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Jeremiah 18

ื™ืจืžื™ื”ื• ืคืจืง ื™ืดื—

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 18 of 52 | Day: 231 of 742

Date: September 30, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 18 opens with one of the most famous prophetic sign-acts in Tanakh. God does not give Jeremiah a message to deliver; He gives him an errand: get up and go down to the house of the potter (ื‘ื™ืช ื”ื™ื•ืฆืจ), and there I will let you hear My words. The prophet obeys, and the revelation waits until he is standing in the workshop watching a craftsman at his wheel (ืขืœ ื”ืื‘ื ื™ื). Metzudat David explains simply that this is the house of a clay craftsman and that the ืื‘ื ื™ื are the tool made for the purpose, while Radak notes that Targum Yonatan renders the term as the potterโ€™s block or stand. The literary effect of the delay is deliberate. Jeremiah has to walk to the place and see the work with his own eyes before the word comes, because the word is going to be about the thing he is looking at. What he sees is a vessel that spoils in the craftsmanโ€™s hands and is then reworked into another vessel, as it seemed right in the potterโ€™s eyes to make. Rashi observes that the spoiling happens while the clay is still moist, and that the verse is inverted in its syntax; the point matters, because clay that is still wet can be remade, and clay that has been fired cannot.

The application in verses five and six is stated with a rhetorical question rather than a declaration: can I not do to you, house of Israel, as this potter does? Behold, as clay in the hand of the potter, so are you in My hand. Metzudat David spells out both halves of the analogy โ€” that God can make a second vessel out of the material of a ruined first one, and that Israel stands in His hand as the clay stands in the craftsmanโ€™s. It would be easy to hear this as a statement of raw divine power, and many readers do. But the verses that follow make clear that the image is not primarily about Godโ€™s freedom to crush; it is about the clayโ€™s continued workability. The potterโ€™s decision to remake rather than discard is precisely the mercy on offer.

Verses seven through ten then draw out the principle in its formal shape, and they constitute one of the clearest statements of conditional prophecy anywhere in Tanakh. At one moment God may speak concerning a nation to uproot, to break down, and to destroy; if that nation turns from its evil, He relents (ื•ื ื—ืžืชื™) concerning the harm He intended. At another moment He may speak concerning a nation to build and to plant; if it does evil in His eyes, He relents concerning the good He said He would do. Radak on verse nine presses the asymmetry carefully: he insists that the two measures must be distinguished, since evil decreed will simply not take effect if there is repentance, whereas good promised does take effect once God has pledged it, and is only forfeited afterward if the people turn to evil. He anchors this reading in Jeremiahโ€™s own words to Chananiah ben Azzur in chapter twenty-eight, and points to a hint in the language itself โ€” of the harm the text says ื—ืฉื‘ืชื™, I thought, while of the good it says ืืžืจืชื™, I said. Rashi on verse eight glosses ื•ื ื—ืžืชื™ with striking plainness: and I thought another thought. The framework this establishes governs how the whole book of Jeremiah is meant to be read. Every threat in it is an invitation.

The offer is then made explicit in verse eleven โ€” I am fashioning (ื™ื•ืฆืจ) evil against you, so turn back, each of you, from his evil way โ€” and Radak catches the wordplay, noting that the verb is chosen precisely because of the potter passage just recounted, since just as the craftsman makes one vessel and then another, so God will fashion one calamity after another. And then comes the answer, in verse twelve, and it is devastating in its brevity: ื ื•ืืฉ, it is hopeless. Rashi and Metzudat David and Radak all read it as an announced despair โ€” our heart despairs of walking after God, we will go after our own thoughts and each man will act by the stubbornness of his evil heart. The whole architecture of conditionality that the chapter has just erected is met with a shrug. This is why the poem that follows in verses thirteen through seventeen is framed as a scandal that the nations themselves should be asked to judge. Who has heard the like? Does the snow of Lebanon forsake the rock of the field, are cool flowing waters abandoned? Radak develops the image at length: water running cold from a rock in oneโ€™s own field is not abandoned in the heat, and water brought from far away through conduits is not abandoned either, precisely because of its worth โ€” and God, who is both near to Israel whenever they call and exalted above them, has been forsaken anyway. The consequence, in the language of verse fifteen, is that they stumble on the ancient paths (ืฉื‘ื™ืœื™ ืขื•ืœื) to walk byways on a road not built up; Rashi notes bitterly that they declared the well-made paths to be a stumbling block in order to walk a road that had never been trodden.

The final movement, from verse eighteen to the end, turns the chapterโ€™s violence back upon the prophet. His enemies plot against him with a piece of cold institutional reasoning: Torah will not perish from the priest, nor counsel from the wise, nor the word from the prophet โ€” meaning, as Metzudat David and Radak both explain, that nothing will be lost if this one man is silenced, since other priests, other sages, and other prophets remain, prophets who do not only prophesy evil. Let us strike him with the tongue, which Rashi and Radak understand as slander and false testimony meant to get him killed. Jeremiahโ€™s response is the last of the confessions in this part of the book, and it is fierce. He asks whether evil should be repaid for good, and asks God to remember how he stood before Him to speak good on their behalf, to turn away His wrath from them โ€” Radak notes that he had prayed for them right up until the moment God revealed that they wanted him dead, and states plainly that now he considers himself permitted to pray against them. The imprecation that follows spares nothing: famine for their children, the sword for their young men, and a request that their sin not be pardoned nor blotted out. It is an uncomfortable passage, and it is meant to be. The man who has just been told that repentance can undo any decree finds that he himself cannot bear to leave the door open for those who tried to kill him, and the chapter closes with that tension unresolved.

