Chapter 8:13 - Chapter 9:23

Yirmiyahu A Teachers' Guide

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The Malbim sees this section as a three-way conversation between Hashem, the Jews and Yirmiyahu. The teacher can choose whether he wants to teach this commentary verse by verse, to use it as a review of the chapter, to give it as a self-study assignment, or to ignore it completely

 

His commentary for this chapter is marked by **.

Verse 13:

אסוף אסיפם נאום ה' אין ענבים בגפן ואין תאנים בתאנה והעלה נבל ואתן להם יעברום

אסוף אסיפם נאום ה'

1. Hashem will destroy them. (Metzudat David)

 

2.**Hashem will gather them together, so that they will discuss the impending disaster. (Malbim)

אין ענבים בגפן ואין תאנים בתאנה

1. Nothing will remain after the destruction. Even the fruits on the trees will be destroyed. (Metzudat David)

 

These fruits - grapes and figs - are the most common, and collected in abundance; that is why they are mentioned here. See Melachim I 5:5.

 

2.* This is a reference to the righteous amongst the Jews, who will also be destroyed. (Mahari Kra)

 

3.**The Jews ask how they are supposed to sustain themselves without any food. (Malbim)

והעלה נבל

1. Even the branches will wither before the right time, and this will increase the suffering. (Radak)

 

2.* The wicked will, of course, be punished, and will wither away (see Tehillim 1:3-4). (Mahari Kra)

ואתן להם יעברום

1. The evil is a result of the Jews transgressing the mitzvot of the Torah. (Rashi)

 

2.* The wicked will be destroyed since they transgressed the mitzvot of the Torah. (Mahari Kra)

 

3. The blessings of the fruit of the land will be passed from the Jews to their enemies, and these enemies will consume everything. (Radak)

 

4.**Hashem responds that He can't give them these fruits, since they have transgresssed the mitzvot of the Torah. (Malbim)

 

The students should state the difference between the approaches of Rashi and Radak in their interpretation of the end of the verse. Rashi is relating to the reason that the evil will occur, and Radak is reading it as the consequence of evil. The students should explain להם differently, according to each view.

 

* The students should note that the approach of Mahari Kra obviates the difficulties that Rashi's explanation presents. They should also realize that his interpretation is the only one which understands the verse symbolically.

Verse 14:

על מה אנחנו יושבים האספו ונבוא אל ערי המבצר ונִדְמָה שם כי ה' אלוקינו הדימנו וישקנו מי ראש כי חטאנו לה'

על מה אנחנו יושבים

1. When the enemy comes, those who dwell in the countryside will question the wisdom of remaining there. They will realize that they are exposed as targets of the enemies. (Metzudat David)

 

2.**The people who are gathered wonder why they are not preparing a war-plan. (Malbim)

האספו ונבוא אל ערי המבצר

** The people decide to enter the fortified cities to fight the enemy. (Malbim)

 

ונדמה שם כי ה' אלקינו הדימנו

1. Even in the major cities, the people realize that they will be cut off and destroyed. They realize that there is no hope against the Divine decree. (Metzudat David)

 

2. The people realize that they have no right to complain against Hashem. They realize that they have been silenced by Him because of their sins. (Radak)

 

3.**The prophet responds that although they gather there, they will be silenced, and will not accomplish anything. They are like mourners sitting in silence. (Malbim)

וישקנו מי ראש כי חטאנו לה'

Hashem brought destruction (symbolized by the bitter drink) upon them. They deserved this, since they sinned against Hashem. (Metzudat David)

Verse 15:

קווה לשלום ואין טוב לעת מרפא והנה בעתה

קווה לשלום ואין טוב

1. The Jews will hope for peace, but there will be no peace. (Metzudat David)

 

2.**The people believe that it is proper to hope for peace, and therefore they wonder, why isn't there any good? (Malbim)

לעת מרפה והנה בעתה

1. They hoped for a time of healing, and, instead, terror and fear struck them. (Metzudat David)

 

2.**The prophet responds that they should have hoped to do teshuvah, and yet they continue to do evil. (Malbim)

