <b>Shall he open and harrow his soil?</b> Shall he never sow but always open the soil with plowshares and plowing implements? יְשַׂדֵּד is an expression of work of the field. Shall he open and harrow? First he makes wide furrows and later he makes small furrows. This we learned in the Midrash of Rabbi Tanhuma. <b>Is it not</b> so that the plowman, as soon as he plows, smooths the surface of the soil and afterwards sows. <b>he scatters the black cumin</b> If he comes to sow black cumin, he sows it by scattering it, and if he comes to sow cumin, he sows it by casting it. קצח is a kind of food. <b>and he places the prominent wheat, and the barley for a sign, and the spelt on its borders</b> And if he comes to sow grain, this is his custom. He sows the wheat in the middle of the furrow, and the barley he sows around it for a sign, and the spelt he sows on the borders of the field [and its boundaries]. שׂוֹרָה is an expression of ruling (שְׂרָרָה). He sows it in the center, and it appears ([printed editions] is found) to rule over the barley and the spelt. <b>And He shall chasten him justly</b> Likewise, he whose God directs him, He shall not send prophets forever to admonish him. Since he does not heed admonition, He shall chasten him with judgments of chastening in order that the toil of His admonition will help, like the one who smoothes the surface of the earth to sow, in order that the toil of his plowing that he plowed shall succeed. <b>with a grooved [implement]</b> That is a wooden implement, made with grooves, and its name is מוֹרַג, a threshing-board, and one cuts the straw with it to be straw fodder. <b>For not with a grooved [implement]</b> do they thresh the black cumin, for its seed is easily extracted from within its straw, and, likewise, on cumin they do not turn the wheel of a wagon to thresh it, because the black cumin is easily beaten with a staff and the cumin with a rod. <b>Bread grain is crushed</b> And whom (sic) do they crush with harsh implements? The bread of grain (sic), because it is not easily beaten. <b>but it is not threshed forever</b> This כִּי is used in the sense of ‘but.’ But they do not crush it forever, [because they will not crush the seed kernels forever for them to be threshed to be crushed through the threshing-board and the wagon wheel]. <b>and the wheel of his wagon shall break and its separators</b> And when they turn the wagon wheels over to crush it and thresh it, even the wheel breaks, and the remaining implements of the wagon with it, that separate the grain from its straw, he will not crush it, and the wheat is not crushed to be ground. be threshed (אָדוֹשׁ יְדוּשֶׁנּוּ. The repetition is peculiar.) Comp. (Ezekiel 31:11) “He will deal (עָשׂה יַעֲשֶׂה),” also (supra 22:18): “He shall wind you around (צָנוֹף יִצְנָפְךָ).” And this ‘alef’ comes instead of a ‘heh’. Comp. (II Chron. 20:35) “And afterwards Jehoshaphat joined (אִתְחַבֵּר),” like הִתְחַבֵּר. Here too, אָדוֹשׁ[is like] הִדּוֹשׁ, and Menahem classified it in this manner (Machbereth p. 68). <b>This too, etc.</b> This too, like the custom of threshers of grain and those who flail black cumin and cumin, comes forth from the Holy One, blessed be He. <b>He gave marvelous counsel</b> to show you hints in the manner of riddles and with an allegory, marvelous and obscure, for, just as with the cumin and the black cumin, with which they do not deal harshly by overthreshing them because they are easily flailed, so, if you would hasten to accept reproof, He would not bear heavily upon you with decrees, but since you are hard to accept reproof, like the grain that is hard to thresh, therefore, He will mete out heavy punishment upon you ([printed editions] - He will make it very heavy for you), but He will not strive and smite forever, ([certain editions]He will not strive and crush forever to destroy) just as one does not thresh forever, and His arrows and His blows shall terminate but you shall not terminate, in the manner that the wagon wheel breaks, but the wheat is not crushed. [If, however, you were easily destroyed, he would not test you with harsh afflictions, like the flax merchant, when he knows that his flax is of high quality, he beats it.] <b>Woe, Ariel</b> Jonathan renders: Altar of the Lord. Ezekiel, too, called it that, as it is said (43: 16): “And the altar (וְהָאֲרִיאֵל) twelve [cubits] in length,” [because of the heavenly fire that lay like a lion atop the altar, as we learned in Tractate Yoma (21b)]. Our Sages, however, explained it in reference to the heichal (the Temple proper), which was narrow from the rear and wide in the front. <b>the city wherein David encamped</b> The altar that was built in the city wherein David encamped [from Jonathan]. <b>add year to year</b> And always your sins are continuously increasing until your sacrifices are cut off (יִנְקֹפוּ), an expression similar to (supra 17:6): “like the cutting (כְּנֹקֶּף) of an olive tree.” <b>and it shall be to Me like Ariel</b> It shall be surrounded by those slain by the sword, like the altar, which is surrounded by animal sacrifices. <b>in a circle</b> like a row of surrounding troops. ([Other editions read:] In a row of surrounding troops.) ([Some manuscripts read:] An expression of the encampment of surrounding troops.) <b>a camp of siege</b> (מֻצַּב, lit. stationed,) an expression of a camp of siege stationed against the towns. <b>siege works</b> (מְצֻרוֹת) an expression of מָצוֹר, a siege. <b>from the earth shall you speak</b> It shall appear as though the speech that comes out of your mouth comes from below the ground. <b>shall your speech chirp</b> to supplicate to Me, and because of your supplication, My mercies shall be aroused. צִפְצוּף is an expression of a whispering (var. weak) voice like the voice of small birds. <b>And the multitude of your foreigners shall be like fine dust</b> The army of Sennacherib, which will be consumed by fire and will become dust. <b>and it shall be</b> this thing. <b>a sudden happening</b> (לְפֶתַע פִּתְאֹם) a sudden happening. <b>From the Lord of Hosts shall he be visited</b> And after you become humble and your speech chirps, Ariel shall be visited by Me to save them, with thunder and with earthquake, etc. <b>And shall be like a dream</b> that one imagines that he saw, yet he did not see, so will this multitude of all the nations contemplate to conquer, but they will not succeed. <b>those stationed around her</b> who set up against her a garrison and raiders called cenbel in O.F., as it is stated regarding Saul (I Sam. 14: 15): “The garrison and the raiders trembled.” <b>yearns</b> (שׁוֹקֵקָה) desires. Comp. (Gen. 3:16) “And to your husband shall be your yearning (תְּשׁוּקָתֵךְ) .” <b>So shall be, etc.</b> They shall not achieve their desire which they planned to do. <b>stop</b> Be patient to reflect [to think] about your deeds. <b>and wonder</b> And wonder about your corruption. <b>they became blind</b> (הִשְׁתַּעַשְׁעוּ) an expression related to (supra 6:10) “And his eyes are becoming sealed (הָשַׁע),” they were blind, not being able to see [lit., from seeing]. <b>They were intoxicated</b> yourselves (sic) but not from wine. Why? ([Parshandatha claims that this reading is erroneous. The correct reading, according to all manuscripts is:] their wise men, but not from wine.) <b>For the Lord has poured upon you, etc.</b> (נָסַךְ) an expression of mixing wine. Comp. (Prov. 9: 2) “She mixed (מָסְכָה) her wine.” It may also be an expression of princedom (נְסִיכוּת). He caused a spirit of deep sleep to overcome you, (lit., to rule over you). Concerning the transgressors of Israel he was prophesying, for they were stargazers and were experts in adjuring the heavenly princes, each one with the proper name for adjuring him. Therefore, they say, “Who will encamp upon us (Jer. 21:13)? If the enemy comes upon us, we can make for it a wall of fire around, ([Most manuscripts read:] If the enemy comes upon the city, we can make for it a wall of fire around,) or surround it with the Great Sea.” Said the Holy One, blessed be He, “I will change the heavenly princes; the one appointed over fire, is appointed over water. When he adjures the prince of fire to bring him fire, he will reply, “This is not mine,” And, likewise, the prince of water. And even the name by which you adjure him, he does not recognize. This is the closing of the eyes and the covering of the heads of the stargazers. <b>the vision of everything</b> All that you used to see in the constellations shall be concealed from you like the words of a letter sealed with wax, which, if they give to read one able to read a letter, he will say, “I cannot, for I see not what is inside, for it is sealed.” <b>And if the book is given</b> And when they take it from him and open its seal and give it to one who does not understand the language of the letter, and they say to him, “now read this,” he will say, “I cannot read.” Similarly, when you adjure the prince of fire, he will say, “I cannot, for the matter is sealed from me,” and when you adjure his colleague, he will say, “I do not recognize this name, by which you adjure me, for this is not my name.” This is what Jeremiah said (Jer. 21:4): “Behold I will turn around my implements of war that are in your hands.” This refers to the Explicit Name. In Midrash Tehillim (36:5). <b>Because this people has come near</b> Jonathan renders: Because this people has aggrandized itself. I.e., they have come near to raise themselves up to the heavens. They show themselves as though honoring Me with mouth and lip, but their heart they have drawn far away from Me. <b>and their fear of Me has become</b> not wholehearted, but by the command of the people who teach them, they show themselves as humbled before Him in order to entice Him with your mouth. <b>Therefore, I will continue</b> I am He Who will continue to perform additional obscurity upon obscurity, concealment upon concealment, sealing upon sealing. And what is this obscurity upon obscurity? And the wisdom of their wise men shall be lost. The taking away of the sages of Israel is twice as hard as the destruction of the Temple and all the curses in Deuteronomy, for all of them are only one obscurity, as it is said (Deut. 28:59): “And the Lord shall make your plagues obscure (וְהִפְלָא),” whereas here are two obscurities. <b>to hide counsel</b> (לַסְתִּיר) equivalent to לְהַסְתִּיר. <b>Shall your perversion be regarded like the potter’s clay</b> (Heb. הָפְכְּכֶם) Your perversions. Do you know this, that it is like the potter’s clay? Just as the clay cannot say of its maker, “He did not make me,” so you cannot say that I do not understand your deeds. <b>Shall...like the potter’s clay, etc.</b> This is an expression of a question, but there are questions to be answered in the affirmative. <b>of him who made it</b> (לְעֹשֵׂהוּ, lit. to him who made it.) Like עַל עֹשֵׂהוּ. Comp. (Ex. 14:3) “And Pharaoh shall say of the children of Israel (וְלִבְנֵי יִשְׂרָאֵל).” (Jud. 9:54) “Lest they say of me (לִי), ‘A woman killed him.’” <b>and the impulse say concerning the One Who formed it, “He does not understand”?</b> Did he say concerning the One Who formed it, “He does not understand what is in my impulse”? Did He not build the hidden recesses, the inner chambers, and the thoughts? <b>Indeed, in a short time</b> In a few days, it is easy in My eyes, if you return to Me <b>the Lebanon shall be turned</b> The Lebanon, which is a forest of trees, shall be turned into a ‘karmel,’ a settlement of fields and vineyards. <b>and the fruitful field shall be regarded as a forest</b> Jonathan renders: It shall be populated by large cities. And the Aggadah in Gen. Rabbah (24:1) explains it as forests of people, a settlement of cities and people, crowded and full, like this forest, which is full of trees. <b>And on that day...shall hear, etc.</b> And the curse stated above (v. 10 14): “For the Lord has poured upon you, etc....And the vision of everything has been to you, etc....And the wisdom of his wise men shall be lost,” shall be repealed. <b>And those who suffered</b> The suffering ones, who bore the yoke of the Holy One, blessed be He, and His decrees. <b>those eager to commit violence</b> Those who hurry and give thought how they will commit violence. <b>Those who cause man to sin by a word</b> They are the false prophets. <b>and him who reproves in the gate they trap</b> (יְקשׁוּן. Jonathan renders:) And for the one who reproves them, they seek for him a stumblingblock. (יְקשׁוּן is) an expression related to מוֹקֵשׁ, a trap. <b>and they mislead the righteous through fraud</b> And they pervert with fraud the cause of the just [from Jonathan]. <b>Who redeemed Abraham</b> from Ur of the Chaldees. <b>Now Jacob shall not be ashamed</b> of his father. <b>and now his face shall not pale</b> because of his father’s father, for no imperfection has been found in his bed, and his bed is perfect. <b>For, when he sees his children</b> who will be the work of My hands, i.e., righteous men, in his midst, for when he sees in his midst that his children, the work of My hands, shall hallow My name, e. g., Hananiah, Mishael, and Azariah (see Dan. 3), therefore, his face shall not pale. <b>and grumblers shall learn instruction</b> (וְרוֹגְנִים) an expression similar to (Deut. 1:27) “And you grumbled (וַתְּרָגְנוּ) in your tents.” Those who were complaining and grumbling about the words of the prophets shall learn instruction. <b>rebellious</b> (סוֹרְרִים) who turn away from the way of God. <b>and to appoint a ruler</b> (וְלִנְסֹךְ מַסֵּכָה) to appoint a ruler to rule over them, with neither My spirit nor My will in the matter, and what is this appointing? This is Pharaoh. <b>Those who go to descend to Egypt</b> This alludes to Hoshea, son of Elah, who sent emissaries to So, king of Egypt (II Kings 17:4). <b>to descend to Egypt</b> The land of Israel is higher than all the other lands. Alternatively, this is a degradation for them. <b>and to take shelter</b> (lit.) to cover themselves, abrier in O. F. (This is the equivalent of sabriter in Modern French, to take shelter.) <b>For his princes were in Zoan</b> The princes of the king of Israel in their errand to the king of Egypt. <b>Hanes</b> That is Tahpanhes. <b>They all disgraced themselves</b> They all disgraced themselves to acquire a master for nothing, and the people of the land will not avail them. <b>because of a people</b> (Lit., on a people.) Because of a people that will not avail them. <b>for disgrace</b> For insult, distraber in O.F., to insult. <b>The burden of the beasts of the southland</b> The burdens on their beasts on the way to the southland (Jonathan), for Egypt is in the south of Eretz Israel, and this is the insult and the derision that they would insult them: See these people, whose burdens of money are laden on their beasts to transport bribes to Egypt for nothing, and they imperil themselves in the deserts, in a land of trouble and anguish, etc. <b>viper</b> It is a species of deadly snakes, and there are only two of them in the world, a male and a female, which reproduce after seventy years, (i.e. its gestation period is seventy years) (Bechoroth 8a). The flying serpent, too, is a species of snake, not that it has wings with which to fly, but it jumps and springs long distances and throws a flame from its mouth. <b>their wealth</b> (חֵילֵיהֶם) their money. <b>the humps</b> (דַּבֶּשֶׁת) hidroba in O.F. A camel has this in the place the burden is laden, and since it always becomes sore, and they smear honey there to heal it, it is called דַּבֶּשֶׁת, (from דְּבַשׁ, honey,) as we say in Baba Mezia 38b: Honey that lost its sweetness is fit for the sores of the camels. <b>this</b> to Egypt. <b>They are haughty</b> (רַהַב) of proud spirit. <b>idlers</b> (שָׁבֶת) A people who are idle and are proud for no reason. Alternatively, שָׁבֶת means that their pride and haughtiness is fit to be curtailed. <b>engrave it</b> (חֻקָּהּ) engrave it, this prophecy. <b>a rebellious people are they</b> Israel. <b>smooth talk</b> Flattery. <b>prophesy</b> (חֲזוּ, lit., envision) prophesy. <b>turn away</b> (Turn) us (away). <b>from the path</b> We want the false prophecy. <b>this matter</b> the true prophecy. <b>and a perverse one</b> a disgraceful one and a mocker. <b>as a breach</b> of a fallen wall. <b>revealed in a fortified wall</b> Revealed to enter thereby the walls of your fortification. נִבְעֶה is an expression of revealing, as in Obadiah (1:6): “His hidden things were revealed (נִבְעוּ).” Dunash, however, interprets נִבְעֶה as a protrusion, since the wall develops blisters (אֲבַעְבּוּעוֹת) because of the rains and the deterioration of the weak mortar. <b>a potter’s jug</b> An earthenware jug. <b>shall not be found</b> in the crushing of its fragments a shard large enough to scoop fire from a hearth, to pick up fire from a hearth. All scooping up of fire is referred to with an expression of חֲתִיָּה. <b>or to scoop water</b> Or to draw. Comp. (Haggai 2:16): “To draw off (לַחְשׂף) fifty measures.” Also (below 47:2): “Draw off (חֶשְׂפִּי) the path.” Draw water from your path, Epuyse in O.F. <b>from a cistern</b> (מִגֶּבֶא) A pit full of water. <b>For so said</b> the Holy One, blessed be He, to you long ago, “You need not seek for yourselves the strength of Egypt and waste your money, for with tranquility and restfulness you shall have salvation, without any toil, if you listen to Me.” <b>with tranquility</b> (בְּשׁוּבָה) an expression of restfulness and tranquility, Comp. (Num. 10:36): “Rest (שׁוּבָה), O Lord, with the ten thousands of the thousands of Israel.” <b>with quietude</b> that comes to you from Me, and with trust, shall be your might. <b>on horses will we flee</b> (נָנוּס) We will ally ourselves with the king of Egypt, and we will bring from there swift steeds in order to flee. <b>One thousand [of you], because of the shout of one</b> of the enemies, or all of you because of the shout of five, shall flee. <b>you remain</b> (lit., if you remain,) like ‘that you remain.’ <b>like a mast</b> (כַּתֹּרֶן) a lofty pole, inserted in the ground, like a sort of mast of a ship, that they call ‘mast’ in O.F. <b>and like a flagpole</b> (וְכַנֵּס) That, too, is a lofty pole, which they place on a hilltop, and when the scout sees troops coming, he places a banner on it, and the wind moves it. This is the signal that they flee or assemble. <b>Therefore</b> Because you would not obey. <b>the Lord shall wait to be gracious to you</b> He (acc. to Parshandatha) does not skip for you over the evil decree, which was decreed upon you, in order to hasten and to bring the good, but He will wait until its end comes. <b>and therefore, He shall withdraw to have mercy upon you</b> (יָרוּם) He shall draw Himself far away to have mercy upon you. <b>for the Lord is a God of justice</b> and He first metes out justice upon those who rebel against Him. <b>fortunate are all who wait for him</b> for the consolations that He promised, for nothing shall fail. <b>For</b> days will yet come that he who remains to be dwelling in Zion and in Jerusalem, will be righteous. ([Manuscripts read:] For days will yet come and a righteous nation will dwell in Zion and in Jerusalem.) ([Other manuscripts read:] For the nation that He shall leave to be dwelling in Zion and in Jerusalem, shall be righteous people.) <b>you shall not weep</b> You shall not need to offer supplication to the Holy One, blessed be He, with weeping, for, at the sound of your cry, He shall respond to you. <b>scant bread and water of oppression</b> You shall not run after pleasures as you do now, as it is said (Amos 6:6): “Who drink from basins of wine.” (Above 22:13) “And behold joy and happiness.” <b>shall no longer be concealed</b> (לֹא יִכָּנֵף) shall not be covered from you with the skirt of His garments, i.e., He shall not hide His countenance from you. <b>your Teacher</b> The Holy One, blessed be He, who teaches you for your profit. <b>And your ears shall hear from behind you</b> Not as you do now, that you despise My words and say, “You shall not prophesy for us true things” (verse 10), but your ears shall be bent also behind you to hear from Me, perhaps a prophet will come and instruct you the way to go, whether right or left. <b>the adornment</b> the beauty. <b>like a menstruant</b> They shall be repugnant in your eyes like a menstruant. <b>And He shall give</b> I.e., the Holy One, blessed be He, shall give the rain for your seed. <b>fat</b> (וְשָׁמֵן) an expression of fat. Therefore, its accent is below (on the last syllable) and it is voweled with a kamatz (tzeireh). <b>a fattened lamb</b> until the lambs will become fat and wide. <b>lamb</b> (כַּר) a lamb. Alternatively, a wide plain. Comp. (Gen. 12:10) “the plain (כִּכַּר) of the Jordan,” (below 32:15) “Carmel,” meaning a wide plain, full of grain. <b>And the oxen.</b> (אֲלָפִים) oxen. <b>enriched provender</b> (בְּלִיל חָמִיץ) comp. (Job 6:5) “On his provender (בְּלִילוֹ).” Stubble and straw, strengthened and enriched with the grain within them, they shall eat. <b>which was winnowed</b> The grain is winnowed twice, once with a shovel and once with a fan, in order to clean the grain. Therefore, the straw will be mixed with grain that was winnowed with a fan near the stubble. <b>shovel</b> (רַחַת) paile (pelle) in O.F.  (fan, [מִזְרֶה] van in O.F.) And the Midrash Aggadah states that בְּלִיל is an expression of mixing, that the food will be mixed into the straw. (I.e., the grain will be so plentiful that it will be mixed into the straw eaten by the cattle and donkeys.) <b>rivulets of water</b> (יִבְלֵי מָיִם), rivers of water. Comp. (Jer. 17:8) “And upon the river (יוּבַל) he sends forth his roots.” <b>on the day of the great slaying</b> when there will be a great slaughter (in the land of Assyria), and Jonathan renders: On the day of the great slaying, when the great ones will fall. <b>sevenfold</b> (שִׁבְעָתַיִּם.) This means seven sevens as the light of the seven days, i.e., forty nine sevens, equaling three hundred forty-three. <b>the Name of the Lord</b> His might, which will be for Him as a name, viz., what He will do to Sennacherib. <b>comes from long ago</b> (מִמֶּרְחָק, lit. from afar.) To realize what He promised long ago. <b>the burden</b> (מַשָּׂאָה) The ‘heh’ is superfluous, and it is only like מַשָּׂא. Therefore, the ‘heh’ is silent, not punctuated by a mappiq. <b>is like a flooding stream</b> which divides the one who crosses it, up to his neck, for he has no strength to stand against the current of the water. <b>to wave</b> (לַהֲנָפָה) to wave, vaner in O.F. <b>with a vain waving</b> Not to avail them, but they think it will avail. <b>and a bit</b> (רֶסֶן) a bit, freynk in O.F., (a rein or curb). <b>This song shall be to you</b> On the night of Passover shall this joy come to you. <b>as the night of the sanctification of the festival</b> Just as you recited a song over the Paschal sacrifices in Egypt [It appears from this verse as though he wishes to teach us about Sennacherib, but he teaches us about Pharaoh, that they recited Hallel on the night of the eating of the Paschal sacrifices. In Midrash Tehillim (1:20)]. <b>like one who goes with a flute</b> And you shall rejoice with the downfall of Sennacherib like the joy of those who bring the First Fruits, before whom the flute would play, to come upon the mountain of God, as we learned in Tractate Bikkurim (3:4). <b>and the laying down of His arm</b> This is not an expression of resting but an expression of placing, posement in O.F. Comp. (Exod. 10:14) “And placed it (וַיָּנַח) throughout the entire boundary of Egypt.” The placing of His might He will show in a flame by which the armies of Sennacherib were burnt. <b>bursting</b> (נֶפֶץ) an expression of more intense breaking, (shattering). <b>from the Lord’s voice Assyria shall be broken</b> he opened up their ears, and they heard the song from the mouth of the Chayoth, and they died. In the Aggadah of Chapter Chelek. <b>with a rod he would smite</b> Assyria, who was wont to smite you with his rod. <b>And it shall be, every place where the established staff shall pass</b> All the crossings of the strength of the foundations of his armies; all the places they passed and destroyed, and on the day of their downfall the Lord shall grant peace upon them through the news of their downfall, and they shall be joyful with drums and harps. And this is the interpretation of the verse in inverted order: And it shall be with drums and harps, every passing of the established staff upon which the Lord shall grant peace, and with wars of vain waving, lifting and lowering, did the Holy One, blessed be He, fight against them. And, according to Midrash Aggadah, the waving of the harvest of the Omer stood up for Israel in that war, for it was the night of the sixteenth of Nissan. <b>For...is set up from yesterday</b> The second day of the Creation of the world a day that has a yesterday but not a day before yesterday. <b>Tophteh</b> Gehinnom, for whoever is enticed (מִתְפַּתֶּה) by his temptation falls into there. <b>has been prepared for the king</b> For the necessity of Sennacherib and his army. <b>its pile</b> (מְדֻרָתָהּ) an expression of a heated fire. An arrangement of wood on the fire is called מְדוּרָה. <b>the breath of the Lord</b> the blowing of His breath. <b>burning</b> (בֹּעֲרָה) equivalent to בּוֹעֶרֶת. <b>Woe</b> Concerning Hoshea and the ten tribes who went down to Egypt for aid, who sent emissaries to So, king of Egypt (II Kings 17). <b>on horses</b> that come from there, for they are swift runners. <b>rely</b> (יִשָּׁעֵנוּ) and they did not rely on the Holy One of Israel as Hezekiah did, concerning whom it is written: (II Kings 18:5,7): “He trusted in the Lord God of Israel...and he rebelled against the king of Assyria.” <b>and His words He did not retract</b> What He said, “And the Lord shall take you back to Egypt in ships” (Deut. 28:68). This is payment in kind, for I said to you, “You shall no longer see it (ibid.),” and you went there of your own free will. Eventually, you shall go there in exile against your will. <b>and He rose</b> on the ten tribes, who are a house of evildoers, and on the Egyptians who came to their aid. <b>shall turn His hand</b> For the Holy One, blessed be He, supports everything with His hand, and when He turns it, they will fall, like one who holds something in his hand, and when he inclines his hand, it falls. So is the Midrash Aggadah (Mechilta, Exodus 15:12). Jonathan, however, renders: shall raise the blow of His might. <b>As...growls</b> (יֶהְגֶּה) a roaring sound. Comp. (infra 59:11) “And like doves we will moan (הָגֹה נֶהְגֶּה) .” <b>although a band of shepherds gather against him</b> (יִקָּרֵא, lit., will be called.) They will gather upon him with a stirring shout. <b>band of shepherds</b> (מְלֹא) a gathering of shepherds. Comp. (Jer. 12:6) “They called after you a band (מָלֵא).” Comp. also (Job 16:10) “Together they gather (יִתְמַלָּאוּן) against me.” All of these are expressions of gathering. <b>he is not subdued</b> (יַעֲנֶה) he will not humble himself, he will not make himself as a poor man. Comp. (Exodus 10:3) “To humble yourself (לֵעָנוֹת) from before Me.” Comp. also (Hosea 5:5) “And the pride of Israel shall be humbled (וְעָנָה).” <b>so shall...descend</b> (This intimates that God will descend) and will not be afraid of the stirring (or the multitude) of the nations. <b>passing over</b> (פָּסוֹחַ) passing over. Alternatively, it may be interpreted as an expression of sparing. <b>and rescuing</b> He will extricate Israel from the strait. This is an expression of rescue (esmoucer in O. F.). <b>Return</b> To the One about Whom you have thought deeply how to turn away from Him, now return to Him. <b>And his rock shall pass from fear</b> And his strength shall be weakened from great fear. <b>shall be dismayed at the miracle</b> Because of the great miracles that the Holy One, blessed be He, performs for Israel. <b>whose fire is in Zion</b> There the fire will be prepared to burn them. <b>Behold, for righteousness shall a king reign</b> Behold a king has no right to reign except to execute righteous judgment. <b>and over princes who rule with justice</b> And over whom should he reign? Over princes who rule with justice. The prophet says this concerning Ahaz, who was a wicked man, but Hezekiah his son shall rule, and he is worthy. ([Manuscripts read:] And he is worthy of reigning.) <b>And the man shall be</b> The hero in the fear of the Holy One, blessed be He - that is Hezekiah - shall be for Israel. <b>as a hiding place from the wind</b> As a shelter of a rock, where people hide because of the wind, and they hide there because of the heat ([mss. read:] because of the rain), so will those remaining from the ten tribes trust in him. <b>in an arid land.</b> (בְּצָיוֹן) an expression of dryness, desolation (צִיָּה). <b>as the shade of a huge rock in a weary land</b> In a sunny place, where the earth is weary and dry and yearning for shade. <b>And the eyes of them that see shall not be sealed</b> (Heb. תִשְׁעֶינָה) Not as they are now, that “his ears are becoming heavy, and his eyes are becoming sealed (הָשַׁע)” (supra 6:10), an expression of sealing. <b>And the heart of the hasty shall understand to know</b> Not like now, that “this people’s heart is becoming fat” (ibid.). <b>and the tongue of the stammerers, etc.