Skip to Content

Jeremiah 3

ื™ืจืžื™ื”ื• ืคืจืง ื’ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 3 of 52 | Day: 216 of 742

Date: September 15, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter three is the great chapter of return in Sefer Yirmiyahu, and its whole architecture is built out of a single Hebrew root hammered again and again: sh-v-b (ืฉ-ื•-ื‘). Within twenty-five verses the root appears in nearly every register it can take โ€” shuvu (return), ashuvah (I will return), meshuvah (backsliding, the epithet given to the northern kingdom), shovavim (wayward children), and the noun meshuvoteichem (your backslidings) which God promises to heal. The wordplay is not ornament. It is the argument. The same verb that describes Israelโ€™s turning away is the verb that describes the way back, and the chapterโ€™s entire theological weight rests on the claim that a nation which has turned can turn again.

The prophecy opens with a legal problem drawn straight from the Torah. Devarim 24 rules that a man who divorces his wife may not take her back once she has married another; the land itself, the verse there says, would be defiled. Yirmiyahu quotes the halachah almost verbatim โ€” hayashuv eleha od, may he return to her again โ€” and then turns it into an accusation: you have played the harlot with many lovers, vโ€™shov elai, and would you return to Me? Rashi reads the opening as Godโ€™s own reluctant speech: I have to say that you are no longer fit for Me, for such is the way of a man who sends away his wife โ€” and yet, Rashi continues, shuvi elai, return to Me nonetheless. Metzudat David makes the same paradox explicit, glossing the closing clause as an invitation rather than a rebuke: even though you strayed with many lovers, still return to Me and I will accept you in repentance. Radak takes the harder road, reading the verse as the statement of a genuine obstacle โ€” even if you repent you cannot simply return until you have been exiled and dwelt there long enough to forget your first sin โ€” so that exile itself becomes part of the machinery of teshuvah rather than its refutation. The tension between the letter of the law and the possibility of return is never dissolved in the chapter; it is held open, and the whole rest of the prophecy lives inside it.

The middle of the chapter introduces one of the most striking comparisons in the prophetic corpus: the two sisters. Meshuvah Yisrael, backsliding Israel, is the northern kingdom, already exiled by Assyria; bagodah Yehudah, treacherous Judah, is the surviving southern kingdom that watched it happen. God says He gave the elder sister a sefer keritut, a bill of divorce, and sent her away โ€” and her sister was not afraid. Rashi draws the distinction between the two epithets with great precision: meshuvah, backsliding, is the milder word, given to Israel because she sinned first and had no prior catastrophe to learn from; bogedah, treacherous, is harsher, and belongs to Judah, who saw her sister exiled and took no lesson. This yields verse elevenโ€™s shocking verdict, tzidkah nafshah meshuvah Yisrael mibogedah Yehudah โ€” backsliding Israel has proved herself more in the right than treacherous Judah. Rashi explains that she cleared herself from judgment because she had no one from whom to learn. And the sting is that Judah did return, in the days of Yoshiyahu โ€” but only bโ€™sheker, falsely, not bโ€™chol libah. Rashi preserves a memory of that generation showing themselves righteous while carving idol-forms on the inner faces of their doors, half on one leaf and half on the other, so that the inspectors sent to destroy idolatry would find the door open and see nothing.

Having established that hierarchy, the chapter does something remarkable: God sends the prophet to call northward. Haloch vโ€™karata et hadevarim haโ€™eleh tzafonah โ€” go and proclaim these words toward the north โ€” to the ten tribes who are already gone. Rashi understands this as a real historical mission in the days of Yoshiyahu, and notes that some of them did in fact return in Yoshiyahuโ€™s eighteenth year. Radak reads the geography differently, taking haloch as an idiom of urging rather than travel, so that Yirmiyahu proclaims to the exiles from Yerushalayim as though speaking to them face to face, hinting that they are destined to return at the end of days. Either way the theological point stands: exile is not a closed file. The call is shuvu banim shovavim โ€” return, wayward children โ€” and the promise attached to it is the extraordinary vโ€™natati lachem roโ€™im kโ€™libi, I will give you shepherds after My own heart, who will shepherd you with knowledge and understanding. Metzudat David and Radak both read this against the failed monarchy: not kings the people appointed for themselves who led them into idolatry, but leaders who will guide with daโ€™ah vโ€™haskel.

The vision then climbs higher still. In those days, when Israel has multiplied in the land, they will no longer say Aron Brit Hashem, the Ark of the Covenant of Hashem; it will not come to mind, they will not remember it, will not miss it, and will not make another. Rashiโ€™s reading is breathtaking in its simplicity: your entire assembly will be holy, and I will dwell in it as though it were the Ark. Metzudat David reads it demographically โ€” the crowds will be so great that no single sanctuary point could hold them โ€” and Radak reads it militarily, that the Ark will not be carried out to war because there will be no more war. All three converge on the same conclusion, spelled out in verse seventeen: at that time they will call Yerushalayim Kisei Hashem, the Throne of Hashem, and all the nations will be gathered to it. The word vโ€™nikvu, Rashi notes, is from mikveh, a gathering of waters. Then, in the fullest reversal the chapter offers, the House of Yehudah will walk together with the House of Yisrael and they will come together meiโ€™eretz tzafon, from the land of the north โ€” the very direction the prophet was told to shout toward โ€” to the land given to their fathers. Rashi says plainly: they will join and be added to them to be one kingdom, healing the schism that has run through the historical books since the days of Rechavam.

