Table of Contents – Introduction
|| HOSHEA | 2 || 14
||| YOEL | 1 || 2 || 3 ||| AMOS
| 1 || 2 || 3 || 4 || 9
||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||
NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3
Introduction:[1]
Hoshea ben Be’eri was a prophet who prophesied in the days of four kings of Yehudah, and the days of Yerovam II, king of Israel. His prophecies – both good and bad – comprise some of the strongest expressions among the prophets.
There are two parts to the book of Hoshea: The first part – chapters 1-3 – which deal with Hoshea being required to marry a woman known to be unfaithful and to have children from her, and the second part – chapters 4-14 – which contains mainly rebuke to the people of Israel, and a call for repentance. We will be studying in depth two chapters, one from each part.
In order to understand chapter 2, it is necessary to read chapter 1 – preferably out loud, in class. It is a singular story: Hashem commands Hoshea to marry an eshet zenunim – a woman known to be unfaithful – and to have children from her. As each child is born, Hashem tells him what to name the child – names which have negative connotations: Yizre’el (where Yehu killed all the descendants of Achav – Melachim II 9-10), Lo Ruchama (“One who has not been loved/not been shown mercy”), and Lo Ami (“One who is not my nation”).
The students will no doubt ask many questions: How could Hashem have asked a holy man, a prophet, to take a promiscuous woman as his wife? And not only that, but the prophet is commanded to love her! And how can a person give his children names that indicate tragedy?
The commentators deal with these questions in two basic ways: 1) That these deeds were not actually done, but that it was all a prophetic vision. This approach can be found in the commentary of the Radak (on Hoshea 1:2), which can be read in class. 2) That these deeds were done, and the purpose of them was to teach Hoshea a lesson. Yalkut Shimoni (section 515) brings a conversation between Hashem and Hoshea, explaining the lesson. This can also be read in class.
What is the lesson?
The relationship between Hashem and the people of Israel has been likened in many places in Tanach to the relationship between husband and wife. Accordingly, the imagery used for the Children of Israel worshipping idols is that of an unfaithful wife. But, as with a wife, neither the covenant nor the emotional relationship can be broken completely, once the two sides have bound themselves to it. Hashem loves the Children of Israel, no matter how wayfaring they may become. The theme of zenut – of straying from the path – repeats itself countless times in the book of Hoshea. Israel strays, thus angering Hashem very much, but never to the point of breaking off the relationship. Israel will always be welcomed back – teshuva will always be accepted – and that is the second main theme of the book of Hoshea.
Hoshea found this unconditional acceptance of teshuva hard to understand, and his idea of justice was that Hashem should choose Himself a different nation in place of the Children of Israel. So Hashem showed him that even in plain human relations there can be situations where “love conquers all”: After marrying this unfaithful woman, Hoshea cannot bring himself to leave her, and so he understands that he was wrong in his suggestion that Hashem leave the Children of Israel, and also wrong about the role of the prophet: the prophet should always pray for the people, and not just berate them. A prophet is always responsible for the welfare of the people.
In Chapter 2, the metaphor of Israel as an unfaithful wife is extended and elaborated upon. The text moves back and forth between this metaphor and the actual situation it is discussing, but most of the time the issues are discussed metaphorically and not literally.
Verse 1:
והיה
מספר בני ישראל
כחול הים אשר לא
יימד ולא ייספר
והיה במקום אשר
ייאמר להם לא עמי
אתם ייאמר להם
בני קל חי
והיה
מספר בני ישראל
כחול הים אשר לא
יימד ולא ייספר
In chapter 1 there are three prophecies which describe Hashem’s anger
at the people of Israel, and the punishments he is going to bring upon
them. This chapter begins with a
promise of salvation. Why this sudden change in tone? According to Yalkut
Shimoni (Section 515, as brought above), Hashem expected Hoshea to respond to
these prophecies by praying that they be revoked. Instead, Hoshea suggested
replacing the Jewish People with some other nation. Hashem therefore decided to
teach him a lesson in the love that Hashem feels for His people, despite their
sins, and Hoshea learned his lesson and changed his tone.
1. Hoshea
had realized that he had sinned in his suggestion of העבירם באומה
אחרת –
replace them with some other nation. Therefore, this chapter starts out with a conciliatory
prophecy, blessing the people. (Yalkut Shimoni 515, Rashi)
2. This good prophecy is referring to the End of the Days – to acharit hayamim. (Metzudat David)
3.* The Children of Israel are compared to the sand beneath the sea, not to the sand on the seashore. The sand beneath the sea is endless, cannot be reached, and so cannot be counted. Likewise, it will be impossible to count the Jews because of their large number and because of their dispersion among the nations of the world (to the point of their not even being recognized as Jews). (Malbim)
After reading the Malbim, the students should note which phrase in the verse supports the Malbim’s view ( כחול הים).
והיה
במקום אשר ייאמר
להם לא עמי אתם
ייאמר להם בני
קל חי
1. At the time of this prophecy (as brought in
chapter 1, verse 9), they were considered by Hashem to be “not My nation”; in
the future, when they do teshuva, Hashem will return the exiles and He
will once again consider them to be His nation (see Devarim 30:1-11).
(Radak)
* They will be known as the “children of
the living G-d”, as opposed to being the worshippers of lifeless gods. (Radak)
2. They will be considered the most beloved nation of Hashem. (Metzudat David)
3.* Instead of the experience of exile and hester panim – Hashem hiding His face from them – the people will begin to recognize the special hashgacha (Divine Providence) that enabled them to survive during this period. It will be known throughout the nations that the Jews are the blessed nation of Hashem. (Malbim)
The students should note by whom the people will be known as בני קל חי according to each commentator.