ืคืจืง ื™ืดื— ยท Chapter 18

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึทื“ึผึธื‘ึธืจึ™ ืึฒืฉืึถึฃืจ ื”ึธื™ึธึฃื” ืึถึฝืœึพื™ึดืจึฐืžึฐื™ึธึ”ื”ื•ึผ ืžึตืึตึฅืช ื™ึฐื”ึนื•ึธึ–ื” ืœึตืืžึนึฝืจืƒ

English:

The word that came to Jeremiah from GOD:

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืงึฅื•ึผื ื•ึฐื™ึธืจึทื“ึฐืชึผึธึ– ื‘ึผึตึฃื™ืช ื”ึทื™ึผื•ึนืฆึตึ‘ืจ ื•ึฐืฉืึธึ–ืžึผึธื” ืึทืฉืึฐืžึดื™ืขึฒืšึธึฅ ืึถืชึพื“ึผึฐื‘ึธืจึธึฝื™ืƒ

English:

โ€œGo down to the house of a potter, and there I will impart My words to you.โ€

God gives Jeremiah an errand rather than a message -- go down to the house of the potter, and there I will let you hear My words. Metzudat David identifies this simply as the house of a clay craftsman. The revelation is deliberately withheld until the prophet is standing in front of the thing it will be about.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึธืึตืจึตึ–ื“ ื‘ึผึตึฃื™ืช ื”ึทื™ึผื•ึนืฆึตึ‘ืจ (ื•ื”ื ื”ื•) [ื•ึฐื”ึดื ึผึตื”ึพื”ึ›ื•ึผื] ืขึนืฉื‚ึถึฅื” ืžึฐืœึธืื›ึธึ–ื” ืขึทืœึพื”ึธืื‡ื‘ึฐื ึธึฝื™ึดืืƒ

English:

So I went down to the house of a potter, and found him working at the wheel.

Jeremiah obeys and finds the potter at work on the wheel. Rashi cites Targum Yonatan that 'al ha-avnayim' means the potter's stand, and Radak notes he treated the word at length in his Sefer HaShorashim; Metzudat David explains that the craftsman is working the clay in his hands upon this purpose-built tool.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ื”ืื‘ื ื™ื. ืขืœ ืกื“ื ื ืคื•ืจืžื"ืฉ ื‘ืœืขื–:
on the wheels Jonathan renders: on the wheel. (Formes in French.)

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึฐื ึดืฉืึฐื—ึทึฃืช ื”ึทื›ึผึฐืœึดึ—ื™ ืึฒืฉืึถึจืจ ื”ึฅื•ึผื ืขึนืฉื‚ึถึ›ื” ื‘ึผึทื—ึนึ–ืžึถืจ ื‘ึผึฐื™ึทึฃื“ ื”ึทื™ึผื•ึนืฆึตึ‘ืจ ื•ึฐืฉืึธึ—ื‘ ื•ึทึฝื™ึผึทืขึฒืฉื‚ึตึ™ื”ื•ึผึ™ ื›ึผึฐืœึดึฃื™ ืึทื—ึตึ”ืจ ื›ึผึทืึฒืฉืึถึฅืจ ื™ึธืฉืึทึ›ืจ ื‘ึผึฐืขึตื™ื ึตึฅื™ ื”ึทื™ึผื•ึนืฆึตึ–ืจ ืœึทืขึฒืฉื‚ึฝื•ึนืชืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

And if the vessel he was making was spoiled, as happens to clay in the potterโ€™s hands, he would make it into another vessel, such as the potter saw fit to make.

The vessel being formed is spoiled in the potter's hand, and he simply reworks the same clay into another vessel as it seemed right in his eyes. Rashi stresses that the spoiling happens while the clay is still moist -- the material is still workable -- and notes that the verse is syntactically inverted. Metzudat David adds that the second vessel comes out different from the first.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ื”ื•ื ืขื•ืฉื” ื‘ื—ื•ืžืจ. ืืฉืจ ื”ื•ื ืขื•ืฉื” ืžืŸ ื”ื—ื•ืžืจ ื ืฉื—ืช ื‘ื™ื“ ื”ื™ื•ืฆืจ ื‘ืขื•ื“ื• ืœื— ื•ืžืงืจื ืžืกื•ืจืก ื”ื•ื:
that he was making of clay That he was making of the clay was spoiled in the potter's hand while it was still wet, and this is an inverted verse.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึฐื”ึดึฅื™ ื“ึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ–ื” ืึตืœึทึฅื™ ืœึตืืžึฝื•ึนืจืƒ

English:

Then the word of GOD came to me:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื”ึฒื›ึทื™ึผื•ึนืฆึตึจืจ ื”ึทื–ึผึถึœื” ืœึนืึพืื•ึผื›ึทึจืœ ืœึทืขึฒืฉื‚ึฅื•ึนืช ืœึธื›ึถึ›ื ื‘ึผึตึฅื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื”ึดื ึผึตึคื” ื›ึทื—ึนึ™ืžึถืจึ™ ื‘ึผึฐื™ึทึฃื“ ื”ึทื™ึผื•ึนืฆึตึ”ืจ ื›ึผึตืŸึพืึทืชึผึถึฅื ื‘ึผึฐื™ึธื“ึดึ–ื™ ื‘ึผึตึฅื™ืช ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

O House of Israel, can I not deal with you like this potter?โ€”says GOD. Just like clay in the hands of the potter, so are you in My hands, O House of Israel!