</b> Not like now, “for with distorted speech” (supra 28:11). <b>stammerers</b> Anyone who does not know how to direct his speech to be clear is termed עִלֵּג or נִלְעַג. <b>deceitful</b> (כִּילַי) a plotting deceiver, who plots evil. <b>noble</b> (שׁוּעַ) an expression of a lord, to whom everyone turns (שׁוֹעִין). <b>speaks villainy</b> (יְדַבֵּר) like מְדַבֵּר, a present tense. <b>works iniquity</b> (יַעֲשֶׂה) Gathers thoughts of iniquity. Comp. (Deut. 8:17) “Gathered (עָשָׂה) for me this wealth.” <b>to practice flattery</b> (לֲַעֲשׂוֹת) He thinks thoughts how he can practice flattery. חֹנֵף is a noun; therefore, the accent is on the first syllable, it is vowelized with a ‘pattah’ (now called a ‘segol’). <b>and the drink of the thirsty he causes to fail</b> According to the simple meaning, they rob the poor. The Targum, (however, paraphrases:) The words of the Torah, which are like water to the thirsty, they plan to nullify. <b>and when the needy speaks a plea</b> (מִשְׁפָּט) To destroy the needy in his plea (מִשְׁפָּטוֹ). This word מִשְׁפָּט is an expression denoting the initial presentation of the case; when the needy presents his pleas, this one plans wicked plots to trap him with his devices. The word מִשְׁפָּט has three meanings: the initial pleas (derajjsnement in O.F.), the sentence (joujjment), and the execution of the verdict, that they discipline him with chastisement (joustize in O.F.). <b>because of generous deeds, shall stand</b> Because of his generous acts, he will have preservation. <b>Complacent women</b> Provinces that dwell in tranquility [from Jonathan]. <b>confident daughters</b> Walled cities that dwell confidently [from Jonathan]. <b>Year after year</b> (lit., ‘days upon a year.’) Comp. (supra 29:1) “Add year to year,” and your sins are constantly becoming more serious, until eventually you shall be troubled, those who are now confident, for the vintage of the grapes shall be over for them, and the ingathering of the grain shall not come into the house. <b>the ingathering</b> (אֹסֶף) This is a noun; therefore, its accent is on the first syllable and it is vowelized with a ‘pattah’ (now called a ‘segol’). <b>to be troubled</b> (רְגָזָה) to be troubled. (This is an infinitive despite the absence of the ‘lammed.’) <b>to undress</b> (פְּשֹׁטָה) to undress. (This too is an infinitive with the ‘lammed’ missing.) <b>and to bare</b> (וְעֹרָה) An expression of ‘naked’ (עֶרְיָה) (Micah 1:11). <b>and to gird</b> (וַחֲגוֹרָה) Therefore, the accent is before the last syllable, and so did Jonathan render: Undress and bare yourselves and gird on your loins. Since they will undress and bare themselves of their garments, they will not gird on their garments but on their loins. <b>on the breasts, lamenting</b> They shall beat their heart. <b>for the desirable fields</b> For the fields of their desire. The Midrash Aggadah (See twenty-fourth poem to Lamentations Rabbah) states: For the sages of the Sanhedrin, who are like breasts that nurture, they will lament, and for the city of their desire that will be plowed up like a field, and for the fruitful - vine that is Israel, called a vine, as it is said (Psalms 80:9): “You plucked a vine out of Egypt.” <b>Thorns and briers</b> The Targum renders: הוּבֵאִי וּבוּר various types of thorns, for all this destruction shall be on all houses of joy, and on <b>the joyful city</b> Jerusalem, which is “the joy of all the land” (Lamentations 2:15). <b>For the palace</b> The king’s palace has been forsaken. <b>the multitude of the city</b> has been exiled. <b>rampart and tower</b> My Temple, which was a fortification for them. <b>are amidst ruins</b> (הָיָה בְּעַד מְעָרוֹת), shall be amidst ruins. מְעָרוֹת is an expression similar to (Psalms 137:7) “Raze it, raze it (עָרוּ עָרוּ).” בְּעַד is like “(Job 22:13) Can He judge through (הַבְעַד) a thick cloud?” <b>forever</b> Until the time of the end. <b>a joy for wild donkeys</b> For the lust of Ishmael and his hosts. <b>Until...be poured upon us</b> (יֵעָרֶה) He shall pour upon us. Comp. (Gen. 24:2) “And she emptied (וַתְּעַר) her pitcher.” An expression of pouring applies to spirit. Comp. (Zech. 12:10) “And I will pour upon the house of David...a spirit of grace.” Comp. also (Joel 3:1) “I will pour My spirit upon all flesh.” <b>shall be regarded as a forest</b> (Jonathan renders:) Great cities, like this forest, which is full of trees. <b>And justice shall dwell in the desert</b> In Jerusalem, which is like a desert. <b>and righteousness shall reside in the fruitful field</b> That is the land of Israel, which in those days shall be like a fruitful field. <b>And He shall hail down the hailing of the forest</b> (וּבָרַד בְּרֶדֶתהַיָּעַר) Perforce, this word וּבָרָד is not a noun, since half of it is vowelized with a ‘kamatz’ and half of it with a ‘pattah’ in an expression of פָּעַל. (Rashi distinguishes בָּרַד from בָּרָד, the noun denoting hail.) And so is its interpretation, an expression of an action, like ‘and he shall wash’ (וְרָחַץ), ‘and he shall sit’ (וְיָשַׁב), ‘and he shall stand’ (וְעָמַד). Here too, וּבָרַד ‘and He shall hail down the hailing of the forest.’ Then the ‘beth’ of בְּרֶדֶת is a radical, like עֲטֶרֶת, ‘a crown,’ עֲקֶרֶת ‘a barren woman.’ That is to say that the Holy One, blessed be He, shall rain down the rain of the coals of the wicked, those who are now built up and full of cities like a forest. <b>and into the low state</b> Into which Israel has been humbled until now, <b>shall the metropolis</b> of Persia (Seir, Edom, [according to various mss.]) <b>be humbled.</b> In a similar manner did Jonathan render it: And hail will come down and kill the camps of the nations. <b>Fortunate are you</b> Israel, that the sowing of your righteousness has succeeded like those who sow by all waters. From now on, you shall reap and gather the grain of your good reward; you shall send forth the feet of the ox to thresh the grain, and the donkey to bring it into the house. So did Jonathan render it: You shall receive the reward of your good work. <b>Woe</b> To the enemy, that you constantly spoil, but you are not spoiled, and you constantly deal treacherously, but no man deals treacherously with you or spoils you. <b>when you finish</b> being a spoiler, when you finish your spoiling of those upon whom it was decreed to be spoiled by you, you shall be spoiled. <b>when you finish dealing treacherously</b> (כַּנְּלֹתְךָ) Menahem classified כַּנְלֹתְךָ with (Job 15: 29) “And their destruction (מִנְלָם) shall not fall to the earth,” in one group (Machbereth Menahem, p. 123). In the word מִנְלָם, the first ‘mem’ is a radical which sometimes is absent, like the ‘mem’ of מַאֲמָר, a statement, and of מַדָּע, knowledge, and it is possibly an expression of ending, according to the context.  כַּנְּלֹתְךָ is an expression of ‘when you finish.’ “And מִנְלָם shall not fall to the earth,” the destruction decreed upon them shall not fall to the earth to become progressively void, but will become progressively stronger. <b>Be their arm</b> of the spoiled ones in the hand of the spoiler. (Note that we followed other editions of Rashi. Nach Lublin is erroneous in this passage.) <b>every morning</b> Daily, when they are in straits, also You be our salvation in time of trouble. <b>From the sound of roaring</b> that emanated from before You, peoples wandered until here when You performed wondrous miracles for us. <b>And your booty shall be gathered</b> This refers back to “when you finish dealing treacherously, they shall deal treacherously with you,” and your booty, you, who spoil My people, when your reckoning comes, the remnant of My people shall plunder you and gather your booty like the gathering of locusts, each one of whom gathers grain for himself in summer; here too, each one will plunder for himself. <b>like the roaring of the cisterns</b> Like the sound of the roar of water gathering and falling into the cisterns in the river, so will those coming to plunder and pillage, roar. מַשַּׁק is an expression of roaring. Comp. (Prov. 28:15) “A roaring lion and a growling (שׁוֹקֵק) bear.” Also (Zeph. 2:9), “The noise (מִמְשַׁק) of the thorns.” When the wind blows on the thorns, and they knock against one another, they produce a sound. Comp. also, (Joel 2:9) “In the city they roar (יָשֹׁקּוּ).” <b>cisterns</b> (גֵּבִים) like (supra 30: 14) “or to scoop water from a cistern (מִגֶּבֶא).” Our Sages expounded it in the Aggadah of Chapter Chelek (San. 94b) as referring to the booty of Sennacherib’s soldiers. <b>for He dwells on high</b> He demonstrated His might, that He is exalted above all, and He has the upper hand. <b>And the faith of your times, etc.</b> And it shall be for you for strength of salvations and for wisdom and knowledge, that you will be faithful to your Creator concerning the times that He set for you for terumoth and tithes at the time of their separation, for gleanings, forgotten sheaves, and the corner of the field in their time, to leave them over for the poor, to keep release years and jubilee years in their time. Another explanation is: <b>faith of your times</b> What you believed in the Holy One, blessed be He, in times that passed over you, and you hoped for salvation, shall become your strength. <b>fear of the Lord</b> That you shall fear Him - that is a good treasure to open up for you from before Him. <b>Behold [for] their altar they have cried in the street</b> The prophet was prophesying consolations and saying that the retribution had already been completed, and from now I will rise and exalt Myself to redeem them. Behold for their Arel - that is the altar (see above 29:1) - they have already cried and lamented in their streets and in their squares with weeping and wailing. <b>ambassadors of peace</b> And the ambassadors whom they send, who were wont to bring tidings of peace, cry bitterly and say, “Highways have become desolate, the wayfarer has stopped.” <b>he has abrogated the treaty</b> The enemy has abrogated the treaty he made with Israel. <b>despised cities</b> He despised in his eyes; no enemy considers any man. <b>mourns</b> (אָבֵל) an expression of mourning. <b>it was cut off</b> Dried and cut off. <b>became</b> (הָיָה, lit. was.) This is the past tense. <b>the Sharon</b> The name of a region of pasture for animals, as we learned (Men. 87a): Rams from Moab, calves from Sharon. <b>like the plain</b> a ruin. <b>have become emptied</b> (וְנֹעֵר) An expression of shaking out. Comp. (Ex. 14:27): “And the Lord shook (וַיְנַעֵר).” <b>Now I will rise</b> Because of the many evils the enemy perpetrated against My people, I will no longer restrain Myself; now I will rise, be raised and be exalted. <b>chaff</b> (חֲשַׁשׁ) a kind of chaff, something that is easily ignited. <b>your breath is fire</b> From your body shall emanate breath of fire and will consume the chaff and the stubble. <b>severed</b> (כְּסוּחִים) Comp. (Lev. 25:4) “You shall not prune.” Onkelos renders: לָא תִכְסָח. <b>you far-off ones</b> Those who believe in Me and do My will from their youth. <b>you near ones</b> Repentant sinners who have recently drawn near to Me. <b>Sinners in Zion were afraid</b> How they would find an opening to repent. <b>Who will stand up for us against a consuming fire?</b> (lit., Who will live for us a consuming fire?) I.e., who will stand up for us to appease burning wrath? Alternatively, who among us will dwell, i.e., who among us will dwell in Zion with the Rock, Who is a consuming fire? And he replies, “He who walks righteously, etc.” <b>He who walks righteously</b> Who will be found? One who walks righteously. <b>who shakes his hands</b> (eskot in O.F.). <b>closes his ear</b> (אֹטֵם) Comp. (I Kings 6:4) “transparent but closed (אֲטֻמִים).” <b>and closes</b> (וְעֹצֵם) Comp. (supra 29:10) “And He has closed (וַיְעַצֵּם) your eyes.” <b>his bread shall be given</b> He will not seek bread, for it will be supplied to him from heaven. <b>his water sure</b> The source of his water will not fail. I.e., his seed will become great, and all his wants will be supplied. <b>The King in His beauty shall your eyes behold</b> (The Holy One, blessed be He, Who is a King, Him you shall see from a distant land where you are standing. You shall see the miracles and the greatness that I will perform for you, and a people of a strange tongue, of obscure speech, shall not see the Shechinah of the King in His beauty. [This does not appear in many editions.])  <b>The King in His beauty shall your eyes behold.</b> To you, O righteous man, I say that you shall merit to see the splendor of the Shechinah of the Omnipresent. <b>they shall see [from] a distant land</b> Jonathan renders: You shall look and see those who go down to the land of Gehinnom. <b>Your heart shall meditate [in] fear</b> When you see the princes and the savants of the heathens, who ruled during their lifetime, and who are now being judged in Gehinnom, your heart will meditate in terror, and you will say, “Where is the wisdom and the greatness of these men? Where is the one who, during his lifetime, would count and weigh every word of wisdom, for they would ask him every counsel of the kingdom? <b>Where is he who counts the towers</b> This too is a matter of the kingdom. He is appointed over the houses of the kingdom, how many they are, and how many towers a certain city requires. Comp. (Ps. 48:13) “Encircle Zion and surround it, count its towers,” how many towers it requires. <b>A people of a strange tongue</b> (נוֹעָז) like לוֹעֵז. These are all the heathens, whose language is not the holy tongue. ([Other editions read:] These are Assyria and Babylon, whose language is not the holy tongue.) ([Manuscripts read:] These are all the nations whose language is not the holy tongue.) <b>you shall not see</b> You shall not esteem in your heart, for they shall all be dark and humble. <b>speech... obscure</b> (שָׂפָה, lit. lip.) Comp. (Gen. 11:1) “And all the land was one speech (שָׂפָה).”  <b>of stammering tongue</b> (נִלְעָג לָשׁוֹן). Comp. (32:4) “The tongue of the stammerers (לְשׁוֹן עִלְּגִים),” (and of obscure speech. All this is a foreign language, for they do not understand the holy tongue.) <b>See Zion</b> But whom will you see in your heart to be regarded as a kingdom and a ruling power? Zion, which is the city of our meeting place. <b>that shall not fall</b> (יִצְעָן) shall not be lowered. Comp. (Jud. 4:11) “Elon-bezaanannim (אֵלוֹן בְּצַעֲנַנִּים),” which is rendered as: the plain of pits (מִישׁוֹר אַגְנַיָּא), which are pits in the fields, called kombes in O.F. Comp. (Baba Kamma 61b) “The pits of the earth (אַגְנֵי דְאַרְעָא) they are considered,” where water gathers from the mountains and the hills. I believe that the ‘beth’ of the word בְּצַעֲנַנִּים is not radical, but is a prefix. <b>whose pegs shall never be moved</b> (יִסַּע) The pegs with which they tie the ropes of the tent he shall not move them from the earth, from the place into which they are thrust. Comp. (I Kings 5:31) “And they quarried (וַיַּסִּעוּ) great stones.” Also (Jud. 16:3), “And he plucked them (וַיִּסּעֵם) together with the bolt,” an expression of uprooting. <b>But there</b> ‘But’ refers back to ‘whose pegs shall never be moved,’ and ‘shall not be torn.’ The evil shall not be, only the good. There the Lord shall be mighty for us, and the city shall be a place of rivers and streams, in the manner it is said in Ezekiel (47:4f.): “And He measured a thousand (cubits), and He led me...a stream that I could not cross.” And so did Joel prophesy (4:18) “And a spring shall emanate from the house of the Lord,” that it shall become progressively stronger. <b>a galley with oars</b> a ship that floats on the water. <b>and a great ship</b> (וְצִי אַדִּיר) and a great ship [from Jonathan]. <b>For the Lord is our judge</b> Our prince and judge. <b>Your ropes</b> that draw the ship, you sinful city. ([Mss. yield:] you, sinful Rome.) <b>properly</b> prepared well. <b>a sail</b> Heb. נס, the sail of a ship. <b>they did not spread out a sail</b> They will not be able to spread the sail that guides the boat. <b>then plunder [and] booty were divided</b> (עד) related to עֲדָאָה, plunder, in Aramaic. <b>by many</b> Many will divide the plunder of the heathens. ([Mss. yield:] the plunder of Edom.) ([Others:] the nations.) ([Still others:] Sennacherib.) <b>lame</b> Israel, who were weak until now. <b>And the neighbor shall not say</b> (I.e., the neighbor of) Israel. <b>“I am sick”</b> Because of this nation, this misfortune has befallen me, for <b>The people</b> Israel, who is called a people, that dwells in Jerusalem, shall be forgiven of sin. <b>And all the host of heaven shall melt</b> They shall be frightened when I cast down the princes of the heathens.([Mss. yield:] the princes of the nations.) ([Warsaw edition:] of Assyria and Babylon.) <b>shall be rolled</b> (וְנָגֹלּוּ) an expression of rolling. And the heavens shall be rolled like a scroll. Jonathan renders: And they shall be erased from beneath the heavens, as it is stated about them in the Book. But I explain it according to the context, for now, the kingdoms of the Ishmaelites (the nations [ms.]) (the wicked [Warsaw ed.]) have fortune and light. When they are erased and destroyed, it will be as though the world has darkened for them, as though the sun and the light are rolled up like the rolling of a scroll. <b>withers</b> (יִבּוֹל) withers. <b>and as a withered [fig] from a fig tree</b> The withered fruit of a tree is called נוֹבְלוֹת. This is what our Rabbis (Ber. 40b) explained: What are ‘noveloth’? Fruit ripened in the heater, that become ripe in the heater. After they are picked, he gathers them and they become heated and ripen. <b>For My sword has become sated in the heaven</b> To slay the heavenly princes, and afterward it shall descend on the nation Ishmael ([mss. and Kli Paz:] Edom) ([Warsaw ed.:] Babylonians) below, for no nation suffers until its prince suffers in heaven. <b>the nation with whom I contend</b> (עַם חֶרמִי), the nation with whom I battle. This is a Mishnaic expression: (Keth. 17b) They taught this in connection with time of strife (חֵרוּם). Comp. (I Kings 20:42) “The man with whom I contend (אִישׁ חֶרְמִי),” referring to Ahab. <b>lambs and goats</b> princes and governors. <b>in Bozrah</b> It is from the land of Moab, but since it supplied a king for Edom, as it is stated (Gen. 36:33): “And Jobab son of Zerah of Bozrah reigned in his stead,” it will, therefore, suffer with them. This is found in Pesikta. <b>wild oxen with them</b> Kings with governors, wild oxen with the goats mentioned above. <b>fat bulls</b> (אַבִּירִים) fat and large bulls, as it is stated (Ps. 22:13): “Fat bulls (אַבִּירֵי) of Bashan surrounded me.” <b>retribution for the plea of Zion</b> That He will mete out punishment (lit., pay a reward) for the plea of Zion, who cries before Him to judge her from those who harm her. <b>And its streams shall turn</b> (I.e., the streams) of the heathens. ([Mss. yield:] of Edom.) <b>from generation to generation</b> From that generation until the last generation. Another explanation is that this is Moses’ curse (Ex. 17:16): “The Lord has a war against Amalek from generation to generation.” From Moses’ generation to Saul’s generation, and from there to Mordecai’s generation, and from there to the generation of the King Messiah. <b>owl</b> (קִפֹּד) a bird that flies at night (chouette in French), an owl. <b>a line of waste</b> A judgment of desolation. <b>and weights of destruction</b> Weights of the judgment of destruction. (אַבְנֵי, lit., stones.) Comp. (Deut. 25:15) “a whole weight (אֶבֶן).” <b>As for its nobles, there are none who proclaim the kingdom</b> Its princes stand, and none of them calls upon himself the name of ruling and kingdom. <b>nothing</b> Destruction. <b>And its palaces shall grow thorns</b> So is the nature of ruins to grow thorns and briers, and that is ‘kimosh’ and that is ‘choach’; they are all types of thorns, e.g., ortias, (nettles,) and the like. <b>the habitat of jackals</b> (תַּנִּים) That is a desert, which is usually frequented by ‘tannim,’ which is a species of wild animal. <b>And martens shall meet cats</b> And martens shall meet with cats. In this matter Jonathan rendered it. תַּמְוָן is נִמִּיּוֹת (martrines in O.F.), martens. <b>and a satyr</b> A demon. <b>rests</b> (הִרְגִּיעָה) an expression related to מַרְגּוֹעַ, rest. <b>lilith</b> The name of a female demon. <b>has made its nest</b> (קִנְּנָה) an expression related to ‘a bird’s nest’ (קַן) (Deut. 22:6). <b>owl</b> (קִפּוֹז) that is the owl (קִפֹּד). <b>and she has laid</b> She laid eggs. <b>and hatched</b> This is the emerging of the chicks from the egg. Comp. (below 59:5) The eggs of the viper have hatched. <b>and gathered</b> This is the call that the bird calls with its throat to draw the chicks after it, gloussera in French. Comp. (Jer. 17:11) “A cuckoo gathers (דָגָר) what it did not lay.” <b>vultures</b> (דַיּוֹת) voltojjrs in O.F. <b>each one to her friend</b> (lit., each one her friend,) like to her friend. <b>Seek out of the Book of the Lord</b> Read out of the Book of Genesis; when He brought the Flood, He decreed that all the creatures gather in the Ark, male and female, and none of them was missing. How much more will this be so when He decrees this upon them, to gather to drink blood and to eat flesh and fat! <b>did not miss</b> (פָקָדוּ) Comp. (Num. 31:49) “Not a man was missing (נִפְקַד) of us.” <b>for My mouth it has commanded</b> that they come. <b>and the breath</b> of My mouth <b>it gathered them.</b> The antecedent of ‘its breath’ is ‘My mouth.’ Comp. (Ps. 33:6) “And with the breath of His mouth all their host.” Here too, the breath of My mouth it gathered them. <b>And He cast...for them</b> Now the prophet says concerning the Holy One, blessed be He, “And He cast lots for them,” for all those beasts and fowl, that these shall fall to their share. <b>shall rejoice over them</b> (יְשֻׂשׂוּם) This is usually the sign of the direct object, inappropriate here in the case of an intransitive verb. (like יָשׂוּשׂוּ מֵהֶם, shall rejoice from them). Comp. (Jer. 10:20) “My sons have gone away from me (יְצָאֻנִי).” Also, (I Kings 19:21) “He cooked the meat for them (בִּשְּׁלָם),” equivalent to בִּשֵּׁל לָהֶם, “He cooked the meat for them.” <b>Desert and wasteland</b> Jerusalem, called ‘wasteland,’ and Zion, called ‘desert,’ they shall rejoice over the downfall of the mighty of the heathens and Persia ([Manuscripts yield:] of Edom and Bozrah). ([The Warsaw edition reads:] the mighty of Seir (and Bozrah).) <b>and the plain shall rejoice</b> the plain of Jerusalem. <b>and to sing</b> (lit., and sing,) like: and to sing. <b>the Lebanon</b> The Temple. <b>the beauty of</b> His glory will be given to Zion. <b>Strengthen weak hands</b> (חַזְּקוּ) All the prophets who brought tidings of salvation consoled Israel and strengthened their weak hands. (The word) is in the intensive conjugation, and its meaning is (the causative, i.e.,) strengthen others. If he intended to say, “Be strong, you whose hands are weak,” it would be vowelized like (2 Chron. 32:7) “Be strong (חִזְקוּ) and be firm (וְאִמְצוּ).” Now that he says to them to strengthen others and to make others firm, it is vowelized, חַזְּקוּ, אַמְּצוּ. “Be strong (חִזְקוּ), do not fear” is vowelized חִזְקוּ, a form of the ‘kal’ conjugation, meaning ‘you be strong by yourselves,’ as one says to singular (Jos. 1:6), “Be strong and be firm (חֲזַק ֶמָץ),” and he does not say, חַזֵּק. <b>to the hasty of heart</b> Who hurry the redemption and are troubled by its delay. <b>[with] vengeance He shall come</b> (lit., vengeance He shall come,) with vengeance He shall come. <b>the recompense of God</b> Upon the wicked ([mss.] upon your enemies) He shall come and save you. <b>the eyes of the blind shall be opened</b> Those who were blind, not to recognize (lit., from recognizing) their fear (sic) ([Warsaw:] this fear;) ([mss.] My fear) upon them. <b>and the ears of the deaf</b> Who did not hearken to the voice of the prophets until now, will be opened and unstopped, for I will give them a proper spirit to fear Me. He says this concerning Israel, whom he called blind and deaf, as the matter is stated (infra 42:18) “You deaf ones, hearken, etc.” <b>Then the lame shall skip like a hart, etc.</b> Israel, who are now lame and weak. We find that he calls the weak with an expression of ‘lame,’ as the matter is stated (above 33:23): “The lame take the prey.” <b>shall sing</b> in My salvation. <b>the tongue of the mute</b> The tongue of Israel, who are among the nations as mutes, for they hear their scorn and do not respond. <b>for water has broken out in the desert</b> For My salvation shall cheer them up, and they shall blossom like a desert wasteland, which thirsts for water, and springs break out into it; i.e., for salvation shall sprout for the crushed ones. <b>And the dry place shall become a pool</b> He who longs for salvation shall be saved. The prophet spoke figuratively. <b>in the habitat of jackals, a resting place, etc.</b> A place that was a desert wasteland, which is the habitat, the resting place of jackals, shall become moist, a place of grass, made for reeds and rushes, and it is not customary for reeds and rushes to grow except in a watery place, as the matter is stated (Job 8:11): “Can the rush shoot upwards without mire?” <b>a resting place</b> (רִבְצָה) This is a noun like מַרְבֵּץ, since it has no ‘mappiq hey.’ <b>And there shall be a highway</b> for the travelers. <b>no unclean one shall traverse it</b> No unclean one shall traverse that road; i.e., it will no longer belong to the heathens ([mss.:] nations). <b>and it shall be for them</b> And that is the road of those blind, deaf, lame, and mute mentioned above. They shall travel on this road, and even if they are fools, they shall not go astray, for I will straighten it for them. <b>a profligate beast</b> The boar out of the forest (80:14). There is none as profligate among the beasts as the boar, and also “the lions from his thicket” (Jer. 4:7), i.e., Nebuchadnezzar, shall not be found there. <b>nor shall...ascend thereon</b> On that road (הַדֶּרֶךְ). The word דֶּרֶךְ is used both as masculine and feminine gender, as it is written (Ex. 18:20): “The way (הַדֶּרֶךְ) upon which (בָּהּ) they shall walk.” (Lit., on her.) Thus it is feminine. Comp. (Deut. 28:7) “In one road (בַּדֶּרֶךְ אֶחָד) they shall come out to you.” Thus it is masculine. <b>it shall not be found</b> any wild beast there. <b>with joy of days of yore</b> (Heb. שִׂמְחַתעוֹלָם, joy that is from days of yore, which they already experienced on the way of their Exodus from Egypt, “and the Lord was going before them by day” (Ex. 13:21). <b>shall flee</b> The sadness and the sighing shall flee from them. <b>near the conduit</b> fosed (fosse) in French, (a ditch, a trench, a moat.) <b>the pool</b> A place where water is gathered, dug in the ground by man, in which to put fish. It is long and wide. <b>on the road</b> A paved road. (chemin in French.) <b>the washer’s field</b> Jonathan renders: A field where the washers stretch out, i.e., where the washers stretch out the garments. <b>the recorder</b> The writer of the records in the annals. (Another explanation: He would record which judgment came before him first, that he adjudicate it first.) <b>I said</b> (until now), “It is but words of the lips, that he speaks (lit., in his mouth), saying, ‘I will not serve the king of Assyria.’ And when he sees that I will march against him with an army, he will recant. Now I have marched. From now on, either he will serve me, or he will need to seek counsel and might for war.” <b>Now</b> that the time has come, tell me now on whom you have depended to rebel against me. <b>upon which a man will lean</b> On the splintered and broken reed, and the scaly envelopes enter his palm and puncture it, so is Pharaoh to those who trust him. Eventually, their aid will be to their detriment. <b>Whose high places...has removed</b> He abolished all the pagan temples and the altars and the high places, and has coerced all Judah to prostrate themselves before one altar. <b>wager now</b> on this matter, if you will be able to accomplish it. This is an expression of a wager, which is called gajjer in O.F. <b>And how can you repulse</b> even a captain, who is one of my master’s smallest servants, for the smallest of the heads of his troops is in charge of two thousand men. <b>one of...servants</b> (אַחַד) one of the servants of. Comp. (Gen. 21:15) “One of (אַחַד) the bushes.” Also (II Sam. 6:20) “One of (אַחַד) the idlers.” <b>is it [with] other than the Lord</b> Without His permission? <b>The Lord said to me</b> The prophets have already prophesied (supra 8:4): “The wealth of Damascus and the plunder of Samaria shall be carried off before the king of Assyria.” But he erred, saying (supra 10:11), “Indeed, as I did to Samaria..., so will I do to Jerusalem...” <b>for we understand it</b> (שֹׁמְעִים, lit. hear.) We understand that language, an expression of hearing (entendenc in O.F.). <b>do not speak with us in Judean</b> for all the people understand the Judean language, and they are frightened by your words. (Since he said to them, “Say now to Hezekiah,” they thought that he did not come to frighten the people. Since Rabshakeh was an apostate Jew, they thought that even though his master’s orders were incumbent upon Rabshakeh to observe, his heart was attracted to his family and he would take pity upon them.) <b>Did...to your master</b> (הַאֶל) This is the interrogative form. It is therefore vowelized with a ‘hataf pattah’ (not so in our editions). Did my master send me to you two alone? Indeed, he sent me to all of them, and for that reason I have come, so that all the people hear and see, and let not Hezekiah persuade them to rebel. <b>to eat their dung</b> They too (sic) would eat in the hunger of the siege. <b>their dung</b> The kethib reads חֹרָאֵיהֶם, the dung that is excreted through their orifice. Our Sages instituted to euphemize and read it צוֹאָתָם, i.e., their dung. Thus did our Rabbis teach: Verses written in uncomplimentary words are to be read in a complimentary manner, e.g., (Deut. 28:27) עֲפֹלִים (is read) טְחֹרִים. (Both mean hemorrhoids. The former means ‘that which is in the dark holes,’ being more explicit than the latter. (ibid. v. 30) יִשְׁגָּלֶנָּה (is to be read) יִשְׁכָּבֶנָּה. (Both denoting intimacy, the former related as well to a dog.) חֹרָאֵיהֶם (is to be read) צוֹאָתָם, שִׁינֵיהֶם (is to be read) מֵימֵי רַגְלֵיהֶם. <b>their urine</b> The kethib is שִׁינֵיהֶם, loose excrement. The teeth of the large intestine. That is the intestine called tabahie in O.F. that stands on three teeth, (i.e. the glands of the rectum, which is held by three glands. They are called שִׁנַּיִּם because they are shaped like teeth). <b>deceive</b> (יַשִּׁיא) mislead. <b>Make peace with me</b> (בְרָכָה, lit., a blessing.) Come out to me for peace and greet me and bring me a gift of peace. בְּרָכָה is saloud in O.F., salutation. Comp. (Gen. 47:10) “And Jacob greeted Pharaoh.” <b>and each man will eat of his vine</b> And I will leave you, and dwell in peace until I find a land as good as your land, and I will exile you there, for so is my wont, to transfer nations from land to land, as it is said (supra 10:13): “And I remove the boundaries of the peoples.” <b>to a land like your land</b> Said Rabbi Shimon ben Yochai: Was this one (Sennacherib) a fool? This is an example of a king, etc. in Sifre, parshath Ekev (Deut. 7:12). He should have said, “to a land better than your land,” but he could not denigrate it. <b>Now did they save Samaria from my hand?