Verse 16:

מדן נשמע נחרת סוסיו מקול מצהלות אביריו רעשה כל הארץ ויבואו ויאכלו ארץ ומלואה עיר ויושבי בה

מדן נשמע נחרת סוסיו

1. When the enemy reaches Dan, the extreme border of Israel, the snorting of their horses will be heard. (Metzudat David)

 

2.* Dan is singled out because of the Golden Calf that the Jews worshipped there. The enemy will therefore come and exile them. (Radak - Targum Yonatan)

 

3.**The people were astounded that the tribe of Dan, which was known for its expertise in fighting against horsemen, was unable to defeat them in this case (See Birkat Ya'akov on Bereishit 49:17). (Malbim)

מקול מצהלות אביריו רעשה כל הארץ

1. The voices of their warriors caused the ground to shake. (Metzudat David)

 

2. The neighing of their horses caused the ground to shake. (Radak)

 

The students should identify the different interpretations of the word אביריו, and note which interpretation is closer to פשוטו של מקרא, and why.

ויאכלו ארץ ומלואה

They ate the land, and the objects that fill the land. (Metzudat David)

עיר ויושבי בה

Every city and its inhabitants. (Metzudat David)

Verse 17:

כי הנני משלח בכם נחשים צפעונים אשר אין להם לחש ונישכו אתכם נאום ה'

כי הנני משלח בכם נחשים צפעונים אשר אין להם לחש

1. Hashem will send enemies that can't be appeased with words. (Metzudat David)

 

2.**This is Hashem's response to the query of the people. Hashem has sent adders, which are more vicious than snakes, and they bite the people, not the horses (and therefore the people of the tribe of Dan had no way of counteracting them). (Malbim)

Verse 18:

מבליגיתי עלי יגון עלי לבי דווי

מבליגיתי עלי יגון עלי לבי דווי

1. It is impossible for the prophet to suppress the grief, for his heart is full of agony. (Metzudat David)

 

2. The prophet is suffering more than the people, since his words are not heeded. (Radak)

 

3.* The heart of the prophet is full of grief, from the prophecies of destruction that are revealed to him. (Rashi)

 

4.**The people responded that the fact that they showed continued hope was a sign of their illness. The fact that they did not intuit the bad was a sign that the illness had reached such a stage that they had lost the ability to feel and realize what was really occurring. (Malbim)

 

The students should note that the basis of Rashi's and Radak's commentaries is the use of the singular עלי. The commentators view the pain of the prophet as stemming from two different aspects of his life: receiving and giving.

Verse 19:

הנה קול שוועת בת עמי מארץ מרחקים הה' אין בציון אם מלכה אין בה מדוע הכעיסוני בפסיליהם בהבלי ניכר

הנה קול שוועת בת עמי מארץ מרחקים

1. The people are screaming from fear of the approaching enemy, which they hear coming from afar. (Radak)

 

2.**Hashem is speaking, as if He hears the voices of the ten tribes calling out from faraway lands. These people were hoping to return to the land, and now they hear that Yehudah, too, is being sent into exile. (Malbim)

הה' אין בציון אם מלכה אין בה

1. These questions are rhetorical. The people can't believe that Hashem who presides in Zion would allow the enemies to overrun the city. (Radak)

 

2.* The prophet foresees that the Jews will cry out from foreign lands. He notes that this cry is really unnecessary, for if they return to Hashem (who is found in Zion),thwill be saved. (Rashi)

 

3.**The people believe that the presence of the Shechinah in the city of Jerusalem will ensure that it will be saved through a miracle. At the very least the city should be saved through natural means of victory in war. (Malbim)

מדוע הכעיסוני בפסיליהם בהבלי ניכר

Hashem responds that they should not expect to get saved when they perform the atrocities of idol-worship within the holy city. (Radak, Malbim)

Verse 20:

עבר קציר כלה קיץ ואנחנו לוא נושענו

עבר קציר כלה קיץ ואנחנו לוא נושענו

1. The harvest time represents joy and hope. The time that they thought would be one of salvation passed, however, and they were not saved. (Radak)

