Tanach
Yoel 2 יואל ב׳
Part of: Petuchah, Joel 2:15Setumah, Joel 2:1
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
תִּקְעוּ שׁוֹפָר בְּצִיּוֹן וְהָרִיעוּ בְּהַר קׇדְשִׁי יִרְגְּזוּ כֹּל יֹשְׁבֵי הָאָרֶץ כִּי־בָא יוֹם־יְהֹוָה כִּי קָרֽוֹב׃
Blow the shofar in Żiyyon, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord comes, for it is near at hand;
Blow the shofar in Żiyyon, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord comes, for it is near at hand;
Rashi
יוֹם ה׳. מַה שֶׁאָמַרְנוּ לְמַעְלָה:
the day of the Lord—which we mentioned above.
יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִֽהְיָה מִן־הָעוֹלָם וְאַֽחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדֽוֹר׃
a day of darkness and of gloom, a day of clouds and of thick darkness. Like twilight spread over the mountains, a great people and a mighty; there has not been ever the like, nor shall there be any more such after them, to the years of many generations.
a day of darkness and of gloom, a day of clouds and of thick darkness. Like twilight spread over the mountains, a great people and a mighty; there has not been ever the like, nor shall there be any more such after them, to the years of many generations.
Rashi
כְּשַׁחַר פָּרֻשׂ עַל הֶהָרִים. הָאַרְבֶּה וְהַגָּזָם נִפְרָשִׂים עַל הֶהָרִים כְּשַׁחַר הַנִּפְרָשׂ בְּכָל הָעוֹלָם:
like the dawn, spread over the mountains—The increasing locusts and the shearing locusts are spread over the mountains as the dawn is spread over the entire world.
כָּמֹהוּ לֹא נִהְיָה מִן הָעוֹלָם. לָבוֹא כָּל הַמִּינִים הַלָּלוּ זֶה אַחַר זֶה, אֲבָל מִין אַרְבֶּה לְבַדּוֹ לֹא הָיָה כְּמוֹ אוֹתוֹ שֶׁל מִצְרַיִם שֶׁנֶּאֱמַר ״וְאַחֲרָיו לֹא יִהְיֶה כֵּן״ (שמות י:יד):
the like of which has never been—that all these species should come one after the other, but the species of arbeh alone did not equal that of Egypt, concerning which it is stated: (Exodus 10:14) “And after it there shall not be so.”
לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַֽחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּֽוֹ׃
A fire devours before them; and behind them blazes a flame: the land is like the garden of ῾Eden before them, and behind them a desolate wilderness; and nothing escapes them.
A fire devours before them; and behind them blazes a flame: the land is like the garden of ῾Eden before them, and behind them a desolate wilderness; and nothing escapes them.
Rashi
לְפָנָיו אָכְלָה אֵשׁ. מַשְׁחִיתִים אֶת הַכֹּל כְּאִלּוּ אֵשׁ אוֹכֶלֶת לִפְנֵיהֶם וְלֶהָבָה מְלַהֶטֶת אַחֲרֵיהֶם:
Fire consumes before it—They destroy everything as though a fire consumes before them and a flame blazes after them.
כְּגַן עֵדֶן. הָיְתָה הָאָרֶץ לִפְנֵי בּוֹאוֹ וְאַחַר שֶׁיֵּלֵךְ הִנִּיחַ אֶת הָאָרֶץ כְּמִדְבַּר שְׁמָמָה:
like the Garden of Eden—was the land before it came, and, after it goes, it leaves the land like a desert wasteland.
כְּמַרְאֵה סוּסִים מַרְאֵהוּ וּכְפָרָשִׁים כֵּן יְרוּצֽוּן׃
The appearance of them is like the appearance of horses; and as horsemen, so do they run.
The appearance of them is like the appearance of horses; and as horsemen, so do they run.
Rashi
כְּמַרְאֵה סוּסִים מַרְאֵהוּ. בִּמְרוּצָתוֹ:
Like the appearance of horses is its appearance—I.e., in their running.
