Tanach
Hoshea 4 הושע ד׳
Part of: Petuchah, Hosea 4:1
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
שִׁמְעוּ דְבַר־יְהֹוָה בְּנֵי יִשְׂרָאֵל כִּי רִיב לַֽיהֹוָה עִם־יוֹשְׁבֵי הָאָרֶץ כִּי אֵין־אֱמֶת וְֽאֵין־חֶסֶד וְאֵֽין־דַּעַת אֱלֹהִים בָּאָֽרֶץ׃
Hear the word of the Lord, you children of Yisra᾽el: for the Lord has a controversy with the inhabitants of the land, because there is no truth, nor love, nor knowledge of God in the land.
Hear the word of the Lord, you children of Yisra᾽el: for the Lord has a controversy with the inhabitants of the land, because there is no truth, nor love, nor knowledge of God in the land.
אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף פָּרָצוּ וְדָמִים בְּדָמִים נָגָֽעוּ׃
There is swearing, and lying, and killing, and stealing, and committing adultery; they break all bounds, and blood leads to blood.
There is swearing, and lying, and killing, and stealing, and committing adultery; they break all bounds, and blood leads to blood.
Rashi
פרצו. ת"י ומולידין בנין מנשי חבריהון:
they break all bounds Jonathan paraphrases: They bear children from their friends’ wives.
ודמים בדמים נגעו. חובין על חובין מוסיפין ולפי משמעו פרצו הגדר והרבו שפיכות דמים עד נגע דם הרוג זה בדם חבירו:
blood touches blood They multiply transgression upon transgression (Targum Jonathan). Now according to its more apparent meaning: they broke down all bounds and increased bloodshed until the blood of one murdered person touches the blood of another.
עַל־כֵּן ׀ תֶּאֱבַל הָאָרֶץ וְאֻמְלַל כׇּל־יוֹשֵׁב בָּהּ בְּחַיַּת הַשָּׂדֶה וּבְעוֹף הַשָּׁמָיִם וְגַם־דְּגֵי הַיָּם יֵאָסֵֽפוּ׃
Therefore shall the land mourn, and everyone that dwells in it shall languish, along with the wild beasts, and the birds of the sky; indeed, the fish of the sea also shall be taken away.
Therefore shall the land mourn, and everyone that dwells in it shall languish, along with the wild beasts, and the birds of the sky; indeed, the fish of the sea also shall be taken away.
Rashi
תאבל. תחרב ויגדל האבל בה:
shall...mourn the land shall be destroyed and the mourning therein shall grow.
יאספו. יזערון מן קדם חוביהון לשון כליון כמו אסוף אסיפם (ירמיה ח):
shall be diminished Heb. יֵאָסְפוּ. Jonathan renders: diminished because of their sins. It is an expression of destruction, similar to, “I will utterly consume them (אָסֹף אֲסִיפֵם)” (Jeremiah 8:13).
אַךְ אִישׁ אַל־יָרֵב וְאַל־יוֹכַח אִישׁ וְעַמְּךָ כִּמְרִיבֵי כֹהֵֽן׃
Yet let no man strive, and let none accuse: for thy people are as they that strive with the priest.
Yet let no man strive, and let none accuse: for thy people are as they that strive with the priest.
Rashi
אך איש אל ירב. אתם מתרין בנביאי אמת שלא יריבון אתכם ולא יוכיחו אתכם כמו שנאמר בעמוס (עמוס ז׳:י׳) שאמר לו אמציה כהן בית אל לא תנבא על בית ישראל ולא תטיף על בית ישחק והוא בימי ירבעם בן יואש שנתנבא הושע בימיו:
let no man strive You forewarn the true prophets not to strive with you nor to reprove you, as it is written concerning Amos (7:16), that Amaziah the priest of Bethel said to him (i.e. to Amos): “Do not prophesy against Israel, and do not preach against the house of Isaac.” This transpired in the days of Jeroboam the son of Joash in whose time Hosea prophesied.
