Rashi on Hosea

‫רש"י על הושע‬
The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg
https://www.nli.org.il/en/items/NNL_ALEPH990019164710205171/NLI

Rashi on Hosea

Chapter 1

Verse 1

The word of the Lord which came to Hosea the son of Beeri in the days of Uzziah,
Jotham, etc. He buried these four kings during his lifetime, for he outlived them
all. From here they derived the maxim: Woe is to authority, for it buries its
holders [from Pesachim 87b].
and in the days of Jeroboam the son of Joash He was of the sons of Jehu [i.e., a
great grandson of Jehu], and he too reigned with Uzziah and Jotham, but a
meritorious deed caused him to be counted with these righteous men, since he did
not heed slander concerning Amos, as is explained in Pesachim, in the chapter
entitled ‫ָהִאָּׁשה‬, “The woman” (87b), as it is stated: “(Amos 7:10) And Amaziah sent
etc. ‘Amos has conspired against you etc.’”

Verse 2

At the beginning of the Lord’s speaking to Hosea Lit. in the beginning the Lord
spoke to Hosea. Therefore, our Rabbis stated: The first of the four prophets who
prophesied (in these days): Hosea, Isaiah, Amos, and Micah. [Parshandatha reads: in
the days of Uzziah. Michah, in fact, is not mentioned as having prophesized in the
days of Uzziah, but only in the days of Jotham, Ahaz and Hezekiah; this will be
explained further. In Pesachim 87a, we read: at that time] Isaiah prophesized [at
the time of the earthquake (Parshandatha)], as it is stated: (Isaiah 6:4) “And the
doorposts quaked etc.” And that was the day that Uzziah was stricken when he
entered the Temple, for the ethereal beings clamored to burn him, and the earthly
beings to swallow him as the punishment of Korah’s company, among which there were
[some] swallowed up and [some] burned. Concerning Amos, it is stated: (Amos 1:1)
“Two years before the earthquake.” [Amos, accordingly, preceded Isaiah.] And Micah
was the last of all of them, for it is said concerning him: (Micah 1:1) “In the
days of Jotham, Ahaz, and Hezekiah,” and Uzziah is not mentioned in his regard (Cf.
Pesachim 87a; Seder Olam, ch. 20; Tanhuma Tzav 13; Rashi, Isaiah 6:4). But the
simple meaning of the verse is: At the beginning of the speech which the Holy One,
blessed be He, spoke to Hosea, he said this to him.
take yourself a wife of harlotry Our Rabbis said: This is to be explained according
to its apparent meaning: Since he said about Israel, “Exchange them for another
nation,” as is explained in Pesachim at the beginning of the chapter entitled ‫האשה‬,
“The woman” (87a).
and children of harlotry For she will bear you children who will be of possible
illegitimacy. And Jonathan paraphrased: Prophesy a prophecy about the inhabitants
of the cities of idolatry. The word ‫ַק ח‬, stated here is an expression of teaching,
[derived from ‫ֶלַק ח‬, doctrine]. Teach them to repent.
goes astray Heb. ‫ִּתְזֶנה‬. This is the present tense.

Verse 3

Gomer Our Rabbis (Pesachim 87a) said. That was her name by dint of her harlotry,
for all would gratify their lust on her (‫ )ּגֹוְמִר ין‬and they would tread upon her like
a pressed fig (‫)ְּד ֵבָלה‬. [That is a euphemism for sexual contact.] Jonathan, however,
paraphrases: ‫ֹּגֶמר‬, that if they would return from their way, their retribution would
be finished, and if not, they will be like unripe figs falling from the fig tree.
and she conceived and bore Jonathan paraphrases: And they continued to do evil
deeds.

Verse 4

Name him Jezreel Jonathan renders: Call their name the scattered ones. I.e.
prophesy over them that they will be exiled, and they will be sown among the
peoples.
the blood of Jezreel To be understood according to its Aramaic translation: the
blood of the house of Ahab, whom Jehu slew in Jezreel because they worshipped Baal,
and he and his sons went afterwards and worshipped pagan deities; therefore, I
account for them the blood of the house of Ahab as innocent blood.
upon the house of Jehu Jeroboam the son of Joash was of the sons of Jehu, and his
son Zechariah was assassinated.

Verse 5

Verse 6

I will not continue to grant clemency Heb. ‫ֲאַר ֵחם‬, like ‫ְלַר ֵחם‬, to grant clemency.
but I will mete out their portion to them I will mete out to them the portion of
their cup and their deed. This expression is like (Gen. 43:34), “And he gave out
portions (‫)ַוִּיָּׂשא ַמְׂשֹאת‬.”

Verse 7

But to the house of Judah will I grant clemency after I terminate the kingdom of
Israel, for after the ten tribes were exiled, the house of Judah was the object of
clemency from Hezekiah until Zedakiah.

Verse 8

And she weaned Lo ruhamah According to the Targum, we explain: And that generation
shall perish among the nations where they were exiled.
and she conceived and bore a son According to the Targum: And they continued and
committed evil deeds. But according to its simple meaning, we explain it as it
apparently means.

Chapter 2

Verse 1

And the number...shall be What is the connection of retribution and consolation

juxtaposed in one speech? Our Rabbis explained in Pesachim (87b): Hosea felt that
he had sinned by saying, “Exchange them for another nation.” He stood and begged
mercy for them (See above 1:2). And in Sifrei Devei Rav, in the section commencing:
“And Israel abode in Shittim” (Num. 25) we learned: Rabbi says: Some sections are
close to each other yet as far apart as east is far from west. “For you are not My
people... And the number of the children of Israel shall be as the sand of the
sea.” What is the connection of one to the other? This can be compared to a king
who became angry with his wife. He summoned a scribe to come and write a bill of
divorcement. Before the scribe arrived, the king became reconciled with his wife.
Said the king, “Is it possible that this scribe should leave here divided?” I.e.
his heart should be divided and bewildered, saying, “Why did the king send for me?”
He said to him, “Come and write that I am doubling her kethubah.” And according to
its simple meaning, this is the reason for its juxtaposition. “For you are not My
people, and I will not be yours.” I will show Myself as though I am not yours, and
you shall be exiled among the nations, and even there you shall multiply and grow,
and there you shall lay it to your heart to return to Me, as it is said through
Moses (Deut. 30:1,3): “And you shall lay it to your heart among all the nations
where...has exiled you etc. And the Lord your God shall return your captivity.”
Here too, “And the children of Judah and the children of Israel shall be gathered
together.”

Verse 2

one head David their king.

for great is the day of Jezreel The gathering of their sowing.

Verse 3

Say to your brethren, “Ammi” To be explained according to the Targum: Return to My

Torah, and I will grant clemency to your nation.

Verse 4

Strive with your mother, strive With your nation of today, which is the mother of
future generations.
and her adulteries from between her breasts It is customary among the adulteresses
that they [i.e., their lovers] squeeze them between their breasts. Jonathan
renders: And the worship of idols from among her cities.

Verse 5

as [on] the day she was born Like the day that I found her in Egypt, as is
delineated in Ezekiel (16: 4, 5): “And as for your birth, on the day you were born
your navel was not cut etc. No eye took pity on you etc. with a loathing of your
body.”
like a desert This alludes to the decrees that I decreed upon you (Parshandatha:
them) in the desert, viz. that there they should perish and there they would die
(Num. 14:35).
and [I will] cause her to die Jonathan renders: And I will kill her.

Verse 6

Verse 7

their mother Their nation.

she who conceived them behaved shamefully Jonathan, who renders: Their teachers are
ashamed. The wise men who teach them with instructions are ashamed before the
ignorant populace. They tell them, “You shall not steal,” but they steal. “You
shall not lend for interest,” but they lend.
after my lovers In the ways of the nations.

Verse 8

behold I will close off Heb. ‫ ָׂשְך‬an expression of closing. Comp. (Isaiah 5:5)
“remove its hedge (‫( ;”)ְמׂשּוָּכתֹו‬Proverbs 15:19) “as though hedged (‫ )ִּכְמֻּׂשַכת‬by thorns.”
your way The ways and paths in which you go.
Verse 9

her lovers Egypt and Assyria, and you will not be able to seek aid from them.
And she shall pursue Heb. ‫ ְוִר ְּד ָפה‬This is one of the intensive conjugations. Comp.
(Proverbs 12:11) “and he who pursues empty ones” (porcacier in O.F:, poursuivra in
modern French), to pursue. I.e. she will follow them and not overtake them.
and she shall seek them Heb. ‫ּוִבְק ָׁשַתם‬, a combination of ‫ּוִבְק ָׁשה אֹוָתם‬.

Verse 10

But she did not know She did not lay it to her heart, but showed herself as
unknowing.
and I gave her much silver and gold but they made it for Baal.

Verse 11

in its time At the time the produce completes its ripening.

and I will separate [Heb. ‫ ]ְוִהַּצְלִּתי‬from her.
My wool and My flax. which was to cover her nakedness. Every expression of ‫ ָהָצָלה‬in
Scripture is an expression of separation and setting apart. Proof of this we find
in (Gen. 31:9) “And God separated (‫ )ַוַיֵּצל‬your father’s cattle,” (ibid.:16) “For all
the wealth that...separated (‫)ִהִציל‬.”

Verse 12

and no man shall save her from My hand Even the merits of the Patriarchs have been
depleted. [from Shabbath 55a]

Verse 13

Verse 14

And I will lay waste Heb. ‫ַוֲהִׁש ֹּמִתי‬, an expression of desolation (‫)ְּׁשָמָמה‬.
hire ‫ֶאְתָנה‬, like ‫ֶאְתָנן‬.
and I will make them a forest where the beasts walk and eat the fruit.

Verse 15

And I will visit upon her the retribution of...

the days of the baalim to whom she burnt incense constantly to them, and this is a
present tense.
and she adorned herself with her earrings and her jewelry Heb. ‫ַוַּתַעד‬, an expression
of jewelry (‫)ֲעִד י‬. Like a harlot who adorns herself to greet her paramours.
And ‫ ֶחְלָיָתה‬is an Arabic term meaning jewelry.

Verse 16

Therefore, behold I will allure her I will persuade her to be drawn after Me
(losanjier in O.F., to flatter or cajole). Other editions read: atrayray in O.F.
(attirerai). I will lure, attract. And what is the allurement? and lead her into
the desert In exile, which is to her like a desert and a wasteland. And there she
will lay up to her heart that it was better for her when she performed My will than
when she rebelled against Me.

Verse 17
her vineyards Jonathan rendered this as an expression of managers and leaders.
Comp. (Job 24: 18) “he will not face the way of the vineyards,” meaning that the
people of the generation of the flood had made up their mind not to follow the
righteous leaders, such as Noah and Methusalah. And so, (Song 1:6) “my vineyard I
did not guard.” The allusion is to the worship of idols instead of worshipping God,
the Leader. Another explanation: and lead her into the desert To the desert of
Sihon and Og, and with the same expression Ezekiel prophesied (20:35, 38), “And I
will bring you there to the desert of the peoples, and I will contend with you
there, etc. As I continued with your forefathers etc., and I will bring them into
the tradition of the covenant. And I will purge you of those who rebel...” but the
righteous I will keep alive. That is the intention of “her vineyards.” [from Ruth
Rabbah 5:6, Pesikta d’Rav Kahana 49b].
and the depth of trouble Heb. ‫ֶעֶמק ָעכּור‬. The depth of the exile where they were
troubled I will give her for a door of hope (an expectation of hope), for, out of
those troubles, she will take heart to return to Me.
and she shall dwell there Heb. ‫ְוָעְנָתה‬, an expression of dwelling. Comp. (Nahum 2:12)
“a den (‫ )ְמעֹון‬of lions.” [from Machbereth Menachem p. 135]
as in the days of her youth when she dwelt in Egypt a long time.
and as the day of her ascent, etc. as Israel cried out to me in Egypt because of
the subjugation and I redeemed her, so also now.