</b> and the inhabitants of Samaria worshipped the Gods of the Arameans, who were their neighbors, and Hamath is from Aram. <b>with torn garments</b> Because they heard blasphemies of the Name of God, and that is tantamount to cursing the Name. <b>proof</b> (Aprobement in O.F.) The enemies show evidence to praise themselves with their success, saying, “Our hand has overpowered (lit., has become high), and there is no God (like our God).” <b>for the children have come</b> The children of Israel, children of the Holy One, blessed be He. <b>as far as the birthstool and there is no strength to give birth</b> It is a time of distress analogous to a woman sitting on the birthstool, and the fetus has no strength to come out. <b>and he brought proof with the words</b> (וְהוֹכִיחַ) He told his strength and showed his success. The word והוֹכִיחַ is eprober in O.F., to prove. <b>and he will hear a rumor</b> immediately. This is the rumor of Tirhakah, king of Cush, because of which he will leave you this time to battle with Tirhakah, but this is not the return to his land. Afterwards he will return here, and I am destined to return him to his land and to cause him to fall there by the sword. <b>And he heard</b> i.e., the king of Assyria. <b>about Tirhakah...saying</b> Tirhakah went out to wage war against you. <b>And he heard, and he sent emissaries</b> The second “and he heard” is not like the first “and he heard.” The first is an expression of hearing, and the second is an expression of accepting. He accepted the report of the messengers, and it appealed to him to give thought to withdraw from Jerusalem to fight first with Cush. <b>and he sent emissaries to Hezekiah</b> to notify [him] that he was not withdrawing completely, but with the intention of returning. <b>Eden</b> the name of a kingdom, as it is stated (Ezekiel 27:23): “Haran and Canneh and Eden.” <b>He exiled [them] and twisted [them]</b> (וְעִוָּה הֵנַע) The king of Assyria exiled him and twisted him; he destroyed them and exiled them from their place. <b>Indeed, O Lord</b> It is true that the kings of Assyria destroyed <b>all the countries and their land</b> “The countries” refers to the (capitals) of the provinces, and (“their land” refers to) the land near them, the royal cities, which are the heads of the provinces, he calls “countries” and the remaining regions surrounding them he calls “their land.” And in the Book of II Kings (19:7) it is written: “the nations and their land.” It has, however, one meaning. <b>And committing</b> (Heb. וְנָתֹן). Comp. (Gen. 41:43) “And appointing (וְנָתוֹן) him over all the land of Egypt,” an expression of the infinitive. Comp. “saying” (אָמוֹר), “remembering” (זָכוֹר), (donnant in French, giving). <b>wood and stone</b> are they; therefore, they had no power, and the king of Assyria destroyed them. <b>to the heights of mountains</b> the Temple mount. <b>to the end of the Lebanon</b> the Temple. <b>and I will cut down its tallest cedars</b> I will not go to my land until I destroy it. <b>its remotest height</b> (lit., the height of) its end. <b>its farmland forest</b> The best of its praise and the intensity of its strength. <b>I dug and drank</b> (קַרְתִּי) I.e., to say, I started all my deeds and completed them and succeeded, as one who digs a hole and finds water and succeeds. This is an expression of a spring (מָקוֹר). <b>and I dry up with the soles of my feet</b> If I would besiege a city reliant on the strength of its rivers, I would bring upon it many troops, and the water of their rivers would be depleted from their drinking and the drinking of their cattle and by the treading of their feet. <b>and I dry up</b> (lit., and I will dry up) This is the present tense, i.e., to say, so is my wont always. <b>rivers of the siege</b> The rivers of the city that is besieged through its rivers. ([Mss. yield:] that is besieged by me.) <b>Have you not heard</b> Now why do you boast? This is not yours, for this is a decree that emanated from Me many years ago, that you will exact My recompense from the nations, as the matter is written (supra 10:5): “Woe! Assyria is the rod of My wrath.” <b>Have you not heard from long ago</b> More than seventy years (correct version as in Parshandatha and Warsaw edition) since Amos prophesied two years before the earthquake (Amos 7:17), “and Israel shall be exiled from upon its land.” Since then, you should have heard that I wrought and prepared this retribution. <b>in days of yore</b> Since the six days of Creation, that decree that was decreed upon you entered My mind, as it is said (supra 30:33): “For Tophteh is set up from yesterday, that too has been prepared for the king.” Now that I have given you superiority over the nations, I have brought it, that decree, in order that it shall be to make desolate, blossoming hills [of] fortified cities, that you shall slay their inhabitants and they shall remain devoid of people and they shall be prepared for hills where vegetation grows. <b>And their inhabitants became short of strength</b> (lit. short of hand.) I weakened the strength before you. <b>and stubble before [becoming] standing grain</b> (וּשְׁדֵמָה) That is what is called ‘estoble’ in O.F., stubble, what remains in the ground, the roots of the harvest. <b>before [becoming] standing grain</b> When it has not yet reached the time to ripen and harden, to become standing grain, and it is weak and tender. <b>before standing grain</b> Before becoming standing grain. <b>And your sitting and your going out and your coming I know</b> Jonathan paraphrased: And your sitting in counsel, and your going out to wage war, and your coming to the land of Israel, is revealed to Me. When the thought entered your mind, and you took counsel to destroy My house, I knew it. <b>you have raged against Me</b> Your raging and your becoming overpowering toward Me (acc. to Parshandatha). <b>and your tumult</b> (וְשַׁאֲנַנְךָ) like וּשְׁאוֹנְךָ. <b>My ring</b> (חַחִי in Heb.) It is a kind of ring that is inserted into the lip of an unruly animal by which to pull it. <b>and My bit</b> Jonathan renders וּזְמַם, which is made of iron, and which they insert into the nostrils of a female camel. This is what we learned, “and the female camel with a nose ring” in Tractate Shabbath (5:1). (This is difficult in view of the wording of the verse, which places חַח in the nose and מֶתֶג in the lips.) <b>And this shall be the sign for you</b> This statement is not addressed to Sennacherib, but the prophet said to Hezekiah, “And this salvation shall be a sign for you for another promise. Now the legions have destroyed all the vegetation and chopped off the trees, and the Holy One, blessed be He, promises you that you will have sufficient from the shoots of the plants that will grow by themselves.” <b>this year you shall eat</b> (אָכוֹל) to eat this year. <b>and the next year what grows from the tree stumps</b> (Heb. שָׁחִיס.) They are the shoots of the stumps. So it appears in Seder Olam (ch. 23), but Jonathan renders: כַּתְכַּתִּין, the shoots of the shoots. And this will be the sign for you; when you see that my words, that Sennacherib will return to his land and he will fall, are fulfilled, you will believe that the second promise will yet be fulfilled. <b>the zeal of the Lord of Hosts</b> that He will be zealous for His Name and not because of the merit you possess. We learn that the merit of the Patriarchs has been depleted. <b>nor shall he advance upon it with a shield</b> (Heb. יְקַדְּמֶנָּה.) He shall not set a shield before it, since the Aramaic of “before” is קֳדָם. <b>nor shall he pile up a siege mound against it</b> [Targum renders:] He should not pile up against it a landfill. I say that they pour out earth and pile it up against the walls and towers so that they can build a rampart. <b>a siege mound</b> (סֹלְלָה) since it is trodden (סוֹלְלִים) and pressed down with sledge hammers in order that it harden. The Targum renders: מִלֵּיתָא, since they first make for it two walls of a fence of reeds and pour the earth between them and press it down there after they have filled (מִלְאוּ) the walls. And I heard that they interpret it as the throwing of huge stones, called perere in O.F., but the expression of piling up, lit., spilling, does not apply to stones, neither is the expression of pressing down, nor the rendering of the Targum, appropriately for this interpretation. <b>And an angel of the Lord went forth, etc.</b> After he went and battled with Cush, he returned and came to Jerusalem, and at the time an angel of the Lord went forth. In the following manner, it was taught in Seder Olam (ch. 23): (supra v. 7) “Behold I will imbue him with a desire, and he will hear a rumor,” as it is said (v. 9): “And he heard about Tirhakah etc.” He swept Shebna (the scribe) ([Warsaw edition:] the treasurer) and his company and led them in chains, and went away to Cush, and took all the coveted treasures, and came to Jerusalem, to fulfill what was stated (infra 45: 14): “The toil of Egypt and the merchandise of Cush...shall pass over to you.” This refers to Jerusalem. “After you they shall go.” This refers to Hezekiah. At that time, “And...sent Tartan and Rabsaris.” They are the ones mentioned in the Book of Kings (2 18:17), and they are the emissaries concerning whom it is stated that he sent after the rumor, as it is said (v. 9), “And he sent emissaries to Hezekiah,” and they did not come with Rabshakeh on his first mission. And concerning those letters, Hezekiah replied (v. 22), “...has despised you, has mocked you.” At that time, “an angel of the Lord went out and slew, etc.” All of them were kings with crowns ti ed to their heads, and the smallest of them was an officer over two thousand men, and they and their armies fell. <b>and dwelt in Nineveh</b> That is the capital, as it is said (Gen. 10:11): “From that land Asshur came out, and he built Nineveh.” <b>the temple of Nisroch</b> A board (נֶסֶר) from Noah’s ark, as is related in the Aggadah of Chelek (San. 96a). <b>slew him by the sword</b> for he said, “If you save me that my subjects do not kill me for I brought their sons here (sic) and they died, I will sacrifice my two sons before you.” They rose and slew him. <b>In those days</b> Three days before Sennacherib’s downfall, Hezekiah became ill, and the third day, when he went up to the house of the Lord, was the day of Sennacherib’s downfall, and it was the first festive day of Passover. <b>for you are going to die and you shall not live</b> You are going to die in this world, and you shall not live in the world to come, for you have not married, as it is stated in Berachoth 10b. <b>Please, O Lord</b> (אָנָּה) Where is Your mercy? <b>Behold I will add</b> (יוֹסִיף, lit., he will add.) Behold I am He Who will add to your life. <b>And from the hand of the king of Assyria will I save you</b> We deduce that he became ill before the downfall of Sennacherib. <b>And this is your sign</b> That you shall be cured, and that your days shall be increased, as is explained below (v. 22), and in Kings (2 20:8) he asked, “What is the sign that I will go up?” <b>Behold I return</b> the shade backwards ten steps which it went down. <b>the shade of the steps</b> A sort of steps made opposite the sun to determine the hours of the day, like the clocks (horloge in French) that craftsmen make (sectarians make [Parshandatha]). <b>that it went down</b> It hastened to go down, and the day was shortened by ten hours on the day Ahaz died, in order that they should not eulogize him, and now they went backwards on the day Hezekiah recovered, and ten hours were added to the day. <b>The writing of Hezekiah</b> Jonathan paraphrases: A writing of thanksgiving for the miracle performed for Hezekiah. <b>I said, In the desolation of my days</b> (בִּדְמִי) When I saw my days בִּדְמִי, in desolation and in silence. Comp. (Zeph. 1:11) “For the entire people of Canaan has been silenced (נִדְמָה).” That is to say that when I became ill, I said, “I will go into the gates of the grave.” Now I will die, since, until that day, no sick person had recovered. <b>I am deprived of the rest of my years</b> (פֻּקַּדְתִּי) Comp. “(Num. 31:49) No man was missing (נִפְקַד) of us.” I am missing the rest of my years. Jonathan, however, renders: My remembrance has entered for good; years have been added to my years. I have been visited (נִפְקַדְתִּי) for good, and my years have been increased. [<b>Addendum: I will not see the Eternal</b> (יָהּ) I will no longer use the name יָהּ. <b>in the land of the living</b> The living use it, but the dead are not permitted, as it is said (Ps. 115:17): “The dead shall not praise the Eternal (יָהּ).” It is a rule for the dead that they may never mention the Name consisting of two letters.] <b>in the land of the living</b> in the Temple. <b>I will no longer look upon man</b> (I.e., I will) no longer (look upon) a living (man). <b>with those who dwell in withdrawal</b> (חָדֶל) For I will be with the dead, who dwell in a land withdrawn and withheld from the living. <b>My generation was removed and exiled from me</b> The people of my generation were removed from me. <b>was removed</b> (נִסַּע) synonymous with נִסְּחוּ. Comp. (supra 33:20) “whose pegs shall never be moved (יִסַּע).” <b>like a shepherd’s tent</b> Like the tent of one who tends animals, which he moves from here and sets up in another pasture when this pasture is depleted. <b>I severed</b> (קִפַּדְתִּי) I severed my life quickly, like a weaver who hastens to weave. All this I thought. Jonathan renders: Like a stream with banks, like a stream that flows between high banks, which does not spread out, and consequently, its water flows swiftly. And I say that it is a swift stream named Oreg, and this is what Job (7:6) said, “My days are lighter than Areg,” also (ibid. 9:26), “They passed with the ships of Ebeh.” <b>from glory He shall deprive me</b> (מִדַּלֶּה יְבַצְּעֵנִי). Jonathan renders: From the glory of my kingdom I am exiled. I thought that now He would deprive me of all my glory. The word דַלָּה is an expression of height. Comp. (Song 7:5) “And the braid (וְדַלַּת) of your head.” <b>from day and night You shall finish me</b> (lit., from day to night.) Comp. (Num. 5:3) “Both male and female,” (lit., from male to female.) That is to say, from days and nights you shall finish me, and so did Jonathan render: My days and my nights are over. <b>I made [myself]</b> myself all night to suffer the tortures of the illness, and I strengthened myself like a lion to suffer. <b>so it would break my bones</b> Comp. (Ex. 1:12) “So they would multiply and so they would spread.” The more I would strengthen myself, so the illness would overpower me to break all my bones. <b>like a crane</b> (סוּס) same as (Jer. 8:7), סִיס, and that is the name of a bird. <b>like a crane, a swallow</b> like a crane and a swallow. (Alternatively,) like this bird, seized by the neck, and it screeches. So did Jonathan render: Like a crane that is caught and screeches. <b>Rob me</b> (עָשְׁקָה), like עֲשֹׁק. Rob me, take me out of the hand of the angel of death, and pledge Yourself to save me. This (עָרְבֵנִי) is an expression of surety (garantieh in O.F.). Comp. (Ps. 119) “Pledge Yourself (עֲרוֹב) to Your servant for good.” <b>Rob me</b> (לִי) Rob me from his hand. Comp. (Num. 12:13) “Please cure her (לָהּ),” like, cure her (אוֹתָהּ). <b>What shall I speak</b> praise and adoration before Him? Behold He promised me consolations, and He fulfilled them. <b>I will cause all my sleep to flee</b> Comp. (Gen. 31:40) “And my sleep fled.” Jonathan renders שְׁנוֹתַי as an expression of years. <b>concerning the bitterness of my soul</b> which was bitter, and You consoled me. <b>O Lord! Concerning them, [You said] they shall live</b> Jonathan renders: O Lord! Concerning all the dead, You said to resurrect. <b>and before all of them the life of my spirit</b> And before all of them He resurrected the life of my spirit. But I say according to the simple meaning: The Lord is upon them, upon ‘my years’ mentioned above. <b>‘How can I serve Him and repay Him for all the years,’</b> He caused His Shechinah and His kindness to rest upon them and said to me through His prophets, that they shall live. <b>and to all upon which the life of my soul depends</b> And to everything upon which the life of my soul depends, the Lord said concerning them and they shall live. <b>and You shall make me well</b> From now on, I know that you shall make me well and give me life. <b>You shall make me well</b> (תַּחְלִימֵנִי) You shall make me well and strengthen me. Comp. (Job 39:4) “Their children shall become strong (יַחְלְמוּ).” <b>Behold for peace, it is bitter for me, yea it is bitter</b> When I was notified of the tidings of peace, even that was bitter for me, for my recovery was dependent upon the merit of others (v. 5): “So has the Lord God of your father David said...”; (supra 37:35) “For My sake and for the sake of David your father.” Here You let me know that I am a sinner (See Ber. 10b). (So did the Sages explain it, but in order to reconcile the verse, it appears to mean: Behold for peace, it was bitter for me, yea it was bitter - When I was given the news by You that You would save me from the hand of Sennacherib, it was bitter for me, yea it was bitter because of my illness, that I was close to death, and I did not rejoice with the news.) But You desired my soul, that it descend not to the grave. [<b>For the grave shall not thank You</b> Had I died, I would not thank You for the miracle of the downfall of Sennacherib, and I would not hope for the realization of Your promise that You promised me concerning him.] <b>The living, the living</b> This is an expression denoting living people; i.e., when they are living people in the world, this one is living and this one is living, thanksgiving emanates from between them. [Other editions: <b>A living one to a living one</b> You are living, and it is proper to give thanksgiving to a living one.] <b>inform</b> enseigner in French, to teach. <b>of Your truth</b> (lit., to your truth.) The father informs and directs his son’s thoughts to Your truth, to believe in You. <b>a cake of pressed figs</b> (דְּבֶלֶת) A pressed cake made from figs. When they are fresh, they are called תְּאֵנִים, and when they are pressed into a circular cake, they are called דְּבֵלָה. <b>and lay it for a plaster</b> And they shall smooth it out to cause it to adhere to the boil, and this was a miracle within a miracle, for, even healthy flesh, upon which pressed figs are placed, decays. But the Holy One, blessed be He, places an injurious substance upon vulnerable tissue, and it heals. <b>What a sign</b> How good and how beautiful is this sign which is given to me that I will go up to the house of the Lord! <b>when he heard that he had been ill and had recovered</b> He was accustomed to eating after the first three hours of the day had elapsed and he would sleep until the ninth hour. Since the sphere of the sun had gone backwards because of Hezekiah, he awoke from his sleep after nine hours and found that it was morning. He sought to kill all his servants. He said, “You let me sleep a day and a night until morning!” They said to him, “It was the sphere of the sun that went backwards.” He said to them, “Who brought it back?” They said to him, “The God of Hezekiah, etc.” As is stated in Tanhuma (Ki Thissa 5) and in Pesikta (d’ Rav Kahana p. 14a). <b>his entire treasure house</b> (נְכֹתֹה) the storehouse of his spices, like (Gen. 37:25) “spices (נְכֹאת), balm, and lotus.” <b>and the good oil</b> Some interpret this as the anointing oil (Ex. 30:22 33), and others say that it is balsam oil, which is found in Eretz Israel, and that is Pannag mentioned in Ezekiel (27:17): “Judah and the land of Israel, they were your merchants, with wheat of Minnith and Pannag.” I saw in the book of Josephon (book 4, ch. 22), Pannag is balsam, and it grows in Jericho. Therefore, it is called Jericho because of the aroma (רֵיחַ). <b>there was nothing</b> Even the Scroll of the Law. <b>“They have come to me from a distant country”</b> This is one of three people whom the Holy One, blessed be He, tested and found to be a chamber pot: Cain, Hezekiah, and Balaam. Hezekiah should have replied, “You are a prophet of the Omnipresent. Yet you ask me?” Instead, he commenced to become haughty, and said, “They have come to me from a distant country.” Therefore, he was punished, and because he rejoiced over them and fed them on his table. Similarly, Balaam, to whom He said, “Who are these men with you?” (Num 22:9) And he replied and said, “Balak the son of Zippor sent them to me.” Similarly, Cain, to whom He said, “Where is your brother Abel?” (Gen. 4:9) He should have replied, “Lord of the Universe, are not all hidden things revealed to You?” As it is stated in Tanhuma. <b>nothing shall remain</b> You shall be paid in kind, corresponding to “There was nothing (v. 4).” (I.e., Hezekiah would be punished for showing off all his treasures, by having all those treasures carried off to Babylonia.) <b>And...[some] of your sons</b> Hananiah, Mishael, and Azariah. <b>“The word of the Lord...is good”</b> since there will be peace in my days. <b>Console, console My people</b> He returns to his future prophecies; since from here to the end of the Book are words of consolations, this section separated them from the prophecies of retribution. Console, you, My prophets, console My people. <b>for she has become full [from] her host</b> Jonathan renders: She is destined to become full from the people of the exiles, as though it would say, “She has become full from her host.” Others interpret צְבָאָה like (Job 7:1), “Is there not a time (צָבָא) for man on the earth?” <b>has been appeased</b> Heb. נִרְצָה, has been appeased. <b>for she has taken etc.</b> [Jonathan paraphrases:] For she has received a cup of consolation from before the Lord as though she has been punished doubly for all her sins. According to its simple meaning, it is possible to explain, ‘for she received double punishment.’ Now if you ask, how is it the standard of the Holy One, blessed be He, to pay back a person double his sin, I will tell you that we find an explicit verse (Jer. 16:18): “And I will pay first the doubling of their iniquity and their sin.” <b>A voice</b> The Holy Spirit calls, “In the desert, the way to Jerusalem.” <b>clear the way of the Lord</b> for her exiles to return to her midst. [The Warsaw edition yields:] <b>Clear the way of the Lord</b> The way of Jerusalem for her exiles to return to her midst. <b>Every valley shall be raised</b> and the mountain shall be lowered, thus resulting in a smooth, even, and easily traversed road. <b>and the close mountains</b> Heb. רְכָסִים, mountains close to each other, and because of their proximity, the descent between them is steep and it is not slanted, that it should be easy to descend and ascend. ([The word] רְכָסִים is translated by Jonathan as ‘banks,’ an expression of height like the banks of a river.) <b>close mountains</b> Heb. רְכָסִים. Comp. (Ex. 28:28) “And they shall fasten (וְיִרְכְּסוּ) the breastplate.” <b>a champaigne</b> Canpayne in O.F., a smooth and even terrain. <b>A voice</b> from the Holy One, blessed be He, says to me, “Call!” <b>and it says</b> My spirit says to Him, “What shall I call?” And the voice answers him, “Call this, all flesh is grass. All those who are haughty their greatness shall be turned over and become like grass. ([Manuscripts yield:] All the princes of the kingdom their greatness shall be turned over and shall wither away [lit. shall end] like grass.) <b>and all its kindness is like the blossom of the field</b> For “the kindness of the nations is sin” (Prov. 14:34). [Ed. note: We have inverted the order of Rashi and followed the order of K’li Paz and Parshandatha, to connect the second part of the verse with the first. Rashi’s explanation of the second part follows his first explanation of the first part. In the Lublin edition, the second explanation of the first part of the verse interrupts the sequence.] (Another explanation is: All flesh is grass.) A person’s end is to die; therefore, if he says to do kindness, he is like the blossom of the field, that is cut off and dries, and one must not rely on him, for he has no power to fulfill his promise, perhaps he will die, for, just as the grass dries out and the blossom wilts, so is it that when a man dies, his promise is null, but the word of our God shall last for He is living and existing, and He has the power to fulfill. Therefore, “Upon a lofty mountain ascend and herald, O herald of Zion, for the promise of the tidings emanates from the mouth of Him Who lives forever.” <b>shall wilt</b> Heb. נָבֵל, wilt. <b>O herald of Zion</b> Heb. מְבַשֶּׂרֶת. The prophets who herald Zion. [This is the feminine form.] Elsewhere (infra 52:7), he says, “the feet of the herald (מְבַשֵּׂר).” [This is the masculine form.] This denotes that if they are worthy, he will be as swift as a male. If they are not worthy, he will be as weak as a female and will delay his steps until the end. <b>shall come with a strong [hand]</b> to mete out retribution upon the heathens. ([Mss. read:] Upon the nations.) <b>behold His reward is with Him</b> It is prepared with Him for the righteous. <b>and His recompense</b> [lit. His deed,] the recompense for the deed, which He is obliged to give them. <b>Like a shepherd [who] tends his flock</b> Like a shepherd who tends his flock; with his arm he gathers lambs, and he carries them in his bosom. <b>the nursing ones he leads</b> [Jonathan renders:] The nursing ones he leads gently, the nursing sheep. <b>he leads</b> Heb. יְנַהֵל, lit. he shall lead, like מְנַהֵל, he leads. <b>Who measured etc.</b> He had the power to do all this, and surely He has the power to keep these promises. <b>with his gait</b> Heb. בְּשָׁעֳלוֹ, with his walking, as it is said (Habakkuk 3:15): “You trod with Your horses in the sea.” Comp. (Num. 22:24) “In the path (בְּמִשְׁעוֹל) of the vineyards, a path (for walking).” Another explanation is that שַׁעַל is the name of a receptacle. Comp. (Ezekiel 13:19) “For measures (בְּשַׁעֲלוֹ) of barley.” <b>measured</b> Amolad in O.F., an expression of measure and number. Comp. (Ex. 5:18) “And the number (וְתֹכֶן) of bricks you shall give.” <b>and measured by thirds</b> Heb. בַּשָּׁלִשׁ, and measured by thirds, one third wilderness, one third civilization, and one third seas and rivers. Another interpretation: בַּשָּׁלִשׁ, from the thumb to the middle finger, the third of the fingers. Menahem explains it as the name of a vessel. Comp. (Ps. 80:6) “And You gave them to drink tears with a vessel (שָׁלִישׁ) .” <b>and weighed mountains with a scale</b> Everything according to the earth, a heavy mountain He inserted into hard earth, and the light ones into soft earth. <b>Who meted</b> the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief. <b>and His adviser who informs Him</b> [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, וְאִישׁ עֲצָתוֹ refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel? <b>With whom did He take counsel and give him to understand</b> With which of the heathens ([mss., K’li Paz:] nations) did He take counsel, as He took counsel with the prophets, as it is said concerning Abraham (Gen. 18:17): “Do I conceal from Abraham...?” <b>and give him to understand, and teach him in the way of justice</b> With which one of the heathens ([mss., K’li Paz:] nations) did He do so, that He taught him wisdom as He did to Abraham, to whom He gave a heart to recognize Him by himself and to understand the Torah, as it is said (ibid. 26:5): “And he kept My charge,” and Scripture states further (ibid. 18:19), “For he commands etc.” And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7): “Even at night my kidneys chastised me.” (<b>With whom did He take counsel and who gave Him to understand</b> [With which man did He take counsel and which] man gave the Holy One, blessed be He, [to understand?] Behold all the nations are like a drop in a bucket, and how could they teach Him?) <b>Behold the nations are like a drop from a bucket</b> And are not worthy to Him to appoint some of them as prophets to reveal His secret. <b>like a drop from a bucket</b> Heb. כְּמַר, like a bitter drop that drips from the bottom of the bucket, bitter from the putrid water that is embedded in the bucket and the decay of the wood, limonede in O.F. <b>and like the dust of a balance</b> for the copper corrodes and wears off. <b>like fine</b> fine dust. <b>that blows away</b> [lit. that will be taken.] Like dust that is picked up and goes up through the wind, like fine dust that is carried away. <b>there is not enough to burn</b> on His altar. <b>and its beasts</b> (the beasts] of the Lebanonthere is not enough for burnt offerings. Another explanation is: <b>And the Lebanon etc.