כְּקוֹל מַרְכָּבוֹת עַל־רָאשֵׁי הֶהָרִים יְרַקֵּדוּן כְּקוֹל לַהַב אֵשׁ אֹכְלָה קָשׁ כְּעַם עָצוּם עֱרוּךְ מִלְחָמָֽה׃
Like the noise of chariots on the tops of mountains they leap; like the noise of a flame of fire that devours the stubble, like a strong people set in battle array.
Like the noise of chariots on the tops of mountains they leap; like the noise of a flame of fire that devours the stubble, like a strong people set in battle array.
Rashi
כְּקוֹל לַהַב. הָאוֹכֶלֶת קַשׁ מַשְׁמַעַת קוֹל:
like the sound of a flame—A flame, consuming stubble, makes noise.
עֱרוּךְ מִלְחָמָה. לְפִי שֶׁהוּא דָבוּק נָקוּד חֲטַף סְגוֹל:
arrayed for battle Heb. עֱרוּךְ. Since it is in the construct state, it is vowelized with a “hataf segol.”
מִפָּנָיו יָחִילוּ עַמִּים כׇּל־פָּנִים קִבְּצוּ פָארֽוּר׃
At their presence the peoples are in anguish: all faces are covered with blackness.
At their presence the peoples are in anguish: all faces are covered with blackness.
Rashi
קִבְּצוּ פָּארוּר. שַׁחֲרוּת כַּקְּדֵרָה כְּמָה דְאַתְּ אָמַר ״וּבִשְּׁלוּ בַפָּרוּר״ (במדבר יא:ח). וְאָלֶף הַכְּתוּבָה יְתֵרָה הִיא וְאֵינָהּ נִקְרֵאת:
gather blackness Heb. קִבְּצוּ פָּארוּר. Blackness like a pot, Cf. (Num. 11:8) “And they cooked in a pot (בַּפָּרוּר).” The “aleph” is superfluous, and it is not read.
כְּגִבּוֹרִים יְרֻצוּן כְּאַנְשֵׁי מִלְחָמָה יַעֲלוּ חוֹמָה וְאִישׁ בִּדְרָכָיו יֵֽלֵכוּן וְלֹא יְעַבְּטוּן אֹרְחוֹתָֽם׃
They run like mighty men; they climb the wall like men of war; and they march everyone on his ways; and they do not break their ranks:
They run like mighty men; they climb the wall like men of war; and they march everyone on his ways; and they do not break their ranks:
Rashi
וְלֹא יְעַבְּטוּן. אֵין לוֹ דִמְיוֹן וּפִתְרוֹנוֹ לְפִי עִנְיָנוֹ לֹא יְעַקְּלוּן:
and they do not make... crooked Heb. וְעַבְּטוּן. This has no comparison, but its interpretation according to its context is: they do not make crooked.
וְאִישׁ אָחִיו לֹא יִדְחָקוּן גֶּבֶר בִּמְסִלָּתוֹ יֵלֵכוּן וּבְעַד הַשֶּׁלַח יִפֹּלוּ לֹא יִבְצָֽעוּ׃
nor does one thrust another; they walk everyone in his path: and they burst through the weapons; they are not wounded.
nor does one thrust another; they walk everyone in his path: and they burst through the weapons; they are not wounded.
Rashi
וּבְעַד הַשֶּׁלַח. כְּמוֹ בְּעַד הַחַלּוֹנִים עַל פְּנֵי כְּלֵי זַיִן יִפְּלוּ וְיַחֲנוּ:
and upon the swords Heb. וּבְעַד הַשֶּׁלַח, (verse 9) “through the windows (בְּעַד הַחַלוֹנִים).” Upon the weapons they fall and camp.
וְלֹא יִבְצָעוּ. וְלֹא יְקַבְּלוּן מָמוֹן. וְיוֹנָתָן פָּתַר בּוֹ לְשׁוֹן ׳שְׁלִיחוּת׳ בִּשְׁבִיל שְׁלִיחוּת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מַפִּילִין עַצְמָן וּבֶצַע כֶּסֶף לֹא לָקָחוּ:
they do not receive monetary gain Heb. לֹא יִבְצָעוּ. They do not receive monetary gain. And Jonathan interpreted it (הַשֶּׁלַח) as an expression of an errand. Because of the errand of the Holy One, blessed be He, they cast themselves down, and they do not receive monetary gain.
