The fragment Yeshaya 57:3-21:
וְאַתֶּם קִרְבוּ-הֵנָּה, בְּנֵי עֹנְנָה; זֶרַע מְנָאֵף, וַתִּזְנֶה.
עַל-מִי, תִּתְעַנָּגוּ--עַל-מִי תַּרְחִיבוּ פֶה, תַּאֲרִיכוּ לָשׁוֹן; הֲלוֹא-אַתֶּם יִלְדֵי-פֶשַׁע, זֶרַע שָׁקֶר.
הַנֵּחָמִים, בָּאֵלִים, תַּחַת, כָּל-עֵץ רַעֲנָן; שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים, תַּחַת סְעִפֵי הַסְּלָעִים.
בְּחַלְּקֵי-נַחַל חֶלְקֵךְ, הֵם הֵם גּוֹרָלֵךְ; גַּם-לָהֶם שָׁפַכְתְּ נֶסֶךְ, הֶעֱלִית מִנְחָה--הַעַל אֵלֶּה, אֶנָּחֵם.
עַל הַר-גָּבֹהַּ וְנִשָּׂא, שַׂמְתְּ מִשְׁכָּבֵךְ; גַּם-שָׁם עָלִית, לִזְבֹּחַ זָבַח.
וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה, שַׂמְתְּ זִכְרוֹנֵךְ: כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי, הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם--אָהַבְתְּ מִשְׁכָּבָם, יָד חָזִית.
וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן, וַתַּרְבִּי רִקֻּחָיִךְ; וַתְּשַׁלְּחִי צִרַיִךְ עַד-מֵרָחֹק, וַתַּשְׁפִּילִי עַד-שְׁאוֹל.
בְּרֹב דַּרְכֵּךְ יָגַעַתְּ, לֹא אָמַרְתְּ נוֹאָשׁ; חַיַּת יָדֵךְ מָצָאת, עַל-כֵּן לֹא חָלִית.
וְאֶת-מִי דָּאַגְתְּ וַתִּירְאִי, כִּי תְכַזֵּבִי, וְאוֹתִי לֹא זָכַרְתְּ, לֹא-שַׂמְתְּ עַל-לִבֵּךְ; הֲלֹא אֲנִי מַחְשֶׁה וּמֵעֹלָם, וְאוֹתִי לֹא תִירָאִי.
אֲנִי אַגִּיד, צִדְקָתֵךְ; וְאֶת-מַעֲשַׂיִךְ, וְלֹא יוֹעִילוּךְ.
בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ, וְאֶת-כֻּלָּם יִשָּׂא-רוּחַ יִקַּח-הָבֶל; וְהַחוֹסֶה בִי יִנְחַל-אֶרֶץ, וְיִירַשׁ הַר-קָדְשִׁי.
וְאָמַר סֹלּוּ-סֹלּוּ, פַּנּוּ-דָרֶךְ; הָרִימוּ מִכְשׁוֹל, מִדֶּרֶךְ עַמִּי.
כִּי כֹה אָמַר רָם וְנִשָּׂא, שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ--מָרוֹם וְקָדוֹשׁ, אֶשְׁכּוֹן; וְאֶת-דַּכָּא, וּשְׁפַל-רוּחַ, לְהַחֲיוֹת רוּחַ שְׁפָלִים, וּלְהַחֲיוֹת לֵב נִדְכָּאִים.
כִּי לֹא לְעוֹלָם אָרִיב, וְלֹא לָנֶצַח אֶקְצוֹף: כִּי-רוּחַ מִלְּפָנַי יַעֲטוֹף, וּנְשָׁמוֹת אֲנִי עָשִׂיתִי.
בַּעֲוֹן בִּצְעוֹ קָצַפְתִּי וְאַכֵּהוּ, הַסְתֵּר וְאֶקְצֹף; וַיֵּלֶךְ שׁוֹבָב, בְּדֶרֶךְ לִבּוֹ.
דְּרָכָיו רָאִיתִי, וְאֶרְפָּאֵהוּ; וְאַנְחֵהוּ, וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו.
בּוֹרֵא, נוב (נִיב) שְׂפָתָיִם; שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב, אָמַר יְהוָה--וּרְפָאתִיו.
וְהָרְשָׁעִים, כַּיָּם נִגְרָשׁ: כִּי הַשְׁקֵט לֹא יוּכָל, וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט.