The sign-act is applied: can I not do to you, house of Israel, as this potter does? As clay in the potter's hand, so are you in My hand. Metzudat David unpacks both halves -- that the craftsman makes a new vessel from the ruined one's material, and that Israel stands in God's hand as clay stands in the craftsman's. The image is less about power to crush than about clay that can still be remade.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ื”ื›ื™ื•ืฆืจ. ื•ื›ื™ ืœื ืื•ื›ืœ ืœืขืฉื•ืช ืขืžื›ื ื›ื“ืจืš ืฉืขื•ืฉื” ื”ื™ื•ืฆืจ ืขื ื”ื—ื•ืžืจ ืฉืขื•ืฉื” ืžืžื ื• ื›ืœื™ ืื—ืจ ืื—ืจ ืฉื ืฉื—ืช ื”ืจืืฉื•ืŸ: ื”ื ื” ื›ื—ื•ืžืจ. ื‘ืืžืช ื›ืžื• ืฉื”ื—ื•ืžืจ ื”ื•ื ื‘ื™ื“ ื”ื™ื•ืฆืจ ืœืขืฉื•ืช ื‘ื• ืžื” ืฉื™ืจืฆื” ื›ืŸ ืืชื ื‘ื™ื“ื™:
Can I (Hashem) not do with you (Jews) like the potter does with the clay? He makes from it a different vessel after he has destroyed the first. Really, like the clay is in the potters hands to do with it as he wants, you are in my (Hashem's) hands.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืจึถึฃื’ึทืข ืึฒื“ึทื‘ึผึตึ”ืจ ืขึทืœึพื’ึผึ–ื•ึนื™ ื•ึฐืขึทืœึพืžึทืžึฐืœึธื›ึธึ‘ื” ืœึดื ึฐืชึฅื•ึนืฉื ื•ึฐืœึดื ึฐืชึ–ื•ึนืฅ ื•ึผึฝืœึฐื”ึทืึฒื‘ึดึฝื™ื“ืƒ

English:

At one moment I may decree that a nation or a kingdom shall be uprooted and pulled down and destroyed;

The first half of the principle of conditional prophecy: at a given moment God may decree that a nation be uprooted, broken down, and destroyed. Metzudat David reads this as a decree of destruction pronounced against a nation on account of its wickedness. The word 'rega', a moment, already hints that the decree is not fixed forever.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐืฉืึธื‘ึ™ ื”ึทื’ึผึฃื•ึนื™ ื”ึทื”ึ”ื•ึผื ืžึตืจึธึฃืขึธืชึ”ื•ึน ืึฒืฉืึถึฅืจ ื“ึผึดื‘ึผึทึ–ืจึฐืชึผึดื™ ืขึธืœึธึ‘ื™ื• ื•ึฐื ึดึฝื—ึทืžึฐืชึผึดื™ึ™ ืขึทืœึพื”ึธึฃืจึธืขึธึ”ื” ืึฒืฉืึถึฅืจ ื—ึธืฉืึทึ–ื‘ึฐืชึผึดื™ ืœึทืขึฒืฉื‚ึฅื•ึนืช ืœึฝื•ึนืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

but if that nation against which I made the decree turns back from its wickedness, I change My mind concerning the punishment I planned to bring on it.

If that nation turns back from the evil for which the decree was spoken, God relents concerning the harm He intended. Rashi glosses 'venichamti' with disarming plainness -- and I thought another thought -- while Metzudat David has God relenting in that very instant and not bringing the calamity at all. This is among the clearest statements in Tanakh that a prophecy of doom is an invitation, not a verdict.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืจืขืชื• ืืฉืจ ื“ื‘ืจืชื™ ืขืœื™ื•. ืžืขื‘ื™ืจื•ืช ืฉื‘ื™ื“ื• ืืฉืจ ื‘ืฉื‘ื™ืœื• ื“ื‘ืจืชื™ ืขืœื™ื• ืœื ืชื•ืฉ ื•ืœื ืชื•ืฅ ืืฉืจืคื•ืจืง"ื™ ื‘ืœืขื–: ื•ื ื—ืžืชื™. ื•ื—ืฉื‘ืชื™ ืžื—ืฉื‘ื” ืื—ืจืช:
of its evil for which I spoke concerning it Of its sins for which I spoke concerning it. to uproot and to demolish (depayser [?] in French). I will repent And I will think another thought.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืจึถึฃื’ึทืข ืึฒื“ึทื‘ึผึตึ”ืจ ืขึทืœึพื’ึผึ–ื•ึนื™ ื•ึฐืขึทืœึพืžึทืžึฐืœึธื›ึธึ‘ื” ืœึดื‘ึฐื ึ–ื•ึนืช ื•ึฐืœึดื ึฐื˜ึฝื•ึนืขึทืƒ

English:

At another moment I may decree that a nation or a kingdom shall be built and planted;

The mirror image: God may equally speak concerning a nation to build and to plant. Radak insists the two measures must be distinguished, since evil decreed simply does not take effect where there is repentance, whereas good once promised does take effect and is only forfeited afterward through evil; he grounds this in Jeremiah's own argument to Chananiah ben Azzur and in the wording itself -- of harm the text says 'I thought', of good 'I said'.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึฐืขึธืฉื‚ึธึคื” (ื”ืจืขื”) [ื”ึธืจึทืขึ™] ื‘ึผึฐืขึตื™ื ึทึ”ื™ ืœึฐื‘ึดืœึฐืชึผึดึ–ื™ ืฉืึฐืžึนึฃืขึท ื‘ึผึฐืงื•ึนืœึดึ‘ื™ ื•ึฐื ึดึฝื—ึทืžึฐืชึผึดื™ึ™ ืขึทืœึพื”ึทื˜ึผื•ึนื‘ึธึ”ื” ืึฒืฉืึถึฅืจ ืึธืžึทึ–ืจึฐืชึผึดื™ ืœึฐื”ึตื™ื˜ึดึฅื™ื‘ ืื•ึนืชึฝื•ึนืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

but if it does what is displeasing to Me and does not obey Me, then I change My mind concerning the good I planned to bestow upon it.