Verse 2:
ונקבצו
בני יהודה ובני
ישראל יחדיו ושמו
להם ראש אחד ועלו
מן הארץ כי גדול
יום יזרעאל
ונקבצו
בני יהודה ובני
ישראל יחדיו
In the times of the Second Temple, only the tribes of
Yehudah and Binyamin returned to the Land of Israel. Therefore, this prophecy,
which tells of all of the tribes joining together and returning, must be referring to the times of the Mashiach
(the Messiah). (Radak)
ושמו
להם ראש אחד
1. This
“one leader” will be Melech Hamashiach. (Metzudat David)
2.* This will be Mashiach ben Yosef, who
will come before Mashiach ben David, and who will gather everyone
together in order to fight Gog and Magog. (Abarbanel)
3. This is Eliyahu Hanavi, who will lead the Jews out of exile, and bring them to the Land of Israel. (Radak)
The students should note that each commentator is focussing on different stages of the redemption in the times of acharit hayamim. They should note which explanation best suits the phrase ועלו מן הארץ.
ועלו
מן הארץ כי גדול
יום יזרעאל
1. The exile is compared to the scattering of
seeds. The day of the gathering of all of these scattered seeds – kibbutz
galuyot – will be great. (Metzudat David)
2. The length of time that the Jews will be
“planted” in other lands will be great. (Radak, bringing his father’s
commentary)
3. The Jews’ sojourn in other lands is compared to seeds planted deeply in the ground. These seeds seem to rot and disappear, only to sprout as a fresh crop. Likewise, the Jews that seemed to be “planted” and lost will all come back to Israel, together with many converts. This day will be great because of all the miracles that will happen on it. (Malbim)
The students should explain the symbolism of יזרעאל, and the meaning of גדול according to each commentary.
Verse 3:
אמרו
לאחיכם עמי ולאחותיכם
רוחמה
אמרו
לאחיכם עמי ולאחותיכם
רוחמה
Yehudah and Binyamin will say to their brothers, the Ten Tribes,
who were exiled quickly, that they are once again the nation of Hashem.
Likewise, to their sisters, the women of the Ten Tribes, they should say that
Hashem has had mercy on them. This is in contrast to the previous statements,
in 1:6, and 1:9. (Metzudat David)
Verse 4:
ריבו
באמכם ריבו כי
היא לא אשתי ואנוכי
לא אישהּ ותסר
זנוניה מפניה ונאפופיה
מבין שדיה
ריבו
באמכם ריבו כי
היא לא אשתי ואנוכי
לא אישה
1. The entire generation is referred to as the
“mother”. The righteous people should challenge this generation and rebuke them
for their ways. For the moment, since the generation has left the path of
Hashem, Hashem will no longer provide for its needs. (Metzudat David)
2. The
“sons” are the prophets who are supposed to rebuke the nation. (Malbim)
3.* The “sons” are all the individuals of the nation: each one is to rebuke his brothers. (Radak)
The students should note that these commentaries reflect different opinions as to who is obligated to rebuke others for misdeeds.
ותסר
זנוניה מפניה ונאפופיה
מבין שדיה
1. The imagery used here for the “mother” is
that of a zonah – a prostitute. The “sons” should tell the “mother” that
she should stop this behavior, namely, that she should refrain from putting on
makeup and perfume for her lovers. (Metzudat David)
2. The mother should remove the zenut –
the external worship of idols – from her face, and the na’afufim – the
internal desire for this idol-worship – from her heart. (Malbim)
Verse 5:
פן
אפשיטנה ערומה
והצגתיה כיום היוולדה
ושמתיה כמדבר ושתיה
כארץ צייה והמיתיה
בצמא
פן
אפשיטנה ערומה
והצגתיה כיום היוולדה
1. If the “mother” does not improve her ways,
then Hashem will disgrace her – “strip her of her clothes”. (Metzudat David)
2. When
Hashem first found the “mother” – the nation of Israel – she was unclothed and wallowing
in blood (see Yechezkel 16:4-14).
Hashem then dressed her. Now Hashem is prepared to put her back into the
original state in which he found her – that of nakedness. (Malbim)
It is important that the students read the verses in Yechezkel before learning the Malbim. The teacher should remind the students that this section in Yechezkel appears in the Passover Haggadah, as one of its ideas.
ושמתיה
כמדבר ושתיה כארץ
ציה והמיתיה בצמא
1. The punishment of this
sinful “mother” will be that she will be put in a state of dereliction – hefker
– like a dry desert. (Metzudat David)
2. The desert symbolizes the exile among the
nations. The nation of Israel will wallow there in the blood of persecution,
since its “clothes” – the Divine Providence protecting it – will be removed
from it. (Malbim)
The students can make a chart of the imagery used in the verse according to the Malbim:
|
הנמשל |
הפסוק/המשל |
|
אין השגחת ה' |
פן אפשיטנה ערומה |
|
מתבוססת בדם הרוגים |
והצגתיה כיום היוולדה |
|
בני ישראל יהיו בגלות |
ושמתיה כמדבר |
Verse 6:
ואת
בניה לא ארחם כי
בני זנונים המה
ואת בניה לא
ארחם
1. Although the righteous people did not sin,
they will be punished with the rest of the nation, just like the children of a prostitute
bear the stain of their mother’s behavior. (Metzudat David)
The
entire nation is judged according to the behavior of its majority. (Malbim)
2. The children referred to here are the individuals, who will be punished. Or else, the prophet is saying that the individuals in later generations who will follow the practices of this generation will also be punished. (Radak)
The students should note that each commentator is explaining this verse according to his explanation of verse 4 (see above).
