Introduction: Rebuke Over Going Down to Egypt
Chapter 30 of Yeshayahu is a sharp rebuke against the people who sought to take refuge under the wings of Egypt, turning to Pharaoh for aid instead of returning to Hashem. The prophet describes the delegation sent to Egypt with all its hardships, the utter humiliation it entailed, and the absolute disappointment at its end, and he is commanded to record these words as an everlasting testament.
(א) הוֹי בָּנִים סוֹרְרִים נְאֻם־יְהֹוָה לַעֲשׂוֹת עֵצָה וְלֹא מִנִּי וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי לְמַעַן סְפוֹת חַטָּאת עַל־חַטָּאת׃ - "(1) Woe to the wayward children, says Hashem, who carry out a plan, but not from Me, and form an alliance, but not of My spirit, so as to add sin upon sin;"
(ב) הַהֹלְכִים לָרֶדֶת מִצְרַיִם וּפִי לֹא שָׁאָלוּ לָעוֹז בְּמָעוֹז פַּרְעֹה וְלַחְסוֹת בְּצֵל מִצְרָיִם׃ - "(2) Who set out to go down to Egypt without having asked My mouth, to take strength in the stronghold of Pharaoh and to seek shelter in the shadow of Egypt."
Which Time Period Is Being Discussed?
The Radak addresses a difficulty here: Yeshayahu prophesied during the reigns of Uziyahu, Yosam, Achaz, and Chizkiyahu, yet we do not find during those days that they sought help from Egypt. And if we say that he is prophesying about the generation of Tzidkiyahu, who indeed sent to Egypt to seek aid, that is improbable, since later in the chapter he transitions to the salvation that occurred in the days of Chizkiyahu. In other words, the chapter deals with the period of Chizkiyahu, not a later period near the Destruction. It is difficult to suggest that the prophet leaps forward to a later period and then immediately returns to an earlier one.
Therefore, the Radak leans toward explaining that this occurred in the days of Achaz. Although we do not find explicitly in Scripture, neither in Divrei HaYamim nor in Sefer Melachim, that Achaz sought help and support from Egypt, it is very possible that the prophet is revealing this matter here. A second explanation he brings: it is possible that this took place in the days of Chizkiyahu himself, before he succeeded in turning the people back toward good.
Rashi explains that this refers to an event explicitly mentioned in Scripture: during the days of Hoshea ben Elah, of whom it is said that he sent emissaries to So, king of Egypt. Hoshea ben Elah was the last king of the Kingdom of Israel, the Kingdom of Shomron, after whom they were exiled, while the Kingdom of Yehudah still endured. He was the one who removed the sentry posts and permitted the pilgrimage to Jerusalem, and in his days it was once again possible to ascend for the festivals; nevertheless, the decree was already sealed, and in the end they were exiled.
"Woe to the Wayward Children" - The Fall from the Status of Children
The Radak explains: the prophet says to them, woe to those who were called children. "You are children to Hashem your God" - this is an exalted level, and from it they have become wayward. Had this been a rebellious servant, we would say that from the outset he possessed no great stature; he was merely a servant. But these are children, and from the status of a son they become wayward - that is, straying from the path. Furthermore, not only do they fail to turn to Hashem to seek His help, but they go to seek aid from the very people whom the Holy One, blessed be He, forbade turning to, and whose land He explicitly forbade returning to.
Regarding Egypt, it is said: "You shall never again return on this road." The Malbim explains: is it not enough that you abandoned Hashem, that you must also go seek refuge with Egypt? They ought to have inquired of the prophet, to ask the word of Hashem whether to do such a thing, yet they did not do so; rather, they acted "to carry out a plan, but not from Me" - they devised a scheme without verifying at all whether it came from Me, whether I advised them to do so.
"And to form an alliance, but not of My spirit" - The Radak explains that masekhah is related to covering, like a veil covering the face; that is, they took counsel in secret and in the dark. The Malbim explains differently: linsokh is an expression of authority and princedom, as in "Yet I have anointed My king." "To set up a prince" - they are going to take for themselves a king, to be a ruler over them, namely the king of Egypt, and this is contrary to the will of Hashem.
