Different sources of Isaiah 9:5[6] DSS, MT and Aramaic Targum withshort analysis of the differences

Isaiah 9:5[6]in the DSS, MT and the Targum Yonatan

By: Yosef Menachem

The Hebrew reads:
כִּי-יֶלֶד יֻלַד-לָנוּ בֵּן נִתַּן-לָנוּ וַתְּהִי הַמִּשְרָה עַל-שִכְמוֹ וַיִּקְרָא שְמוֹ פֶּלֶא יּוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַר-שָלוֹם

Translation:
Isaiah 9:5. For a child has been born to us, a son has been given to us; and the government is upon his shoulders and his name was called wonderful counselor, mighty G-d, eternal father, a peaceful ruler.

Targum Yonatan:

אַמַר נְבִיָא לְבֵית דָוִד אֲרֵי רָבֵי אִיתְיְלִיד לָנָא בַּר אִתְיְהַב לָנָא וְקַבֵּל אוֹרַיְתָא עֲלוֹהִי לְמַטְרָהּ וְאִתְקְרֵי שְמֵיהּ מִן קַדָם מַפְלִיא עֵצָה אֳלָהָא גִבָּרָא קַיָם לְעַלְמַיָא מְשִיחָא דִשְלָמָא יַסְגֵי עֲלָנָא בְּיוֹמוֹהִי

Translation:
The Prophet said to the House of David, For a Child is born to us, to us a son is given; and he will accept the Torah upon himself to observe it, and his name shall be called before the Wonderful Counselor, the Mighty G-d, who exists forever, "The anointed one in who's days peace will increase upon us."

Great Isaiah Scroll(1QIsa):

כִי יֶלֶד יוּלַד לָנוּ בֵּן נִתַּן לָנוּ וַתְּיִי הַמִּשְׂוּרָה עַל שִכְמוֹ וְקָרָא שְמוֹ פֶלֶא יּוֹעֵצ אֵל גִבּוֹר אֲבִי עַד שַר הַשָלוֹם

Translation:

For a child has been born to us, a son is given to us. The government is upon his shoulders. His name will be called wonderful couselor, Mighty G-d, eternal father, the peaceful ruler.

The differences between the Dead Sea Scrolls version and the Masoretic text are apparent. The orthographical ones we can overlook as most likely the DSS preserving an ancient vocalization of הַמִּשְׂוּרָה versus that of הַמִּשְרָה andוַתְּהִי and וַתְּיִי in the Masoretic text versus the DSS respectively. My focus now would like to turn to a “tense” change between perfect and imperfect with a consecutive Vav. The Masoretic text displays what could arguably be a past tense reading with וַיִּקְרָא "he was called” but the DSS says וְקָרָא "he will be called.” also note that the Masoretic text does not separate the words אֲבִיעַד but the DSS does separate אֲבִי עַד. One last note to make is that final phrase. The DSS makes the phrase definite by saying שַר הַשָלוֹם "the peaceful ruler” while the Masoretic text does not. These is is the verse from three different sources at your fingertip hope it helps in your interpretation.

An open response to Moshe Shulman's letter to me and others.

Open Letter and response to Moshe Shulman

In many of these paltalk rooms there are a lot of activities that we see going on. A lot of conversing, a lot of arguing and a lot of name calling. The arguments go back and forth over who is right and who is wrong and what is true and what is not. We cannot simply call someone a liar just because we disagree or call them a heretic just because they cite a source that you reject for whatever reason. In this letter of my own I will address the concerns of Moshe Shulman directly and without restraint. I will surely be called many more names after this but this person should heed their own advice on Lashon Hara. From here on Moshe Shulman's own words will be in bold and italicized and I will respond below not in bold or italicized unless there is emphasis.

Before addressing what I want to here, let me restate again what I have said with regards to Psalm 2:12:

1. The translation kiss the Son is a distortion of the text, because of the ‘S’.
2. Even if one used ‘kiss the son’ it does not effect the arguments about Psalm 2 and what it means.
3. Ibn Ezra (and those who quote him) is alone in his view about Psalm 2:12.
4. It is not a distortion if Christians based on the Ibn Ezra say it means kiss the son (while for someone to claim to be Orthodox and maintain that view as being the correct one as opposed to and contrary to Rashi, Radak etc, is problematic.)
5. Ibn Ezra’s commentary is controversial.

While there has been a lot of smoke and screaming, shouting and private personal attacks, there is not one fact that has been brought that changes these facts.