 

2.**The ten tribes bemoan the lengthy time they have waited to be saved. (Malbim)

Verse 21:

על שבר בת עמי השברתי קדרתי שמה החזיקתני

על שבר בת עמי השברתי

Yirmiyahu notes how wounded he feels about the impending doom that will befall the Jews. (Metzudat David)

קדרתי שמההחזיקתני

A dark countenance overtook the face of the prophet because of the impending destruction. (Metzudat David)

Verse 22:

הצרי אין בגלעד אם רופא אין שם כי מדוע לא עלתה ארוכת בת עמי

הצרי אין בגלעד אם רופא אין שם כי מדוע לא עלתה ארוכת בת עמי

1. The צרי came from the Gilead (see Yirmiyahu 46:11). The prophet is asking: Is there no balm found in Gilead? Is there no doctor who can cure the people? There is, and therefore, why are the people not healed? This is a משל for Torah and mitzvot: There were sages among the people, and nevertheless the people did not return to Hashem, and the decree was not nullified. (Metzudat David)

 

2.**This is Hashem's response to the question why Yehudah was not saved. Hashem gave them the Torah and leaders to teach it to them, but they refused to listen. The people themselves are responsible for their own destruction. (Malbim)

Verse 23:

מי יתן ראשי מים ועיני מקור דמעה ואבכה יומם ולילה את חללי בת עמי

מי יתן ראשי מים ועיני מקור דמעה

The prophet wishes that his eyes be an ever-flowing spring of tears, to cry at all times about the destruction of the people. (Metzudat David)

Chapter 9, Verse 1:

מי יתנני במדבר מלון אורחים ואעזבה את עמי ואלכה מאתם כי כולם מנאפים עצרת בוגדים

מי יתנני במדבר מלון אורחים ואעזבה את עמי ואלכה מאתם

1. Yirmiyahu desires to go to a distant place to avoid seeing the calamity that is to befall the people. (Radak)

 

2.* Yirmiyahu wants to cry for the people, and this is an indication of the love he feels for them. Yet he wants to distance himself from them because of their evil deeds. (Malbim)

כי כולם מנאפים עצרת בוגדים

1. The people gather in order to betray and to lie. (Radak)

 

2.* The people gather in the house of Hashem, but this is really an act of betrayal. (Malbim)

Verse 2:

וידרכו את לשונם קשתם שקר ולא לאמונה גברו בארץ כי מרעה אל רעה יצאו ואותי לא ידעו נאום ה'

וידרכו את לשונם קשתם שקר

1. They prepared their tongues to kill from afar, just as one prepares a bow. The arrows that their bows shoot are the words of falseness and bitterness that they speak. (Radak)

 

The teacher can discuss the comparison between a bow-and-arrow and speech. The teacher can share the following midrash with the students as a basis for the discussion:

נמשל הלשון לחץ. ולמה? שאם ישלוף האדם חרב שבידו להרוג את חברו הוא מתחנן לו ומבקש הימנו רחמים, מתנחם ההורג ומחזיר החרב לנרתיקה. אבל החץ, כיון שירה אותו והלך, אפילו מבקש להחזירה, אינו יכול להחזירה (מדרש שוחר טוב, תהלים מזמור קכ).

ולא לאמונה גברו בארץ

1. Not through truth did the people become leaders in the land. (Da'at Mikra)

 

2. The leaders were controlling the weak populace, but not for the sake of doing justice in the land. (Radak)

כי מרעה אל רעה יצאו ואותי לא ידעו נאום ה'

1. The people went from one evil deed to another, without taking time out in order to know Hashem. (Radak)

 

2. The people went from one punishment to another without repenting and without returning to Hashem. (Radak)

 

The students should note the two different approaches with which Radak understands the verse. They should discuss the textual basis for each approach - the theme of the verses and the etnachta. They should also explain ואותי לא ידעו according to each one.

