Tanach
Hoshea 13 הושע י״ג
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כְּדַבֵּר אֶפְרַיִם רְתֵת נָשָׂא הוּא בְּיִשְׂרָאֵל וַיֶּאְשַׁם בַּבַּעַל וַיָּמֹֽת׃
When Efrayim spoke, there was trembling; he exalted himself in Yisra᾽el; but when he became guilty through the Ba῾al, he died.
When Efrayim spoke, there was trembling; he exalted himself in Yisra᾽el; but when he became guilty through the Ba῾al, he died.
Rashi
נשא הוא בישראל. משם זכה להנשא להיות מלך ישראל:
he became exalted in Israel Thence he merited to be elevated to he king over Israel.
ויאשם בבעל. כיון שעלה לגדולה ויאשם בעכו"ם:
when he became guilty through Baal As soon as he assumed greatness and became guilty with Baal.
וימות. נכרת בית ירבעם וכן בית אחאב, ויונתן תרגם כד ממלל חד מדבית אפרים רתיתא אחיד להון לעממיא מתרברבין הוו בישראל וכדו דחבו בפולחן טעותא מתקטלין:
he died i.e., Jeroboam’s dynasty was terminated, and so was Ahab’s dynasty. Jonathan renders: When one of the house of Ephraim would speak, fear would seize the nations. They were great among Israel, but when they sinned by worshipping idols, they were slain.
וְעַתָּה ׀ יוֹסִפוּ לַחֲטֹא וַיַּעֲשׂוּ לָהֶם מַסֵּכָה מִכַּסְפָּם כִּתְבוּנָם עֲצַבִּים מַעֲשֵׂה חָרָשִׁים כֻּלֹּה לָהֶם הֵם אֹמְרִים זֹבְחֵי אָדָם עֲגָלִים יִשָּׁקֽוּן׃
And now they sin more and more, and have made for themselves molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men who sacrifice kiss calves.
And now they sin more and more, and have made for themselves molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men who sacrifice kiss calves.
Rashi
עתה. בית יהוא שראו כל זאת יוסיפו לחטוא:
And now Jehu’s dynasty, who saw all this, continue to sin.
כתבונם. כתבניתם:
according to their pattern Heb. כִּתְבוּנָם.
זובחי אדם עגלים ישקון. כומרי המולך אומרים לישראל מי שזובח בנו לעכו"ם כדאי הוא להיות נושק העגל שהרי דורון חביב הקריב לו כך פירשו רבותינו בסנהד' ומיושב הוא על לשון המקרא יותר מתרגום של יונתן:
Those who sacrifice man may kiss the calves The priests of Molech say to Israel, “Whoever sacrifices his son to the idol is worthy of kissing the calf” for he has offered him a precious gift. So did our Sages explain this in Sanhedrin (63b), and it fits the wording of the verse better than Jonathan’s translation.
לָכֵן יִֽהְיוּ כַּעֲנַן־בֹּקֶר וְכַטַּל מַשְׁכִּים הֹלֵךְ כְּמֹץ יְסֹעֵר מִגֹּרֶן וּכְעָשָׁן מֵאֲרֻבָּֽה׃
Therefore they shall be as the morning cloud, and as the dew that passes early away, as the chaff that is driven with the wind out of the floor, and as the smoke out of the window.
Therefore they shall be as the morning cloud, and as the dew that passes early away, as the chaff that is driven with the wind out of the floor, and as the smoke out of the window.
Rashi
וכטל משכים הולך. וקטלא דמוהי פסיק:
and like dew that passes away early Jonathan renders: And like dew, the water of which evaporates.
כמוץ יסוער מגורן. כמוצא דנשבה רוח מאידרא:
like chaff that is driven with the wind out of the threshingfloor Jonathan renders: Like chaff which the wind blows from the threshingfloor.
יסוער. אשר סערה תשאנו:
{e wind lifts up.}
וְאָנֹכִי יְהֹוָה אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם וֵאלֹהִים זוּלָתִי לֹא תֵדָע וּמוֹשִׁיעַ אַיִן בִּלְתִּֽי׃
Yet I am the Lord thy God from the land of Miżrayim, and thou knowst no god but me: for there is no saviour besides me.
Yet I am the Lord thy God from the land of Miżrayim, and thou knowst no god but me: for there is no saviour besides me.