This is Moshe Shulmans reiteration of the arguments on Psalm 2:12. I will address them in the numbered points below.

1. This is a good point to make. When I was in College we learned that all translations are at the mercy of the bias of the translator. But the capitalization is a blatant misrepresentation of the what the translation could be.
2. My response to this would be “so why pay so much attention to it then?” Why not just say “so What!” and move on? It does not prove the christian position anyway.
3. No he is not! Radak also translates נקשו as meaning “Kiss” what Radak does is take בר to be a proper noun and makes the translation “Kiss the pure one.” In a sense Radak agrees with Ibn Ezra on the issue of the translation of Nashku but not entirely on Bar. Radak does relate, as does Ibn Ezra, this to מלך המשיה “The King Messiah” so we do get agreement there as well.
4. For One, Radak helps Ibn Ezra and proposes an alternative still in line with Ibn Ezra's reading. Second, Rashi is not the only Gadol HaDor to consult on the matters of Biblical Interpretation. We also have Maimonides, Nachmanides, Rashbam, Metzudat David, and others. So do not claim a monopoly when there clearly is not one. And not all of the Rishonim agree on every issue either.
5. It is controversial only when theologically inconvenient. Your citation of the Yam Shel Shlomo, does not invalidate the words of Ibn Ezra and it would be insulting to Ibn Ezra to say his words are not true since he was a Gadol Hador!

I wish to turn my attention to the true purpose of this message. The commentaries tell us that an Apikorus is someone who insults Torah scholars, and unfortunately I have seen much of that by people who claim to be Orthodox here, and I feel a need to address this. There is nothing I have said with regards to Ibn Ezra which was not directly from the works of our gadolim. Those who doubt it might want to look at the entry on the Ibn Ezra in the Chida’s Shem HaGadolim. He states there that the ‘objectionable’ portions were not written by the Ibn Ezra. This means that some are of the opinion that what appears in his commentary is not even his own words. There is more there, but I think the point is clear. There is controversy and I said nothing that was my own opinion. I have none, nor do I feel I have a right to one.

Of course now lets get to the real message. You say that “the commentaries say that an Apikoros is one who insults Torah Scholars” The problem Moshe is that I have not insulted one Torah scholar in my entire life. And for you to Insult the Gadol HaDor Rabbi Avraham Ibn Ezra would place you in that category you are trying to place me. So you are in essence being the pot calling the kettle black. My solution is much simpler and the truth. I accepted the position of one Gadol HaDor over a much later Gadol HaDor. That does not make me an Apikoros, it makes you a bully. You said “that some are of the opinion that what appears in his commentary is not even his own words.” The operative key word to your comment about Rabbi Avraham Ibn Ezra's words is the word “SOME” meaning there is a lack of uniformity and some disagree with that statement altogether. So with that said the only controversy is in your own head and in the minds of “countermissionaries,” not with the words of Ibn Ezra.

He also wrote a sefer on Ibn Ezra’s commentary in addition to Yam Shel Shlomoh. His commentary Chochmas Shlomo which appears in every printing of the talmud.

There are few gadolim that can be mentioned who are greater then he is. To insult someone who quotes him, or relies on his view, is to attack this Gadol himself and that person would be an Apikorus.

I can name quite a Few Gedolim that are, closer to the source, and just as qualified to be quoted. The problem with your comments, Moshe, is that it is Lashon Hara and I never insulted a person who quotes him nor any other Gadol. What I did do was disagree and choose another Gadol haDor to agree with. That does not make one an Apikoros it makes the person objective and well within the Jewish mainstream.

With regards to the commentaries of Rashi, Ibn Ezra or Radak, I tried to make a point but I am not sure it was understood so I will state it again. To intimate that either of these men when writing their commentaries did not 100% write what they believed to be the true pshat, based on language, grammar and context, is guilty of insulting a Talmud Chocham.

I never stated otherwise about this. My comments regarding the relationship of Midrash and Peshat, how they were not distinguishable from one another. Both were "the opinions of the Teacher or Midrashist and were accepted as authoritative by a long tradition and by the person giving and his audience" are 100%validated by this statement from you. To Insult me by saying you have a few choice words for me on this takes Chutzpah! I have never Insults a Chakam in fact I did them justice by stating what you did just a little bit better.

When Ibn Ezra states a view that shows he is in disagreement with the understanding of Rashi and the Targum, it is because HE believed that to be the truth, and not that Rashi or the Targum were being less then 100% honest. One who says such a thing is outside of Orthodox Judaism. It is one thing to relate that one Gadol had a negative view about a second one, it is another one to impugn something negative about a Gadol oneself.