Verse 18

you shall call [Me] Ishi, etc You shall worship Me out of love and not out of fear.
Ishi is an expression of marriage and the love of one’s youth.
Baali An expression of mastership and fear. And our Rabbis (Pesachim 87a, Kethuboth
71b) explained: Like a bride in her father-in-law’s house, and not like a bride in
her father’s house.

Verse 19

and they shall no longer be mentioned I.e. Israel shall no longer be mentioned by
the name of the baalim. Or, the baalim shall no longer be mentioned by the name of
Israel, saying that they are their gods. Or, the name of the baalim shall no longer
be mentioned, as it is stated. (Isa. 2:18) “And the idols shall completely pass
away.”

Verse 20

with the beasts of the field for I will destroy harmful creatures from the world.
And so Scripture states (Isa. 11:9): “They shall neither harm nor destroy etc.”

Verse 21

with righteousness and with justice which you practice.

and with loving-kindness and with mercy which will come to you from Me because of
them. Concerning our father Abraham, it is written (Gen 18:19): “For I love him
since he commands etc. to perform righteousness and justice.” And, corresponding to
them, He bestowed upon his children loving-kindness and mercy, as it is said (Deut.
13:18): “And He shall grant you mercy”; (ibid. 7:12) “And the Lord your God shall
keep for you the covenant and the loving-kindness.” When they ceased to perform
righteousness and justice, as it is said (Amos 5:7): “Those who turn justice into
wormwood, and righteousness they leave on the ground,” also the Holy One, blessed
be He, took away from them the loving-kindness and the mercy, as it is said (Jer.
16:5): “for I have gathered in My peace from this people, says the Lord, the
loving- kindness and the mercies.” And when they will return to perform
righteousness and justice, they shall be redeemed immediately, as it is said (Isa.
1:27): “Zion shall be redeemed through justice, and her penitent through
righteousness.” And the Holy One, blessed be He, will add mercy and loving-
kindness to them and make a crown of all four of them and place it on their head.

Verse 22

And I will betroth you to Me with faith For the reward of the faith, for, while in
exile, you believed in the promises through My prophets. [from Mechilta 14:31 with
variations]

Verse 23

I will answer the heavens to pour upon the clouds from the rivulet of good that
depends on My word. They will, in turn, answer to pour water upon the earth.

Verse 24

Jezreel The people of the exile who were scattered and then in gathered.

Verse 25

And I will sow her for Me in the land As one who sows a se’ah in order to gather
many korim, so will many proselytes be added to them. [from Pesachim 87b]

Chapter 3

Verse 1

beloved by her companion Cherished by her husband and beloved to him, who
[nonetheless] commits adultery under his domain, [paralleling thereby] the love of
the Holy One, Blessed Is He, for the nation of Israel who [nonetheless] stray from
under His domain towards other gods.
goblets of grapes Heb. ‫ֲאִׁשיֵׁשי ֲעָנִבים‬. Menahem (Machbereth p. 34) explains. ‘goblets
of wine.’ They are fond of becoming drunk with their wine and do not engage in
Torah. And so we find that elsewhere he castigates for this: “that drink wine in
bowls, etc” (Amos 6:6).

Verse 2

And I bought her It is an expression of a business transaction, ‘bargaine’ in Old

French, similar to “which I have purchased (‫ )ָּכִר יִתי‬for me” (Gen. 50:5). Now in the
sea-towns they refer to a sale (Heb. ‫ )ְמִכיָר ה‬as ‫[ ִּכיָר ה‬from Hullin 92a].
for fifteen pieces of silver, and a chomer of barley and a lethech of barley
Jonathan paraphrases: “And I redeemed them at My command on the fifteenth day of
the month of Nisan, and I made shekalim of silver an atonement for their souls, and
I declared that they offer before me an ‘omer’ as heave-offering from the barley
harvest; that is to say, I did not weary you with difficult duties.”
for fifteen pieces of silver It is the numerical equivalent of Nissan. Now in the
Pesikta it is expounded: “fifteen pieces of silver,” on the fifteenth day of
Nissan. Now a chomer and a lethech total forty-five, for the chomer equals thirty
seah, and the lethech is a half- chomer.

Verse 3

and I said to her: You shall remain as mine for many days The plural “days” refers
to (a minimum) of two, “many” to (a minimum of) three, making a total of five. This
(the forty-five of the previous verse added to the five of this verse) alludes to
the fifty days between Passover and Pentecost. On that day I offered her the Torah,
admonishing her:
you shall not play the harlot and you shall not belong to another man [that is],
“You shall have no other gods before Me” (Exodus 20:3); so...
will I be towards you “I am the Lord your God” (Ex. 20:2). Now the reason he split
the fifty days into separate calculations, one at the conclusion of “chomer” (i.e.,
50 days), the other at the conclusion of “lethech” (i.e., the ensuing 15 days), is
to represent the “manna” that descended upon them at the culmination of thirty days
[from their exodus] on the fifteenth day (sic) of Iyar. From that point, for an
[additional] fifteen daysthe numerical equivalent of the number of seah in a
lethechon that day they arrived in the Sinai desert on the first day of the month
of Sivan. Now in the name of Rav Hai I found a most fitting thing: “So I bought her
to me etc.,” (verse 2) I have established her atonement indemnity money as a light
sum, for whosoever states: “My valuation is incumbent upon me to contribute to the
sanctuary, should he be from the age of sixty and above” his valuation shall be
fifteen shekels (Lev. 27:7). This sum of fifteen shekels is, according to this
interpretation, symbolized by the fifteen pieces of silver of v. 2): Now the
“chomer” of barley [represents] the valuation of a male aged twenty and above until
sixty, viz. fifty shekels (see Lev. 27:3), the amount of redemption money of a
chomer of barley which is similarly fifty silver shekels (See Lev. 27:16: “And if a
man shall dedicate to the Lord some part of his field...the seed of a “chomer” of
barley shall be valued at fifty shekels of silver.”) Now regarding the lethech of
barley, the amount for redeeming a field containing a lethech of barley for the
sanctuary is twenty-five shekels, which is [equal to the sum of] the valuation of
someone from one month up to five years, which equals five shekels (Lev. 27:6), and
that of one from five years up to twenty years, in which cases, “the valuation
shall be twenty shekels (Lev. 27:5),” totalling twenty-five shekels. After all this
display of affection [by allowing for such relatively easy absolution,] I said to
her: [3] You shall remain as mine for many days; you shall not play the harlot by
turning to other gods, for, if you do play the harlot, your children shall remain
for many days... having neither king nor prince nor sacrifice in the Temple in
Judah. nor pillar The pillar of Baal in Samaria of the kings of Israel. nor ephod
of the Urim and Tummim, which discloses to them hidden things. teraphim They are
images constructed, having in mind a particular hour established, at which time
they speak of their own accord and tell of hidden things. So does Jonathan
translate: and there shall be no ephod or oracle.

Verse 4

Verse 5

Afterwards Following the days of exile.

shall the children of Israel return It was taught in the name of R. Shimon the son
of Yochai: The children of Israel rejected three things during the reign of
Rehoboam; the Kingdom of Heaven, the kingdom of the House of David, and the Holy
Temple, as it is written: “What portion have we in David” (I Kings 12:16) which may
be understood literally; “to your tents O’ Israel” (ibid.), do not read, “to your
tents” (Heb. ‫ )ְלֹאָהֶלָך‬but “to your gods” (Heb. ‫“ )ֵלאֹלֶֶהָך‬now see your own house, David”
(ibid.), refers to the Holy Temple (see Rashi I Kings 12:16). R. Shimon the son of
Menassiah said: Israel shall not be shown any omen of good until they repent by
seeking out all three; “Afterwards shall the children of Israel return, and seek
their Lord their God,” which refers to the Kingdom of Heaven; “and David their
king” is self explanatory; “and shall come trembling to the Lord and to His
goodness,” which refers to the Holy Temple, as it is written “that good mount”
(Deut. 3:7) (a reference to the Temple Mount. [from Midrash Samuel 13:4]

Chapter 4
Verse 1

Verse 2

swearing and lying They swear falsely.

they break all bounds Jonathan paraphrases: They bear children from their friends’
wives.
blood touches blood They multiply transgression upon transgression (Targum
Jonathan). Now according to its more apparent meaning: they broke down all bounds
and increased bloodshed until the blood of one murdered person touches the blood of
another.

Verse 3

shall...mourn the land shall be destroyed and the mourning therein shall grow.
shall be diminished Heb. ‫ֵיָאְספּו‬. Jonathan renders: diminished because of their sins.
It is an expression of destruction, similar to, “I will utterly consume them ( ‫ָאֹסף‬
‫( ”)ֲאִסיֵפם‬Jeremiah 8:13).

Verse 4

let no man strive You forewarn the true prophets not to strive with you nor to
reprove you, as it is written concerning Amos (7:16), that Amaziah the priest of
Bethel said to him (i.e. to Amos): “Do not prophesy against Israel, and do not
preach against the house of Isaac.” This transpired in the days of Jeroboam the son
of Joash in whose time Hosea prophesied.
them who strive with the priest They strive with their instructors, for the priests
were the instructors, as it is written [concerning the priestly tribe of Levi]:
“They shall teach Your judgments to Jacob, etc.” (Deut. 33:10).

Verse 5

stumble You shall stumble in the daytime and the false prophets with you shall also
stumble as if it were night, and I will (thereby) put to shame your assembly. [from
Targum Jonathan]
the prophet that is with you To be understood as the plural: The prophets that are
with you.
silence Heb. ‫ ְוָד ִמִתי‬similar to: “my people were silenced (Heb. ‫ ִנְד מּו ַעִמי‬of v. 6)”
just as a man who sits bewildered and cannot respond.

Verse 6

forget your children For those who stood on Mt. Sinai offered their children as
surety for their parents to keep the Torah. [based on Tanhuma, vayigash 2, Mid.
Psalms 8:4]

Verse 7

the more they have sinned against me As they multiplied and increased, so they
continued to sin. (Heb. ‫ֵכן ָחְטאּו‬.) So is the Hebrew expression in numerous places:
“As they afflicted them, so they increased (Heb. ‫“ ”;)ֲּכֲאֶׁשר ְיַענּו אֹותֹו ֵכן ִיְר ֶּבה‬As they
called them so they turned away from them, (Heb. ‫ ָק ְר אּו ָלֶהם ֵּכן ָהְלכּו ִמְּפֵניֶהם‬Hosea
11:2),” the more the prophets called after them to rebuke them, so they ran away
from them.
the more they have increased the more they have sinned Therefore “I will exchange
their glory for shame.”
Verse 8

the sin-offerings of My people Heb. ‫ַחַּטאת־ַעִּמי‬. Every (mention of) ‫ ַחַּטאת‬in the books
of the Twelve Prophets appear with (the diacritical voweling of) ‘patachin’ (under
the letter ‫ )ט‬as follows: ‫ַחַּטאת‬, since all are connected (to the following word)
with the exception of one: “she was the beginning of sin to the daughter of Zion.
(Heb. ‫ ַחָּטאת ִהיא ְלַבת־ִצּיֹון‬Michah 1:3).” The sin-offerings of my nation shall be eaten
by the false prophets concerning whom had been stated above: “and the prophet that
is with you shall also stumble with you (v. 5).” They became for them priests of
the high places who would eat what the legitimate priests should rightfully have
eaten.
set their heart on their iniquity On the iniquity of the people of Israel, the
prophet sets his heart; for the prophet himself hopes that they shall bring him
money and sacrifices to expiate their sins.