</b> to expiate the iniquity of the heathens. <b>All the nations are as naught before Him</b> In His eyes they are as naught, and are not regarded by Him. <b>melted</b> Heb. נָסַךְ, an expression of melting (מַסֵּכָה). <b>the craftsman has melted</b> The ironsmith has cast it from iron or from copper, and then the goldsmith plates it with plates of gold and covers it from above. <b>and chains</b> Heb. וּרְתֻקוֹת, and chains. <b>He who is accustomed to select</b> הַמְסֻכָּן תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly. <b>He who is accustomed</b> Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן הִסְכַּנְתִּי)?” <b>to select</b> Heb. תְּרוּמָה, separation, selection of the trees. <b>Do you not know...the foundations of the earth</b> Who founded it, and you should have worshipped Him. <b>the circle</b> Heb. חוּג, an expression similar to (infra 44:13) “And with a compass (וּבַמְּחוּגָה),” a circle (compas in O.F.). <b>and whose inhabitants</b> are to Him [lit. before Him] like grasshoppers. <b>like a curtain</b> Heb. כַדֹּק, a curtain, toile in French. <b>Even [as though] they were not planted</b> They are even as though they were not planted. <b>even [as though] they were not sown</b> And still more than this, that they shall be uprooted and plucked out, as if they were not sown. Sowing is less than planting. <b>their trunk is not rooted in the earth</b> When they will be plucked out, the trunk will not take root in the ground that it will grow up anew. Every שֹׁרֶשׁ, root, in Scripture is accented on the first letter, and the ‘reish’ is vowelized with a ‘pattah’ [segol]. This one, however, is accented on the latter syllable and it is vowelized with a ‘kamatz katan’ [tzeireh] because it is a verb, present tense, [enracinant in French] being rooted. <b>who created these</b> All the host that you will see on high. <b>because of His great might</b> that He has, and that He is strong in power, no one of His host is missing, that He does not call by name. <b>Why should you say</b> My people ([K’li Paz, mss.:] the people of) Jacob, and speak in exile. <b>My way has been hidden from the Lord</b> He hid from before His eyes all that we served Him, and gave those who did not know Him, dominion over us. <b>and from my God, my judgment passes?</b> He ignores the judgment of the good reward He should have paid our forefathers and us. <b>the Creator of the ends of the earth...there is no fathoming His understanding</b> And One who has such strength and such wisdom—He knows the thoughts. Why does He delay your benefit, only to terminate the transgression and to expiate the sin through afflictions. <b>Who gives the tired strength</b> And who will eventually renew strength for your tiredness. <b>Now youths shall become tired</b> Heb. נְעָרִים. The might of your enemies who are devoid (מְנֹעָרִים) of commandments, shall become faint. <b>and young men shall stumble</b> Those who are now mighty and strong, shall stumble, but you, who put your hope in the Lord shall gain new strength and power. <b>wings</b> [The Hebrew אבר means] a wing. <b>Be silent to Me</b> in order to hear My words. <b>islands</b> Heathens ([mss. Kli Paz:] nations). <b>shall renew [their] strength</b> They shall adorn themselves and strengthen themselves with all their might perhaps they will succeed in their judgment by force. <b>they shall approach</b> here, and then, when they approach, they shall speak. <b>to judgment let us draw near</b> to reprove them to their faces. <b>Who aroused from the East</b> one whom righteousness accompanied? Who aroused Abraham to bring him from Aram which is in the East and the righteousness that he would perform that was opposite his feet wherever he went. <b>He placed nations before him</b> He, Who aroused him to leave his place to cause him to move, He placed before him four kings and their hosts. <b>He gave him dominion</b> Heb. יַרְדְּ, like יַרָדֶּה. <b>He made his sword like dust</b> [Jonathan paraphrases:] He cast slain ones before his sword like dust. He suffered his sword to take its toll of casualties as [numerous as] grains of dust, and his bow He suffered to take its toll of casualties who would fall like wind blown stubble. <b>He pursued them and passed on safely</b> He traversed all his fords safely; he did not stumble when he pursued them. <b>a path upon which he had not come with his feet</b> A road upon which he had not come previously with his feet. [The future tense of] יָבוֹא means that he was not accustomed to come. <b>Who worked and did</b> for him all this? He Who called the generations from the beginning, to Adam, He did this also for Abraham. <b>I, the Lord, am first</b> to perform wonders and to aid. <b>and with the last ones I am He</b> Also with you, the last sons, I will be, and I will aid you. <b>The islands shall see</b> [lit. saw.] The heathens shall see the mighty deeds that I will perform, and they shall fear. <b>they have approached and come</b> One to another they will gather to war when they see the redemption. <b>Each one...his fellow etc.</b> He shall say, “Strengthen yourself” for war, perhaps their gods will protect them [lit. stand up for them]. <b>And the craftsman strengthened</b> [i.e.,] the one who molds the idol. <b>the smith</b> who plates it with gold. <b>the one who smoothes with the hammer</b> The final stage, when he taps lightly to flatten out the work. <b>the one who wields the sledge hammer</b> He is the one who commences on it when it is a block, and beats it with all his might. <b>he says of the cement, “It is good,”</b> Heb. דֶּבֶק. He alludes to those who seek suitable ground upon which to adhere iron plates. דֶּבֶק is soudure in French, weld. <b>and he strengthened it</b> The idol. <b>with nails that it should not move</b> All of them will strengthen each other. <b>But you, Israel My servant</b> and I am obliged to help you. The end of this sentence is (infra 10): “Do not fear.” This appears to me to be the sequence of the section according to its simple meaning. But the Midrash Aggadah in Gen. Rabbah 44:7 expounds the entire section as alluding to Malchizedek and Abraham. <b>[5] Islands saw</b> the war and feared. Shem [Malchizedek] feared Abraham, lest he say to him, You begot these wicked men in the world. And Abraham feared Shem, since he slew his sons, the people of Elam, who was descended from Shem. <b>islands</b> Just as the islands of the sea are distinguished and recognized in the sea, so were Abraham and Shem distinguished in the world. <b>[6] Each one aided his fellow</b> This one [Shem] aided this one [Abraham] with blessings, “Blessed be Abram” (Gen. 14:19), and this one [Abraham] aided this one [Shem] with gifts, “And he gave him tithe from everything” (ibid. verse 20). <b>[7] And the craftsman strengthened</b> This is Shem, who was a blacksmith, to make nails and bars for the ark. <b>the smith</b> This is Abraham, who purified (צוֹרֵף) the people, to bring them near to God [lit. to Heaven]. <b>the sledge hammer</b> This is Abraham, who smote (הָלַם) all these kings at one time. <b>He says of the cement</b> Heb. דֶּבֶק. The nations said, It is good to cleave to this one’s God [rather than to Nimrod’s idols]. <b>And he strengthened him</b> Shem strengthened Abraham to cleave to the Holy One, blessed be He, and not to move. <b>[8] And you, Israel My servant</b> Abraham, who was not descended from righteous men—I did all this for him, and you, Israel My servant, who belong to Me by dint of two forefathers. <b>the seed of Abraham, who loved Me</b> who did not recognize Me because of the admonition and the teaching of his fathers, but out of love. <b>whom I grasped</b> Heb. הֶחֱזַקְתִּיךָ. I took you for My share. Comp. (Ex. 4:4) “And he stretched out his hand and grasped (וַיְּחֲזֵק) it.” <b>from the ends of the earth</b> from the other nations. <b>and from its nobles</b> from the greatest of them. <b>I called you</b> by name for My share, “My firstborn son, Israel” (ibid. v. 22). <b>and I did not despise you</b> like Esau, as it is said (Malachi 1:3), “And Esau I hated.” <b>be not discouraged</b> Heb. אַל תִּשְׁתָּע. Let your heart not melt like wax (שַׁעֲוָה). This is the rule: Every word whose first radical is ‘shin,’ when it is used in the reflexive present, past, or future, the ‘tav’ separates it and enters between the first two radicals. Comp. (infra 49:16) “And He was astounded (וַיַּשְׁתּוֹמֵם)”; (Micah 6:16) “For the statutes of Omri shall be observed (וְיִשְׁתַּמֵּר)”; (I Sam. 1: 14) “will you be drunk (תִּשְׁתַּכָּרִין)?”; (Job 30:16) “My soul is poured out (תִּשְׁתַּפֵּךְ).” <b>O worm of Jacob</b> Heb. תּוֹלַעַת. The family of Jacob, which is weak like a worm, which has no strength except in its mouth. תּוֹלַעַת is vermener in O.F., [vermisseau in Modern French, a worm]. <b>the number of Israel</b> Heb. מְתֵי יִשְׂרָאֵל, the number of Israel. <b>a...grooved threshing sledge</b> It is a heavy wooden implement made with many grooves, similar to the ironsmiths’ tool known as ‘lime’ in French, a file, and they drag it over the straw of the ears of grain and it cuts them until they become fine straw. <b>new</b> When it is new, before the points of its grooves are smoothed off, it cuts very much, but when it becomes old, the points of the grooves are smoothed off. <b>with sharp points</b> Heb. פִּיפִיוֹת. Those are the points of the grooves. <b>you shall thresh the mountains</b> kings and princes. <b>You shall winnow them</b> You shall scatter them, as with a pitchfork, to the wind. <b>and a wind shall carry them off</b> by themselves to Gehinnom. <b>seek water</b> The prophet prophesied concerning the end of days (Amos 8:11), “Not a famine for bread nor a thirst for water, but to hear the words of the Lord...They shall wander to seek the word of the Lord, but they shall not find it.” And when His wrath subsides, He shall prepare for them bread and water and cause His Shechinah and His spirit to rest in the mouth of their prophets. <b>is parched</b> Heb. נָשָׁתָּה. An expression similar to (supra 19:5) “And water from the sea shall dry up (וְנִשְּׁתּוּ).” An expression similar to (Lam. 3:45) “The destruction (הַשֵּׁאת) and the breach.” And all of them are an expression of destruction and dryness. Therefore, a ‘dagesh’ appears in the ‘tav,’ since it comes instead of two, for there is no שֵׁאת without a ‘tav,’ and he should have said for the feminine וְנָשָׁתְתָה, since for the masculine singular he says נשתה and for the plural ונשתו. <b>rivers</b> an understanding heart for Torah and prophecy. <b>a desert</b> A place where there was no Torah wisdom. <b>I will give in the desert cedars, acacia trees</b> all kinds of civilization. Even in them will I give all kinds of wisdom, goodness, and peace. <b>firs and cypresses</b> Names of trees that do not produce fruit, used for building. <b>Present your plea</b> All the heathens ([mss. K’li Paz:] nations), come and contend and debate with My children. <b>your strong points</b> Heb. עַצֻּמוֹתֵיכֶם, Your sturdy and strong arguments. This is an expression of a dispute in Mishnaic Hebrew: “Two who were engaged in a legal dispute (מִתְעַצְּמִין),” in Tractate Sanhedrin (31b). <b>Let them present</b> Let those who deny the Torah ([mss., K’li Paz:] the nations) present their prophets and their soothsayers. <b>and tell us what will happen</b> in the future. <b>the first things</b> that were before the Creation of the world, and concerning what was created and what they are. (Other editions: The incidents that have already begun, what will be their end.) <b>or the coming events</b> in the future, let us hear, and we will see if there is any substance to them, that their words will come true. <b>Tell the signs coming later</b> Heb. הָאוֹתִיוֹת לְאָחוֹר, the wonders coming at the end. <b>let us talk</b> Heb. וְנִשְׁתָּעָה. Let us tell your words. (Gen. 24:66) “And he told (וַיְּסַפֵּר),” the Targum renders וְאִשְׁתָּעֵי. <b>Behold you are of naught</b> and how will your words be fulfilled. <b>and your deed is one of shouting</b> Heb. מֵאָפַע. You shout and raise your voice only to mislead the people with lies. <b>the abominable one</b> Heb. תּוֹעֵבָה [lit. an abomination.] The abominable ones select you, and not the Holy One, blessed be He, or His servants or His ministers. <b>I have aroused from the north and he came</b> I tell the future events. Behold I arouse Cyrus from the north to build the ruins of Jerusalem, and he came upon Babylon to destroy it. <b>from the rising of the sun he shall call in My name</b> (Ezra 1:2) “All the kingdoms of the earth has the Lord God of the heavens given me.” And it appears that Persia is northeast of Eretz Israel. Another explanation is: I aroused Nebuchadnezzar from the north to destroy My city, and he came, and I aroused Cyrus from the east, that he call in My name to build My city, for the kingdom of Persia is east of Eretz Israel, as it is stated (Dan. 8:4): “I saw the ram butting etc.” [This verse in Daniel proves it. “I saw the ram butting to the west and to the north and to the south.” We deduce that he came from the east.] Jonathan paraphrases: I brought speedily a king, strong as the north wind, and he will come as the sun comes out with its might from the east; I will strengthen him with My name. <b>and he shall come [upon] princes</b> And he shall come upon the king of Babylon and upon his princes as he would come to trample upon mire, and as a potter tramples clay for earthenware vessels, so will he trample the princes. <b>Who</b> of the prophets of Baal told, like me, a thing destined to come, and who told it from before, that when it comes we will say that he is just, that his prophecy is just? <b>Not one told</b> But there is none among you who will foretell the future and that it will come true. <b>not one hears your statements</b> Who will testify when the future comes, that so and so the prophet of the Baal prophesied this from before. <b>The first to Zion, behold, behold them</b> The first king who will give heart to Zion, behold he is the one I mentio ned, and even though the redemption will not be completed through him, he will be the one to initiate it. (Ezra 1:3) “Whoever of you from all His people...” <b>behold them</b> The elders of Israel will be ready, according to his statement, to go up from the exile and to begin. <b>and for Jerusalem I will give a herald</b> in those days, [viz.] Haggai and Zechariah, who will encourage them to build it in the days of Darius III of Persia. <b>And I look and there is no man</b> [lit. and I will see, in the future tense.] I always look at the prophets of Baal, and there is no man who tells of a future event. <b>and of these</b> of all these destined to come, and none of them is a counselor who stood in God’s counsel and will know them. <b>and I ask them that they reply with a word</b> That they should reply with a word if I should ask them. <b>Behold them all,...naught</b> You should know that, as for the prophets of those who deny the Torah ([mss.:] pagan prophets;) ([other mss.:] prophets of Baal), all their deeds are naught and of no substance. <b>their molten images</b> Heb. נִסְכֵּיהֶם. Comp. (supra 40:19) “The graven image the craftsman melted (נָסַךְ).” Jonathan renders this section differently: [27] <b>The first one to Zion etc.</b> The words of consolation that the prophets prophesied concerning Zion, from before, behold they have come. And according to the Targum, the entire section speaks of the King Messiah and of the last redemption, but I see that the prophecy that Isaiah prophesied concerning Cyrus is all in the same language as this section. Comp. (infra 45:13) “I aroused him with righteousness”; (Infra 46:11) “Calling from the east a bird of prey”; (infra 45:11) “The signs ask Me;” (infra 46:10) “Who tells from the beginning the end.” All of this resembles the topic of this section. <b>Behold My servant, I will support him</b> Behold My servant Jacob is not like you, for I will support him. <b>My chosen one</b> Israel is called ‘My chosen one’ ([mss.:] His chosen one) (Ps. 135:4) “For the Eternal chose Jacob for Himself.” Scripture states also (infra 45:4): “For the sake of My servant Jacob and Israel My chosen one.” <b>whom My soul desires; I have placed My spirit upon him</b> to let his prophets know My secret, and his end will be that ‘he shall promulgate justice to the nations,’ as it is stated (supra 2:3): “And let Him teach us of His ways etc.” <b>nor shall he raise [his voice]</b> He shall not raise his voice. It will not be necessary to admonish and to prophesy to the nations, for they will come by themselves to learn from them [i.e., from Israel], as the matter is stated (Zech. 8:23): “Let us go with you, for we have heard that God is with you.” <b>A breaking reed he shall not break</b> Jonathan paraphrases: The meek, who are like a breaking reed, shall not break, and the poor, who are like a flickering candle, shall not be quenched. <b>and a flickering flaxen wick</b> A wet flaxen wick, that is nearly extinguished. Their king will not rob the poor and will not break the poor and the weak. <b>Neither shall he weaken nor shall he be broken</b> Heb. וְלֹא יָרוּץ, like לֹא יֵרָצֵץ, he shall not be broken, “for the earth shall be full of knowledge of the Lord as water covers the seabed” (supra 11:9). And they shall obey them, as the matter is stated (Zeph. 3:9): “For then I will make the nations pure of speech etc.” That is what follows: And for his instruction islands shall long. They shall all obey his instruction. <b>God the Lord</b> The Master of justice and the Master of clemency. <b>the Creator of the heavens</b> First like a sort of ball of warp thread, and afterward He stretched it out as it is stated in Tractate Hagigah (12a). <b>and what springs forth from it</b> And He creates what springs forth from it. <b>Who gave a soul</b> A soul of life. <b>to the people upon it</b> To all of them equally. <b>and a spirit</b> of sanctity. <b>to those who walk thereon</b> To those who walk before Him. <b>I called you</b> To Isaiah He says. <b>and I formed you</b> Heb. וְאֶצָּרְךָ. When I formed you (כְּשֶׁיְצַרְתִּיךָ), this was My thought, that you return My people to My covenant and to enlighten them. <b>for a light to nations</b> Every tribe is called a nation by itself, as the matter is stated (Gen. 35:11): “A nation and a congregation of nations.” <b>To open blind eyes</b> who do not see My might, to take heart to return to Me. <b>to bring prisoners out of a dungeon</b> And because their eyes will be opened, the prisoners will come out of the dungeon. Another explanation: To inform them of the exile destined to befall them, out of which they will eventually come. <b>that is My Name</b> This is explained as an expression of Lordship and power. I must show that I am the Master. Therefore, My glory I will not give to another, that the heathens shall rule over My people forever and say that the hand of their God is powerful. <b>The former things</b> that I promised Abraham concerning the exile of Egypt (Gen. 15:14), “And also the nation etc.” <b>behold they have come to pass</b> I kept My promise, and now new things I tell My people, to promise them concerning a second exile. <b>His praise from the end of the earth</b> Perforce, when they see My mighty deeds for Israel, all the heathens (nations [Parshandatha, K’li Paz]) will admit that I am God. <b>those who go down to the sea</b> Those who embark in ships. <b>and those therein</b> Those whose permanent residence is in the sea and not in the islands, but in the midst of the water, they spill earth, each one of them, enough for a house, and go from house to house by boat, like the city of Venice. [As in Warsaw ed. and Parshandatha.] <b>The desert and its cities shall raise [their voice]</b> their voice in song. <b>Kedar shall be inhabited with villages</b> (Connected to “The desert...shall raise.” The desert of Kedar, where they now dwell in tents, shall raise their voice and sing. It is like: And the villages with which Kedar is settled.) The desert of Kedar, where they now dwell in tents, will be permanent cities and villages. <b>rock dwellers</b> The dead who will be resurrected. So did Jonathan render this. <b>from the mountain peaks they shall shout</b> From the mountain peaks they shall raise their voices [from Jonathan]. <b>I was silent from time immemorial</b> Already for a long time I have been silent about the destruction of My Temple, and always... <b>I am still; I restrain Myself</b> This is present tense. Until now My spirit has constrained Me, and from now, like a travailing woman will I cry. <b>I will be terrified</b> Heb. אֶשֹּׁם, I will be terrified. <b>and destroy [them] together</b> And I will long to destroy everyone together, all My adversaries. <b>I will destroy mountains and hills</b> I will slay kings and rulers. <b>and all their grass</b> All their followers. <b>I will dry out</b> Heb. אוֹבִישׁ. This is an expression of drying, used in reference to wet things, e. g., grass and rivers. <b>And I will lead the blind</b> Israel, who were heretofore blind from looking to Me, I will lead in the good way, upon which they did not know to walk. <b>I will do them</b> Heb. עֲשִׂיתִם [lit. I did them], I will do. So is the language of prophecy, to speak of the future as if it was already done. <b>You deaf ones...and you blind ones</b> He is referring to Israel. <b>Who is blind</b> among you? There is no one but My servant; he is the most blind of all of you. And the most deaf among you is like My messenger whom I send to prophesy prophecies. <b>He who was blind is as the one who received his payment</b> He who was blind among you has already received his chastisements, and he is as one who was paid all payments due him and has emerged cleansed. <b>There is much to see</b> There are many sights before you, and you do not observe to look at My deeds and to return to Me. <b>to open the ears</b> I am busy opening your ears through My prophets, but none of you listens to My words. This is a present tense. <b>The Lord desires</b> to show you and to open your ears for His righteousness’ sake; therefore, he magnifies and strengthens the Torah for you. <b>And it</b> This people is despised and pillaged, and the end of the section is (infra v. 25) “And they laid not to heart” all of this to say, “Why did this befall me?” (v. 24) “Who subjected Jacob to plunder?” <b>all their youths are grieved</b> Heb. הָפֵחַ בַּחוּרִים, all their youths are grieved. (Addendum: Another explanation of הָפֵח בַּחוּרִים כֻּלָם They will put themselves into snares (פַּחֵי) of the earth and into pits. [The clause,] “And they are hidden in dungeons,” proves that this is so.) <b>and no one says, “Return.”</b> Heb. הָשַׁב, like הָשֵׁב [the imperative]. Therefore, it is not punctuated with a dagesh, but (Gen. 43:17) “That returned (הַשָּׁב) in our sacks,” is punctuated with a ‘dagesh.’ <b>will hearken</b> to pay attention to this, “Who subjected Jacob to plunder?” <b>for the future</b> Who will hearken and hear something that will stand him in good stead at the end? Jonathan, too, renders: לְסוֹפָא, at the end, and likewise, every לְאָחוֹר in Scripture refers to something that is destined to be. <b>This, that we sinned against Him</b> This is what caused the plunder and the spoiling, what we sinned against Him. <b>and they did not want</b> Our forefathers did not want to go in His ways. <b>and it blazed upon them all around</b> I brought retribution upon the heathens ([Ms.] nations) all around so that they see and learn their lesson, like the matter stated (Zeph. 3:6f.): “I cut off nations, their towers were desolate...I said, You shall but fear Me, you shall learn a lesson...” ([This appears in certain manuscripts and in printed editions. In Nach Lublin, the reading is:] So that Israel see and learn a lesson.) <b>and they did not know</b> They actually did know, but they trod with their heels. They did not care to understand this and to repent of their wickedness. <b>and it burned among them</b> After the retribution of the heathens ([ms.] nations) around, it burned upon them themselves. <b>And now</b> despite all this, so said the Lord, “...do not fear.” <b>When you pass through water</b> When you passed through the Reed Sea, I was with you. <b>and in rivers, they shall not overflow you</b> You dwelt among the Egyptians and the heathens (peoples [: mss.]) numerous as the waters of a river, and they could not prevail against you to destroy you. <b>when you go amidst fire</b> In the future, “For behold, a sun is coming, burning like an oven” (Malachi 3:19), for I will cause the sun to burn upon the wicked, “and the coming sun shall burn them.” There, too, you shall not be burnt. <b>a flame</b> which shall burn the heathens ([mss.:] the nations), as it is said (supra 33:12): “And the peoples shall be as the burnings of lime.” That too shall not burn amidst you. <b>I have given Egypt as your ransom</b> And they were your ransom, for their firstborn died, and you, My firstborn son, although you were deserving of destruction, as it is said in Ezekiel (20:8): “And I thought to pour out My fury upon them...in the land of Egypt.” <b>and I give</b> I am always accustomed to this. <b>I will say</b> to the north wind, “Give the exiles who are in the north.” <b>and to the south</b> which is a strong wind, “Do not refrain from blowing strongly to bring My exiles.” Similarly (Song 4: 16), “Awaken, O north wind, and come, O south wind.” Since the north wind is weak, it needs strengthening. Therefore, it is written, “Awaken,” “Give.” But concerning the south wind which does not need straightening, it is written, “Come,” as it is, and so, “Do not refrain.” <b>Everyone that is called by My name, and whom I created for My glory</b> All the righteous, who are called by My name and everyone who was made for My glory, I formed him, yea, I made him. fixed him with all that is necessary for him, and I prepared everything. That is to say, that although they experienced exile and trouble, I prepared for them all the necessities of their redemption. <b>To bring out a blind people</b> Heb. הוֹצִיא, like לְהוֹצִיא to bring out of the exile those who were exiled because they became like blind; although they had eyes, they did not see. <b>Were all the nations gathered</b> If all the nations (of the peoples [Lublin;]) (of the heathens [Warsaw]; absent in all mss. and in K’li Paz) would gather together, who of them and of their prophets would tell the future, or the like, quoting their pagan Gods, or the first events, that have already passed, would they let us know, saying “We foretold them before they came about”? <b>Let them present their witnesses</b> who heard that they prophesied concerning them prior to their occurrence, and they shall be deemed just. But I have witnesses, for you are My witnesses that I told Abraham your forefather about the exiles, and they came about. <b>and My servant</b> Jacob. <b>whom I chose.