ציטירנדיקער פּירוש אויף ישעיהו 13:4

תשואות Stirs. Root שאה to stir; comp. שאון noise (13:4).

The words ואתם פרו ורבו “and you be fruitful and multiply,” have been placed here in order to teach that anyone who fails to practice the commandment to procreate is just as bad as someone who has committed murder. In fact, the sages in Yevamot 63 go so far as to say that failure to try and procreate is not only akin to bloodshed but that he is guilty of diminishing G-d’s image in the world. Different scholars phrase this idea slightly differently but they all agree that failure to attempt to procreate is equivalent to damaging G-d’s image in the eyes of His creatures. The idea underlying such statements is Genesis 17,7 in which the covenant between Avraham and G-d stipulates להיות לך לאלוקים ולזרעך אחריך, “to be your G-d and the G-d of your descendants after you.” G-d meant that as long as you will do your best to have descendants G-d’s benevolent presence will be manifest amongst you. If you leave no descendants after you, on whom is G-d’s benevolent presence supposed to manifest itself? On the trees? On the stones?
We need to explore the precise meaning of Rabbi Akiva who speaks of man who does not try and start a family as diminishing the image of G-d.” How can man “diminish” G-d’s image? Rabbi Akiva was careful not to say that such people “void” G-d’s image. We have a verse in Isaiah 13,4 קול המון בהרים דמות עם רב, “the sound of a great multitude of people, creating the impression (image) of a great many people.” There are similar verses in the Bible, and our sages explain that the expression דמות עם רב is a reference to G-d Himself.
There is another homiletical explanation of the verse in Song of Songs 1,9 דמיתיך רעיתי as meaning that on occasion a human being has the impression as if he had seen an image of G-d similar to what is described in Exodus 15,2 This is my G-d and I want to exalt Him.” This is why Solomon wrote in Song of Songs דמיתיך רעיתי “I have had an image of You as my beloved companion.”

Who will give it to batrai (the last ones or the ones after me), etc. And those who come from them will bring forth to it: According to the explanation of Rashi, it appears to me that this is the explanation: That you should leave them for your children, to the one[s] after you, and they will give it to their sons later. Moreover, the ones who come after you and who will still come after your children will expend, etc. But the matter appears repetitive. And [there should] also [be an explanation for] the change in the language: As he said concerning his children, "it should be for those after you," but he then says it with an expression of giving, "who will give it to the last ones." So it appears that it should be explained that he said to him, "'It should be' - that you should leave them - 'for your children after you, and they will give' bribes 'to those after me.' This is that they will need to provide [money to] the kings of Rome after Antoninus; as we expound (Vayikra Rabbah 16:1), madheva (in Isaiah 13:4, as), maded vehaveh (measaure and bring). He said, "the ones coming after you," because all the time that Rabbi was alive, they did not need to give bribes to the kings of Rome. And it then says that the kings of Rome will come back to take that money. "And those who come from them will bring forth to them" - meaning to the King Mashiach, who will come from your children - that they should expend all of that money to him, as it is found in the midrash; and it is easy to understand.

and its waves roar A loud sound of roaring.