Hosea 3-6 with Rashi and MCK comments
Hoshea - Hosea - Chapter 3
1. And the Lord said to me: Go again, love a woman beloved by her companion, yet an adulteress, like the love of the Lord of the children of Israel, who turn to other gods, and love goblets of grapes.
א. וַיֹּאמֶר יְהֹוָה אֵלַי עוֹד לֵךְ אֱהַב אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהֹוָה אֶת בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים
Rashi Comments:
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. אֲשִׁישֵׁי עֲנָבִים. 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).
2. And I bought her for me for fifteen pieces of silver, and a 'chomer' of barley and a 'lethech' of barley.
ב. וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף וְחֹמֶר שְׂעֹרִים וְלֶתֶךְ שְׂעֹרִים
Rashi Comments:
And I bought her: It is an expression of a business transaction, ‘bargaine’ in Old French, similar to “which I have purchased (כָּרִיתִי) for me” (Gen. 50:5). Now in the sea-towns they refer to a sale (Heb. מְכִירָה) as כִּירָה [from 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.
MCK NOTES = I have established her atonement money = 50 days, (in two parts, as we shall see). "I bought her," alludes directly to atonement. Rashi quotes Jonathan to show that the 15 pieces of silver alludes to the 15th day of Nisan, and therefore to the redemption of the Passover and its corporate atonement for Israel. Jonathan then points to the omer heave-offering of barley and explains that it is prescribed as a duty of confession, of identification of Israel with the Torah's atonement of Pessac, which confession is meant not to be difficult. Therefore, it is in this sense, that the "price" of the atonement is set low.
We have Rashi further explaining here, then, that the 'price' of the atonement, (Israel's confession of identification with the atonement that G-d provided), is calculated in the following manner: A chomer and a lethech means a chomer and a half, which is 45 seah, the standard of measure. The calculation is not yet finished, however. For there will be an aspect of correction given to the confession of Israel, to perfect her faithfulness, which will be added to the 45 seah, as follows:
3. And I said to her: 'You shall remain as mine for many days; you shall not play the harlot, and you shall not belong to another man; so will I be towards you.
ג. וָאֹמַר אֵלֶיהָ יָמִים רַבִּים תֵּשְׁבִי לִי לֹא תִזְנִי וְלֹא תִהְיִי לְאִישׁ וְגַם אֲנִי אֵלָיִךְ
Rashi Comments:
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 days the 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…
MCK NOTES = "You shall remain mine many days" — read: "days, many": (days/dual) = 2 + 3 (many/minimum is 3) = 5 days of correction of faithfulness in confession of atonement added to the 45 already prescribed = 50 days. Note: the expression "days, many" can be understood as though read as a legal sentence, paraphrased as if to say, "You will remain mine for days (at least 2), no, in addition to these, for many (at least 3 more)." Rashi, having now shown the calculation of the 50 days between Pessac and Shavuot, between the Passover and the receiving of the Torah, indicates how this corrective aspect of "You shall remain mine, (by force of the sentence of correction), is an aspect of the giving of the Torah at Mount Sinai = "You shall have no other gods before me!"
Rashi continues: 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... The atonement "price" is divided into three aspects, so is the valuation of the Israelites, according to age. The elders, 60 years and above can be set in correspondence to the 15 pieces of silver, as their valuation is 15 shekels. It will be remembered that this has through another interpretation been identified with the Passover Redemption itself, G-d's provided atonement. Rashi explains to us why the number is 15, telling us how this number of days brings Israel to the time and place of the manna from G-d. The manna is the great statement from G-d to Israel that as he himself provided atonement for their redemption, so he would himself provide all their needs in bringing them into the land of Torah service and testimony to him. The Israelites in their prime of life, from 20 to 60 years of age are valued at 50 shekels. We remember that this corresponds to the 50 days of the responsibility of confession through the counting of the omer. The prophet, Hosea's division of the atonement "price" into three parts or aspects can be seen as a reference to this three part division of the valuation of the Israelites by age for contribution to the Temple, but it isn't meant to be a division exactly for the same signification, although in both cases the prophet is thinking about the atonement which is at the heart of the Temple service. In the case of the valuation of Israelites, the third aspect is itself divided into two groups, little children 1 month of age to 5 years of age, and older Youth, 5 years old to 20 years of age. The valuation of the younger children is 5 shekels and the older is 20 shekels. As one group together this is 25 shekels, half of the valuation of the Israelites from 20 to 60 years of age. This might be understood to say that while the Israelites who are in the prime of life are fully responsible for the confession of the atonement through the keeping of the full 50 days of the counting of the omer, the Youth are responsible to be half way prepared to make this confession as well. In this way, for those who have ears to hear, the prophet can be heard to say that all Israel, in every aspect is seen coming to stand before the G-d of the Torah, who will give them the Torah, on the basis of the atonement that he has provided.
