Tanach
Nechemyah 1 נחמיה א׳
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דִּבְרֵי נְחֶמְיָה בֶּן־חֲכַלְיָה וַיְהִי בְחֹֽדֶשׁ־כִּסְלֵו שְׁנַת עֶשְׂרִים וַאֲנִי הָיִיתִי בְּשׁוּשַׁן הַבִּירָֽה׃
The words [written] by Nechemiah the son of Chachalyah: And it was in the month of Kislev, the twentieth year [of the reign of Artachshast (Darius)], and I was in Shushan, the capital city.
The words [written] by Nechemiah the son of Chachalyah: And it was in the month of Kislev, the twentieth year [of the reign of Artachshast (Darius)], and I was in Shushan, the capital city.
Rashi
שנת עשרים. היא שנת עשרים לדריוש המלך שהוא ארתחששתא ובמסכת ר"ה מצאנו שנת עשרים שנת עשרים לג"ש מן הכתוב שנ' למטה ויהי בחדש ניסן שנת כ' לארתחששתא וגו' ומחדש תשרי היו מונין לחשבון השנים ועל כן נאמר כאן ויהי בחדש כסלו שנת כ' וגו' והוא כסלו הבא לאחר תשרי ולמטה נאמר ויהי בחדש ניסן שנת כ' וגומר הוא ניסן שבאותה שנה ואיני יכול לפתור ולומר מניסן היו מונין לחשבון שנותיהם ואותו מעשה הכתוב למטה שנאמר ויהי בחדש ניסן וגו' היה קודם מעשה זה שנאמר ויהי בחדש כסליו שנת כ' וגו' ואין מוקדם ומאוח' בהם דבר זה איני יכול לפתור ולומר והפרשיות מוכיחות שאף אותו מעשה של פרשה שנייה לא היתה כי אם בשביל מעשה זה של פרשה זאת ראשונה:
the twentieth year This refers to the twentieth year of King Darius, who is identical with Artaxerxes. In Tractate Rosh Hashanah (3a, b), we find that the phrase “the twentieth year” is mentioned twice using similar wording [to teach us that it is speaking of the identical year]. It states below (2:1), “And it came to pass in the month of Nissan of the twentieth year of Artaxerxes, etc.” The years were calculated from the month of Tishrei. It says here, “And it was in the month of Kislev of the twentieth year, etc.” This refers to the Kislev coming after Tishrei. Further down it says (2:1), “And it was in the month of Nissan of the twentieth year, etc.” This refers to the Nissan of the same year. And I cannot explain that they calculated their years from the month of Nissan and that the incident mentioned below: “And it was in the month of Nissan, etc.” occurred before this incident: “And it was in the month of Kislev, etc.” It is true that events [in the Torah] are not necessarily recorded in chronological order. Nevertheless, the chapters indicate that the second chapter took place only because of the events of the first chapter.
וַיָּבֹא חֲנָנִי אֶחָד מֵאַחַי הוּא וַאֲנָשִׁים מִֽיהוּדָה וָאֶשְׁאָלֵם עַל־הַיְּהוּדִים הַפְּלֵיטָה אֲשֶֽׁר־נִשְׁאֲרוּ מִן־הַשֶּׁבִי וְעַל־יְרוּשָׁלָֽ͏ִם׃
And Chanani, one of my friends, he and [other] men came from Judah, and I inquired of them about the remnant of the Jews, who were left [in Jerusalem] from the [Babylonian] captivity, and about Jerusalem.
And Chanani, one of my friends, he and [other] men came from Judah, and I inquired of them about the remnant of the Jews, who were left [in Jerusalem] from the [Babylonian] captivity, and about Jerusalem.
Rashi
אחד מאחי. אחד מחברי:
one of my brethren one of my companions.
ואשאלם על היהודים וגו'. שאלתי להם על ענין פליטת היהודים אשר נשארו בירושלים מן השבי של בבל:
and I asked them about the Jews I asked them about the Jews who had escaped the Babylonian captivity and remained in Jerusalem.
הפליטה. על שם שנצולו מגלות בבל:
who had escaped because they were saved from the Babylonian exile.
ועל ירושלים. ועל ענין העיר שאלתי אליהם:
and about Jerusalem And I asked them about the city.