בָּעִיר יָשֹׁקּוּ בַּֽחוֹמָה יְרֻצוּן בַּבָּתִּים יַעֲלוּ בְּעַד הַחַלּוֹנִים יָבֹאוּ כַּגַּנָּֽב׃
They run to and fro in the city; they run upon the wall, they climb up into the houses; they enter in at the windows like a thief.
They run to and fro in the city; they run upon the wall, they climb up into the houses; they enter in at the windows like a thief.
Rashi
בָּעִיר יָשֹׁקּוּ. לְשׁוֹן הַשְׁמָעַת קוֹל כְּמוֹ ״כְּמַשַּׁק גֵּבִים״ (ישעיהו לג:ד) ״דֹּב שׁוֹקֵק״ (משלי כח) ״מִמְשַׁק חָרוּל״ (צפניה ב:ט). וְיוֹנָתָן תִּרְגֵּם לְשׁוֹן ׳נֶשֶׁק׳ ״מִזְדַּיְּנִין״:
In the city they clatter Heb. יָשֹׁקּוּ. This is an expression of making a din. Cf. (Isa. 33:4) “like the roaring (כְּמַשַּׁק) of the cisterns”; (Prov. 28: 15) “A growling (שּׁוֹקֵק) bear”; (Zeph. 2:9) “the clattering of (מִמְשַׁק) the thorns.” Jonathan, however, renders it as an expression of arms (נֶשֶק). They are armed.
לְפָנָיו רָגְזָה אֶרֶץ רָעֲשׁוּ שָׁמָיִם שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נׇגְהָֽם׃
The earth quakes before them; the heavens tremble: the sun and the moon are darkened, and the stars withdraw their shining:
The earth quakes before them; the heavens tremble: the sun and the moon are darkened, and the stars withdraw their shining:
Rashi
רָעֲשׁוּ שָׁמָיִם. בִּשְׁבִיל פֻּרְעָנוּת הַבָּאָה עַל יִשְׂרָאֵל רוֹגְזִים וְרוֹעֲשִׁים:
the heavens tremble—Because of the retribution coming upon Israel, they quake and tremble.
אָסְפוּ נָגְהָם. הִכְנִיסוּ אוֹרָן:
withdraw their shining—Take in their light.
וַיהֹוָה נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ כִּי רַב מְאֹד מַחֲנֵהוּ כִּי עָצוּם עֹשֵׂה דְבָרוֹ כִּֽי־גָדוֹל יוֹם־יְהֹוָה וְנוֹרָא מְאֹד וּמִי יְכִילֶֽנּוּ׃
and the Lord utters his voice before his army: for his camp is very great: for he who executes his word is strong: for the day of the Lord is great and very terrible; and who can abide it?
and the Lord utters his voice before his army: for his camp is very great: for he who executes his word is strong: for the day of the Lord is great and very terrible; and who can abide it?
Rashi
וַה׳ נָתַן. עֲלֵיהֶם קוֹלוֹ בְּמַאֲמַר נְבִיאָיו לִפְנֵי שָׁלְחוֹ בָּהֶם אֶת חֵילוֹ זֶה:
And the Lord gave forth (upon them) His voice—by the statement of His prophets prior to His sending this host of His.
כִּי רַב מְאֹד מַחֲנֵהוּ. אֲשֶׁר יִשְׁלַח בָּכֶם אִם לֹא תֵּטִיבוּן:
for His camp is great—I.e, the camp He will send against you if you do not improve.
וְגַם־עַתָּה נְאֻם־יְהֹוָה שֻׁבוּ עָדַי בְּכׇל־לְבַבְכֶם וּבְצוֹם וּבִבְכִי וּבְמִסְפֵּֽד׃
Yet even now, says the Lord, turn to me with all your heart, and with fasting, and with weeping, and with mourning:
Yet even now, says the Lord, turn to me with all your heart, and with fasting, and with weeping, and with mourning:
וְקִרְעוּ לְבַבְכֶם וְאַל־בִּגְדֵיכֶם וְשׁוּבוּ אֶל־יְהֹוָה אֱלֹהֵיכֶם כִּֽי־חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וְנִחָם עַל־הָרָעָֽה׃
and rend your hearts, and not your garments, and turn to the Lord your God: for he is gracious and merciful, slow to anger, and great in love, and repents of evil.
and rend your hearts, and not your garments, and turn to the Lord your God: for he is gracious and merciful, slow to anger, and great in love, and repents of evil.
