Tanach
Amos 6:1-10 עמוס ו׳:א׳-י׳
Part of: Chapter 6
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
הוֹי הַשַּׁאֲנַנִּים בְּצִיּוֹן וְהַבֹּטְחִים בְּהַר שֹׁמְרוֹן נְקֻבֵי רֵאשִׁית הַגּוֹיִם וּבָאוּ לָהֶם בֵּית יִשְׂרָאֵֽל׃
Woe to them that are at ease in Żiyyon, and trust in the mountain of Shomeron, who are named chief of the nations, to whom the house of Yisra᾽el come!
Woe to them that are at ease in Żiyyon, and trust in the mountain of Shomeron, who are named chief of the nations, to whom the house of Yisra᾽el come!
Rashi
ובאו להם בית ישראל. הם בחרו במשפטיהם ובאו לכללם:
and the house of Israel has come to them—They chose the ordinances of the nations and came to be included among them.
עִבְרוּ כַֽלְנֵה וּרְאוּ וּלְכוּ מִשָּׁם חֲמַת רַבָּה וּרְדוּ גַת־פְּלִשְׁתִּים הֲטוֹבִים מִן־הַמַּמְלָכוֹת הָאֵלֶּה אִם־רַב גְּבוּלָם מִגְּבֻלְכֶֽם׃
Pass to Kalne, and see; and from there go to Ḥamat the great: then go down to Gat of the Pelishtim: are they better than these kingdoms? or is their border greater than your border?
Pass to Kalne, and see; and from there go to Ḥamat the great: then go down to Gat of the Pelishtim: are they better than these kingdoms? or is their border greater than your border?
Rashi
עברו כלנה וראו. למה מאסתם בתורתי לדבק בחוקות עכו"ם עברו וראו בעכו"ם החשובים אם טובים הם מן הממלכות האלה שבשומרון ושבירושלים:
Proceed to Calneh and see—Why have you rejected My Torah to cleave to the ordinances of the nations? Go over and see the prominent nations, whether they are better than these kingdoms which are in Samaria and in Jerusalem.
כלנה. בבל:
Calneh—Babylon.
חמת. אנטוכיא:
Hamath—Antioch.
גת פלשתים. חשובה שבחמשת סרניהם שהיא קרויה מתג האמה (שמואל ב ח׳:א׳) על שם שרודה את כולם והיא אם המלכות:
Gath of the Philistines—The most prominent of their five lords, called Metheg-ammah, ox-goad, since it ruled over all of them, and that was the “mother” of the kingdom.
אם רב גבולם מגבולכם. ומה מצאתם בי עול:
or is their border greater than your border—So what wrong have you found in Me?
הַֽמְנַדִּים לְיוֹם רָע וַתַּגִּשׁוּן שֶׁבֶת חָמָֽס׃
You that put far away the evil day, and cause the seat of violence to come near;
You that put far away the evil day, and cause the seat of violence to come near;
Rashi
המנדים ליום רע. אתם מנידים עצמיכם ליום רע:
You, who bring yourselves near to the day of evil—You who cause yourselves to move to the day of evil.
ותגישון. עצמיכם לשבת בגלות אשר יחמס אתכם שנאמר בו מחמס אחיך יעקב (עובדי' א) זה מדרשו של רבי שמשון זצ"ל, ד"א המנדים ליום רע המבזים על נבואת ימי רע שהנביאים מתנבאים להם. ותגישון שבת חמס. זהו כמו שאמר ישעיה הוי מגיעי בית בבית ותגישון שבת בתוכם זו אצל זו על ידי חמס:
and you bring near—You bring yourselves near to dwell in the exile of Esau your brother who robs you, as it is said: (Obadiah 1:10) “From the violence of your brother Jacob.” This is the midrash of Rabbi Simon of blessed memory. [Note that this is also found in Lev. Rabbah 5:3.] Another explanation. You who despise the day of evil—You who despise the prophecy of the days of evil, which the prophets prophesy to them. and you bring near a dwelling of violence—This is as Isaiah states: (5:8) “Woe to those who join a house to a house.” You bring near dwelling in their midst one beside the other through violence.