Thus is his summary statement on this verse [3], Rashi says: "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… " In this, having laid out the reason for and purpose of the extended galut/exile, Rashi understands that Hosea is thinking now and, about to speak about, the destruction of the Temple.
Therefore, we can also summarize as follows: "I have established her atonement money." = 50 days in two parts = before and after the destruction of the Temple. Before the destruction of the Temple is the aspect of "You shall remain mine for many days; you shall not play the harlot..." Before the destruction of the Temple the Torah kept Israel tied to Hashem despite any will she might have to identify herself as the lover of others. After the destruction of the Temple is the aspect of, (in Rashi's language), "if you do play the harlot, your children shall remain for many [multiplied] days [in exile].
We will see that this understanding of Hosea is correct from studying what he goes on to say. Also we can see that this understanding of Hosea is correct by considering that it is with the sin of rejecting the house of David, from the time of Samuel to the time of Jeroboam, that Hosea is addressing in all his prophecy. And the rejection of the house of David is the rejection of Jerusalem and of the Temple and what it stands for, which ultimately is the atonement that G-d provides for Israel. From this we will see how that the Temple is destroyed as atonement for the sin of Jeroboam. This is in accordance with the preparation for 50th day, that is to say the ultimate Jubilee, wherein is fulfilled, "You shall have no other gods," you shall be faithful to Hashem. And, "I will be toward you," that is, "I will bring her to me," which we see fulfilled in Romans 11:25. Therefore we are not to be dismayed, as Paul was not dismayed, when we hear the prophet Hosea saying:
4. For the children of Israel shall remain for many days, having neither king, nor prince, nor sacrifice, nor pillar, nor ephod nor teraphim.
ד. כִּי | יָמִים רַבִּים יֵשְׁבוּ בְּנֵי יִשְׂרָאֵל אֵין מֶלֶךְ וְאֵין שָׂר וְאֵין זֶבַח וְאֵין מַצֵּבָה וְאֵין אֵפוֹד וּתְרָפִים
Rashi Comments:
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.
MCK NOTES = By reading verses 3 and 4 as one prophecy, and by understanding the thought within this prophecy to be referring to the first two commandments, "I am Hashem your G-d... You shall have no other gods before me," it begins to become clear from these verses that the whole history of Israel to the end, with all its suffering, is to designed to enable her to fulfill these two commandments.
From Rabbi Samson Raphael Hirsch's commentary on Bereshith:
Joseph's last words to his brothers: "G-d will again provide* for you, and bring you out of this land unto the land which He swore to your forefathers" פקד יפקד: this duplication expresses the thought that during long periods of time G-d will not provide for Yaakov's children, but leave them to their fate, leading to the Galut with all its terrible sufferings in the midst of an entirely foreign nation. For Yaakov's children, the Jewish people, are dependant upon Gd's constant care. Yet, at the same time, the certainty
of the final redemption is strongly expressed.
__________
* פקד יפקד: "Remembering, he will remember" or "Providing, he will provide".
5. Afterwards shall the children of Israel return, and seek the Lord their God and David their king, and they shall come trembling to the Lord and to His goodness at the end of days.
ה. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת יְהֹוָה אֱלֹהֵיהֶם וְאֵת דָּוִיד מַלְכָּם וּפָחֲדוּ אֶל יְהֹוָה וְאֶל טוּבוֹ בְּאַחֲרִית הַיָּמִים
Rashi Comments:
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. לְאֹהָלֶ) but “to your gods” (Heb. לֵאלֹהֶ) “now 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]
Hoshea - Hosea - Chapter 4
1. Hear the word of the Lord, O children of Israel; for the Lord has a controversy with the inhabitants of the land; for there is neither truth nor loving-kindness nor knowledge of God in the land.