Verse 7:
כי
זנתה אמם הובישה
הורתם כי אמרה
אלכה אחרי מאהבי
נותני לחמי ומימי
צמרי ופשתי שמני
ושיקויי
כי
זנתה אמם הובישה
הורתם
1. The majority of the nation turned away from
Hashem. The “mother” of the
nation (in other words, the nation as a whole) performed shameful acts.
(Metzudat David)
2. The
teachers of the people did shameful acts. They would teach the people not to
steal, and then they themselves would steal. (Rashi)
The students should explain הורתם according to each commentary (parent, as in הורה, or teacher, as in מורה, הוראה). The students should translate each phrase according to each commentary, and note which is closer to פשוטו של מקרא – the simple meaning of the words – and why.
כי
אמרה אלכה אחרי
מאהבי נותני לחמי
ומימי צמרי ופשתי,
שמני ושיקויי
1. The nation followed in the ways of its
“lovers” – the ma’arechet hashamayim (the heavenly bodies), thinking
that they were the ones who bestowed gifts on it. (Metzudat David)
2.* The people put their trust in their foreign
alliances – with Assyria and Egypt, whom they had bribed. This gave them the
peace they needed to till the land, and so it was through these nations that
the people’s needs were provided. (Radak)
3. The verse lists the basic needs of mankind: food, clothing and drinks to enjoy. (Malbim)
The students should translate נותני according to Metzudat David and Radak. (“those who give us” vs. “those who allow us to have”).
Verse 8:
לכן
הנני שך את דרכך
בסירים וגדרתי
את גדרה ונתיבותיה
לא תמצא
לכן
הנני שך את דרכך
בסירים וגדרתי
את גדרה ונתיבותיה
לא תמצא
1. The path, or strategy, that brings down the
influence of the heavenly bodies will be blocked to the people. (Metzudat
David)
2. This
verse describes the various ways Hashem will try to stop the people from
consorting with their “lovers”, the same way a husband sets up obstacles in the
path of his wife so that she will find it hard to consort with her lover.
Hashem will sabotage the various idolatrous practices that the people had been
using, so that they will bring curses upon themselves instead of blessings. He
will create dissonance between the Jews and their allies, so that they will not
be able to trust other nations anymore, and will refrain from contact with
them. (Malbim)
3. The people will not be able to leave the city because of the siege, and the allies will therefore be of no help. (Radak)
The students should define דרכך according to each commentator.
Verse 9:
ורידפה
את מאהביה ולא
תשיג אותם וביקשתם
ולא תמצא ואמרה
אלכה ואשובה אל
אישי הראשון כי
טוב לי אז מעתה
ורידפה
את מאהביה ולא
תשיג אותם
1. Although the people will try to offer
incense to the heavenly bodies, they will not be able to bring down the good
they desire. (Metzudat David)
2. Hashem
will cause the heavenly bodies and the human allies to distance themselves.
Therefore, all the efforts of the people to “catch” these possible helpers will
be for naught. (Malbim)
3. The other nations will not offer the desired help. (Radak)
4.* ורִידפה is written in the בניין פיעל, and not in בניין קל (which would have been ורָדפה), to express a constant pursuing. (Mahari Kra)
וביקשתם
ולא תמצא
1. The heavenly bodies and the human allies will
distance themselves to the point that the people will no longer be able to find
them. (Malbim)
2. This is a repetition of the idea brought in
the previous phrase, in different words. (Metzudat David)
The students should note that when the phrases are a repetition of the same idea brought in a previous phrase, the Metzudat David commentary will generally note: כפל הדבר במילים שונות, and not explain why this idea was repeated (the point being that the Bible engages in repetition for its literary value). The Malbim will generally explain that the different phrase expresses a new idea. This is one of the principles that the Malbim established in his introduction to his commentary on the Bible – the Bible comes to express ideas, and so all its words have an idea behind them, and are not merely repetitions for the sake of the beauty of the language itself.
It is important that the students be aware of these two different approaches to Biblical commentary.
ואמרה
אלכה ואשובה אל
אישי הראשון כי
טוב לי אז מעתה
1. The people at that point will decide to put
their trust in Hashem, since the times when they trusted in Hashem were the
best they had ever had. (Metzudat David)
2. This statement of teshuva on the part
of the people must be the one they will make after being in exile (see Devarim
30:1-2). Had the people made this statement while still in the Land of
Israel, they never would have been exiled. (Radak)
3. Although the people will return to Hashem (even before being exiled), they will be doing so only because their at the moment is bad – going back to the “husband” – to Hashem, is better than remaining in their present predicament, when all the “lovers” have disappeared and do not help. But they will not regret their past misdeeds, and once they think the stars are smiling upon them again, they will go back to worshipping them. (Malbim)
The students should read the Malbim on their own, and write down how the Malbim counters the Radak’s contention.