The chapter closes by handing the people the words of their own confession. God recalls what He had hoped for โ€” eich ashitech babanim, how I would set you among the children, giving you a desirable land and expecting you to call Me Avi, Father โ€” and answers it with akhen bagdah ishah mereโ€™ah, as a woman betrays her companion, so you betrayed Me. Rashi cites the midrash: a woman betrays her beloved because he cannot provide for her, yet you betrayed Me who provided you with every good. Then a sound is heard on the bare heights, the same shefayim where in verse two the whoring took place โ€” the imagery of every high hill and every green tree, which has carried the marriage metaphor since chapter two, is finally repurposed for weeping instead of idolatry. Radak stresses that the confession is put in the conditional: had they cried out from those heights, God would have received them and said shuvu banim shovavim, erpah meshuvoteichem, I will heal your backslidings. Rashi identifies the closing verses explicitly as a liturgy the prophet is teaching the people to recite โ€” akhen lasheker migvaโ€™ot, falsely we looked to the hills; the Boshet, the Shameful Thing, has devoured our fathersโ€™ labor; let us lie down in our shame. It is one of the oldest models in Tanakh of a formulated vidui, and it fittingly ends a chapter whose every other line has been about turning back.

ืคืจืง ื’ืณ ยท Chapter 3

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืœึตืืžึนึกืจ ื”ึตึฃืŸ ื™ึฐืฉืึทืœึผึทึฃื— ืึดึฃื™ืฉื ืึถืชึพืึดืฉืึฐืชึผื•ึนึฉ ื•ึฐื”ึธืœึฐื›ึธึจื” ืžึตืึดืชึผึœื•ึน ื•ึฐื”ึธื™ึฐืชึธึฃื” ืœึฐืึดื™ืฉืึพืึทื—ึตึ—ืจ ื”ึฒื™ึธืฉืึคื•ึผื‘ ืึตืœึถึ™ื™ื”ึธึ™ ืขึ”ื•ึนื“ ื”ึฒืœึ›ื•ึนื ื—ึธื ึฅื•ึนืฃ ืชึผึถื—ึฑื ึทึ–ืฃ ื”ึธืึธึฃืจึถืฅ ื”ึทื”ึดึ‘ื™ื ื•ึฐืึทึ—ืชึผึฐ ื–ึธื ึดื™ืชึ™ ืจึตืขึดึฃื™ื ืจึทื‘ึผึดึ”ื™ื ื•ึฐืฉืึฅื•ึนื‘ ืึตืœึทึ–ื™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

[The word of GOD came to me] as follows: If a man divorces his wife, and she leaves him and gets married to another man, can he ever go back to her? Would not such a land be defiled? Now you have whored with many lovers: can you return to Me?โ€”says GOD.

Yirmiyahu opens with the law of Devarim 24 -- a man may not remarry the wife he divorced once she has been with another -- and turns it into an accusation: you have strayed with many lovers, and would you return to Me? Rashi reads the opening as God's own reluctant speech ('you are no longer fit for Me'), yet ends it with the invitation shuvi elai, return to Me anyway; Metzudat David reads the closing clause the same way, as an offer of acceptance despite everything.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืืžืจ ื”ืŸ ื™ืฉืœื— ื•ื’ื•'. ื™ืฉ ืœื™ ืœื•ืžืจ ืฉืื™ืŸ ืขื•ื“ ืืช ืจืื•ื™ ืœื™ ื›ื™ ื›ืŸ ื“ืจืš ื”ืžืฉืœื— ืืช ืืฉืชื• ื•ื”ืœื›ื” ืœื” ื•ื’ื•': ื•ืืช ื–ื ื™ืช ืจืขื™ื ืจื‘ื™ื. ืขื ืื•ื”ื‘ื™ื ืจื‘ื™ื ื•ืืขืค"ื› ืฉื•ื‘ื™ ืืœื™: ื•ืฉื•ื‘ ืืœื™. ื›ืžื• ืขืฉื•ืช ื•ืœืฉื•ื‘ ืืœื™ ืื ื™ ืขื•ืกืง ื‘ืš:
to say I have to say that you are no longer fit for me, for so is the way of one who sends away his wife and she goes away, etc. But you have played the harlot [with] many lovers With many lovers. Nevertheless, return to Me. yet return to me Heb. ื•ืฉื•ื‘, lit. and to return to me, like ืขืฉื•ืช, to do, and to return to Me, I long for you.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืฉื‚ึฐืึดื™ึพืขึตื™ื ึทึจื™ึดืšึฐ ืขึทืœึพืฉืึฐืคึธื™ึดึœื ื•ึผืจึฐืึดึ—ื™ ืึตื™ืคึนื”ึ™ ืœึนึฃื (ืฉื’ืœืช) [ืฉืึปื›ึผึทึ”ื‘ึฐืชึผึฐ] ืขึทืœึพื“ึผึฐืจึธื›ึดื™ืึ™ ื™ึธืฉืึทึฃื‘ึฐืชึผึฐ ืœึธื”ึถึ”ื ื›ึผึทืขึฒืจึธื‘ึดึ–ื™ ื‘ึผึทืžึผึดื“ึฐื‘ึผึธึ‘ืจ ื•ึทืชึผึทื—ึฒื ึดึฃื™ืคึดื™ ืึถึ”ืจึถืฅ ื‘ึผึดื–ึฐื ื•ึผืชึทึ–ื™ึดืšึฐ ื•ึผื‘ึฐืจึธืขึธืชึตึฝืšึฐืƒ

English:

Look up to the bare heights, and see: Where have they not lain with you? You waited for them on the roadside Like a bandit in the wilderness. And you defiled the land With your whoring and your debauchery.