"To add sin to sin" - it was not enough for them to commit the first iniquity of abandoning Hashem; they go further to seek shelter under another master, under the king of Egypt, acting in darkness as though their deeds would not be evident before Him, Blessed be He. The Malbim emphasizes: "Rebellious" (sorerim) refers to those who turn away from the straight path time after time, which is why the verse says "sorerim" rather than "sarim." "Sar" denotes a single occurrence, whereas "sorer" is one who turns away repeatedly. One sin was "to take counsel" against Hashem's command, and the second sin was "to form an alliance" (linsoch masechah).
"Who walk to go down to Egypt"
Why is it described as "going down to Egypt"? First explanation: Eretz Yisrael is higher than all other lands. Second explanation: If it refers to the inhabitants of Jerusalem, anyone who departs from Jerusalem is considered descending. Third explanation, which is the core conceptually: there was a spiritual descent for them in this matter. Spiritually, a person must sink to a degraded state to seek aid and assistance from the king of Egypt, to whom returning is forbidden. From him of all people you go to receive help? That is certainly a descent.
The Malbim adds: they went to seek counsel from Pharaoh, and in the process, some among them went to settle permanently in Egypt. "Who walk to go down" - they are walking, but the objective is to descend and settle, similar to how one who emigrates today is called a "yored," a person going to settle there. Do not think they went merely to meet Pharaoh and request protection; their intention was to go down and settle in Egypt, an act that the Holy One, Blessed be He, strictly forbade.
"And have not asked of My mouth" - they did not inquire of Hashem's mouth, for He had commanded never to return to Egypt again. "To strengthen themselves in the stronghold of Pharaoh" - to have him serve as their stronghold and refuge; they sought help through Pharaoh, but in truth Pharaoh would not help them, and no salvation would come from them. "And to trust in the shadow of Egypt" - they accepted Egypt as their master. There is a distinction between "strengthening oneself" (la'oz) and "seeking refuge" (lachasot): "la'oz" means that something protects me, whereas "lachasot" means accepting his sovereignty completely, that he leads me and I accept his dominion over me. This is what was meant earlier by "making an alliance" (linsoch masechah).
(ג) וְהָיָה לָכֶם מָעוֹז פַּרְעֹה לְבֹשֶׁת וְהֶחָסוּת בְּצֵל־מִצְרַיִם לִכְלִמָּה׃ - "Therefore the stronghold of Pharaoh shall be your shame, and the refuge in the shadow of Egypt your humiliation."
The Malbim distinguishes between "boshet" (shame) and "kelimah" (humiliation): shame is what a person feels within himself, embarrassed that such a thing happened to him; humiliation is when others disgrace him to his face. The prophet tells them: you believe you have something to rely upon in Egypt - "Therefore the stronghold of Pharaoh shall be your shame," for you will see that it brought you no benefit, and all your trust in his power did not help. "And the refuge in the shadow of Egypt your humiliation" - for in order to take refuge in the shadow of Egypt, you must flatter them, offer them tribute, and demean yourselves before them. If there are no results, what have you gained from this? Only humiliation: you degraded your honor, brought tribute, and in the end were shamed by him, becoming his tributary servant for nothing.
(ד) כִּי־הָיוּ בְצֹעַן שָׂרָיו וּמַלְאָכָיו חָנֵס יַגִּיעוּ׃ - "For his princes were at Tzoan, and his envoys reached Chanes."
Rashi explains that "his princes" and "his envoys" refer to the princes and emissaries of the king of Israel, who went on a mission to Egypt, as this refers to Hoshea ben Elah; and "Chanes" is Tachpanches mentioned elsewhere in Tanach.
The Malbim explains the opposite: it refers to the officials of the king of Egypt. You expected him to send you aid, that his prominent officers would march out toward you to help, after all, you paid - yet in truth, "his princes were at Tzoan": they stayed behind in the royal capital and never even marched out; they had no intention of coming to your aid. "And his envoys reached Chanes" - but the messengers they did send; they reached Chanes because the tribute had been sent to Chanes. They came merely to collect the gifts and the tribute, but to deliver the goods and send troops to honor the treaty and assist - that never happened. They gained no benefit whatsoever from Egypt.