Verse 9

like people, like priest I will equate the nation to the disgrace of the priests
whom I desecrated from administering to them. So will I desecrate them among the
nations. So had Jonathan translated.

Verse 10

shall not increase Shall not raise children.

Verse 11

take away the heart The harlotry and [old] wine and new wine with which they are
involved have captured their hearts away from me.

Verse 12

takes counsel of his piece of wood Of the idol which he has made of wood.
declares to him To his words (the rod’s) he hearkens: that which the prophets of
Baal declare to him in the name of the idols.

Verse 13

oaks k‫י‬sna (ch‫י‬na) in old French, upon which grows a fruit called ‘glant’ in old
French (acorns).
styraxes Heb. ‫ִלְבֶנה‬, a tree whose bark is white (Heb. ‫)ָלָבן‬.
elms ‘olma’ in old French, whose branches are many and are planted for shade.
therefore Because you participate in idolatry, and the gentile nations join you,
you therefore intermarry with them; [hence] your daughters born to you from their
daughters act in the manner of their mothers and commit adultery. So does Jonathan
interpret.

Verse 14

I will not punish your daughters anymore, to test them with the ‘bitter waters’
should they commit adultery. Why? Because their husbands join with harlots; for
once the man is not free of sin, the waters do not test his wife. [based on Sifrei
Num. 5:82 and Sotah 47a]
join Heb. ‫ִיָפֵר דּו‬. Jonathan translates ‫ ִמְסַתייָען‬from ‫ִסיָעה‬, ‘a company,’ that is, they
join with them (the harlots) in drinking wine. Now Menahem [Machbereth Menahem p.
145] connects it with ‫“ ָעְבשּו ְפרּודֹות‬the wine barrels decay” (of Joel 1:17) where
they (‫ )ְפרּודֹות‬are wine barrels.
the people that does not understand shall be knocked about Because you do not set
your heart to comprehend, therefore you shall be knocked about, struck with
(divine) visitation: ‫ ִיָּלֵבט‬is an expression of road weariness and toilsome burden,
‘d‫י‬laser’ in old French.

Verse 15

Though you, O Israel, play the harlot the sons of Judah ought not learn their (sic)
way. An alternate explanation is: Though you, O Israel, play the harlot, let not
Judah become guilty. Though Israel is as a harlot, the sons of Judah are not guilty
thereof, and I shall [therefore] not hold them accountable, as it is written above
(1:17): “But I will have compassion upon the house of Judah.”
and do not come you sons of Judah to Gilgal. (Judah shall be blameless) provided
the sons of Judah do not come to Gilgal where the ten tribes worship [idols], as it
is stated: “All their wickedness is in Gilgal” (Hosea 9:15); “[Come] to Gilgal and
multiply transgression” (Amos 4:4).
nor go up to Beth- aven This is Bethel (which is called by the pejorative, Beth-
aven, house of iniquity), for Jeroboam set up the calves there.
nor swear with them (the Israelite kingdom) “as the Lord lives,” “for if they say,
‘As the Lord lives,’ they, nevertheless, swear falsely” (Jer. 5:2). When they swore
falsely, they would mention the name of Heaven, but when they swore truthfully,
they would swear in the name of the Baalim.

Verse 16

like a rebellious cow Like a fattened ox which kicks, so has Israel strayed due to
an abundance of food and drink.
now shall the Lord feed them a limited feeding, as a lamb who feeds in a wide
[sparsely vegetated] area, rather than as a fattened ox which is stuffed with
barley and vetch.

Verse 17

Ephraim is joined to idols [he] is joined to idols and cannot divest himself of
them. Hence you, the prophet, ‘let him alone,’ and do not prophesy for the purpose
of rebuking him since it will not avail.

Verse 18

Their drinking bouts have become strange Their drinking bouts have become estranged
from Me. ‫ ָסר‬is an expression of ‘foreign.’ Comp. (Jer. 2:21) “a degenerate wild
vine (‫)סּוֵר י ַהֶּגֶפן ָנְכִר ָּיה‬,” i.e., removed from its place and changed to another.
‫ ָסְבָאם‬Their wine feast that was with the harlots.
love to invite disgrace Heb. ‫ֵהבּו‬. They invited disgrace for themselves. ‫ ֵהבּו‬is an
expression of preparation. Comp. (Gen. 11:4) “Get ready (‫ )ָהָבה‬and let us build,”
“Get ready (‫ )ָהָבה‬and let us descend,” (Ex. 10: 1) “Get ready (‫ )ָהָבה‬and let us deal
wisely.”
her rulers Heb. ‫ָמִגֶּניָה‬, her shields, her princes and her kings.

Verse 19

The wind has bound her up in its wings The wind has attached itself to its wings,
like a bird, which the wind does not permit to alight until it bears it off into
the distance. So will the enemies come upon them and drive them into exile.
and they shall be ashamed of their altars Heb. ‫ִמְזְּבחֹוָתם‬, of the altars of their
deities (lit. their abominations), to which they do not turn. Now, just as ‫ֵחְטא‬,
sin, can be stated in the feminine as ‫ֲחָטָאה‬, so can one say, instead of ‫ ִזְבָחה‬,‫ֶזבח‬,
which denotes the places where they would sacrifice. And so did Jonathan render: of
the altars of their abominations. Addendum according to Abarbanel: I found a
Midrash Tanhuma, where it is an expression of tying, like a man who threatens a
person who provokes him, “[I swear] by your life that I will tie it to you at your
end.” So does this verse threaten Israel: “My zeal and My fury are tied up to
avenge Myself at the end, and they will be ashamed of their deeds.”

Chapter 5

Verse 1

for yours is the judgment The judgment of torments is upon you, O house of the
king, for you have been a snare at Mizpah and a net on Tabor. On these two
mountains they stationed sentries so that Israel would not make the pilgrimage to
the Temple.

Verse 2

The extent of their straying they have deepened The extent of their straying they
have deepened. I said that anyone who does not go up to Jerusalem on the Pilgrimage
festivals transgresses a positive commandment, and they decreed that anyone who
does go up to Jerusalem shall be put to death. Hence, they went deeper than I.
I.e., they were more stringent than I (Sanhedrin 102a). The word ‫ַשֲחָטה‬, translated
as ‘extent’ is an expression similar to ‫ָזָהב ָׁשחּוט‬, “malleable gold” (I Kings 10:16)
stretched and spun. Jonathan, however, renders it as an expression of slaughtering
sacrifices to idols.
and I [will bring] chastisement to all of them Lit. And I too will chastise them
with torments, I will prepare chastisement for all of them.

Verse 3

for now you have committed harlotry, O Ephraim Until Hosea son of Elah, they blamed
their sins on their kings, who prevented them from going on the pilgrimages. This
one arose and abolished the sentries; yet they did not go up. Therefore, they were
exiled. For now you have committed harlotry, O Ephraim, and they cannot blame the
king. I learned this in Seder Olam (ch. 22).

Verse 4

They do not abandon their deeds Heb. ‫ִיְּתנּו‬, lit. give. They do not abandon their
evil way. Comp. (Gen. 31:7) “And God did not allow him (‫( ;”)ְנָתנֹו‬Num. 21:23) “And
Sihon did not permit (‫( ;”)ָנַתן‬Song 1:12) “abandoned (‫ )ָנַתן‬its fragrance.”

Verse 5

And the pride of Israel shall be humbled Heb. ‫ְוָעָנה‬. Jonathan renders: And the pride
of Israel shall be humbled. Comp. (Exodus 10:13) “to humble yourself (‫ )ֵלָעֹנת‬from
before Me.” An expression of poverty and humility.
before them Jonathan renders: and they see. And Dunash ben Livrat explained it (
‫ )ְוָעָנה‬as an expression of testimony; when their retribution comes to them, the
pride and haughtiness, which they were haughty, and transgressing My will, will
testify against them and before them. [from Teshuvoth Dunash, p.79]

Verse 6

With their flocks and with their cattle With their sacrifices.
He has withdrawn Heb. ‫ָחַלץ‬, slipped away. Comp. (II Sam. 2:21) “and take to yourself
his clothing (‫)ֲחִלָצתֹו‬,” the clothing that you will slip off them.

Verse 7
for they begot strange children for they intermarried among the nations.
a month shall consume them The month of Av.

Verse 8

Sound a shofar so that they take care to beware of the sword of the troops that
will come upon them.
shout [in] Beth-aven “After you the troop is coming, you Benjamin!” You shall shout
this in Beth-aven. Jonathan, however, renders: Sound a shofar: [O prophets, raise
your voices like a shofar.] The news of the sword which is coming as retribution
for the iniquity of crowning Saul, who was in Gibeah, and for disobeying Samuel,
who was from Ramah. And their kings caused them to turn away from following Me,
such as Jeroboam and his ilk. Shout over them, “Violence and great destruction!”
“After you, Benjamin!” Since you delayed and hesitated to go on the pilgrimages to
the Temple, which is in Benjamin’s territory.
Because of your delay of Benjamin. [explaining according to Targum Jonathan]

Verse 9

shall be bewildered on the day of contention When I come to debate with them, they
will be bewildered and will wonder, and they will have no answer in their mouth.
Why? Because, among the tribes of Israel I made known a true Torah, and they
transgressed it. [Another explanation:]
Ephraim shall be bewildered etc. among the tribes of Israel I made known a true
[judgment] Said Rabbi Abahu in the name of Rabbi Yose bar Chanina. On the day that
the Holy One, blessed be He, debates with them in judgment, they will not be able
to open their mouths, for among their tribes I made known that the judgment is a
true judgment. You find that, when the ten tribes were exiled, Benjamin and Judah
were not exiled, and the ten tribes were saying, Because they are the dwellers of
His palace, He did not exile them. There is favoritism in this matter. God forbid,
there is no favoritism, but their measure of sin was not yet full. As soon as they
sinned, they were exiled. Then the ten tribes were bewildered, without an answer in
their mouths, and they said, “Behold God! Behold the Mighty One! Behold the Just
One! For even to those who dwell in His house He shows no favoritism.” This is to
fulfill what is stated: Among the tribes of Israel I made known a true judgment.
[from Lam. Rabbah, Proem 6]

Verse 10

like those who remove the landmark As a person who attaches the landmark of his
neighbor, so did they hasten to grasp the ways of Israel, their colleagues, the
kings. Therefore, “upon them will I pour My wrath like water.” And, according to
its apparent meaning, they were stealing fields. But it is difficult to me, since
he should have written. ‫ַמִסיֵגי ְגבּול‬, those who remove the landmark, not ‫ ְּכַמִסיֵגי‬like
those who remove.

