Tanach
Ovadyah 1 עובדיה א׳
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חֲזוֹן עֹֽבַדְיָה כֹּֽה־אָמַר אֲדֹנָי יֱהֹוִה לֶאֱדוֹם שְׁמוּעָה שָׁמַעְנוּ מֵאֵת יְהֹוָה וְצִיר בַּגּוֹיִם שֻׁלָּח קוּמוּ וְנָקוּמָה עָלֶיהָ לַמִּלְחָמָֽה׃
The vision of ῾Ovadya. Thus says the Lord God concerning Edom; We have heard tidings from the Lord, and an ambassador is sent among the nations. Arise, and let us rise up against her in battle.
The vision of ῾Ovadya. Thus says the Lord God concerning Edom; We have heard tidings from the Lord, and an ambassador is sent among the nations. Arise, and let us rise up against her in battle.
Rashi
הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם בָּזוּי אַתָּה מְאֹֽד׃
Behold, I will make thee small among the nations: thou art greatly despised.
Behold, I will make thee small among the nations: thou art greatly despised.
Rashi
הנה קטן נתתיך. כלפי שקראו אביו בנו הגדול ואמו בנה הגדול אמר הקב"ה לפני קטן הוא רבותינו דרשו קטן שלא היה להם לא כתב ולא לשון:
Behold I have made you small—In contrast with what his father called him, his big son, and his mother called him her big son, the Holy One, blessed be He, says: In My eyes, he is small (Pesikta d’Rav Kahana p. 56; Pesikta Rabbathi, ed. Meir Ish Shalom p. 79a; Pesikta Rabbathi ed. Warsaw p. 144; Gen. Rabbah 65:11). And our Sages (Avodah Zarah 10a) expounded: small for they have neither script nor language. [from Avodah Zarah 10a]
בזוי. שלא היו מעמידין מלך בן מלך:
despised—That they did not crown a king the son of a king.
זְדוֹן לִבְּךָ הִשִּׁיאֶךָ שֹׁכְנִי בְחַגְוֵי־סֶלַע מְרוֹם שִׁבְתּוֹ אֹמֵר בְּלִבּוֹ מִי יוֹרִדֵנִי אָֽרֶץ׃
The pride of thy heart has deceived thee, thou who dwellest in the clefts of the rock, whose habitation is high; who says in his heart, Who shall bring me down to the ground?
The pride of thy heart has deceived thee, thou who dwellest in the clefts of the rock, whose habitation is high; who says in his heart, Who shall bring me down to the ground?
Rashi
שוכני בחגוי סלע. סומך על משענת אבותיו אברהם ויצחק והם לא יועילו לו. חגוי כמו (ישעיה יט) והיתה אדמת יהודה למצרים לחגא ברייטיינ"א בלעז ואל תתמה על וי"ו של חגוי שהיא כוי"ו של קצוי (תהלים סה) וכוי"ו של כמטחוי (בראשית כא) שאין יסוד בתיבה אלא טי"ת וחי"ת:
who dwell in the clefts of the rock—Who relies on the support of his ancestors, Abraham and Isaac, but they shall not avail him. the clefts Heb. חַגְוֵי. Cf. (Isa. 19:17) “And the land of Judah shall be to Egypt for a dread (לְחָגָּא),” frayteyne [or fraite] in O.F., a cleft of a rock. And do not wonder about the “vav” of (Gen. 21:16) “like a shot (כִּמְטַחֲוֵי) ;” in which there is no radical in the word but the “teth” and the “heth.”
אִם־תַּגְבִּיהַּ כַּנֶּשֶׁר וְאִם־בֵּין כּֽוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִֽידְךָ נְאֻם־יְהֹוָֽה׃
Though thou dost soar aloft like the eagle, and though thou dost set thy nest among the stars, from there I will bring thee down, says the Lord.
Though thou dost soar aloft like the eagle, and though thou dost set thy nest among the stars, from there I will bring thee down, says the Lord.