The prophet tells the nation to lift its eyes to the bare heights (shefayim) and find one spot where it has not lain with strangers. Metzudat David explains that the high places are where the idolatry took place, and that sitting by the roadside is the posture of a woman making herself available; Radak adds that the Arab of the wilderness sits by the road waiting for passing caravans, which is exactly how Israel waited for every passing nation's god.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืคื™ื. ื™ื‘ืœื™ ืžื™ื: ืœื ืฉื•ื’ืœืช. ืœ' ืคืœื’ืฉ: ื™ืฉื‘ืช ืœื”ื. ืœื”ื™ื•ืช ื ื›ื•ื ื” ืœืงืจืืชื: ื›ืขืจื‘ื™. ื™ื•ืฉื‘ ืื•ื”ืœื™ื ืฉื”ื•ื ืชืžื™ื“ ืžืฆื•ื™ ื‘ื—ื•ืฅ ื‘ืžื“ื‘ืจื•ืช ื•ืขืœ ืฉื ื›ืš ื”ื•ื ืงืจื•ื™ ืขืจื‘ื™ ืฉืฉื•ื›ืŸ ื‘ืขืจื‘ื”:
rivulets rivulets of water. you were not lain with Heb. ืฉืœื’ืช, an expression of a ืคื™ืœื’ืฉ a concubine. you sat for them to be prepared to greet them. like an Arab A tent dweller, who is always found outside in the deserts, and because of this, he is called ืขืจื‘ื™ since he dwells in the ืขืจื‘ื”, the plain.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึดืžึผึธื ึฐืขึฃื•ึผ ืจึฐื‘ึดื‘ึดึ”ื™ื ื•ึผืžึทืœึฐืงึ–ื•ึนืฉื ืœึฃื•ึนื ื”ึธื™ึธึ‘ื” ื•ึผืžึตึจืฆึทื— ืึดืฉืึผึธึคื” ื–ื•ึนื ึธื”ึ™ ื”ึธึฃื™ึธื” ืœึธึ”ืšึฐ ืžึตืึทึ–ื ึฐืชึผึฐ ื”ึดื›ึผึธืœึตึฝืืƒ

English:

And when showers were withheld And the late rains did not come, You had the brazenness of a streetwalker, You refused to be ashamed.

God withheld the early and late rains as a direct rebuke, yet the nation kept the brazen forehead of a harlot who refuses to be shamed. Radak cites Chazal's reading that rain is withheld on account of the brazen-faced, and notes that mei'ant hikalem means she refused even the rebuke of the prophets themselves.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืžืœืงื•ืฉ. ื›ืžื˜ืจ ื”ื™ื•ืจื“ ื‘ื ื™ืกืŸ ืขืœ ื”ืžืœื™ืœื•ืช ื•ืขืœ ื”ืงืฉื™ืŸ ื•ืžืœืงื•ืฉ ื˜ืจื“ื™ื•"ื ื‘ืœืขื–:
and the latter rain The rain that falls in Nissan on the ears (ืžืœื™ืœื•ืช) and the straws (ืงืฉื™ื). ืžืœืงื•ืฉ is (tardif in O.F.).

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื”ึฒืœึฃื•ึนื ืžึตืขึทึ”ืชึผึธื” (ืงืจืืชื™) [ืงึธืจึธึฅืืช] ืœึดึ–ื™ ืึธื‘ึดึ‘ื™ ืึทืœึผึฅื•ึผืฃ ื ึฐืขึปืจึทึ–ื™ ืึธึฝืชึผึธื”ืƒ

English:

Just now you called to Me, โ€œFather! You are the Companion of my youth.

The people call God Avi (my Father) and aluf ne'urai (Companion of my youth) -- the language of intimacy deployed as a bargaining chip. Rashi hears in it a genuine hope ('if only you would repent and call Me My Father'), while Radak explains aluf ne'urai as pointing back to the Exodus, when Israel first came under the wings of the Shechinah and was trained in God's commandments like a child taught Torah.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืœื•ื ืžืขืชื”. ื”ืœื•ืื™ ืฉื‘ืช ืžืจืขืชืš ื•ืงืจืืช ืœื™ ืื‘ื™ ื•ืื ืชืขืฉื™ ื›ืš ื”ื™ื ื˜ื•ืจ ืœืš ืื“ื•ื ื™ืš ืœืขื•ืœื ืืช ืืฉืจ ื—ื˜ืืช ืœื• ืื ื™ืฉืžื•ืจ ืœื ืฆื— ืœื ื™ืฉืžื•ืจ:
Will you not from now If only you repent of your evil and call me "My Father." If you do so, will your Lord bear a grudge forever for what you have sinned? Will He keep it to eternity? He will not keep it.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื”ึฒื™ึดื ึฐื˜ึนึฃืจ ืœึฐืขื•ึนืœึธึ”ื ืึดืึพื™ึดืฉืึฐืžึนึ–ืจ ืœึธื ึถึ‘ืฆึทื— ื”ึดื ึผึตึฅื” ื“ึดื‘ึผึทึ›ืจึฐืชึผึฐ ื•ึทืชึผึทืขึฒืฉื‚ึดึฅื™ ื”ึธืจึธืขึ–ื•ึนืช ื•ึทืชึผื•ึผื›ึธึฝืœืƒย {ืค}

English:

Does one hate for all time? Does one rage forever?โ€ That is how you spoke; You did wrong, and had your way.

