Tanach
Michah 1 מיכה א׳
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
דְּבַר־יְהֹוָה ׀ אֲשֶׁר הָיָה אֶל־מִיכָה הַמֹּרַשְׁתִּי בִּימֵי יוֹתָם אָחָז יְחִזְקִיָּה מַלְכֵי יְהוּדָה אֲשֶׁר־חָזָה עַל־שֹׁמְרוֹן וִירֽוּשָׁלָֽ͏ִם׃
The word of the Lord that came to Mikha the Morashtite in the days of Yotam, Aĥaz, Yeĥizqiyya, kings of Yehuda, which he saw concerning Shomeron and Yerushalayim.
The word of the Lord that came to Mikha the Morashtite in the days of Yotam, Aĥaz, Yeĥizqiyya, kings of Yehuda, which he saw concerning Shomeron and Yerushalayim.
Rashi
שִׁמְעוּ עַמִּים כֻּלָּם הַקְשִׁיבִי אֶרֶץ וּמְלֹאָהּ וִיהִי אֲדֹנָי יֱהֹוִה בָּכֶם לְעֵד אֲדֹנָי מֵהֵיכַל קׇדְשֽׁוֹ׃
Hear, all you peoples; hearken, O earth, and all that is in it: and let the Lord God be witness against you, the Lord from his holy temple.
Hear, all you peoples; hearken, O earth, and all that is in it: and let the Lord God be witness against you, the Lord from his holy temple.
Rashi
וִיהִי בָכֶם לְעֵד. שֶׁנִּבֵּאתִי לָכֶם בִּשְׁמוֹ וְהִתְרֵיתִי בָּכֶם:
and let the Lord be a witness against you—that I prophesied to you in His Name and warned you.
כִּֽי־הִנֵּה יְהֹוָה יֹצֵא מִמְּקוֹמוֹ וְיָרַד וְדָרַךְ עַל־[בָּמֳתֵי] (במותי) אָֽרֶץ׃
For, behold, the Lord comes out of his place, and will come down, and tread upon the high places of the earth.
For, behold, the Lord comes out of his place, and will come down, and tread upon the high places of the earth.
Rashi
יוֹצֵא מִמְּקוֹמוֹ. מִכִּסֵּא רַחֲמִים לְכִסֵּא הַדִּין:
comes forth from His place—From the throne of mercy to the throne of justice.
וְדָרַךְ עַל בָּמֳתֵי אָרֶץ. עַל הָרָמִים וְגַסֵּי הָרוּחַ:
and tread upon the high places of the earth—On the high and haughty hearted.
וְנָמַסּוּ הֶֽהָרִים תַּחְתָּיו וְהָעֲמָקִים יִתְבַּקָּעוּ כַּדּוֹנַג מִפְּנֵי הָאֵשׁ כְּמַיִם מֻגָּרִים בְּמוֹרָֽד׃
And the mountains shall melt under him, and the valleys shall be split, like wax before the fire, and like water that is poured down a steep place.
And the mountains shall melt under him, and the valleys shall be split, like wax before the fire, and like water that is poured down a steep place.
Rashi
כַּדּוֹנַג. שַׁעֲוָה:
like wax Heb. כַּדּוֹנַג. In mishnaic Hebrew, this is שַּׁעֲוָה
מֻגָּרִים בְּמוֹרָד. תִּרְגֵּם יוֹנָתָן: ״דְּאֲשִׁידִין בְּמוֹדְרוֹן״, מֻגָּרִים לְשׁוֹן ׳זִיבַת מַיִם׳ וְכֵן ״עֵינִי נִגְּרָה״ (איכה ג:מט), ״נִגָּרוֹת בְּיוֹם אַפּוֹ״ (איוב כ:כח), ״פָּרַץ נַחַל מֵעִם גָּר״ (שם כח), ״וַיַּגֵּר מִזֶּה״ (תהלים עה:ט):
as water poured down a steep place Heb. מֻגָּרִים. Jonathan renders: poured down a steep place. מְגֻרִים is an expression of the running of water. Cf. (Lam. 3:49) “My eye trickles down (נִגְרָה)”; (Job 20:28) “Shall flow away (נִגָרוֹת) on the day of His wrath”; (ibid. 28:4) “He breaks open a water course from the place it flows (גָּר)”; (Ps. 75:9) “And He pours out (וַיַגֵּר) of this.”