Rashi
ואנכי ה' אלהיך. ולא היה לך למרוד בי:
And I am the Lord your God and you should not have rebelled against Me
אֲנִי יְדַעְתִּיךָ בַּמִּדְבָּר בְּאֶרֶץ תַּלְאֻבֽוֹת׃
I did know thee in the wilderness, in the land of great drought.
I did know thee in the wilderness, in the land of great drought.
Rashi
אני ידעתיך. נתתי לב לדעת צרכך וספקתיך:
I knew you I set My heart to know your necessity, and I provided you.
תלאובות. אין לו דמיון ופתרונו לפי עניינו תל שאובין בו כל טובה ואין מוצאין:
deprivation Heb. תַלְאוּבֹת. There is no similarity to this in Scripture, and its interpretation is, according to the context, תֵּל, a heap, שֶאוֹבִין, where they long for all good and do not find it.
כְּמַרְעִיתָם וַיִּשְׂבָּעוּ שָׂבְעוּ וַיָּרׇם לִבָּם עַל־כֵּן שְׁכֵחֽוּנִי׃
When they were fed, they became full; they were filled, and their heart was exalted; therefore they have forgotten me.
When they were fed, they became full; they were filled, and their heart was exalted; therefore they have forgotten me.
Rashi
כמרעיתם. כאשר באו לארץ מרעית' והיו שבעי' אז:
When they grazed When they entered the land of their pasture and they were sated, then...
שבעו וירם לבם. כמו וירם במטה (שמות ז׳:כ׳) לשון מרים דבר אחר וירם בכאן ויגבה הוא עצמו:
they were sated and their heart became haughty (Ex. 7:20) “And he lifted (וַיָרֶם) the staff,” is an expression of lifting something else. “Became haughty (וַיָרָם)” here means that he himself was lifted.
וָאֱהִי לָהֶם כְּמוֹ־שָׁחַל כְּנָמֵר עַל־דֶּרֶךְ אָשֽׁוּר׃
Therefore I will be to them as a lion: as a leopard by the way I will observe them:
Therefore I will be to them as a lion: as a leopard by the way I will observe them:
Rashi
על דרך אשור. כל אשור שבמקרא דגש וזה רפי שאינו שם מקום אלא אארוב ואשקוד כמו אשורנו ולא קרוב (במדבר כד):
by the way I will lurk Heb. אָשּׁוּר. Every instance of אָשּׁוּר in Scripture is punctuated with a “dagesh,” but this one is “weak,” since it is not a place name but it means, “I will lurk and ambush.” Comp. (Num. 24:17) “I see him (אֲשּׁוּרֶנוּ) but not near.”
אֶפְגְּשֵׁם כְּדֹב שַׁכּוּל וְאֶקְרַע סְגוֹר לִבָּם וְאֹכְלֵם שָׁם כְּלָבִיא חַיַּת הַשָּׂדֶה תְּבַקְּעֵֽם׃
I will meet them like a bear that is bereaved of her whelps, and I will rend their closed up heart, and there will I devour them like a lion: the wild beast shall tear them.
I will meet them like a bear that is bereaved of her whelps, and I will rend their closed up heart, and there will I devour them like a lion: the wild beast shall tear them.
Rashi
כדוב שכול. כמו שוכל כאשר תאמר חנון ורחום כך שכול כלומר כלו לבוש שכולים ומוכן לשכל אנשים:
as a bereaving bear Heb. שַׁכּוּל. Like שּׁוֹכֵל, as you say חָנּוּן, gracious, and רַחוּם, merciful, so שַּׁכּוּל, i.e., entirely attired with bereavements and ready to bereave people.
ואקרע סגור לבם. כדרך הדוב אוחז צפרניו בחזה וקורע עד הלב ל"א סגור לבם את לבם הסגור מלהבין לשוב אלי:
and I will rend the enclosure of their heart like the habit of the bear, which holds its nails on the chest and rends until the heart. Another explanation: the enclosure of the heart Their heart which is closed from understanding to return to Me.
שִׁחֶתְךָ יִשְׂרָאֵל כִּי־בִי בְעֶזְרֶֽךָ׃
O Yisra᾽el thou hast destroyed thyself; for thou art against me, against thy help.
O Yisra᾽el thou hast destroyed thyself; for thou art against me, against thy help.
Rashi
שחתך ישראל. חבלת עצמך ישראל כי בי פשעת מרדת בעזרך ומקרא קצר הוא זה והמבין בלשון המקרא מיושב הוא על הלב:
You have destroyed yourself, O Israel Heb. שִּׁחֶתְךָ.