The people finish their appeal by arguing that God cannot stay angry forever -- and then go right on sinning. Metzudat David captures the contradiction sharply: these were words spoken with the mouth alone, while in deed they did every evil they were capable of; Rashi reads v'tuchal as their having prevailed in rebellion, winning the argument and losing everything.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื” ื“ื‘ืจืช. ื‘ืคื™ืš ืœื ื ื‘ื•ื ืขื•ื“ ืืœื™ืš ื•ืื•ืชื” ื”ืจืขื” ืชืขืฉื™ ื•ืœื ืชืชื ื™ ืœื‘ ืœืฉื•ื‘: ื•ืชื•ื›ืœ. ื•ื ืฆื—ืช ืœืžืจื•ื“:
Behold, you have spoken with your mouth, "We will no longer come to You," and that evil you will do, and you will not give any thought of returning. and you were able And you prevailed in rebelling with a victorious and irrefutable reply.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ื™ึฐื”ึนื•ึธึœื” ืึตืœึทึ—ื™ ื‘ึผึดื™ืžึตื™ึ™ ื™ึนืืฉืึดื™ึผึธึฃื”ื•ึผ ื”ึทืžึผึถึ”ืœึถืšึฐ ื”ึฒึฝืจึธืึดึ”ื™ืชึธ ืึฒืฉืึถึฅืจ ืขึธืฉื‚ึฐืชึธึ–ื” ืžึฐืฉืึปื‘ึธึฃื” ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื”ึนืœึฐื›ึธึจื” ื”ึดึœื™ื ืขึทืœึพื›ึผื‡ืœึพื”ึทึฃืจ ื’ึผึธื‘ึนึ—ื”ึผึท ื•ึฐืึถืœึพืชึผึทึ›ื—ึทืช ื›ึผื‡ืœึพืขึตึฅืฅ ืจึทืขึฒื ึธึ–ืŸ ื•ึทืชึผึดื–ึฐื ึดื™ึพืฉืึธึฝืืƒ

English:

GOD said to me in the days of King Josiah: Have you seen what Rebel Israel did, going to every high mountain and under every leafy tree, and whoring there?

A new prophecy, dated to the days of King Yoshiyahu, introduces the epithet meshuvah Yisrael -- backsliding Israel, meaning the ten northern tribes. Rashi identifies this as the moment God charged Yirmiyahu with bringing back the Ten Tribes, and explains that her going to every high mountain and under every leafy tree describes what she did while still on her land, before the exile in the days of Chizkiyahu.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืฉื•ื‘ื”. ื ืฆื—ืช ื•ืžื•ื›ื—ืช ื‘ื™ืžื™ ื™ืืฉื™ื” ื”ืžืœืš ื›ืฉืฆื•ื ื™ ืœื”ื—ื–ื™ืจ ืขืฉืจืช ื”ืฉื‘ื˜ื™ื ื”ืจืื™ืช ืืฉืจ ืขืฉืชื” ืžืฉื•ื‘ื” ื™ืฉืจืืœ ื”ืฉื•ื‘ื‘ื” ืื ื‘ื•ื–ื™ื™ื"ื” ื‘ืœืขื–: ื™ืฉืจืืœ. ืขืฉืจืช ื”ืฉื‘ื˜ื™': ื”ื•ืœื›ื” ื”ื™ื. ื‘ืขื•ื“ื” ืขืœ ืื“ืžืชื” ืงื•ื“ื ืฉื’ืœืชื” ื‘ื™ืžื™ ื—ื–ืงื™ื” ืขื ื”ื•ืฉืข ื‘ืŸ ืืœื”: ื”ื•ืœื›ื”. ื”ื™ืชื” ื”ื•ืœื›ืช ืขืœ ื›ืœ ื”ืจ ื’ื‘ื•ื”: ื•ืชื–ื ื™ ืฉื. ืœืขื›ื•"ื, ื•ืชื–ื ื™ ื›ืžื• ื•ืชื–ืŸ ื™ื•"ื“ ื™ืชื™ืจื”:
In the days of King Josiah when He commanded me to bring back the Ten Tribes, "Have you seen what the backsliding Israel has done? ืžืฉื‘ื” is the same as ืฉื•ื‘ื‘ื”, (envejjsede in O.F). Israel The Ten Tribes. she goes i.e., when she was still on her land before she was exiled in the days of Hezekiah with Hoshea son of Elah. ื”ืœื›ื” means, she would go on every lofty mountain. and she played the harlot there i.e., she played the harlot by worshipping idols. ื•ึทืชึผึดื–ึฐื ึดื™ is the equivalent of ื•ึทืชึผึดื–ึถืŸ, the 'yod' being superfluous.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึธืึนืžึทึ—ืจ ืึทื—ึฒืจึตึจื™ ืขึฒืฉื‚ื•ึนืชึธึงื”ึผ ืึถืชึพื›ึผื‡ืœึพืึตึ›ืœึผึถื” ืึตืœึทึฅื™ ืชึผึธืฉืึ–ื•ึผื‘ ื•ึฐืœึนืึพืฉืึธึ‘ื‘ึธื” (ื•ืชืจืื”) [ื•ึทืชึผึตึ›ืจึถื] ื‘ึผึธื’ื•ึนื“ึธึฅื” ืึฒื—ื•ึนืชึธึ–ื”ึผ ื™ึฐื”ื•ึผื“ึธึฝื”ืƒ

English:

I thought: After she has done all these things, she will come back to Me. But she did not come back; and her sister, Faithless Judah, saw it.