You seek to Insult Ibn Ezra by saying he is wrong but when someones sides with Ibn Ezra they are wrong. Who exactly is insulting a Gadol? I never said Rashi and others were wrong I simply stated what Ibn Ezra thought and that it is a grammatical possibility and then you call me an Apikoros. YOU stated that Ibn Ezra was wrong so it is not I who insulted a Gadol. You did!

One last point that I would like to make here, there are some who set themselves up as teachers of ‘Judaism’ who are not qualified or who misrepresent things. I long ago learned that the Internet has no way of policing such matters, however to those who claim to be Orthodox I would like to give this advice. The MaRShaL in Yam Shel Shlomo states that his judgment of Ibn Ezra is confirmed because what he writes is being used to support heretics and those of weak faith. Is what you are saying being used to support Judaism, or is it being used by heretics against Judaism? If the later maybe you need to consider if you are capable of relating the truth of Judaism correctly.

I never set myself up to be a teacher of Judaism I only respond to questions that I have an answer for. I always tell those interested in Judaism to seek their LOR(Local Orthodox Rabbi) on Halachic issues. Issues of simple translation of which I have extensive knowledge of Hebrew and Aramaic and some others I will offer my insight and a translation along with two other possible translations.

As we have learned from recent developments that the Yam Shel Shlomo is not as binding as you think it is, Moshe. A certain other Rabbi disagreed with you and your assessment of that important work. Just because a commentator uses words or makes a comment that is theologically inconvenient to the countermissionary cause does not make his words any less true than that of Rashi or the Targum. Such a person who would insult a Gadol HaDor would be an Apikoros as you made loud and clear in your opening comments.

To close I would like to say that in many ways these “countermissionaries” have gone beyond the pale of “Normative Orthodox Judaism.” their ideas and use of commentators are on a "a la carte" basis and serve only to do an injustice. When a commentator make a theologically inconvenient comment he is said to be wrong and then thrown out. Orthodox Judaism sees all of the words of the Gadolim to be TRUE! Any comment other than that makes the person an instant apikoros because not only has this person insulted the Gadol HaDor himself but the thousands of years of tradition behind that Gadol. I hope that some will come to their senses and stop the Lashon Hara and stop the dishonest approaches to Torah!

יוסף מנחם

Christian Influence in the Zohar?

This citation from the Zohar comes from Sefer Shemot 43B . See for yourself and judge whether you think that this is from Shimon Bar Yochai and whether or not this exhibits a "trinitarianesque" view.

שמע ישראל יי' אלהינו יי' הא כלהו חד

I would read this as " 'Hear O Israel HaShem is our G-d HaShem' These are all one"

this is where the grammar and reading of the Zohar gets choppy which is one reason why I hold it in no esteem because it was such a late work by Moshe De Leon in the 1500's.

ועל דא אקרי אחד, הא תלת שמהן אינון, היך אינון חד

the literal translation is so much fun it would literally read in the first clause "And upon the back of I will read one" The whole thing, fun aside, "Upon going back I read one, Let's suppose these are Three names. In what way are they one?"

ואף על גב דקרינן אחד היך אינון הד

"Even upon going back to read one, in what way are these one?"

אלא בחזיונא דרוח קדשא אתיידע ואינון בחיזו דעינא סתימא למנדע דתלתא אלין אחד

"But in seeing these from the holy Spirit I know these by seeing through the hidden eye to know that these three are one.

ודא איהו רזא דקול דאשתמע קול איהי חד ואיהו תלתא גוונין אשא ורוחא ומיא וכלהו חד

" This is the secret of the audible voice, one voice, just as these three elements "fire, spirit, and water" are all one" The completion of the sentence is below!

ברזא דקול אוף הכא יי' אלהינו יי' אינון חד, תלתא גוונין ואינון חד

"It is in the secret of the voice also that these 'HaShem Eloheynu HaShem' are one. three elements that are one.

Genesis 49:10 and the Mashiach

Genesis 49:10 and the Mashiach
By: Yosef Menachem

In this article we are going to discuss Genesis 49:10 and what it really talks about. First I want to post the Hebrew text with translation along with the Aramaic Targums Onkelos and Yonatan/Yerushalami and for the sake of comparison I will post the KJV version of this verse. This will give us some insight on the view of this particular verse and how it was interpreted originally. I will also give Rashi’s comments on this matter.