א. שִׁמְעוּ דְבַר יְהֹוָה בְּנֵי יִשְׂרָאֵל כִּי רִיב לַיהֹוָה עִם יוֹשְׁבֵי הָאָרֶץ כִּי אֵין אֱמֶת וְאֵין חֶסֶד וְאֵין דַּעַת אֱלֹהִים בָּאָרֶץ
MCK NOTES = John 6 "eat of me" = false communion, false testimony; both old wine and new wine. = I will bring her to me. = Wait for me 50 days in captive Jerusalem. = G-d seeing the 50 days in the wilderness coming to Sinai as the whole of Ephraim's exile. The harlotry of Babylon's replacement theology is first the desire of Israel for a king like the King's of the nations. And this is left to be called Ephraim's sin through King Solomon's failure. This is the harlotry of Replacement Theology in which the nations partake. Israel looks for a military Messianic solution. And among the nations this becomes Constantinianism, Christian or Islamic triumphalism. = We are the bride! We are loved. We are not Lo Ammi. We are not such evil sinners that we have to believe in the corporate atonement for Israel in the blood of Yehoshua. But it is this very thought in our hearts that alienated us from Mashiach and from G-d. So it becomes his answer to his own. This is the pole lifted up.
2. There is swearing and lying and killing and stealing and committing adultery; they break all bounds, and blood touches blood.
ב. אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף פָּרָצוּ וְדָמִים בְּדָמִים נָגָעוּ
Rashi Comments:
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.
3. Therefore shall the land mourn, and all that dwell therein shall be cut off, along with the beasts of the field, and the fowl of the heavens; also the fish of the sea shall be diminished.
ג. עַל כֵּן | תֶּאֱבַל הָאָרֶץ וְאֻמְלַל כָּל יוֹשֵׁב בָּהּ בְּחַיַּת הַשָּׂדֶה וּבְעוֹף הַשָּׁמָיִם וְגַם דְּגֵי הַיָּם יֵאָסֵפוּ
Rashi Comments:
shall… mourn: the land shall be destroyed and the mourning therein shall grow.
shall be diminished: Heb. יֵאָסְפוּ. Jonathan renders: diminished because of their sins. It is an expression of destruction, similar to, “I will utterly consume them (אָסֹף אֲסִיפֵם) ” (Jeremiah 8:13).
4. Surely let no man strive, and let no man reprove; for your people are like them who strive with the priest.
ד. אַךְ אִישׁ אַל יָרֵב וְאַל יוֹכַח אִישׁ וְעַמְּךָ כִּמְרִיבֵי כֹהֵן
Rashi Comments:
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).
5. Therefore you shall stumble in the daytime, and the prophet that is with you shall also stumble with you in the night, and I will silence your mother.
ה. וְכָשַׁלְתָּ הַיּוֹם וְכָשַׁל גַּם נָבִיא עִמְּךָ לָיְלָה וְדָמִיתִי אִמֶּךָ
Rashi Comments:
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. וְדָמִתִי similar to: “my people were silenced (Heb. נִדְמוּ עַמִי of v. 6)” just as a man who sits bewildered and cannot respond.
6. My people were silenced for lack of knowledge; because you have rejected knowledge, I will also reject you from being a priest to me; seeing that you have forgotten the Torah of your God, I, too, will forget your children. ו. נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת כִּי אַתָּה הַדַּעַת מָאַסְתָּ וְאֶמְאָסְךָ מִכַּהֵן לִי וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם אָנִי: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]
7. The more they have increased, the more they have sinned against Me; I will (therefore) exchange their honor for shame. ז. כְּרֻבָּם כֵּן חָטְאוּ לִי כְּבוֹדָם בְּקָלוֹן אָמִיר:the more they have sinned against me: As they multiplied and increased, so they continued to sin.(Heb. כֵן חָטְאוּ.) So is the Hebrew expression in numerous places: “As they afflicted them, so they increased (Heb. אוֹתו ֹכֵן יִרְבֶּה כֲּאֲשֶׁר יְעַנוּ);” “As they called them so they turned away from them, (Heb. קָרְאוּ לָהֶם כֵּן הָלְכוּ מִפְּנֵיהֶם Hosea 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.”
8. They feed on the sin offerings of My people, and set their heart on their inquity. ח. חַטַּאת עַמִּי יֹאכֵלוּ וְאֶל עֲוֹנָם יִשְׂאוּ נַפְשׁוֹ:the sin- offerings of My people: Heb. חַטַּאתעַמִּי. Every (mention of) חַטַּאת in the books of the Twelve Prophets appear with (the diacritical voweling of) ‘patachin’ (under the letter ט) as follows: חַטַּאת, 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. חַטָּאתהִיא לְבַתצִיוּן Michah 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.