</b> He, too, shall testify that I promised him when he went to Mesopotamia, and I kept My promise. <b>in order that you know</b> I did all this in order that you put your heart to know Me. <b>I told</b> of the exiles to Abraham. <b>and I saved</b> to fulfill the word at the time [designated for its] end. <b>and I made heard</b> to you the first events. <b>and there was no stranger among you</b> In those days, when I did all these, there did not appear among all of you, among the heathens (the children of the nations [mss., K’li Paz]) a strange God, to show his greatness and his Godliness. ([Other manuscripts read:] And I made My Torah heard to you, and none among you estranged himself from accepting.) <b>and you are My witnesses</b> that I opened seven heavens for you, and you saw no image. <b>Even before the day I am He</b> Not only that day was I alone, but even before it became day I am He alone. <b>I do</b> If I came to do, no one can retract. <b>Because of you, I sent [you] to Babylon</b> Jonathan paraphrases: Because of your sins I exiled you to Babylon. <b>and I lowered them all with oars</b> Heb. וְהוֹרַדְתִּי בָרִיחִים. Jonathan renders: And I lowered with oars (בִּמְשׁוֹטִין), all of them. מְשׁוֹטִין denotes the wood that guides the ship and straightens it out. <b>and Chaldees</b> led you in the ships of their rejoicing. This may also be explained as regards the news of the redemption, as follows: <b>Because of you, I sent</b> I will send the kings of Media to Babylon, and I will lower the Chaldees in ships and oars into exile to the land of Media. And the Chaldees I will lower in ships which their rejoicing was [i.e., the Chaldees would be taken into captivity with the very boats in which they had previously rejoiced]. <b>Who made a way in the sea</b> in the Sea of Reeds, and there I drew the Egyptians out to pursue you, with chariots and horses, and an army and power, and all of them lay together dead on the seashore, not to rise. <b>they were quenched</b> Jonathan renders: Like flax they dimmed, they were quenched. <b>Remember not the first events</b> These miracles that I mention to you, that I performed in Egypt do not remember them from now on, for you shall be engaged in this redemption, to thank and to praise. <b>do not meditate</b> Do not ponder about them; do not pay attention to them. <b>The beasts of the field shall honor Me</b> The place that is desolate and a habitat of the beasts of the field, for the jackals and for the ostriches. <b>for I gave water in the desert</b> i.e., in a desolate land I will place a settlement. <b>This people I formed for Myself</b> so that they recite My praise. <b>But you did not call Me</b> But you did not call Me in your turning after idolatry. <b>for you wearied of Me</b> You quickly wearied of My worship. <b>You did not bring Me the lambs of your burnt offerings</b> but to idolatry. <b>neither did I overwork you</b> Cause you to do much work with the meal offering; merely a handful would be offered to the Most High, and even that I did not ordain upon you to sacrifice as an obligation but as a free-will offering. <b>Neither did you purchase cane for Me with money</b> for incense. You did not have to purchase it with money, for it was very common in your land. Said Rabbi Abba: Cinnamon grew in the Land of Israel, and goats and deer would eat of it. In Midrash Eichah (Proem X). ([Some manuscripts read:] <b>Neither did you purchase cane for Me with money</b> for incense, for you failed to offer to Me what you should have, and you were attracted to idolatry.) <b>But you have burdened Me</b> [lit. you have overworked Me.] You have caused Me to be an attendant to pagans, as Ezekiel envisioned (1:4): “And behold a tempest was coming from the north.” For the chariot of the Shechinah was returning from Babylon, where it had gone to conquer the whole world under the domination of Nebuchadnezzar, lest they say that He delivered His children into the hands of an inferior nation, as is found in Hagigah (13b). <b>I, yea I</b> I am He Who erased them from time immemorial [lit. from then], and I erase them even now. <b>for My sake</b> Neither in your merit nor in the merit of your forefathers. <b>Remind Me</b> all the reward I owe you and your forefathers. <b>let us stand in judgment</b> [lit. let us be judged together.] Let us come to judgment. <b>Your first father sinned</b> by saying (Gen. 15:8), “How will I know...?” <b>and your intercessors transgressed against Me</b> You have none among all the intercessors upon whose merit you rely, in whom I have not found transgression. Isaac loved My enemy [Esau]. <b>And I profane the holy princes</b> because of your iniquities. <b>And now, hearken</b> to return to My Torah, Jacob My servant. <b>As I will pour water on the thirsty</b> Just as I pour water on the thirsty, so will I pour My spirit on your seed. <b>And they shall sprout among the grass</b> among Esau (mss. and K’li Paz). [The Jewish nation will grow] through the proselytes who will join them. [The expression,] “among the grass” refers to Esau, for it is stated concerning Edom (supra 34:13): “And it shall be the habitat of jackals, an abode (חָצִיר) for ostriches.” (Editions reading, “Amalek,” are erroneous cf. reference.) <b>This one shall say, “I am the Lord’s.”</b> These are the perfectly righteous. <b>and this one shall call himself by the name of Jacob.</b> These are the children, the sons of the wicked. <b>and this one shall write [with] his hand, “To the Lord,”</b> These are the repentant. <b>and adopt the name Israel</b> These are the proselytes. So it was taught in Avoth d’Rabbi Nathan (36:1). <b>And who will call [that he is] like Me</b> And who will call that he is like Me and tell and arrange for me all that transpired since I placed the ancient people and until now? <b>the ancient people</b> All the creatures. <b>and the signs</b> Marvelous things. <b>and those that will come</b> And those destined to come, let them tell, as I do now, for the Temple has not yet been destroyed, and you have not been exiled, and neither has Cyrus been born, but I am reporting it to you. <b>and be not dismayed</b> Heb. תִּרְהוּ. There is no similar word, and its interpretation according to its context is like תֵּחַתּוּ, be not dismayed from making My name known among the heathens (nations [K’li Paz and mss.]). <b>let you hear</b> from Mount Sinai, and I told you there that there is no God besides Me. <b>and you are My witnesses</b> that I opened for you seven heavens and showed you that there is no other, and you are My witnesses to this thing that there is no God besides Me. <b>and there is no rock I did not know</b> Jonathan renders: And there is no strong one unless he is given strength by Me. <b>I did not know</b> Heb. יָדַעְתִּי. An expression similar to (Exodus 33:17) “And I knew you by name (וָאֵדָעֲךָ)”; (Deut. 2:7) “He knew (יָדַע) your going”; (Hosea 13:5) “I knew you (יְדַעְתִּיךָ) in the desert.” <b>and they are their witnesses</b> The idols are witnesses of the shame of their worshipers, for we see that they neither see nor know, yet they were worshiping them. <b>so that they be ashamed</b> Those who worship them. <b>molded</b> Heb. נָסָךְ, an expression of pouring and a molten image (מַסֵּכָה). The ‘nun’ in the word is a radical sometimes omitted, e.g., the ‘nun’ of נשך, biting, and of נגף, plaguing. <b>Behold, all his colleagues</b> of that fashioner and molder of graven images, who join him to worship his creation and his molten image, shall be ashamed. <b>and they are smiths</b> those fashioners and molders, and they are of men, surely their creation is vanity. <b>The ironsmith</b> a smith of iron. <b>an axe</b> Heb. מַעֲצָָד. That is one of the tools of the blacksmiths. <b>and he works</b> the image. <b>with coal</b> Heb. פֶּחָם, charbon in French. <b>and with sledge hammers</b> Heb. מַקָּבוֹת, marteau in French. <b>he fashions it</b> Heb. יִצְּרֵהוּ, an expression of fashioning. <b>and he made it with his strong arm; yea he is hungry etc.</b> Even he, the fashioner, lacks strength and is weak, for if he becomes hungry he has no strength, or if he does not drink water, he becomes faint immediately. Surely his product has no power to help. <b>The carpenter</b> And if he comes to make it of wood, and he is a carpenter, the following is his method. <b>stretched out a line</b> as is the custom of the carpenters, and according to the line, יְתָאֲרֵהוּ בַשֶּׂרֶד, he straightens it with a saw, which they call doloire in French. <b>he beautifies it</b> Heb. יְתָאֲרֵהוּ, he beautifies it. <b>he fixes it with planes</b> Heb. מַקְצֻעוֹת. He smoothes it with a plane and a blade. Jonathan renders מַקְצֻעוֹת as אִיזְמֵלַיָּא, knives or blades. <b>and with a compass he rounds it</b> Heb. יְתָאֳרֵהוּ, an expression similar to (Josh. 15:9): “And the border circled (וְתָאַר).” If he comes to make circular drawings, he draws around it with a compass, compas in French. <b>like the beauty of a man</b> That is a woman, who is the beauty of her husband. <b>ilex and an oak</b> kinds of non-fruit-producing trees. <b>and he reinforced it with forest trees</b> He makes for it types of reinforcements, either for strength or for beauty, with types of trees, one different from the other in their appearance. <b>he planted a sapling</b> When he finds a branch or a sapling that is fit for that, he plants it for that and the rain makes it grow. <b>a sapling</b> Heb. אֹרֶן, a young sapling, ploncon in O.F. <b>And it was for man to ignite</b> And part of that very tree was for man’s necessities, [viz.] to ignite. <b>and he took</b> from the trees. <b>and he warmed</b> his body opposite them. <b>he even heated</b> an oven with them and baked bread. <b>he even made a God</b> from what was left over. <b>And he does not give it thought</b> [lit. and he does not return to his heart.] Half of it I burnt with fire. <b>and he has neither knowledge nor understanding</b> [lit. and there is neither knowledge nor understanding] in him to say this. <b>to rotten wood</b> Heb. לְבוּל עֵץ, to decay of wood. <b>[To] a provider [made] of ashes, a deceived heart has perverted him</b> His heart, which was deceived, turned him aside to make for himself a provider of ashes. The image, half of which was burned and made into ashes, this fool says that it is his provider and patron. Another explanation: רוֹעֶה אֵפֶר is an expression of companionship. One who worships idols associates himself with the idol, which is ash. <b>and he shall not save</b> [i.e.,] the misled one shall not save his soul, saying, “Is there not falsehood in my right hand?” and separate from it. <b>do not forget Me</b> Do not forget My fear. <b>I erased your transgressions like a thick cloud</b> in Egypt and in the desert. Now too, return to Me. <b>burst out</b> An expression of opening the mouth. <b>and the One Who formed you from the womb</b> From the time that (Gen. 25:22) “the children struggled within her,” I was your help and I chose you. <b>Who stretched forth the heavens alone...Who frustrates the signs of imposters</b> Since I stretched forth the heavens, I can, therefore, frustrate their signs. <b>imposters</b> Heb. בַּדִּים. They are stargazers, who predict the future through signs of the heavens, and since many times they lie, they are called בַּדִּים, imposters, for I change the heavenly princes, and these who ask of them err, and since the astrologers of Babylon were stargazers, as Scripture states (infra 47:13), “Let them stand now, and let the gazers into the heavens save you.” He, therefore, states that He will frustrate the signs of their imposters, for I am He Who frustrated the signs of the imposters of Egypt. <b>He fulfills the word of His servant</b> Moses. <b>and the counsel of His messengers</b> One angel said to Jacob (Gen. 32:27), “Israel shall be your name,” and I fulfilled his words. Here too, I will fulfill the counsel of My prophets who say concerning Jerusalem, “It shall be settled.” <b>Who says to the deep, “Be dry”</b> Who says to Babylon, “Be dry.” <b>and I will dry up your rivers</b> Since it is situated on rivers, he compares the slaying of its population to the drying up of rivers. <b>My shepherd</b> My king. <b>to His anointed one</b> Every title of greatness is called anointing. Comp. (Num. 18:8) “To you I have given them for greatness (לְמָשְׁחָה).” Our Sages, however, said: To the King Messiah, the Holy One, blessed be He, says, “I complain to you about Cyrus,” as it is stated in Tractate Megillah 12a. <b>to flatten nations before him</b> Heb. לְרַד, to spread out and to flatten nations before him. לְרַד is equivalent to לְרַדֵּד, to spread out. <b>and the loins of kings I will loosen</b> This is an expression of weakness and breaking strength, for girding the loins constitutes arming with strength. Comp. (Job 38:3) “Gird up your loins like a mighty man”; (Jer. 1:17) “And you gird up your loins”; (Job 12:21) “And the belt of the mighty He loosens”; an expression of breaking strength. <b>to open...before him</b> the portals of the gates of Babylon. Gates are the space of the opening of the gate; portals are those with which they open and lock the gate. <b>and I will straighten out crooked paths</b> Heb. וַהֲדוּרִים אֲיַשֵּׁר. Jonathan renders: I will level the walls. Comp. (Shab. 77b) “the surrounding area (הדר הדרנא),” since the wall surrounds the city. The word may also be explained as: I will straighten out crooked paths before him. <b>Who calls [you] by your name</b> You are not yet born, and I call you by the name Cyrus. <b>For the sake of My servant Jacob</b> that you take him out of Babylonian exile. <b>yet you have not known Me</b> You did not do My will, for I said, (infra v. 13) “He shall build My city,” but he when he assumed the throne said, “Whoever among you is from all His people, may ascend.” He gave them permission to go, but he cast off all the trouble from upon his neck. <b>Who forms light</b> for the righteous. <b>and creates darkness</b> for Babylon, and the same applies to “Who makes peace and creates evil.” <b>Cause the heavens to drip</b> Righteousness, mentioned in the verse, is the object of the dripping and the pouring. Make the heavens drip righteousness and the skies shall pour righteousness, i.e., from Me shall come the righteousness to benefit them from the heavens. <b>created it</b> I created this thing. <b>Woe to him who contends with his Creator</b> Isaiah prophesied concerning Habakkuk, who was destined to stand and complain about the length of Nebuchadnezzar’s success (1:2): “How long, O Lord, have I entreated [You]?...” (v. 14) “And [why] have You made man like the fish of the sea?” And the Holy One, blessed be He, said to Isaiah, Why does this one come to contend with Me? Does he think that I do not give thought to save My people? When the time lapses, “that the land will appease its sabbaths” (Lev. 26:34). <b>has no place</b> [lit. has no hands,] has no place. <b>Woe to him who says to a father, “What do you beget?”</b> He thinks that he has more pity on the son than his father. Another explanation is: Woe is the son who says to his father, “Why have you begotten?” He is analogous to the one who contends with his Creator. <b>Ask Me about the signs etc.</b> Heb. הָאוֹתִיוֹת. The ‘heh’ is voweled with a ‘kamatz.’ This indicates that it is not the interrogative, but this is its explanation: If you have come to ask Me, you and the prophets, ask Me about the signs of the heavens and the wonders that you see coming about on the earth; about them you may ask Me, what they are, but about My children and about the work of My hands, Israel, for whose sake I formed everything, shall you come to command Me and to complain before Me? <b>do you command Me?</b> This is the interrogative. Must you command Me concerning My children? I have already created the salvation for them in the thought that has entered My mind [lit. has come before Me]. How so? I aroused him with righteousness. This is stated regarding Cyrus. <b>I made the earth</b> and gave it to whoever pleased Me [lit. was straight in My eyes]. <b>The toil of Egypt etc.</b> I have informed how I will save My children from the hand of Babylon, for I have aroused Cyrus for that purpose with My righteousness. I further inform you of the salvation from Sennacherib that will take place in the days of Hezekiah. When he returns (supra 36:36) from marching upon Tirhaka, king of Cush, he will return to Jerusalem with all the valuable treasures of Cush, and Egypt, who will go to aid Cush, in his possession, and he will come with those spoils and fall in Jerusalem, and Hezekiah and his people will plunder everything. So is it delineated in Seder Olam (ch. 23) that it is stated concerning Sennacherib. <b>men of stature</b> Tall people. <b>over to you</b> Jerusalem. <b>they shall come over in chains</b> For Sennacherib brought them there, with neck-irons fastened to them, and after his defeat, Hezekiah stood and released all those captives, who became converted to Judaism and recognized the kingdom of Heaven. <b>Only in you is God</b> They will acknowledge that there is no God but the Lord alone. ([Mss. and K’li Paz read:] but to Israel.) <b>Indeed, You are a God Who conceals Himself</b> And so they shall say to the Holy One, blessed be He, “Indeed, You have given us to understand (we understand [Mss. and K’li Paz]) that to collect the debts of Your people, You conceal yourself from showing Your victory. So to speak, You have not the ability, and when Your mercy is aroused, You are the God of Israel, the Savior.” So it is explained in Mechilta (Ex. 14:4). <b>master painters</b> Heb. חָרָשֵׁי צִירִים, the master painters of the idols, from among the pagans. <b>He did not create it for a waste</b> but He formed it to be inhabited. <b>Not in secret did I speak</b> When I gave the Torah, and I did not say for naught and in vain to the seed of Jacob, Seek Me, but to receive great reward. <b>I am the Lord Who speaks righteousness</b> Since I commenced to speak to them concerning My righteousness, to inform them of the giving of their reward, afterwards I told them things that are right, My statutes and My laws, for before the giving of the Torah it was said to them, “And now, if you heed, etc., you shall be for Me a treasure...a kingdom of priests, etc.” (Ex. 19:5f.). <b>approach</b> Heb. הִתְנַגְּשׁוּ, an expression of approaching (הַגָּשָׁה) and the ‘nun’ is attached to it, as one says “they were struck (הִתְנַגְּפוּ)”; “they will be struck (יִתְנַגְּפוּ).” <b>you survivors of the nations</b> who survived the sword of Nebuchadnezzar. <b>who carry their graven wooden image...do not know</b> to understand knowledge. <b>who announced this from before</b> Who of your idols is it that announced from before that your God brought salvation, each one to its worshipers? <b>Is it not I, the Lord, and there are no other</b> For I announce what I am destined to do for My people, and I fulfill My words. <b>Turn to Me</b> and abandon your graven images, all the ends of the earth, and, thereby, you shall be saved. <b>By Myself I swore</b> and righteousness emanated from My mouth to accept all those who return to Me. I spoke a word, and it will not be retracted. What is the righteousness that emanated from My mouth? That to Me shall every knee kneel, and I will accept them, as the matter is stated (Zeph. 3: 9): “For then will I change for the people a pure language, to call all of them in the name of the Lord...” <b>But to me did He say by the Lord</b> Heb. אַךְ בַה' לִי אָמַר [lit. but by the Lord to me He said]. This verse is inverted, and thus is its interpretation: But to me did He say by the Lord righteousness and strength. Although all the nations shall prostrate themselves before Him [correct reading according to Warsaw edition, K’li Paz, and mss.], but to me alone, the congregation of Israel, has been promised by the Lord righteousness and strength, and other nations shall not be included in my glory. <b>to Him shall come and be ashamed etc.</b> All who were incensed against the Holy One, blessed be He, shall come to Him to regret what they did in their lifetimes and be ashamed. <b>all who are incensed</b> Heb. כֹּל הַנֶּחֱרִים בּוֹ, all who are incensed. <b>Through the Lord...find righteousness and boast</b> Through the promise of the support of His love they shall find righteousness and boast of His strength. <b>boast</b> Heb. וְיִתְהַלְלוּ, porvantir in O.F. <b>Bel squats; Nebo soils himself</b> The deities of Babylon squatted and soiled themselves. This is an expression of ridicule of the idols, like one who suffers from diarrhea and does not manage to sit down on the seat in the privy before he discharges with a splash. <b>Bel squats; Nebo soils himself</b> Heb. כָּרַע בֵּל קֹרֵס נְבוֹ. Akropid sei Bel; konkiad sei Nebo. Bel squats; Nebo soils himself. So I heard in the name of Rabbenu Gershom, the Light of the Diaspora. <b>their idols were</b> The images of the forms of Bel and Nebo were to the beasts and the cattle, compared to the beasts and the cattle, which soil and dirty themselves with their droppings. <b>what you carry is made a load, a burden</b> The feces in their bowels are heavy to bear like a burden for a weary man. Therefore, they soiled themselves and squatted together, the soiling with the squatting. <b>they could not deliver the burden</b> to discharge the feces in their bowels as others discharge, in the normal manner. <b>deliver</b> Heb. מַלֵּט, an expression of discharging from an embedded place. Comp. (supra 34:15) “There, the owl has made its nest, and she has laid eggs (וַתְּמַלֵט),” he has discharged her egg. Comp. also (infra 66:7) “And she has been delivered (וְהִמְלִיטָה) of a male child.” Jonathan, however, did not render these verses in this manner. <b>who are borne from birth</b> Since you were born in the house of Laban the Aramean, I bore you on My arms, for since then, adversaries stand up against you in every generation and not like the idolaters (other nations [K’li Paz and mss.]) who are laden and carry their Gods, as is mentioned above, but you are laden and borne in My arms. <b>And until old age</b> that you have aged and your strength is depleted, that you have no merit, I am the same with My mercy and with My trait of goodness to save you and to bear you and to carry you and deliver you. Since he says regarding their deity, that it is carried and also that it cannot deliver its burden, he says, “But I bear others, and I will deliver My burden.” <b>and compare Me</b> Heb. וְתַמְשִׁלֻנִי. Comp. (Job 30:19) “And I have become like (וָאֶתְמַשֵּׁל) dust and ashes.” An expression of comparison. <b>that we may be alike</b> That I and he be alike, one to the other. <b>Those who let gold run from the purse</b> Heb. הַזָּלִים, an expression of (Ps. 146:18) “Water runs (יִזְּלוּ) .” <b>with the balance</b> Heb. קָנֶה, the bar of a scale, called flael in O.F. <b>Remember this</b> what I wish to say. <b>and strengthen yourselves</b> Heb. וְהִתְאשָׁשׁוּ. Comp. (supra 16: 7) “For the walls (לַאֲשִׁישֵׁי) of Kir-hareseth.” <b>take to heart, you transgressors</b> And what do I say to you to remember and to take to heart? <b>Remember the first things of old</b> that you have seen that I am God and there is no other; I am God and there is none like Me. <b>[I] tell the end from the beginning</b> The Egyptian exile and its redemption I announced in the Covenant between the Segments, before they came about. <b>[I] call from the east a swift bird</b> Heb. עַיִט. From the land of Aram, which is in the east, I called Abraham to Me to take counsel with Me. עַיִט Comp. (Dan. 2:14) “Answered with counsel (עֵיטָא) and discretion”; (ibid. 6:8) “All the presidents of the kingdom have taken counsel (אִתְיָעֲטוּ).” Alternatively, it can be interpreted as an expression of a bird. I called him to hasten after Me like a bird that flies and wanders from its place. <b>from a distant land</b> I called My man of counsel, and with him I took counsel between the parts concerning the four exiles, as it is explained in Gen. Rabbah (44:17) “And behold, a fear, great darkness was falling upon him.” [“Fear” refers to Babylon... “Darkness” refers to Media, who darkened the eyes of Israel with fasting. “Great” refers to Greece... “Was falling upon him” refers to Edom..., etc.] <b>yea I spoke</b> with him concerning the exiles and their redemption; I will also bring it. <b>stout-hearted</b> You who have strengthened your heart among the heathens (the nations [Parshandatha, K’li Paz]) and have clung to Me. <b>that are far from righteousness</b> For it has been a long time for you, and I have not demonstrated to you My righteousness to redeem you. <b>I have brought near My righteousness</b> from now on, and it will not be far off. <b>without a throne</b> Without a kingdom. <b>for no longer</b> [lit. for you shall not continue,] that they call you tender and delicate. <b>Take millstones</b> This is hard labor, i.e., subordinate yourself from now on, to the kings of Persia and Media. Alternatively: And grind flour for supplies on the road of your exile. <b>bare your covered parts</b> Your arms and your legs, parts veiled, tied, and covered. <b>uncover the paths</b> Heb. חֶשְׂפִּי שֹׁבֶל. Uncover the paths of the water that is upon them, for that way you shall go out into exile, or bare your leg and cross rivers. <b>I will not entreat any man</b> I will ask no man to take My revenge. <b>Our redeemer, the Lord of Hosts is His name</b> The prophet states: All this the Lord of Hosts does, to redeem us from there. <b>on the aged you made your yoke very heavy</b> On the aged, who were unable to bear hard work, you made heavy your yoke. <b>And you said</b> to yourself, “I will forever be a mistress, and no retribution shall come upon me,” and this thing enticed you until you did not take to heart these blows that would come upon you, and you did not remember the end of your evil that you have done. <b>delicate one</b> Heb. עֲדִינָה. Jonathan renders: מְפַנֶּקְתָּא, delicate. <b>and there is none besides me</b> Heb. וְאַפְסִי. And there is none outside of me. Like אֵין זוּלָתִי. <b>these two</b> that you said that you would not sit as a widow and you would not know bereavement, shall suddenly come upon you. <b>bereavement</b> of your inhabitants. <b>and widowhood</b> of your king. Any burial of children or exile of the people of a land is called bereavement. <b>in their full measure</b> All of them, complete in their decree, the bereavement and the widowhood. <b>your charms</b> Heb. חֲבָרַיִךְ. An expression of sorcery. Comp. (Deut. 18:11) “And a charmer (וְחֹבֵר חָבֶר).” <b>your wisdom and your knowledge</b> Your wisdom and the evil of your heart that perverted you. They turned your heart to be perverted, envesede in O.F. It perverted you from the way of other people (other daughters [mss. and K’li Paz]). <b>you shall not know how to remove it by prayer</b> Heb. לֹֹא תֵדְעִי שַׁחְרָהּ. You shall not know to pray about it (Jonathan). Whom will you beseech to extricate you therefrom? <b>to rid yourself of it</b> Heb. כַּפְּרָהּ, to wipe it away and to remove it, and this is every expression of atonement (כַּפָּרָה). It is an expression of wiping and taking away. <b>Stand now</b> Strengthen yourself now. <b>perhaps you will gain strength</b> Heb. תַּעֲרוֹצִי. Jonathan renders: Perhaps you will be able to become strong. <b>astrologers</b> Heb. הֹבְרֵי שָׁמַיִם. Jonathan renders it like ‘the gazers of the heavens,’ who gaze at the constellations of the heavens. He compares it to (Song 6:10) “Clear (בָּרָה) as the sun,” and to (Job 33: 3) “Spoke a clear (בָּרוּר) word.” And so did Menahem associate it with them (Machbereth Menahem p. 47f.); those who clarify the orbit of the constellations, and he interpreted it thus because the diviners are unable to determine the seconds of the day and the night until the heaven is perfectly clear to them. Micah, too, said in prophecy (3:6), “It has become too dark for you to divine.” This teaches us that on a dark day the stars are sealed, and they cannot divine (ibid. p. 13). <b>the monthly prognosticators of what will come upon you</b> For when the moon is in its first phase [lit. renewed], they see at the time of its ‘birth’ part of what is destined to come, but they do not know it clearly. Therefore, it is stated, “of what.” Similarly, he says elsewhere (supra 8:19): “who chirp and mutter,” like these birds who chirp and mutter and do not know why. <b>Behold they were</b> Your stargazers were like stubble. <b>there is no coal by which to warm oneself</b> They have no remnant, like stubble, the fire of which does not leave over coals by whose fire one can warm himself. <b>each one strayed to his side</b> each one to his way, to the side of his face [i.e., each one wandered away in the direction he was facing]. <b>Hearken to this</b> The two tribes destined to go in exile to Babylon. <b>O house of Jacob, who are called by the name of Israel</b> That is the tribe of Benjamin, who are not called by the tribe of Judah, but by the general name of the tribes of Israel. <b>and who emanated from the waters of Judah</b> And the tribe of Judah who emanated and ran from the waters of Judah’s pail, as Scripture states (Num. 24: 7): “Water shall run out of his pails.” <b>neither in truth</b> As Jeremiah said, (5:2) “And if they say, ‘As the Lord lives,’ surely they swear falsely,” i.e., you were unworthy of being redeemed, but since they were called [as being] from the Holy City, and that caused them not to be exiled with the ten tribes in the time of Sennacherib, to Halah and Habor, for they have no redemption. <b>and they leaned on the God of Israel</b> in the days of Hezekiah, about whom it is written (2 Kings 18:5): “He trusted in the Lord God of Israel.” That caused them not to be exiled except in the days of Nebuchadnezzar, who exiled them to Babylon, and they had a redemption through Cyrus. <b>The first things</b> that passed, [viz.] the redemption from Egypt and Hezekiah’s salvation from the hand of Sennacherib. <b>I told from then</b> When they had not yet come about, and suddenly I did it. <b>and they came to pass</b> as I told before through My prophets. <b>Because of My knowledge that you are obstinate.</b> Heb. מִדַּעְתִּי. Because I knew you, that you are obstinate, and if the miracle would come and I had not told of it before, you would say, “My idol performed them, and they were not from the Holy One, blessed be He.” Therefore, I told you from then; when it had not yet come to pass etc. מִדַּעְתִּי [although usually translated ‘from My knowledge,’ in this case,] ; the ‘mem’ denotes the giving of a reason, like ‘Because I knew.’ A similar form [is found in Deut. 7:8:], “For, because of the Lord’s love (מֵאַהֲבַת) for you, and because of His observing (וּמִשָּׁמְרוֹ) the oath.” <b>You have heard, see all of it</b> You have heard the first ones that I told; see that all of them have come about. <b>and you, will you not tell</b> and testify for Me that nothing failed? <b>I let you hear new things from now</b> Now I come back and let you hear new things that are new to you, but to Me they are revealed from time immemorial. <b>and hidden things</b> and things guarded in My treasure houses, and you did not know them. <b>Now they have been created and not from then</b> are they. <b>and before the day</b> that they take place I let you hear of them. <b>and you did not hear them</b> until this day. The words, “and before the day,” refer back to “I let you hear,” as stated above. <b>Neither did you hearken</b> Jonathan renders: Neither did you hearken to the words of the prophets, neither did you accept the teaching of the Torah, nor did you bend your ear to the words of the blessings and the curses of My covenant that I established with you at Horeb. <b>for I knew that you would deal treacherously</b> When I came down to save you from the hands of the Egyptians, it was revealed to Me that you would eventually deal treacherously. Nevertheless, I kept the oath of the Patriarchs. This is what is stated (Ex. 3:7): “I saw the affliction of My people.” [The Hebrew expression for “I saw,” is רָאֹה רָאִיתִי, a double verb form, which denotes] two seeings. I see that they will eventually deal treacherously, but, nevertheless, I saw the affliction of My people. Rabbi Tanhuma expounded it in this manner. <b>and...transgressor from the womb</b> Since you were in Egypt, as it is related in Ezekiel (20:5): “And I made Myself known in the land of Egypt, etc. (v. 7) and I said to them, [Cast away, each man the abominations of his eyes, and do not contaminate yourselves with the idols of Egypt].” <b>I defer My anger</b> Heb. (אַאֲרִיךְ אַפִּי). Despite the future form, it is an expression of the present. <b>and My praise is that I restrain My wrath</b> Heb. אֶחֱטָם. And this is My praise, that I restrain My wrath for you. אֶחֱטָם is an expression of חֹטֶם, a nose. I will close My nose not to allow the smoke of My nostrils to go out and not to be angry with you, for, when one is angry, smoke comes out of his nostrils, as Scripture states (Ps. 18:9): “Smoke rose in His nose.” Likewise, every expression of ‘kindling of anger’ (חֲרוֹן אַף) is an expression of the heating of the nose, (Job. 42:7) “My anger was kindled (חָרָה אַפִּי).” Comp. also (ibid. 30:30) “And my bones were burnt (חָרָה) from heat.” My nose was heated (נִחַר) from much heat.” <b>but not as silver</b> [lit. but not with silver.] Not with the fire of Gehinnom, as silver is refined through fire. <b>I have chosen for you</b> Heb. בְּחַרְתִּיךָ. I have chosen for you the crucible of poverty as opposed to the crucible of fire. A crucible (כּוּר) is a vessel in which they melt silver and gold. <b>For My sake</b> For the sake of My holy name. <b>for how shall it be profaned</b> How shall My name be profaned when I utterly destroy you? <b>And My honor I will not give to another</b> That your enemies shall say that their God is powerful. <b>Hearken to Me, O Jacob</b> The name that your father called you. <b>and Israel, who was called by Me</b> You were called Israel by Me (Gen. 32:29). Jonathan renders: Israel, My summoned one. <b>The Lord loves him</b> He who will perform the will of the Holy One, blessed be He, upon Babylon. <b>and [show] His arm</b> He will show in the land of the Chaldees, and concerning Cyrus he states this. <b>I</b> redeemed Israel from Egypt, and I will redeem all Israel from the last exile and from the four corners of the earth. <b>I even called him</b> [i.e., I called] Cyrus. Others say: The Lord loves Israel. I even called him, [i.e.,] Abraham. This calling is an expression of exaltation, to be My called one. Comp. (Num. 1:16), “These are the called ones of the congregation.” <b>from the time it was, there was I</b> [Jonathan paraphrases:] From the time the nations ceased fearing Me, there I brought Abraham your father near to My service. <b>and now, the Lord God has sent me, and His spirit</b> [Jonathan paraphrases:] Said the prophet, “And now, the Lord God has sent me, and His word.” This is an intermingling of words. The one who said this did not say that [i.e., the first part of the verse was said by God, and the second part by the prophet]. And the Aggadic Midrash of Rabbi Tanhuma (Yithro 21) explains: Hearken to this—This alludes to Moses’ Torah, referred to as “This is the Torah.” In the beginning, I did not speak in secretat Sinai. And the prophet says, “From the time that thing was that, He says, I was there.” And we learned from here that all the prophets stood at Sinai. And now He sent me to prophesy to them. Even in this version there is an intermingling of words. “In the beginning I did not speak in secret,” was said by the Shechinah. “From the time it was, there was I,” was said by the prophet. It is possible to interpret it so that there should not be intermingling of words [as follows:] Draw near to me, hearken to this what I prophesy to you regarding the downfall of Babylon and your redemption. In the beginning I did not speak that in secret. From the time it was, that the Holy One, blessed be He, decreed to bring it, there I was. This teaches that from the time of the decree, the Holy One, blessed be He, appoints the prophet who is destined to prophesy regarding the matter in the council of the heavenly household, although it has not yet been created. <b>like its innards</b> of the sea, like the fish of the sea for multitude. <b>for the wicked</b> For Nebuchadnezzar and his seed. <b>called me from the womb</b> When I was still in the womb, the thought came before Him that my name should be Isaiah (יְשַׁעְיָה) to prophesy salvations (יְשׁוּעוֹת) and consolations. <b>And He made my mouth like a sharp sword</b> to castigate the wicked and to prophesy retribution upon them. <b>He concealed me in the shadow of His hand</b> that they be unable to harm me. <b>into a polished arrow</b> Heb. בָּרוּר, [lit. clear,] polished, kler in O.F. <b>in His quiver</b> A receptacle used as a case for arrows, called koujjbre in O.F. <b>And I said, I toiled in vain</b> when I saw that I admonish them and they do not obey. <b>Yet surely my right is with the Lord</b> He knows that it is not from me but from them [i.e., He knows that their failure to obey is not due to my laziness, but to their obstinacy]. <b>shall be gathered to Him</b> To Him they shall return in repentance. <b>And He said, “It is too light for you to be, etc.”</b> In My eyes, it is too small a gift that you should have this alone, that you be My servant to establish Jacob and to bring back to Me the besieged of Israel, and behold I add more to you, “And I will make you a light for the nations,” to prophesy concerning the downfall of Babylon, which will be a joy for the whole world. <b>and the besieged of Israel</b> Heb. וּנְצוּרֵי. Comp. (Prov. 7:10) “With a heart surrounded by evil thoughts (וּנְצֻרַת),” that their heart is surrounded by the inclination of sinful thoughts, like a city besieged by a bulwark of those who besiege it. <b>about him who is despised of men</b> Heb. לִבְזֹה נֶפֶשׁ, a despised soul, about Israel, who are despised. <b>about him whom the nation abhors</b> About him whom the nation abhors, and he is a slave to those who rule over him. <b>Kings shall see</b> him and rise. <b>Who is faithful</b> to keep His promise that He promised Abraham concerning the kingdoms, as the matter is stated (Gen. 15:17): “And behold a smoking stove, etc.” <b>the Holy One of Israel</b> is He, and He chose you. <b>In a time of favor</b> In the time of prayer, when you seek My favor and appease Me. <b>and on a day of salvation</b> When you need salvation. <b>and I will watch you</b> Heb. וְאֶצָּרְךָ, and I will watch you. <b>for a people of a covenant</b> to be a people of a covenant to Me. <b>to establish a land</b> The land of Israel, chosen by Me from all lands. <b>To say to the prisoners, “Go out!”</b> At the time I will say to the prisoners of the exile, “Go out!” <b>rivers</b> Jonathan renders: נַגְדִּין, streams of water. <b>heat</b> Heb. שָׁרָב, heat. <b>And I will make all My mountains into a road</b> In contrast to what he said concerning the days of its ruin (supra 33:8) “The wayfarer has stopped,” now the wayfarers shall return and go therein. <b>and My highways shall be raised</b> In contrast to what he said (ibid.): “Highways have become desolate,” deteriorated with no one to repair them, now My highways shall be raised, they shall repair the deterioration of the roads and raise them as is customary, with smooth pebbles and earth. <b>from the land of Sinim</b> [Jonathan renders:] from the southland. <b>for the Lord has consoled</b> His people. <b>And Zion said</b> She thought that I had forgotten her. <b>Shall a woman forget her sucking child</b> Heb. עוּלָהּ, similar to עוֹלֵל. <b>from having mercy on the child of her womb</b> Heb. מֵרֶחֶם בֶּן-בִּטְנָהּ. <b>These too shall forget</b> Even if these forget, I will not forget you. <b>Behold on [My] hands</b> Heb. עַל-כַּפַּיִם [lit. on hands]. I see you as though you are engraved on My hands, to see you and always to remember you. Another explanation is: עַל-כַּפַּיִם “from upon the clouds of glory.” Comp. (Job 36:32) “On the clouds (כַּפַּיִם) He covered the rain.” <b>Your sons have hastened</b> to return. <b>you shall be crowded by the inhabitants</b> You shall be crowded by the multitude of inhabitants that shall come into your midst. The place shall be too narrow for them to build houses for themselves. <b>Your children of whom you were bereaved</b> [lit. the children of your bereavements.] The children of whom you were bereaved. <b>move over for me</b> [lit. approach for me.] Draw closer to another side for me, and I will dwell. <b>and solitary</b> solede in O.F. <b>rejected</b> Rejected by everyone. All say about me, “Turn away from her.” <b>My hand...My standard</b> A signal to bring the exiles. <b>a standard</b> Perka in O.F., [perche in modern French,] a pole. Comp. (supra 30:17) “And like a flagpole (וְכַנֵּס) on a hill.” It is a signal for gathering, and they place a cloth [a flag] on the end of it. <b>in their armpits</b> Ajjsela [aisela] in O.F., [aisselle in modern French]. Comp. Ezra (Neh. 5:13): “Also I shook out my armpit (חָצְנִי).” <b>Shall prey be taken from a mighty warrior</b> You think that it is impossible to take from Esau those captured from Jacob the righteous one. <b>and with your contender</b> Heb. יְרִיבֵךְ. And with your contender I will contend. <b>And those who taunt you I will feed</b> their flesh to the beasts of the field. The word מוֹנַיִךְ is an expression akin to (Lev. 25:14) “You shall not taunt (אַל תּוֹנוּ).” This denotes taunting with words, those who anger you with their revilings. <b>and as with sweet wine</b> Heb. וְכֶעָסִיס. The sweetness of wine. <b>they shall become drunk [from] their blood</b> So shall those accustomed to drink blood become drunk from their blood. Now who are they? These are the fowl of the heavens. So did Jonathan render this. <b>Why have I come</b> to draw near to you, and none of you turns to Me? <b>I clothe the heavens</b> The host of the heavens, the princes of the heathens (nations [Mss. and K’li Paz]), when I come to mete out retribution upon the nations. <b>gave me a tongue for teaching</b> Isaiah was saying, The Lord sent me and gave me a tongue fit to teach, in order to know to establish a time for the faint and thirsty to hear the words of the Holy One, blessed be He. <b>to establish times</b> Heb. לָעוּת. Menahem classified it in the group of (Ps. 119:126) “It is time (עֵת) to do for the Lord.” To establish times for them. <b>He awakens my ear</b> He awakens my ear with His Holy Spirit. <b>to hear according to the teachings</b> According to the custom of the teachings, the truth and that which is proper. <b>opened my ear</b> and let me hear (supra 6:8), “Whom shall I send?” I sent Amos, and they called him ‘pesilus.’ I sent Micah, etc., as is stated in Pesikta of ‘Nachamu nachamu.’ <b>and I did not rebel</b> going on His mission, neither did I turn away backwards, but I said, “Here I am; send me” (ibid.). <b>I gave my back to smiters</b> He said to me, Isaiah, My children are obstinate; My children are bothersome. [You may go] on the condition that you do not become angry with them. I said to Him, On that condition. <b>But the Lord God helps me</b> if they rise up against me. <b>He Who vindicates me is near</b> The Holy One, blessed be He, is near to me to vindicate me in judgment. <b>a moth</b> Heb. עָשׁ, the worm of the clothing. <b>to the voice of His servant</b> To the voice of the prophets. <b>who went in darkness</b> Even if trouble comes upon him, let him trust in the name of the Lord, for He shall save him. <b>Behold all of you</b> who do not hearken to the voice of His prophets. <b>who kindle fire</b> of His wrath upon yourselves. <b>and give power to flames</b> Who strengthen the flames; they are sparks and burning coals that are cast up with a slingshot. It has a cognate in the Aramaic tongue, זִיקוּקִין דְּנוּר, flames of fire (Ber. 58b), so many slingers (זִיקָתָא) are assigned to us (Baba Mezia 94a) [frondeles in O.F., sling]. <b>go in the flame of your fire</b> According to your way, you will be punished. <b>from My hand</b> shall this retribution come to you. <b>look at the rock whence you were hewn</b> from it. <b>and at the hole of the pit</b> Heb. מַקֶּבֶת. With which they penetrate (נוֹקְבִין) and hew the pits. <b>you were dug</b> with which you were dug. <b>you were dug</b> Heb. נֻקַּרְתֶּם, an expression similar to (Ex. 33.22) “The cleft (נִקְרַת) of the rock”; (Prov. 30:17) “The ravens of the brook shall pick it (יִקְּרוּהָ).” And who is the rock? He is Abraham your forefather. And who is the hole? She is Sarah who bore you. [תְּחוֹלֶלְכֶם means] ‘who bore you,’ an expression similar to (infra 66: 8) “For Zion experienced pangs (חָלָה) and also bore.” <b>who bore you</b> Heb. תְּחוֹלֶלְכֶם [lit. shall bear you.] <b>for when he was but one I called him</b> For he was one single person in the land of Canaan where I exiled him from his land and from his birthplace. I called him, meaning that I raised him and exalted him. An expression [similar to] (Num. 1:16) “Those called of (קְרִיאֵי) the congregation.” And just as he was a single person and I exalted him, so will I exalt you, who are singled out to Me. <b>and its wasteland</b> Heb. וְעַרְבָתָהּ. This too is an expression of a desert. Comp. (Jer. 2:6) “In a wasteland (עֲרָבָה) and a land of pits,” but the wasteland once had a settlement and it was destroyed. <b>thanksgiving</b> A voice of thanks. <b>When Torah shall emanate from Me</b> The words of the prophets are Torah, and the judgments shall eventually mean tranquility and rest for the peoples for whom I will turn a pure language to serve Me. <b>I will give [them] rest</b> Heb. אַרְגִּיעַ, I will give them rest. <b>shall chasten</b> Heb. יִשְׁפֹּטוּ, chasten, jostize in O.F. <b>the heavens shall vanish like smoke</b> The princes of the hosts of the heathens who are in heaven. <b>shall vanish</b> Heb. נִמְלָחוּ, shall rot away. Comp. (Jer. 38:12) “Rags and decayed clothing (בְּלוֹאֵי הַסְּחָבוֹת),” a decayed garment. Another explanation of נִמְלָחוּ is: shall be stirred. This is an expression similar to “the sailors of (מַלָּחֵי) the sea,” who stir the water with the oars that guide the ship. Comp. also (Ex. 30:35) “Stirred (מְמֻלָּח), pure, and holy.” <b>and the earth</b> the rulers of the earth. <b>and its inhabitants</b> the rest of the people. <b>and My salvation</b> for My people shall be forever. Another explanation is: [It refers] actually [to] the heavens and the earth, and this is its explanation: Raise your eyes and look at the heaven and at the earth, and see how strong and sturdy they are, yet they shall rot away, but My righteousness and My salvation shall be forever. Hence, My righteousness is sturdier and stronger than they. <b>the moth...the worm</b> They are species of worms. <b>Awaken, awaken</b> This is the prophet’s prayer. <b>Rahab</b> [lit. pride.] Egypt, about whom it is written (supra 30:7): “They are haughty (רַהַב), idlers.” <b>slew</b> Heb. מְחוֹלֶלֶת, an expression of slaying, related to חָלָל. <b>the sea monster</b> Pharaoh. <b>And the redeemed of the Lord shall return</b> This is an expression of prayer, and it is connected to “Awaken, awaken.” <b>who are you</b> the daughter of the righteous like you and full of merits, why should you fear man, whose end is to die? <b>And you forgot the Lord your Maker</b> and you did not rely on Him. <b>the oppressor</b> The rulers of the heathens (the nations of the world [Parshandatha, K’li Paz]) who subjugate you. <b>when he prepared</b> Prepared himself. <b>Now where is the wrath of the oppressor</b> Tomorrow comes and he is not here. <b>What must be poured out hastened to be opened</b> Heb. מִהַר צֹעֶה לְהִפָּתֵחַ. Even if his stools are hard, and he must be opened by walking in order to move the bowels in order that he not die by destruction, and once he hastens to open up, he requires much food, for, if his bread is lacking, even he will die. צֹעֶה An expression of a thing prepared to be poured, as he says concerning Moab, whom the prophet compared to wine (Jer. 48:11): “Who rests on his dregs and was not poured from vessel to vessel.” And he says there (v. 12), “And I will send pourers (צֹעִים) upon him and they shall pour him out (וְצֵעֻהוּ), and they shall empty his vessels.” [This is an illustration of the weakness of man. Consequently, there is no need to fear him.] Another explanation is: מִהַר צֹעֶה That enemy who oppresses you, who is now with girded loins, girded with strength, shall hasten to be opened up and to become weak. צֹעֶה Girded. Comp. (infra 63:1) “Girded (צֹעֶה) with the greatness of His strength.” <b>and he shall not die</b> i.e., the one delivered into his hand [shall not die] of destruction. But the first interpretation is a Midrash Aggadah in Pesikta Rabbathi (34:5). <b>Who wrinkles the sea</b> Heb. רֹגַע, an expression similar to (Job 7:5) “My skin was wrinkled (רָגַע) .” Froncir in O.F. [froncer in Modern French, to wrinkle, gather, pucker]. <b>to plant the heavens</b> to preserve the people about whom it was said that they shall be as many as the stars of the heavens [from Jonathan]. <b>and to found the earth</b> And to found the congregation about whom it is said that they shall be as many as the dust of the earth [from Jonathan]. <b>dregs</b> Heb. קֻבַּעַת. Jonathan renders: פַּיְלֵי, which is the name of a cup [phiala in Latin]. But it appears to me that קֻבַּעַת, these are the dregs fixed (קְבוּעִים) to the bottom of the vessel, and the word מָצִית, “you have drained,” indicates it, as it is said (Ps. 75:9): “...shall drain (יִמְצוּ) its dregs.” <b>weakness</b> Heb. תַּרְעֵלָה. That is a drink that clogs and weakens the strength of a person, like one bound, tied, and enwrapped. Comp. (Nahum 2:4) “And the cypress trees were enwrapped (הָרְעָלוּ).” Also (supra 3: 19), “And the bracelets and the veils (רְעָלוֹת),” which is an expression of enwrapping, and in Tractate Shabbath (6:6): “Median women (sic) may go out veiled (רְעוּלוֹת),” a kind of beautiful veil in which to enwrap oneself. תַּרְעֵלָה is entoumissant in O.F., (stiffening, weakening, paralyzing). <b>you have drained</b> Heb. מָצִית, egoutter in French, [to drain, exhaust]. <b>These two things have befallen you</b> Twofold calamities, two by two. <b>[With] whom will I console you?</b> Whom will I bring to you to console you and to say that also that certain nation suffered in the same manner as you? <b>fainted</b> Heb. עֻלְּפוּ. An expression of faintness. Comp. (Amos 8:13) “The...virgins shall faint (תִּתְעַלַּפְנָה) from thirst.” Pasmer in O.F., (pamer in Modern French). <b>like a wild ox in a net</b> Abandoned like this wild ox that falls into a net. Comp. (Deut. 14:5) “And the wild ox (וּתְאוֹ) and the giraffe.” <b>and who is drunk but not from wine</b> Drunk from something else other than wine. <b>Who shall judge His people</b> Who shall judge the case of His people. <b>those who cause you to wander</b> Heb. מוֹגַיִךְ. Those who cause you to wander and those who cause you to move. Comp. (I Sam. 14:16) “And the multitude was wandering (נָמוֹג),” krosler in O.F. <b>Bend down and let us cross</b> on your back. <b>Shake yourself</b> Heb. הִתְנַעֲרִי, escourre in O.F., to shake strongly, like one who shakes out a garment. <b>arise</b> from the ground, from the decree (supra 3:26), “She shall sit on the ground.” <b>sit down</b> on a throne. <b>free yourself</b> Untie yourself [from Jonathan]. <b>bands of</b> Heb. מוֹסְרֵי, cringatro umbriah in O.F., [strap]. <b>captive</b> Heb. שְׁבִיָה, like שְׁבוּיָה, captive. <b>You were sold for nought</b> Because of worthless matters, i.e., the evil inclination, which affords you no reward. <b>and you shall not be redeemed for money</b> but with repentance. <b>My people first went down to Egypt</b> The Egyptians had somewhat of a debt upon them, for they served for them as their hosts and sustained them, but Assyria oppressed them for nothing and without cause. <b>And now, what have I here</b> Why do I stay and detain My children here? <b>boast</b> Heb. יְהֵילִילוּ, Boast saying, “Our hand was powerful.” <b>is blasphemed</b> Blasphemes itself, and this is an instance similar to (Num 7:89) “And he heard the voice speaking to him.” <b>My people shall know</b> When I redeem them, they will recognize that My name is master, monarch, and ruler, as is its apparent meaning. <b>therefore, on that day</b> The day of their redemption, they will understand that I am He Who speaks, and behold, I have fulfilled the prophecy. <b>The voice of your watchmen</b> The watchmen who are stationed on the walls and the towers to report and to see (to see and to report [Parshandatha]) who comes to the city. <b>has revealed</b> Heb. חָשַׂף, has revealed. <b>touch no unclean one</b> They shall be abominable to you to touch them. <b>get out of its midst</b> Out of the midst of the exile, for all these last consolations refer only to the last exile. <b>purify yourselves</b> Heb. הִבָּרוּ, purify yourselves. <b>you who bear the Lord’s vessels</b> You, the priests and the Levites, who carried the vessels of the Holy One, blessed be He, in the desert [from here is proof of the resurrection of the dead]. <b>for...goes before you</b> Two things at the end of this verse explain two things in its beginning, [viz.] For not with haste shall you go forth. What is the reason? For the Lord goes before you to lead you on the way, and one whose agent advances before him to lead him on the way his departure is not in haste. And not in the flurry of flight shall you go, for your rear guard is the God of Israel. He will follow you to guard you from any pursuer. Comp. (Num. 10:25) “And the division of the camp of Dan shall travel, the rear guard of all the camps.” Whoever goes after the camp is called מְאַסֵּף, the rear guard, because he waits for the stragglers and the stumblers. Similarly, Scripture states in Joshua (6: 13): “And the rear guard was going after the Ark.” <b>Behold My servant shall prosper</b> Behold, at the end of days, My servant, Jacob, [i.e.,] the righteous among him, shall prosper. <b>As many wondered</b> As many peoples wondered about them when they saw them in their humble state, and said to one another, How marred is his [Israel’s] appearance from that of a man! See how their features are darker than those of other people, so, as we see with our eyes. <b>So shall he cast down many nations</b> So now, even he his hand will become powerful, and he will cast down the horns of the nations who scattered him. <b>shall shut</b> Heb. יִקְפְּצוּ. They shall shut their mouths out of great bewilderment. <b>for</b> honor. <b>what had not been told them</b> concerning any man, they saw in him. <b>they gazed</b> Heb. הִתְבּוֹנָנוּ, they gazed. <b>Who would have believed our report</b> So will the nations say to one another, Were we to hear from others what we see, it would be unbelievable. <b>the arm of the Lord</b> like this, with greatness and glory, to whom was it revealed until now? <b>And he came up like a sapling before it</b> This people, before this greatness came to it, was a very humble people, and it came up by itself like a sapling of the saplings of the trees. <b>and like a root</b> he came up from dry land. <b>neither form</b> had he in the beginning, nor comeliness. <b>and we saw him that he had no appearance. Now shall we desire him?</b> And when we saw him from the beginning without an appearance, how could we desire him? <b>Now shall we desire him?</b> This is a question. <b>Despised and rejected by men</b> was he. So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob”; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob. יַשְׂכִּיל is an expression of prosperity. Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.” <b>and as one who hides his face from us</b> Because of their intense shame and humility, they were as one who hides his face from us, with their faces bound up in concealment, in order that we not see them, like a plagued man who hides his face and is afraid to look. <b>Indeed, he bore our illnesses</b> Heb. אָכֵן, an expression of ‘but’ in all places. But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering. The illness that should rightfully have come upon us, he bore. <b>yet we accounted him</b> We thought that he was hated by the Omnipresent, but he was not so, but he was pained because of our transgressions and crushed because of our iniquities. <b>the chastisement of our welfare was upon him</b> The chastisement due to the welfare that we enjoyed, came upon him, for he was chastised so that there be peace for the entire world. <b>We all went astray like sheep</b> Now it is revealed that all the heathens (nations [mss.]) had erred. <b>accepted his prayers</b> He accepted his prayers and was appeased concerning the iniquity of all of us, that He did not destroy His world. <b>accepted...prayers</b> Heb. הִפְגִּיעַ, espriad in O.F., an expression of supplication. <b>He was oppressed, and he was afflicted</b> Behold he was oppressed by taskmasters and people who exert pressure. <b>and he was afflicted</b> with verbal taunts, sorparlec in O.F. <b>yet he would not open his mouth</b> He would suffer and remain silent like the lamb that is brought to the slaughter, and like the ewe that is mute before her shearers. <b>and he would not open his mouth</b> This refers to the lamb brought to the slaughter. <b>From imprisonment and from judgment he is taken</b> The prophet reports and says that the heathens (nations [mss., K’li Paz]) will say this at the end of days, when they see that he was taken from the imprisonment that he was imprisoned in their hands and from the judgment of torments that he suffered until now. <b>and his generation</b> The years that passed over him. <b>who shall tell?</b> The tribulations that befell him, for from the beginning, he was cut off and exiled from the land of the living that is the land of Israel for because of the transgression of my people, this plague came to the righteous among them. <b>And he gave his grave to the wicked</b> He subjected himself to be buried according to anything the wicked of the heathens (nations [mss., K’li Paz]) would decree upon him, for they would penalize him with death and the burial of donkeys in the intestines of the dogs. <b>to the wicked</b> According to the will of the wicked, he was willing to be buried, and he would not deny the living God. <b>and to the wealthy with his kinds of death</b> and to the will of the ruler he subjected himself to all kinds of death that he decreed upon him, because he did not wish to agree to (denial) [of the Torah] to commit evil and to rob like all the heathens (nations [mss., K’li Paz]) among whom he lived. <b>and there was no deceit in his mouth</b> to accept idolatry (to accept a pagan deity as God [Parshandatha]). <b>And the Lord wished to crush him, He made him ill</b> The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill. <b>If his soul makes itself restitution, etc.