בְּפֶשַׁע יַֽעֲקֹב כׇּל־זֹאת וּבְחַטֹּאות בֵּית יִשְׂרָאֵל מִֽי־פֶשַׁע יַעֲקֹב הֲלוֹא שֹֽׁמְרוֹן וּמִי בָּמוֹת יְהוּדָה הֲלוֹא יְרוּשָׁלָֽ͏ִם׃
All this is for the transgression of Ya῾aqov, and for the sins of the house of Yisra᾽el. What is the transgression of Ya῾aqov? is it not Shomeron? and what are the high places of Yehuda? are they not Yerushalayim?
All this is for the transgression of Ya῾aqov, and for the sins of the house of Yisra᾽el. What is the transgression of Ya῾aqov? is it not Shomeron? and what are the high places of Yehuda? are they not Yerushalayim?
וְשַׂמְתִּי שֹׁמְרוֹן לְעִי הַשָּׂדֶה לְמַטָּעֵי כָרֶם וְהִגַּרְתִּי לַגַּי אֲבָנֶיהָ וִיסֹדֶיהָ אֲגַלֶּֽה׃
Therefore I will turn Shomeron into a heap of rubble in the field, into a place for planting vines; and I will pour her stones into the valley, and I will lay bare her foundations.
Therefore I will turn Shomeron into a heap of rubble in the field, into a place for planting vines; and I will pour her stones into the valley, and I will lay bare her foundations.
Rashi
לְעִי הַשָּׂדֶה. ״לִיגָרֵי חַקְלָן״. לְשׁוֹן ׳גַּלִּים׳ כְּמוֹ ״יְגַר שָׂהֲדוּתָא״ (בראשית לא:מז):
into a heap in the field Heb. לְעִי הַשָּׂדֶה. Jonathan renders: לִדְגוֹרִין דְּחַקְלָא, an expression of heaps. Cf. (Gen. 31:47) “יְגַר שַׂהֲדוּתָא, the heap of the testimony.”
וְהִגַּרְתִּי לַגַּי אֲבָנֶיהָ. וְהִסְחַבְתִּי כְּמוֹ הַ״מֻּגָּרִים בְּמוֹרָד״:
and I will cast its stones down into the valley Heb. וְהִגַּרְתִּי, and I will drag, similar to (verse 4) “poured down (מֻגָּרִים) a steep place.”
וְכׇל־פְּסִילֶיהָ יֻכַּתּוּ וְכׇל־אֶתְנַנֶּיהָ יִשָּׂרְפוּ בָאֵשׁ וְכׇל־עֲצַבֶּיהָ אָשִׂים שְׁמָמָה כִּי מֵאֶתְנַן זוֹנָה קִבָּצָה וְעַד־אֶתְנַן זוֹנָה יָשֽׁוּבוּ׃
And all her carved idols shall be beaten to pieces, and all her hires shall be burned with the fire, and all her idols will I lay desolate: for she gathered them of the hire of a harlot, and they shall return to the hire of a harlot.
And all her carved idols shall be beaten to pieces, and all her hires shall be burned with the fire, and all her idols will I lay desolate: for she gathered them of the hire of a harlot, and they shall return to the hire of a harlot.
Rashi
כִּי מֵאֶתְנַן זוֹנָה קִבָּצָה. כָּל הַהוֹן הַזֶּה:
for from the hire of a harlot it gathered—all these riches.
וְעַד אֶתְנַן זוֹנָה יָשׁוּבוּ. וּלְטִמְיוֹן כִּשְׁאָר אֶתְנַנֵּי זוֹנָה יָשׁוּבוּ כָּל קִבּוּצֶיהָ, וְיוֹנָתָן תִּרְגֵּם: ״וּלְבֵית פָּלְחֵי טָעוּתָא יִתְמַסְּרוּן כָּל קִבּוּצֶיהָ״:
and to the hire of a harlot shall they return—And all its [Samaria’s] gatherings will be used up like other harlots’ hires. Jonathan renders: And to the house of the idol worshippers shall all its gatherings be delivered.
