Tanach
Hoshea 2:1-15 הושע ב׳:א׳-ט״ו
Part of: Chapter 2
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וְֽהָיָה מִסְפַּר בְּנֵֽי־יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹֽא־יִמַּד וְלֹא יִסָּפֵר וְֽהָיָה בִּמְקוֹם אֲשֶׁר־יֵאָמֵר לָהֶם לֹא־עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵֽל־חָֽי׃
Yet the number of the children of Yisra᾽el shall be like the sand of the sea, which cannot be measured or numbered; and it shall come to pass, that instead of that which was said to them, You are not my people, it shall be said to them, You are the sons of the living God.
Yet the number of the children of Yisra᾽el shall be like the sand of the sea, which cannot be measured or numbered; and it shall come to pass, that instead of that which was said to them, You are not my people, it shall be said to them, You are the sons of the living God.
Rashi
וְנִקְבְּצוּ בְּנֵֽי־יְהוּדָה וּבְנֵֽי־יִשְׂרָאֵל יַחְדָּו וְשָׂמוּ לָהֶם רֹאשׁ אֶחָד וְעָלוּ מִן־הָאָרֶץ כִּי גָדוֹל יוֹם יִזְרְעֶֽאל׃
Then shall the children of Yehuda and the children of Yisra᾽el be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Yizre᾽el.
Then shall the children of Yehuda and the children of Yisra᾽el be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Yizre᾽el.
Rashi
ראש אחד. דוד מלכם:
one head David their king.
כי גדול יום. קבוץ זריעתם:
for great is the day of Jezreel The gathering of their sowing.
אִמְרוּ לַאֲחֵיכֶם עַמִּי וְלַאֲחוֹתֵיכֶם רֻחָֽמָה׃
Say to your brothers, ῾Ammi (My people;) and to your sisters, Ruĥama (Pitied.)
Say to your brothers, ῾Ammi (My people;) and to your sisters, Ruĥama (Pitied.)
Rashi
אמרו לאחיכם עמי. כתרגומו תובו לאורייתי ועל כנישתכון ארחם:
Say to your brethren, “Ammi” To be explained according to the Targum: Return to My Torah, and I will grant clemency to your nation.
רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיהָ וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶֽיהָ׃
Contend with your mother, contend: for she is not my wife, nor am I her husband: let her therefore put away her harlotry out of her sight, and her adulteries from between her breasts;
Contend with your mother, contend: for she is not my wife, nor am I her husband: let her therefore put away her harlotry out of her sight, and her adulteries from between her breasts;
Rashi
ריבו באמכם. בכנסייה שלכם של עכשיו שהיא אם לדורות הבאים:
Strive with your mother, strive With your nation of today, which is the mother of future generations.
מבין שדיה. דרך הנואפות שממעכין להם בין דדיהם ויונתן תירגם ופולחן טעותהא מבין קירוהא:
and her adulteries from between her breasts It is customary among the adulteresses that they [i.e., their lovers] squeeze them between their breasts. Jonathan renders: And the worship of idols from among her cities.
פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּֽלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָֽא׃
lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.
lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.
Rashi
כיום הולדה. כיום שמצאתיה במצרים כמו שמפורש ביחזקאל (יחזקאל ט״ז:ד׳) ומולדתך ביום הולדת אותך לא כרת שרך ותושלכי על פני השדה בגועל נפשך לא חסה עליך עין (שם):
as [on] the day she was born Like the day that I found her in Egypt, as is delineated in Ezekiel (16: 4, 5): “And as for your birth, on the day you were born your navel was not cut etc. No eye took pity on you etc. with a loathing of your body.”
כמדבר. גזירות שגזרתי עליהם במדבר שם יתמו ושם ימותו (במדבר י״ד:ל״ה):
like a desert This alludes to the decrees that I decreed upon you (Parshandatha: them) in the desert, viz. that there they should perish and there they would die (Num. 14:35).
והמתיה. ואקטלינה:
and [I will] cause her to die Jonathan renders: And I will kill her.
וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּֽי־בְנֵי זְנוּנִים הֵֽמָּה׃
And I will not have mercy upon her children; for they are the children of harlotry.
And I will not have mercy upon her children; for they are the children of harlotry.
כִּי זָֽנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַֽהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָֽי׃
For their mother has played the harlot: she who conceived them has acted shamefully: for she said, I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.
For their mother has played the harlot: she who conceived them has acted shamefully: for she said, I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.
Rashi
אמם. כנסיה שלהם:
their mother Their nation.