(ה) כֹּל הֹבִאישׁ עַל־עַם לֹא־יוֹעִילוּ לָמוֹ לֹא לְעֵזֶר וְלֹא לְהוֹעִיל כִּי לְבֹשֶׁת וְגַם־לְחֶרְפָּה׃ - "They were all ashamed of a people that could not profit them, neither for help nor for benefit, but for shame and also for disgrace."
"They were all ashamed" - they brought upon themselves great disgrace on account of a nation that would not profit them in the least. You degraded yourself, humiliated yourself, sent tribute, and to whom? To a people that offered you no help at all.
What is the difference between *ezer* ("help") and *leho'il* ("to benefit")? The Malbim explains: *ezer* generally refers to rescue from distress, as in "and be a help from his adversaries" - someone who needs another to save him from trouble. *To'elet* ("benefit"), on the other hand, refers to all manner of advantages: coming to help pave roads, providing economic benefit, and the like. The prophet says: not only will they not help you be saved from the trouble of the surrounding enemies, but you did not even derive any other benefit whatsoever from them.
And what did it actually yield for you? "For it is for shame and also for disgrace." Shame and disgrace - that is all you received from them. *Boshet* (shame) is when a person feels ashamed within himself, while *cherpah* (disgrace) is like *kelimah* (humiliation), where others shame and insult him. Yet *cherpah* is harsher than *kelimah*, since *cherpah* connotes taunting and abuse. Earlier the prophet said, "the shadow of Egypt for humiliation," and here he adds that it will be even worse - a disgrace.
(ו) מַשָּׂא בַּהֲמוֹת נֶגֶב בְּאֶרֶץ צָרָה וְצוּקָה לָבִיא וָלַיִשׁ מֵהֶם אֶפְעֶה וְשָׂרָף מְעוֹפֵף יִשְׂאוּ עַל־כֶּתֶף עֲיָרִים חֵילֵהֶם וְעַל־דַּבֶּשֶׁת גְּמַלִּים אוֹצְרֹתָם עַל־עַם לֹא יוֹעִילוּ׃ - The burden of the beasts of the south: in a land of trouble and anguish, from where come the lioness and the lion, the viper and flying serpent, they carry their wealth upon the shoulders of young colts, and their treasures upon the humps of camels, to a people who will not benefit them.
The Tribute Caravan in the Desert
Let us begin with the terms mentioned in the verse. Rashi explains that the *ef'eh* (viper) is a deadly type of snake, of which only two exist in the world, a male and a female, and they reproduce only once every seventy years. A *saraf me'ofef* ("flying serpent") is also a species of snake; it does not actually possess wings, but rather leaps across great distances, and even today snakes that leap far are recognized in nature. It is called *saraf* (burning) because it projects fire from its mouth, meaning it spits venom from afar. It is known that there are spitting serpents whose venom, when aimed at a victim's eyes, blinds and overpowers it. This does not refer to the mythological fire-breathing dragon, but to burning venom, and it is also "flying," meaning it leaps.
The Malbim explains: *Behamot negev* is not derived from *behemah* (beast), but from *hemyah* (clamor or howling winds), with the letter *beit* functioning as a prepositional prefix. In other words, the word is *hamot*, and the *beit* connects them: the burden carried amid the howling of the Negev. *Negev* denotes a desert, a place wiped clean (*menugav*) of goodness, parched and dry. This parallels what Achsah said, "For you have given me the land of the Negev" - you placed me in a parched land, and he therefore gave her springs of water, upper springs and lower springs.
This refers to the period when they began sending the tribute intended for the king of Egypt, in order for the Egyptians to supply the protection requested of them. To reach Egypt, the caravan had to traverse the Negev, passing through the desert where there was clamor - presumably the howling winds heard there. "In a land of trouble and anguish" - in those regions roamed beasts of prey and dangerous creatures.
"From where come the lioness and the lion" - who took toll of them? The lioness and the lion, which are different designations for lions, took from them, meaning they preyed upon them. They traveled through perilous terrain, and the lioness and the lion, as well as the viper and the burning serpent, mauled and destroyed those conveying the tribute. Yet did this cause them to retract and realize that this was displeasing to Hashem? They did not turn back from their path.