כי בי. כי בי היה המרד אשר מרדת וא"ת מה איכפת לך בעזרך מרדת כשמרדת בי:
for against Me you have rebelled: you have rebelled against your help. This is an ellipsis, but [to] one who understands the language of the Scriptures, it makes sense. For against Me was the rebellion which you rebelled, and if you ask, “What does it mean to You?” Against your help you rebelled when you rebelled against Me.
אֱהִי מַלְכְּךָ אֵפוֹא וְיוֹשִׁיעֲךָ בְּכׇל־עָרֶיךָ וְשֹׁפְטֶיךָ אֲשֶׁר אָמַרְתָּ תְּנָה־לִּי מֶלֶךְ וְשָׂרִֽים׃
Where is thy king, that he may save thee in all thy cities? and thy judges of whom thou didst say, Give me a king and princes?
Where is thy king, that he may save thee in all thy cities? and thy judges of whom thou didst say, Give me a king and princes?
Rashi
אהי מלכך איפוא. י"ת איה מלכך ואני אומר אינו צריך לעקרו ממשמעותו אהי עומד מנגד לראות איפא מלכך שאעשה עצמי רואה מה אחריתך איפא מושיעך:
I will be, where is your king? Heb. אֱהִי מַלְכְּךָ אֵפוֹא. Jonathan renders: Where is your king? But I say that it is unnecessary to interpret it other than its apparent meaning. I will be standing from afar to see where your king is, for I will make Myself see what your end will be, where your savior is.
אֶֽתֶּן־לְךָ מֶלֶךְ בְּאַפִּי וְאֶקַּח בְּעֶבְרָתִֽי׃ {פ}
I give thee a king in my anger, and take him away in my wrath.
I give thee a king in my anger, and take him away in my wrath.
צָרוּר עֲוֺן אֶפְרָיִם צְפוּנָה חַטָּאתֽוֹ׃
The iniquity of Efrayim is bound up; his sin is laid in store.
The iniquity of Efrayim is bound up; his sin is laid in store.
Rashi
צרור עון אפרים. לא ויתרתי עליו צפון הוא אתי:
The iniquity of Ephraim is bound up I did not overlook it; it is laid up with Me.
חֶבְלֵי יוֹלֵדָה יָבֹאוּ לוֹ הוּא־בֵן לֹא חָכָם כִּי־עֵת לֹֽא־יַעֲמֹד בְּמִשְׁבַּר בָּנִֽים׃
The pangs of a travailing woman shall come upon him: he is an unwise son; for this is no time to tarry, at the moment of childbirth.
The pangs of a travailing woman shall come upon him: he is an unwise son; for this is no time to tarry, at the moment of childbirth.
Rashi
כי עת. צרה באה לו אשר לא יוכל לעמוד ולהתקיים:
for [it is] a time For a time of trouble has come upon him, from which he will not be able to stand and endure.
במשבר בנים. שהיולדת יושבת עליו לילד ובלע"ז קורין למשבר שיל"א:
in the birthstool of the children upon which the woman in confinement sits to give birth. And in Old French they call a birthstool sele.
במשבר בנים. כמשבר העשוי ללידת בנים:
in the birthstool of the children i.e., in the birthstool made for the birth of children.
מִיַּד שְׁאוֹל אֶפְדֵּם מִמָּוֶת אֶגְאָלֵם אֱהִי דְבָרֶיךָ מָוֶת אֱהִי קׇֽטׇבְךָ שְׁאוֹל נֹחַם יִסָּתֵר מֵעֵינָֽי׃
I would ransom them from the power of She᾽ol; I would redeem them from death: O death where are thy plagues? O She᾽ol, where is thy destruction? compassion shall be hidden from my eyes.
I would ransom them from the power of She᾽ol; I would redeem them from death: O death where are thy plagues? O She᾽ol, where is thy destruction? compassion shall be hidden from my eyes.
Rashi
מיד שאול אפדם. אני הוא שהייתי פודם מיד שאול וגואלם ממות אבל עתה אהי דבריך מות אשים עצמי לדבר עליך דברי מות:
From the clutches of the grave I would ransom them I am He Who would ransom them from the clutches of the grave and redeem them from death, but now... I will be your words of death Heb. אֱהִי דְבָרֶיךָ. I will place Myself to speak of you words of death.