Verse 11

Ephraim is plundered in the hands of the nations.

broken by judgment Chastised with torments. Now why does he suffer with all this?
Because he wished and desired and followed the new commands of the prophets of
Baal.

Verse 12

and like decay A worm which eats the wood and pulverizes it.

Verse 13
his pain Heb. ‫ְמֹזרֹו‬, an expression of illness.
and Ephraim went to Assyria This is Hosea son of Elah, who was his vassal and then
rebelled against him (II Kings 17:4).
and he sent i.e., Judah sent.
to the king of Yarev This refers to Ahaz, who gave a bribe to Tiglath-pileser to
assist him against Rezin the king of Aram and Pekah son of Remaliah (II Kings
16:8).
but he will not be able to heal you from the many bands of Philistines and Arabs
that attacked Ahaz, as is related in Chronicles (II 28:21): “For Ahaz divided the
house of the Lord etc. and he gave it to the king of Assyria, but he did not help
him.”
and he will not remove the pain from you Heb. ‫ְוֹלא ִיְגֶהה ִמֶּכם ָמזֹור‬. And I say that it
is one of the words whose radicals are transposed. This is an expression similar to
(II Sam. 20:13) “When he was removed (‫ )הֹוָגה‬from the highway”; (Isaiah 59:13)
“sprouting and giving forth (‫ )והֹוגֹו‬from the heart”; (Prov. 25:4), “take away (‫)ָהגֹו‬
the dross from the silver.”

Verse 14

I will carry off and no one will rescue I will carry off the prey.

Verse 15

I will go away I will withdraw from them and return to the heaven.
until they admit their guilt i. e., until they consider themselves guilty, to
confess their guilt.
they will seek Me Heb. ‫ִיַׁשֲחֻר ְנִני‬.

Chapter 6

Verse 1

Come and let us return They will say, “Come and let us return etc.”
He smites, and He will bind us up Heb. ‫ַיְך‬. It is a present tense. He smites us, and
He will bind us up.

Verse 2

He will revive us from the two days He will strengthen us from the two retributions
which have passed over us from the two sanctuaries that were destroyed.
on the third day With the construction of the third Temple, He will set us up.
from the two days From the two times that have passed over us.
on the third day In the third time.

Verse 3

to know the Lord truly and wholeheartedly, as sure as the dawn, whose going forth
is sure.
and He will come to us like rain Like rain which comes to be life for the world,
for then He will come to teach life that will come to us.
which satisfies the earth Heb. ‫יֹוֶר ה ֶאֶר ץ‬.

Verse 4

What shall I do for you because of the Divine Standard of Justice; how can I bring
out your verdicts to the light?
For your loving-kindness is like a morning cloud All your goodness and your
righteousness is naught.

Verse 5

Because I have hewed by the prophets Heb. ‫ֵּכן‬-‫ַעל‬. Because I hewed My words upon them
through the prophets, but they did not take heed, therefore... I have put them to
death because of the words of My mouth Because of the words of My mouth. So did
Jonathan translate it.
Because Heb. ‫ֵּכן‬-‫ַעל‬. Like ‫ַעל ֲאֶׁשר‬, because of that which. Comp. (Gen. 33:10) “Because
(‫ֵּכן‬-‫ )ִּכי ַעל‬I saw your face”; (ibid. 27:36) “because (‫ֵּכן‬-‫ )ִּכי ַעל‬I did not give her
to Shelah my son.”
now will your verdicts come out to the light? This is a question. Now how will I be
able to show you favoritism before the Divine Standard of Justice? This is a
continuation of “What shall I do for you?”

Verse 6

and knowledge of God I desire more than burnt offerings.

Verse 7

like Adam Heb. ‫ְּכַאָד ם‬, like the first man.

there they betrayed Me In a good land where I settled them, there they betrayed Me,
like Adam, whom I brought into the Garden of Eden, and he transgressed My
commandment. [from Gen. Rabbah 19:9]

Verse 8

who lurk to shed blood Heb. ‫ֲעֻק ָּבה‬. Full of people who lurk to murder. Comp. (Jos.
8:13) “and their lyers in wait (‫( ;”)ֲעֵק בֹו‬Gen. 27:36) “and he deceived me (
‫)ַוַּיְעְק ֵבִני‬.”

Verse 9

And as a man gathers fish, so do bands Heb. ‫ּוְכַחֵּכי‬. And as a fisherman gathers fish,
who gathers them with a fishhook together, so do bands gather. Companies of their
priests, who gather to go on the road, will all murder there in one group.
for they devised a plot For this is a plot which they plotted prior to their
gathering, to which place they would go to murder and to loot. ‫ ּוְכַחֵּכי‬means
ajjmedours in O.F, fishermen. And also in mishnaic Hebrew, ‫ ַחֵּכי‬is an expression of
joining. The Gemara states (Baba Kamma 119b): “And he shall not put into it more
than three ‫ַחִּכין‬.” Those are the stitches with which the comber joins together both
ends of the garment when he beats it with sticks. This [following] interpretation
is mine, and it seems appropriate, and this is the explanation: And when there is a
group of five men gathering together, it is a company of priests to murder. The
first one is that of Rabbi Meir Sheliach Zibbur o.b.m.
in one group Heb. ‫ֶׁשְכָמה‬, an expression of one group.

Verse 10

a horrible thing Heb. ‫ַׁשֲערּוִר ָיה‬. Jonathan renders this as an expression of change,
for they changed their way, and so: (Jer. 5:20) “an appalling and horrible thing (
‫)ֲשֲערּוָר ה‬.”

Verse 11

Judah, too Since they sinned.

appointed Heb. ‫ָׁשת‬. The appointer appointed a time for retribution for her.
when I will return the backsliding of My people When I admonish them to return from
their backsliding.
harvest The time of her leaving and her exile. Comp. “A little more time and the
time of harvest shall come to her,” in reference to the retribution of Babylon, in
the Book of Jeremiah (51:33).
the backsliding of My people Heb. ‫ְׁשבּות‬, an expression of the straying of youth and
childhood, anwejjsdoure in O.F. Comp. (Jer. 3:14) “backsliding children (‫;”)שֹוָבִבים‬
(ibid. 31:21) “backsliding daughter (‫)ַהַּבת ַהׁשֹוֵבָבה‬.”

Chapter 7

Verse 1

When I would heal Israel When I wish to save them and heal them, their iniquities
are revealed before Me, for they constantly commit falsehood, and thieves come
constantly from them and steal their neighbors’ property, and also their bands
spread out with lawlessness, to rob the people.

Verse 2

They do not say in their heart They do not lay it up to their heart that all their
evil is inscribed before Me as a remembrance.

Verse 3

they make the king glad Their king desires the evil that they do.

Verse 4

like an oven heated by the baker that was heated by the baker, so does their lust
burn within them.
he rests from awakening Heb. ‫ִיְׁשּבֹות ֵמִעיר‬. Jonathan translated what he translated: I
cannot reconcile it with the wording of the verse, and, according to its apparent
meaning, their temptation, which arouses them, rests.
from the kneading the dough until it leavens From the time he thinks of the evil in
his heart, how he will do it, he rests and sleeps until morning, when he can do it,
just as the baker rests from the kneading of the dough until it leavens, when he
can bake it. And so it is stated in Micah (2: 1): “Woe is to those who plan
iniquity and work evil on their beds; when the morning lights up, they do it.”

Verse 5

The day of our king The day we crown our king.

the princes became ill Our princes became ill.
from the heat of the wine From the heat of the wine which burns within them, and
the king withdraws his hand from the good and proper people to join the scorners.

Verse 6

For they have made ready their heart like an oven with their ambush They prepared
and readied their heart with their ambush, like an oven which they prepare and heat
in order to bake.
all night their baker sleeps Their baker, who heats the oven after they have
prepared their heart and have thought of the execution of the evil, how they would
do it.
their baker sleeps i.e., until morning they sleep, and in the morning they burn
like fire until they consummate their evil.
Verse 7

and they devour their judges They slew their Sanhedrin because they protested
against them, and what happened to them?
All their kings have fallen because “none of them calls to me.” And in the
Palestinian Talmud in tractate Avodah Zarah (1:1) it is expounded as follows: On
the day they crowned Jeroboam, “the princes became ill from the heat of wine” as is
explained. They came to him and said to him, “Get up! Make idols for us.” He
replied, “Now is the time of evening, and all the people are drinking”; i.e., it is
a time of drunkenness. Perhaps now you are drunk, and tomorrow you will recant. “Go
and return in the morning.” They went and returned in the morning. That is what is
written: “For they have made ready etc.” He said to them, “I fear your Sanhedrin.”
They replied, “We will kill them.” I.e. what is written: “And they devour their
judges.” “He draws his hand etc.” When he saw a righteous man, he would seat two
scorners next to him, and they would say to him, “Which generation was the most
beloved of all generations?” And he would reply, “The generation of the desert.”
And they would say to him, “Did they not worship idols?” And he would reply, “Since
they were beloved, they were not punished.” And they would say to him, “Quiet! The
king wants to do that.”

Verse 8

mingles He will mingle in exile with the nations.

as a cake which was not turned over Jonathan renders: as a cake which, before being
turned over, was consumed. ‫ ֻעָגה‬is a cake which they bake on the coals.

Verse 9

but he did not know He did not lay it up to his heart that the kings of Aram
consumed him in the days of Jehoahaz, as it is said: (II Kings 13:7) “For he had
not left to Jehoahaz etc. and made them like dust to trample.” Nonetheless,
Jeroboam his son did not repent of his father’s evil.
also weakness was cast Heb. ‫ֵׂשיָבה‬, lit. ripe old age. Jonathan rendered. Also
weakness reached them, but they did not contemplate it.

Verse 10

And the pride of Israel was humbled before Him Heb. ‫ְוָעָנה‬. And the glory of Israel
was humbled and they saw; an expression of humility, and this is not a future tense
but a past tense. Comp. (Isa. 6: 3) “And one called (‫ )ְוָק ָר א‬to the other.” I heard
that one called to the other. Also (Gen. 37:3) “and he made (‫ )ְוָעָׂשה‬for him a woolen
shirt.” This too is a past tense. They have already been diminished and humbled,
and, despite this, they did not return to the Lord.

Verse 11

without a heart to discern between what was good for them and what was bad for
them.
they called upon Egypt To those who have always harmed them, they call for aid.
they went to Assyria They went to the king of Assyria that he should aid them.

Verse 12

When they go to Egypt.

I will spread My net over them; like the fowl of the heaven For the eagle and the
hawk ascend higher than he and they bring them down to the earth, so will I bring
them down in Egypt through Nebuchadnezzar. Another explanation: like the fowl of
the heaven that is caught in a net hung on poles, and after they are in the net,
they bring down the net.
I will chastise them as I let their congregation hear I will bring chastisements
upon them according to all that I let them hear through Jeremiah the prophet, that
they are destined to say to him (42:2-6) “And pray in our behalf etc. And let the
Lord your God tell etc. Whether good or bad etc.” And he said to them (verse 15f.),
“If you direct your faces to come to Egypt etc. the sword that you fear will
overtake you there,” and the entire section.
I will chastise them Heb. ‫ַאְיִסיֵר ם‬, an expression of chastisements (‫ )ִיּסּוִר ין‬and
Menahem (Machbereth Menahem pp. 128f.) explained [it as] an expression of binding.
Comp. (Jer. 30:8) “and I will break your thongs (‫)מֹוְסרֹוֶתיָך‬,” but Dunash (Teshuvoth
Dunash p. 34) interpreted [it as] an expression of chastisements (‫)ִיּסּוִר ין‬. Comp.
(Lev. 26:18) “to chastise you (‫)ְלַיְסָר ה‬.” And the second “yud” in ‫ ַאְיִסיֵר ם‬is added, as
it is added in (‫( )ַיְיִׁשירּו‬Prov. 4:25) “and your eyelids look straight (‫ )ַיְיִשירּו‬ahead
of you.”