Genesis 49:10 (KJV):
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Genesis 49:10(Hebrew):

לֹא-יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי-יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים

Translation (Hebrew):
The Scepter shall not depart from Judah nor a scholar from their midst until he arrives at Shiloh and to him will be the obedience of the peoples.

Genesis 49:10(Onkelos):

לָא יְעִידֵי עָבֵיד ששׁוּלטָן מִדְבֵית יְהוּדָה וְסָפְרָא מִבְנֵי בְנווֹהִי עַד עָלְמָא עַד דְיֵיתֵי מְשִׁיחָא דְדִילֵיה הִיא מַלכוּתָא וְלֵיה יִשׁתַמעוּן עַמְמַיָא׃

Translation (Onkelos):
The right to exercise Dominion shall not pass from the house of Judah and the scribe from his descendants for ever and ever, until the messiah arrives to whom the kingdom belongs and to whom the obedience of peoples is due.

Genesis 49:10(Yonatan/Yerushalami)

לא פסקין מלכין ושליטין מדבית יהודה וספרין מאלפי אורייתא מזרעיה עד זמן די ייתי מלכא משיחא זעיר בנוי ובדיליה יתימסון עממייא

Translation (Yonatan/Yerushalami):
[The line of] kings shall not cease, nor will rulers, from the house of Judah, nor sages teaching the Torah from his descendants, until the time that the king messiah comes from his children; and on his behalf the people will come together.


The comments of the major Rishonim on Genesis 49:10:
The Major Rishonim also say that this verse points to Melech HaMashiach.

Rashi:

עַד כִּי יָבא שִילׂה

מלך המשיח שהמלוכה שלו. וכן תרגמו אונקלוס. ומדרש אגדה שילו שי לו שנאמר (תהלים עו) יובילו שי למורא

Translation of Rashi:
until he arrives at Shiloh: the King Messiah, to whom the kingdom belongs (שֶׁלוֹ). And Yes! Onkelos [renders this also]. And the Midrash Aggadah, “Shiloh (שילו)” [is] שַׁי לווֹ, a gift to him, as it is said: “They will bring a gift to to he that is feared.” (Ps. 76:12).

Ramban:
עד כי יבא שילה ולו יקהת כל העמים: לעשות בכולם כרצונו, וזהו המשיח, כי השבט ירמוז לדוד שהוא המלך הראשון אשר לו שבט מלכות ושילה הוא בנו אשר לו יקהת העמים.

Translation of Ramban:
Until he comes to Shiloh and to him will be the obedience of peoples: To do with us all as he wants to us. This is the Messiah. The Scepter refers to David for he was the first king who had the royal scepter. “Shiloh” is his son to whom there will be obedience from the nations.


I think these are sufficient for the sake of this article. According to Rashi’s and Ramaban’s rationale they considered this to be a reference to the King Messiah as they largely agree with Onkelos’ and Yonatan's interpretive rendering of this verse.

There is more that I would like to add to this it comes form the Dead sea Scrolls and shows that even the Dead Sea Sect saw this as referring to the King Messiah in 4Q252 Commentary on Genesis column 5.

לוא יסור שליט משבט יהודה בהיות לישראל ממשל. לוא יכרת יושב כסא לדויד כי המחקק היא ברית המלכות. ואלפי ישראל המה הדגלים....עד בוא משיח הצדק צמח דויד כי לו ולזרעו נתנה ברית מלכות עמו עד דורות עולם אשר שמר י.... התורה עם אנשי היחד כי ....... היא כנסת אנשי ..... נתן

Translation:

The Sceptre shall not depart from the tribe of Judah while Israel has dominion. He will not cut off someone who sits on the throne of David for the staff is the Covenant of the Kingdom. And the tribes of Israel will be the standards. .... Until Messiah, the righteous branch of David, comes. For him and his descendants are given the covenant of the Kingship of his people for eternal generations which he guards .... The Torah with the men of the community for .......this is the assembly of men ...... he gives.

Targum Yonatan to Isaiah 52:13 to 53:12

Targum Yonatan to Isaiah 52:13 – 53:12

By: Yosef Menachem

The text of the targum will be given above the translation so to avoid any confusion and footnotes are provided in areas for direction and explanation if needed. The purpose of this is to give the reader a knowledge of what this Targum actually says and who or what Isaiah 53 is about according to the Targum. Where you take that from here is up to the reader. Have Fun!