ועמך כמריבי כהן. נצן עם מלפיהון שהכהנים היו בני הוראה כמו שנאמר יורו משפטיך ליעקב (דברים ל״ג:י׳):
them who strive with the priest They strive with their instructors, for the priests were the instructors, as it is written [concerning the priestly tribe of Levi]: “They shall teach Your judgments to Jacob, etc.” (Deut. 33:10).
וְכָשַׁלְתָּ הַיּוֹם וְכָשַׁל גַּם־נָבִיא עִמְּךָ לָיְלָה וְדָמִיתִי אִמֶּֽךָ׃
Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Rashi
וכשלת היום וגו'. ותתקלון ביממא ויתקלון נביאי שקרא דעמכון כדבליליא ואבהית כנשתכון ואבייש כניסיה שלכם:
stumble You shall stumble in the daytime and the false prophets with you shall also stumble as if it were night, and I will (thereby) put to shame your assembly. [from Targum Jonathan]
נביאי עמך. נביאים שעמך:
the prophet that is with you To be understood as the plural: The prophets that are with you.
ודמיתי. כמו נדמו עמי כאדם היושב ותוהא ואין מענה בפיו:
silence Heb. וְדָמִתִי similar to: “my people were silenced (Heb. נִדְמוּ עַמִי of v. 6)” just as a man who sits bewildered and cannot respond.
נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת כִּי־אַתָּה הַדַּעַת מָאַסְתָּ (ואמאסאך) [וְאֶמְאָֽסְךָ] מִכַּהֵן לִי וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם־אָֽנִי׃
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the Tora of thy God, I will also forget thy children.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the Tora of thy God, I will also forget thy children.
Rashi
אשכח בניך. שאותן שעמדו על הר סיני נתנו בניה' ערבים תחת אבותיהם לשמור את התורה:
forget your children For those who stood on Mt. Sinai offered their children as surety for their parents to keep the Torah. [based on Tanhuma, vayigash 2, Mid. Psalms 8:4]
כְּרֻבָּם כֵּן חָטְאוּ־לִי כְּבוֹדָם בְּקָלוֹן אָמִֽיר׃
As they were increased, the more they sinned against me: I will change their glory into shame.
As they were increased, the more they sinned against me: I will change their glory into shame.
Rashi
כרובם כן חטאו. כשרבו וגדלו כן הוסיפו לחטוא כן חטאו לשון עברי' כן בכמה מקומות כאשר יענו אותו כן ירבה (שמות א׳:י״ב) קראו להם כן הלכו מפניהם (הושע י״א:ב׳) כל כמה שהנביאים קוראין להם להוכיחן כן הם היו בורחין מפניהם:
the more they have sinned against me As they multiplied and increased, so they continued to sin. (Heb. כֵן חָטְאוּ.) So is the Hebrew expression in numerous places: “As they afflicted them, so they increased (Heb. כֲּאֲשֶׁר יְעַנוּ אוֹתוֹ כֵן יִרְבֶּה);” “As they called them so they turned away from them, (Heb. קָרְאוּ לָהֶם כֵּן הָלְכוּ מִפְּנֵיהֶם Hosea 11:2),” the more the prophets called after them to rebuke them, so they ran away from them.
כרובם כן חטאו. לפיכך כבודם בקלון אמיר:
the more they have increased the more they have sinned Therefore “I will exchange their glory for shame.”
חַטַּאת עַמִּי יֹאכֵלוּ וְאֶל־עֲוֺנָם יִשְׂאוּ נַפְשֽׁוֹ׃
They feed on the sin of my people, and they set their heart on their iniquity.
They feed on the sin of my people, and they set their heart on their iniquity.