God had expected that after all this Israel would return -- and she did not; and her sister Yehudah watched. Rashi explains that God's call had come through the prophets Amos and Hoshea ben Be'eri, and draws the distinction between the two epithets: bogedah (treacherous) is harsher than meshuvah (backsliding), because Israel sinned first with no example to learn from, while Yehudah saw her sister exiled and took no lesson.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืžืจ. ืขืœ ื™ื“ื™ ื ื‘ื™ืื™ ืขืžื•ืก ื•ื”ื•ืฉืข ื‘ืŸ ื‘ืืจื™ ื•ืฉืืจ ื ื‘ื™ืื™ื ืืœื™ ืชืฉื•ื‘: ื•ืชืจื ื‘ื’ื•ื“ื” ืื—ื•ืชื” ื™ื”ื•ื“ื”. ื›ืœ ื–ื”, ื‘ื’ื•ื“ื” ืงืฉื” ืžืžืฉื•ื‘ื” ื™ืฉืจืืœ ืฉื”ื ืจืืฉื•ื ื™ื ืœืงื™ืœืงื•ืœ ื•ืœื ืจืื• ืคื•ืจืขื ื•ืช ืœืœืžื•ื“ ืžืžื ื• ื•ืœืฉื•ื‘ ืงืจื•ื™ื™ืŸ ืžืฉื•ื‘ื” ื™ื”ื•ื“ื” ืฉืจืื• ืฉื’ืœื• ืืœื• ื•ืœื ืœืงื—ื• ืžื•ืกืจ ืงืจื•ื™ืŸ ื‘ื’ื•ื“ื”:
And I said through My prophets, Amos and Hosea son of Beeri and the other prophets, "You shall return to Me." And her treacherous sister Judah saw it i.e., saw all this. The appellation "treacherous" is harsher than "backsliding." Israel, since they were the first to sin, and they did not see any retribution from which to learn and to repent, are called "backsliding." Judah, who saw that these went in exile and did not receive correction, are called "treacherous."

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึธืึตึ—ืจึถื ื›ึผึดึคื™ ืขึทืœึพื›ึผื‡ืœึพืึนื“ื•ึนืชึ™ ืึฒืฉืึถึคืจ ื ึดึฝืึฒืคึธื”ึ™ ืžึฐืฉืึปื‘ึธึฃื” ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืฉืึดืœึผึทื—ึฐืชึผึดึ•ื™ื”ึธ ื•ึธืึถืชึผึตึ›ืŸ ืึถืชึพืกึตึฅืคึถืจ ื›ึผึฐืจึดื™ืชึปืชึถึ–ื™ื”ึธ ืึตืœึถึ‘ื™ื”ึธ ื•ึฐืœึนึจื ื™ึธืจึฐืึธึœื” ื‘ึผึนื’ึตื“ึธึคื” ื™ึฐื”ื•ึผื“ึธื”ึ™ ืึฒื—ื•ึนืชึธึ”ื”ึผ ื•ึทืชึผึตึ–ืœึถืšึฐ ื•ึทืชึผึดึฅื–ึถืŸ ื’ึผึทืึพื”ึดึฝื™ืืƒ

English:

I noted: Because Rebel Israel had committed adultery, I cast her off and handed her a bill of divorce; yet her sister, Faithless Judah, was not afraidโ€”she too went and whored.

God recalls giving the northern kingdom a sefer keritut, a formal bill of divorce, in the form of exile -- and Yehudah was not afraid. Rashi shows how the cantillation itself parses the verse, and Radak takes up the famous tension with Yeshayahu's 'where is your mother's bill of divorce,' explaining that Israel's exile was so long and so total that it functions as a document of severance, while Yehudah, who returned after seventy years, was never handed one.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืืจื ื›ื™ ืขืœ ื›ืœ ืื•ื“ื•ืช ื•ื’ื•'. ื ืงื•ื“ื•ืช ื˜ืขืžื™ ืžืงืจื ื–ื” ืžืœืžื“ื™ืŸ ืขืœ ืคื™ืจื•ืฉื• ื™ืฉืจืืœ ื ืงื•ื“ ื–ืงืฃ ืžื•ื‘ื“ืœ ืžืฉืœื—ืชื™ื” ืฉืœื—ืชื™ื” ื ืงื•ื“ ื–ืงืฃ ื’ื“ื•ืœ ืœืขืฆืžื• ื•ื–ื” ืคื™ืจื•ืฉื• ื•ืืจื ื ืกืชื›ืœืชื™ ื‘ื” ืœื™ืคืจืข ืžืžื ื” ื•ืœืžื” ื›ื™ ืขืœ ื›ืœ ืื•ื“ื•ืช ืืฉืจ ื ืืคื” ืžืฉื•ื‘ื” ื™ืฉืจืืœ ื•ืžื” ื”ื™ืชื” ื ืงืžืชื™ ืฉืœื—ืชื™ื” ืžืขืœ ืคื ื™ ื•ืœื ื™ืจืื” ื‘ื’ื“ื” ื™ื”ื•ื“ื” ืฉืจืืชื” ื‘ืคื•ืจืขื ื•ืช ืฉืœ ืฉื•ืžืจื•ืŸ ืœืชืช ืœื‘ื” ืœืฉื•ื‘:
And I saw, because of all that backsliding Israel had committed adultery The signs of the intonation of this verse teach us its explanation. ื™ืฉืจืืœ is punctuated with a 'zakef-katan,' separated from ืฉืœื—ืชื™ื”, I sent her away. ืฉืœื—ืชื™ื”, I sent her away, is punctuated with a 'zakef-gadol' by itself. And this is its explanation: I saw; i.e., I contemplated her to exact punishment upon her. And why? Because of all that backsliding Israel had committed adultery. And what was My vengeance? I sent her away from before Me. And treacherous Judah did not fear when she saw the retribution of Samaria, to set her heart to repent.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐื”ึธื™ึธื”ึ™ ืžึดืงึผึนึฃืœ ื–ึฐื ื•ึผืชึธึ”ื”ึผ ื•ึทืชึผึถื—ึฑื ึทึ–ืฃ ืึถืชึพื”ึธืึธึ‘ืจึถืฅ ื•ึทืชึผึดื ึฐืึทึฅืฃ ืึถืชึพื”ึธืึถึ–ื‘ึถืŸ ื•ึฐืึถืชึพื”ึธืขึตึฝืฅืƒ

English:

Indeed, the land was defiled by her casual immorality, as she committed adultery with stone and with wood.