Verse 13

I would redeem them I wanted to redeem them from the evil in which they are
[found].
but they spoke lies about Me They said to Jeremiah, (Jer. 43:2) “You speak falsely;
the Lord our God did not send you to say, ‘You shall not come to Egypt.’”

Verse 14

therefore, they will wail on their beds Because, therefore, a wail will come to
them. So did Jonathan render it.
they store up They have many granaries of corn; therefore, they turn away and rebel
against Me.

Verse 15

But I chastised them, I strengthened their arms with My fear, through My prophets,
to hearken to them with what they were chastising them, and their arms would be
strengthened.

Verse 16

They will return, but to no avail Heb. ‫ָעל‬. They returned to Egypt, but it did not
avail them. Therefore, ‫ ָעל‬is vowelized with a “kamatz.” Comp. (II Sam. 23:1) “The
word of the man raised up high (‫)ָעל‬,” which is an expression of raising up and is
not attached to the following word.
they were like a deceitful bow which, when one wishes to shoot with it toward the
north, shoots toward the south.
their princes shall fall by the sword Jonathan son of Kareah and all the officers
of the armies who returned to Egypt.
from the fury of their tongue The harsh language with which they replied to
Jeremiah.
This is their derision which they will deride them in the land of Egypt. Why have
you returned to us to bring retribution upon us? Is it not written concerning you,”
(Ex. 14:13) “You shall no longer continue to see them”?

Chapter 8

Verse 1

To your palate a shophar The Shechinah says to the prophet: Let the voice of your
palate be heard, and call like a shophar, and say: You enemies! Fly and hasten as
the eagle swoops and come to the house of the Lord. To your palate a shophar, it is
as though a shophar is placed to your palate. [after Jonathan]

Verse 2

To Me...will cry when evil befalls them...

“My God! We know You” Are we not Your people? Transpose it and interpret it. Israel
will cry to Me, “My God! We know You!” But I will not heed them, for...

Verse 3

Israel has cast off the Good One Therefore, the enemy shall pursue him.

Verse 4

they removed Heb. ‫ֵהִׁשירּו‬, they set up princes (‫)ָּׂשִר ים‬. Another explanation: [‫ ֵהִּׂשירּו‬is
like ‫ֵהִסירּו‬, they removed,] they removed this one from the throne and crowned this
one, and in the book of the Masorah, this is proven, for he classified it in the
Masorah of those written with a “shin” and read as a “samech,” bearing the meaning
of the “samech.”
in order that it be cut off For they had much gold, and they caused for them that
the wealth be cut off from them.

Verse 5

He has forsaken The Holy One, blessed be He, has forsaken you, children of Samaria,
for the iniquity of the calves in Bethel, where the kings of Israel worship.
how long will they be unable to empty their hearts to be cleansed of that filth.

Verse 6

For it is from Israel From each one’s silver and gold it was collected, and the
craftsman made it. And the “vav” of ‫ ְוהּוא‬is superfluous, and there are many like
it, e.g. (Ezekiel 47:11), “Its swamps and its pools shall not become healthy ( ‫ְוֹלא‬
‫)ֵיָר ְפאּו‬.” Here too, for its preparation is from Israel and it is made. And this
“vav” may be reconciled in the following manner: ‫ ִּכי ִמִיְׂשָר ֵאל ְוהּוא‬Also, this calf
came from them like the first calf.
splinters Heb. ‫ְׁשָבִבים‬, Jonathan renders: splinters of boards, and it is an Aramaic
expression. cf. ‫( ִּׁשיָבא ִמְּכּׁשּוָר א‬Sanhedrin 7b), a splinter of a beam.

Verse 7

it has no standing grain Their seed has no standing grain; i.e., they will not
prosper with their deeds.
if it does produce Even if it produces flour.
strangers will swallow it Even if they prosper with their property, it will
eventually fall into the hands of strangers.

Verse 8

Verse 9

a wild donkey secluded to himself He became like a wild donkey that goes alone to
itself, sniffing air from place to place to wander.
they paid hire for love Heb. ‫ִהְתנּו‬. Jonathan interprets it as an expression of a
dragon; like this dragon that goes through the deserts. They sniffed the air like
the dragon to acquire for themselves lovers, strange paramours. ‫ִהְתנּו‬, endragon‫י‬r‫י‬nt
in O.F., like the tremors of the nostrils of a dragon, [derived from ‫ַּתִנין‬.
According to this derivation we render: dragonlike, they sought lovers.] It may
also be explained as an expression of hire.

Verse 10

Although they pay hire among the nations Although they did this, that they paid for
lovers of the nations.
now I will gather them When the time of their redemption arrives, I will not delay
it.
and they will be humbled a little from the burden of the king and the princes And
they will be humbled a little in their exile from the fear of the burden of the
king and the princes, i.e. from the yoke of the kings of the nations among whom
they were.

Verse 11

For Ephraim has increased Therefore, I will humble them with the burden of the king
and the princes.

Verse 12

I write for them I constantly reprimand them through My prophets, and write for
them the great things of My Law, but they are considered a strange thing.

Verse 13

As for the sacrifices they burn before Me Heb. ‫ִזְבֵחי ַהְבָהַבי‬. The sacrifice of My
burnt offerings that they scorch in the fire which is upon My altar.
let them slaughter the flesh and eat [it] Why do I need them to bring them? Let
them slaughter so that they have flesh to eat and eat them, for I do not desire
them.

Chapter 9

Verse 1

Rejoice not, O Israel like the other peoples, for they did not receive a Torah, and
they did not come to My lot, but you strayed from Me and lost many benefits.
you love to be like a harlot, to receive a harlot’s hire.
on all threshing floors of corn In the manner of the harlot to whom they give corn
on the threshing floor for her hire. [after Gen. Rabbah 57:4]

Verse 2

Verse 3

They shall not stay in the land of the Lord Heb. ‫ֵיְׁשבּו‬, they shall not stay in their
land.

Verse 4

They shall not pour libations Heb. ‫ִיְּסכּו‬, an expression of ‫ֶנֶסְך‬, libation.
they will not please Him Their offering will not be pleasant to Him.
like bread of mourners Heb. ‫אֹוִנים‬, like bread of robbery that comes through
strength and might.
for their bread is for themselves It is fit for them for food, but not to come into
the house of the Lord. Another explanation is: ‫אֹוִנים‬, like bread of mourners, which
is contaminated, and the end of the verse proves it: all those who partake thereof
become contaminated.

Verse 5

for the appointed day For the day of the set time for the enemy to be appointed to
come upon you.
the Lord’s massacre Heb. ‫ַחג‬, a slaughter, the killing which I have in you.

Verse 6

For behold, they have gone away from their place because of the many plunderers who
will come upon them with Nebuchadnezzar.
Moph shall bury them It is of the land of Egypt.
the treasurehouses for their silver The houses of the precious treasures of their
silver.
thistles etc. briers Heb. ‫ִק ימֹוׁש חֹוַח‬. Jonathan renders these terms as species of
beasts.

Verse 7

the visitation When your sins will be visited.

recompense the payment of sins.
the prophet shall be a fool Even some of their true prophets will be fools, e.g.
Hananiah son of Azzur, who was originally a true prophet.
and the hatred is great which the Holy One, blessed be He, hates your deeds.

Verse 8

Ephraim is a prophet with my God They set up for themselves their prophets, who
attract them toward their idolatry.
[for the] prophet [they lay] a fowler’s snare on all his ways And for the true
prophet they conceal snares to trap them.
[causing] hatred in the house of his God In the Temple they assassinated Zechariah
(II Chron. 24:21), and they sought to assassinate Jeremiah, according to the matter
that is stated: (Jer. 26: 11) “This man is liable to death etc.”

Verse 9

as in the days of Gibeah Some say that this is Gibeah of Benjamin in the case of
the concubine (Jud. 19), and some say that this is Gibeah of Saul, where they asked
for a king and rebelled against the words of the prophet (I Sam. 15).

Verse 10

Like grapes in the desert Like grapes, which are precious in the desert, so did I
love Israel.
like a ripe fig Heb. ‫ְּכִבּכּוָר ה‬, like a ripe fig. on a fig tree Heb. ‫ִבְתֵאָנּה‬.
in its beginning In the beginning of the ripening of the figs.
I saw your forefathers So did your forefathers appear in My eyes to love them.
and they separated themselves Heb. ‫ַוִיָּנְזרּו‬. Nowhere is ‫ ְנִזיָר ה‬anything but an
expression of separation.
to a shameful thing To the deity, Baal-peor, which is their shame.
and they became detestable before Me.
when they loved the daughters of Moab.
Verse 11

As for Ephraimtheir honor shall fly away like a bird etc. Said the prophet: If only
they would be like a bird that wanders from its nest and ceases to multiply, so
should they be bereft of their seed, either at the time of birth, or that it should
disintegrate and they should miscarry, or at the time of conception that they
should not conceive, for what use is it that they raise their children, since, if
they raise them, I will bereave them before they become men.

Verse 12

for woe... also Woe to the fathers.

when I turn away from them Heb. ‫ְּבשּוִר י‬, like ‫ְּבסּוִר י‬, when I turn away from them. This
is one of the words listed in the Masorah, which are spelled with a “sin” but read
with a “sammech.” Another explanation: their honor shall fly away like a bird etc.
Like this bird which flies away and is no more, so will their honor fly away and
flee, all that they toiled with their children in birth, [in the womb,] and in
conception. From birth This refers to the birth pangs. and from the womb This
refers to the days of pregnancy. and from conception At the time of coitus. All
this toil of theirs will end. How so? For, when they raise their children, I will
bereave them.

Verse 13

Ephraim, as I saw Tyre in its tranquility, enjoying royalty and wealth more than
all the provinces, so did I see Ephraim, planted in a dwelling place. But
Ephraimwhat recompense did he recompense Me? He occupied himself with taking his
children out to the slayer, to slaughter them in worship of the idols. So did
Jonathan translate.

Verse 14

Give them, O Lord, what You will give The prophet prays that they should die when
young, for the mourning for a child is not as bad as the mourning for an adult.
Therefore, if it is impossible that they die from birth, from the womb, or from
conception, for it was already decreed from the Creation of the world, (Gen. 3: l6)
“And to your husband shall be your longing,” give them quickly in their childhood
what you say to give to them after a time, for You said, “For, if they raise their
children. I will bereave them.” [from Pesikta Rabbathi 45:3]
give them a bereaving womb When they emerge into the world (lit. the air of the
world), let them die or let their mother’s breasts dry up so that they will have no
milk to nurse them.