עַל־זֹאת אֶסְפְּדָה וְאֵילִילָה אֵילְכָה (שילל) [שׁוֹלָל] וְעָרוֹם אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָֽה׃
For this I will wail and howl, I will go stripped and naked: I will make a wailing like jackals, and a mourning like owls.
For this I will wail and howl, I will go stripped and naked: I will make a wailing like jackals, and a mourning like owls.
Rashi
שׁוֹלָל. מִשְׁתַּגֵּעַ כְּשׁוֹטֶה בְּתִמְהוֹן לֵב, כְּמוֹ ״אֶשְׁתּוֹלְלוּ אַבִּירֵי לֵב״ (תהלים עו), ״וְסָר מֵרָע מִשְׁתּוֹלֵל״ (ישעיהו נט) וְהַתָּי״ו הִיא בָּאָה לְשַׁמֵּשׁ בַּתֵּיבָה בִּלְשׁוֹן מִתְפַּעֵל וְנִתְפַּעֵל, וְכֵן הִלּוּךְ תֵּיבָה שֶׁתְּחִלַּת יְסוֹדָהּ שִׁי״ן אוֹ סָמֶ״ךְ כְּשֶׁבָּאוּ עָלָיו תָּי״ו בִּלְשׁוֹן מִתְפַּעֵל וְנִתְפַּעֵל נִכְנֶסֶת תּוֹךְ הַתֵּיבָה כְּמוֹ ׳מִשְׁתּוֹלֵל׳, אוֹמֵר אֲנִי שֶׁהוּא מִלְּשׁוֹן שׁוֹגֵג כְּמוֹ ״לֹא תַשְׁלֶה אוֹתִי״ (מלכים ב ד:כח), ״עַל הַשַּׁל״ (שמואל ב ו:ז), ״דִּי יֵאמַר שָׁלוּ״ (דניאל ג):
I will go mad Heb. שׁוֹלָל, becoming mad like a mentally deranged person, with bewilderment. Cf. (Ps. 76:6) “The stout-hearted have become mad (אֱשְׁתּוֹלְלוּ)”; (Isa. 59:15) “And he who turns away from evil is considered mad (מִשְׁתּוֹלֵל).” The ‘tav’ comes into the word to serve in the reflexive present and past. This is the normal pattern of a word whose first radical letter is ‘shin’ or ‘sammech’ when a ‘tav’ is added in the reflexive, either present or past, as in מִשְׁתּוֹלֵל. I say that it is an expression of error, as in (II Kings 4:28) “Do not mislead (תַשְׁלֶה) me”; (II Sam. 6:7) “For his error (הַשַּׁל) ;” (Dan. 3: 29) “who speaks anything amiss (שָׁלוּ).”
כִּי אֲנוּשָׁה מַכּוֹתֶיהָ כִּי־בָאָה עַד־יְהוּדָה נָגַע עַד־שַׁעַר עַמִּי עַד־יְרוּשָׁלָֽ͏ִם׃
For her wound is incurable; for it has come as far as Yehuda; it has reached the gate of my people, to Yerushalayim.
For her wound is incurable; for it has come as far as Yehuda; it has reached the gate of my people, to Yerushalayim.
Rashi
כִּי אֲנוּשָׁה מַכּוֹתֶיהָ. כִּי חוֹלָה הִיא בְּמַכּוֹתֶיהָ, כְּמוֹ ״וַיֵּאָנַשׁ״ (שמואל ב יב):
For she is mortally ill [from] her wounds Heb. אֱנוּשָׁה. For she is ill from her wounds. Cf. (II Sam. 12:15) “And it became mortally ill (וַיֵּאָנַשׁ.).”
בְּגַת אַל־תַּגִּידוּ בָּכוֹ אַל־תִּבְכּוּ בְּבֵית לְעַפְרָה עָפָר (התפלשתי) [הִתְפַּלָּֽשִׁי]׃
Declare it not at Gat, weep not at all: in Bet-le῾afra roll thyself in the dust.