Verse 3:

איש מרעהו הישמרו ועל כל אח אל תבטחו כי כל אח עקוב יעקוב וכל רע רכיל יהלוך

איש מרעהו הישמרו

1. The people were very cautious about revealing their innermost thoughts to their friends. (Metzudat David)

 

2.* Yirmiyahu is noting the terrible treachery which was rampant at the time. He is therefore telling the people not to reveal any of their secrets. (Malbim)

ועל כל אח אל תבטחו

They are told not to rely even on their own biological brothers. (Malbim)

כי כל אח עקוב יעקוב

1. Every person is laying traps for his brother. (Rashi)

 

2. Every person is deceiving his brother. (Malbim)

וכל רע רכיל יהלוך

1. Every person is slandering his own neighbor. (Metzudat David)

 

2.* Everybody has to be on guard, since every person is revealing the secrets of his friends. (Malbim)

Verse 4:

ואיש ברעהו יהתלו ואמת לא ידברו לימדו לשונם דַבֵּר שקר העווה נלאו

ואיש ברעהו יהתלו ואמת לא ידברו

Every person mocks his friend (Metzudat David)

לימדו לשונם דבר שקר

Their mouths became accustomed to speaking evil. (Metzudat David)

העווה נלאו

They tired themselves out by working diligently to pervert their ways. (Rashi)

 

^ The following two sources use the phrase לימדו לשונם דבר שקר in order to teach a moral lesson. The students should explain the word לימדו according to each source:

 

"ואמר ר' זירא: לא לימא אינש ליונקא דיהיבנא לך מידי ולא יהיב ליה משום דאתי לאגמוריה שיקרא. שנאמר למדו לשונם דבר שקר (לא יאמר אדם לתינוק: אתן לך דבר ואינו נותן לו, שמא ילמד מזה לשקר, שנאמר...)." (סוכה מו עב)

"וממה שהקשה עוד התשובה ממנו [=מה שיכביד על האדם לחזור בתשובה], מה שנהג בו האדם עד ששם לו המעשה הרע דבק כהדבק המעשים הטבעיים, אשר לא יקל להניחם, כמו שכתוב 'למדו לשונם דבר שקר'." (חובת הלבבות שער התשובה פרק ה').

The teacher should explain who wrote the חובת הלבבות and what his purpose was in writing it.

Verse 5:

שבתך בתוך מרמה במרמה מאנו דעת אותי נאום ה'

שבתך בתוך מרמה

1. When the people sit together, they devise plans of deceit. (Rashi)

 

2. Deceit surrounds the people, and they can't escape from it. (Metzudat David)

במרמה מאנו דעת אותי נאום ה'

1. They have exchanged fear of Hashem for deceit, and therefore they refuse to know Hashem. (Rashi)

 

2. Since they are surrounded by deceit, they are more comfortable with it than with knowledge of Hashem. (Metzudat David)

 

The students should explain במרמה according to each approach. They should also analyze which approach is closer to פשוטו של מקרא, particularly in respect to the previous verses.

 

Verse 6:

לכן כה אמר ה' צבאות הנני צורפם ובחנתים כי איך אעשה מפני בת עמי

הנני צורפם ובחנתים

Hashem will bring punishment on the people in order to refine them from their sins. (Metzudat David)

כי איך אעשה מפני בת עמי

Hashem is unable to ignore the iniquities of the people since they are supposed to be a holy nation. Hashem is also unable to destroy them because they are His nation and He loves them. Therefore, He will cleanse them of their sins and purify them - through suffering. (Metzudat David)

Verse 7:

חץ שחוט לשונם מרמה דבר בפיו שלום את רעהו ידבר ובקרבו ישים ארבו

חץ שחוט לשונם

The mouth that speaks slander, and is able to kill thus from afar, is compared to a bow and arrow. (Metzudat David)

מרמה דבר בפיו שלום את רעהו ידבר ובקרבו ישים ארבו

Everybody is full of deceit. Outwardly, they are friendly, but in their hearts they prepare traps for their friends. (Metzudat David)

 

The teacher can cite Midrash Shocher Tov 12, which states:

"מי קשה - המכה בחרב או המכה בחץ? המכה בחרב אינו יכול להמית אלא אם כן הקרוב אצלו, והמכה בחץ זורק ומכה אותו בכל מקום, שנאמר חץ שחוט לשונם."