</b> Said the Holy One, blessed be He, “I will see, if his soul will be given and delivered with My holiness to return it to Me as restitution for all that he betrayed Me, I will pay him his recompense, and he will see children, etc.” This word אָשָׁם is an expression of ransom that one gives to the one against when he sinned, amende in O.F., to free from faults, similar to the matter mentioned in the episode of the Philistines (I Sam. 6:3), “Do not send it away empty, but you shall send back with it a guilt offering (אָשָׁם).” <b>From the toil of his soul</b> he would eat and be satisfied, and he would not rob and plunder. <b>with his knowledge...would vindicate the just</b> My servant would judge justly all those who came to litigate before him. <b>and their iniquities he would bear</b> He would bear, in the manner of all the righteous, as it is said (Num. 18:1): “You and your sons shall bear the iniquity of the sanctuary.” <b>Therefore</b> Because he did this, I will allot him an inheritance and a lot in public with the Patriarchs. <b>he poured out his soul to death</b> Heb. הֶעֱרָה. An expression like (Gen. 24:20), “And she emptied (וַתְּעַר) her pitcher.” <b>and with transgressors he was counted</b> He suffered torments as if he had sinned and transgressed, and this is because of others; he bore the sin of the many. <b>and interceded for the transgressors</b> through his sufferings, for good came to the world through him. <b>Sing, you barren woman</b> Jerusalem, who was as though she had not borne. <b>you who have not experienced birth pangs</b> Heb. חָלָה, an expression of childbirth, for the woman in confinement gives birth with pains and writhing. <b>for the children of the desolate one</b> The daughter of Edom. <b>and let them stretch forth</b> far off. <b>lengthen your cords</b> These are thin ropes that hang at the bottom of tents, and that are tied to stakes called ‘chevills’ in French, which are thrust into the ground. <b>shall you prevail</b> Heb. תִּפְרֹצִי, shall you prevail. <b>your youth</b> Heb. עֲלוּמַיִךְ, your youth. <b>who was rejected</b> When she is rejected at times that her husband is a little wroth with her. <b>With a little wrath</b> Heb. שֶׁצֶף. Menahem (Machbereth p. 179) interprets this as, “with kindling of wrath,” and Dunash (Teshuvoth p. 20) states, “with a little wrath,” paralleling “For a small moment have I forsaken you,” and so did Jonathan render. <b>and with everlasting kindness</b> that will exist forever. <b>For this is to Me [as] the waters of Noah</b> [i.e.,] it is an oath in My hand, and He proceeds to explain His words, “as I swore that the waters of Noah shall never again pass over the earth, etc.” <b>For the mountains shall depart</b> Even if the merit of the Patriarchs and the Matriarchs is depleted, My kindness shall not depart from you. <b>tempestuous one</b> whose heart storms with many troubles. <b>I will set with carbuncle</b> I pave your floor with carbuncle stones. <b>jasper</b> Heb. כַּדְכֹד, a kind of precious stone. <b>your windows</b> Jonathan renders: your woodwork, and Menahem associated it with (Dan. 7:10): “ministered to Him (יְשַׁמְּשׁוּנֵהּ).” (Menahem, apparently renders: your utensils, i.e., the vessels that serve you.) And some interpret it as an expression of a sun (שֶׁמֶשׁ), windows through which the sun shines, and they make opposite it a barrier of kinds of colored glass for beauty, and Midrash Psalms interprets שִׁמְשׁוֹתַיִךְ as well as שֶׁמֶשׁ וּמָגֵן (Ps. 84:12) as “the pinnacles of the wall.” <b>of carbuncle stones</b> Heb. אֶקְדָּח. Jonathan renders: of gomer stones. Gumrin is the Aramaic translation of גֶּחָלִים, coals. He interprets אֶקְדָּח as an expression similar to (supra 50: 11) “who kindle (קֹדְחֵי) fire,” and they are a type of stones that burn like torches and that is the carbuncle (karbokle in O.F.), an expression of a coal. Others interpret it as an expression of a drill, i.e., huge stones of which the entire opening of the doorway is drilled, and the doorposts, the threshold, and the lintel are all hewn from the stone. <b>of precious stones</b> Desirable stones [from Jonathan]. <b>go far away from oppression</b> [Although grammatically this is the imperative, here it is the future,] like (supra 52:2) “Shake yourself from the dust.” You will be far away from those who oppress you. Printed editions of Rashi contain the following addendum: (<b>go far away from oppression</b> You will stay far from oppressing other peoples in the manner the wicked do, that they accumulate money through robbery, but you will not need to rob, for you will not fear poverty or straits, or ruin, for it shall neither come nor shall it approach you. [Abarbanel]) (<b>With righteousness</b> that you will perform, you will be established with an everlasting redemption, and you will be far from people’s oppression for you will not fear; you will not even have terror or fear of them, and you will be far from ruin, for it will not come near you. [Ayalah Sheluchah]) <b>Behold, the one with whom I am not, shall fear</b> Heb. גּוֹר יָגוּר. Behold, he shall fear and dread evil decrees, he with whom I am not, i.e., Esau. ([Mss. read:] the wicked Esau and his ilk.) <b>whoever mobilizes against you</b> Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים), [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain: whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).” <b>Behold I</b> am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him. <b>and produces a weapon for his work</b> For necessity. He completes it according to all that is necessary. <b>Any weapon whetted against you</b> Any weapon that they will whet and sharpen for you, i.e., to battle with you. <b>whetted</b> Heb. יוּצַר, an expression similar to (Jos. 5:2) “sharp knives (חַרְבוֹתצֻרִים),” also (Ps. 89:44) “You have also turned the edge of his sword (צוּר חַרְבּוֹ).” <b>Ho! All who thirst</b> Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e.g.,] (Zech. 2:10) “Ho! Ho! and flee from the north land.” <b>go to water</b> to Torah. <b>buy</b> Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבֹּר) corn,” buy. <b>wine and milk</b> Teaching better than wine and milk. <b>Why should you weigh out money</b> Why should you cause yourselves to weigh out money to your enemies without bread? <b>the dependable mercies of David</b> For I will repay David for his mercies. <b>a witness to nations</b> A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.) <b>Behold, a nation you do not know you shall call</b> to your service, if you hearken to Me, to the name of the Lord that is called upon you. <b>when He is found</b> Before the verdict is promulgated, when He still says to you, “Seek Me.” <b>For My thoughts are not your thoughts</b> Mine and yours are not the same; therefore, I say to you, “The wicked shall give up his way,” and adopt My way... <b>“and a man of iniquity his thoughts”</b> and adopt My thoughts, to do what is good in My eyes. And the Midrash Aggadah (Tanhuma Buber, Vayeshev 11 explains:) <b>For My thoughts are not, etc.</b> My laws are not like the laws of man [lit. flesh and blood]. As for you, whoever confesses in judgment is found guilty, but, as for Me, whoever confesses and gives up his evil way, is granted clemency (Proverbs 28:13). <b>As the heavens are higher, etc.</b> That is to say that there is a distinction and a difference, advantages and superiority in My ways more than your ways and in My thoughts more than your thoughts, as the heavens are higher than the earth; you are intent upon rebelling against Me, whereas I am intent upon bringing you back. <b>For, just as the rain and the snow fall</b> and do not return empty, but do good for you. <b>so shall be My word that emanates from My mouth</b> to inform you through the prophets, will not return empty, but will do good to you if you heed them. <b>For with joy shall you go forth</b> from the exile. <b>the mountains and the hills shall burst into song before you</b> for they will give you their fruit and their plants, and their inhabitants shall derive benefit. ([Some editions read:] And their inhabitants shall sing.) <b>Instead of the briar, etc.</b> Our Rabbis expounded [Targum Jonathan]: Instead of the wicked, righteous people shall arise. <b>briar...and...nettle</b> They are species of thorns; i.e., to say that the wicked will be destroyed and the righteous will take their rule. <b>who will do this</b> who observes the Sabbath, etc. <b>“The Lord will surely separate me from His people,”</b> Why should I become converted? Will not the Holy One, blessed be He, separate me from His people when He pays their reward. <b>Let not the eunnuch say</b> Why should I better my ways and my deeds? I am like a withered tree, for lack of remembrance. <b>and hold fast</b> Heb. וּמַחֲזִיקִים, and hold fast. <b>for all peoples</b> Not only for Israel, but also for the proselytes. <b>I will yet gather</b> of the heathens ([Mss. and K’li Paz:] of the nations) who will convert and join them. (<b>together with his gathered ones</b> In addition to the gathered ones of Israel.) <b>All the beasts of the field</b> All the proselytes of the heathens ([Mss. and K’li Paz:] All the nations) come and draw near to Me, and you shall devour all the beasts in the forest, the mighty of the heathens ([Mss. and K’li Paz:] the mighty of the nations) who hardened their heart and refrained from converting. <b>the beasts of the field</b> [The beast of the field is not as strong as the beast of the forest.] The beast of the field is weaker and of weaker strength than the beast of the forest. Since he stated, “I will yet gather others to him,” he stated this verse. <b>His lookouts are all blind</b> Since he said, “Seek the Lord,” and the entire section, and they do not heed, he returns and says, Behold the prophets cry out to them ([Mss.:] to you) and announce concerning repentance, so that it will be good for them. Yet their leaders are all like blind men, and they do not see the results, like a lookout appointed to see the approaching army, to warn the people, but he is blind, unable to see whether the army is coming, and dumb, unable to warn the people, like a dog that was appointed to guard the house, but he is dumb, unable to bark. Similarly, the leaders of Israel do not warn them to repent to do good. <b>they lie slumbering</b> Heb. הֹזִים. Dunash (Teshuvoth Dunash p. 24) explained: lying sound asleep, and Jonathan rendered: lying slumbering, and there is no comparable word in Scripture. <b>And the dogs are of greedy disposition</b> wanting to fill their stomachs [engrote talent in O.F.], sick with hunger. <b>and they are shepherds</b> Just as the dogs know no satiety, neither do the shepherds know to understand what will occur at the end of days. <b>they all</b> turned to the way of their benefit, each one to his gain, to rob the rest of the people over whom they are appointed. <b>every last one</b> Heb. מִקָּצֵהוּ, [lit. from its end.] Comp. (Gen. 19:4) “all the people from the end (מִקָּצֶה),” from one end of their number until its other end, they all behave in this manner. <b>Come, I will take wine</b> So would they say to one another. <b>and tomorrow shall be like this</b> with feasting and drinking. <b>The righteous man</b> such as Josiah. <b>but no one takes it to heart</b> why he departed. <b>with no one understanding</b> what the Holy One, blessed be He, saw to take him away. <b>that because of the evil</b> destined to befall the generation, the righteous man perished. <b>He shall come in peace</b> for so says the Holy One, blessed be He, Let this righteous man come to his forefathers in peace, and let him not see the evil. <b>they shall rest in their resting place</b> when the evil occurs, he who was walking נְכֹחוֹ, in his uprightness. Comp. (Amos 3:10) “To act rightly (נְכֹחָה).” <b>And you, draw near hither</b> The survivors after the righteous have departed, and receive your sentences. <b>children of sorcery</b> Heb. בְּנֵי עֹנְנָה, children of sorcery. <b>children who commit adultery</b> That the male commits adultery. <b>and played the whore</b> the female. <b>On whom will you [rely to] enjoy yourselves</b> Since you have turned away from following Me, on whom will you rely to enjoy yourselves with good. Had you merited, you would then enjoy yourselves with the Lord, but now, on whom will you rely to enjoy yourselves? <b>against whom do you open your mouth wide</b> when you scorned and mocked His prophets. <b>You who inflame yourselves among the terebinths</b> Who stimulate themselves with semen under the אֵלִים, they are the terebinth and the oak. <b>who slaughter the children</b> for a sacrifice to the idols. <b>clefts</b> Heb. סְעִפֵי, the clefts of the rocks. Comp. (Jud. 15:11) “to the cleft (סְעִיף) of the rock.” <b>Of the smooth [stones] of the valley</b> [Lit. of the smooth ones of the valley, i.e.,] among the smooth stones that are in the valley. <b>your portion</b> With them they will stone you. <b>they, they are your lot</b> to be saddened with them. Why? For to them too you have poured out libations. <b>in the face of these shall I relent</b> from doing harm to you? <b>you placed your couch</b> The couch of your adultery to idolatry on the high mountains. <b>And behind the door and the doorpost you have directed your thoughts</b> Since he compares her to an adulterous woman, for whom her paramours look and wait before the door of her house, while she, lying beside her husband, directs her heart and her thoughts to the door and the doorpost, how she will open the door and come out to them. <b>for while with Me, you uncovered [us] and went up</b> You were lying beside Me, and you removed the cover with which we were covered together, and you went up from beside Me. <b>you widened your couch</b> to accommodate many adulterers. <b>and made for yourself</b> a covenant with them. <b>you loved their couch</b> when you chose for yourself יָד, a place, to demonstrate to them your love. <b>a place</b> Heb. יָד, aise or ajjse in O.F., a side. Comp. (II Sam. 14: 30) “See Joab’s field is near mine (עַל יָדִי).” <b>And you brought a gift to the king with oil</b> Heb. וַתָּשֻׁרִי. Originally, I aggrandized you, and you would greet your king with all sorts of delights. וַתָּשֻׁרִי is an expression of an audience. Comp. (Num. 24:17) “I see him (אֲשׁוּרֶנוּ) but he is not near.” [Also] (I Sam. 9:7), “And there is no present (תְּשׁוּרָה) to bring,” [i.e.,] a gift for an audience. <b>and you sent your ambassadors</b> Your messenger afar to collect tribute from the heathen kings. ([Manuscripts and K’li Paz read:] the kings of the nations.) <b>and you humbled</b> the laws of the heathens (of the nations [Mss. and K’li Paz]) to the grave. Jonathan rendered it in this manner. <b>With the length of your way you became wearied</b> You engaged in your necessities, in the filling of your lust, to increase your wealth. <b>you did not say, “Despair.”</b> I will despair of these and I will no longer care to engage in them, but I will pay my attention to Torah and precepts. <b>The power of your hand you found</b> Heb. חַיַּת, the necessity of your hand you have found; you have succeeded in your deeds. <b>therefore, you were not stricken ill</b> Your heart was not stricken ill to worry about My service, to engage in the Torah. חַיַּת is an Arabic word, meaning necessity. <b>And whom did you dread</b> Of whom were you afraid? <b>that you failed</b> Heb. תְּכַזֵּבִי, that you ceased to worship Me and you betrayed Me. Comp. (infra 58:11) “Whose water shall not fail (יְכַזְּבוּ).” Comp. also (Psalms 116:11) “Every man is a traitor (כֹּזֵב).” Falajjnc in O.F., to fail. Likewise, every expression of כָּזָב means one upon whom people rely, and he fails and betrays them. <b>Indeed, I am silent</b> I kept silent in the face of many transgressions that you transgressed against Me. <b>I tell your righteousness</b> Constantly, I tell you things to do, so that you will be righteous. <b>and your deeds</b> that you do against My will shall not avail you at the time of your distress. <b>When you cry out, let your collections save you</b> Let the collection of your idols and your graven images [and those who deny the Torah] that you collected, rise and save you when you cry out from your distress. Indeed, wind will carry all of them off, and they will not rise, neither will they be able to save. <b>And he shall say, “Pave, pave”</b> So will the prophet say in My name to My people, “Pave, pave a paved highway, clear away the evil inclination from your ways.” <b>remove the obstacle</b> Remove the stones upon which your feet stumble; they are wicked thoughts. <b>“With the lofty and the holy ones”</b> I dwell, and thence I am with the crushed and the humble in spirit, upon whom I lower My Presence. <b>humble...crushed</b> Suffering from poverty and illnesses. <b>For I will not contend forever</b> If I bring afflictions upon a person, My contention with him is not for a long time, neither is My anger forever. <b>when a spirit from before Me humbles itself</b> Heb. יַעֲטוֹף. When the spirit of man, which is from before Me, humbles itself, confesses and humbles itself because of its betrayal. Comp. (Lam. 2:19) “humbled (הָעֲטוּפִים) with hunger,” “when the small child and the suckling are humbled (בֵּעָטֵף).” And the souls which I made. <b>when a spirit from before Me</b> Heb. כִּי. This instance of the word כִּי is used as an expression of “when.” Comp. (infra 58:7) “When you see (כִּי תִרְאֶה)”; (Deut. 26:1) “When you come (כִּי תָבוֹא).” That is to say, when his spirit is humbled, and he is humbled, I terminate My quarrel and My anger from upon him. <b>For the iniquity of his thievery</b> Heb. בִּצְעוֹ, his thievery. <b>I became wroth</b> at the beginning and I smote him, always hiding My face from his distress and I was wroth for he went rebelliously in the way of his heart. Transpose the verse and explain it thus: For the iniquity of his thievery and the fact that he went rebelliously in the way of his heart, I became wroth and smote him. <b>I saw his ways</b> when he humbled himself before Me, when troubles befell him. <b>and I will heal him, and I will lead him</b> Heb. וְאַנְחֵהוּ. I will lead him in the way of healing. Alternatively, וְאַנְחֵהוּ is an expression of rest and tranquility. <b>him and his mourners</b> to those who are troubled over him. <b>[I] create the speech of the lips</b> I create for him a new manner of speech. In contrast to the trouble that befell him, and everyone was degrading him, they will call, “Peace, peace.” <b>to the far and to the near</b> Both are equal; he who aged and was accustomed to My Torah and My worship from his youth, and he who drew near now, just recently to repent of his evil way. Said the Lord, “I will heal him of his malady and of his sins.” <b>But the wicked</b> who do not give a thought to repent. <b>like the turbulent sea</b> This seaits waves raise themselves high and strive to go out of the boundary of sand that I made as a boundary for the sea, and when it reaches there, against its will it breaks. The next wave sees all this, yet does not turn back. Similarly, the wicked man sees his friend being punished for his wickedness; yet he does not turn back. Also, just as the sea has its mud and its offensive matter on its mouth, [i.e., on its surface,] so do the wicked have their offensive matter in their mouth; e.g., Pharaoh said, (Exodus 5:2) “Who is the Lord?” Sennacherib said (supra 36:20), “Who are they among all the Gods of the lands...?” Nebuchadnezzar said, (supra 14:14) “I will liken myself to the Most High.” <b>like the turbulent sea</b> Like the sea, which is turbulent, that casts up all day mud and dirt. <b>There is no peace</b> In contrast to what he said to the righteous and the repentant, “Peace, peace to the far, etc.,” he returned and said, “There is no peace for the wicked.” <b>and relate to My people their transgression</b> These are the Torah scholars, whose every inadvertent sin is counted as a transgression, for an error in study is accounted as an intentional sin. <b>and to the house of Jacob their sins</b> These are the ignorant people, whose willful sins, are accounted inadvertent. <b>Yet they seek Me daily</b> Like the matter that is stated (Ps. 78:36): “And they beguiled Him with their mouth.” <b>and they wish to know My ways</b> They wish to ask instructions of the wise men as if they wished to fulfill them. <b>like a nation that performed righteousness, etc.</b> In this manner they constantly ask Me ordinances of righteousness, but they do not intend to fulfill them, and when they fast and are not answered, they say, “Why have we fasted, and You did not see?” But I say, “Behold, on the day of your fast you pursue business,” all the affairs of your necessities you toil to pursue, even robbery and violence. <b>and [from] all your debtors</b> Heb. עַצְּבֵיכֶם [lit. your griefs.] Your debtors, who are grieved because of you, you exact payment from them on the day of your fast. <b>Do not fast like this day</b> like the manner of this day, to break your hearts in order that your voice be heard on high. <b>Is it to bend</b> Heb. הֲלָכֹף. This ‘hey’ is the interrogative. That is to say, “Perhaps I require bending the head like a fishhook (כְּאַגְמֹן)?” אַגְמֹן is a sort of bent needle with which they catch fish, and they call it ajjm in O.F. <b>Will you call this a fast</b> Heb. הֲלָזֶה. An interrogative form. Therefore, the ‘hey’ is punctuated with a ‘hataf-pattah.’ <b>fetters</b> Heb. חַרְצֻבּוֹת, an expression of tying and binding. <b>perverseness</b> Heb. מוֹטָה, perversion of justice. <b>and all perverseness you shall eliminate</b> Heb. וְכָל מוֹטָה תְּנַתֵּקוּ. Jonathan renders: And all perversion of justice you shall eliminate. <b>moaning poor</b> Heb. מְרוּדִים. Sighing and moaning about their distress. Comp. (Lam. 3:19) “my affliction and my sighing (וּמְרוּדִי)”; (Ps. 55:3) “I mourn (אָרִיד) in my grief.” <b>and from your flesh</b> And from your kinsman. <b>as the dawn</b> Like the ray of dawn that breaks through the clouds. <b>and your healing</b> Heb. וַאֲרֻכָתְךָ, and your healing shall quickly sprout. Comp. (Jer. 30:17) “I will bring up healing (אֲרֻכָה) for you.” <b>And you draw out your soul to the hungry</b> with consolations of good words. <b>in drought</b> Heb. בְּצַחְצָחוֹת, at the time of thirst and drought. So did Jonathan render. <b>strengthen</b> Heb. יַחֲלִיף [lit. arm.] Comp. (Num. 31:5) “Armed (חֲלוּצֵי) for war.” <b>restorer of the paths, to dwell in</b> Heb. מְשׁוֹבֵב. Jonathan renders: restorer of the wicked to the Torah.  מְשׁוֹבֵב is like מֵשִׁיב, restores. <b>to dwell</b>, to the Torah, which insures the settlement of the world. <b>the heritage of Jacob your father</b> An inheritance without boundaries, as it is said (Gen. 28: 14): “And you shall spread to the west and to the east, etc.” Not like Abraham, about whom it is stated (ibid. 13:15): “The land that you see...” And Jacob indeed kept the Sabbath, as it is said (ibid. 33: 18): “And he encamped before the city,” i.e., he established the Sabbath limits at twilight. So did Rabbi Samson explain it. <b>Behold, the hand of the Lord is not too short</b> Your failure to be delivered is not due to the shortness of My hand. <b>have caused [Him] to hide [His] face</b> They caused for you that He hid His face from you. <b>were defiled</b> Heb. נְגֹאֲלוּ, an expression of defilement. Comp. (Mal. 1:7) “polluted bread (מְגֹאָל).” <b>vipers</b> a species of harmful snake. <b>hatched</b> Heb. בִּקְּעוּ, eskloterant in O.F. That is to say that they committed ugly deeds, from which they did not benefit. <b>and...spider webs</b> Irajjne in O.F., spider, and קוּרֵי is ordiojjrs in O.F., warp. קוּרֵי are the implements of the weaver, those upon which the warp is mounted. Menahem (Machbereth Menahem p. 158) classifies it in the class of קוֹרוֹת, beams, since the spider mounts the warp of his weavings on beams. <b>and what hatches</b> Heb. וְהַזּוּרֶה. Jonathan renders: וּמְשַׁחְנָן, an expression of warming, called in O.F. kover [couve], hatching when one warms them, it emerges from them when he cracks the shell. The original meaning of וְהַזּוּרֶה is an expression of pressing to extract what is absorbed within. Comp. (Jud. 6:38) “And pressed (וַיָּזַר) the fleece.” The pressing of this one is its hatching. <b>viper</b> Heb. אֶפְעֶה, a species of snake that is harmful, so will nothing result from their deeds but evil. <b>and there is no justice in their paths</b> That is to say that in their paths there is nothing judged truly according to its law. <b>they have made themselves crooked paths</b> They made their road crooked for themselves. <b>justice is far from us</b> For we were crying that we were robbed by our enemies, yet the Holy One, blessed be He, does not judge to avenge us. <b>and righteousness does not overtake us</b> The good consolations that He promised us are not coming to overtake us. <b>for brightness</b> we hope, but we walk in gloom. <b>in dark places</b> Heb. בָּאַשְׁמַנִּים. Menahem (Machbereth, p. 35) interpreted it as an expression of dark places, and most exegetes concur with him. Dunash, however, (Tesuhvoth Dunash, p. 93) interprets it as an expression of fat (שׁוּמָן), with the ‘alef’ prefixed to it like the ‘alef’ that is in (Job 13:17) אַחְוָתִי, “my narrative,” [derived from חוה]; and that is in (Jer. 15:18) אַכְזָב, “a failure,” (derived from כזב ; and (Num. 21:1) “the way of the spies (הָאֲתָרִים),” [derived from תור]. Here, too, among the שְׁמֵנִים, among the lusty living, we are like dead. And Jonathan rendered it as an expression of locking: It is locked before us as the graves are locked before the dead. <b>we moan</b> Heb. הָגֹה נֶהְגֶה, an expression of wailing. <b>speaking oppression</b> Like: to speak oppression. <b>sprouting and giving forth</b> Heb. הֹרוֹ וְהֹגוֹ to shoot and to give forth. הֹרוֹ is an expression of (Ex. 15:4) “He shot (יָרָה) into the sea.” (Another explanation: הֹרוֹ means: the teacher and the disciple, a gerund.) הֹגוֹ is an expression of (II Sam. 20:13) “When he was removed (הֹגָה) from the highway”; (Prov. 25:4) “Take away (הָגוֹ) the dross from the silver.” <b>And justice has turned away backwards</b> Our revenge from our enemies, which depends upon the Holy One, blessed be He, and His righteousness stands from afar. Why? For truth has stumbled in our streets, [and since truth has stumbled from the earth, even from heaven righteousness and justice do not come.] <b>is considered mad</b> Heb. מִשְׁתּוֹלֵל, considered mad by the people. Comp. (Micah 1:8) “I will go as a mad man (שׁוֹלָל).” This is equivalent to שׁוֹגֵג, inadvertent, which the Targum renders: שָׁלוּ. Likewise (II Sam. 6:7), “For his error (הַשַּׁל).” <b>and was displeased for there is no justice</b> Therefore, He brought retribution upon them. <b>And He saw that there was no man</b> And now, when He repents of the evil to His people, He sees that there is no righteous man to stand in the breach. <b>and He was astounded</b> He was silent to see whether there was an intercessor, and there was no intercessor. וַיִּשְׁתּוֹמֵם is an expression of a man who stands and wonders and remains silent in his wonder, and the ‘tav’ of וַיִּשְׁתּוֹמֵם is like the ‘tav’ of מִשְׁתּוֹלֵל, and both of them serve here as the reflexive, and this is the procedure of the word whose first radical is a ‘shin’ or a ‘samech,’ that when it is converted into the form of מִתְפָּעֵל, the present reflexive, נִתְפָּעֵל, the past reflexive, or יִתְפָּעֵל, the future reflexive, the ‘tav’ comes in the middle of the letters of the radical. The result is that וַיִּשְׁתּוֹמֵם is an expression from the same root as (Jer. 2:12) “Be admonished (שֹׁמּוּ), O ye heavens”; (Ezekiel 3:15) “appalled (מַשְׁמִים) among them”; (Job 18:20) “the later ones will be astonished (נָשַׁמּוּ),” an expression of wonder. <b>and His arm saved for Him</b> and He will take revenge from His enemies. <b>and His righteousness, that supported Him</b> to entice Him and to strengthen His hands in His revenge, although we are not worthy of being saved. <b>zeal</b> enprenmant in O.F., to be zealous for His great name. <b>According to their deeds</b> As is fitting to recompense for what the enemies dealt to them. <b>accordingly He shall repay</b> As is fitting to repay them He shall repay. <b>For...shall come like a river</b> distress upon His enemies. <b>is wondrous in it</b> Heb. נֹסְסָה, is wondrous in it, an expression of a miracle (נֵס). Another explanation: נֹסְסָה [means:] eats into him like a worm in wood. Comp. (supra 10:18) “And it shall be as a tree eaten to powder by the worms.” <b>And a redeemer shall come to Zion</b> As long as Zion is in ruins, the redeemer has not yet come. <b>As for Me, this is My covenant with them</b> In this matter, I made a covenant with them, and I will fulfill it, for even in their exile, My Torah shall not be forgotten from them. <b>shall be raised on [their] side</b> [Jonathan renders:] on the flanks, the flanks of the kings, they will be raised. <b>Then you shall see and be radiant</b> Heb. וְנָהַרְתָּ, from נְהוֹרָה, [Aramaic for light,] then you shall see and be radiant [from Jonathan]. <b>and your heart shall be startled and become enlarged</b> And your heart shall wonder and become enlarged. <b>for the abundance of the west shall be turned over to you</b> for the abundance of the west shall be turned over to you [after Jonathan]. <b>the wealth of the nations</b> The possessions of the nations [after Jonathan]. <b>A multitude</b> Heb. שִׁפְעַת, A multiplicity. <b>the young camels of Midian</b> Heb. בִּכְרֵי. [Jonathan renders:] הוֹגְנֵי. They are young camels. Comp. (Jer. 2:23) “a swift young camel (בִּכְרָה).” <b>and Ephah</b> They, too, are of the sons of Midian. Comp. (Gen. 25:4) “Ephah and Epher.” <b>the rams of Nebaioth</b> Heb. אֵילֵי, rams of Nebaioth [after Jonathan]. <b>as in the beginning</b> Like ‘as in the beginning,’ meaning in the days of Solomon, like the matter that is stated (I Kings 10:22): “For the king had at sea ships of Tarshish, etc.; once in three years, the ships of Tarshish would come, etc.” Tarshish is the name of the sea. <b>in the name of the Lord your God</b> that is called upon you, for they will hear a report of Him and the name of His might, and come. <b>for He has glorified you</b> He has given you glory. <b>and in my grace</b> Because I favored you; in old French, en mon apayemant. <b>And they shall open your gates always</b> Heb. וּפִתְּחוּ. This is an expression of opening in the strong conjugation (פִּעֵל), since their opening is a perpetual opening, a constant opening. Just as שַׁבֵּר is an expression of breaking, so is פִּתְּחוּ an expression of opening. Tresoverts in O.F. <b>box trees, firs, and cypresses</b> Species of trees of the forest of Lebanon. <b>Zion of the Holy One of Israel</b> [Lit. Zion the Holy One of Israel. Jonathan renders:] Zion desired by the Holy One of Israel, Zion of the Holy One of Israel. <b>and the breast of kings</b> Heb. וְשֹׁד, an expression of breasts (שָׁדַיִם) and ‘you shall suck’ proves it. <b>Instead of the copper</b> that they took from you. <b>and I will make your officers peace</b> [Jonathan renders:] And I will make your officers peace and your rulers with righteousness. פְקֻדָּתֵךְ Your appointed officers. Our Rabbis stated: The officers who came upon you in your exile and the rulers who pressed you will be counted for you as peace and charity (Baba Bathra 9a). [That is, the money they have exacted from you will be counted as charity.] <b>You shall no longer have</b> You shall not require the light of the sun. <b>neither...be gathered in</b> Heb. יֵאָסֵף, an expression similar to (Joel 2:10) “gathered in (אָסְפוּ) their brightness.” Gathered in their light. <b>in which I will glory</b> That I will glory with them. Pourvanter in French. <b>in its time I will hasten it</b> If they are worthy, I will hasten it; if they are not worthy, it will be in its time. <b>since the Lord anointed me</b> This anointing is nothing but an expression of nobility and greatness. <b>to declare freedom for the captives</b> That is to say, to bring them the tidings of the redemption. <b>to free from captivity</b> Heb. פְּקַח קוֹחַ. Open their imprisonment and their captivity and release them. <b>a year of acceptance</b> A year of appeasement and good will. <b>the elms of righteousness</b> Heb. אֵילֵי, an expression of trees (אִילָנוֹת). Comp. (supra 1:29) “of the elms (מֵאֵילִים) that you desired.” This is evidenced by the end of the verse, “the planting of the Lord etc.” <b>your plowmen</b> Heb. אִכָּרֵיכֶם, those who lead the plow. <b>priests of the Lord</b> Princes of the Holy One, blessed be He. <b>the possessions of the nations</b> Heb. חֵיל גּוֹיִם, the possessions of the nations [after Jonathan]. <b>you shall succeed [them]</b> Heb. תִּתְיַמָּרוּ [derived from תְּמוּרָה, exchange]. You shall enter in their stead into the glory they have taken until now. <b>Instead of your shame</b> which was twofold, even they would constantly bemoan their disgrace as their lot. That is to say that instead of until now My people were constantly bemoaning disgrace, their lot... There are instances of רִנָּה that is an expression of mourning. Comp. (Lam. 2:19) “Rise, cry (רֹנִּי) at night,” and comp. (I Kings 22:36) “A cry (הָרִנָּה) passed through the camp,” concerning Ahab’s death. <b>For I am the Lord, Who loves justice, hates robbery in a burnt offering</b> Therefore, I do not accept burnt offerings from the heathens (the nations [Parshandatha, K’li Paz]), for they are all results of robbery. <b>and I will give their wage</b> The wage of Israel, which shall be in truth. Alternatively, I will give the reward for the deeds they performed, for they suffered the derisions of the heathens (the nations [Mss. and K’li Paz]) for My honor in truth. <b>like a bridegroom</b> who dons garments of glory like a high priest. <b>and like a bride, who adorns herself with her jewelry</b> Heb. כֵלֶיהָ, [lit. her utensils, in this case,] her jewelry. <b>For the sake of Zion</b> I will do, and I will not be silent concerning what they did to her. <b>I will not rest</b> There will be no peace before Me until her righteousness comes out like brilliance. <b>shall pronounce</b> Heb. יִקֳּבֶנּוּ, shall pronounce. <b>“inhabited”</b> Heb. בְּעוּלָה, [lit. possessed,] inhabited. <b>As a young man lives with a virgin, etc.