Rashi
חטאת עמי. כל חטאת שבספר תרי עשר פתחין לפי שכולן דבוקין חוץ מאחת (מיכה א׳:י״ג) ראשית חטאת היא לבת ציון חטאותיה' של עמי יאכלו אותם נביאי השקר שאמר להם למעלה וכשל גם נביא עמך נעשו להם כהני במות ואוכלין מה שהיו כהנים ראויין לאכול:
the sin-offerings of My people Heb. חַטַּאת־עַמִּי. Every (mention of) חַטַּאת in the books of the Twelve Prophets appear with (the diacritical voweling of) ‘patachin’ (under the letter ט) as follows: חַטַּאת, since all are connected (to the following word) with the exception of one: “she was the beginning of sin to the daughter of Zion. (Heb. חַטָּאת הִיא לְבַת־צִיּוֹן Michah 1:3).” The sin-offerings of my nation shall be eaten by the false prophets concerning whom had been stated above: “and the prophet that is with you shall also stumble with you (v. 5).” They became for them priests of the high places who would eat what the legitimate priests should rightfully have eaten.
ואל עוונם. של ישראל ישא הנביא נפשו והנביא עצמו מצפה שיביאו לו ממון וקרבנות לכפרה:
set their heart on their iniquity On the iniquity of the people of Israel, the prophet sets his heart; for the prophet himself hopes that they shall bring him money and sacrifices to expiate their sins.
וְהָיָה כָעָם כַּכֹּהֵן וּפָקַדְתִּי עָלָיו דְּרָכָיו וּמַעֲלָלָיו אָשִׁיב לֽוֹ׃
And it shall be, like people, like priest: and I will punish them for their ways, and reward them for their doings.
And it shall be, like people, like priest: and I will punish them for their ways, and reward them for their doings.
Rashi
והיה כעם ככהן. אני אשוה את העם לבזיון כהני שחללו אות' מכהן להם ולכן אף אני אחלל את העם בעכו"ם כן ת"י:
like people, like priest I will equate the nation to the disgrace of the priests whom I desecrated from administering to them. So will I desecrate them among the nations. So had Jonathan translated.
וְאָֽכְלוּ וְלֹא יִשְׂבָּעוּ הִזְנוּ וְלֹא יִפְרֹצוּ כִּֽי־אֶת־יְהֹוָה עָזְבוּ לִשְׁמֹֽר׃
For they shall eat, and not have enough: they shall commit harlotry, and shall not increase: because they have ceased to take heed to the Lord.
For they shall eat, and not have enough: they shall commit harlotry, and shall not increase: because they have ceased to take heed to the Lord.
Rashi
ולא יפרוצו. לא יגדלו בנים:
shall not increase Shall not raise children.
זְנוּת וְיַיִן וְתִירוֹשׁ יִֽקַּֽח־לֵֽב׃
Harlotry and wine and new wine take away the heart.
Harlotry and wine and new wine take away the heart.
Rashi
זנות ויין ותירוש. שהם עסוקין בם לקחו את לבם מאחרי:
take away the heart The harlotry and [old] wine and new wine with which they are involved have captured their hearts away from me.
עַמִּי בְּעֵצוֹ יִשְׁאָל וּמַקְלוֹ יַגִּיד לוֹ כִּי רוּחַ זְנוּנִים הִתְעָה וַיִּזְנוּ מִתַּחַת אֱלֹהֵיהֶֽם׃
My people ask counsel of a piece of wood, and their staff declares to them! For the spirit of harlotry has caused them to err, and they have gone astray lewdly from under their God.
My people ask counsel of a piece of wood, and their staff declares to them! For the spirit of harlotry has caused them to err, and they have gone astray lewdly from under their God.
Rashi
בעצו ישאל. בדמות שעשה מן העץ:
takes counsel of his piece of wood Of the idol which he has made of wood.
יגיד לו. אל דבריו הוא שומע שאומרים לו נביאי הבעל בשם עכו"ם:
declares to him To his words (the rod’s) he hearkens: that which the prophets of Baal declare to him in the name of the idols.
