Tanach
Amos 4:1-9 עמוס ד׳:א׳-ט׳
Part of: Chapter 4
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
שִׁמְעוּ הַדָּבָר הַזֶּה פָּרוֹת הַבָּשָׁן אֲשֶׁר בְּהַר שֹׁמְרוֹן הָעֹשְׁקוֹת דַּלִּים הָרֹצְצוֹת אֶבְיוֹנִים הָאֹמְרֹת לַאֲדֹנֵיהֶם הָבִיאָה וְנִשְׁתֶּֽה׃
Hear this word, you cows of Bashan, that are in the mountain of Shomeron, who oppress the poor, who crush the needy, who say to their lords, Bring, that we may drink.
Hear this word, you cows of Bashan, that are in the mountain of Shomeron, who oppress the poor, who crush the needy, who say to their lords, Bring, that we may drink.
Rashi
נִשְׁבַּע אֲדֹנָי יֱהֹוִה בְּקׇדְשׁוֹ כִּי הִנֵּה יָמִים בָּאִים עֲלֵיכֶם וְנִשָּׂא אֶתְכֶם בְּצִנּוֹת וְאַחֲרִֽיתְכֶן בְּסִירוֹת דּוּגָֽה׃
The Lord God has sworn by his holiness, that, lo, the days shall come upon you, when you will be taken with hooks, and your remnant with fishhooks.
The Lord God has sworn by his holiness, that, lo, the days shall come upon you, when you will be taken with hooks, and your remnant with fishhooks.
Rashi
ונשא אתכם בצנות. ויטלון יתכון עממיא על תריסהון:
and you shall be borne on shields Heb. בְּצִנּוֹת. And the nations shall bear you on their shields.
ואחריתכן בסירות דוגה. ובנתיכון בדוגית ציידין היא ספינה קטנה של ציידי דגים ולפי שקטנה היא קורא לה סיר וקורא לה בלשון משנה דוגית בב"ב, ואחריתכן פי' דונש בן לברט מצינו זרעו של אדם נקראים אחריתו כמו (דניאל י״א:ד׳) ובעמדו תשבר מלכותו ותחץ לד' רוחות השמים ולא לאחריתו כלומר ולא יניח מלכותו לבנו:
and your posterity in fishing boats Heb. בְּסִירוֹת דּוּגָה. [Jonathan renders:] And your daughters in fishermen’s boats. That is a small boat used by fishermen, and, since it is small, he calls it סִיר, a pot, and in Mishnaic Hebrew, it is called דּוּגִית in Baba Bathra 73a. your posterity Heb. וְאַחֲרִיתְכֶן, lit., your end. Dunash ben Livrat (Teshuvoth p. 50): We find a person’s descendants called ‘his end.’ Cf. (Daniel 11:4) “And when he stands up, his kingdom shall be broken, and it shall be divided to the four winds of the heaven, and not to his posterity (לְאַחֲרִיתוֹ).” I.e, he will not leave over his kingdom to his son.
וּפְרָצִים תֵּצֶאנָה אִשָּׁה נֶגְדָּהּ וְהִשְׁלַכְתֶּנָה הַהַרְמוֹנָה נְאֻם־יְהֹוָֽה׃
And you shall go out at the breaches, every one straight before her; and you shall be cast away into Harmon, says the Lord.
And you shall go out at the breaches, every one straight before her; and you shall be cast away into Harmon, says the Lord.
Rashi
ופרצים תצאנה אשה נגדה. ובפרצי החומה תצאנה שם לנוס:
And [through the] breaches they shall emerge, each woman straight before her—And in the breaches of the wall they shall emerge there to flee.
אשה נגדה. בפרצה שתמצא נגדה כמו ויעלו כל העם איש נגדו (יהושע ו) שירבו פרצות בחומה ולא יהיו צריכות לבקש פתחים:
each woman straight before her—In the breach that she will find straight before her. Cf. (Josh. 6:5) “And the people shall go up, every man opposite him (נֶגְדוֹ),” for there will be many breaches, and they will not find it necessary to search for entrances.