9. And it shall be like people, like priest; and I will punish them for their ways, and requite them for their deeds. ט. וְהָיָה כָעָם כַּכֹּהֵן וּפָקַדְתִּי עָלָיו דְּרָכָיו וּמַעֲלָלָיו אָשִׁיב לוֹ: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.
10. For they shall eat, and not be satisfied; they shall commit harlotry and shall not increase; because they have forsaken God to take heed [of His ways]. י. וְאָכְלוּ וְלֹא יִשְׂבָּעוּ הִזְנוּ וְלֹא יִפְרֹצוּ כִּי אֶת יְהֹוָה עָזְבוּ לִשְׁמֹר:shall not increase: Shall not raise children.
11. Harlotry and [old] wine and new wine take away the heart. יא. זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב:take away the heart: The harlotry and [old] wine and new wine with which they are involved have captured their hearts away from me.
12. My people takes counsel of his piece of wood, and his rod declares to him. For the spirit of harlotry has caused them to err, and they have gone astray lewdly from under their God. יב. עַמִּי בְּעֵצוֹ יִשְׁאָל וּמַקְלוֹ יַגִּיד לוֹ כִּי רוּחַ זְנוּנִים הִתְעָה וַיִּזְנוּ מִתַּחַת אֱלֹהֵיהֶם: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.
13. They sacrifice upon the mountaintops and burn incense upon the hills, under oaks and styraxes and elms, because its shadow is good; therefore your daughters commit harlotry, and your daughters-in-law commit adultery. יג. עַל רָאשֵׁי הֶהָרִים יְזַבֵּחוּ וְעַל הַגְּבָעוֹת יְקַטֵּרוּ תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ עַל כֵּן תִּזְנֶינָה בְּנוֹתֵיכֶם וְכַלּוֹתֵיכֶם תְּנָאַפְנָה:oaks: késna (chéna) in old French, upon which grows a fruit called ‘glant’ in old French (acorns). styraxes: Heb. לִבְנֶה, a tree whose bark is white (Heb. לָבָן). 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.
14. I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they themselves join with harlots, and they sacrifice with the prostitutes; therefore the people that does not understand shall be knocked about. יד. לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם עִם הַזֹּנוֹת יְפָרֵדוּ וְעִם הַקְּדֵשׁוֹת יְזַבֵּחוּ וְעָם לֹא יָבִין יִלָּבֵט: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. יִפָרֵדוּ. Jonathan translates מִסְתַייעָן from סִיעָה, ‘a company,’ that is, they join with them (the harlots) in drinking wine. Now Menahem [Machbereth Menahem p. 145] connects it with עָבְשוּ פְרוּדוֹת“the wine barrels decay” (of Joel 1:17) where they (פְרוּדוֹת) are 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: יִלָּבֵט is an expression of road weariness and toilsome burden, ‘délaser’ in old French.
15. Though you, O Israel, play the harlot, let not Judah also become guilty; and do not come to Gilgal, nor go up to Beth-aven, nor swear, 'As the Lord lives.' טו. אִם זֹנֶה אַתָּה יִשְׂרָאֵל אַל יֶאְשַׁם יְהוּדָה וְאַל תָּבֹאוּ הַגִּלְגָּל וְאַל תַּעֲלוּ בֵּית אָוֶן וְאַל תִּשָּׁבְעוּ חַי יְהֹוָה: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.
16. For Israel has rebelled like a rebellious cow; now shall the Lord feed them as a lamb in a broad [pasture] area. טז. כִּי כְּפָרָה סֹרֵרָה סָרַר יִשְׂרָאֵל עַתָּה יִרְעֵם יְהֹוָה כְּכֶבֶשׂ בַּמֶּרְחָב: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.
17. Ephraim is joined to idols; let him alone. יז. חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח לוֹ: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.
18. Their drinking bouts have become strange; they have led them to harlotry; her rulers love to invite disgrace [upon them]. יח. סָר סָבְאָם הַזְנֵה הִזְנוּ אָהֲבוּ הֵבוּ קָלוֹן מָגִנֶּיהָ:Their drinking bouts have become strange: Their drinking bouts have become estranged from Me. סָר is an expression of ‘foreign.’ Comp. (Jer. 2:21) “a degenerate wild vine (סוּרֵי הַגֶּפֶן נָכְרִיָּה),” i.e., removed from its place and changed to another. סָבְאָם Their wine feast that was with the harlots. love to invite disgrace: Heb. הֵבוּ. They invited disgrace for themselves. הֵבוּ is an expression of preparation. Comp. (Gen. 11:4) “Get ready (הָבָה) and let us build”, “Get ready (הָבָה) and let us descend,” (Ex. 10:1) “Get ready (הָבָה) and let us deal wisely.” her rulers: Heb. מָגִנֶּיהָ, her shields, her princes and her kings.