Verse 10:
והיא
לא ידעה כי אנוכי
נתתי לה הדגן והתירוש
והיצהר וכסף הרביתי
לה וזהב עשו לבעל
והיא
לא ידעה כי אנוכי
נתתי לה הדגן והתירוש
והיצהר
1. From the very outset, the Jews did not pay attention
to the fact that it is Hashem that provides their needs, not the
constellations. (Metzudat David)
The
Jews never realized that all the good things that they had, even when they
worshipped the constellations, came from Hashem. (Malbim)
2. The “wife” acted as if she did not know that it all comes from Hashem. (Rashi)
3. The leaders and the false prophets used to deceive the people that all the blessings came from other sources, not from Hashem. (Radak)
Based on these four sources, the students should formulate the question that is bothering the commentators, and note how each one answers it differently. The students should translate into English the phrase והיא לא ידעה according to each approach.
וכסף
הרביתי לה וזהב
עשו לבעל
1. It was the wealth that caused them to reject
Hashem. See Devarim 32:15. (Radak)
2. The Jews took the wealth that Hashem gave
them and used it to adorn the Ba’al (see Yirmiyahu 10:4). (Metzudat
David)
Verse 11:
לכן
אשוב ולקחתי דגני
בעיתו ותירושי
במועדו והצלתי
צמרי ופשתי לכסות
את ערוותה
לכן
אשוב ולקחתי דגני
בעיתו ותירושי
במועדו
1. As a result of the actions of the faithless
“wife”, Hashem will remove His blessing from her. Plagues and hail will descend
upon the people at the end of each season, and destroy their crops. (Metzudat
David)
2. The
manner in which Hashem chooses to punish the people is in itself a lesson:
Hashem will give their rain and produce, but at the end of the process He will take
it away from them. This will show them that the constellations have no control
over Hashem. (Malbim)
והצלתי
צמרי ופשתי לכסות
את ערוותה
Hashem will kill the sheep, and have the flax crop fail, so
they will not have any clothes to wear. (Metzudat David)
Verse 12:
ועתה
אגלה את נבלותה
לעיני מאהביה ואיש
לא יצילנה מידי
ועתה
אגלה את נבלותה
לעיני מאהביה
1. Hashem will strip the clothes off the
unfaithful wife. Her lovers – the heavenly bodies – will see her in all her
ugliness. (Metzudat David)
2. Hashem
will hide His face from the Jews, thus exposing them, and so their ugliness and
their bad deeds will be seen by all the other nations. (Radak)
ואיש
לא יצילנה מידי
1. No one can bestow good on the Children of
Israel, without it being the will of Hashem. The heavenly bodies will be of no
help to them. (Metzudat David)
2. This was the end of the merit of the
forefathers (which had protected the people up to this point). (Rashi)
Verse 13:
והשבתי
כל משושה חגה חודשה
ושבתה וכל מועדה
והשבתי
כל משושה חגה חודשה
ושבתה
1. Hashem will
abolish the joy of the holidays. (Metzudat David)
2. The
people thought that the holidays were times of good fortune for them – times
when they would receive the blessings from the heavenly bodies. Hashem will
therefore turn the holidays into times of trouble, to show that He is in
control, not the heavenly bodies. (Malbim)
3. In times of trouble there are can be no joyous holidays. The troubles that Hashem will bring upon the Jews will prevent them from celebrating any holidays with joy. (Radak)
וכל
מועדה
1. The mo’adim referred to here are Rosh
Hashanah, Yom Kippur and Shemini Atzeret. These are not included among the chagim
mentioned above. (Metzudat David)
2. This is referring to any joyous occasion
(not necessarily one of the set chagim). (Radak)
Verse 14:
והשימותי
גפנה ותאנתה אשר
אמרה אתנה המה
לי אשר נתנו לי
מאהבי ושמתים ליער
ואכלתם חית השדה
והשימותי
גפנה ותאנתה
1. Hashem will
destroy the vineyards and the fig trees. (Metzudat David)
Not
only the produce, but the land itself will be destroyed. (Malbim)
2. Hashem will destroy the produce that the Jews claimed came from their “lovers” – that way they will know whether it came from Him or from those “lovers. (Radak)
אשר
אמרה אתנה המה
לי אשר נתנו לי
מאהבי
An etnan is the payment a mistress receives from her
lover. In a continuation of this imagery of the Jews being like a promiscuous
woman, the good which they thought came from their benefactors, is presented as
such a payment. (Metzudat David)
ושמתים
ליער ואכלתם חית
השדה
1. The orchards will become desolate like a
wild forest, and the enemies will be able to consume the produce. (Metzudat
David)
2. Literally, as a result of the destruction of
the land, animals will come to live there and eat the fruits. (Rashi)
The students should be able to express in one word the distinction between the two ways to understand the words חית השדה: literally or figuratively.
Verse 15:
ופקדתי
עליה את ימי הבעלים
אשר תקטיר להם
ותעד נזמה וחליתה
ותלך אחרי מאהביה
ואותי שכחה נאום
ה’
ופקדתי
עליה את ימי הבעלים
אשר תקטיר להם
1. Hashem will remember the times that they
served the Ba’al idols and punish them for them. (Metzudat David)
2. The
sins of those who worshipped idols will be added on to the sins of the exiled
generations who, though they will not worship idols, will still not serve
Hashem wholeheartedly. And so, the combined punishment will be a longer exile.
(Radak)
The students should look up Vayikra 26:38-41, and see how these verses in Vayikra support the commentary of the Radak. They can then note the phrase in the verse that best describes the sins that the Radak is referring to, and why it is just this phrase that he quotes.