Verse 15

All their evil is in Gilgal There they worshipped idols to a great extent (on high
placesabsent in mss.). Since the mishkan was there first, the prophets of Baal
would tell them that was a choice site, and it belonged to the kings of Israel.
I will not continue to love them Heb. ‫ֹלא אֹוֵסף ַאֲהָבָתם‬, lit. I will not continue their
love.

Verse 16

they shall not produce fruit It is not good for them to multiply, for, even if they
bear children, I will slay the precious ones of their womb.

Verse 17

My God shall reject them This is not a curse but a report. He is destined to reject
them.

Chapter 10

Verse 1

Israel is a vine devoid of fruit fitting for it Israel resembles a vine that casts
off all its good fruit. So did they forsake Me, Who is the good and fitting fruit
for them.
fruit fitting for it The fruit that is fitting for them and good for them.
When I increased their good, they increased for the altars When I lavished good
upon them, they made many calves for the altars. Another explanation Israel is a
plundered vine; the produce of their deeds brought it about to them. ‫ְּפִר י ְיַׁשֶּוה לֹו‬
means ‘will avail them’ to be plundered, for they made the altars and availed their
nation for evil. This is the wording of the Targum.
they increased pillars Heb. ‫ֵהִטיבּו ַמֵצבֹות‬.

Verse 2

Their heart has parted from Me.

now they shall be desolate. That is the thing that shall demolish (‫ )ְוָעְר פּו‬thier
altars, i.e., it will destroy them. This is an expression similar to (Deut. 21:4)
“and they shall dehead (‫( ;”)ַיֲעֹרף‬Ex. 13:13) “and you shall behead it (‫)ְוֲעַר ְפּתֹו‬.” He
will break their neck. Another explanation according to Midrash Aggadah: Peace is
great, for, even if Israel worships idols, but there is peace among them, Satan
does not bring charges against them, as it is said: (above 4:17) “Ephraim is
joined: although he worships idols, let him alone.” Strife, however, is hated, as
it is said: “Their heart has parted; now they will be guilty.” Satan can open his
mouth to bring charges. [from unknown Midrashic source]

Verse 3

For now when evil befalls them. they shall say, We have no king, Our king, upon
whom we relied, saying, “He will go forth at our head and will wage our wars,” is
of no avail to us.

Verse 4

swearing falsely Heb. ‫ָאלֹותָשְוא‬, swearing falsely. ‫ ָאלֹות‬is, in construction, like

‫ָּכֹרת‬, a present tense. forming a covenant with pagan worship. Therefore, judgment of
torments and retribution shall spring up upon them. like hemlock which is a bitter
grass, springing up on the furrows of the field. And Jonathan renders: on the
furrows of the field for the iniquity that they move back the boundaries of the
field.
the furrows Heb. ‫ַּתְלֵמי‬. The furrow of a plowshare is called ‫ֶּתֶלם‬. Another
explanation: on the furrows of the field where they erect their altars, as it is
said (below 12:12): “like heaps on the furrows of the field.” There the judgment
for their iniquity shall spring up on them. Another explanation: swearing falsely
Every covenant they form with one another they break. and...shall spring up like
hemlock which springs up on the furrows of the field, which is a bitter grass, so
do their judgments spring up and bitterness grows for the poor and needy. Amos,
too, says: (6:12) “For you have turned judgment into hemlock.”

Verse 5

Because of the calves of Beth-aven etc. Because of the retribution destined to

befall the calves in Bethel, called Beth-aven in the Book of Joshua (7:2).
shall be frightened Heb. ‫ָיגּורּו‬. Its neighbors who were in Samaria shall be
frightened over it. Why? For its people mourn over it, and its priests, who would
constantly rejoice over it will not mourn over its glory, for it has been exiled.

Verse 6

That too shall be carried off to Assyria This took place in the twelfth year of
Ahaz, “And the Lord (sic) aroused the desire of Pul king of Assyria...and they
exiled the Reubenites and the Gadites etc.” (I Chron. 5:26), and he took the golden
calves that were in Bethel and went away, to fulfill what was said: “That too shall
be carried off to Assyria.” [from Seder Olam ch. 22]
a gift to King Yareb This is Sennacherib.
Ephraim shall take shame Heb. ‫ָּבְׁשָנה‬. Jeroboam, who was from the tribe of Ephraim,
shall take shame for himself, that he erected this calf for a deity.
and Israel shall be ashamed of that counsel that they took counsel to make them, as
it is said: (I Kings 12:28) “The king took counsel and made two golden calves.”

Verse 7

The king of Samaria is silenced Heb. ‫ִנְד ֶמה‬. The king of Samaria is silenced, and he
is like foam on the surface of the water, which is eskoume (ecume) in Old French.

Verse 8

The high places of Aven i.e., the high places of Bethel.

thorns and thistles shall come up on their altars for their worshippers have gone
into exile, and no one turns to them anymore.
and they shall say i.e., Israel shall say.
to the mountains, Cover us up lest our enemies see our shame.

Verse 9

Since the days of Gibeah, you have sinned, O Israel! Heb. ‫ָחָטאָת‬. This word ‫ ָחָטאת‬is
punctuated weakly, since it is of the feminine gender and of the past tense. Comp.
(Lev. 25:21) ‫ְוָעָשת‬, “and it shall produce”; (Gen. 16:8) ‫ָבאת‬, “have you come”; (Deut.
32:36) ‫ָאְזַלת‬, “their power is gone.” From the days of Gibeah of Benjamin, Israel
sinned. Since the incident of the concubine in Gibeah (Jud. 19) took place during
the time of Othniel the son of Kenaz, who was the first of the judges, at the time
of Cushan-rishathaim, and in whose time the image of Micah existed, and all this we
find in Seder Olam (ch. 12).
There they remained They adhered to that trait since then.
the battle...did not overtake them in Gibeah Since the iniquity of idolatry was
with them and they were not concerned about it, they were not victorious in the
battle of Gibeah against the Benjaminites. Scripture calls them ‫ְּבֵני ַעְלָוה‬, lit. sons
of haughtiness, who made themselves superior (‫ )ֶעְליֹוִנים‬and did not heed their
brethren to deliver the people of Gibeah. Jonathan, however, translates this in
reference to their request for a king and their crowning Saul. However this does
not appear to me to follow the Hebrew wording. Moreover, the context fits the
former interpretation.

Verse 10

With My will, I chastised them According to My will, I always chastised them from
judge to judge, and I delivered them into the hands of their plunderers.
and nations shall gather about them, when they bind them to their two eyes Since
Hosea compares them to a heifer as stated further: “Ephraim is a goaded heifer,”
he, therefore, compared their chastisement to a cow, which they tire with plowing
and they bind it to the yoke of the plowshare, and the pegs of the yoke penetrate
it, [i.e., they penetrate the yoke,] one on this side and one on that side, next to
the ox’s two eyes. And so did Jonathan render: as one hinds a “padna” on its two
eyes. “Padna” is a yoke of oxen.

Verse 11

And Ephraim is a goaded heifer Heb. ‫ְמֻלָּמָד ה‬, porpojjnte in O.F. punctured, wounded in
many places with the oxgoad, which is called agojjlon in O.F. I.e., many
chastisements have I brought upon her, yet she has not humbled herself, and he
always loves to thresh the grain in a place of food and fat, and she did not
subject herself to be plowing, i.e., they did not subject themselves to My Torah,
but follow the vision of their heart.
that loves Heb. ‫ֹאַהְבִּתי‬. The “yud” is superfluous. Comp. (Gen. 31: 39) “stolen by day
(‫)ְּגֻנְבִתי‬.”
and I passed over her fair neck Therefore, I bring upon them kings who will weaken
their strength.
I will cause Ephraim to ride, Judah shall plow etc. If you wish that I would cause
Ephraim to ride upon the nations, Judah shall plow, and Jacob ‫ְיַּׂשֶד ד‬, shall break his
clods with a plowing of good deeds, as Hosea explains and says: plow yourselves a
plowing etc.

Verse 12

Sow righteousness for yourselves But you have plowed wickedness etc.; therefore, a
tumult shall rise in your people.
plow yourselves a plowing Engage in the Torah and from there you will learn to go
on the good way, to overpower temptation, like a person who plows the field to turn
over the roots of grasses which sap the strength of the grain in the summer many
days prior to sowing, and you shall set aside a time to seek the Lord, i.e., for
the study of the Torah.
until He comes and instructs you in righteousness When you toil in it, He will give
you to understand to let you know its secrets with righteousness. Another
explanation: Plow yourselves a plowing Do good deeds before oppression comes upon
you, and that will cause for you that your prayer will be accepted in time of
necessity, and then it will be a time fit for you to seek the Holy One, blessed he
He, for all your necessities, for then your cry will be heard, and He will cast
down (‫ )יֹוֶר ה‬charity to you; i.e., He will rain down charity to you. Comp. (Ex.
15:3) “He cast (‫ )ָיָר ה‬into the sea.”

Verse 13

you have eaten fruit of lies You have received the retribution for your deeds.

Verse 14

And a tumult shall rise in your peoples i.e., a voice shouting, “Flee! Flee!”
as the plunder of a peaceful people by an ambush Like plunderers who come upon a
tranquil people suddenly with an ambush, for they did not beware of them to flee
from before them, and they plunder everything.
an ambush Heb. ‫ֵּבית ַאְר ֵּבאל‬. Jonathan renders: a place of ambush (‫)ֵּבית ַמֲאָר ב‬, and the
“aleph” “lammed” are superfluous. Comp. ‫ִיְזְר ֶעאל‬, which is not the name of a city,
e.g., (above 2: 24) “And they shall answer Jezreel,” and he called it with the
expression of a name. Here, too, he called it as a sort of name. In this manner,
Menahem (Machbereth Menahem p. 34) classified it, but Dunash (Teshuvoth Dunash p.
49) interprets it as a placename.
was dashed to pieces Heb. ‫ֻר ָּטָׁשה‬, split. Comp. (Isa. 13:18) “shall dash (‫)ְּתַר ַטְשָנא‬
youths”; (ibid. v. 16) “and their babes shall be dashed (‫)ְיֻר ָטׁשּו‬.” Another
explanation of ‫ ֻר ָּטָׁשה‬is “abandoned,” like ‫ֻנָּטָׁשה‬.

Verse 15
So has Bethel done to you The calf in Bethel has brought about all this retribution
upon you.
the evil of your wickedness Heb., lit. the evil of your evil. Because of the evil
of your wickedness, the sins of your evil intention.
at dawn the king of Israel has been silenced Heb. ‫ִנְד ֹמה ִנְד ָמה‬. He has sunk into a
deep sleep as though it were night; i.e. he has no strength. Now why has all this
come about? For when Israel was young, devoid of all good, I loved him.

Chapter 11

Verse 1

and from Egypt I called My son through My prophets to cleave to My Torah. But what
did they do?...

Verse 2

The more they called to them, the more they went away from them As much as the
prophets call to teach them the good way, so did they turn their backs to run away
from them.
and they would slaughter sacrifices to the baalim. It is customary for Scripture to
speak in this manner. Comp. (above 4:7) “The more they have increased, the more
they have sinned against Me”; (Ex. 1:12) “And the more they afflicted them, the
more they increased.”