וַיֹּאמְרוּ לִי הַֽנִּשְׁאָרִים אֲשֶֽׁר־נִשְׁאֲרוּ מִן־הַשְּׁבִי שָׁם בַּמְּדִינָה בְּרָעָה גְדֹלָה וּבְחֶרְפָּה וְחוֹמַת יְרוּשָׁלַ͏ִם מְפֹרָצֶת וּשְׁעָרֶיהָ נִצְּתוּ בָאֵֽשׁ׃
And they answered me [(in the order of my inquiries)]: The remnant who are left of the captivity there in the land are in dire straits and in shame. And the wall of Jerusalem is breached, and its gates burnt in fire [(the Jews having restored only the Temple, but not the city walls)].
And they answered me [(in the order of my inquiries)]: The remnant who are left of the captivity there in the land are in dire straits and in shame. And the wall of Jerusalem is breached, and its gates burnt in fire [(the Jews having restored only the Temple, but not the city walls)].
Rashi
ויאמרו לי. השיבו לי על ראשון ראשון ועל אחרון אחרון תחלה על ענין היהודים ואח"כ על ענין החומות והשערים:
And they said to me They answered my first question first and my latter question last; first, concerning the Jews and afterwards, concerning the wall and the gates.
הנשארים וגו'. אותם היהודים אשר נשארו שם במדינת ירושלים הם נתונים ברעה גדולה ובחרפ' לפי שהעובדי כוכבים בוזזים ושוללים אותם:
who remained Those Jews who remained in the province of Jerusalem are in great trouble and reproach because the gentiles plunder and pillage them.
וחומת ירושלים מפורצת. וחומת העיר הרי היא פרוצה והשערים שרופים באש כקדמתן שישראל לא בנו חומות העיר ושעריה כי אם בנין ב"ה לבדו:
and the wall of Jerusalem is breached And the wall of the city is breached, and the gates are burned with fire as they were before, for Israel had not built the wall of the city or its gates, only the Temple.
נצתו. כמו נוצתו (ס"א נצתו כמו נתצו):
were burned Heb. נִצְתוּ, like נֻצְתוּ.
וַיְהִי כְּשׇׁמְעִי ׀ אֶת־הַדְּבָרִים הָאֵלֶּה יָשַׁבְתִּי וָֽאֶבְכֶּה וָאֶתְאַבְּלָה יָמִים וָֽאֱהִי צָם וּמִתְפַּלֵּל לִפְנֵי אֱלֹהֵי הַשָּׁמָֽיִם׃
And it was, when I heard these words, I sat and wept, and I mourned for [several] days, and I fasted and prayed before the G-d of Heaven.
And it was, when I heard these words, I sat and wept, and I mourned for [several] days, and I fasted and prayed before the G-d of Heaven.
Rashi
ימים. כמה ימים:
for days Heb. יָמִים, many days.
וָאֹמַר אָֽנָּא יְהֹוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָֽיו׃
And I said: I beseech You, O L-rd, G d of heaven, the great and awesome G d [viz. Daniel 9:4], keeper of the covenant and lovingkindness to His lovers and to the keepers of His mitzvoth.
And I said: I beseech You, O L-rd, G d of heaven, the great and awesome G d [viz. Daniel 9:4], keeper of the covenant and lovingkindness to His lovers and to the keepers of His mitzvoth.
Rashi
אנא. לשון בקשה ותחנה:
I beseech You Heb. אָנָא, an expression of request and supplication.
תְּהִי נָא אׇזְנְךָֽ־קַשֶּׁבֶת וְֽעֵינֶיךָ פְתוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵֽי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָֽאנוּ׃
May Your ear be inclined and Your eyes open to hear the prayer of Your servant, which I pray before You this day, day and night, for the children of Israel, Your servants; and (I) make confession for the sins which the children of Israel have sinned against You, and (which) I and my father's house have sinned.
May Your ear be inclined and Your eyes open to hear the prayer of Your servant, which I pray before You this day, day and night, for the children of Israel, Your servants; and (I) make confession for the sins which the children of Israel have sinned against You, and (which) I and my father's house have sinned.
Rashi
קשבת. כמו קושבת כו' כאשר יאמר מאהב אוהב כן יאמר מן קשב קושב וקושבת:
attentive Heb. קַשֶּׁבֶת, like קוֹשֶּׁבֶת, listening, for just as one says from אוֹהֵב, אָהַב, so does one say from קָשַּׁב, קוֹשֵּׁב and קוֹשֶּׁבֶת.
חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַֽחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּֽךָ׃
We have acted corruptly against You, and we have not kept the mitzvoth and the statutes and the judgments which You commanded to Moses Your servant.