ותעד
נזמה וחליתה ותלך
אחרי מאהביה
1. The worship of the heavenly bodies is described
as being like adorning oneself – like a woman trying to be attractive to her
lover. (Metzudat David)
2. The people never learned their lesson. Even
in the times of Hoshea ben Ela (the last king of Israel before the destruction
of Shomron), they still sought an alliance with Egypt, and engaged in idolatry
(thus continuing, in the imagery of the prophet, to pursue the “lovers”).
(Malbim)
ואותי
שכחה נאום ה’
She did not turn her heart to the worship of Hashem.
(Metzudat David)
Verse 16:
לכן
אנוכי מפתיה והולכתיה
המדבר ודיברתי
על ליבה
לכן
אנוכי מפתיה והולכתיה
המדבר
1. After trying to show the people that the
punishments coming on them come from Him, Hashem is forced to entice them into
exile – to a desert, where they will suffer hunger and thirst, and be
surrounded by snakes and scorpions. Under such conditions, all the nations will
distance themselves from the people, and that way they will feel themselves
more under Hashem’s own Divine Providence. (Malbim)
2. While
in exile, Hashem will entice the Jews to do teshuva. He will encourage
them not to run after their hearts’ desires, but rather to change their ways.
(Radak)
ודיברתי
על ליבה
1. Hashem will try to convince the Children of Israel
to come back to Him. (Malbim)
2. Hashem will comfort them in their suffering
in exile. (Radak)
It is important to discuss with the students what the purpose of exile is, according to each of the commentators brought above. The students should bring in examples from their life experiences, or the life of experiences of others, which demonstrate the idea of suffering and exile as a way of becoming a better person. Finally, the students should think about how their lives could change, based on the awareness of exile as being a place of purification.
Verse 17:
ונתתי
לה את כרמיה משם
ואת עמק עכור לפתח
תקוה וענתה שמה
כימי נעוריה וכיום
עלותה מארץ מצרים
ונתתי
לה את כרמיה משם
1. While in exile, the Jews lack many things,
particularly material possessions. They survive only because of Divine
Providence. Hashem is saying that at this point he will return the material
possessions to the Jews. (Malbim)
2. Hashem
will comfort those Jews who will remain after the nation has been
decontaminated, promising them that they will be returned to the Land of
Israel. (Radak)
ואת
עמק עכור לפתח
תקוה
1. Inthe depths of the exile, there is a ray of
hope; for, as a result of the exile, the Jews will return to Hashem. (Rashi)
2. The valleys that became wasteland while the
Jews were in exile will again be attractive places to live – like an attractive
doorway beckoning people to enter. (Metzudat David)
3. At the end of the period of exile, the Jews will find favor in the eyes of the other nations, and begin to look forward to the final redemption. (Malbim)
The students should note the relevancy of the Metzudat David and the Malbim’s commentaries to our times. The teacher should also mention that one of the signs of redemption is the recultivation of the land (see Yechezkel 36:8, for instance) and relate it to the reality of Israel in our times.
וענתה
שמה כימי נעוריה
וכיום עלותה מארץ
מצרים
1. She will live there (ענתה being the same root as מעון – home) – and then, just as the Jews called out to be
redeemed from Egypt, so they will call out while in exile, to be redeemed.
(Rashi)
2. The Jews will sing to Hashem, praising Him
for the great miracles that he will perform, like they did after the splitting
of the Red Sea. (Radak, Metzudat David)
The students should note the difference in interpretation of וענתה between Rashi and the other two commentators.
Verse 18:
והיה ביום
ההוא נאום ה' תקראי
אישי ולא תקראי
לי עוד בעלי
והיה ביום ההוא
נאום ה' תקראי אישי
ולא תקראי לי עוד
בעלי
1. In the
future, we will serve Hashem out of love and not out of fear. (Rashi)
2. Since
Ba’al is the name of a type of idolatry (though also a term for
husband), we will not use it at all, even to refer to our relationship with our
“husband” – Hashem. (Metzudat David)
Verse 19:
והסירותי
את שמות הבעלים
מפיה ולא ייזכרו
עוד בשמם
והסירותי
את שמות הבעלים
מפיה ולא ייזכרו
עוד בשמם
Hashem will help the Jews serve him solely: הבא ליטהר
מסייעין אותו – Once a person wants
to purify himself, Hashem helps him to do so. (Radak)
Verse 20:
וכרתי
להם ברית ביום
ההוא עם חיית השדה
ועם עוף השמיים
ורמש האדמה וקשת
וחרב ומלחמה אשבור
מן הארץ והשכבתים
לבטח
וכרתי
להם ברית ביום
ההוא עם חיית השדה
1. The relationship with the wild animals will
be as if a covenant of peace had been signed with them. (Metzudat David)
2. This
is the same as Yeshayahu’s prophecy: וגר זאב עם כבש
ונמר עם גדי ירבץ... (See Yeshayahu 11:6). (Radak)
3. This is brought as the opposite of ואכלתם חיית השדה – the wild animals will eat them (verse 14, above). (Ibn Ezra)
Verse 21:
וארשתיך
לי לעולם וארשתיך
לי בצדק ובמשפט
ובחסד וברחמים
וארשתיך
לי לעולם
1. Hashem will be engaged to us forever, and
will never send us away again. (Metzudat David)
2. Unlike
the present relationship, that of an eshet zenunim – an unfaithful wife,
this will be an everlasting, faithful relationship of marriage. (Radak)
3. It says וארשתיך three times, referring to the three exiles: Egypt, Babylon and Edom. After each exile, Hashem renews His commitment to us. (Radak)
It must be made clear to the students that the erusin being mentioned here is much more than a mere agreement to get married. It is actually what is known today as kiddushin, in which the husband presents the wife with a ring and says הרי את מקודשת לי בטבעת זו כדת משה וישראל. Today, this is generally done under the chuppah, as part of the full wedding ceremony. In the past, there was sometimes as much as a year between the kiddushin and the chuppah, and during this time the woman was legally bound to the husband, as if she were already married.