Declare it not at Gat, weep not at all: in Bet-le῾afra roll thyself in the dust.
Rashi
בְּגַת אַל תַּגִּידוּ. פֶּן יִשְׂמְחוּ לָנוּ פְּלִשְׁתִּים:
Do not declare it in Gath—lest the Philistines rejoice about us.
בְּבֵית לְעַפְרָה. עָפְרַת אֲבִי הָעֶזְרִי:
in the houses of Aphrah—This is Ophrah of the Abiezrites (Jud. 6:11).
עָפָר הִתְפַּלָּשִׁי. לָשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן וְכֵן יוֹשֶׁבֶת שָׁפִיר עֶרְיָה בֹּשֶׁת וְכֵן לֹא יָצְאָה יוֹשֶׁבֶת צַאֲנָן כֻּלָּם לְפִי שֵׁם הָעִיר לְשׁוֹן הַקִּינָה. הִתְפַּלָּשִׁי הִתְגַּלְגְּלִי. פִּתְרוֹנוֹ לְפִי עִנְיָנוֹ הִתְעַפְּרִי:
wallow in the dust Heb. הִתְפַּלָּשִׁי, a play on words with the name Philistia (פְּלֶשֶת). Similarly, (verse 11) “You inhabitant of Shafir, with your private parts exposed.” Similarly, (verse 11) “The inhabitant of Zanaan has not gone forth.” In all of these, the language of the lamentation is according to the name of the city. wallow Heb. הִתְפַּלָּשִׁי, roll. According to the context, cover yourself with dust.
עִבְרִי לָכֶם יוֹשֶׁבֶת שָׁפִיר עֶרְיָה־בֹשֶׁת לֹא יָֽצְאָה יוֹשֶׁבֶת צַֽאֲנָן מִסְפַּד בֵּית הָאֵצֶל יִקַּח מִכֶּם עֶמְדָּתֽוֹ׃
Pass away, thou inhabitant of Shafir in nakedness and shame: the inhabitant of Za᾽anan did not come forth to the mourning of Bet-ha᾽eżel: he will take away from you that standing still!
Pass away, thou inhabitant of Shafir in nakedness and shame: the inhabitant of Za᾽anan did not come forth to the mourning of Bet-ha᾽eżel: he will take away from you that standing still!
Rashi
עִבְרִי לָכֶם. הִתְחִיל בִּלְשׁוֹן יְחִידוּת נְקֵבָה כִּמְדַבֵּר אֶל כְּנֵסִיָּה הָעִיר כְּמוֹ שֶׁנֶּאֱמַר יוֹשֶׁבֶת שָׁפִיר כֻּלָּם בְּשֵׁם כְּנֵסִיָּה אַחַת וְאָמַר לָכֶם כִּמְדַבֵּר אֶל הָרַבִּים שֶׁהֲרֵי לָרַבִּים הוּא אוֹמֵר:
Pass along your way Heb. עִבְרִי לָכֶם. He commences with an expression in the feminine singular, as used in addressing the people of the city, as it is said: “the inhabitant of Shafir” addressing them all in the name of one people. And then he says, “לָכֶם, along your way” as used in addressing many people, for he was speaking to the public.
יוֹשֶׁבֶת שָׁפִיר. שֵׁם הָעִיר:
the inhabitant of Shafir—Shafir is the name of the city.
עֶרְיָה בֹשֶׁת. גְּלוּיָה בֵּית הַבֹּשֶׁת כַּאֲשֶׁר נִקְרֵאת שָׁפִיר שֶׁהוּא שֵׁם נֵפֶל הַיּוֹצֵא מֵרַחְמָהּ שֶׁל אִשָּׁה:
with your private parts exposed—Private parts would be exposed, appropriate to a city called “Shafir,” the name of the aborted fetus that comes out of the woman’s womb.