עַל־רָאשֵׁי הֶהָרִים יְזַבֵּחוּ וְעַל־הַגְּבָעוֹת יְקַטֵּרוּ תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ עַל־כֵּן תִּזְנֶינָה בְּנוֹתֵיכֶם וְכַלּוֹתֵיכֶם תְּנָאַֽפְנָה׃
They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and terebinths, because the shadow thereof is good: therefore your daughters commit harlotry, and your daughters in law commit adultery.
They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and terebinths, because the shadow thereof is good: therefore your daughters commit harlotry, and your daughters in law commit adultery.
Rashi
אלון. קייאני"א בלע"ז שגדל בו פרי שקורין גלננ"ץ בלע"ז:
oaks kיsna (chיna) in old French, upon which grows a fruit called ‘glant’ in old French (acorns).
לבנה. עץ שקליפתו לבנה:
styraxes Heb. לִבְנֶה, a tree whose bark is white (Heb. לָבָן).
אלה. אולמ"א בלע"ז שענפיו מרובין ונוטעין אותו לצל:
elms ‘olma’ in old French, whose branches are many and are planted for shade.
על כן תזנינה בנותיכם. על שאתם מתחברין לעכו"ם כמשפטי הגוי' הקדמוני' והם מתחברים עמכם ואתם הייתם מתחתנים בם ובנותיכ' הנולדות לכם מבנותיה' נוהגות כמנהג אמן ומזנות, כן ת"י:
therefore Because you participate in idolatry, and the gentile nations join you, you therefore intermarry with them; [hence] your daughters born to you from their daughters act in the manner of their mothers and commit adultery. So does Jonathan interpret.
לֹא־אֶפְקוֹד עַל־בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל־כַּלּֽוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי־הֵם עִם־הַזֹּנוֹת יְפָרֵדוּ וְעִם־הַקְּדֵשׁוֹת יְזַבֵּחוּ וְעָם לֹֽא־יָבִין יִלָּבֵֽט׃
I will not punish your daughters when they commit harlotry, nor your daughters in law when they commit adultery: for they themselves go aside with harlots, and they sacrifice with prostitutes: therefore the people that does not understand shall be trodden down.
I will not punish your daughters when they commit harlotry, nor your daughters in law when they commit adultery: for they themselves go aside with harlots, and they sacrifice with prostitutes: therefore the people that does not understand shall be trodden down.
Rashi
לא אפקוד על בנותיכם. עוד לבדקן במים המרים כשתזנינה למה כי בעליהם עם זונות יפרדו וכאשר אין האיש מנוקה מעון אין המים בודקין את אשתו:
I will not punish your daughters anymore, to test them with the ‘bitter waters’ should they commit adultery. Why? Because their husbands join with harlots; for once the man is not free of sin, the waters do not test his wife. [based on Sifrei Num. 5:82 and Sotah 47a]
יפרדו. ת"י מסתייען לשון סיעה כלומר מתחברין אתם לשתות יין ומנחם חברו אצל עבשו פרודות שהם חביות יין:
join Heb. יִפָרֵדוּ. Jonathan translates מִסְתַייעָן from סִיעָה, ‘a company,’ that is, they join with them (the harlots) in drinking wine. Now Menahem [Machbereth Menahem p. 145] connects it with עָבְשוּ פְרוּדוֹת “the wine barrels decay” (of Joel 1:17) where they (פְרוּדוֹת) are wine barrels.
ועם לא יבין ילבט. אחרי שאינכם נותנין לב להבין לפיכך תתלבטו ללקות פורענות ליבוט ל' טורח הדרך וליאות משא דילשי"ר בלע"ז:
the people that does not understand shall be knocked about Because you do not set your heart to comprehend, therefore you shall be knocked about, struck with (divine) visitation: יִלָּבֵט is an expression of road weariness and toilsome burden, ‘dיlaser’ in old French.