Verse 3

But I sent to train Ephraim, he took them etc. I sent a leader before them who
would train them gently.
he took them on his arms This is Moses, concerning whom it is stated (Num. 11:12):
“As the nursing father carries the sucking child.”
The form ‫ ִּתְר ַּגְלִּתי‬is like ‫ִהרַּגְלִּתי‬, I trained, or accustomed, and there is no similar
form in Scripture.
but they did not know that I healed them They, in fact, knew, but they trod with
their heels; they pretended not to know. The Aggadah in the Midrash of Rabbi
Tanhuma (Gen. 48:1) expounds it in reference to the sons of Joseph. When he brought
them before Jacob to bless them, Jacob perceived wicked men destined to come from
Ephraim, viz. Jeroboam and Ahab, and the Holy Spirit left him, “and he said: Who
are these?” Joseph prayed for mercy, and the Holy Spirit rested on Jacob and he
blessed them. This is the meaning of: And I trained My spirit upon Jacob for
Ephraim’s benefit, and he took them on his arms.

Verse 4

with cords of a man I constantly drew them with tender cords with which a man draws
his son; i.e., drawing mercifully. Jonathan, too, rendered it in this manner.
and I was to them like those who lift the yoke on their bridles I.e., like the good
farmers who lift the yoke with their hands through bridles to lighten it for the
cow that is plowing. So was I with them in every trouble, to make it lighter for
them. Another explanation: like those who lift the yoke on their bridles Like the
farmers who lift the yoke off the neck of the cow or the ox by lengthening the peg
upon which the yoke is placed, to lighten it for the plowing cow. So was I with
them in every trouble to make it lighter for them. So did Jonathan render it: like
a good farmer [who makes it lighter for the shoulders of the oxen and lengthens
their bridles.]
on their bridles Heb. ‫אֹוִכיל‬, an expression of a stake of an alley.
and I extended to him the ability to bear I extended him the strength to bear the
yoke of the torments. Jonathan renders: referring to His supplying them food in the
desert.

Verse 5

He shall not return to the land of Egypt I promised him (Ex. 14:13): “you shall no
longer continue to see them etc.” Now what did it avail? Against his will, Assyria
is his king. They sinned and brought about that they should be vassals to Assyria
since they refused to repent.

Verse 6

And a sword shall rest in his cities Heb. ‫ְוָחָלה‬, and a sword shall rest in his
cities.
and it shall destroy his branches, and it shall consume And it shall destroy his
mighty men and consume them. [after Targum Jonathan]
because of their counsels (all these came upon them.) The word ‫ ִמֹּמֲעצֹוֵתיֶהם‬is
punctuated by two accents: it contains a tipcha and it contains a silluk (sof
passuk), since it is a clause by itself. Comp. (Lev. 21:4) ‫ְלֵהַחְלֹו‬, “for him to
become profaned,” of the verse commencing, “A husband shall not contaminate
himself.” Similarly, (Ex. 30:3l) ‫לֹדֹרֵתיֶכם‬, “to your generations,” of the verse
dealing with the holy anointing oil.

Verse 7

And My people waver whether to return to Me When the prophets teach them to return
to Me, they are in doubt whether to return or not to return; it is with difficulty
that they return to Me.
and to the matter concerning which they call them, together they do not uphold it
And to the matter concerning which the prophets call them, together My people will
not uphold it and will not agree to do it. Some explain ‫ַעל ִיְק ָר ֻאהּו‬-‫ ְוֶאל‬to mean:
Harsh happenings shall befall them. The word ‫ ְוֶאל‬means the same as (Gen. 31:29) “My
hand has power (‫)ְלֵאל‬,” [and the word ‫ ַעל‬means the same as ‫ֲעִלילֹות‬, deeds (Kara). But
this is not so since ‫ ֶאל‬is vowelized with a “pattah.” [I.e. with a “segol,” called
“pattah katan” by the early grammarians.] Were ‫ ֶאל‬a noun, it would be vowelized
with a “tseireh,” [i.e., ‫]ֵאל‬. Jonathan, however, renders: A harsh happening will
befall them. He interprets ‫ ְוֶאל‬as an expression of harshness, but it appears to me
that I have interpreted it properly.
together they do not uphold [it] [Jonathan renders:] Together they shall not walk
erect.

Verse 8

deliver you Heb. ‫ֲאַמֶּגְנָך‬. Comp. (Gen. 14:20) “Who delivered (‫ )ִמֵגן‬your adversaries.”
My remorse has been kindled Heb. ‫ִנְכְר מּו‬, are heated. This is an Aramaic expression.
Comp. (Lam. 5:10) “Our skin is heated (‫ )ִנְכָמרּו‬like an oven.”

Verse 9

I will not return from My good word, which I said. (Lev. 26:44) “I have not
rejected them nor have I abhorred them,” to destroy Ephraim.
for I am God Who keeps His favorable word, and I do not retract the good.
I will not enter a city I.e., another city. I have already promised to cause My
Shechinah to rest in your midst in Jerusalem, and I will never again cause it to
rest on another city. Others explain it as an expression of hatred. Comp. (I Sam.
28:16) “And has become your adversary (‫)ַוְיִהי ָעֶר ָך‬.”

Verse 10
He shall roar like a lion He will yet roar to them like a lion that they leave the
exile and follow Him.
and the children shall hasten from the west And the exiles shall be gathered from
the west. [from Jonathan]

Chapter 12

Verse 1

has surrounded Me Ephraim and the house of Israel have already surrounded Me with
lies and deceit, i.e., the kings of the Ten Tribes and all the people, but Judah
still... rules with God Still rules with fear of God. rules Heb. ‫ָר ד‬. Comp. (Num.
24:19) “And there shall rule ( ‫ )ְוֵיְר ְּד‬out of Jacob.” Their kings are still with the
Holy One, blessed be He.

Verse 2

joins the wind Heb. ‫ֹרֵעה‬. An expression of ‫ֵר ַע‬, a friend. He joins words of the wind,
viz. idolatry. and oil Their oil they carry to Egypt to give a bribe to Egypt to
aid them.

Verse 3

Now the Lord has a contention with Judah He relates to them the matters of His
contention which their brethren, the house of Israel, have done to Him, so that
they should not wonder when He visits retribution on Jacob according to his ways.

Verse 4

In the womb, he seized his brother’s heel All this I did for him, he held him by
the heel, as a sign that he would be a master over him.

Verse 5

he wept i.e., the angel wept. [from Chullin 92a]

and beseeched him When he said to him, “I will not let you go unless you bless me”
(Gen. 32:26), and the angel was begging him, “Let me go now. Eventually, the Holy
One, blessed be He, will reveal Himself to you in Bethel, and there you will find
Him, and there He will speak with us, and He and I will agree with you concerning
the blessings that Isaac blessed you.” Now that angel was Esau’s genius, and he was
contesting the blessings.

Verse 6

And the Lord is the God of the hosts Just as I was then, so am I now, and had you
walked with Me wholeheartedly, like Jacob your father, I would have acted toward
you as I acted toward him.

Verse 7

And you shall return by your God On His promise and His support, which He promises
you, you can rely, and return to Him. Only... keep loving-kindness and justice and
you may be assured to hope for His salvation always.

Verse 8
A trafficker who has deceitful scales in his hand You rely on your gain, for you
are traffickers and deceivers, and concerning your wealth you say...

Verse 9

Surely I have become rich Now why should I worship the Holy One, blessed be He? I
have found power for myself Heb. ‫אֹון‬, meaning strength. Rabbi Simon, however,
explained it homiletically as follows: I found ‫ אֹון‬for myself: I found a deed of
indebtedness for myself, that I possess kingship over Israel. (Gen. 50:18) “And his
brothers too wept and fell etc. ‘Behold we are slaves to you etc.’” ‫ אֹון‬means the
laws of a deed. Comp. (Gittin 43b) “They may write his deed (‫ )אֹונֹו‬for it.” Comp.
(Gittin 43b) “They may write his deed ‫ אֹונֹו‬for it.” Comp. also (Gen. Rabbah 2:2)
With one deed (‫ )אֹונֹו‬and with one price. And this is its explanation: “And Ephraim
said: Surely I have become rich; I have found a deed for myself.” Jeroboam son of
Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become
rich, I have found a deed for myself, one deed, that all Israel are my slaves, for
my father acquired them, as it is written: And his brothers too went and fell
before him, and said: Behold we are your slaves. And whatever a slave acquires
belongs to his master. Hence, all their property is mine. Therefore, I have no sin
if I take all that is theirs, for they are my slaves. What is written after this?
And I am the Lord your God from the land of Egypt. The greatness that came to your
father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your
slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in
the Decalogue, you have forgotten, for you have erected two calves, one in Bethel
and one in Dan. And according to the simple meaning of the verse, you say, “I have
found power for myself through oppression and deceitful scales.” And I am the Lord
your God from the land of Egypt. There I distinguished between a droplet [of seed]
of a firstborn and a droplet which was not of a firstborn. I also know and exact
retribution from deceitful scales made without understanding and from one who hides
his weights in salt in order to deceive.
all my toils shall not suffice for my etc. It would have been better for you had
you said to yourself: All my money shall not suffice to atone for my iniquity which
I have sinned. In this manner Jonathan renders it: The prophet said to them: All
your wealth will not remain with you on the day of the retribution of your sins.
shall not suffice Heb. ‫ֹלא ִיְמְצאּו‬, usually translated ‘shall not find.’ They shall
not suffice. Comp. (Num. 11:22) “and suffice (‫ )ּוָמָצא‬for them.” But it cannot be
explained: ‫ְיִגיַעי‬-‫ָֹּכל‬, all those who toil to seek my iniquity shall not find any
iniquity with me, for, were that the case, it should be spelled ‫ ְיֵגַעי‬without a
“yud,” and it should be vowelized with a “tseireh,” but now it is not an expression
of one who toils but an expression of toil.

Verse 10

I will yet make you dwell in tents I will cut off from your midst deceitful
traffickers, and I will cause you to dwell in tents. I will set up from among you
students engaging in the Torah.
as in the days of the [early] times As in the days of the early times, when Jacob,
the unpretentious man, was sitting in tents.

Verse 11

And I spoke to the prophets to admonish you and to bring you back to do good.
and to the prophets I assumed likenesses I appeared to them in many likenesses.
Another explanation. I gave My words likenesses to them through allegories in order
to make them comprehensible to their listeners.

Verse 12

If there is violence in Gilead If they suffered from destruction and violence, they
caused it to themselves, for they were but vanity in Gilgal, and they sacrificed
oxen to pagan deities.
also their altars were as numerous as heaps which are on the furrows of the field.
the furrows of the field The furrow made by the plowshare is called ‫ֶתֶלם‬.

Verse 13

And Jacob fled to the field of Aram etc. Like a person who says, “Let us return to
the previous topic,” for we spoke above (verse 5): And he strove with an angel, and
moreover, I did this for him; when he was forced to flee to the field of Aram, you
know how I guarded him.
and for a wife he guarded the flocks.

Verse 14

And, through a prophet, the Lord brought up etc. And, insofar as you disgrace the
prophets and mock their words, is it not so that through a prophet God brought us
etc.?