לֹא יָצְאָה יוֹשֶׁבֶת צַאֲנָן. ״לָא יִפְּקוּן מְשֵׁזְבִין יָתְבֵי צַאֲנָן״:
the inhabitants of Zaanan did not go forth—The fugitives of the inhabitants of Zaanan shall not go forth. -[from Jonathan]
מִסְפַּד בֵּית הָאֵצֶל יִקַּח מִכֶּם עֶמְדָּתוֹ. הַמִּסְפֵּד שֶׁגְּרַמְתֶּם לַנִּגְזָלִים שֶׁאַתֶּם גּוֹזְלִים נַחֲלָתוֹ כְּדֵי לְהַגִּישׁ בַּיִת בְּבַיִת שָׂדֶה בְּשָׂדֶה זֶה אֵצֶל זֶה, הוּא יִקַּח מִכֶּם עֲמָדְתוֹ מַעֲמַד הַבִּנְיָנִים שֶׁבְּנִיתֶם וְהֶעֱמַדְתֶּם עַל נַחֲלָתָם, בֵּית הָאֵצֶל איוטמנ״ט בְּלַעַ״ז:
the lamentation caused by drawing the houses one to the other shall take its stand from you—The lamentation you caused those who were robbed, whom you robbed of their inheritance in order to draw one house to the other, one field to the other, will take its stand from you - the stand of the houses that you built and erected on their inheritance. by drawing the houses from one the other ajoustement in Old French [which means, adding or joining].
כִּֽי־חָלָֽה לְטוֹב יוֹשֶׁבֶת מָרוֹת כִּֽי־יָרַד רָע מֵאֵת יְהֹוָה לְשַׁעַר יְרוּשָׁלָֽ͏ִם׃
For the inhabitant of Marot waited carefully for good tidings: but evil came down from the Lord to the gate of Yerushalayim.
For the inhabitant of Marot waited carefully for good tidings: but evil came down from the Lord to the gate of Yerushalayim.
Rashi
כִּי חָלָה לְטוֹב. כִּי קִוְּתָה לְטוֹבָה אוֹתָהּ הַיּוֹשֶׁבֶת בְּשַׁלְוָתָהּ וּמַמְרָה עַל פִּי הַנְּבִיאִים:
For the one dwelling in disobedience hoped for good—For the one dwelling in tranquility and disobeying the word of the prophets hoped for good.
כִּי יָרַד רָע. הֲרֵי כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא הִיא חָלָה לְטוֹב אֲבָל מִפְּנֵי מְרוּתָהּ יָרַד לָהּ רָע:
but evil descended Heb. כִּי. This instance of כִּי serves as an expression of “but.” She hoped for good, but, because of her disobedience, evil descended to her.
רְתֹם הַמֶּרְכָּבָה לָרֶכֶשׁ יוֹשֶׁבֶת לָכִישׁ רֵאשִׁית חַטָּאת הִיא לְבַת־צִיּוֹן כִּי־בָךְ נִמְצְאוּ פִּשְׁעֵי יִשְׂרָאֵֽל׃
Harness the chariot to the steed, O inhabitant of Lakhish: she was the beginning of sin to the daughter of Żiyyon: for the transgressions of Yisra᾽el were found in thee.
Harness the chariot to the steed, O inhabitant of Lakhish: she was the beginning of sin to the daughter of Żiyyon: for the transgressions of Yisra᾽el were found in thee.
Rashi
רְתֹם הַמֶּרְכָּבָה לָרֶכֶשׁ. אִסְרוּ הַמֶּרְכָּבָה לָרֶכֶשׁ שֶׁהוּא קַל לָרוּץ וְתִבְרְחוּ. וְאָמַר דּוּנַשׁ שֶׁהוּא לְשׁוֹן עַרְבִי:
Hitch the chariot to the swift steeds Heb. רְתֹם הַמֶּרְכָּבָה לַרֶכֶשׁ. Hitch the chariot to the רֶכֶשׁ, which is swift to run, and you shall escape. The word רֶכֶשׁ is explained by Dunash (Teshuvoth Dunash p. 69) as an Arabic word.
לָכֵן תִּתְּנִי שִׁלּוּחִים עַל מוֹרֶשֶׁת גַּת בָּתֵּי אַכְזִיב לְאַכְזָב לְמַלְכֵי יִשְׂרָאֵֽל׃
Therefore shalt thou give presents to Moreshet-gat: the houses of Akhziv are a dried up stream to the kings of Yisra᾽el.