If that nation then does evil in God's eyes and refuses to listen, He relents concerning the good He had said He would do. Radak comments on the grammar, reading 'lehetiv oto' as equivalent to 'lehetiv lo', to do good to it. The symmetry is exact: neither the threat nor the promise is mechanical, since both answer to conduct.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึฐืขึทืชึผึธึกื” ืึฑืžื‡ืจึพื ึธึฃื ืึถืœึพืึดื™ืฉืึพื™ึฐื”ื•ึผื“ึธื”ึฉ ื•ึฐืขึทืœึพื™ื•ึนืฉืึฐื‘ึตึจื™ ื™ึฐืจื•ึผืฉืึธืœึทึœอึดื ืœึตืืžึนึ—ืจ ื›ึผึนึšื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื”ึดื ึผึตึจื” ืึธื ึนื›ึดึœื™ ื™ื•ึนืฆึตึคืจ ืขึฒืœึตื™ื›ึถืึ™ ืจึธืขึธึ”ื” ื•ึฐื—ึนืฉืึตึฅื‘ ืขึฒืœึตื™ื›ึถึ–ื ืžึทื—ึฒืฉืึธื‘ึธึ‘ื” ืฉืึฃื•ึผื‘ื•ึผ ื ึธึ—ื ืึดึšื™ืฉื ืžึดื“ึผึทืจึฐื›ึผึฃื•ึน ื”ึธืจึธืขึธึ”ื” ื•ึฐื”ึตื™ื˜ึดึฅื™ื‘ื•ึผ ื“ึทืจึฐื›ึตื™ื›ึถึ–ื ื•ึผืžึทืขึทืœึฐืœึตื™ื›ึถึฝืืƒ

English:

And now, say to the citizenry of Judah and the inhabitants of Jerusalem: Thus said GOD: I am devising disaster for you and laying plans against you. Turn back, each of you, from your wicked ways, and mend your ways and your actions!

Having laid out the principle, God turns it on Judah and Jerusalem -- I am fashioning evil against you, so turn back, each of you, from his evil way. Radak catches the deliberate wordplay in 'yotzer', noting the verb was chosen because of the potter passage just recounted: as the craftsman makes one vessel and then another, so God will fashion one calamity after another. Metzudat David reads the whole verse as an appeal for repentance while the decree is still being formed.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึฐืึธืžึฐืจึ–ื•ึผ ื ื•ึนืึธึ‘ืฉื ื›ึผึดึฝื™ึพืึทื—ึฒืจึตึคื™ ืžึทื—ึฐืฉืึฐื‘ื•ึนืชึตึ™ื™ื ื•ึผึ™ ื ึตืœึตึ”ืšึฐ ื•ึฐืึดึ›ื™ืฉื ืฉืึฐืจึดืจึฅื•ึผืช ืœึดื‘ึผึฝื•ึนึพื”ึธืจึธึ–ืข ื ึทืขึฒืฉื‚ึถึฝื”ืƒย {ืค}

English:

But they will say, โ€œIt is no use. We will keep on following our own plans; each of us will act in the willfulness of our own evil heart.โ€

The answer is one word -- no'ash, it is hopeless -- and it is the pivot of the chapter. Rashi has God telling Jeremiah in advance that they will pay his words no heed; Metzudat David and Radak both read it as a declared despair of ever walking in God's ways, so that they will follow their own thoughts and each act by the stubbornness of his evil heart. The whole architecture of conditionality just erected is met with a shrug.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืžืจื• ื ื•ืืฉ. ื•ื™ื“ืขืชื™ ืฉื”ื ื™ืืžืจื• ืœืš ืขืœ ื“ื‘ืจื™ืš ืฉืื™ืŸ ื—ื•ืฉืฉื™ืŸ ืœื”ื:
But they shall say, We despair I know that they will say to you regarding your words that they do not heed them.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืœึธื›ึตึ—ืŸ ื›ึผึนึšื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ืฉืึทึฝืึฒืœื•ึผึพื ึธืึ™ ื‘ึผึทื’ึผื•ึนื™ึดึ”ื ืžึดึฅื™ ืฉืึธืžึทึ–ืข ื›ึผึธืึตึ‘ืœึผึถื” ืฉืึทึฝืขึฒืจึปืจึดืชึ™ ืขึธืฉื‚ึฐืชึธึฃื” ืžึฐืึนึ”ื“ ื‘ึผึฐืชื•ึผืœึทึ–ืช ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

Assuredly, thus said GOD: Inquire among the nations: Who has heard anything like this? Maiden Israel has done A most horrible thing.

Because of that refusal, the nations themselves are summoned as judges: ask among them, who has heard the like? Rashi glosses 'sha'arurit' as a disgraceful thing and Radak as something filthy and repulsive, or per the Targum something simply unheard of. Metzudat David explains that 'betulat Yisrael' is Israel set apart for God as a maiden in her father's house is set apart for the man who will marry her, which is what makes the betrayal so shocking.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืขืจื•ืจื™ืช. ื“ื‘ืจ ื’ื ืื™:
disgraceful thing Heb. ืฉึทืขึฒืจึปืจึดืช.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื”ึฒื™ึทืขึฒื–ึนึฅื‘ ืžึดืฆึผึ›ื•ึผืจ ืฉื‚ึธื“ึทึ–ื™ ืฉืึถึฃืœึถื’ ืœึฐื‘ึธื ึ‘ื•ึนืŸ ืึดืึพื™ึดื ึผึธึฝืชึฐืฉืึ—ื•ึผ ืžึทึ›ื™ึดื ื–ึธืจึดึฅื™ื ืงึธืจึดึ–ื™ื ื ื•ึนื–ึฐืœึดึฝื™ืืƒ

English:

Does one forsake Lebanon snow From the mountainous rocks? Does one abandon cool water Flowing from afar?