אִם־גַּנָּבִים בָּאֽוּ־לְךָ אִם־שׁוֹדְדֵי לַיְלָה אֵיךְ נִדְמֵיתָה הֲלוֹא יִגְנְבוּ דַּיָּם אִם־בֹּֽצְרִים בָּאוּ לָךְ הֲלוֹא יַשְׁאִירוּ עֹלֵלֽוֹת׃
If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape gatherers came to thee, would they not leave some gleanings of grapes?
If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape gatherers came to thee, would they not leave some gleanings of grapes?
Rashi
באו לך. עליך:
come upon you Heb. בָּאוּ לְךָ, lit., came to you.
איך נדמיתה. למה נרדמתה דומם עד שגנבו כל רצונם:
How were you silent?—Why were you sleeping soundly and still until they stole all they desired?
הלא בוצרים ישאירו עוללות. ואלה לא ישאירו לך כלום כי יחפשוך ויגלו וידרשו מצפוניך:
would (the vintagers) not leave over some gleaning grapes?—But these will not leave you anything, for they will search and reveal and seek out your hidden things.
אֵיךְ נֶחְפְּשׂוּ עֵשָׂו נִבְעוּ מַצְפֻּנָֽיו׃
How has ῾Esav been pillaged! how are his hidden things sought out!
How has ῾Esav been pillaged! how are his hidden things sought out!
Rashi
נבעו. תרגום יונתן איתגליין ולשון ארמית נבעו נתבקשו וכן אם תבעיון בעיו (ישעיהו כ״א:י״ב):
were revealed Heb. נִבְעוּ. Jonathan rendered: were revealed, and it is an Aramaic expression: נִבְעוּ means “sought out.” Cf. (Isa. 21: 12) “If you will request, request (אִם תִּבְעָיוּן בְּעָיוּ).”
עַֽד־הַגְּבוּל שִׁלְּחוּךָ כֹּל אַנְשֵׁי בְרִיתֶךָ הִשִּׁיאוּךָ יָכְלוּ לְךָ אַנְשֵׁי שְׁלֹמֶךָ לַחְמְךָ יָשִׂימוּ מָזוֹר תַּחְתֶּיךָ אֵין תְּבוּנָה בּֽוֹ׃
All the men of thy confederacy have driven thee to the border: the men who were at peace with thee have deceived thee, and prevailed against thee; they who eat thy bread have laid a snare under thee. There is no discernment in him,
All the men of thy confederacy have driven thee to the border: the men who were at peace with thee have deceived thee, and prevailed against thee; they who eat thy bread have laid a snare under thee. There is no discernment in him,
Rashi
עד הגבול שלחוך. אותם שהבטיחוך לעזרה באו עמך ולווך עד גבול ארצך עד הספר ששם באו עליך למלחמה ובזאת השיאוך והצליחו:
Until the border... escorted you—Those who promised to aid you, came with you and escorted you to the border of your land, to the boundary, whence they came upon you in war, and with this they enticed you and succeeded.
יכלו לך. לפתותך לצאת ושבו מאחריך:
they prevailed against you—to entice you to leave, and they deserted you.
לחמך ישימו מזור תחתיך. אף מאכלך שם לך אחיך יעקב למזור שנתן לך לחם ונזיד עדשים ועל ידו בזית הבכורה:
your food they lay as a wound under you—Even your food your brother Jacob made for you as a wound, for he gave you bread and a pottage of lentils, and thereby you despised the birthright.
מזור. חולי:
wound Heb. מָזוֹר.
הֲלוֹא בַּיּוֹם הַהוּא נְאֻם־יְהֹוָה וְהַאֲבַדְתִּי חֲכָמִים מֵֽאֱדוֹם וּתְבוּנָה מֵהַר עֵשָֽׂו׃
for shall I not in that day, says the Lord, even destroy the wise men out of Edom, and understanding out of the mount of ῾Esav?
for shall I not in that day, says the Lord, even destroy the wise men out of Edom, and understanding out of the mount of ῾Esav?