Therefore shalt thou give presents to Moreshet-gat: the houses of Akhziv are a dried up stream to the kings of Yisra᾽el.
Rashi
לָכֵן תִּתְּנִי שִׁלּוּחִים עַל מוֹרֶשֶׁת גַּת. עַל אֲשֶׁר תִּתְּנִי שִׁלּוּחִים עַל מַלְכוּת דָּוִד אֲשֶׁר הוֹרִישׁ אֶתְכֶם גַּת כְּעִנְיָן שֶׁנֶּאֱמַר (דברי הימים א יח) ״וַיִּקַּח דָּוִד אֶת גַּת מִיַּד פְּלִשְׁתִּים״, וְאַתֶּם מוֹאֲסִים בּוֹ כְּמוֹ שֶׁנֶּאֱמַר (ישעיהו ח) ״יַעַן אֲשֶׁר מָאַס הָעָם הַזֶּה אֶת מֵי הַשִּׁלֹחַ וְגוֹמֵר״, לְפִיכָךְ בָּתֵּי אַכְזִיב שֶׁהָיְתָה מֵאֶרֶץ יְהוּדָה וְנִמְשְׁכוּ אַחַר פֶּקַח בֶּן רְמַלְיָהוּ, סוֹפָן לִהְיוֹת לְאַכְזָב לְמַלְכֵי יִשְׂרָאֵל שֶׁיֵּהָרֵג פֶּקַח בֶּן רְמַלְיָהוּ וְיִכְזְבוּ הַנִּסְמָכִים עָלָיו. וּבִימֵי אָחָז נִתְנַבֵּאת נְבוּאָה זוֹ:
Since you give expulsions to the dynasty that gave you the possession of Gath—Since you give expulsions to the kingdom of David, which gave you the possession of Gath, as the matter is stated (I Chron. 18:1): “And he took Gath and its cities out of the hands of the Philistines.” But you reject it, as it is stated (Isa. 8:6): “Since this people has rejected the waters of the Shiloah that flow gently, etc.” Therefore, “the houses of Achzib” which was of the land of Judah and was drawn after Pekah the son of Remaliah, shall ultimately be a “dried up spring” to the kings of Israel - for Pekah the son of Remaliah will be assassinated, and all those who relied on him will be disappointed. This prophecy was prophesied during Ahaz’s reign.
לָכֵן תִּתְּנִי שִׁלּוּחִים. פֵּרוּשׁ לָכֵן כְּמוֹ עַל אֲשֶׁר כְּמוֹ (ישעיהו יז) ״עַל כֵּן תִּטְּעִי נִטְעֵי נַעֲמָנִים״ עַל אֲשֶׁר נְטַעְתִּיךְ נִטְעֵי נַעֲמָנִים וְאַתְּ נֶהְפַּכְתְּ לִזְמוֹרוֹת זָר:
since you give expulsions Heb. לָכֵן. The definition of לָכֵן is עַל אֲשֶׁר, because of. Cf. (Isa. 17:10) “Because (עַל כֵּן) I planted you with pleasant saplings,” and you turned into a branch of a stranger.
בָּתֵּי אַכְזִיב לְאַכְזָב. לָשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן מֵאַגָּדַת חֵלֶק לָמַדְתִּי מִדְרַשׁ מִקְרָא זֶה כָּךְ:
the houses of Achzib shall be a dried up spring Heb. לְאַכְזָב. This [too] is a play on words לְאַכְזָב אַכְזִיב. I learned the midrash of this verse from the Aggadah of the chapter “Chelek.” [from Sanh. 102a]
עֹד הַיֹּרֵשׁ אָבִי לָךְ יוֹשֶׁבֶת מָֽרֵשָׁה עַד־עֲדֻלָּם יָבוֹא כְּבוֹד יִשְׂרָאֵֽל׃
Yet will I bring an impropriator upon thee, O inhabitant of Maresha: the glory of Yisra᾽el shall come to ῾Adullam.