Two rhetorical questions from nature: does anyone forsake the snow-fed water running off the rock of the field, or abandon cool waters flowing from afar? Radak develops the image fully -- cold water in one's own field is not abandoned in the heat, and water piped from a distance is prized precisely for its worth -- and applies it to God, who is both near to Israel whenever they call and exalted above them, yet has been forsaken. Rashi discusses at length whether 'zarim' means flowing or foreign, and Metzudat David reads the whole as an image of abandoning the source that constantly supplies wisdom to those who seek it.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื™ืขื–ื•ื‘ ืžืฆื•ืจ ืฉื“ื™ ืฉืœื’ ืœื‘ื ื•ืŸ. ื”ื™ืขื–ื•ื‘ ืื“ื ื”ืฆืจื™ืš ืœืฉืชื•ืช ืžื™ื ื”ื ื•ื–ืœื™ื ืžืฆื•ืจ ืฉื‘ืฉื“ื•ืช ื”ื‘ืื™ื ืžืฉืœื’ ื”ืœื‘ื ื•ืŸ ืฉื”ื•ื ื ืงื™: ืื ื™ื ืชืฉื• ืžื™ื ื–ืจื™ื. ืื• ืื ื™ืขื–ื‘ื• ืžื™ื ื—ื™ื™ื ื ื•ื‘ืขื™ื ืฉื”ื ื–ืจื™ื ืขื“ ื”ื ื” ืžื›ืœ ืื“ื ื•ื”ื ืงืจื™ื ื–ืจื™ื ื”ื ื ื•ื‘ืขื™ื ื•ื–ื” ื™ื•ื›ื™ื— ืื ื™ ืงืจืชื™ ื•ืฉืชื™ืชื™ ืžื™ื ื–ืจื™ื (ื™ืฉืขื™ื”ื• ืœืดื–:ื›ืดื”) ื•ืžื ื—ื ื—ื‘ืจื• ื–ืจื™ื ืขื ืœื ื–ื•ืจื• ื•ืœื ื—ื•ื‘ืฉื• (ืฉื ื) ืœ' ืžื™ืžื™ ืชืจื•ืคื” ื•ื ืชืŸ ื˜ืขื ืœื“ื‘ืจื™ื• ื•ืืžืจ ื›ื™ ืื ื‘ืงืฉ ืœื“ื‘ืจ ื‘ืœืฉื•ืŸ ื–ืจื ื”ื™ื” ืžื›ืคื™ืœ ืืช ื”ืž"ื ื•ื”ื™ื” ืžื•ืกื™ืฃ ื™ื•"ื“ ืž"ื ื•ื”ื™ื” ืื•ืžืจ ื–ืจื•ืžื™ื ืœืจื‘ื•ืช ื”ืžื™ื ื•ืœื”ื™ื•ืชื ื–ืจืžื™ื: ืฉื“ื™. ื›ืžื• ืฉื“ื”: ืงืจื™ื. ืคืจื™ื•ื•ื“ื"ืฉ ื‘ืœืขื–: ื ื•ื–ืœื™ื. ืงื•ืจืื "ืฅ ื‘ืœืขื– ื•ืขื•ื“ ื™ืฉ ืœืคืชืจื• ืื ื™ื ืชืฉื• ืœื”ื™ื•ืช ืžื™ื ื–ืจื™ื ื ืžืืกื™ื ื”ืžื™ื ืฉื”ื ืงืจื™ื ื ื•ื–ืœื™ื: (ื–ืจื™ื ืœืœืฉื•ืŸ ืจืืฉื•ืŸ ื”ื•ื ืœืฉื•ืŸ ื–ืจื ืœืœืฉื•ืŸ ืฉื ื™ ื”ื•ื ืœ' ื–ืจื•ืช ื›ืœื•ืžืจ ืžื™ื ืžืื•ืกื™ื):
Shall one abandon from rocks of the field the snow of Lebanon Shall a man who needs to drink abandon water that flows from the rock in the fields that comes from the snow of the Lebanon, which is clean? Shall strange cold... water be abandoned? Or shall flowing spring water, which was strange to all people until now, and it is cold, be abandoned? ื–ึธืจึดื™ื means flowing, and this proves it (2 Kings 19:24): "I dug and drank strange water (ื–ึธืจึดื™ื)." Menahem, however, classified with (Isaiah 1:6) "they have not been sprinkled (ื–ึนืจื•ึผ), neither have they been bandaged," an expression of curative water, and he gave a reason for his statement, and he said that if he wished to speak with an expression of ื–ึถืจึถื, a stream, he would double the 'mem,' and he would add 'yud' 'mem,' and he would say ื–ึฐืจื•ึผืžึดื™ื because of the plural number of ืžึทื™ึดื water, and because they are streams (ื–ึฐืจึธืžึดื™ื). the field like ืฉึธื“ึถื”, a field cold (froids in French). flowing (courants in French). And we can also interpret it: "Shall it be abandoned to be strange rejected water, the water that is cold running water?" Heb. ื–ืจื™ื According to the first interpretation, it is an expression of a stream [ื–ึถืจึถื]. According to the second interpretation, it is an expression of strangeness, i.e., rejected water.)