אִם־זֹנֶה אַתָּה יִשְׂרָאֵל אַל־יֶאְשַׁם יְהוּדָה וְאַל־תָּבֹאוּ הַגִּלְגָּל וְאַֽל־תַּעֲלוּ בֵּית אָוֶן וְאַל־תִּשָּׁבְעוּ חַי־יְהֹוָֽה׃
Though thou, Yisra᾽el, dost play the harlot, let not Yehuda also be guilty; and do not come to Gilgal, nor go up to Bet-aven, nor swear, As the Lord lives.
Though thou, Yisra᾽el, dost play the harlot, let not Yehuda also be guilty; and do not come to Gilgal, nor go up to Bet-aven, nor swear, As the Lord lives.
Rashi
אם זונה אתה ישראל. לא ילמדו בני יהודה דרכם, ל"א אם זונה אתה ישראל אל יאשם יהודה אם זונה ישראל אין בני יהודה חייבין בכך ואיני מחייבם כמו שאמור למעלה (הושע א׳:ז׳) ואת בית יהודה ארחם:
Though you, O Israel, play the harlot the sons of Judah ought not learn their (sic) way. An alternate explanation is: Though you, O Israel, play the harlot, let not Judah become guilty. Though Israel is as a harlot, the sons of Judah are not guilty thereof, and I shall [therefore] not hold them accountable, as it is written above (1:17): “But I will have compassion upon the house of Judah.”
ואל תבואו. בני יהודה הגלגל ובלבד שלא יבואו בני יהודה הגלגל ששם י' השבטי' עובדים עכו"ם שנא' כל רעתם בגלגל (לקמן ט) בגלגל הרבו לפשוע (עמוס ד׳:ד׳):
and do not come you sons of Judah to Gilgal. (Judah shall be blameless) provided the sons of Judah do not come to Gilgal where the ten tribes worship [idols], as it is stated: “All their wickedness is in Gilgal” (Hosea 9:15); “[Come] to Gilgal and multiply transgression” (Amos 4:4).
ואל תעלו בית און. הוא בית אל שהעמיד שם ירבע' את העגלי':
nor go up to Beth- aven This is Bethel (which is called by the pejorative, Beth-aven, house of iniquity), for Jeroboam set up the calves there.
ואל תשבעו. עמהם חי ה' כי אם חי ה' יאמרו אכן לשקר ישבעו (ירמיהו ה׳:ב׳) כשהיו נשבעים בשקר היו מזכירים שם שמים וכשהיו נשבעין באמת נשבעים בשם הבעלים:
nor swear with them (the Israelite kingdom) “as the Lord lives,” “for if they say, ‘As the Lord lives,’ they, nevertheless, swear falsely” (Jer. 5:2). When they swore falsely, they would mention the name of Heaven, but when they swore truthfully, they would swear in the name of the Baalim.
כִּי כְּפָרָה סֹרֵרָה סָרַר יִשְׂרָאֵל עַתָּה יִרְעֵם יְהֹוָה כְּכֶבֶשׂ בַּמֶּרְחָֽב׃
For Yisra᾽el is headstrong like a headstrong heifer: now shall the Lord feed them as a lamb in a broad pasture?
For Yisra᾽el is headstrong like a headstrong heifer: now shall the Lord feed them as a lamb in a broad pasture?
Rashi
כי כפרה סוררה. כתורא דאתפטים ובעיט כן סרר ישראל מרוב אכילה ושתייה:
like a rebellious cow Like a fattened ox which kicks, so has Israel strayed due to an abundance of food and drink.
עתה ירעם. מרעית מצומצמת ככבש הרועה במרחב ולא כשור פטם שאובסין אותו בשעורין וכרשינין:
now shall the Lord feed them a limited feeding, as a lamb who feeds in a wide [sparsely vegetated] area, rather than as a fattened ox which is stuffed with barley and vetch.
חֲבוּר עֲצַבִּים אֶפְרָיִם הַֽנַּֽח־לֽוֹ׃
Efrayim is joined to idols: let him alone.
Efrayim is joined to idols: let him alone.