וְחַתּוּ גִבּוֹרֶיךָ תֵּימָן לְמַעַן יִכָּֽרֶת־אִישׁ מֵהַר עֵשָׂו מִקָּֽטֶל׃
And thy mighty men, O Teman, shall be dismayed, to the end that everyone from the mount of ῾Esav may be cut off by slaughter.
And thy mighty men, O Teman, shall be dismayed, to the end that everyone from the mount of ῾Esav may be cut off by slaughter.
Rashi
וחתו גבוריך תימן. יחתו ויפחדו לנוס אל ארץ ישמעאל וי"ת ויתברון גברך יתבי ארעא דרומא:
And your mighty men shall be dismayed—They shall be dismayed and frightened to flee to the land of Israel [Malbim: to the land of Edom]. And Jonathan rendered: And your mighty men shall be dismayed, dwellers of the southland.
למען יכרת. כל איש גבור:
in order that every man be cut off—I.e, every mighty man. [from Targum Jonathan]
מהר עשו מקטל. מרוב הרג שיבא עליכם:
from the mountain of Esau by slaughter—By the great slaughter that will come upon them.
מֵחֲמַס אָחִיךָ יַעֲקֹב תְּכַסְּךָ בוּשָׁה וְנִכְרַתָּ לְעוֹלָֽם׃
For thy violence against thy brother Ya῾aqov, shame shall cover thee, and thou shalt be cut off for ever.
For thy violence against thy brother Ya῾aqov, shame shall cover thee, and thou shalt be cut off for ever.
Rashi
מחמס אחיך יעקב. בשביל חמס שעשית ליעקב:
Because of the violence of your brother Jacob—Because of the violence you inflicted upon Jacob.
בְּיוֹם עֲמׇֽדְךָ מִנֶּגֶד בְּיוֹם שְׁבוֹת זָרִים חֵילוֹ וְנׇכְרִים בָּאוּ שְׁעָרָו וְעַל־יְרוּשָׁלַ͏ִם יַדּוּ גוֹרָל גַּם־אַתָּה כְּאַחַד מֵהֶֽם׃
On the day that thou didst stand aloof, on the day that strangers took captive his substance, and foreigners entered into his gates, and cast lots upon Yerushalayim, then thou too wast one of them.
On the day that thou didst stand aloof, on the day that strangers took captive his substance, and foreigners entered into his gates, and cast lots upon Yerushalayim, then thou too wast one of them.
Rashi
ביום עמדך מנגד. שלא באת לעזור לו:
On the day you stood from afar—that you did not come to aid him.
גם אתה כאחד מהם. אעלה אני עליך כאילו אתה מן הבאים עליהם:
you, too, are like one of them—I account it for you as though you were one of their attackers.
וְאַל־תֵּרֶא בְיוֹם־אָחִיךָ בְּיוֹם נׇכְרוֹ וְאַל־תִּשְׂמַח לִבְנֵֽי־יְהוּדָה בְּיוֹם אׇבְדָם וְאַל־תַּגְדֵּל פִּיךָ בְּיוֹם צָרָֽה׃
But thou shouldst not have looked on the day of thy brother on the day of his misfortune; nor shouldst thou have rejoiced over the children of Yehuda on the day of their destruction; nor shouldst thou have spoken proudly on the day of distress.
But thou shouldst not have looked on the day of thy brother on the day of his misfortune; nor shouldst thou have rejoiced over the children of Yehuda on the day of their destruction; nor shouldst thou have spoken proudly on the day of distress.
Rashi
ואל תרא ביום אחיך. לא היה לך (להביט) ולעמוד מנגד:
And you should not have looked on the day of your brother—You should not have looked and stood from afar.
ביום נכרו. ביום הסגירו ביד אויב הוא הבבליים וכן הוא אומר בשאול (שמואל א כ״ג:ז׳) נכר אותו אלהים בידי הסגיר אותו בידי:
on the day of his being delivered Heb. נָכְרוֹ. On the day of his being delivered into the hands of the heathens. And so does Scripture state concerning Saul: (I Sam. 23:7) “נִכַּר אֹתוֹ אֱלֹהִים בְּיָדְי,” “He has delivered him into my hand.”