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึดึฝื™ึพืฉืึฐื›ึตื—ึปึฅื ึดื™ ืขึทืžึผึดึ–ื™ ืœึทืฉืึผึธึฃื•ึฐื ื™ึฐืงึทื˜ึผึตึ‘ืจื•ึผ ื•ึทื™ึผึทื›ึฐืฉืึดืœึคื•ึผื ื‘ึผึฐื“ึทืจึฐื›ึตื™ื”ึถืึ™ ืฉืึฐื‘ึดื™ืœึตึฃื™ ืขื•ึนืœึธึ”ื ืœึธืœึถึฃื›ึถืช ื ึฐืชึดื™ื‘ึ”ื•ึนืช ื“ึผึถึ–ืจึถืšึฐ ืœึนึฅื ืกึฐืœื•ึผืœึธึฝื”ืƒ

English:

Yet My people have forgotten Me: They sacrifice to a delusion: They are made to stumble in their waysโ€” The ancient pathsโ€” And to walk instead on byways, On a road not built up.

Here is the answer to those questions: My people have forgotten Me and burn incense to emptiness. Rashi notes the bitter inversion -- they declared the well-made ancient paths to be a stumbling block in order to walk a road never trodden; Radak identifies the ones doing the tripping as the false prophets, and Metzudat David reads the stumbling as the lure of the visible order of nature, which persuaded them their welfare hung on the host of heaven.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™. ื›ืŸ ืขืฉื• ืขืžื™ ืืฉืจ ืฉื›ื—ื•ื ื™ ื•ืœืฉื•ื ื™ืงื˜ืจื•: ืฉื‘ื™ืœื™ ืขื•ืœื. ืฉื‘ื™ืœื™ื ื”ืžืชื•ืงื ื™ื ืืžืจื• ืฉื”ื ืžื›ืฉื•ืœ ื›ื“ื™ ืœืœื›ืช ื“ืจืš ืœื ืกืœื•ืœื” ืœื ื›ื‘ื•ืฉื”:
For so have My people done, that they have forgotten Me and burnt incense to vanity. ancient paths The proper paths they said that they are a stumbling block, in order to go...[on] a way that is not trodden down Heb. ืกึฐืœื•ึผืœึธื”.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืœึธืฉื‚ึฅื•ึผื ืึทืจึฐืฆึธึ›ื ืœึฐืฉืึทืžึผึธึ–ื” (ืฉืจื•ืงืช) [ืฉืึฐืจึดื™ืงึฃื•ึนืช] ืขื•ึนืœึธึ‘ื ื›ึผึนึšืœ ืขื•ึนื‘ึตึฃืจ ืขึธืœึถึ”ื™ื”ึธ ื™ึดืฉืึผึนึ–ื ื•ึฐื™ึธื ึดึฅื™ื“ ื‘ึผึฐืจึนืืฉืึฝื•ึนืƒ

English:

So their land will become a desolation, An object of hissing for all time. Every passerby will be appalled And will shake their head.

The consequence is a land laid waste, a perpetual object of hissing. Rashi explains that a passerby who sees ruins where he once saw fine buildings whistles by reflex, and that 'yishom' means he will be astonished; Metzudat David and Radak both add the shaking of the head as the gesture of a man confronted by something incomprehensible.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืจื™ืงื•ืช. ื”ืขื•ื‘ืจ ืขืœ ื—ืจื‘ื•ืช ืฉืจืื” ื›ื‘ืจ ื‘ื‘ื ื™ื™ื ื™ื ื˜ื•ื‘ื™ื ืจื’ื™ืœ ืœืฉืจื•ืง: ื™ืฉื•ื. ื™ืชืžื”:
hissing One who passes by ruins that he already saw with good buildings is accustomed to whistle. will be astonished will wonder.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผึฐืจื•ึผื—ึทึพืงึธื“ึดึฅื™ื ืึฒืคึดื™ืฆึตึ–ื ืœึดืคึฐื ึตึฃื™ ืื•ึนื™ึตึ‘ื‘ ืขึนึงืจึถืฃ ื•ึฐืœึนึฝืึพืคึธื ึดึ›ื™ื ืึถืจึฐืึตึ–ื ื‘ึผึฐื™ึฅื•ึนื ืึตื™ื“ึธึฝืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Like the east wind, I will scatter them Before the enemy. I will look upon their back, not their face, In their day of disaster.

Like the east wind God will scatter them before the enemy, showing them the back and not the face on their day of disaster. Rashi puts it starkly -- I will see them but I will not save them -- and Radak reads it as measure for measure, since they turned their back and not their face to Him. Metzudat David explains the image from a man who deliberately turns his face away from someone he has rejected.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ืจืฃ ื•ืœื ืคื ื™ื. ื›ืฉื™ื‘ืจื—ื• ืžืคื ื™ ื”ืื•ื™ื‘: ืืจืื. ื•ืœื ืื•ืฉื™ืขื:
upon their back and not their face when they flee from before the enemy. I will look but I will not save them.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึผึนืืžึฐืจึ—ื•ึผ ืœึฐื›ึจื•ึผ ื•ึฐื ึทื—ึฐืฉืึฐื‘ึธึฅื” ืขึทึฝืœึพื™ึดืจึฐืžึฐื™ึธึ˜ื”ื•ึผึฎ ืžึทื—ึฒืฉืึธื‘ื•ึนืชึ’ ื›ึผึดื™ึฉ ืœึนืึพืชึนืื‘ึทึจื“ ืชึผื•ึนืจึธึœื” ืžึดื›ึผึนื”ึตึ—ืŸ ื•ึฐืขึตืฆึธื”ึ™ ืžึตื—ึธื›ึธึ”ื ื•ึฐื“ึธื‘ึธึ–ืจ ืžึดื ึผึธื‘ึดึ‘ื™ื ืœึฐื›ื•ึผึ™ ื•ึฐื ึทื›ึผึตึฃื”ื•ึผ ื‘ึทืœึผึธืฉืึ”ื•ึนืŸ ื•ึฐืึทืœึพื ึทืงึฐืฉืึดึ–ื™ื‘ึธื” ืึถืœึพื›ึผื‡ืœึพื“ึผึฐื‘ึธืจึธึฝื™ื•ืƒ