We have acted corruptly against You, and we have not kept the mitzvoth and the statutes and the judgments which You commanded to Moses Your servant.
Rashi
חבול. שם דבר לשון השחתה וחי"ת ננקדה בחטף פתח ואיני יכול לפותרו בל' פעול שא"כ היה לו לנקד חי"ת בקמץ גדול:
We have dealt corruptly Heb. חֲבֹל, a noun, an expression of corruption, since the “heth” is vowelized with a “hataf pattah,” and I cannot interpret it as a verb form, because in that case, it would have to be vowelized with a large “kamatz.”
חבלנו. לשון השחתה כמו (בדניאל ו׳:כ״ג) חבולא לא עבדת וכן חברו מנחם:
we have dealt corruptly Heb. חָבַלְנוּ, an expression of corruption, as in Daniel (6:23): “I have done no harm.”
זְכׇר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּֽים׃
Remember, now, Your charge to Moses Your servant: (If) you are faithless, I will spread you among the peoples,
Remember, now, Your charge to Moses Your servant: (If) you are faithless, I will spread you among the peoples,
וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִֽדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם (והבואתים) [וַהֲבִֽיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָֽׁם׃
but if you return to Me, and keep My mitzvoth and do them, (even) if your cast-off ones be in the end of the heavens, from there I will gather them and bring them to the place wherein I have chosen to repose My name. [(viz. Deuteronomy 30:4)].
but if you return to Me, and keep My mitzvoth and do them, (even) if your cast-off ones be in the end of the heavens, from there I will gather them and bring them to the place wherein I have chosen to repose My name. [(viz. Deuteronomy 30:4)].
Rashi
אם יהיה נדחכם. כענין שנאמר אם יהיה נדחך וגו' (דברים ל׳:ד׳):
if your exile is like the matter that is stated (Deut. 30:4): “If your exile is at the end of the heavens, etc.”
וְהֵם עֲבָדֶיךָ וְעַמֶּךָ אֲשֶׁר פָּדִיתָ בְּכֹחֲךָ הַגָּדוֹל וּבְיָדְךָ הַחֲזָקָֽה׃
And they are Your servants and Your people that You have redeemed with Your great strength and Your strong hand.
And they are Your servants and Your people that You have redeemed with Your great strength and Your strong hand.
אָנָּא אֲדֹנָי תְּהִי נָא אׇזְנְךָֽ־קַשֶּׁבֶת אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּפִלַּת עֲבָדֶיךָ הַֽחֲפֵצִים לְיִרְאָה אֶת־שְׁמֶךָ וְהַצְלִֽיחָה־נָּא לְעַבְדְּךָ הַיּוֹם וּתְנֵהוּ לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּֽלֶךְ׃ {פ}
I beseech you, O L-rd, let Your ear be inclined to the prayer of Your servant [(himself)] and to the prayer of Your servants [(Israel)], who desire to fear Your name. And prosper, I pray You, Your servant this day, and render him [(an object of)] compassion before this man [(Darius)]. (And I was the king's cupbearer.)
I beseech you, O L-rd, let Your ear be inclined to the prayer of Your servant [(himself)] and to the prayer of Your servants [(Israel)], who desire to fear Your name. And prosper, I pray You, Your servant this day, and render him [(an object of)] compassion before this man [(Darius)]. (And I was the king's cupbearer.)
Rashi
אנא אדני תהי נא אזנך קשבת. בתחלת תפלתו אמר לשון זה של תחנה וכן לאחר תפלתו:
I beseech You, O Lord, may Your ear now be attentive At the beginning of his prayer he used this expression, and so after his prayer.
לעבדך היום וגו'. כך היה מתפלל על עצמו:
Your servant This is what he prayed for himself.
לפני האיש הזה. לפני המלך:
before this man before the king.
משקה. כמו (ראשית מ') משקה למלך מצרים וזה שפירשתי למעלה (עזרא ב') כדברי רבותינו התרשתא הוא נחמיה:
butler Heb. מַשְּׁקֶה, like (Gen. 40:1): “...the butler of (מַשְּׁקֶה) the king of Egypt.” This is what I explained above (Ezra 2:63) according to the words of our Sages, that Hattirshatha is Nehemiah.
דברי נחמיה וגו'. מכאן ואילך כתב נחמיה ספר זה:
The words of Nehemiah, etc. Nehemiah wrote this book from here on.