"They carry their wealth upon the shoulders of colts" - *ayarim* are young camels. The Malbim explains that *ayir* usually denotes a young donkey, but we find that the expression is borrowed for any young beast, as in "his foal (*iro*), the son of his she-donkey," and as in "a wild donkey's colt (*ve'ayir pera*) is born a man." They set out with young camels to bear the tribute, but because the journey dragged on for so long, those young animals grew old and became mature camels - "and their treasures upon the humps of camels." Scripture employs this poetic phrasing to convey how much time it took to deliver this cargo to Pharaoh.
And why is the camel's hump called *dabeshet*? Because when a load is placed on its back, the camel's skin becomes chafed and rubbed raw, and they would smear honey (*devash*) on it as a remedy. The Gemara in Masechet Shabbat states that the minimum measure of honey [regarding Shabbat liability] is enough to apply to a camel's wound. Named after the honey applied to the hump, it is called *dabeshet*. A situation thus developed where their backs became raw from the endless days spent transporting this load to Egypt.
Moreover, at first they sent their "wealth" (*cheilam*), and once that was depleted, they began sending their "treasures" (*otzrotam*) - that which a person stores away in his palaces. When they saw that the wild beasts in the wilderness devoured the tribute they sent, they began dispatching their private treasures, what was kept in their storehouses and inner vaults. And to whom? "To a people who will not benefit them" - to a nation from whom there was no hope. The prophet is saying, as it were: see how foolish these people were, how senseless, exerting such tremendous effort amid mortal dangers and long months of wandering, for the sake of an ally from whom they derived no benefit at all.
(ז) וּמִצְרַיִם הֶבֶל וָרִיק יַעְזֹרוּ לָכֵן קָרָאתִי לָזֹאת רַהַב הֵם שָׁבֶת׃ - For Egypt's help is futile and empty; therefore I have called this: Arrogance, they sit idle.
Futile and Empty, Boastful and Idle
Not only is Egypt unable to help you now, but "their help is futile and empty" - and always has been. When turning to someone for aid, check their track record: Have people turned to them in the past? Did anything hopeful come of it? Was there any benefit? Egypt has never helped any nation that placed its trust in them in the slightest.
The Malbim distinguishes between hevel (vapor, futility) and rik (emptiness): Hevel is something with no substance at all, like the vapor of one's breath. Rik, by contrast, possesses some tangible reality, an outer shell. After all, when you say "the house is empty," "the box is empty," or "the cup is empty," the house, the box, or the cup actually exists; otherwise, what would you be referring to? Thus, hevel has no substance whatsoever, while rik has a container, yet inside it is entirely hollow.
Even if Egypt wished to help, their assistance is hevel - completely devoid of substance. And even that feeble aid that you might imagine contains something is merely rik, an external facade with nothing inside. In other words, even if they appear willing to help, they make promises they have no intention of keeping. Therefore, first of all, do not expect anything at all, for it is sheer futility; and as for the promises they make, in the end you will receive only a hollow shell, mere words, but no real help.
Therefore, "I have called this: They are boastful, yet they sit idle." The Malbim explains that the expressions are parallel: Corresponding to "futile" (hevel) is "boastful" (rahav), and corresponding to "empty" (rik) is "they sit idle" (shavet). Hevel is like mere breath, producing no benefit; hence, all their talk is nothing more than boastful arrogance, pretending to possess great strength, and you must not be impressed by it. And corresponding to "their help is empty," having no inner substance but only an outer shell, the verse says "they sit idle": when you open the vessel and look inside, you see that Egypt is inactive, not lifting a finger. You might think, perhaps this mere breath will assist me somehow? No, even this empty boast sits motionless in its place, and you will derive no benefit from them whatsoever.
(ח) עַתָּה בּוֹא כׇתְבָהּ עַל־לוּחַ אִתָּם וְעַל־סֵפֶר חֻקָּהּ וּתְהִי לְיוֹם אַחֲרוֹן לָעַד עַד־עוֹלָם׃ - "Now go, write it upon a tablet with them, and inscribe it in a book, that it may be for the last day, as a witness forever and ever."
Writing on a Tablet and Engraving in a Book
"Write it upon a tablet with them" - write these words on a small tablet that will remain with them as a safeguard and a reminder. "And inscribe it in a book" - a book in which words were inscribed and engraved with an iron stylus. What is the difference? Writing with ink can fade, but engraving endures for a very long time, perhaps forever. Even today, carvings are found in caves that were chiseled thousands of years ago; what is engraved in rock endures.