הובישה הורתם. בהיתו מלפיהון החכמים המורים להם הוראות בושים מפני עמי הארץ אומרים להם לא תגנובו והם גונבים לא תלוו ברבית והם מלווים:
she who conceived them behaved shamefully Jonathan, who renders: Their teachers are ashamed. The wise men who teach them with instructions are ashamed before the ignorant populace. They tell them, “You shall not steal,” but they steal. “You shall not lend for interest,” but they lend.
אחרי מאהבי. בדרכי העכו"ם:
after my lovers In the ways of the nations.
לָכֵן הִנְנִי־שָׂךְ אֶת־דַּרְכֵּךְ בַּסִּירִים וְגָֽדַרְתִּי אֶת־גְּדֵרָהּ וּנְתִיבוֹתֶיהָ לֹא תִמְצָֽא׃
Therefore, behold, I will hedge up thy way with thorns, and make a wall against her, that she shall not find her paths.
Therefore, behold, I will hedge up thy way with thorns, and make a wall against her, that she shall not find her paths.
Rashi
הנני שך. ל' סגירה כמו הסר משוכתו (ישעיהו ה׳:ה׳) כמשוכת חדק (משלי טו):
behold I will close off Heb. שָׂךְ an expression of closing. Comp. (Isaiah 5:5) “remove its hedge (מְשׂוּכָּתוֹ)”; (Proverbs 15:19) “as though hedged (כִּמְשֻּׂכַת) by thorns.”
את דרכך. דרכים ושבילים שאת הולכת בהם:
your way The ways and paths in which you go.
וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָֽתָּה׃
And she shall follow after her lovers, but she shall not catch them; and she shall seek them, but shall not find them: then she shall say, I will go and return to my first husband; for then it was better with me than now.
And she shall follow after her lovers, but she shall not catch them; and she shall seek them, but shall not find them: then she shall say, I will go and return to my first husband; for then it was better with me than now.
Rashi
ורדפה. ממשקלות לשון כבד הוא זה כמו (שם יב) ומרדף רקים פורקציי"ר בלע"ז כלומר תחזור אחריהם ולא תשיגם:
And she shall pursue Heb. וְרִדְּפָה This is one of the intensive conjugations. Comp. (Proverbs 12:11) “and he who pursues empty ones” (porcacier in O.F:, poursuivra in modern French), to pursue. I.e. she will follow them and not overtake them.
את מאהביה. מצרים ואשור ולא תוכלי לבקש מהם עזרה:
her lovers Egypt and Assyria, and you will not be able to seek aid from them.
ובקשתם. ובקשה אותם:
and she shall seek them Heb. וּבִקְשָׁתַם, a combination of וּבִקְשָׁה אוֹתָם.
וְהִיא לֹא יָֽדְעָה כִּי אָֽנֹכִי נָתַתִּי לָהּ הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּֽעַל׃
For she did not know that it was I who gave her the corn, and the wine, and the oil, and multiplied silver and gold for her, which they used for the Ba῾al.
For she did not know that it was I who gave her the corn, and the wine, and the oil, and multiplied silver and gold for her, which they used for the Ba῾al.
Rashi
לא ידעה. לא שמה אל לבה והראית עצמה כלא יודעת:
But she did not know She did not lay it to her heart, but showed herself as unknowing.
וכסף הרביתי לה וזהב. והם עשאוהו לבעל:
and I gave her much silver and gold but they made it for Baal.
לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָֽהּ׃
Therefore I will take back my corn in its time, and my wine in its season, and will take away my wool and my flax which were to cover her nakedness.
Therefore I will take back my corn in its time, and my wine in its season, and will take away my wool and my flax which were to cover her nakedness.
Rashi
בעתו. בעת גמר בישול הפירות:
in its time At the time the produce completes its ripening.
והצלתי. ממנה:
and I will separate [Heb. וְהִצַּלְתִּי] from her.
צמרי ופשתי. אשר היה לכסות את ערותה, כל הצלה שבמקרא לשון תרומה והפרשה הוא ומוכיח עליו ויצל אלהים את מקנה אביכם (בראשית ל״א:ט׳) כי כל העושר אשר הציל (שם):
My wool and My flax. which was to cover her nakedness. Every expression of הָצָלָה in Scripture is an expression of separation and setting apart. Proof of this we find in (Gen. 31:9) “And God separated (וַיַצֵּל) your father’s cattle,” (ibid.:16) “For all the wealth that... separated (הִצִיל).”
וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִֽי׃
And now I will uncover her lewdness in the sight of her lovers, and none shall deliver her out of my hand.
And now I will uncover her lewdness in the sight of her lovers, and none shall deliver her out of my hand.