הַשֹּֽׁכְבִים עַל־מִטּוֹת שֵׁן וּסְרֻחִים עַל־עַרְשׂוֹתָם וְאֹכְלִים כָּרִים מִצֹּאן וַעֲגָלִים מִתּוֹךְ מַרְבֵּֽק׃
that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;
that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;
Rashi
וסרוחים על ערשותם. משתטחין ומאריכין עצמם על ערסותם ורבותינו פי' מחליפין נשותיהם זה לזה ומסריחין ערסותיהן בשכבת זרע שאינה שלהם:
and stretch out on their beds Heb. וּסְרֻחִים. They spread themselves out and stretch themselves out on their beds. Our Sages, however, explained that they would exchange wives with one another and befoul their beds with semen that is not theirs. [from Shabbath 62b]
כרים. כבשים:
lambs Heb. כָּרִים Lambs.
מרבק. מקום כנוס העגלים ובלע"ז קופל"א:
out of the stall—The place where the calves are gathered, and in O.F. kopled, a pen.
הַפֹּרְטִים עַל־פִּי הַנָּבֶל כְּדָוִיד חָשְׁבוּ לָהֶם כְּלֵי־שִֽׁיר׃
that pluck the strings of the lute, and devise for themselves instruments of music, like David;
that pluck the strings of the lute, and devise for themselves instruments of music, like David;
Rashi
הפורטים על פי הנבל. מנחם חברו עם ופרט כרמך (ויקרא ט) ורואה אני את דבריו שהמשורר על פי כלי זמר מחתך את הדבור בפרוטרוט הכל לפי נעימות קול הכלי להגביה ולהנמיך:
Who sing according to the tone of the lute—Menahem (Machbereth Menahem p. 145) classifies it with (Lev. 19:10) “And the single grapes (וּפֶרֶט) of your vineyard,” and I approve of his view, for the one who sings with a musical instrument separates the speech individually, everything according to the tone of the instrument, whether to raise [the note] or to lower [it].
כדויד חשבו להם וגו'. חשבו כלי שיר שלהם ככלי שיר של דוד שהם לשמים ואלו להתענג:
they thought their musical instruments were like [those of] David—They thought their musical instruments were like the musical instruments of your servant David, which were meant for the sake of Heaven, but these were for enjoyment.
הַשֹּׁתִים בְּמִזְרְקֵי יַיִן וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵֽף׃
that drink wine in bowls, and anoint themselves with chief ointments: but they are not grieved for the ruin of Yosef.
that drink wine in bowls, and anoint themselves with chief ointments: but they are not grieved for the ruin of Yosef.
Rashi
השותים במזרקי יין. יש מרבותינו שאומרים במסכת שבת שהיו זורקין כוסותיהן זה לזה וי"מ על שם כלי שהיו לו שתי פיות והוא ארוך ושותה זה מכאן וזה מכאן הוא נזרק מפיו אל פיו:
Who drink from basins of wine Heb. בְּמִזְרְקֵי. Some of our Sages state in Tractate Shabbath (62b) that they would throw their cups to each other, and some explain that this was the name of a vessel that had two mouths, and it was long, and one would drink from here and one from here, it would be cast from this one’s mouth to this one’s mouth.
וראשית שמנים. מובחר שבשמנים והוא אפרסמון:
and with the first oils—The best of the oils, which is balsamum.
ולא נחלו. לשון חולי:
and they feel no pain Heb. וְלֹא נֶחְלוּ, an expression of illness.
על שבר יוסף. ששמעו מפי הנביאים שעתיד לבא עליהם:
concerning the destruction of Joseph—For they heard from the prophet that it was destined to befall them.
לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גֹּלִים וְסָר מִרְזַח סְרוּחִֽים׃
Therefore now they shall go into exile at the head of the exiles; and the revelry of those who stretched themselves out shall pass away.
Therefore now they shall go into exile at the head of the exiles; and the revelry of those who stretched themselves out shall pass away.
Rashi
וסר מרזח סרוחים. ויבטלון משתאות המגודלים וגסי הרוח מרזחות לשון משתאות בסיפרי בפרשת וישב ישראל בשיטים מצאתי וחזרו לעשות להם מרזחים והיו קוראים להם ואוכלים:
and the banquet of the haughty shall pass away Heb. וְסָר מִרְזָח סְרוּחִים. And the banquets of the aggrandized and the haughty shall be abolished. מִרְזָח is an expression of banquets. In Sifre, in the section commencing: (Num. 25:1) “And Israel sojourned in Shittim,” I found: And they returned to make מִרְזָחִים for them, and they would invite them, and they would eat.