19. The wind has bound her up in its wings, and they shall be ashamed of their altars. יט. צָרַר רוּחַ אוֹתָהּ בִּכְנָפֶיהָ וְיֵבֹשׁוּ מִזִּבְחוֹתָם: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. מִזְבְּחוֹתָם, of the altars of their deities (lit. their abominations), to which they do not turn. Now, just as חֵטְא, sin, can be stated in the feminine as חֲטָאָה, so can one say, instead of זֶבח, זִבְחָה, 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.”
Hoshea - Hosea - Chapter 5
1. Hear this, O priests; and hearken, O house of Israel; and give ear, O house of the king; for yours is the judgment, because you have been a snare on Mizpah, and a net spread upon Tabor.
א. שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ | בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט כִּי פַח הֱיִיתֶם לְמִצְפָּה וְרֶשֶׁת פְּרוּשָׂה עַל תָּבוֹר: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.
MCK NOTES = It wasn't G-d's "military king" that the tribes rejected - it was G-d's sacrificial lamb-king. Judah does not preserve itself through faithfulness while Israel is unfaithful, but is preserved, brought back from Babylon, for David and Jerusalem's sake = for the sake of Mashiach's sacrifice.
2. The extent of their straying they have deepened, and I [will bring] chastisement to all of them. ב. וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ וַאֲנִי מוּסָר לְכֻלָּם: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 שַחֲטָה, translated as ‘extent’ is an expression similar to זָהָב שָׁחוּט, “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.
3. I knew Ephraim, and Israel was not hidden from Me, for now you have committed harlotry, O Ephraim; Israel was defiled. ג. אֲנִי יָדַעְתִּי אֶפְרַיִם וְיִשְׂרָאֵל לֹא נִכְחַד מִמֶּנִּי כִּי עַתָּה הִזְנֵיתָ אֶפְרַיִם נִטְמָא יִשְׂרָאֵל: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).
4. They do not abandon their deeds to return to their God, for a spirit of harlotries is within them, and they do not know the Lord. ד. לֹא יִתְּנוּ מַעַלְלֵיהֶם לָשׁוּב אֶל אֱלֹהֵיהֶם כִּי רוּחַ זְנוּנִים בְּקִרְבָּם וְאֶת יְהֹוָה לֹא יָדָעוּ:They do not abandon their deeds: Heb. יִתְּנוּ, lit. give. They do not abandon their evil way. Comp. (Gen. 31:7) “And God did not allow him (נְתָנוֹ) ” ; (Num. 21:23) “And Sihon did not permit (נָתַן)” ; (Song 1:12) “abandoned (נָתַן) its fragrance.”
5. And the pride of Israel shall be humbled before them, and Israel and Ephraim shall stumble over their iniquity, [and] Judah too shall stumble with them.
ה. וְעָנָה גְאוֹן יִשְׂרָאֵל בְּפָנָיו וְיִשְׂרָאֵל וְאֶפְרַיִם יִכָּשְׁלוּ בַּעֲוֹנָם כָּשַׁל גַּם יְהוּדָה עִמָּם:And the pride of Israel shall be humbled: Heb. וְעָנָה. Jonathan renders: And the pride of Israel shall be humbled. Comp. (Exodus 10:13) “to humble yourself (לֵעָנֹת) from before Me.” An expression of poverty and humility. before them: Jonathan renders: and they see. And Dunash ben Livrat explained it (וְעָנָה) as 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]
6. With their flocks and with their cattle, they shall go to seek the Lord, but they shall not find [Him]; He has withdrawn from them.
Hos. 5:6. With their flocks and with their cattle, they shall go to seek the Lord, but they shall not find [Him]; He has withdrawn from them. ו. בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת יְהֹוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם:
ו. בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת יְהֹוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם:With their flocks and with their cattle: With their sacrifices. He has withdrawn: Heb. חָלַץ, slipped away. Comp. (II Sam. 2:21) “and take to yourself his clothing (חֲלִצָתוֹ) ,” the clothing that you will slip off them.
