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The Complete Jewish Bible with Rashi Commentary
   

Yeshayahu- Isaiah - Chapter 2

Yeshayahu- Isaiah - Chapter 2

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Rashi's Commentary:

Chapter 2

1. The word that Isaiah, son of Amoz, prophesied concerning Judah and Jerusalem.   א. הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן אָמוֹץ עַל יְהוּדָה וִירוּשָׁלִָם:
2. And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it.   ב. וְהָיָה | בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְהֹוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם:
At the end of the days: after the rebels perish.  
firmly established: fixed.  
at the top of the mountains: On a mountain that is the head of all the mountains in the importance of the mountains.  
and it shall be raised above the hills: The miracle performed on it, will be greater than the miracles of Sinai, Carmel, and Tabor.  
will stream: will gather and stream to it like rivers.  
3. And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.   ג. וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ | וְנַעֲלֶה אֶל הַר יְהֹוָה אֶל בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר יְהֹוָה מִירוּשָׁלִָם:
to the house of the God of Jacob: 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).  
4. And he shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore.   ד. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא יִשָּׂא גוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה:
into plowshares: koltres in O.F.  
pruning hooks: sarpes in O.F. [serpes in modern French], with which they prune the vineyards.  
5. "O house of Jacob, come and let us go in the light of the Lord."   ה. בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר יְהֹוָה:
O house of Jacob…: The nations will say this to them, and this verse refers back to the verse [commencing with], “And many peoples shall go…”  
come and let us go in the light of the Lord: 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”].  
6. For You have forsaken Your people, the house of Jacob, for they are full of [witchcraft] from the East and soothsayers like the Philistines, and with children of gentiles they please themselves.   ו. כִּי נָטַשְׁתָּה עַמְּךָ בֵּית יַעֲקֹב כִּי מָלְאוּ מִקֶּדֶם וְעֹנְנִים כַּפְּלִשְׁתִּים וּבְיַלְדֵי נָכְרִים יַשְׂפִּיקוּ:
For You have forsaken Your people, the house of Jacob: 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 peopleParshandatha] the good deed through which you became a people, you house of Jacob.)  
for they are full… from the east: 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 demonismRashi 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].  
and with children of gentiles they please themselves: 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].  
7. And his land became full of silver and gold, without end to his treasures; and his land became full of horses, without end to his chariots.   ז. וַתִּמָּלֵא אַרְצוֹ כֶּסֶף וְזָהָב וְאֵין קֵצֶה לְאֹצְרֹתָיו וַתִּמָּלֵא אַרְצוֹ סוּסִים וְאֵין קֵצֶה לְמַרְכְּבֹתָיו:
end: Heb. קָצֶה, an expression derived from קץ.  
8. And his land is full of idols; to the work of his hands he prostrates himself, to that which his fingers made.   ח. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו:
they prostrate themselves: Heb. ישתחוו. Although the form is future, it is to be rendered like מִשְׁתַּחֲוִים, they prostrate themselves.  
9. And man has become bowed down, and man has become humble, and You shall not forgive them.   ט. וַיִּשַּׁח אָדָם וַיִּשְׁפַּל אִישׁ וְאַל תִּשָּׂא לָהֶם:
And man has become bowed down: [This refers to] inferior [men].  
and man has become humble: [This refers to] great [men], heroes, and warriors.  
and You shall not forgive them: The prophet says to the Holy One, blessed be He: And I know that you shall not forgive them from punishing them.  
10. Come into the rock and hide in the dust, because of fear of the Lord and because of the splendor of His pride.   י. בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהֹוָה וּמֵהֲדַר גְּאֹנוֹ:
Come into the rock: To come into the rock to escape in the cracks of the rocks.  
and hide in the dust: and to hide in the dust.  
11. The haughty eyes of man will be humbled, and the height of men shall be bowed down, and the Lord alone shall be exalted on that day.   יא. עֵינֵי גַּבְהוּת אָדָם שָׁפֵל וְשַׁח רוּם אֲנָשִׁים וְנִשְׂגַּב יְהֹוָה לְבַדּוֹ בַּיּוֹם הַהוּא:
The haughty eyes of man: [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).  
12. For the Lord of Hosts has a day over everyone proud and high, and over everyone exalted, and he shall become humble.   יב. כִּי יוֹם לַיהֹוָה צְבָאוֹת עַל כָּל גֵּאֶה וָרָם וְעַל כָּל נִשָּׂא וְשָׁפֵל:
13. And over all the cedars of the Lebanon, high and exalted, and over all the oaks of the Bashan;   יג. וְעַל כָּל אַרְזֵי הַלְּבָנוֹן הָרָמִים וְהַנִּשָּׂאִים וְעַל כָּל אַלּוֹנֵי הַבָּשָׁן:
the cedars of the Lebanon: This is symbolic of the heroes [var. the kings].  
the oaks of the Bashan: The governors, just as the oaks are inferior to the cedars.  
14. And over all the high mountains and over all the exalted hills;   יד. וְעַל כָּל הֶהָרִים הָרָמִים וְעַל כָּל הַגְּבָעוֹת הַנִּשָּׂאוֹת:
And over all the high mountains: over their inhabitants.  
15. And over every lofty tower and over every fortified wall;   טו. וְעַל כָּל מִגְדָּל גָּבוֹהַּ וְעַל כָּל חוֹמָה בְצוּרָה:
16. And over all the ships of Tarshish and over all coveted floors.   טז. וְעַל כָּל אֳנִיּוֹת תַּרְשִׁישׁ וְעַל כָּל שְׂכִיּוֹת הַחֶמְדָּה:
And over all the ships: Jonathan renders: And over all those who inhabit the islands of the sea, who go and come by ship.  
Tarshish: The name of a sea called Tarshish.  
and over all coveted floors: Heb. שְׂכִיוֹת, palaces paved with coverings of marble floors, similar to: (Lev. 26:1) and a covering stone מַשְׂכִּית) (וְאֶבֶן, since they cover the ground with it.  
17. And the loftiness of man shall be bowed down, and the haughtiness of man shall be humbled, and the Lord alone shall be exalted on that day.   יז. וְשַׁח גַּבְהוּת הָאָדָם וְשָׁפֵל רוּם אֲנָשִׁים וְנִשְׂגַּב יְהֹוָה לְבַדּוֹ בַּיּוֹם הַהוּא:
on that day: That is the Day of Judgment.  
18. And the idols shall completely pass away.   יח. וְהָאֱלִילִים כָּלִיל יַחֲלֹף:
shall completely pass away: They will all pass away; they will all vanish.  
19. And they shall come into the caves of the rocks and into the hollows of the earth, because of the fear of the Lord and because of the splendor of His pride, when He rises to break the earth.   יט. וּבָאוּ בִּמְעָרוֹת צֻרִים וּבִמְחִלּוֹת עָפָר מִפְּנֵי פַּחַד יְהֹוָה וּמֵהֲדַר גְּאוֹנוֹ בְּקוּמוֹ לַעֲרֹץ הָאָרֶץ:
And they shall come: [i.e.,] the inhabitants of the earth shall come into the caves of the rocks.  
and into the hollows: They are caves.  
when He rises: for Judgment Day.  
to break the earth: to break the wicked of the earth.  
20. On that day, man will cast away his silver idols and his gold idols, which they made for him, [before which] to prostrate himself to moles and to bats.   כ. בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לוֹ לְהִשְׁתַּחֲו‍ֹת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים:
to prostrate himself to moles: 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].  
and to bats: 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.  
21. To come into the clefts of the rocks and the hollows of the cliffs, because of the fear of the Lord and because of the splendor of His pride, when He rises to break the earth.   כא. לָבוֹא בְּנִקְרוֹת הַצֻּרִים וּבִסְעִפֵי הַסְּלָעִים מִפְּנֵי פַּחַד יְהֹוָה וּמֵהֲדַר גְּאוֹנוֹ בְּקוּמוֹ לַעֲרֹץ הָאָרֶץ:
22. Withdraw yourselves from man whose breath is in his nostrils, for in what merit is he to be esteemed?   כב. חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַמֶּה נֶחְשָׁב הוּא:
Withdraw yourselves from man: not to heed those who cause you to stray from following Me and to prostrate yourselves to the work of his hands.  
whose breath is in his nostrils: 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.  
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