English:

They said, โ€œCome let us devise a plot against Jeremiahโ€”for instruction shall not fail from the priest, nor counsel from the wise, nor oracle from the prophet. Come, let us strike him with the tongue, and we shall no longer have to listen to all those words of his.โ€

The chapter turns violent against the prophet himself: come, let us devise plots against Jeremiah. Rashi identifies the plotters as the men of Anatot and explains the reasoning -- Torah is the priests' charge to teach, so nothing is lost if this one man falls; Radak and Metzudat David spell out the same cold logic, that other priests, other sages, and other prophets remain, prophets who do not only prophesy doom. To strike him with the tongue means, per Rashi and Radak, slander and false testimony meant to get him killed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืืžืจื• ืœื›ื• ื•ื’ื•'. ื™ืจืžื™ื” ื”ื™ื” ืงื•ื‘ืœ ืขืœ ืื ืฉื™ ืขื ืชื•ืช ื•ืื•ืžืจ ืฉืื•ืžืจื™ื ื›ืŸ: ืชื•ืจื” ืžื›ื”ืŸ. ืฉืขืœ ื”ื›ื”ื ื™ื ืœื”ื•ืจื•ืช ืชื•ืจื” ืฉื ืืžืจ ื™ื•ืจื• ืžืฉืคื˜ื™ืš ืœื™ืขืงื‘ (ื“ื‘ืจื™ื ืœื’): ื•ื“ื‘ืจ ืžื ื‘ื™ื. ื“ื‘ืจื™ ื ื‘ื•ื': ื•ื ื›ื”ื• ื‘ืœืฉื•ืŸ. ื•ื ืกื”ื“ื™ื ื™ื” ืกื”ื“ื•ืชื ื“ืฉืงืจ:
And they said, "Come, etc." Jeremiah was complaining about the men of Anathoth and saying that they say this. Torah...from the priest For it is incumbent upon the priests to teach the Torah, as it is stated (Deut. 33:10): "They shall teach Your ordinances to Jacob." not speech from the prophet I. e., words of prophecy. Come, let us strike him with the tongue Let us testify falsely against him.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื”ึทืงึฐืฉืึดึฅื™ื‘ึธื” ื™ึฐื”ึนื•ึธึ–ื” ืึตืœึธึ‘ื™ ื•ึผืฉืึฐืžึทึ–ืข ืœึฐืงึฅื•ึนืœ ื™ึฐืจึดื™ื‘ึธึฝื™ืƒ

English:

Listen to me, O ETERNAL Oneโ€” And take note of what my enemies say!

Jeremiah turns from his enemies to God with a plea framed as a contrast. Radak sharpens it: they say they will not listen to me, so You listen -- listen to my prayer, and hear too what they are saying about me. Metzudat David adds the painful irony that what Jeremiah has been saying before God is good on their behalf.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื”ึทื™ึฐืฉืึปืœึผึทึคื ืชึผึทึฝื—ึทืชึพื˜ื•ึนื‘ึธื”ึ™ ืจึธืขึธึ”ื” ื›ึผึดื™ึพื›ึธืจึฅื•ึผ ืฉืื•ึผื—ึธึ–ื” ืœึฐื ึทืคึฐืฉืึดึ‘ื™ ื–ึฐื›ึนึฃืจโ€‰ื€ ืขื‡ืžึฐื“ึดึฃื™ ืœึฐืคึธื ึถึ—ื™ืšึธ ืœึฐื“ึทื‘ึผึตึคืจ ืขึฒืœึตื™ื”ึถืึ™ ื˜ื•ึนื‘ึธึ”ื” ืœึฐื”ึธืฉืึดึฅื™ื‘ ืึถืชึพื—ึฒืžึธืชึฐืšึธึ– ืžึตื”ึถึฝืืƒ

English:

Should good be repaid with evil? Yet they have dug a pit for me. Remember how I stood before You To plead in their behalf, To turn Your anger away from them!

Should evil be repaid for good? Jeremiah asks God to remember how he stood before Him to plead for these people and turn away His wrath from them. Radak notes that he prayed for them right up until the moment it was revealed to him that they wanted him dead, and understands the pit dug for his life as the poison they meant to give him; Metzudat David reads the pit as a figure for the schemes they laid.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืœึธื›ึตืŸึฉ ืชึผึตึจืŸ ืึถืชึพื‘ึผึฐื ึตื™ื”ึถึœื ืœึธืจึธืขึธึ—ื‘ ื•ึฐื”ึทื’ึผึดืจึตืึฎ ืขึทืœึพื™ึฐื“ึตื™ึพื—ึถึ’ืจึถื‘ึ’ ื•ึฐืชึดื”ึฐื™ึถึจื ึธื” ื ึฐืฉืึตื™ื”ึถึคื ืฉืึทื›ึผึปืœื•ึนืชึ™ ื•ึฐืึทืœึฐืžึธื ึ”ื•ึนืช ื•ึฐืึทึจื ึฐืฉืึตื™ื”ึถึ”ื ื™ึดื”ึฐื™ึ–ื•ึผ ื”ึฒืจึปึฃื’ึตื™ ืžึธึ‘ื•ึถืช ื‘ึผึทื—ึฃื•ึผืจึตื™ื”ึถึ”ื ืžึปื›ึผึตื™ึพื—ึถึ–ืจึถื‘ ื‘ึผึทืžึผึดืœึฐื—ึธืžึธึฝื”ืƒ

English:

Oh, give their children over to famine, Mow them down by the sword. Let their wives be bereaved Of children and husbands, Let their men be struck down by the plague, And their young men be slain in battle by the sword.