Yet will I bring an impropriator upon thee, O inhabitant of Maresha: the glory of Yisra᾽el shall come to ῾Adullam.
Rashi
עוֹד הַיּוֹרֵשׁ אָבִיא לָךְ. אוֹיְבִים שֶׁיּוֹרִישׁוּ אוֹתָךְ אֶת הַיּוֹשֶׁבֶת בְּמָרֵשָׁה, יוֹרֵשׁ לְמָרֵשָׁה לָשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן:
I will yet bring the possessor to you—The enemies, who will possess you, you who dwell in Mareshah. The possessor (הַיוֹרֵש) to Mareshah (מָרֵשָה) -another play on words.
עַד עֲדֻלָּם. שֶׁהוּא לְפָנִים מִן הַגְּבוּל יָסוֹג אָחוֹר וְיָבֹא כְּבוֹד יִשְׂרָאֵל שֶׁיִּכְבְּשׁוּ הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת מִגְּבוּלָם עַד עֲדֻלָּם כֵּן תִּרְגֵּם יוֹנָתָן: ״עַד עֲדֻלָּם יֵיתוּן בִּתְחוּם אַרְעָא דְיִשְׂרָאֵל״. וּמִדְרַשׁ אַגָּדָה שְׁמַעְתִּיו מִשְּׁמוֹ שֶׁל רַבִּי מְנַחֵם עוֹד הַיּוֹרֵשׁ אָבִיא לָךְ רְאוּיִים הָיוּ בְּנֵי עֵילָם לִירַשׁ אֶת אֶרֶץ יִשְׂרָאֵל שֶׁהוּא הָיָה בְּכוֹר לִבְנֵי שֵׁם, וּבִשְׁבִיל אַהֲבַת אֲבוֹתֵיכֶם הֲסִבּוֹתִיהָ לִבְנֵי אַרְפַּכְשַׁד, עַתָּה אָבִיא אֶת כַּשְׂדִּים וְאֶת בְּנֵי עֵילָם עֲלֵיהֶם:
up to Adullam—(which is within the border) will the glory of Israel retreat and come, for the enemies shall conquer from their border up to Adullam. So did Jonathan render: Until Adullam shall they go up and enter the border of the land of Israel. And I heard a Midrash Aggadah in the name of Rabbi Menachem: I will yet bring the heir—The children of Elam were fit to inherit the land of Israel - for he [Elam] was the firstborn of the sons of Shem - but because of love for your forefathers I transferred it to the children of Arphachshad. Now I will bring the Chaldeans and the Elamites upon them.
קׇרְחִי וָגֹזִּי עַל־בְּנֵי תַּעֲנוּגָיִךְ הַרְחִבִי קׇרְחָתֵךְ כַּנֶּשֶׁר כִּי גָלוּ מִמֵּֽךְ׃ {ס}
Make thyself bald, and crop thy hair for the children of thy delight; make a wide baldness on thy head like a vulture; for they are exiled from thee.
Make thyself bald, and crop thy hair for the children of thy delight; make a wide baldness on thy head like a vulture; for they are exiled from thee.
Rashi
קָרְחִי. רֹאשֵׁךְ:
Make bald—Make your head bald.
וָגֹזִּי. שְׂעָרֵךְ כְּמוֹ (איוב א) ״וַיָּגָז אֶת רֹאשׁוֹ״ לְשׁוֹן תְּלִישַׁת שֵׂעָר:
and crop—your hair. Cf. (Job 1:20) “And he cropped (וָיָּגָז) his hair.” This is an expression of pulling out the hair.
כַּנֶּשֶׁר. כְּתַרְגּוּמוֹ ״כְּנִשְׁרָא דְּנָתְרוּ גַדְפּוֹהִי״. דֶּרֶךְ הַנֶּשֶׁר לִמְרֹט רוֹב כְּנָפָיו:
like an eagle—As the Targum renders. Like an eagle, whose feathers have fallen out. It is customary for an eagle to lose most of its feathers.
דְּבַר. הַמּוֹרַשְׁתִּי מֵעִיר מוֹרָשָׁה:
Micah the Morashtite—From the city Mareshah.