Rashi
וְאַל בִּגְדֵיכֶם. כִּי אֵינִי חָשׁ לִקְרִיעַת בִּגְדֵיכֶם. דָּבָר אַחֵר קִרְעוּ לְבַבְכֶם וְאַל תִּצְטָרְכוּ לִקְרֹעַ בִּגְדֵיכֶם מֵחֲמַת אֵבֶל:
and not your garments—for I do not pay heed to the rending of your garments. Another explanation: Rend your hearts and you will not need to rend your garments because of mourning.
וְנִחָם עַל הָרָעָה. נֶהְפַּךְ לְמַחֲשָׁבָה אַחֶרֶת:
and He repents of the evil—I.e., He turns to another thought.
מִי יוֹדֵעַ יָשׁוּב וְנִחָם וְהִשְׁאִיר אַחֲרָיו בְּרָכָה מִנְחָה וָנֶסֶךְ לַיהֹוָה אֱלֹהֵיכֶֽם׃ {פ}
Who knows whether he will not turn and relent, and leave a blessing behind him; a meal offering and a drink offering for the Lord your God?
Who knows whether he will not turn and relent, and leave a blessing behind him; a meal offering and a drink offering for the Lord your God?
Rashi
מִי יוֹדֵעַ. שֶׁיֵּשׁ בּוֹ עָוֹן יָשׁוּב וְנִחָם:
Whoever knows—that he is guilty of iniquity.
וְהִשְׁאִיר. הֶחָסִיל וְהַגָּזָם אַחֲרָיו בְּרָכָה עַל יְדֵי הַתְּשׁוּבָה תָּבֹא בְּרָכָה בַּפֵּרוֹת:
shall return and repent, and it shall leave—I.e., the hasil and the gazam will leave a blessing after it; through the repentance, a blessing will come in the produce.
תִּקְעוּ שׁוֹפָר בְּצִיּוֹן קַדְּשׁוּ־צוֹם קִרְאוּ עֲצָרָֽה׃
Blow the shofar in Żiyyon, sanctify a fast, call a solemn assembly:
Blow the shofar in Żiyyon, sanctify a fast, call a solemn assembly:
אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עֽוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵֽחֶדְרוֹ וְכַלָּה מֵחֻפָּתָֽהּ׃
gather the people, sanctify the congregation, assemble the elders, gather the children, and those who suck the breasts: let the bridegroom go forth from his chamber, and the bride out of her pavilion.
gather the people, sanctify the congregation, assemble the elders, gather the children, and those who suck the breasts: let the bridegroom go forth from his chamber, and the bride out of her pavilion.
Rashi
קִבְצוּ זְקֵנִים. מִמִּשְׁקְלוֹת ״שְׁלַח קְבֹץ אֵלַי״ (מלכים א יח:יט) לְשׁוֹן רָפֵי וְקַל:
assemble the elders Heb. קִבְצוּ. This is of the form of (I Kings 18:19) “Send and gather (קְבֹץ) for me,” an expression which is weak and light.
בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהֹוָה וְֽיֹאמְרוּ חוּסָה יְהֹוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשׇׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶֽם׃
Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not Thy heritage to reproach, that the nations should rule over them: why should they say among the peoples, Where is their God?
Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not Thy heritage to reproach, that the nations should rule over them: why should they say among the peoples, Where is their God?
Rashi
לְחֶרְפָּה. לְגִדּוּפִין:
a derision Heb. לְחֶרְפָּה
לִמְשָׁל בָּם גּוֹיִם. לְשׁוֹן מָשָׁל וּשְׁנִינָה:
for nations to make them an example Heb. לְמְשָׁל, an expression of, (Deut. 28:37) “for an example (מָשָל) and for a conversation piece.”