7. They betrayed the Lord for they begot strange children; now a month shall consume them with their fields. ז. בַּיהֹוָה בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ עַתָּה יֹאכְלֵם חֹדֶשׁ אֶת חֶלְקֵיהֶם:for they begot strange children: for they intermarried among the nations. a month shall consume them: The month of Av.
8. Sound a shofar in Gibeah, a trumpet in Ramah; shout [in] Beth-aven, "After you, Benjamin!" ח. תִּקְעוּ שׁוֹפָר בַּגִּבְעָה חֲצֹצְרָה בָּרָמָה הָרִיעוּ בֵּית אָוֶן אַחֲרֶיךָ בִּנְיָמִין: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]
9. Ephraim shall be bewildered on the day of contention; among the tribes of Israel I made known the true [doctrine].
Hos. 5:9. Ephraim shall be bewildered on the day of contention; among the tribes of Israel I made known the true [doctrine]. ט. אֶפְרַיִם לְשַׁמָּה תִהְיֶה בְּיוֹם תּוֹכֵחָה בְּשִׁבְטֵי יִשְׂרָאֵל הוֹדַעְתִּי נֶאֱמָנָה:
ט. אֶפְרַיִם לְשַׁמָּה תִהְיֶה בְּיוֹם תּוֹכֵחָה בְּשִׁבְטֵי יִשְׂרָאֵל הוֹדַעְתִּי נֶאֱמָנָה: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]
10. The princes of Judah were like those who remove the landmark; upon them will I pour My wrath like water. י. הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל עֲלֵיהֶם אֶשְׁפּוֹךְ כַּמַּיִם עֶבְרָתִי: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. מַסִיגֵי גְבוּל, those who remove the landmark, not כְּמַסִיגֵי like those who remove.
11. Ephraim is plundered, broken by judgment, because he desired and followed a command. יא. עָשׁוּק אֶפְרַיִם רְצוּץ מִשְׁפָּט כִּי הוֹאִיל הָלַךְ אַחֲרֵי צָו: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.
12. And I am like a moth to Ephraim and like decay to the house of Judah. יב. וַאֲנִי כָעָשׁ לְאֶפְרָיִם וְכָרָקָב לְבֵית יְהוּדָה:and like decay: A worm which eats the wood and pulverizes it.
13. And Ephraim saw his ailment, and Judah his pain, and Ephraim went to Assyria, and he sent to the king of Yarev, but he will not be able to heal you, and he will not remove the pain from you. יג. וַיַּרְא אֶפְרַיִם אֶת חָלְיוֹ וִיהוּדָה אֶת מְזֹרוֹ וַיֵּלֶךְ אֶפְרַיִם אֶל אַשּׁוּר וַיִּשְׁלַח אֶל מֶלֶךְ יָרֵב וְהוּא לֹא יוּכַל לִרְפֹּא לָכֶם וְלֹא יִגְהֶה מִכֶּם מָזוֹר:his pain: Heb. מְזֹרוֹ, 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. וְלֹא יִגְהֶה מִכֶּם מָזוֹר. 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 (הוֹגָה) from the highway” ; (Isaiah 59:13) “sprouting and giving forth (והוֹגוֹ) from the heart” ; (Prov. 25:4), “take away (הָגוֹ) the dross from the silver.”
14. For I am like a young lion to Ephraim and like a lion's whelp to the house of Judah; I, yea I, will tear and I will go away; I will carry off and no one will rescue. יד. כִּי אָנֹכִי כַשַּׁחַל לְאֶפְרַיִם וְכַכְּפִיר לְבֵית יְהוּדָה אֲנִי אֲנִי אֶטְרֹף וְאֵלֵךְ אֶשָּׂא וְאֵין מַצִּיל:I will carry off and no one will rescue: I will carry off the prey.
15. I will go away and return to My place until they admit their guilt and seek My face; in their straits they will seek Me.
MCK Note: Acts 1&2 טו. אֵלֵךְ אָשׁוּבָה אֶל מְקוֹמִי עַד אֲשֶׁר יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי: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. יִשַׁחֲרֻנְנִי.
Hoshea - Hosea - Chapter 6
1. Come and let us return to the Lord, for He has torn and He shall heal us; He smites, and He will bind us up. א. לְכוּ וְנָשׁוּבָה אֶל יְהֹוָה כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ:Come and let us return: They will say, “Come and let us return etc.” He smites, and He will bind us up: Heb. יַ. It is a present tense. He smites us, and He will bind us up.