וארשתיך
לי בצדק ובמשפט
ובחסד וברחמים
1. As a consequence of our engaging in justice
(צדק ומשפט), Hashem will treat us with mercy and
lovingkindness (חסד
ורחמים). (Metzudat David)
2. Mishpat means doing acts that we are
required to do, while tzedek is doing acts which are לפנים משורת
הדין –
beyond the letter of the law. Accordingly, for our doing mishpat Hashem
rewards us with having mercy on us – with rachamim, and for our doing tzedek
we are rewarded with His chesed – goodness beyond what we really
deserve. (Malbim)
Verse 22:
וארשתיך
לי באמונה וידעת
את ה'
וארשתיך
לי באמונה וידעת
את ה'
1. As a reward for having faith in Hashem, the
people will achieve a high level of knowledge of Him. (Metzudat David)
2. As
a result of having faith in Hashem, the people will reach a level of clear
knowledge (ידיעה
ברורה)
of Him. (Malbim)
These two verses are recited as one puts on tefillin every morning. The class can discuss the relationship between tying the tefillin on, and the tying of the Jewish people to Hashem expressed in these verses.
Verse 23:
והיה
ביום ההוא אענה
נאום ה' אענה את
השמיים והם יענו
את הארץ
והיה
ביום ההוא אענה
נאום ה' אענה את
השמיים
1. It will be as if the heavens are asking that
it should rain, and Hashem will accede to their request. (Metzudat David)
2. Hashem
will send down bountiful rain that will be an expression of His will. (Radak)
והם
יענו את הארץ
The land will also ask for rain, and the heavens will
respond, on the order from Hashem, and send down rain. (Metzudat David)
Verse 24:
והארץ
תענה את הדגן ואת
התירוש ואת היצהר
והם יענו את יזרעאל
והם
יענו את יזרעאל
Because of the abundance of food and all manner of goodness,
there will be many more people in the land, who will demand more food. (Radak)
Verse 25:
וזרעתיה
לי בארץ וריחמתי
את לא רוחמה ואמרתי
ללא עמי עמי אתה
והוא יאמר אלוקי
וזרעתיה
לי בארץ
The Jews, who had been planted in exile, will now be planted
in the Land of Israel. (Metzudat David)
The students should note how the theme-words in the beginning of the chapter reappear at the end of it. They should take note that names have different meanings, depending on the context (e.g. Yizre’el – see Malbim on verse 25).
This chapter is the haftara for Parashat Bemidbar. The students should try to find connections between the parasha and the haftara.
וארשתיך לי לעולם
וארשתיך לי בצדק
ובמשפט ובחסד וברחמים
וארשתיך לי באמונה
וידעת את ה'
Verse 1:
תאשם
שומרון כי מרתה
באלוקיה בחרב יפולו
עולליהם ירוטשו
והריותיו יבוקעו
תאשם
שומרון כי מרתה
באלוקיה
Shomron will be destroyed because of its sins. (Metzudat
David)
The haftara for Shabbat Shuva – the Shabbat between
Rosh Hashanah and Yom Kippur – begins with the next verse.
Verse 2:
שובה
ישראל עד ה' אלוקיך
כי כשלת בעוונך
שובה
ישראל
1. This is a call to Yehuda to return, so that
they will be saved from the fate that befell the kingdom of Israel and its
capital – Shomron. (Rashi)
2. This
is a call to the Children of Israel to do teshuva, because the
punishment for their sins is coming. (Malbim)
The students should define who ישראל is according to the two commentaries, and note the connection between verses 1 and 2.
עד
ה' אלוקיך
1. “Up to Hashem” refers to the distance
between Israel and Hashem. Israel needs to leave its sinful ways and return to
Hashem. (Malbim)
2.* One should return to Hashem while He is still
dealing with one with mercy (midat harachamim). If not, one will be
judged according to the strict law (midat hadin). (In Aramaic: עד דלא
יתעביד סנגוריא
קטגוריא). (Rashi)
Chazal say that גדולה תשובה שמגעת עד כסא הכבוד – repentance is so great that it reaches up to the Holy Throne. (Radak)
כי
כשלת בעוונך
1. As a result of one’s sins, one encounters
many stumbling blocks, which bring on more sins – עבירה גוררת
עבירה.
(Rashi, according to the Gra)
2. Since one sees that one has stumbled in
sinning, one should do teshuva. (Radak)
3. The Children of Israel were misled by the kings of Shomron, and therefore they are considered to have sinned unintentionally, and can easily do teshuva. (Malbim)
4. If one does teshuva out of fear, then one’s intentional sins become like accidental ones – זדונות נעשות לו כשגגות. (Yoma 86b)
5. A Jew is by essence good, and can never really sin. If we were really able to grasp how great Hashem is, we would never sin. Therefore, any sin we do is as if we are only stumbling – making a mistake. (Netivot Shalom II, Section 8 – “Et Ratzon”, p. 159)
6. It is precisely through our stumbling that we get the impetus to do teshuva. Therefore, the two parts of the verse are connected: Your teshuva is a result of your sins. (R. Chaim Shmuelevitz, שיחות מוסר [תשל"ב] מאמר ל"ז)
The teacher can ask the students to define the word כשלת (“stumbling”) according to the different commentaries:
- You have run into obstacles because of the sins – the obstacle being the punishment (Rashi).