The idolatry was so casual that the land itself was defiled -- she committed adultery with stone and with wood. Both Rashi and Radak cite Targum Yonatan's reading of mikol as an expression of lightness (kalut): her idols were light in her eyes, worshipped without weight or seriousness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชื ืืฃ ืืช ื”ืื‘ืŸ. ื•ื˜ืขืช ืขื ืคืœื—ื™ ืื‘ื ื™ื ื•ืืขื™ื, ื•ื™"ืช ืžืงืœ ื–ื ื•ืชื” ืœ' ืงืœื•ืช ืžื“ืงืœื™ืœื ื‘ืขื™ื ื”ื ื˜ืขื•ื•ืชื”ื:
and she committed adultery with the stones Jonathan paraphrases: And she strayed with the worshippers of stones and wood. And Jonathan renders ืžึดืงึนืœ as an expression of lightness, since her idols were light in her eyes.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึฐื’ึทืึพื‘ึผึฐื›ื‡ืœึพื–ึนึ—ืืช ืœึนืึพืฉืึธึจื‘ึธื” ืึตืœึทึœื™ ื‘ึผึธื’ื•ึนื“ึธึงื” ืึฒื—ื•ึนืชึธึ›ื”ึผ ื™ึฐื”ื•ึผื“ึธึ–ื” ื‘ึผึฐื›ื‡ืœึพืœึดื‘ึผึธึ‘ื”ึผ ื›ึผึดึฅื™ ืึดืึพื‘ึผึฐืฉืึถึ–ืงึถืจ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

And after all that, her sister, Faithless Judah, did not return to Me wholeheartedly, but insincerelyโ€”declares GOD.

The verdict on Yehudah: even after watching her sister's exile she did not return b'chol libah, wholeheartedly, but b'sheker, falsely. Rashi preserves a memory of Yoshiyahu's generation presenting themselves as righteous while carving idol-forms on the inner faces of their doors, half on one leaf and half on the other, so that the inspectors would find the door open and see nothing.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื’ื ื‘ื›ืœ ื–ืืช. ืฉืจืื• ื‘ืงืœืงืœืช ืคื•ืจืขื ื•ืช ื—ื‘ืจื™ื”ื: ื›ื™ ืื ื‘ืฉืงืจ. ื“ื•ืจื• ืฉืœ ื™ืืฉื™ื” ืžืจืื™ืŸ ืขืฆืžื ืฉื”ื ืฆื“ื™ืงื™ื ื•ื”ื ืจืฉืขื™ื ื”ื™ื• ืฆืจื™ื ืฆื•ืจื•ืช ืฉืœ ืขื›ื•"ื ืขืœ ื“ืœืชื•ืชื™ื”ื ืžื‘ืคื ื™ื ื—ืฆื™ื” ืขืœ ื–ื• ื•ื—ืฆื™ื” ืขืœ ื–ื• ื•ื›ืฉื”ื™ื• ืžื‘ืขืจื™ ืขื›ื•"ื ื‘ื•ื“ืงื™ื ื”ื™ื” ื”ื“ืœืช ืคืชื•ื— ื•ืœื ื”ื™ื• ืžื›ื™ืจื™ืŸ ื‘ื”:
And yet for all this that they saw the misfortune of the retribution of their companions. but falsely Josiah's generation would show themselves as righteous although they were wicked. They would make forms of pagan deities on the inside of their doors, half on this door and half on this one, and when the destroyers of idols would inspect, the door would be open, and they would not notice it.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ื™ึฐื”ึนื•ึธื”ึ™ ืึตืœึทึ”ื™ ืฆึดื“ึผึฐืงึธึฅื” ื ึทืคึฐืฉืึธึ–ื”ึผ ืžึฐืฉืึปื‘ึธึฃื” ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืžึดื‘ึผึนื’ึตื“ึธึ–ื” ื™ึฐื”ื•ึผื“ึธึฝื”ืƒ

English:

And GOD said to me: Rebel Israel has shown herself more in the right than Faithless Judah.