נִשְׁבַּע אֲדֹנָי יֱהֹוִה בְּנַפְשׁוֹ נְאֻם־יְהֹוָה אֱלֹהֵי צְבָאוֹת מְתָאֵב אָנֹכִי אֶת־גְּאוֹן יַעֲקֹב וְאַרְמְנֹתָיו שָׂנֵאתִי וְהִסְגַּרְתִּי עִיר וּמְלֹאָֽהּ׃
The Lord God has sworn by himself, The Lord, the God of hosts says, I abhor the pride of Ya῾aqov, and I hate his palaces: therefore I will deliver up the city with all that is in it.
The Lord God has sworn by himself, The Lord, the God of hosts says, I abhor the pride of Ya῾aqov, and I hate his palaces: therefore I will deliver up the city with all that is in it.
Rashi
בנפשו. מדעת וכוונה:
by Himself—With knowledge and intention.
מתאב. כמו מתעב וכן תירגם יונתן מנבל אנא ית בית מקדש' רבותיה דיעקב שהמקדש נקרא גאון עוזם שנאמר הנני מחלל את מקדשי גאון עוזכם (יחזקאל כד):
abhor Heb. מְתָאֵב. Like מְתָעֵב And so did Jonathan render it: I abhor the Temple, the greatness of Jacob. For the Temple is called the pride of their strength, as is stated: (Ezekiel 24:21) “Behold I profane My Sanctuary, the pride of your strength.”
עיר ומלואה. ירושלים ויושביה:
the city and the fullness thereof—Jerusalem and its inhabitants.
וְהָיָה אִם־יִוָּתְרוּ עֲשָׂרָה אֲנָשִׁים בְּבַיִת אֶחָד וָמֵֽתוּ׃
And it shall come to pass, if there remain ten men in one house, that they shall die.
And it shall come to pass, if there remain ten men in one house, that they shall die.
Rashi
אם יותרו. מן הדבר והחרב בבית אחד ומתו. שישרפו האויבים את הבית עליהם בלכדם את העיר:
if... are left—from the pestilence and the sword, in one house, they shall die—for the enemies shall burn the house upon them when they take the city.
וּנְשָׂאוֹ דּוֹדוֹ וּמְסָֽרְפוֹ לְהוֹצִיא עֲצָמִים מִן־הַבַּיִת וְאָמַר לַאֲשֶׁר בְּיַרְכְּתֵי הַבַּיִת הַעוֹד עִמָּךְ וְאָמַר אָפֶס וְאָמַר הָס כִּי לֹא לְהַזְכִּיר בְּשֵׁם יְהֹוָֽה׃ {ס}
And if a man’s uncle, he that burns him, shall take him up, to bring the bones out of the house, and shall say to him that is in the recesses of the house, Is there yet any with thee? and he shall say, No; then shall he say, Hold thy tongue: for we must not make mention of the name of the Lord.
And if a man’s uncle, he that burns him, shall take him up, to bring the bones out of the house, and shall say to him that is in the recesses of the house, Is there yet any with thee? and he shall say, No; then shall he say, Hold thy tongue: for we must not make mention of the name of the Lord.
Rashi
ונשאו דודו ומסרפו. קרובו ואוהבו המציל את עצמותיו מן השריפה כן תרגום יונתן ויטיליניה קריביה מיקידא:
And his kinsman and the one who saved him from burning shall carry him—His kinsman and his friend who saved his bones from the fire. In this manner, Jonathan rendered it: And his kinsman shall carry him out of the fire.
ואמר. המוציא מן השריפה לאשר בירכתי הבית לחבירו שהלך לבדוק בתוך הבית:
and he shall say I.e, the one who takes [the bodies] out of the fire. to [the one] who is in the end of the house—I.e, to his friend who went to search within the house.
העוד עמך. אדם חי זולתך שנמלט מן החבואים:
“Are there any more with you?”—Is there any living person besides you who escaped among the hidden ones?
ואמר אפס. אין חי אלא מתים ואמר זה אליו הס את הפגרים ואמר הס השלך וסלק הכל כי זאת להם על אשר לא רצו להזכיר בשם ה' כן ת"י:
and he shall say, “There is none.”—There is no living one, only dead. And this one says to him, “Take out the corpses.” הָס, Cast out and eliminate everything. For this comes to them because they did not want to mention the Name of the Lord. In this manner, Jonathan rendered it.
נקובי ראשית הגוים. לכם היו קוראים גוי המשובח שבעכו"ם:
those called the first of the nations—You were called the most praiseworthy of the nations.