וַיְקַנֵּא יְהֹוָה לְאַרְצוֹ וַיַּחְמֹל עַל־עַמּֽוֹ׃
Then the Lord was zealous for his land, and pitied his people.
Then the Lord was zealous for his land, and pitied his people.
Rashi
וַיְקַנֵּא ה׳ לְאַרְצוֹ. לְשׁוֹן ״הַמְקַנֵּא אַתָּה לִי״ (במדבר יא:כט) נִכְנְסָה בְּלִבּוֹ צָרָתָהּ וְנִלְחַם בְּמִלְחַמְתָּהּ וְנִתְעַסֵּק בְּצָרְכֶיהָ. וְרַבּוֹתֵינוּ פֵּרְשׁוּ לְשׁוֹן ׳הַתְרָאָה׳, הִתְרָה בַּגּוֹבַאי עַל עִסְקֵי אַרְצוֹ:
And the Lord was zealous for His land Heb. וַיְקַנֵּא, an expression similar to (Num. 11:29) “Are you zealous (הַמְקַנֵּא) for me?” Their distress entered His heart, and He fought their battle and engaged in their necessities. Our Sages explain it as an expression of warning. He warned the locusts concerning His land. [from Sotah 3a]
וַיַּעַן יְהֹוָה וַיֹּאמֶר לְעַמּוֹ הִנְנִי שֹׁלֵחַ לָכֶם אֶת־הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר וּשְׂבַעְתֶּם אֹתוֹ וְלֹא־אֶתֵּן אֶתְכֶם עוֹד חֶרְפָּה בַּגּוֹיִֽם׃
And the Lord answered and said to his people, Behold, I will send you corn, and wine, and oil, and you shall be satisfied therewith: and I will no more make you a reproach among the nations:
And the Lord answered and said to his people, Behold, I will send you corn, and wine, and oil, and you shall be satisfied therewith: and I will no more make you a reproach among the nations:
Rashi
חֶרְפָּה. גִּדּוּף שֶׁיִּקְרְאוּ אֶתְכֶם חַסְרֵי לֶחֶם:
derision Heb. חֶרְפָּה, a derision, that they will call you ill-provided.
וְֽאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בׇאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשֽׂוֹת׃
but I will remove far off from you the northern one, and will drive him into a barren and desolate land, with his face towards the eastern sea, and his hinder part toward the western sea, and his foulness shall come up, and his ill savour shall ascend, though he has done great things.
but I will remove far off from you the northern one, and will drive him into a barren and desolate land, with his face towards the eastern sea, and his hinder part toward the western sea, and his foulness shall come up, and his ill savour shall ascend, though he has done great things.
Rashi
וְאֶת הַצְּפוֹנִי. יֵשׁ לְפוֹתְרוֹ עַל חֵיל הָאַרְבֶּה וְעָלָיו נוֹפֵל לְשׁוֹן הִדַּחְתִּיו אֶל אֶרֶץ צִיָּה וּשְׁמָמָה. דָּבָר אַחֵר הָעָם הַבָּא מִצָּפוֹן מַלְכֵי אַשּׁוּר וְרַבּוֹתֵינוּ אוֹמְרִים זֶה יֵצֶר הָרָע שֶׁצָּפוּן בִּלְבָבוֹ שֶׁל אָדָם:
And the northerner Heb. הַצְּפוֹנִי. This can be interpreted as referring to the host of locusts, upon which the expression, “and I will drive him to a land barren and desolate,” fits aptly. Another explanation: The people that come from the north, viz., the kings of Assyria. And our Sages (Sukkah 52a) state: This is the temptation, which is hidden (צָפוּן) in a person’s heart.