</b> As a young man lives with a virgin, so shall your children live in you [after Jonathan]. <b>On your walls, O Jerusalem</b> Our Rabbis expounded it according to its apparent meaning as referring to the angels who remind the Lord concerning its destruction, to build it. What do they say? (Ps. 102:14) “You shall rise, You shall have mercy on Zion”; (ibid. 132:13) “For the Lord has chosen Zion.” As is found in the Tractate Menahoth (87a, Rashi ad loc.). Jonathan, [however,] renders “your walls,” the early forefathers, who protect us like a wall. <b>I have appointed watchmen</b> to inscribe a book of remembrances, that their merit be not forgotten from before Me. <b>they shall never be silent</b> not to mention their merit before Me. <b>those who remind the Lord</b> of the merit of the forefathers. <b>be not silent</b> Heb. אַל-דֳּמִי לָכֶם, [lit. let there be no silence to you,] be not silent. <b>shall eat it</b> This refers back to “your grain.” <b>shall drink it</b> This refers back to “your wine.” <b>Pass, pass through the portals</b> Said the prophet, “Pass and return in the portals; turn the heart of the people to the proper path” [after Jonathan]. <b>pave, pave the highway</b> Heb. סֹלּוּ. Pave the road, batec lokemin in O.F., beat down the road. סֹלּוּ is the same root as מְסִלָּה. <b>clear it of stones</b> Clear the highway of stones and cast the stumbling blocks to the sides. <b>clear it of stones</b> Heb. סַקְּלוּ, espedrec in O.F., to rid of stones. <b>of stones</b> of there being there a stone, and he is alluding to the evil inclination. It may also be interpreted as referring to the repairs of the road for the ingathering of the exiles. <b>lift up a banner</b> A staff, perche in French. That is a sign, that they gather to Me and bring Me those exiled beside them [i.e., those exiled in their land]. <b>Behold his reward</b> [that is prepared] to give to His servants is prepared with Him. <b>and His wage</b> [Lit. His deed.] The reward for the deed they did with Him, is before Him, prepared to give. <b>Who is this coming from Edom</b> The prophet prophesies concerning what the Holy One, blessed be He, said that He is destined to wreak vengeance upon Edom, and He, personally, will slay their heavenly prince, like the matter that is said (supra 34:5), “For My sword has become sated in the heaven.” And afterward, (ibid.) “it shall descend upon Edom,” and it is recognizable by the wrath of His face that He has slain [them with] a great massacre, and the prophet is speaking in the expression of the wars of human beings, dressed in clothes, and when they slay a slaying, the blood spatters on their garments, for so is the custom of Scripture; it speaks of the Shechinah anthropomorphically, to convey to the ear what it can hear. Comp. (Ezek. 43:2) “His voice is like the voice of many waters.” The prophet compares His mighty voice to the voice of many waters to convey to the ear according to what it is possible to hear, for one cannot understand and hearken to the magnitude of the mighty of our God to let us hear it as it is. <b>Who is this coming from Edom</b> Israel says, “Who is this, etc.?” And He is coming with soiled garments, colored with blood, and anything repugnant because of its smell and its appearance fits to the expression of חִמּוּץ, soiling. <b>from Bozrah</b> Our Rabbis said (see Makkoth 12a): “The heavenly prince of Edom is destined to commit two errors. He thinks that Bozrah is identical with Bezer in the desert, which was a refuge city. He will also err insofar as it affords refuge only for inadvertent murder, but he killed Israel intentionally.” There is also an Aggadic midrash (see above 34:6) that because Bozrah supplied a king for Edom when its first king died, as in Gen. (36:33), “And Jobab the son of Zerah from Bozrah reigned in his stead,” and Bozrah is of Moab, according to the matter that is stated (Jer. 48:24): “Upon Kerioth and upon Bozrah.” <b>this one</b> who was stately in His attire, צֹעֶה, and girded with the greatness of His strength. And the Holy One, blessed be He, replies to him, ‘It is I, upon Whom the time has come to speak of the righteousness of the Patriarchs, and of the righteousness of the generation of religious persecution, and My righteousness, too, is with them, and I have revealed Myself as being great to save.’ And they say, ‘Why is your clothing red? Why are your garments red?’ <b>and from the peoples, none was with Me</b> standing before Me to wage war. <b>and their lifeblood sprinkled</b> Heb. נִצְחָם, Their blood, which is the strength and victory (נִצָּחוֹן) of a man. <b>I soiled</b> Heb. אֶגְאָלְתִּי. Comp. (Lam. 4:14) “They were defiled (נִגֹּאֲלוּ) with blood.” <b>And I looked, and there was no one helping</b> Israel. <b>and I was astounded</b> An expression of keeping silent, and I have already explained it above (57:16): “And He was astounded for there was no intercessor.” <b>and My fury that supported Me</b> My fury that I have against the heathens (the nations [mss. and K’li Paz]), for I was a little wrath with My people, and they helped to harm them. That strengthened My hand and aroused My heart to mete recompense upon them although Israel is not fit and worthy of redemption. <b>And I trod</b> Heb. וְאָבוּס. An expression of wallowing in blood and treading with the feet. Comp. (Ezekiel 16:6) “wallowing (מִתְבּוֹסֶסֶת) in your blood.” Comp. also (Jer. 12:10): “They trod (בֹּסְסוּ) My field.” <b>their power</b> Heb. נִצְחָם, the might of their victory. <b>The kind acts of the Lord I will mention</b> The prophet says, I will remind Israel of the kind acts of the Lord. <b>and much good</b> I will remind Israel of what He bestowed upon the house of Israel with His mercies. <b>They are but My people</b> Although it is revealed before Me that they would betray Me, they are, nevertheless, My people, and they are to Me like children who will not deal falsely. <b>In all their trouble</b> that He would bring upon them. <b>He did not trouble [them]</b> He did not trouble them according to their deeds, that they deserved to suffer, for the angel of His presencei.e., Michael the prince of the Presence, of those who minister before Him saved them always as an agent of the Omnipresent. <b>But they rebelled</b> Heb. מָרוּ. They angered. Comp. (Deut. 9:7) “You were rebellious (מַמְרִים).” <b>And His people remembered the days of old, [the days of] Moses</b> The prophet laments and says in an expression of supplication, Today in exile, His people remembers the days of old, the days of Moses, and in its trouble, it says, Where is Moses our shepherd, who drew us up from the Reed Sea? <b>[like] a shepherd his flock</b> Compared to a shepherd who brings up his flock. Where is he who placed within Israel the Holy Spirit of the Holy One, blessed be He, and taught us statutes and ordinances? <b>He led at Moses’ right the arm of His glory</b> The Holy One, blessed be He, led at Moses’ right the arm of His might. Every time he required the aid of the Holy One, blessed be He, His arm was ready at his right. <b>like a horse in the desert</b> which does not stumble since it is smooth land, so they did not stumble in the deep. <b>As animals</b> that spread in the valley, and a valley is a smooth land, where there is no obstacle, campagne in French, open country. <b>spread out</b> Heb. תֵרֵד, spread out. Comp. (supra 45:1) “to flatten (לְרַד) nations before him.” So did the spirit of the Lord guide them to the deep and make therein a paved road. <b>so You guided Your people</b> So was everything as we said; You guided Your people. <b>where are Your zeal</b> Your early zeal. <b>the yearning of Your heart</b> [Lit. the stirring of Your innards,] that were wont to stir concerning us, like the matter that was stated (Jer. 31:19), “Therefore, My heart yearns for him.” And the stirring of your first mercies toward us have been restrained now. They have been restrained from stirring over us as from then. <b>are restrained</b> Heb. הִתְאַפָּקוּ. Comp. (Gen. 43:31) “And he restrained himself and said, Put down food.” He restrained himself, and they did not recognize that his mercies were stirred toward his brother. <b>For You are our father</b> and it is incumbent upon You to look and see our troubles. <b>for Abraham did not know us</b> in the trouble of Egypt. <b>neither did Israel recognize us</b> in the desert, for they had already passed away from the world. <b>but You, O Lord, are our father</b> In all of them, You became our father. And our Rabbis expounded this as they expounded in Tractate Shabbath (89b). <b>Why do You lead us astray</b> Since You have the power to remove the evil inclination, as it is said (Jer. 18:6): “Like clay in the potter’s hand.” Scripture states elsewhere (Ezekiel 36:26): “And I will remove the heart of stone, etc.” <b>You harden</b> Heb. תַּקְשִׁיחַ, an expression of hardening the heart. <b>For [but] a short time, Your holy people inherited</b> They had their greatness and their inheritance for a short time. <b>trampled</b> [The term בוססו denotes] trampled underfoot. <b>We were</b> now like a people whom You did not choose ever to rule over them, and it is as though Your name was not called upon them. <b>had You rent the heavens</b> and descended to save us now as You descended to save us from the hand of the Egyptians, then, mountains would drip from before You with fear and quaking. <b>As fire burns</b> something that melts because of it, and as fire causes water to bubble; when you put a coal or glowing metal into water, the water bubbles. All this You did in Egypt, as it is written (Ex. 9: 24): “And there was hail, and fire burning in the midst of the hail.” Jonathan, however, renders: “As fire burned materials that melt,” in reference to Elijah on Mount Carmel, concerning whom it is stated (I Kings 18:38): “and the water which was in the trench, it licked up.” <b>to make Your name known to Your adversaries</b> like the matter that is stated concerning that plague (Ex. 9:16): “But, because of this I preserved You, [in order to show you My strength, and in order to tell of My name throughout the entire land.]” Had You done this now, then nations would quake from before You. <b>When You performed</b> against the Egyptians and against all the adversaries awesome deeds, that we did not hope You would perform all those awesome deeds, for we were unworthy of them. <b>You descended</b> to Mount Sinai, then mountains dripped from before You. In this manner, Dunash son of Labrat explained it. <b>And whereof no one had ever heard</b> like those awesome deeds performed for one of all the nations before that, and no eye had ever seen another god besides You, that the god would do for him who hoped for him what You did for him who hoped for You. I heard this from Rabbi Jose, and it pleased me. ([Manuscripts yield:] <b>And whereof no one had ever heard</b> like those awesome deeds performed for one of all the nations before that, neither had an eye seen God, besides your eyes, what He would do for one who hoped for Him. Another explanation is: <b>No eye had seen</b> that a god besides You should perform miracles for him who hoped for him, as You do for those who hope for You. From Rabbi Joseph I heard this. Our Rabbis, however, who stated (Ber. 34a): “None of the prophets prophesied except regarding the Messianic era, but the World to Come, ‘no eye saw etc.,’” expounded its meaning in the following manner: No prophet’s eye saw what the Holy One, blessed be He, will do for him who hopes for Him except Your eyes, You, O God. <b>You smote him who rejoiced and worked righteousness</b> Heb. פָּגַעְתָּ. Comp. (I Kings 2:34) “and he fell (וַיִּפְגַּע) upon him and slew him.” You removed from us and slew the righteous, who would rejoice to work righteousness, and with the ways of Your mercies, they would mention You in their prayer. <b>behold,...You</b> When You became wroth with us for all that we would sin. <b>through them</b> of old we were saved; with their prayer. [Rashi according to Parshandatha; Printed editions are erroneous.] <b>we would be saved</b> A present tense [i.e., a continual procedure.] <b>And we all have become like one unclean</b> since the righteous have departed from us. <b>and like a discarded garment</b> Heb. עַדִּים. [Jonathan renders:] and like a discarded garment, like a rejected garment, which all say, ‘Remove.’ עִדִּים is the Aramaic translation of removal. <b>and we...have withered like a leaf</b> Heb. וַנָּבֶל, and we have withered like a leaf; fletrire in French. <b>and our iniquities carry us away like the wind</b> [Jonathan renders:] And with our sins we were carried away like the wind. <b>arouses himself</b> Like ‘overpowers his temptation.’ <b>and You caused us to wander</b> Heb. וַתְּמוּגֵנוּ, You caused us to wander. <b>will You remain silent and afflict us</b> Will You remain silent concerning what is done to us? Until here is the prophet’s prayer. Its beginning is (supra 63:7) “The kind acts of the Lord I will mention.” <b>I allowed Myself to be sought by those who did not ask</b> The Holy One, blessed be He, replies to him, It is impossible not to avenge Myself on them, for I allowed Myself to be sought by them by reproving them through My prophets, but they did not ask. <b>I said, “Here I am; here I am!”</b> Return to Me, and I am ready to accept you. <b>to a nation not called by My name</b> That did not wish to be called by My name. <b>I spread out My hands</b> in order to accept them with repentance. <b>contrary</b> Heb. סוֹרֵר, turning away from the road. <b>those who sacrifice in gardens</b> They erect idols in their gardens, and there they burn incense on the bricks. <b>They sit among the graves</b> so that a spirit of defilement of demons should rest upon them. <b>and with corpses</b> Heb. וּבַנְּצוּרִים. They are the bodies of the dead, who are as placed in a siege (מָצוֹר), unable to get out. <b>and broth of abominations</b> Heb. מְרַק, despicable broth. Comp. (Jud. 6:20) “And the broth (הַמָּרָק) pour out.” <b>Those who say</b> to the righteous, קְרַב אֵלֶיךָ, “Keep to yourself and do not come near me.” <b>for I am holier than you</b> Heb. כִּי קְדַשְׁתִּיךָ. For I am holier and purer than you. In this manner Jonathan renders. <b>these</b> abominations that they committed are as smoke, wrath in My nostrils. <b>Behold it is inscribed</b> Their sin is inscribed before Me, and their sentence has already been decreed and sealed. <b>Your iniquities</b> Yours and your forefathers’ together I will recompense you. <b>As when wine is found in the cluster</b> Jonathan renders: As Noah was found innocent in the generation of the Flood. <b>the wine</b> This is Noah, who was sweet. <b>in the cluster</b> Heb. בָּאֶשְׁכּוֹל. In the bereft (הַמְשֻׁכָּל) generation. This may also be interpreted according to its apparent meaning. <b>for the sake of My servants</b> For the sake of every righteous man found among them. <b>the Sharon</b> The name of a region in the land of Israel. <b>and the Valley of Achor</b> As its apparent meaning. <b>who forsake the Lord</b> The wicked of Israel who adopted paganism and died in their wickedness. <b>who set a table for Gad</b> The name of a pagan deity on the name of the zodiac, and in the language of the mishnah, (Shabbath 67b) “May my fate be lucky (גָד גַּדִּי) and not fatigued.” <b>for a number</b> Heb. לַמְנִי . According to the number of the computation of the priests, they would fill basins of mingled wine. <b>mingled wine</b> Heb. מִמְסָךְ, wine mingled with water as was customary. Comp. (Prov. 23:30) “To search for mingled wine (מִמְסָךְ).” Also (ibid. 9:2), “She mingled (מָסְכָה) her wine.” Some interpret לַמְנִי, to the pagan deities that you appointed (מִנִּיתֶם) over yourselves, but וּמָנִיתִי אֶתְכֶם, which is not punctuated וּמִנִּיתִי with a ‘dagesh,’ indicates that it is an expression of counting. <b>My servants</b> The righteous [of Israel]. <b>but you</b> who rebel against Me. <b>your name for an oath</b> From your name shall be taken a curse and an oath for generations, “If it does not befall me as it befell So-and-so.” <b>and...shall slay you</b> an eternal death. <b>but to His servants He shall call another name</b> A good name and a mention for a blessing. <b>For whoever blesses himself on the earth</b> For My fear shall be over all of them, and the earth shall be full of knowledge, and whoever praises himself or lauds himself on the earth, will bless himself by the true God, he will praise himself that he is a servant of the true God, the God of truth, Who realized and observed this, His promise. <b>for the first troubles have been forgotten</b> Therefore, they shall call Me the true God. <b>new heavens</b> The princes above shall be renewed, and the princes of Israel shall be the upper princes and the princes of the heathens (the nations [Parshandatha]) will be lower, and so on the earth. ([K’li Paz reads:] The princes above shall be renewed, to raise up the humble and to humble the high ones, and so on the earth.) And some say that there will actually be new heavens, and that is correct, for Scripture proves it (infra 66:22): “For as the new heavens, etc.” <b>a youth</b> Heb. עוּל יָמִים, a youth. Comp. (Lam. 2:11) “young children (עוֹלֵל).” [Hence,] עוּל יָמִים means young in years. <b>who is one hundred years old shall die</b> He shall be subject to punishments to be liable to death for a capital sin. So it is explained in Gen. Rabbah (26:2). <b>shall be cursed</b> for a sin requiring an anathema. <b>like the days of the tree</b> Jonathan renders: the tree of life. <b>shall eat straw</b> and will not have to destroy animals. <b>and a serpent</b> Indeed, dust is his food, which is always available for him. And the Midrash Aggadah explains: And a lion, like cattle, shall eat straw. Since we find that Esau will fall into the hands of the sons of Joseph, as it is said (Obadiah 18): “The house of Esau shall become stubble, and the house of Joseph a flame etc.” But [that they should fall] into the hands of the remaining tribes, who were compared to beasts, we do not find. It is, therefore, stated: “And a lion, like cattle, shall eat straw.” Those tribes that were compared to a lion, such as Judah and Dan, like Joseph, who was compared to an ox, shall devour Esau who was compared to straw. <b>The heavens are My throne</b> I do not need your Temple. <b>which is the house</b> that is fitting for My Shechinah. <b>And all these</b> The heavens and the earth, and for this reason I confined My Shechinah among you when you obeyed Me, for so is My wont, to look at one poor and of crushed spirit, who hastens to do My bidding. But now, I have no desire for you, for whoever slaughters an ox, has smitten its owner and robbed him of it. Therefore, whoever slaughters a lamb seems to Me as one who beheads a dog, and whoever offers up a meal offering is before Me like swine blood, and מַזְכִּיר, he who burns incense. Comp. (Lev. 5:12) “its memorial part (אַזְכָּרָתָהּ).” Also (ibid. 24:7), “and it shall be for the bread as a memorial (לְאַזְכָּרָה).” <b>brings a gift of violence</b> Heb. מְבָרֵךְ, blesses Me with a gift of violence, brings a gift of violence. This is its explanation, and the expression of בְּרָכָה applies to a gift that is for a reception. Comp. (Gen. 33: 11) “Please take my gift (בִּרְכָתִי).” Also (supra 36:16), “Make peace (בְרָכָה) with me and come out to me.” <b>they, too, chose their ways</b> They desire these evil ways, and I, too, will choose and desire their mockeries. Now if you ask the meaning of גַּם, too, so is the style of the Hebrew language to say twice גַּם one next to the other. Comp. (Deut. 32:25) “Both a young man and a virgin (גַּם בָּחוּר גַּם בְּתוּלָה)”; (I Kings 3:26) “neither mine nor yours (גַּם לִי גַּם לָךְ)”; (Ecc. 9:1) “neither love nor hate (גַּם אַהֲבָה גַּם שִׂנְאָה)”; (Num. 18:3) “and neither they nor you shall die (גַּם הֵם גַּם אַתֶּם).” Here, too, both they chose and I will choose. <b>their mockeries</b> Heb. בְּתַעֲלוּלֵיהֶם, to mock them, an expression like (ibid. 22:29) “For you mocked (הִתְעַלַּלְתְּ) me.” <b>and their fears</b> What they fear. <b>since I called</b> Hearken and return to Me. <b>and no one answered</b> saying, “I heard.” <b>who quake at His word</b> The righteous who hasten with quaking to draw near to His words. <b>Your brethren...said</b> The transgressors of Israel mentioned above. Another explanation: <b>Your brethren... who cast you out, said</b> Who said to you (Lam. 4:15), “Turn away, unclean one.” <b>who hate you, who cast you out</b> Who say (supra 65:5), “Keep to yourself, do not come near me.” [Because of the confusion, we quote other readings. Some manuscripts, as well as K’li Paz, read:] <b>Your brethren... said</b> The transgressors of Israel mentioned above. <b>who hate you, who cast you out</b> who say (supra 65: 5), “Keep to yourself, do not come near me.” Another explanation: <b>Your brethren...said</b> The children of Esau. <b>who cast you out</b> Who said to you (Lam. 4:15), “Turn away, unclean one.” <b>For the sake of my name, the Lord shall be glorified</b> With our greatness, the Holy One, blessed be He, is glorified, for we are closer to Him than you are. <b>but we will see your joy</b> The prophet says, But it is not so as their words, for “we will see your joy, and they shall be ashamed.” Why? For sound a sound of their stirring has come before the Holy One, blessed be He, from what they did in His city, and a sound emanates from His Temple and accuses those who destroyed it, and then the voice of the Lord, recompensing His enemies. <b>When she has not yet travailed</b> When Zion has not yet travailed with birth pangs, she has borne her children; that is to say that her children will gather into her midst, which was desolate and bereft of them, and it is as though she bore them now without birth pangs, for all the nations will bring them into her midst. <b>she has been delivered of a male child</b> Heb. וְהִמְלִיטָה. Any emerging of an embedded thing is called הַמְלָטָה. And הַמְלָטָה is esmoucer, or eschamocier in O.F., to allow to escape. <b>Is a land born in one day?</b> Can a pain come to a woman in confinement to bear a land full of sons in one day? <b>Will I bring to the birth stool and not cause to give birth</b> Will I bring a woman to the birth stool and not open her womb to bring out her fetus? That is to say, Shall I commence a thing and not be able to complete it? Am I not the One Who causes every woman in confinement to give birth, and now will I shut the womb? This is a question. <b>from the breast</b> Heb. מִשֹּׁד, an expression of breasts (שָׁדַיִם). <b>you drink deeply</b> Heb. תָּמֹצּוּ, sucer in French, to suck. <b>from her approaching glory</b> Heb. מִזִּיז. From the great glory that is moving and coming nearer to her.  זִיז means esmoviment in O.F., movement. <b>and like a flooding stream</b> I extend to her the wealth of the nations. <b>on the side</b> On the sides of your nurses, [in Aramaic,] גִּסְסִין. <b>you shall be dandled</b> You shall be dandled as they dandle an infant. Esbanier in O.F. <b>and the hand of the Lord shall be known</b> When He wreaks His vengeance and His awesome acts, His servants shall know the strength of the might of His hand. <b>shall come with fire</b> With the fury of fire He shall come upon the wicked. <b>to render</b> Heb. לְהָשִׁיב, [lit. to return] to His adversaries with fury His anger. <b>For with fire</b> of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי)”; (Jer. 2:35) “Behold, I contend with you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.] <b>Those who prepare themselves</b> Heb. הַמִּתְקַדְּשִׁים. Those who prepare themselves, “Let you and me go on such-and-such a day to worship such-and-such an idol.” <b>to the gardens</b> where they plant vegetables, and there they would erect idols. <b>[one] after one</b> As Jonathan renders: a company after a company. They prepare themselves and purify themselves to worship, one company after its fellow has completed its worship. <b>in the middle</b> In the middle of the garden. Such was their custom to erect it. <b>And I - their deeds and their thoughts have come etc.</b> And I What am I to do? Their deeds and their thoughts have come to Me. And that forces Me to gather all the heathens (nations [Mss. and K’li Paz]), and to let them know that their deeds are vanity and the thoughts they are thinking, “For the sake of my name, the Lord shall be glorified,” let them understand that it is false. And where is the gathering? It is the gathering that Zechariah prophesied (14:2): “And I will gather all the nations to Jerusalem.” <b>and they shall see My glory</b> When I wage war with them with the plague of the following description (ibid. 14:12): “Their flesh shall disintegrate...and their eyes...and their tongue.” <b>And I will place a sign upon them etc.</b> Refugees will survive the war, and I will allow them to remain in order to go to report to the distant islands My glory that they saw in the war, and also upon those refugees I will place one of the signs with which their colleagues were punished, in order to let the distant ones know that with this plague, those who gathered about Jerusalem were smitten. <b>and with covered wagons</b> Heb. וּבַצַּבִּים. These are wagons equipped with partitions and a tent. Comp. (Num. 7:3) “Six covered wagons (עֶגְלוֹתצָב).” <b>and with joyous songs</b> Heb. וּבַכִּרְכָּרוֹת. With a song of players and dancers. Comp. (II Sam. 6:14) “And David danced (מְכַרְכֵּר),” treper in O.F. [Menahem (p. 109) explains it as an expression meaning a lamb. Comp. (supra 16:1) “Send lambs (כַּר) of the ruler of the land.”] <b>as...bring</b> an offering in a pure vessel for acceptance, so will they bring your brethren as an acceptable offering. <b>And from them too</b> From the peoples bringing them and from those brought, I will take priests and Levites, for they are now assimilated among the heathens (nations [Mss. and K’li Paz]) under coercion, and before Me the priests and the Levites among them are revealed, and I will select them from among them, and they shall minister before Me,  said the Lord. Now where did He say it? (Deut. 29:28) “The hidden things are for the Lord our God.” In this manner it is explained in the Aggadah of Psalms (87:6). <b>their worm</b> The worm that consumes their flesh. <b>and their fire</b> in Gehinnom. <b>and abhorring</b> Heb. דֵרָאוֹן, an expression of contempt. Jonathan, however, renders it as two words: enough (דֵּי) seeing (רְאִיָה), until the righteous say about them, We have seen enough.",
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