אַל־תָּבוֹא בְשַֽׁעַר־עַמִּי בְּיוֹם אֵידָם אַל־תֵּרֶא גַם־אַתָּה בְּרָעָתוֹ בְּיוֹם אֵידוֹ וְאַל־תִּשְׁלַחְנָה בְחֵילוֹ בְּיוֹם אֵידֽוֹ׃
Thou shouldst not have entered into the gate of my people on the day of their calamity; nor shouldst thou have been among those that looked on their affliction on the day of their calamity, nor have laid hands on their substance on the day of their calamity;
Thou shouldst not have entered into the gate of my people on the day of their calamity; nor shouldst thou have been among those that looked on their affliction on the day of their calamity, nor have laid hands on their substance on the day of their calamity;
Rashi
ואל תשלחנה בחילו. אל תשלחנה ידך בנכסיו כן תרגם יונתן ומקרא קצר הוא וצריך להוסיף עליו ידך:
and you should not have stretched out upon their possessions—You should not have stretched out your hand upon their possessions. So did Jonathan render. And this is an ellipsis, to which we must add: “your hands.”
וְאַֽל־תַּעֲמֹד עַל־הַפֶּרֶק לְהַכְרִית אֶת־פְּלִיטָיו וְאַל־תַּסְגֵּר שְׂרִידָיו בְּיוֹם צָרָֽה׃
nor shouldst thou have stood on the crossway, to cut off those of his who escaped; nor shouldst thou have delivered up those of his who remained on the day of distress.
nor shouldst thou have stood on the crossway, to cut off those of his who escaped; nor shouldst thou have delivered up those of his who remained on the day of distress.
Rashi
ואל תעמוד על הפרק. מקום שהבורחים יוצאים דרך שם לימלט ובלשון לע"ז קוראים אותו טרו"ג (אל תעמוד על הפרק, מכאן שאסור להפסיק בק"ש בין פרק לפרק הג"ה דר"ע):
And you should not have stood by the gap Heb. הַפֶּרֶק. The place through which the escapees emerge to escape, and in French they call it “trou.” And you should not have stood by me gap—From here [we learn] that one may not interrupt between one paragraph and another in reading the “Shma.” [Haggadah of Rabbi Akiva]
כִּֽי־קָרוֹב יוֹם־יְהֹוָה עַל־כׇּל־הַגּוֹיִם כַּאֲשֶׁר עָשִׂיתָ יֵעָשֶׂה לָּךְ גְּמֻלְךָ יָשׁוּב בְּרֹאשֶֽׁךָ׃
For the day of the Lord is near upon all the nations: as thou hast done, it shall be done to thee: thy deeds shall return upon thy own head.
For the day of the Lord is near upon all the nations: as thou hast done, it shall be done to thee: thy deeds shall return upon thy own head.
כִּי כַּֽאֲשֶׁר שְׁתִיתֶם עַל־הַר קׇדְשִׁי יִשְׁתּוּ כׇֽל־הַגּוֹיִם תָּמִיד וְשָׁתוּ וְלָעוּ וְהָיוּ כְּלוֹא הָיֽוּ׃
For as you have drunk upon my holy mountain, so shall all the nations drink continually, indeed, they shall drink, and they shall swallow down, and they shall be as though they had not been.
For as you have drunk upon my holy mountain, so shall all the nations drink continually, indeed, they shall drink, and they shall swallow down, and they shall be as though they had not been.
Rashi
כאשר שתיתם על הר קדשי. כמה דחדיתון על מחת טורא דקודשי:
For, as you drank on My Holy Mount—Just as you rejoiced concerning the destruction of My Holy Mount. [from Jonathan]
ולעו. כתרגומו ויסתלעמון ל' מהומה ושממון וטירוף דעת אישטורדישו"ן בלע"ז:
and be stunned Heb. יְלָעוּ. As the Targum renders: וְיִסְתַּלְעֲמוּן, an expression of confusion, amazement, and benumbing the mind; etourdissant in French -stunning.