The verse continues in parallel: Corresponding to "write it upon a tablet with them," so that it will accompany them throughout their lives and testify against them, it says "that it may be for the last day," remaining with them until their very final day. And corresponding to "inscribe it in a book," referring to actual engraving in stone with an iron stylus, it says "as a witness forever and ever," ensuring it remains for all future generations, never to be forgotten.
(ט) כִּי עַם מְרִי הוּא בָּנִים כֶּחָשִׁים בָּנִים לֹא־אָבוּ שְׁמוֹעַ תּוֹרַת יְהֹוָה׃ - "For it is a rebellious people, deceptive children, children who refuse to hear the Torah of Hashem."
Three Stages of Estrangement
The Malbim explains that there are several descending levels here, arranged in sequential order. First, there is one who hears the Torah of Hashem and believes in Hashem, yet substitutes the words of the Holy One, Blessed be He, with other things because of his physical desires. He does not deny that these are the words of Hashem, nor does he claim they are untrue, but in practice he acts against them due to the passions of his heart. This is "a rebellious people" (am meri), from the concept of exchange and substitution (temurah), as in "he shall not substitute" (lo yamir): it is true that Hashem spoke, and it is true that this is how one ought to live, but I prefer to do otherwise.
Even more than this: "lying children" - who deny and reject, claiming that Hashem never commanded this at all, this is not what Hashem said, this is not what Hashem wants. They are not merely following their heart's desires; they actively oppose the very teachings themselves.
And even worse than this: "children who refused to hear the Torah of Hashem." This is the third group, who are not even willing to listen, and that is the worst of all. A heretic at least listens and voices an opinion; one can debate, discuss, and engage in dialogue with him, and there is a possibility of convincing him. But who is the hardest to convince? One who does not want to hear at all. He is impenetrable; there is no crack through which to enter.
And so we see at outreach seminars: precisely those who argue the most vehemently are often the quickest to return in teshuvah. Why? Because it truly matters to them, they care, and they are genuinely seeking the truth. And who is in the worst position? The one who sits and observes from the sidelines and says, "Nice, what the rabbi said is nice," letting everything wash right over him. He goes home with his "nice" and continues that way for the rest of his life. But someone who comes forward and expresses an opinion, who cares and has something to say - with him there is someone to talk to; there is feedback. Yet the worst of all is the one who does not even show up, saying, "Leave me alone, I do not want to hear it, it is dangerous, I am fine as I am." How can such a person ever be persuaded? This is "who refused to hear the Torah of Hashem."
(י) אֲשֶׁר אָמְרוּ לָרֹאִים לֹא תִרְאוּ וְלַחֹזִים לֹא תֶחֱזוּ־לָנוּ נְכֹחוֹת דַּבְּרוּ־לָנוּ חֲלָקוֹת חֲזוּ מַהֲתַלּוֹת׃ - "Who said to the seers, 'Do not see,' and to the visionaries, 'Do not envision for us upright things; speak to us smooth things, prophesy delusions.'"
"Do Not See" - The Ostrich Approach
"The seers" were the prophets who rebuked the people over interpersonal transgressions (bein adam le-chavero). The people said to them: "Do not see" - do not look at such things, do not scrutinize what people are doing, and consequently you will not need to rebuke them.
Once, a customer entered a grocery store owned by a yarmulke-wearing Jew where improper magazines were being sold, Heaven forbid. He turned them face down and asked the owner, "Why are you causing people to stumble?" The owner turned them back over and replied, "If you have a problem, don't look." This is precisely what the prophet is describing: "Who said to the seers, do not see." Evils exist, wrongs are occurring, yet they tell the prophets: if you do not look at the evil deeds people do, you will not have to rebuke them, and there will be no problems. It is the ostrich approach: bury your head in the sand, and all the problems disappear.