והשלכתנה ההרמונה. והשלכתן מעליכון הגאוה והשררה שנטלתם ול' ארמי הוא בגמרא (בבא מציעא פ"ג) הרמנא דמלכא הוא ציווי המלך וי"ת ויגלון יתכון להלאה מן טורי חרמיני והם הרי חשך ל' חרב וחרבה:
and you shall cast off the haughtiness Heb. הַהַרְמוֹנָה. And you shall cast off yourselves the haughtiness and the authority that you took. This is an Aramaism in the Talmud: (Baba Mezia 84) “הַרְמָנָה דְמַלְכָּא, It is the king’s command.” And Jonathan renders: “And they shall exile you beyond the טורֵי חַרְמִינֵי”. They are the mountains of darkness, an expression of destruction (חֵרֶם) and waste.
בֹּאוּ בֵֽית־אֵל וּפִשְׁעוּ הַגִּלְגָּל הַרְבּוּ לִפְשֹׁעַ וְהָבִיאוּ לַבֹּקֶר זִבְחֵיכֶם לִשְׁלֹשֶׁת יָמִים מַעְשְׂרֹתֵיכֶֽם׃
Come to Bet-el, and transgress; to Gilgal and multiply transgression; and bring your sacrifices every morning, and your tithes after three days:
Come to Bet-el, and transgress; to Gilgal and multiply transgression; and bring your sacrifices every morning, and your tithes after three days:
Rashi
באו בית אל וגו'. כאדם האומר לבן בליעל עשה עשה עד שתתמלא סאתך:
Come to Bethel etc.—Like a man who says to a scoundrel, “Do [as you please] until your measure [of sin] is full.”
(ד-ה) והביאו לבקר זבחיכם. זאת אומרים להם כומרי הבעל עכו"ם וותרנית היא ואינה מחמרת עליכם. התורה אמרה (שמות כג) לא ילין לבקר אבל לעכו"ם והביאו לבקר. תורה אמרה בקדשים קלים ביום זבחכם יאכל ממחרת (ויקרא י״ט:ו׳) ועכו"ם לג' ימים מעשר בהמותיכם. תורה אמרה שאור לא תקטירו (שם ב) ועכו"ם וקטר מחמץ תודה. תורה אמרה לא תאחר לשלמו (דברים כ״ג:כ״ב) ועכו"ם וקראו נדבות השמיעו הזכירו כל מי שמתנדב ושכח יתן אל לבו ויזכור וי"ת וקטר מחמץ מן אונס כמו אשרו חמוץ (ישעיה א) מכף מעול וחומץ (תהילים ע״א:ד׳):
and bring your sacrifices in the morning—The priests of Baal say to them, “Idolatry is liberal and does not impose stringent regulations upon you. The Torah states: (Exodus 34:25) ‘Shall not stay overnight,’ but for idolatry, ‘And bring in the morning. ’ The Torah states concerning sacrifices of lesser sanctity: (Lev. 19:6) ‘On the day of your sacrifice, it may be eaten, and on the morrow, ’ but idolatry, ‘after three days your tithes of cattle.’ The Torah states: (Lev. 2: 11) ‘Leaven... you shall not offer up,’ but idolatry, (verse 5) ‘And offer up a thanksgiving offering of leaven. ’ The Torah states: (Deut. 23:22) ‘You shall not delay its payment,’ but idolatry, ‘and proclaim and publish the free will offerings.’ Proclaim: ‘Whoever vowed and forgot, shall give it thought and remember.’” (Yerushalemi, Avodah Zarah 1:1) And Jonathan renders: And offer up from robbery. Cf. (Isa. 1: 17) “Strengthen the robbed (חָמוֹץ);” (Psalms 71:4) “From the hand of the unrighteous and the robbers (וּמְחַמֵּץ).”
וְקַטֵּר מֵֽחָמֵץ תּוֹדָה וְקִרְאוּ נְדָבוֹת הַשְׁמִיעוּ כִּי כֵן אֲהַבְתֶּם בְּנֵי יִשְׂרָאֵל נְאֻם אֲדֹנָי יֱהֹוִֽה׃
and offer a sacrifice of thanksgiving of that which is leavened, and proclaim and publish the free will offerings: for this you like, O you children of Yisra᾽el says the Lord God.
and offer a sacrifice of thanksgiving of that which is leavened, and proclaim and publish the free will offerings: for this you like, O you children of Yisra᾽el says the Lord God.