Verse 8:

העל אלה לא אפקוד בם נאום ה' אם בגוי אשר כזה לא תתנקם נפשי

העל אלה לא אפקוד בם נאום ה'

Can Hashem ignore these deeds and not punish the people for them? (Metzudat David)

אם בגוי אשר כזה לא תתנקם נפשי

This is a repetition of the first part of the verse.

 

Verses 1-8 form the first idea of the chapter. The students should list the types of sins that are mentioned in these verses, and then choose three or four specific sins and try to find the source for them in the Torah.

Other assignments, which can be given as class work in (ch) or as homework, can be the finding of the מלים מנחות in this section, and noting the cause of the downfall of the people (verses 2 and 5).

Verse 9:

על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי ניצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמיים ועד בהמה נדדו הלכו

על ההרים אשא בכי ונהי

I will cry about the destruction of the mountains, that will not be able to produce greenery. (Metzudat David)

ועל נאות מדבר קינה כי ניצתו מבלי איש עובר ולא שמעו קול מקנה

Yirmiyahu also mourns for the oases in the desert, where the shepherds would dwell, and which will now be barren. Even the voices of cattle will not be heard, because the enemy will take the cattle as spoils. (Metzudat David)

מעוף השמיים

This is an exaggeration, said in order to emphasize the desolation of the land. Or else, it is meant literally: the birds will not fly above, since they avoid uninhabited lands, where there is nothing for them to eat. (Radak)

ועד בהמה נדדו הלכו

The gematriya of בהמה , 52, hints at the 52 years between the exile of Tzidkiyahu and Cyrus's proclamation, the period of time when no one passed through the land. (Rashi)

 

Verse 10:

ונתתי את ירושלים לגלים מעון תנים ואת ערי יהודה אתן שממה מבלי יושב

ונתתי את ירושלים לגלים מעון תנים

The houses will be destroyed and will become piles of rubble. Snakes will then inhabit these ruins. (Metzudat David)

מבלי יושב

All the people will be in exile. (Metzudat David)

Verse 11:

מי האיש החכם ויבן את זאת ואשר דיבר פי ה' אליו ויגידה על מה אבדה הארץ ניצתה כמדבר מבלי עובר

מי האיש החכם ויבן את זאת

Who will understand the answer to the question at the end of the verse - על מה אבדה הארץ? (Metzudat David)

ואשר דיבר פי ה' אליו ויגידה

This is a reference to the prophet - even the prophet himself is not able to discern the true reason of such a total destruction of the land. (Metzudat David)

Verse 12:

ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם ולא שמעו בקולי ולא הלכו בה

ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם

1. Hashem Himself responds that it is because they left the Torah - since they did not study the Torah, they did not listen to the voice of Hashem and perform the mitzvot. Had they studied the Torah, המאור שבה מחזיר אותם למוטב. It is the lack of Torah study that caused their transgressions.

 

2.* There are three levels in being an oved Hashem, and the people did not reach any of them:

a) One who clings to Hashem with tremendous love and devotion (hinted at by the words אשר נתתי לפניהם - it is in front of them as a pleasurable item).

b) One who observes the mitzvot because they are commanded, and he is afraid of the punishment. This is service out of awe, and it is alluded to in the words לא שמעו בקולי, like one who listens to a command.

c) The lowest group - those who serve Hashem out of habit - מצוות אנשים מלומדה. This is hinted at in the phrase ולא הלכו בה - that they did not even practice Torah out of habit. (Malbim)

 

The teacher should photocopy the gemara in Nedarim 81a which deals with this issue. The Ran explains the position of R. Yehudah that the destruction came about because they did not recite birkat Hatorah, and says that if the reason for the destruction would have been that they did not keep the Torah, that would have been obvious to the sages and the prophets - they would not have needed Hashem to tell them the reason. But R. Yehudah says that the reason was that the people studied Torah for their own self-interests, and did not attach much importance to it, and therefore they did not feel it was necessary to recite birkat hatorah before studying it.