The imprecation begins, and it spares nothing -- famine for their children, the sword for their men, bereavement and widowhood for their wives. Radak states the logic openly: from now on he considers himself permitted to pray against them, since they plotted to kill him. Metzudat David explains that the young men are named for the sword because it is the young who go out to war.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื’ื™ืจื. (ื”ื•ืจื™ื“ื ืข"ื™ ื—ืจื‘) ืœืฉื•ืŸ ืขื™ื ื™ ื ื’ืจื” (ืื™ื›ื” ื’) ื›ืžื™ื ื”ืžื•ื’ืจื™ื (ืžื™ื›ื” ื): ืขืœ ื™ื“ื™ ื—ืจื‘. ืข"ื™ ื’ื™ื™ืกื•ืช: ื•ืื ืฉื™ื”ื. ืฉืœ ื”ืืœืžื ื•ืช ื™ื”ื™ื• ื”ืจื•ื’ื™ ืžืœืืš ื”ืžื•ืช:
and spill their blood (Bring them down by the sword,) an expression of (Lam. 3:49) "My eye runs (ื ึดื’ึฐืจึธื”)"; (Micah 1:4) "Like water that runs (ืžึปื’ึธืจึดื™ื)." by the sword by troops. and their husbands i.e., the husbands of the widows shall be slain by the angel of death.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืชึผึดืฉืึผึธืžึทึคืข ื–ึฐืขึธืงึธื”ึ™ ืžึดื‘ึผึธึฃืชึผึตื™ื”ึถึ”ื ื›ึผึดึฝื™ึพืชึธื‘ึดึงื™ื ืขึฒืœึตื™ื”ึถึ›ื ื’ึผึฐื“ึ–ื•ึผื“ ืคึผึดืชึฐืึนึ‘ื ื›ึผึดึฝื™ึพื›ึธืจึคื•ึผ (ืฉื™ื—ื”) [ืฉืื•ึผื—ึธื”ึ™] ืœึฐืœื‡ื›ึฐื“ึตึ”ื ึดื™ ื•ึผืคึทื—ึดึ–ื™ื ื˜ึธืžึฐื ึฅื•ึผ ืœึฐืจึทื’ึฐืœึธึฝื™ืƒ

English:

Let an outcry be heard from their houses When You bring sudden marauders against them; For they have dug a pit to trap me, And laid snares for my feet.

Let an outcry be heard from their houses when You bring a raiding band upon them suddenly, for they dug a pit to trap me and hid snares for my feet. Metzudat David notes that the suddenness is the point, leaving them no chance to take precautions, and reads pit and snares as a doubled image for the schemes laid against the prophet. Radak, as on the previous verse, understands both as the poison they intended for him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื›ืจื• ืฉื•ื—ื”. ืฉื—ืฉื“ื•ื”ื• ืžืืฉืช ืื™ืฉ ืฉื ืืžืจ (ืžืฉืœื™ ื›ื’) ื›ื™ ืฉื•ื—ื” ืขืžื•ืงื” ื–ื•ื ื”:
for they dug a pit to seize me that they suspected him of intimacy with a married woman, as it is stated (Prov. 23:27): "For a harlot is a deep pit (ึนืฉื•ึผื—ึธื”)."

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึฐืึทืชึผึธึฃื” ื™ึฐึ ื”ึนื•ึธึ ื” ื™ึธื“ึทึœืขึฐืชึผึธ ืึถึฝืชึพื›ึผื‡ืœึพืขึฒืฆึธืชึธึคื ืขึธืœึทื™ึ™ ืœึทืžึผึธึ”ื•ึถืช ืึทืœึพืชึผึฐื›ึทืคึผึตืจึ™ ืขึทืœึพืขึฒื•ึบื ึธึ”ื ื•ึฐื—ึทื˜ึผึธืืชึธึ–ื ืžึดืœึผึฐืคึธื ึถึฃื™ืšึธ ืึทืœึพืชึผึถึ‘ืžึฐื—ึดื™ (ื•ื”ื™ื•) [ื•ึฐื™ึดื”ึฐื™ึคื•ึผ] ืžึปื›ึฐืฉืึธืœึดื™ืึ™ ืœึฐืคึธื ึถึ”ื™ืšึธ ื‘ึผึฐืขึตึฅืช ืึทืคึผึฐืšึธึ– ืขึฒืฉื‚ึตึฅื” ื‘ึธื”ึถึฝืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

O ETERNAL One, You know All their plots to kill me. Do not pardon their iniquity, Do not blot out their guilt from Your presence. Let them be made to stumble before Youโ€” Act against them in Your hour of wrath!

The chapter closes with the hardest request of all -- You know all their plots against my life; do not pardon their iniquity, do not blot out their sin. Metzudat David explains that the sin should stay written before God as a record so that they receive their due, and that Jeremiah asks for their stumbling even when they set out to do right. Coming from the man who has just been taught that repentance undoes any decree, the prayer leaves the chapter's central tension deliberately unresolved.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืœ ืชืžื—ื™. ืืœ ืชื”ื™ ืžื—ื•ื™ื” ื•ืœืคื™ ืฉื”ื•ื ืœ' ื ืงื‘ื” ื ืชืŸ ื‘ื• ื™ื•"ื“ ื•ืืฃ ื”ื™ื ื™ืชื™ืจื” ื›ื™ื•"ื“ ืฉืœ ื•ืชื–ื ื™ ื‘ื (ื™ื—ื–ืงืืœ ื˜ื•):
let not be erased let it not be erased. And because it is a feminine gender, he placed a 'yud' therein. This too is superfluous, as the 'yud' of (Ezekiel 16:17) "And you played the harlot (ื•ึทืชึผึดื–ึฐื ึดื™) with them."

โ† Jeremiah 17 | Jeremiah 19 โ†’

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