Rashi
וקראו נדבות השמיעו. בקול זמר ואמרו שקרבן זה מרוצה ומקובל בנדבה כן ת"י:
and proclaim and publish the freewill offerings—with a song, and say that this sacrifice is desirable and acceptable as a freewill offering. So did Jonathan render.
וְגַם־אֲנִי נָתַתִּי לָכֶם נִקְיוֹן שִׁנַּיִם בְּכׇל־עָרֵיכֶם וְחֹסֶר לֶחֶם בְּכֹל מְקוֹמֹֽתֵיכֶם וְלֹא־שַׁבְתֶּם עָדַי נְאֻם־יְהֹוָֽה׃
And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet you have not returned to me, says the Lord.
And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet you have not returned to me, says the Lord.
Rashi
נקיון שנים. אקהיות שנים, ד"א נקיון שנים זהו חוסר אכילת בשר שהוא נכנס בין השנים כמו שנאמ' הבשר עודנו בין שניהם (מדבר יא):
Cleanness of teeth Heb. נִקְיוֹן שִׁנַּיִם. Setting your teeth on edge. [I.e, they would have nothing to eat, and their teeth would be set on edge.] Another explanation: cleanness of teeth. This denotes the lack of meat, which goes between the teeth, as it is stated: (Num. 11:33) “The meat was still between their teeth.”
וְגַם אָנֹכִי מָנַעְתִּי מִכֶּם אֶת־הַגֶּשֶׁם בְּעוֹד שְׁלֹשָׁה חֳדָשִׁים לַקָּצִיר וְהִמְטַרְתִּי עַל־עִיר אֶחָת וְעַל־עִיר אַחַת לֹא אַמְטִיר חֶלְקָה אַחַת תִּמָּטֵר וְחֶלְקָה אֲשֶֽׁר־לֹֽא־תַמְטִיר עָלֶיהָ תִּיבָֽשׁ׃
And I too have withheld the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it did not rain, withered.
And I too have withheld the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it did not rain, withered.
Rashi
בעוד שלשה חדשים לקציר. עד הקציר כלומר ג' חדשים לפני הקציר:
when there were yet three months before the harvest—Until the harvest. I.e, three months before the harvest.
חלקה. בקעת שדה קמפנייא בלע"ז:
field Heb. חֶלְקָה, a fielded plain, campagne in French.
תמטר. תהא מקום מטר (תעני' כ) אמר מר שתיהן לקללה זו תרקב וזו תיבש:
shall receive rain Heb. תִמָּטֵר, shall be a place of rain. The master stated: Both of them are for a curse; this one will rot, and this one will wither. [from Taanith 6b]
וחלקה אשר לא תמטיר עליה. לא תראה נמטרת את עצמה:
and the field upon which no rain shall fall—That will not show itself rained upon.
וְנָעוּ שְׁתַּיִם שָׁלֹשׁ עָרִים אֶל־עִיר אַחַת לִשְׁתּוֹת מַיִם וְלֹא יִשְׂבָּעוּ וְלֹֽא־שַׁבְתֶּם עָדַי נְאֻם־יְהֹוָֽה׃
So two or three cities wandered to one city, to drink water; but they were not satisfied: yet have you not returned to me, says the Lord.
So two or three cities wandered to one city, to drink water; but they were not satisfied: yet have you not returned to me, says the Lord.
הִכֵּיתִי אֶתְכֶם בַּשִּׁדָּפוֹן וּבַיֵּרָקוֹן הַרְבּוֹת גַּנּוֹתֵיכֶם וְכַרְמֵיכֶם וּתְאֵנֵיכֶם וְזֵיתֵיכֶם יֹאכַל הַגָּזָם וְלֹא־שַׁבְתֶּם עָדַי נְאֻם־יְהֹוָֽה׃ {ס}
I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the cutting locust devoured them: yet have you not returned to me, says the Lord.
I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the cutting locust devoured them: yet have you not returned to me, says the Lord.
Rashi
הרבות גנותיכם. שאתם עוסקי' להרבות גנותיכם:
the increase of your gardens—That you are engaged in increasing your gardens.
יאכל הגזם. אכל הגזם:
the shearing locust has devoured Heb. יֹאכַל, lit., shall devour. Has devoured.
פרות הבשן. נשי השרים והסגנים וי"ת עתירי נכסיא:
cows of Bashan—This refers to the wives of the princes and the officers. Jonathan renders: wealthy in property.