הַקַּדְמוֹנִי. הַמִּזְרָחִי. וְרַבּוֹתֵינוּ שֶׁפֵּרְשׁוּ בְּיֵצֶר הָרָע דָּרְשׁוּ שְׁנֵי הַיָּמִים הַלָּלוּ בְּמִקְדָּשׁ רִאשׁוֹן וּבְמִקְדָּשׁ שֵׁנִי וְכֵן פֵּרְשׁוּהוּ עַל אֲשֶׁר שָׂם פָּנָיו בְּמִקְדָּשׁ רִאשׁוֹן וְשֵׁנִי וְהֶחֱרִיבָם. וּלְפִי הַתַּרְגּוּם שֶׁפֵּרְשׁוּ עַל חֵיל מֶלֶךְ אַשּׁוּר צָרִיךְ לוֹמַר פָּנָיו (אֶל) הַיָּם הַקַּדְמוֹנִי מִקְצָת חֵילוֹ אֶשְׁלַח לְמִזְרָח וּמִקְצָתוֹ לְמַעֲרָב:
the western sea the eastern sea. And our Sages, who interpreted it [i.e., הַצְּפוֹנִי] as a reference to temptation, interpreted these two seas as the First Temple and the Second Temple. I.e, they explain הַקַּדְמוֹנִי as first and הָאַחֲרוֹן as last. And so they explained it: Because he directed his face toward the First Temple and the Second Temple and destroyed them. [God says: I will drive him out to a land barren and desolate, where he will find no one to incite. That will be because he set his sights for the First Temple and for the Second Temple and, because he incited the people to sin, they were destroyed. The two Temples, where everyone would gather during the three Pilgrimage Festivals, are symbolized by the sea, where water of the streams gather.] And, according to the Targum, who explains it as a reference to the king of Assyria, we must explain “his face to the eastern sea, and his end to the western sea” to mean that part of his army I will send to the east and part of it to the west.
צַחֲנָתוֹ. בָּאְשׁוֹ יוֹרֶה עָלָיו שֶׁהוּא לְשׁוֹן זֹהַם וְטִנּוּף:
its ill savor Heb. צַחֲנָתוֹ. The word בָאְשוֹ, its stench, indicates concerning that it is an expression of filth.
כִּי הִגְדִּיל לַעֲשׂוֹת. רָאָה שֶׁפָּשַׁט יָדוֹ בַּגְּדוֹלִים:
for it did great things—I.e, it did a great evil, for it stretched forth its hands upon the great.
אַל־תִּֽירְאִי אֲדָמָה גִּילִי וּשְׂמָחִי כִּֽי־הִגְדִּיל יְהֹוָה לַעֲשֽׂוֹת׃
Fear not, O land; be glad and rejoice: for the Lord will do greater things.
Fear not, O land; be glad and rejoice: for the Lord will do greater things.
Rashi
אַל תִּירְאִי אֲדָמָה. אֶרֶץ יִשְׂרָאֵל אִם תָּשׁוּבִי בִּתְשׁוּבָה:
Have no fear, O land—I.e, the land of Israel, when you repent.
אַל־תִּֽירְאוּ בַּהֲמוֹת שָׂדַי כִּי דָשְׁאוּ נְאוֹת מִדְבָּר כִּי־עֵץ נָשָׂא פִרְיוֹ תְּאֵנָה וָגֶפֶן נָתְנוּ חֵילָֽם׃
Be not afraid, O beasts of the field: for the pastures of the wilderness shall spring, for the tree bears its fruit, the fig tree and the vine do yield their strength.
Be not afraid, O beasts of the field: for the pastures of the wilderness shall spring, for the tree bears its fruit, the fig tree and the vine do yield their strength.
וּבְנֵי צִיּוֹן גִּילוּ וְשִׂמְחוּ בַּיהֹוָה אֱלֹהֵיכֶם כִּֽי־נָתַן לָכֶם אֶת־הַמּוֹרֶה לִצְדָקָה וַיּוֹרֶד לָכֶם גֶּשֶׁם מוֹרֶה וּמַלְקוֹשׁ בָּרִאשֽׁוֹן׃
Be glad then, you children of Żiyyon, and rejoice in the Lord your God: for he has given you the former rain in due measure, and he has brought down for you the rain in the first month, the former rain, and the latter rain.
Be glad then, you children of Żiyyon, and rejoice in the Lord your God: for he has given you the former rain in due measure, and he has brought down for you the rain in the first month, the former rain, and the latter rain.
Rashi
אֶת הַמּוֹרֶה. אֶת נְבִיאֵיכֶם הַמּוֹרִים אֶתְכֶם לָשׁוּב אֵלַי כְּדֵי לְצַדֵּק אֶתְכֶם:
the teacher for justification Heb. מוֹרֶה. Your prophets who teach you to return to Me, in order to justify you.