אֵין שָׁלוֹם, אָמַר אֱלֹהַי לָרְשָׁעִים
The bold-faced verse appears in
our list. The English Standard Version is as follows:
But you, draw near,
sons of the sorceress,
offspring of the adulterer and the loose woman.
Whom are you mocking?
Against whom do you open your mouth wide
and stick out your tongue?
Are you not children of transgression,
the offspring of deceit,
you who burn with lust among the oaks,
under every green tree,
who slaughter your children in the valleys,
under the clefts of the rocks?
Among the smooth stones of the valley is your portion;
they, they, are your lot;
to them you have poured out a drink offering,
you have brought a grain offering.
Shall I relent for these things?
On a high and lofty mountain
you have set your bed,
and there you went up to offer sacrifice.
Behind the door and the doorpost
you have set up your memorial;
for, deserting me, you have uncovered your bed,
you have gone up to it,
you have made it wide;
and you have made a covenant for yourself with them,
you have loved their bed,
you have looked on nakedness.
You journeyed to the king with oil
and multiplied your perfumes;
you sent your envoys far off,
and sent down even to Sheol.
You were wearied with the length of your way,
but you did not say, “It is hopeless”;
you found new life for your strength,
and so you were not faint.
Whom did you dread and fear,
so that you lied,
and did not remember me,
did not lay it to heart?
Have I not held my peace, even for a long time,
and you do not fear me?
I will declare your righteousness and your deeds,
but they will not profit you.
When you cry out, let your collection of idols deliver you!
The wind will carry them all off,
a breath will take them away.
But he who takes refuge in me shall possess the land
and shall inherit my holy mountain.
And it shall be said,
“Build up, build up, prepare the way,
remove every obstruction from my people’s way.”
For thus says the One who is high and lifted up,
who inhabits eternity, whose name is Holy:
“I dwell in the high and holy place,
and also with him who is of a contrite and lowly spirit,
to revive the spirit of the lowly,
and to revive the heart of the contrite.
For I will not contend forever,
nor will I always be angry;
for the spirit would grow faint before me,
and the breath of life that I made.
Because of the iniquity of his unjust gain I was angry,
I struck him; I hid my face and was angry,
but he went on backsliding in the way of his own heart.
I have seen his ways, but I will heal him;
I will lead him and restore comfort to him and his mourners,
creating the fruit of the lips.
Peace, peace, to the far and to the near,” says the Lord,
“and I will heal him.
But the wicked are like the tossing sea;
for it cannot be quiet,
and its waters toss up mire and dirt.
There is no peace,” says my God, “for the wicked.”
This is an elaboration of
the previous post and therefore is directed at the "sons of the sorceress," the "children of transgression," the
perceivers of
nothing,
dumb dogs,
blind worshippers of P.
Zerubavel would say of the Kohanim that they are "like one who blesses an idol," and this is how he said it. The evil of P is in the blind faith it demands, a faith that simply states the "truth," without
confronting criticism, which is a sure way to falsehood. A person who really believes in the falsehood, and makes a career in the system, and therefore acquires a vested interest in keeping things going, is able to do anything. For the sake of "Torah." How can he be healed? Through
the Torah of Zerubavel.
Moreover, "
the dogs have a mighty appetite; they never have enough." There are many present-day "profit-yielding" systems; the Rabbanut system and the Kashrut "business" are prime examples, for "dogs" that ware a Kippa. But without a Kippa, they are still "dogs." Think about the governmental Mosdot in Israel. Many are the "profit-yielding" systems among the Mosdot, such as the Misrad Harishui "business," or the Bituach Leumi "business," or the legal system with its many branches. Or think about the camp of the lovers of "peace" with their money flowing in from the US and Europe. "There is no peace, says my God, for the wicked.” Many are the "tricks" one can do to avoid paying one's dues, and many are the "tricks" to make someone pay who should not pay. It is the "profit" and the "appetite" of the "dogs" that makes these systems work. "
And tomorrow will be like this day, great beyond measure."
Even a good soul can get stuck in these evil systems. Therefore it says: "Because of the iniquity of his unjust gain I was angry, I struck him; I hid my face and was angry, but he went on backsliding in the way of his own heart. I have seen his ways, but I will heal him."
“
Cry aloud; do not hold back; lift up your voice like a shofar; declare to my people their transgression, to the house of Jacob their sins." Before the awesome, fearful, day comes, we will hear it, starting from the study hall. What will we hear? Like the shofar we will hear, "
the sound of the Lord, rendering recompense to his enemies!"
Pesach Sameach!