The chapter's most shocking line: tzidkah nafshah meshuvah Yisrael -- backsliding Israel has shown herself more in the right than treacherous Yehudah. Rashi explains that Israel cleared herself from judgment because she had no one from whom to learn; Metzudat David adds that Yehudah's guilt grew so heavy that beside her Israel is reckoned righteous.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฆื“ืงื” ื ืคืฉื” ืžืฉื•ื‘ื” ื™ืฉืจืืœ. ื ืงืชื” ื•ืคื˜ืจื” ืขืฆืžื” ืžืŸ ื”ื“ื™ืŸ ืฉืœื ื”ื™ื” ืœื” ืžืžื™ ืœืœืžื•ื“:
has proved herself more righteous She has been cleared and she has freed herself from an unfavorable verdict, for she had no one to learn from.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื”ึธืœึนึกืšึฐ ื•ึฐึฝืงึธืจึธึฉืืชึธึฉ ืึถืชึพื”ึทื“ึผึฐื‘ึธืจึดึจื™ื ื”ึธืึตึœืœึผึถื” ืฆึธืคึ—ื•ึนื ึธื” ื•ึฐึ ืึธืžึทืจึฐืชึผึธึ  ืฉืึฃื•ึผื‘ึธื” ืžึฐืฉืึปื‘ึธึคื” ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ืœื•ึนืึพืึทืคึผึดึฅื™ืœ ืคึผึธื ึทึ–ื™ ื‘ึผึธื›ึถึ‘ื ื›ึผึดึฝื™ึพื—ึธืกึดึคื™ื“ ืึฒื ึดื™ึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ืœึนึฅื ืึถื˜ึผึ–ื•ึนืจ ืœึฐืขื•ึนืœึธึฝืืƒ

English:

Go, make this proclamation toward the north, and say: Turn back, O Rebel Israelโ€”declares GOD. I will not look on you in anger, for I am compassionateโ€”declares GOD; I do not bear a grudge for all time.

God sends the prophet to proclaim northward, to the already-exiled ten tribes: shuvah meshuvah Yisrael, return, backsliding Israel. Rashi takes this as an actual historical mission in the days of Yoshiyahu, and notes that some of them did return in his eighteenth year; Radak reads haloch as an idiom of urging rather than travel, so that the prophet proclaims the words in Yerushalayim as though speaking to the exiles face to face.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืœื•ืš ื•ืงืจืืช ื•ื’ื•'. ื”ืœื•ืš ื›ืชืจื’ื•ืžื• ืื–ื™ืœ ืœ' ืฆื•ื•ื™ ื›ืืŸ ืฆื™ื•ื•ื”ื• ืœื™ืœืš ื•ืœื—ื–ื•ืจ ืขืฉืจืช ื”ืฉื‘ื˜ื™ื ื‘ื™ืžื™ ื™ืืฉื™ื”ื• ื›ืžื• ืฉืืžืจ ืœืžืขืœื” ืฉื‘ื™ืžื™ ื™ืืฉื™ื”ื• ื ืืžืจื” ืœื• ื ื‘ื•ืื” ื–ื• ื•ื—ื–ืจื• ืžืงืฆืช ืžื”ืŸ ื‘ืฉืžื•ื ื” ืขืฉืจื” ืœื™ืืฉื™ื”ื•: ืฆืคื•ื ื”. ืืœ ื”ืžืงื•ืžื•ืช ืฉื’ืœื• ืฉื ืœืืฉื•ืจ: ืคื ื™. ืจื•ื’ื–ื™ ื›ืŸ ืช"ื™:
Go and proclaim, etc. Go, as the Targum renders, ืื–ื™ืœ, the imperative form. Here he commanded him to go and bring back the Ten Tribes during the days of Josiah, as he states above that during the days of Josiah this prophecy was said to him and some of them returned in the eighteenth year of Josiah. to the north To the places where they were exiled there to Assyria. My anger My anger, so did Jonathan render it.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืึทึšืšึฐ ื“ึผึฐืขึดึฃื™ ืขึฒื•ึบื ึตึ”ืšึฐ ื›ึผึดึ›ื™ ื‘ึผึทื™ื”ึนื•ึธึฅื” ืึฑืœึนื”ึทึ–ื™ึดืšึฐ ืคึผึธืฉืึธึ‘ืขึทืชึผึฐ ื•ึทืชึผึฐืคึทื–ึผึฐืจึดึจื™ ืึถืชึพื“ึผึฐืจึธื›ึทึœื™ึดืšึฐ ืœึทื–ึผึธืจึดึ—ื™ื ืชึผึทึšื—ึทืช ื›ึผื‡ืœึพืขึตึฃืฅ ืจึทืขึฒื ึธึ”ืŸ ื•ึผื‘ึฐืงื•ึนืœึดึฅื™ ืœึนึฝืึพืฉืึฐืžึทืขึฐืชึผึถึ–ื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Only recognize your sin; for you have transgressed against the ETERNAL your God, and scattered your favors among strangers under every leafy tree, and you have not heeded Meโ€”declares GOD.

The single condition attached to return is recognition: akh de'i avonech, only know your sin. Radak frames it as the precondition of the whole process -- before I bring you back, you must know why you were exiled -- and Metzudat David explains that scattering your ways among strangers means the plurality of the idolatry, not one foreign god but many.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืคืฉืขืช. ืžืจื“ืช: ื•ืชืคื–ืจื™ ืืช ื“ืจื›ื™ืš. ืœ' ื–ื ื•ืช ืคื™ืกื•ืง ืจื’ืœื™ื ืœืžืฉื›ื‘ื™ ืืฉื”:
you have rebelled Heb. ืคืฉืขืช. and you have scattered your ways This is an expression of harlotry, spreading the legs to the woman's private parts.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืฉืึฃื•ึผื‘ื•ึผ ื‘ึธื ึดึคื™ื ืฉืึฝื•ึนื‘ึธื‘ึดื™ืึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื›ึผึดึฅื™ ืึธื ึนื›ึดึ–ื™ ื‘ึผึธืขึทึฃืœึฐืชึผึดื™ ื‘ึธื›ึถึ‘ื ื•ึฐืœึธืงึทื—ึฐืชึผึดึจื™ ืึถืชึฐื›ึถึœื ืึถื—ึธึฃื“ ืžึตืขึดึ—ื™ืจ ื•ึผืฉืึฐื ึทึ™ื™ึดืึ™ ืžึดืžึผึดืฉืึฐืคึผึธื—ึธึ”ื” ื•ึฐื”ึตื‘ึตืืชึดึฅื™ ืึถืชึฐื›ึถึ–ื ืฆึดื™ึผึฝื•ึนืŸืƒ

English:

Turn back, rebellious childrenโ€”declares GOD. Since I have espoused you, I will take you, one from a town and two from a clan, and bring you to Zion.