Rashi
ואיש לא יצילנה מידי. אף זכות אבותם תמה:
and no man shall save her from My hand Even the merits of the Patriarchs have been depleted. [from Shabbath 55a]
וְהִשְׁבַּתִּי כׇּל־מְשׂוֹשָׂהּ חַגָּהּ חׇדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָֽהּ׃
I will also bring all her mirth to an end, her feast days, her new moons, and her sabbaths, and all her appointed times.
I will also bring all her mirth to an end, her feast days, her new moons, and her sabbaths, and all her appointed times.
וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶֽה׃
And I will blight her vines and her fig trees, concerning which she has said, These are my rewards that my lovers have given me: and I will make them a forest, and the wild beasts shall eat them.
And I will blight her vines and her fig trees, concerning which she has said, These are my rewards that my lovers have given me: and I will make them a forest, and the wild beasts shall eat them.
Rashi
והשמותי. לשון שממה:
And I will lay waste Heb. וַהֲשִׁמֹּתִי, an expression of desolation (שְּׁמָמָה).
אתנה. כמו אתנן:
hire אֶתְנָה, like אֶתְנָן.
ושמתים ליער. שהחיות מהלכות שם ואוכלות הפירות:
and I will make them a forest where the beasts walk and eat the fruit.
וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהֹוָֽה׃ {ס}
And I will visit upon her the days of the Be῾alim, on which she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgot me, says the Lord.
And I will visit upon her the days of the Be῾alim, on which she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgot me, says the Lord.
Rashi
ופקדתי עליה. שכר פורענות:
And I will visit upon her the retribution of...
ימי הבעלים אשר תקטיר. תמיד להם ול' הווה הוא:
the days of the baalim to whom she burnt incense constantly to them, and this is a present tense.
ותעד נזמה וחליתה. ל' עדי כזונה המתקשטת לקראת נואפים:
and she adorned herself with her earrings and her jewelry Heb. וַתַּעַד, an expression of jewelry (עֲדִי). Like a harlot who adorns herself to greet her paramours.
וחליתה. בל' ערבי הוא קישוט:
And חֶלְיָתָה is an Arabic term meaning jewelry.
והיה מספר. מה ענין פורענות ונחמה סמוכין בדבור אחד, ורבותינו פירשו בפסחים הרגיש הושע בעצמו שחטא על שאמר החליפם עמד ובקש עליהם רחמים, ובספרי דבי רב פרשת וישב ישראל בשטים שנינו רבי אומר יש פרשיות סמוכות זו לזו ורחוקות זו מזו כרחוק מזרח ממערב כי אתם לא עמי והיה מספר בני ישראל כחול הים מה ענין זה אצל זה משל למלך שכעס על אשתו שלח אחר הסופר לבוא ולכתוב לה גט עד שלא בא הסופר נתרצה המלך לאשתו אמר המלך אפשר יצא סופר זה מכאן חלוק כלומר לבו חלוק ותוהה לומר למה שלח אחרי אמר לו בא וכתוב לה שאני כופל לה כתובתה ולפי פשוטו כך היא סמיכתו כי אתם לא עמי ואנכי לא אהיה לכם אראה עצמי כאילו איני לכם ותגלו לבין האומות ואף שם תרבו ותצמחו ושם תשובו אל לבבכם לשוב אלי כמו שנאמר על ידי משה (דברים ל) והשבות אל לבבך בכל הגוים אשר הדיחך וגו' ושב ה' אלהיך את שבותך וגו' אף כאן ונקבצו בני יהודה ובני ישראל יחדיו וגו':
And the number...shall be What is the connection of retribution and consolation juxtaposed in one speech? Our Rabbis explained in Pesachim (87b): Hosea felt that he had sinned by saying, “Exchange them for another nation.” He stood and begged mercy for them (See above 1:2). And in Sifrei Devei Rav, in the section commencing: “And Israel abode in Shittim” (Num. 25) we learned: Rabbi says: Some sections are close to each other yet as far apart as east is far from west. “For you are not My people... And the number of the children of Israel shall be as the sand of the sea.” What is the connection of one to the other? This can be compared to a king who became angry with his wife. He summoned a scribe to come and write a bill of divorcement. Before the scribe arrived, the king became reconciled with his wife. Said the king, “Is it possible that this scribe should leave here divided?” I.e. his heart should be divided and bewildered, saying, “Why did the king send for me?” He said to him, “Come and write that I am doubling her kethubah.” And according to its simple meaning, this is the reason for its juxtaposition. “For you are not My people, and I will not be yours.” I will show Myself as though I am not yours, and you shall be exiled among the nations, and even there you shall multiply and grow, and there you shall lay it to your heart to return to Me, as it is said through Moses (Deut. 30:1,3): “And you shall lay it to your heart among all the nations where...has exiled you etc. And the Lord your God shall return your captivity.” Here too, “And the children of Judah and the children of Israel shall be gathered together.”