Verse 13:

וילכו אחרי שרירות לבם ואחרי הבעלים אשר למדום אבותם

וילכו אחרי שרירות לבם

They went after what their hearts see and desire. (Metzudat David)

אשר למדום אבותם

The previous generation trained them in the path of idolatry. (Metzudat David)

Verse 14:

לכן כה אמר ה' צבקות אלוקי ישראל הנני מאכילם את העם הזה לענה והשקיתים מי ראש

הנני מאכילם את העם הזה לענה

Hashem will bring various punishments on them. (Metzudat David)

Verse 15:

והפיצותים בגויים אשר לא ידעו המה ואבותם ושילחתי אחריהם את החרב עד כלותי אותם

והפיצותים בגויים אשר לא ידעו המה ואבותם

They will be dispersed in the lands of other nations. (Metzudat David)

ושילחתי אחריהם את החרב עד כלותי אותם

Hashem will send the sword of the enemy on the Jews in their lands of dispersion, to destroy them. (Metzudat David)

 

Verses 9-15 are divided according to the Mesorah into 4 sections: verses 9-10, verse 11, verses 12-13, and verses 14-15. The students can give a title to each section.

Verse 16:

כה אמר ה' צבאות התבוננו וקראו למקוננות ותבואינה ואל החכמות שילחו ותבואנה

התבוננו וקראו למקוננות ותבואינה

The people should pay attention to the trouble that is about to befall the people. In preparation for it, Yirmiyahu calls for the hired keeners. These women should cry and wail in order to awaken the people. (Metzudat David)

ואל החכמות שילחו ותבואנה

These women were skilled in saying eulogies and lamentations. (Metzudat David)

Verse 17:

ותמהרנה ותישֹנָה עלינו נהי ותרדנה עיניהו דמעה ועפעפינו יזלו מים

ותמהרנה

They should hurry to cry and wail, to awaken the people. (Metzudat David)

Verse 18:

כי קול נהי נשמע מציון איך שודדנו בושנו מאוד כי עזבנו ארץ כי השליכו משכנותינו

כי קול נהי נשמע מציון איך שודדנו

There was a wailing voice emanating from Zion, asking how she was ruined. The people had thought that Zion would be their place of refuge, yet now they realized that all is hopeless. (Metzudat David)

כי השליכו משכנותינו

1. The land has evicted the people. See Vayikra 18:28. (Metzudat David)

 

2. There is no greater shame than when a person is forced to leave his home. (Radak)

Verse 19:

כי שמענה נשים דבר ה' ותיקח אזנכם דבר פיו ולמדנה בנותיכם נהי ואשה רעותה קינה

דבר ה'

This is the word of Hashem, predicting that the evil will come. (Metzudat David)

נהי

Words of wailing. (Metzudat David)

ואשה רעותה קינה

Each woman should teach her friend a song of wailing. (Metzudat David)

Verse 20:

כי עלה מוות בחלונינו בא בארמנותינו להכרית עולל מחוץ בחורים מרחובות

כי עלה מוות בחלונינו בא בארמונותינו

All the plans to prevent the enemy from entering were to no avail. Although the palaces were locked, the enemies climbed in through the windows. (Metzudat David)

להכרית עולל מחוץ בחורים מרחובות

Since everyone was killed, there were no children playing outside, nor were there young people strolling in the streets. (Metzudat David)

Verse 21:

דבֵּר כה נאום ה' ונפלה נבלת האדם כדומן על פני השדה וכעמיר מאחרי הקוצר ואין מאסף

דבר כה נאום ה'

These were the exact words that Hashem wanted the prophet to transmit to the people. (Metzudat David)

ונפלה נבלת האדם כדומן על פני השדה

The prophet describes the terrible carnage that will befall the Jewish people - they will be left like piles of dung in the field. (Metzudat David)

וכעמיר מאחרי הקוצר ואין מאסף

The bodies will not be buried, but will remain in the fields like forgotten sheaves of wheat. (Radak)

 

The students should write a descriptive title for verses 16-21.