הָא יַצלַח עַבדִי מְשִיחָא יִראַם וְיִסגֵי וְיִתקַף לַחדָא׃

52:13”Behold my anointed servant shall prosper, he will be be raised up and will be praised and increase, and shall be very strong.”

דַהְוָה כְמָא דְסַבַרוּ לֵיה בֵית יִשׂרָאֵל יוֹמִין סַגִיאִין חְשוֹך בֵינֵי עַמְמַיָא חִזוְהוֹן וְזִיוְהוֹן מִבְנֵי אְנָשָא׃

52:14. ”Just as the House of Israel had hoped for this many days, Their appearances were dark among the peoples; and their aspects were beyond that of humanity (lit. sons of men).”

מַלכִין כֵין יְבַדַר עַמְמִין סַגִיאִין עְלוֹהִי יִשתְקוּן יְשַוֹון יַדהוֹן עַל פוּמְהוֹן אְרֵי דְלָא אִשתַעִיאוּ לְהוֹן חְזוֹ וּדלָא שְמַעוּ אִסתַכַלוּ׃

52:15. ”Kings shall disperse him among similar peoples, they shall be silent, they will put their hands upon their mouths; for things that have not been told to them they will see, and that which they have not heard they will understand”

דְרָע גְבוּרְתָא דַיוי מַן הֵימֵין לִבסוֹרְתַנָא דָא וּתקוֹף כִדֵין עַל מַן אִתגְלִיאַת׃

53:1. ”Who will believe our report? And to whom has the strength of the arm of Hashem revealed to.”

דְפָרַן וְיִתרַבַא צַדִיקַיָא קֳדָמוֹהִי הָא כְלַבלַבִין וּכאִילָן דִמשַלַח שוּרשוֹהִי עַל נִגדִין דְמַיִין כֵין תוֹלְדָת קוּדשָא בְאַרעָא דַהֲוָת צָרִיכָה לֵיה לָא יִסגְיָן וְלָא אֵימְתֵיה אֵימַת הִדיוֹט וִיהֵי חַזוֵיה חוּלָא חִזוֵיה זִיו קוּדשָא זִיוֵיה דְכָל דְיִחזֵינֵיה יִסתַכַל בֵיה׃

53:2. “And the rightous will be lifted upbefore him, and behold, like plants which sprout and like a tree which spreads out its roots next to streams of water, so to will holy generations increase upon the land which needs him; His appearence is not a common appearence and his fear is not an ordinary fear, and his intelligence will be holy intelligence, such that everyone who looks at him will be considerate of him.”


כָל בְכֵין יְהֵי לְבוּסרָן וְיִפסוּק יְקָר מַלכְוָתָא יְהוֹן חַלָשִין וְדָווַן הָא כַאְנָש כֵיבִין לְמַרעִין וּכמָא דַהֲוָת מְסַלְקָא אַפֵי שְכִינְתָא וּמזָמַן מִנַנָא בְסִירִין וְלָא חְשִיבִין׃

53:3“Contempt and cease will be for all kingdoms in their glory; they will faint and mourn, behold as a man of sorrows and appointed for sicknesses as when the face of Shekinah( I.e. G-d) was taken aways from us, they are despised and not esteemed.”


בְדִילֵיה בְכֵין עַל חוֹבַנָא הוּא יִבעֵי וַעְוָיָתַנָא יִשתַבקָן וַאְנַחנָא חְשִיבִין כְתִישִין מַחָן מִן ק יוי וּמעֻנַן׃

53:4. ”Then he will beseech us concerning our sins and our iniquities will be forgiven upon his request, That we were esteemed wounded, smitten before G-d and afflicted.”


בְחוֹבַנָא אִתמְסַר וְהוּא יִבנֵי בֵית מַקדְשָא דְאִיתַחַל עְלַנָא בַעְוָיָתַנָא וּבאֻלפָנֵיה שְלָמָא יִסגֵי וּבִידִנתִינוֹהִי לְפִתגָמוֹהִי חוֹבַנָא יִשתַבקוּן לַנָא׃

53:5. ”And he will build the Temple which was profaned by our sins, and handed over for our iniquities, and by his teaching his peace will increase upon us in that we should attach ourselves to his word so that our sin will be forgiven.”

לָקֳבֵיל אוֹרחֵיה גְלֵינָא כוּלַנָא כְעָנָא אִתבַדַרנָא גְבַר וּמִן קֻ יוי הְוָת רַעְוָא לְמִשבַק חוֹבֵי כוּלַנָא בְדִילֵיה׃


53:6. “All of us like sheep have scattered, we have gone into dispersion, everyone went his own way; and before Hashem it was his pleasure to forgive all of us upon his request.”