- The act of sinning is like stumbling over an obstacle (Radak).
- The sinner is misled (Malbim).
- The sinner is led from one sin to the next. (Gra)
- The act of sinning is made possible only through making a mistake (Netivot Shalom)
A possible project for this issue is to give the students a scenario of a sin, divide them into groups, and have each group act out the mechanism of this act of sinning and the appropriate teshuva according to each of the above approaches.
The teacher should learn with the students the essay שאיפה תנאי לכל עלייה in the book שפתי חיים, vol. I, by Rabbi Friedlander, which discusses the concept of גדולה תשובה שמגעת עד כסא הכבוד. This essay offers a concrete approach to the concept of teshuva.
Verse 3:
קחו
עמכם דברים ושובו
אל ה' אמרו אליו
כל תישא עוון וקח
טוב ונשלמה פרים
שפתינו
קחו
עמכם דברים ושובו
אל ה'
1. All that is required in order to repent is a
confession of the sins (vidui devarim) – it is not necessary to bring
sacrifices. (Metzudat David)
2. Once
one has returned “up to” Hashem (verse 2 – שובה ישראל
עד ה'),
one should take Hashem’s words of Torah and mitzvot to heart, in order
to come even closer to Him. This is the process of teshuva from love.
And then, one’s intentional sins are actually added on in one’s favor as merits
(Yoma 86b). (Malbim)
The students should note that the textual basis for Malbim’s commentary is the use of the word עד (up to – but not quite reaching) in verse 2, and the word אל (to – all the way) in verse 3.
אמרו
אליו כל תישא עוון
1. One has to pray to Hashem, as part of the process
of repentance, asking Him for forgiveness for one’s sins. (Metzudat David)
The phrase כל תישא עוון should be inverted, reading תישא כל עוון – forgive all sins. (Rashi)
2. Hashem should forgive everyone’s sins. (Radak)
The students should note which punctuation mark should be placed after the word כל according to the Radak.
וקח
טוב
1. We should
ask that Hashem should teach us the good way. (Rashi)
2. We should ask that Hashem should take the
few good deeds that we have and judge us according to them. (Rashi)
3. Hashem should choose the good deeds and the good hearts, and not the bad ones. (Radak)
ונשלמה
פרים שפתינו
1. The people will ask for forgiveness with
their lips, instead of bringing sacrifices of oxen. (Rashi)
2. The main aspect of teshuva – even
when a sacrifice is brought – is the vidui – the verbal confession.
(Radak)
This verse is the basis for tefilla – prayers – taking the place of sacrifices, when there is no Temple in which to bring them.
The teacher can learn with the students the section תשובה בדרך חיובית in מכתב מאליהו, Vol. IV, p. 223. This section gives practical advice on how to work on self-growth.
Verse 4:
אשור
לא יושיענו על
סוס לא נרכב ולא
נאמר עוד אלוהינו
למעשה ידינו אשר
בך ירוחם יתום
אשור
לא יושיענו על
סוס לא נרכב
1. This is part of the confession of the
people. They recognize that Assyria will not be the source of their salvation;
only Hashem will be. Therefore, they will not send horses to Assyria in order
to get help from them. (Radak)
2. The
people state that they won’t go to Assyria or to Egypt (symbolized by horses),
to get help. (Rashi)
The students should be able to read Radak and Rashi by themselves, and point out the difference between the two. They should be able to note which commentary fits best with the ta’amei hamikra (Radak – since the zakef katan is found only on the word נרכב), and which is more in keeping with the context of the verse.
ולא
נאמר עוד אלוהינו
למעשה ידינו
The people will state that the idol which they created with
their own hands is useless. (Metzudat David)
אשר
בך ירוחם יתום
1. The people state that they put their trust
only in Hashem, Who has compassion on orphans. (Rashi)
2. The people realize that it is Hashem who
gives strength to weak people, exemplified by orphans; therefore He can give
the people strength too. (Radak)
The students can explain the connotation of the word יתום according to each view.
Verse 5:
ארפא
משובתם אוהבם נדבה
כי שב אפי ממנו
ארפא
משובתם אוהבם נדבה
כי שב אפי ממנו
When the people will express the above feelings, Hashem
will forgive them for rebelling against Him. Although the vidui only
removes the anger that Hashem feels toward a sinner, in this case Hashem will
not only stop being angry at them, but will immediately turn to them with a
love which will be given freely, similar to His original love. (Metzudat David)
Verse 6:
אהיה
כטל לישראל יפרח
כשושנה ויך שרשיו
כלבנון
אהיה
כטל לישראל
Just like there is always dew (unlike rain), Hashem’s
showering of love on the people will never cease. (Metzudat David)
These verses refer to the future, when the Jews will
return to the Land of Israel. (Radak)
יפרח
כשושנה
1. A shoshana (lily) blooms
quickly. (Ibn Ezra)
2. The Jewish
people are compared to a beautiful lily. (Radak)
ויך
שרשיו כלבנון
Although the shoshana has weak roots and can be
uprooted easily, Hashem will implant the people on their land with strong
roots, similar to those of the cedar tree. (Radak)
Verse 7:
ילכו
יונקותיו ויהי
כזית הודו וריח
לו כלבנון
ילכו
יונקותיו ויהי
כזית הודו
1. Israel’s branches will extend outward, and
its beauty will resemble that of the olive tree, which is fresh all year round.