Verse 22:

כה אמר ה' אל יתהלל חכם בחכמתו ואל יתהלל הגיבור בגבורתו אל יתהלל עשיר בעשרו

אל יתהלל חכם בחכמתו

Wisdom, bravery and riches are three things that are usually utilized by people to avert danger. Yirmiyahu is warning the people that they should not pride themselves in these three things, since they will not save them from the punishment. (Radak)

Verse 23:

כי אם בזאת יתהלל המתהלל השֹכֵּל וידוע אותי כי אני ה' עושה חסד משפט וצדקה בארץ כי באלה חפצתי נאום ה'

השכל וידוע אותי

To conceive (השכל) Hashem consists of knowing that there is only one Hashem, and that He has always existed, He has no body, He created everything and He supervises everything. To know (ידע) Hashem consists of following in His ways, practicing righteousness and loving-kindness in the land. (Radak)

כי אני ה' עשה חסד משפט וצדקה בארץ

1. Hashem is the only G-d. Hashem does acts of kindness to those who return to Him, and punishes the wicked. There are no two deities, one bad and one good; rather, Hashem deals with each person according to his actions. A person may pride himself on understanding (and integrating) this concept, for it is of ultimate benefit to his life. (Metzudat David)

 

2. The Radak quotes the Rambam's definition of these three terms: חסד is ac in the e. When one does חסד one is giving the recipient more than he deserves. צדקה is giving a person his rightful due (from the word צדק - justice). משפט is judging and determining what the person merits according to the law. (Radak)

3.* This verse is telling a person in what manner they may indeed use the wisdom, bravery and riches mentioned above. Wisdom is proper if it is used to the end of conceiving of and knowing Hashem; bravery is appropriate if it is used to ensure justice for the oppressed. Likewise, riches are praiseworthy if they enable a person to performs acts of charity and loving-kindness. This is what Hashem desires of a person. (Malbim)

 

The teacher should read the Tosefot Yom Tov on Pirkei Avot chapter 4, mishnah 1, which explains the mishnah as having an idea similar to the idea expressed by the Malbim here. The students can look up that mishnah in order to see how it compliments the ideas of the Malbim.

As anextra credit assigment, the teacher can assign the summarizing of R. Aaron Soloveitchik's article "Arba Parshios: Preparation for Freedom" in his book The Warmth and the Light. The article uses these verses as a basis for a discussion of the themes of the four parshiot.

Summary - Chapter 8:13-9:23

Key Phrases

· "אין ענבים בגפן ואין תאנים בתאנה" [ח:יג]

· "קוה לשלום ואין טוב" [ח:טו]

· "מי יתן ראשי מים ועיני מקור דמעה" [ח:כג]

· "וידרכו את לשונם קשתם שקר" [ט:ב]

· "ונתתי את ירושלים לגלים מעון תנים" [ט:י]

· "על מה אבדה הארץ" [ט:יא]

· "על עזבם את תורתי" [ט:יב]

· "כה אמר ה' אל יתהלל חכם בחכמתו ואל יתהלל הגבור בגבורתו אל יתהלל עשיר בעשרו" [ט:כב]

· "כי אם בזאת יתהלל המתהלל השכל וידע אותי כי אני ה' עושה חסד משפט וצדקה בארץ כי באלה חפצתי נאום ה'" [ט:כד]

Major Themes

· The people of Yehudah have no way of escaping from their enemies.

· Description of the exile of the Jews; lamentation of Yirmiyahu.

· Character description of the Jews, liars, and speakers of evil.

· Description of the destruction of the land.

· Reasons for the destruction of the land.

· Invitation to the professional mourners to publicly mourn the destruction.

· Underscoring the importance of the knowledge of Hashem.

 

 Yirmiyahu A Teachers' Guide

Home || Intro || Gen. Intro || 1 || 2:1-29 || 2:30-3:5 || 7:1-28 || 8:13-9:23 || 16:19-17:14 || 19 || 23:13-40 || 26 || 27 || 28 || 29:1-14 || 31:1-19 || 36 || 39 || 40 || 41 || 42 || App.

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