Verse 15

Ephraim provoked his Creator by despising His prophets and betraying Him.
yea, bitterness (Heb. ‫ַּתְמרּוִר ים‬,) they are to him for his blood which he shed by
causing Israel to sin by clinging to idolatryand one who causes a person to sin is
worse to him than one who kills him, as we learn from Ammon and Moab, who misled
Israel to cling to Baal-Peor, and Scripture punished them more severely than an
Egyptian and an Edomite, who drowned them in the river and went forth toward them
with the sword...
shall be cast upon him The Holy One, blessed be He, shall cast it upon him.
and his disgrace which he disgraced Solomon, as the matter is stated: (I Kings
11:26) “He raised his hand against the king,” that he rebuked him in public because
Solomon had built up the Millo, as is explained in [the chapter entitled] Chelek
(San. 101b).
his Lord shall requite upon him I.e., the Holy One, blessed be He, since he
surpassed him in his evil deeds.

Chapter 13

Verse 1

When Ephraim spoke with trembling When Jeroboam showed zeal for the Omnipresent and
spoke harshly against Solomon, and tremblingly, for Solomon was a great king.
he became exalted in Israel Thence he merited to be elevated to he king over
Israel.
when he became guilty through Baal As soon as he assumed greatness and became
guilty with Baal.
he died i.e., Jeroboam’s dynasty was terminated, and so was Ahab’s dynasty.
Jonathan renders: When one of the house of Ephraim would speak, fear would seize
the nations. They were great among Israel, but when they sinned by worshipping
idols, they were slain.

Verse 2

And now Jehu’s dynasty, who saw all this, continue to sin.
according to their pattern Heb. ‫ִּכְתבּוָנם‬.
Those who sacrifice man may kiss the calves The priests of Molech say to Israel,
“Whoever sacrifices his son to the idol is worthy of kissing the calf” for he has
offered him a precious gift. So did our Sages explain this in Sanhedrin (63b), and
it fits the wording of the verse better than Jonathan’s translation.

Verse 3

and like dew that passes away early Jonathan renders: And like dew, the water of
which evaporates.
like chaff that is driven with the wind out of the threshingfloor Jonathan renders:
Like chaff which the wind blows from the threshingfloor.
{e wind lifts up.}

Verse 4

And I am the Lord your God and you should not have rebelled against Me

Verse 5

I knew you I set My heart to know your necessity, and I provided you.
deprivation Heb. ‫ַתְלאּוֹבת‬. There is no similarity to this in Scripture, and its
interpretation is, according to the context, ‫ֵּתל‬, a heap, ‫ֶשאֹוִבין‬, where they long
for all good and do not find it.

Verse 6

When they grazed When they entered the land of their pasture and they were sated,
then...
they were sated and their heart became haughty (Ex. 7:20) “And he lifted (‫ )ַוָיֶר ם‬the
staff,” is an expression of lifting something else. “Became haughty (‫ ”)ַוָיָר ם‬here
means that he himself was lifted.

Verse 7

by the way I will lurk Heb. ‫ָאּׁשּור‬. Every instance of ‫ ָאּׁשּור‬in Scripture is punctuated
with a “dagesh,” but this one is “weak,” since it is not a place name but it means,
“I will lurk and ambush.” Comp. (Num. 24:17) “I see him (‫ )ֲאּׁשּוֶר נּו‬but not near.”

Verse 8

as a bereaving bear Heb. ‫ַׁשּכּול‬. Like ‫ּׁשֹוֵכל‬, as you say ‫ָחּנּון‬, gracious, and ‫ַר חּום‬,
merciful, so ‫ַּׁשּכּול‬, i.e., entirely attired with bereavements and ready to bereave
people.
and I will rend the enclosure of their heart like the habit of the bear, which
holds its nails on the chest and rends until the heart. Another explanation: the
enclosure of the heart Their heart which is closed from understanding to return to
Me.

Verse 9

You have destroyed yourself, O Israel Heb. ‫ִּׁשֶחְתָך‬.

for against Me you have rebelled: you have rebelled against your help. This is an
ellipsis, but [to] one who understands the language of the Scriptures, it makes
sense. For against Me was the rebellion which you rebelled, and if you ask, “What
does it mean to You?” Against your help you rebelled when you rebelled against Me.

Verse 10

I will be, where is your king? Heb. ‫ֱאִהי ַמְלְּכָך ֵאפֹוא‬. Jonathan renders: Where is your
king? But I say that it is unnecessary to interpret it other than its apparent
meaning. I will be standing from afar to see where your king is, for I will make
Myself see what your end will be, where your savior is.

Verse 11

Verse 12

The iniquity of Ephraim is bound up I did not overlook it; it is laid up with Me.

Verse 13

for [it is] a time For a time of trouble has come upon him, from which he will not
be able to stand and endure.
in the birthstool of the children upon which the woman in confinement sits to give
birth. And in Old French they call a birthstool sele.
in the birthstool of the children i.e., in the birthstool made for the birth of
children.

Verse 14

From the clutches of the grave I would ransom them I am He Who would ransom them
from the clutches of the grave and redeem them from death, but now... I will be
your words of death Heb. ‫ֱאִהי ְד ָבֶר יָך‬. I will place Myself to speak of you words of
death.
I will decree...upon you Heb. ‫ָק ָטְבָך‬. I will decree upon you the decree of the grave.
Remorse shall be hidden from My eyes Heb. ‫ֹנַחם‬. I will not regret this evil. ‫ ֹנֵחם‬is
an expression of regret (‫)ִנחּום‬, and the “mem” is a radical like the “mem” of ‫ֹנַעם‬,
pleasantness, for the accent is on the first syllable, and the “heth” is vowelized
with a “pattah.” Were it an expression of resting (‫)ָנח‬, with the “mem” serving as a
suffix denoting the plural, the accent would be under the “heth,” and it would be
vowelized with a “kamatz” [like ‫ ֹּכָחם‬their strength; ‫רּוָחם‬, their spirit.]

Verse 15

For though he flourish among the marshes Heb. ‫ִּכי הּוא ֵּבין ַאִחים ַיְפִר יא‬. Jonathan
renders: For they are called sons, but they increased corrupt deeds. ‫ ַאִחים‬An
expression of an evil thing. Comp. (Ezekiel 21:20) “Woe! (‫ )ָאח‬It is made for a
blade.” Also (ibid. 6:11) “And say, ‘Woe!’ (‫ )ָאח‬to all the... abominations.” ‫ַיְפִר יא‬
An expression similar to (Deut. 29:17) ‫ֹּפֶר ה ֹראׁש ְוַלֲעָנה‬, that hears (‫ )ֹּפַר ה‬hemlock and
wormwood.” But I say that ‫ ַאִחים‬is an expression similar to (Gen. 41:2) “And they
grazed in the marsh (‫)ָּבָאחּו‬.”
For though he flourish among the marshes Heb. ‫ַיְפִר יא‬. Blossoms and grows in the
marsh. Among the marshes, among those growing in the marshes, which always
flourish. And, since He compares him to a marsh, He says: An east wind shall
come... and his spring shall dry up. Another explanation: For he decreased among
the brothers, i.e., Jeroboam. He was a son who decreased the brotherhood [other
versions: the heritage] of Israel. Through him, they were divided into two
kingdoms. Decreased ‫ַיְפִר יע‬. An expression similar to (Gen. 16:12) “One who decreases
men (‫)ֶּפֶר א ָאָד ם‬.”
an east wind shall come A king, strong as the east wind, shall come up by the word
of the Lord from the way of the desert.
he shall plunder That king shall plunder the treasures of all coveted vessels.

Chapter 14

Verse 1
Samaria shall be accounted guilty From now on, her guilt will be revealed.
and their pregnant women Heb. ‫ְוָהרּיֹוָתיו‬. The pregnant women in its midst.

Verse 2

Return, O Israel You, who are in the land of Judah, lest what happens to Samaria
happens to you. Therefore, the topics are juxtaposed. This can be compared to a
king against whom a province rebelled. The king sent a general and commanded him to
destroy it. That general was expert and deliberate. He said to them, “Take for
yourselves days (sic); otherwise, I will do to you as I have done to such-and-such
a province and to its allies, and to such-and-such a prefecture and to its allies.”
Therefore it says, “Samaria shall be accounted guilty,” and then Scripture says:
“Return, O Israel.” As is found in Sifrei in the section commencing. (Num. 25:1),
“And Israel abode in Shittim.”
to the Lord your God One taught in the name of Rabbi Meir: Return, O Israel, while
He is still ‫יהוה‬, with the Divine Attribute of Mercy; otherwise, He is ‫ ֶאֹלֶהיָך‬with
the Divine Attribute of Justice, before the defense becomes the prosecution. [from
Pesikta d’Rav Kahana, p. 164a]
for you have stumbled in your iniquity Obstacles have come to you because of your
iniquity.

Verse 3

You shall forgive all iniquity Heb. ‫ִּתָׂשא ָעֹון‬-‫ָּכל‬. Forgive all our iniquities.
and teach [us the] good [way] Heb. ‫טֹוב‬-‫ְוַק ח‬. And teach us the good way. Another
explanation: The few good deeds in our hands take in Your hand and judge us
accordingly. And so does David say (Psalms 17:2): “Let my sentence come forth from
before You, may Your eyes behold the right.” Another explanation: And accept good
And accept confession from us, as it is said (Psalms 92:2): “It is good to confess
to the Lord.”
and let us render [for] bulls that we should have sacrificed before you, let us
render them with the placation of the words of our lips.

Verse 4

Assyria shall not save us Say this also before Him, “We no longer seek the aid of
man, neither from Assyria nor from Egypt.”
we will not ride on horses This is the aid from Egypt, who would send them horses,
as they said to Isaiah (30:16), “No, but on horses will we flee... And on swift
steeds will we ride.”
nor will we say any longer to the work of our hands that they are our gods.
for in You alone shall our hope be, You Who grant mercy to the orphans.

Verse 5

I will remedy their backsliding Said the prophet: So has the Holy Spirit said to
me. After they say this before Me, I will remedy their backsliding, and I will love
them with My charitable spirit. Although they do not deserve the love, I will love
them charitably since My wrath has turned away from them.

Verse 6

and it shall strike I.e. the dew shall strike its roots and cause them to prosper
like the Lebanon like the roots of the trees of the Lebanon, which are large.

Verse 7

Its branches shall go forth Sons and daughters shall increase and it shall be Their
beauty shall be like the beauty of the menorah of the Temple, and their fragrance
like the fragrance of the incense.
like the Lebanon Like the Temple.

Verse 8

Those who dwelt in its shade shall return Those who already dwelt in the shade of
the Lebanon, to which He compared Israel and the Temple, and now were exiled there
from, shall return to it.
its fragrance shall be like the wine of Lebanon Jonathan renders: Like the
remembrance of the blasts of the trumpets over the old wine poured for libations in
the Temple. For they would blow the trumpets over the libations when the Levites
would recite the song.

Verse 9

Ephraim will say, “What more do I need to follow the images?” And they will turn
away from idolatry. I will answer him I will answer him from his trouble.
and I will look upon him I will look upon his affliction.
I am like a leafy cypress tree I will bend down for him to hold his hand on Me as
the leafy cypress which is bent down to the ground, which a man holds by its
branches; i.e., I will be accessible to him.
from Me your fruit is found Am I not He? For all your good emanates from Me.

Verse 10

Who is wise and will understand these Who among you is wise and will ponder to put
his heart to all these and return to Me?
and the rebellious shall stumble on them i.e., because of them, because they did
not walk in them. Jonathan renders in this manner.