Rashi
חבור עצבים אפרים. נצמד לעכו"ם ואי אפשר לו לפרוש לפיכך הנח לו אתה הנביא ולא תנבא להוכיחו כי לא יועיל:
Ephraim is joined to idols [he] is joined to idols and cannot divest himself of them. Hence you, the prophet, ‘let him alone,’ and do not prophesy for the purpose of rebuking him since it will not avail.
סָר סׇבְאָם הַזְנֵה הִזְנוּ אָהֲבוּ הֵבוּ קָלוֹן מָגִנֶּֽיהָ׃
Their drunken bout is over; their lewd orgy is done; they have had their fill of love; their shield is disgrace.
Their drunken bout is over; their lewd orgy is done; they have had their fill of love; their shield is disgrace.
Rashi
סר סבאם. נעשה משתיהם זר מעלי סר ל' זר כמו (ירמיהו ב׳:כ״א) סורי הגפן נכריה כלו' סר ממקומו ונהפך לאחר:
Their drinking bouts have become strange Their drinking bouts have become estranged from Me. סָר is an expression of ‘foreign.’ Comp. (Jer. 2:21) “a degenerate wild vine (סוּרֵי הַגֶּפֶן נָכְרִיָּה),” i.e., removed from its place and changed to another.
סבאם. משתה יינם שהיה עם הזונות:
סָבְאָם Their wine feast that was with the harlots.
אהבו הבו קלון. הזמינו להם קלון הבו לשון הזמנה כמו הבה נרדה (בראשית י״א:ז׳) הבה נבנה (שם) הבה נתחכמה (שמות א):
love to invite disgrace Heb. הֵבוּ. They invited disgrace for themselves. הֵבוּ is an expression of preparation. Comp. (Gen. 11:4) “Get ready (הָבָה) and let us build,” “Get ready (הָבָה) and let us descend,” (Ex. 10: 1) “Get ready (הָבָה) and let us deal wisely.”
מגניה. שרי' ומלכיה:
her rulers Heb. מָגִנֶּיהָ, her shields, her princes and her kings.
צָרַר רוּחַ אוֹתָהּ בִּכְנָפֶיהָ וְיֵבֹשׁוּ מִזִּבְחוֹתָֽם׃ {פ}
The wind has bound her up in its wings, and they shall be ashamed because of their sacrifices.
The wind has bound her up in its wings, and they shall be ashamed because of their sacrifices.
Rashi
צרר רוח אותה בכנפיה. נדבק הרוח בכנפיה כעוף הזה שאין הרוח מניחתו לשכון עד שמוליכו למרחוק כן יבואו האויבים עליהם ויגלום בגולה:
The wind has bound her up in its wings The wind has attached itself to its wings, like a bird, which the wind does not permit to alight until it bears it off into the distance. So will the enemies come upon them and drive them into exile.
ואז יבשו מזבחותם. מזבחי תועבות' שאין פונים אליהם כאשר יאמר חטא חטאה כן יאמר זבח זבחה מן המקומות שהיו זובחים שם וכן ת"י מאיגורי תועבתהון מדרש תנחומא מצאתי לשון אגדות כאד' המאיים על איש המקניטו חייך שאני צורר לך בכנפיך כך המקרא הזה מאיים על ישראל קנאתי קשורה וחמתי להנקם באחרית ויבושו ממעשיהם:
and they shall be ashamed of their altars Heb. מִזְבְּחוֹתָם, of the altars of their deities (lit. their abominations), to which they do not turn. Now, just as חֵטְא, sin, can be stated in the feminine as חֲטָאָה, so can one say, instead of זֶבח, זִבְחָה, which denotes the places where they would sacrifice. And so did Jonathan render: of the altars of their abominations. Addendum according to Abarbanel: I found a Midrash Tanhuma, where it is an expression of tying, like a man who threatens a person who provokes him, “[I swear] by your life that I will tie it to you at your end.” So does this verse threaten Israel: “My zeal and My fury are tied up to avenge Myself at the end, and they will be ashamed of their deeds.”
אלה וכחש. נשבעין בשקר:
swearing and lying They swear falsely.