וּבְהַר צִיּוֹן תִּהְיֶה פְלֵיטָה וְהָיָה קֹדֶשׁ וְיָֽרְשׁוּ בֵּית יַֽעֲקֹב אֵת מוֹרָֽשֵׁיהֶֽם׃
But upon mount Żiyyon, there shall be deliverance, and there shall be holiness; and the house of Ya῾aqov shall possess their own possessions.
But upon mount Żiyyon, there shall be deliverance, and there shall be holiness; and the house of Ya῾aqov shall possess their own possessions.
Rashi
את מורשיהם. נכסי עממיא דהוו מחסנין להון:
those who inherited them—The possessions of the people who inherited them. [from Targum Jonathan]
וְהָיָה בֵית־יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וּבֵית עֵשָׂו לְקַשׁ וְדָלְקוּ בָהֶם וַאֲכָלוּם וְלֹֽא־יִֽהְיֶה שָׂרִיד לְבֵית עֵשָׂו כִּי יְהֹוָה דִּבֵּֽר׃
And the house of Ya῾aqov shall be fire, and the house of Yosef flame, and the house of ῾Esav for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of ῾Esav; for the Lord has spoken it.
And the house of Ya῾aqov shall be fire, and the house of Yosef flame, and the house of ῾Esav for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of ῾Esav; for the Lord has spoken it.
Rashi
כי ה' דבר. והיכן דבר (במדבר כ״ד:י״ט) וירד מיעקב והאביד שריד וגו':
for the Lord has spoken—Now where did He speak? (Num. 24:19) “Out of Jacob shall come a ruler, and he shall destroy him that remains in the city.” [from Mechilta Bo 12:16, Pirké d’Rabbi Eliezer ch. 37]
וְיָרְשׁוּ הַנֶּגֶב אֶת־הַר עֵשָׂו וְהַשְּׁפֵלָה אֶת־פְּלִשְׁתִּים וְיָרְשׁוּ אֶת־שְׂדֵה אֶפְרַיִם וְאֵת שְׂדֵה שֹׁמְרוֹן וּבִנְיָמִן אֶת־הַגִּלְעָֽד׃
And they of the Negev shall occupy the mountain of ῾Esav; and they of the Shefela the land of the Pelishtim: and they shall occupy the field of Efrayim and the field of Shomeron: and Binyamin shall occupy the Gil῾ad.
And they of the Negev shall occupy the mountain of ῾Esav; and they of the Shefela the land of the Pelishtim: and they shall occupy the field of Efrayim and the field of Shomeron: and Binyamin shall occupy the Gil῾ad.
Rashi
וירשו הנגב. ישראל שהיו יושבין בדרומה של ארץ ישראל ירשו את הר עשו שהוא במצר דרום ובני השפלה ירשו את ארץ פלשתים ואת הר אפרים ואת הר שומרון:
And [the inhabitants of] the southland shall inherit—Israel, who were dwelling in the south of Eretz Israel, shall inherit the mountain of Esau, which is at the southern boundary; and the people of the plain shall inherit the land of the Philistines and Mt. Ephraim and Mt. Shomeron.
ובנימין את הגלעד. ובני מנשה שהיתה ארץ גלעד שלהם יפשטו להם מהלאה לגבולותיה של ארץ ישראל במזרחה:
and Benjamin with [the inhabitants of] Gilead And the children of Manasseh, whose territory was the land of Gilead, shall spread beyond the borders of Eretz Israel on the east.
וְגָלֻת הַֽחֵל־הַזֶּה לִבְנֵי יִשְׂרָאֵל אֲשֶֽׁר־כְּנַעֲנִים עַד־צָרְפַת וְגָלֻת יְרוּשָׁלַ͏ִם אֲשֶׁר בִּסְפָרַד יִֽרְשׁוּ אֵת עָרֵי הַנֶּֽגֶב׃
And this exiled host of the children of Yisra᾽el who are among the Kena῾anim as far as Żarefat, and the exiles of Yerushalayim who are in Sefarad, shall occupy the cities of the Negev.