פוּמֵיה בָעֵי וְהוּא מִיתָבַב וְעַד לָא פָתַח מִתקַבַל תַקִיפֵי עַמְמַיָא כְאִימְרָא לְנִכסְתָא יִמסַר דִקֳדָם גָזְזַהָא שָתְקָא וְלֵית לְקִבלֵיה וּכרַחלָא דְפָתַח פוּמֵיה וּממַלֵיל מִלָא׃


53:7 “He requests and he is answered and before he opens his mouth he is accepted; the strong among the people will be handed over like sheep to the slaughter, and like an ewe to the shearers is dumb, so there is not one in front of him who opens his mouth and speaks a word.”


גָלְוָתַנָא פְרִישָן וּמִפוֹרעָנוּ יְקָרֵיב מִיִסוּרִין אְרֵי דְיִתעַבדָן לַנָא בְיוֹמוֹהִי מַן יִכוֹל לְאִשתְעָאָה יַעדֵי שוּלטָן עַמְמַיָא מֵאַרעָא דְיִשׂרָאֵל חוֹבִין דְחָבוּ עַמִי עַד לְוָתְהוֹן יִמטֵי׃

53:8"From bonds and retribution he will bring our dispersed near. Who will be able to count the wonders done in his days. For he will take away the dominion of the land of the peoples, from the land of Israel, the sins of my people will be cast upon them .”


נִכסַיָא וְיִמסַר יָת רַשִיעַיָא לְגֵיהִנָם וְיָת עַתִירֵי דַאְנַסוּ בְמוֹתָא דְאַבדָנָא בְדִיל דְלָא יִתקַייְמוּן חִטאָה וְלָא יְמַלְלוּן נִכלִין עָבְדֵי בְפוּמְהוֹן׃

53:9. “The wicked will be taken to Gehennom and those with rich possessions will be robbed to the death with corruption, lest those who commit sin establish and speak of their possessions with their mouths.”


שְאָרָא וּמִן קֳדָם יוי הְוָת רַעְוָא לְמִצרַף וּלדַכָאָה יָת דְעַמֵיה בְדִיל לְנַקָאָה מֵחוֹבִין נַפשְהוֹן יִחזוֹן מְשִיחְהוֹן יִסגוֹן בְנִין וּבנָן יוֹרְכוּן יוֹמִין בְמַלכוּת וְעָבְדֵי אוֹרָיתָא דַיוי בִרעוּתֵיה יַצלְחוּן׃


53:10."Yet before HaShem it was His pleasure to cleanse and refine the remnant of his people, in order to purify their soul from their transgressions; so that they will see the kingdom of their Messiah, sons and daughters shall increase for those who practice the Torah of HaShem and they shall have prolonged days and prosper in his pleasure”


בְפוֹרעָנוּת מִשִעבוּד עַמְמַיָא יְשֵיזֵיב נַפשְהוֹן יִחזוֹן יְזַכֵי סָנְאֵיהוֹן יִסבְעוּן מִבִזַת מַלכֵיהוֹן בְחָכמְתֵיה זַכָאִין בְדִיל לְשַעבָדָא סַגִיאִין לְאוֹרָיתָא וְעַל חוֹבֵיהוֹן הוּא יִבעֵי׃

53:11 “From the slavery among the other peoples their soul will be delivered, their adversaries shall see their retribution. They will be satistfied with plunder from the other kings and through his wisdom many will be subject to the Torah and he will beseech concerning their sins and see to it that the innocent are counted as innocent.”


עַמְמִין סַגִיאִין וְיָת נִכסֵי בְכֵין אְפַלֵיג לֵיה בִיזַת דִמסַר לְמוֹתָא כַרכִין תַקִיפִין יְפַלֵיג עְדָאָה חְלָף עַל נַפשֵיה וְיָת מָרוֹדַיָא שַעבֵיד לְאוֹרָיתָא וְהוּא יִשתְבֵיק חוֹבִין יִבעֵי וּלמָרוֹדַיָא בְדִילֵיה׃

53:12. "Then I will divide him the plunder of many peoples, and he shall divide the spoils, the possesions of the mighty fortresses; because he exposed his soul to death and subjected those who rebelled [against G-d], to the Torah. Yet he will beseech many for their sins and those who rebelled shall be forgiven.”