אהי. קוטב עליך גזרת שאול:
I will decree...upon you Heb. קָטָבְךָ. I will decree upon you the decree of the grave.
נוחם יסתר מעיני. לא אנחם על הרעה הזאת, נוחם לשון ניחום והמ"ם משורש התיבה כמו מ"ם של נועם שהרי הטע' למעלה והחי"ת נקוד פתח ואם היה לשון נח והמ"ם משמש בו לשון רבים היה טעמו תחת החי"ת ונקודה קמץ נוחם רוחם:
Remorse shall be hidden from My eyes Heb. נֹחַם. I will not regret this evil. נֹחֵם is an expression of regret (נִחוּם), and the “mem” is a radical like the “mem” of נֹעַם, pleasantness, for the accent is on the first syllable, and the “heth” is vowelized with a “pattah.” Were it an expression of resting (נָח), with the “mem” serving as a suffix denoting the plural, the accent would be under the “heth,” and it would be vowelized with a “kamatz” [like כֹּחָם their strength; רוּחָם, their spirit.]
כִּי הוּא בֵּין אַחִים יַפְרִיא יָבוֹא קָדִים רוּחַ יְהֹוָה מִמִּדְבָּר עֹלֶה וְיֵבוֹשׁ מְקוֹרוֹ וְיֶחֱרַב מַעְיָנוֹ הוּא יִשְׁסֶה אוֹצַר כׇּל־כְּלִי חֶמְדָּֽה׃
Though he be fertile among the reed grass, an east wind shall come, the wind of the Lord shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all precious vessels.
Though he be fertile among the reed grass, an east wind shall come, the wind of the Lord shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all precious vessels.
Rashi
כי הוא בין אחים יפריא. ת"י ארי אינון מתקריין בנין ועובדין מקלקלין אסגיאו אחים ל' דבר רע כמו (יחזקאל כ״א:כ׳) את עשויה לברק ואמר אח אל כל תועבות (שם ז):
For though he flourish among the marshes Heb. כִּי הוּא בֵּין אַחִים יַפְרִיא. Jonathan renders: For they are called sons, but they increased corrupt deeds. אַחִים An expression of an evil thing. Comp. (Ezekiel 21:20) “Woe! (אָח) It is made for a blade.” Also (ibid. 6:11) “And say, ‘Woe!’ (אָח) to all the... abominations.” יַפְרִיא An expression similar to (Deut. 29:17) פֹּרֶה רֹאשׁ וְלַעֲנָה, that hears (פֹּרַה) hemlock and wormwood.” But I say that אַחִים is an expression similar to (Gen. 41:2) “And they grazed in the marsh (בָּאָחוּ).”
יפריא. לשון פורה ראש ולענה (דברים כ״ט:י״ז) ואני אומר אחים לשון ותרענה באחו (בראשית מ״א:ב׳) בין אחים יפריא מפריח וצומח באחו בין אחים בין הגדל בפלגי מים אשר תמיד יפריא ולפי שדימהו לאחו הוא אומר יבא קדים ויבוש מקורו, ד"א כי הוא בין אחים יפריא ירבעם הוא בן שהפריא אחוותן של ישראל על ידו נחלקו לשני ממלכות יפריא לשון פרא אדם:
For though he flourish among the marshes Heb. יַפְרִיא. Blossoms and grows in the marsh. Among the marshes, among those growing in the marshes, which always flourish. And, since He compares him to a marsh, He says: An east wind shall come... and his spring shall dry up. Another explanation: For he decreased among the brothers, i.e., Jeroboam. He was a son who decreased the brotherhood [other versions: the heritage] of Israel. Through him, they were divided into two kingdoms. Decreased יַפְרִיע. An expression similar to (Gen. 16:12) “One who decreases men (פֶּרֶא אָדָם) .”
יבוא קדים. מלך תקיף כרוח קידומא במימרא דה' מאורח מדברא יסק:
an east wind shall come A king, strong as the east wind, shall come up by the word of the Lord from the way of the desert.
הוא ישסה. אותו המלך ישסה אוצרות כל כלי חמדתו:
he shall plunder That king shall plunder the treasures of all coveted vessels.
כדבר אפרים רתת. כשקנא ירבעם למקום ודבר כנגד שלמה דברים קשים וברעדה שהרי מלך גדול היה שלמה:
When Ephraim spoke with trembling When Jeroboam showed zeal for the Omnipresent and spoke harshly against Solomon, and tremblingly, for Solomon was a great king.