מוֹרֶה וּמַלְקוֹשׁ. כְּמוֹ ״יוֹרֶה וּמַלְקוֹשׁ״ (דברים יא:יד):
the early rain and the late rain. Heb. מוֹרֶה, like (Deut. 11:14) “the early rain (יוֹרֶה) and the late rain (וּמַלְקוֹֹש).”
בָּרִאשׁוֹן. בְּנִיסָן וְאַף עַל פִּי שֶׁהַיּוֹרֶה הִיא רְבִיעָה רִאשׁוֹנָה הַיּוֹרֶדֶת עַל הַזֶּרַע וְהוּא בְּמַרְחֶשְׁוָן, אוֹתָהּ שָׁנָה בְּנִיסָן זָרְעוּ כְּמוֹ שֶׁמְּפֹרָשׁ בְּמַסֶּכֶת תַּעֲנִית שֶׁגָּדְלָה הַתְּבוּאָה בְּאַחַד עָשָׂר יוֹם:
in the first month—In Nissan. Although the early rain is the first rain, which falls on the seeds, and that is in Marcheshvan, that year they sowed in Nissan, as is explained in Tractate Taanith (5a) that the grain grew in eleven days.
וּמָלְאוּ הַגֳּרָנוֹת בָּר וְהֵשִׁיקוּ הַיְקָבִים תִּירוֹשׁ וְיִצְהָֽר׃
And the floors shall be full of wheat, and the vats shall overflow with wine and oil.
And the floors shall be full of wheat, and the vats shall overflow with wine and oil.
Rashi
וְהֵשִׁיקוּ. לְשׁוֹן הַשְׁמָעַת קוֹל כְּשֶׁהַקִּלּוּחַ יוֹרֵד מִן הַגַּת אֶל תּוֹךְ הַיֶּקֶב וְהוּא הַבּוֹר שֶׁלִּפְנֵי הַגַּת:
shall roar Heb. וְהֵשִׁיקוּ, an expression of making noise when the stream runs down from the winepress into the vat (הַיֶקֶב), which is the pit before the winepress
וְשִׁלַּמְתִּי לָכֶם אֶת־הַשָּׁנִים אֲשֶׁר אָכַל הָאַרְבֶּה הַיֶּלֶק וְהֶחָסִיל וְהַגָּזָם חֵילִי הַגָּדוֹל אֲשֶׁר שִׁלַּחְתִּי בָּכֶֽם׃
And I will restore to you the years that the locust has eaten, the hopping locust, and the destroying locust, and the cutting locust, my great army which I sent among you.
And I will restore to you the years that the locust has eaten, the hopping locust, and the destroying locust, and the cutting locust, my great army which I sent among you.
וַאֲכַלְתֶּם אָכוֹל וְשָׂבוֹעַ וְהִלַּלְתֶּם אֶת־שֵׁם יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר־עָשָׂה עִמָּכֶם לְהַפְלִיא וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָֽם׃
And you shall eat in plenty, and be satisfied, and praise the name of the Lord your God, who has dealt wondrously with you: and my people shall never be ashamed.
And you shall eat in plenty, and be satisfied, and praise the name of the Lord your God, who has dealt wondrously with you: and my people shall never be ashamed.
וִידַעְתֶּם כִּי בְקֶרֶב יִשְׂרָאֵל אָנִי וַאֲנִי יְהֹוָה אֱלֹהֵיכֶם וְאֵין עוֹד וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָֽם׃ {פ}
And you shall know that I am in the midst of Yisra᾽el, and that I am the Lord your God, and there it is none else: and my people shall never be ashamed.
And you shall know that I am in the midst of Yisra᾽el, and that I am the Lord your God, and there it is none else: and my people shall never be ashamed.
תִּקְעוּ שׁוֹפָר. לְהַשְׁמִיעָם שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה בְּטֶרֶם תְּבוֹאתָם הָרָעָה הַזֹּאת:
Sound a shophar—to announce to them that they should repent before the evil befalls them.