And this exiled host of the children of Yisra᾽el who are among the Kena῾anim as far as Żarefat, and the exiles of Yerushalayim who are in Sefarad, shall occupy the cities of the Negev.
Rashi
וגלות החל הזה. תרגם יונתן עמא הדין, החל לשון חיל כמו (ישעיהו ל״ו:ב׳) ויבא ירושלמה בחיל כבד דרבשקה אלא שזה חסר יו"ד ויש עוד לפרש החל הזה גלות הגיא הזה:
And this exiled host Heb. הַחֵל. Jonathan renders: This people. הַחֵל, An expression of a host. Cf. (Isa. 36:2) “And he came (sic) to Jerusalem with an army (חֵיל) of a great multitude,” which deals with Rabshakeh, only that this one is missing a “yud.” It is also possible to explain גָלֻת הַחֵל as “the exile of this valley.”
לבני ישראל אשר כנענים עד צרפת. גלות אשר הוא מבני ישראל שגלו מעשרת השבטים לארץ כנענים עד צרפת:
who are [with] the Canaanites as far as Zarephath—The exile which is of the children of Israel who were exiled from the ten tribes to the land of the Canaanites as far as Zarephath
וגלות ירושלים אשר בספרד. שהם מבני יהודה אשר גלו לספרד הם ירשו את ערי הנגב שבדרומה של ארץ ישראל. ואומרי' הפותרים צרפת הוא המלכות שקורין פרנצ"א בלע"ז. ספרד תרגם יונתן אספמיא:
and the exile of Jerusalem which is in Sepharad—who are of the people of Judah who were exiled to Sepharad - they shall inherit the cities of the southland, which are in the southern part of Eretz Israel. The exegetes claim that Zarephath is the kingdom called France in French. Sepharad—Jonathan renders: Spain.
וְעָלוּ מֽוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת־הַר עֵשָׂו וְהָיְתָה לַֽיהֹוָה הַמְּלוּכָֽה׃
And liberators shall ascend upon mount Żiyyon to judge the mountain of ῾Esav; and the kingdom shall be the Lord’s.
And liberators shall ascend upon mount Żiyyon to judge the mountain of ῾Esav; and the kingdom shall be the Lord’s.
Rashi
ועלו. שרי ישראל מושיעים בהר ציון:
shall ascend—Princes of Israel as saviors on Mt. Zion.
לשפוט את הר עשו. ליפרע מהר עשו אשר עשו לישראל לשפוט יושטיציי"ר בלע"ז:
to judge the mountain of Esau—to exact retribution from the mountain of Esau for what they did to Israel. to judge Heb. לִשְׁפֹּט. joustiser in O.F.
הר עשו. י"ת כרכא רבא דעשו:
the mountain of Esau—Jonathan renders: the great city of Esau.
והיתה לה' המלוכה. לימדך שאין מלכותו שלימה עד שיפרע מעמלק:
and the Lord shall have the kingdom—This teaches you that His kingdom will not be complete until He exacts retribution from Amalek.
חזון עובדיה. מאי שנא עובדיה לאדום ולא ניבא נבואה אחרת אמרו חכמי' עובדיה גר אדומי היה אמר הקב"ה מהם ובהם אביא עליהם יבא עובדיה שדר בין שני רשעים אחאב ואיזבל ולא למד ממעשיהם ויפרע מעשו הרשע שדר בין שני צדיקים יצחק ורבק' ולא למד ממעשיה':
The vision of Obadiah—Why is Obadiah different that he was chosen to prophesy concerning Edom and did not prophesy any other prophecy? Our Sages of blessed memory stated: Obadiah was an Edomite proselyte. Said the Holy One, blessed be He: From them and in them will I bring upon them. Let Obadiah, who dwelt between two wicked people, Ahab and Jezebel, and did not learn from their deeds, come and impose retribution upon Esau, who dwelt between two righteous people, Isaac and Rebecca, and did not learn from their deeds. [from Sanhedrin 39b]