(Metzudat David)
2. The
branches of a tree symbolize the goodness that will be given to the people every
day: it will always be fresh, like the moist olive tree. (Radak)
3. The sons and daughters (who suckle – יונקים) will increase, and resemble the beauty of the menorah in the Temple. (Rashi, based on the Targum)
וריח
לו כלבנון
1. Lebanon is very fragrant, because of all the
trees and flowers that grow there. Likewise, the Jewish People will be blessed
with much goodness. (Metzudat David)
2. The good name of the Jewish People will spread throughout the world (like a fragrance). (Radak)
3. The Jewish children will be as fragrant as the incense that was brought in the Temple. (Rashi)
Verse 8:
ישובו
יושבי בצילו יחיו
דגן ויפרחו כגפן
זכרו כיין לבנון
ישובו
יושבי בצלו
1. The people will return to the land, and sit
there in the “shade” of Hashem’s protection. (Radak)
2.* There will be many people who will
choose to settle in the Land of Israel, in order to be in the shade of the Levanon
– meaning the aura of holiness and purity that exists in the Land of Israel.
(Malbim)
יחיו
דגן ויפרחו כגפן
1. The people will live on mitzvot the
same way people in general live on bread. However, the good will never end; it
will not be like a wheat crop that needs to be replanted every year, but it
will flourish year after year like a grapevine. (Radak)
2. The people will live on bread, which will be
found in great quantities, and they will also multiply like a growing,
spreading vine. (Malbim)
The students should note the basic difference between the two understandings of יחיו דגן – reading it literally (as the Malbim does), or as if it has a kaf hadimyon – כ- – (as the Radak does).
זכרו
כיין לבנון
1. The Jews
will have a good reputation and name among the nations. (Radak)
2. The wine of
Lebanon is known for its good quality. (Metzudat David)
3. Even the Jews who opt not to return to the Land will always have Jerusalem at the forefront of their minds, like the wine from Lebanon, the taste of which is always remembered by its drinker. They will remember ההר הטוב הזה והלבנון – meaning the Temple Mount – in all their prayers, and in all times of joy. (Malbim)
It is important to discuss with the students the relevancy of the Malbim’s commentary here to our times. We need to be aware of the choice we make – whether to live in Israel or not – and define our relationship to this land.
Verse 9:
אפרים
מה לי עוד לעצבים
אני עניתי ואשורנו
אני כברוש רענן
ממני פריך נמצא
אפרים
מה לי עוד לעצבים
1. This is the statement that Efrayim will
make: “I no longer need to worship idols.” (Metzudat David)
2.* Hashem
will say to Efrayim: How much longer must I warn you not to worship idols?
(Abarbanel)
אני
עניתי ואשורנו
1. When Efrayim makes this statement, Hashem
will respond to His people, and give them whatever they need. He will look down
and see what they are lacking. (Metzudat David)
2.* Hashem says that He has spoken to them many
times, telling them not to worship idols, and He will keep close watch to see
if they revert back to their old ways. (Abarbanel)
אני
כברוש רענן ממני
פריך נמצא
1. A brosh is a moist tree which can be
bent all the way down to the earth. Likewise, Hashem watches over us from
above, in order to grant our needs. All our successful endeavors are a result
of Hashem’s help. (Metzudat David)
2.* Hashem never
changes – like a brosh, which always remains fresh. The fruits of the
people’s efforts depend on their deeds (and not on Hashem changing his
attitude). (Abarbanel)
The students should bring two textual bases for the Abarbanel’s commentary:
1) That this is a conversation, and 2) That עניתי is written in past tense.
Verse 10:
מי
חכם ויבן אלה נבון
וידעם כי ישרים
דרכי ה' וצדיקים
ילכו בם ופושעים
ייכשלו בם
מי
חכם ויבן אלה נבון
וידעם
This is a statement summarizing Hoshea’s words of rebuke: The
wise person will heed these words and repent.
כי
ישרים דרכי ה' וצדיקים
ילכו בם ופושעים
ייכשלו בם
1. All
the ways of Hashem are just. If one sees a righteous person suffering, it is either
because we do not perceive correctly who is really a righteous person, or else
he is getting punished in this world in order to get rewarded in the next.
Likewise, an evil person is repaid in this world for whatever good deeds he
has, so that he will not receive any reward in the world to come. (Radak)
2. The righteous people who walk in the ways of
Hashem will enter Gan Eden, and the evil people will go down to Gehinnom
for not following those ways. (Targum Yonatan)
3. The righteous will be able to follow the ways of Hashem without stumbling. The evil people, who follow the dictates of their inclinations, will stumble on the path of life. (Metzudat David)
The מכתב מאליהו discusses the concept of the ways of Hashem being opportunities that are given to us: In each case it is one’s personal choice whether to act one way or another, and that choice is what defines one as a tzaddik – righteous person – or a rasha – a wicked person. See מכתב מאליהו, חלק ב' p. 53, 54.
שובה ישראל עד
ה' אלוקיך כי כשלת
בעוונך
מי חכם ויבן אלה,
נבון וידעם,
כי ישרים דרכי
ה' וצדיקים ילכו
בם ופושעים ייכשלו בם
Table of Contents – Introduction || HOSHEA
| 2 || 14 ||| YOEL | 1 || 2
|| 3 ||| AMOS | 1 || 2 || 3
|| 4 || 9 ||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||
NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3