"And to the visionaries" - the visionaries rebuked them over matters between man and God (bein adam la-Makom). They are called visionaries (chozim), the Malbim explains, because a visionary contemplates divine matters. The term chaziyah always denotes internal perception, whereas re'iyah can refer to external sight as well. As in "I too will envision, I will apply my heart" - inward contemplation is called chaziyah, and similarly with "astrologers" (chozei ba-kochavim), where it also refers to a deeper, internal perception. The visionaries perceived what was taking place in the Heavenly Court, how the Jewish people were being viewed, and how much divine wrath was aroused by their actions - and to them, the people said, "Do not envision." Meanwhile, those who rebuked the people over what was visible here in this physical world - how one person oppressed another, how they cheated, shocking injustices, matters of bloodshed and immorality, Heaven forbid - those were the "seers," and to them they said, "Do not see."
(יא) סוּרוּ מִנֵּי־דֶרֶךְ הַטּוּ מִנֵּי־אֹרַח הַשְׁבִּיתוּ מִפָּנֵינוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל׃ - "Turn aside from the way, deviate from the path; remove from before us the Holy One of Israel."
Derech, Orach, and Nativ
The Malbim reiterates this distinction in many places throughout Tanach. A derech is the main thoroughfare, what we would call a highway today, the road connecting city to city. An orach is a road branching off from the main highway and leading into the city itself - a smaller road traveled by fewer people. A nativ is a private driveway or access path of an estate owner, belonging to an individual. Here the verse does not mention a nativ, so the discussion centers only on derech and orach.
To the prophets themselves they say: "Turn aside from the way" - behave like us; do not walk along the main highway of honesty and justice, but oppress and steal as we do. "Deviate from the path" - and in doing so, cause the rest of the public to deviate as well. For if the authority, the judge or magistrate, strays from the proper way, subverts the foundations of justice, and permits theft and extortion, the populace will naturally choose crooked paths in all their interpersonal dealings and corrupt the law in their private conduct. If the judge may do so, if the magistrate may do so, if the prophet rules that theft is not theft and extortion is not extortion, private individuals will also stray from the path.
"Remove from before us the Holy One of Israel"
Here they turn to the seers, who reprove regarding matters between man and God. All mitzvos between man and God are built on the foundation that the Holy One, blessed be He, is the Holy One of Israel - holy and exalted - and He desires that we too be a holy nation to Hashem our God: "And you shall be holy, for I am holy."
As the Ramchal writes in Derech Hashem, all the mitzvos are intended to sanctify man, and when a person becomes sanctified, after his passing his soul cleaves to the Holy One, blessed be He. But one who is not holy, when his soul must reach its ultimate bliss - to cleave to Him, blessed be He - will be unable to cleave, because it is alienated: an unholy thing cannot cleave to the Holy. The mitzvos are meant to sanctify us, to elevate and refine us, so that when the time comes, we will be able to cleave to the Ein Sof, blessed be He. And certainly the holy ones upon the earth cleave to Him, blessed be He, already here in this world - "He fulfills the desire of those who fear Him." And even if we do not perceive this, when a person strips away his physical body, he will see the extent of his attachment to Him, blessed be He; the holier he was, the more he can cleave, and the less holy he was, the further away he remains.
And they came and said: Do not mention to us the "Holy One of Israel," for we have no interest in connecting with the Holy One of Israel, and we have no interest in sanctifying ourselves in matters between man and God, nor does Hashem, as it were, derive any benefit from holiness and this connection with us - therefore, "remove from before us" this entire concept.
In summary:
The chapter opens with a rebuke of those "wayward children" who fell from the status of children, sought counsel not from the mouth of Hashem, and went down to Egypt to take refuge in the shadow of Pharaoh. The prophet vividly depicts the tribute caravan journeying through the wilderness among lion and lioness, viper and flying serpent, until the young donkeys grew old and became camels and the palace treasures were depleted - all "for a people who cannot profit them," for Egypt is futile and empty, bluster and inactivity, haughty words void of substance. Therefore, Hashem commands that this matter be written on a tablet as a reminder for this generation and engraved in a book for eternal generations. The root of the failure lies in three stages of estrangement: exchanging the word of Hashem for desire, denial and heresy, and ultimately a total refusal to listen - to the point that they said to the prophets, "Do not see" and "Do not envision," "Turn aside from the path," and "Remove from before us the Holy One of Israel." From here we learn: one who is willing to listen, even to debate, still has hope; the greatest danger is the closing of the ear and the heart.