2. He will revive us from the two days, on the third day He will set us up, and we will live before Him. ב. יְחַיֵּינוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו: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.
3. And let us know, let us strive to know the Lord: like the dawn whose going forth is sure, and He will come to us like rain, like the latter rain which satisfies the earth. ג. וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת יְהֹוָה כְּשַׁחַר נָכוֹן מֹצָאוֹ וְיָבוֹא כַגֶּשֶׁם לָנוּ כְּמַלְקוֹשׁ יוֹרֶה אָרֶץ: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. אֶרֶץ יוֹרֶה.
4. What shall I do for you, Ephraim? What shall I do for you, Judah? For your loving-kindness is like a morning cloud and like the dew that passes away early. ד. מָה אֶעֱשֶׂה לְּךָ אֶפְרַיִם מָה אֶעֱשֶׂה לְּךָ יְהוּדָה וְחַסְדְּכֶם כַּעֲנַן בֹּקֶר וְכַטַּל מַשְׁכִּים הֹלֵךְ: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.
5. Because I have hewed by the prophets, I have put them to death because of the words of My mouth; now will your verdicts come out to the light? ה. עַל כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא:Because I have hewed by the prophets: Heb. עַל-כֵּן. 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. עַל-כֵּן. Like עַל אֲשֶׁר, because of that which. Comp. (Gen. 33: 10) “Because (כִּי עַל-כֵּן) I saw your face” ; (ibid. 27:36) “because (כִּי עַל-כֵּן) I 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?”
6. For I desire loving-kindness, and not sacrifices, and knowledge of God more than burnt offerings. ו. כִּי חֶסֶד חָפַצְתִּי וְלֹא זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת:and knowledge of God: I desire more than burnt offerings.
7. But they, like Adam, transgressed the covenant; there they betrayed Me. ז. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי:like Adam: Heb. כְּאַדָם, 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]
8. Gilead is a city of workers of them that work iniquity, who lurk to shed blood. ח. גִּלְעָד קִרְיַת פֹּעֲלֵי אָוֶן עֲקֻבָּה מִדָּם:who lurk to shed blood: Heb. עֲקֻבָּה. Full of people who lurk to murder. Comp. (Jos. 8:13) “and their lyers in wait (עֲקֵבוֹ) ” ; (Gen. 27:36) “and he deceived me (וַיַּעְקְבֵנִי).”
9. And as a man gathers fish, so do bands; a gang of priests murder on the way in one group, for they devised a plot. ט. וּכְחַכֵּי אִישׁ גְּדוּדִים חֶבֶר כֹּהֲנִים דֶּרֶךְ יְרַצְּחוּ שֶׁכְמָה כִּי זִמָּה עָשׂוּ:And as a man gathers fish, so do bands: Heb. וּכְחַכֵּי. 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. וּכְחַכֵּי means ajjmedours in O.F, fishermen. And also in mishnaic Hebrew, חַכֵּי is an expression of joining. The Gemara states (Baba Kamma 119b): “And he shall not put into it more than three חַכִּין.” 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. שֶׁכְמָה, an expression of one group.
10. In the house of Israel I have seen a horrible thing: there, harlotry [is found] in Ephraim; Israel has become defiled. י. בְּבֵית יִשְׂרָאֵל רָאִיתִי שַׁעֲרוּרִיָּה שָׁם זְנוּת לְאֶפְרַיִם נִטְמָא יִשְׂרָאֵל:a horrible thing: Heb. שַׁעֲרוּרִיָה. Jonathan renders this as an expression of change, for they changed their way, and so: (Jer. 5:20) “an appalling and horrible thing (שֲעֲרוּרָה).”
11. Judah, too, there is a harvest appointed to you, when I will return the backsliding of My people. יא. גַּם יְהוּדָה שָׁת קָצִיר לָךְ בְּשׁוּבִי שְׁבוּת עַמִּי:Judah, too: Since they sinned. appointed: Heb. שָׁת. 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. שְׁבוּת, an expression of the straying of youth and childhood, anwejjsdoure in O.F. Comp. (Jer. 3:14) “backsliding children (שוֹבָבִים) ” ; (ibid. 31:21) “backsliding daughter (הַבַּתהַשׁוֹבֵבָה).”