Shuvu banim shovavim -- return, wayward children -- with the reason given as ki anochi ba'alti bachem, for I am your Master. Rashi explains that being called by God's name means it is not consonant with His honor to leave His people in enemy hands; Radak cites Chazal's reading of one from a city and two from a family as meaning that a single meritorious individual can bring an entire city out of exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉื•ื‘ื‘ื™ื. ืื ื•ื•ื™ืฉื™ื™"ืจ ื‘ืœืขื– ืฉืฉื•ื‘ื‘ืชื ื“ืจื›ื›ื ืžืจื•ื‘ ื›ืœ ืฉื”ื™ื™ืชื ื‘ืฉืœื•ื” ื•ืขื•ื ื’ ื›ืžื• ืฉื”ื•ื ืื•ืžืจ ื”ืคื•ืจื˜ื™ื ืขืœ ืคื™ ื”ื ื‘ืœ (ืขืžื•ืก ื–) ื”ืฉื•ืชื™ื ื‘ืžื–ืจืงื™ ื™ื™ืŸ (ืฉื): ื›ื™ ืื ื›ื™ ื‘ืขืœืชื™ ื‘ื›ื. ื•ื ืงืจืืชื ื‘ืฉืžื™ ืฉืื ื™ ืื“ื•ืŸ ืœื›ื ื•ืื™ืŸ ื›ื‘ื•ื“ื™ ืœื”ื ื™ื— ืืชื›ื ื‘ื™ื“ ืื•ื™ื‘ื™:
backsliding children (Envasec in O.F.) That you perverted your way because of much good, that you enjoyed tranquility and pleasure, as Scripture states: They hum snatches of song to the tune of the lute (Amos 6:5), those who drink from bowls of wine (v. 6). for I possessed you and you are called by My name, that I am your Master, and it is not honorable for Me to leave you in the hands of My enemies.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐื ึธืชึทืชึผึดึฅื™ ืœึธื›ึถึ›ื ืจึนืขึดึ–ื™ื ื›ึผึฐืœึดื‘ึผึดึ‘ื™ ื•ึฐืจึธืขึฅื•ึผ ืึถืชึฐื›ึถึ–ื ื“ึผึตืขึธึฅื” ื•ึฐื”ึทืฉื‚ึฐื›ึผึตึฝื™ืœืƒ

English:

And I will give you shepherds after My own heart, who will pasture you with knowledge and skill.

The promise of ro'im k'libi, shepherds after My own heart, who will shepherd with knowledge and understanding. Metzudat David contrasts them with the kings the people crowned by their own judgment, who drew them into idolatry; Radak identifies these shepherds as the leaders who will stand with the Melech HaMashiach, connecting the verse to Michah's 'seven shepherds and eight princes of men.'

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐื”ึธื™ึธึกื” ื›ึผึดึฃื™ ืชึดืจึฐื‘ึผื•ึผึฉ ื•ึผืคึฐืจึดื™ืชึถึจื ื‘ึผึธืึธึœืจึถืฅ ื‘ึผึทื™ึผึธืžึดึคื™ื ื”ึธื”ึตึ™ืžึผึธื”ึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ืœึนืึพื™ึนึฃืืžึฐืจื•ึผ ืขึ—ื•ึนื“ ืึฒืจื•ึนืŸึ™ ื‘ึผึฐืจึดื™ืชึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐืœึนึฅื ื™ึทืขึฒืœึถึ–ื” ืขึทืœึพืœึตึ‘ื‘ ื•ึฐืœึนึคื ื™ึดื–ึฐื›ึผึฐืจื•ึผึพื‘ื•ึนึ™ ื•ึฐืœึนึฃื ื™ึดืคึฐืงึนึ”ื“ื•ึผ ื•ึฐืœึนึฅื ื™ึตืขึธืฉื‚ึถึ–ื” ืขึฝื•ึนื“ืƒ

English:

And when you increase and are fertile in the land, in those daysโ€”declares GODโ€”people shall no longer speak of the Ark of the Covenant of GOD, nor shall it come to mind. They shall not mention it, or miss it, or make another.

The extraordinary prophecy that in those days no one will speak of the Aron Brit Hashem, or miss it, or make another. Rashi's reading is the boldest: the entire assembly will itself be holy, and God will dwell within it as though it were the Ark; Metzudat David reads it demographically, that the multitudes will be too great for one sanctuary point to hold, while Radak reads it militarily -- the Ark will not be carried out to battle because there will be no more war.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ื™ืืžืจื• ืขื•ื“ ืืจื•ืŸ. ื›ื™ ื›ืœ ื›ื ื™ืกืชื›ื ืชื”ื ืงื“ื•ืฉื” ื•ืืฉื›ื•ืŸ ื‘ื” ื›ืืœื• ื”ื•ื ืืจื•ืŸ: ื™ืคืงื“ื•. ื›ืžื• ื™ื–ื›ืจื•: ื•ืœื ื™ืขืฉื” ืขื•ื“. ืžื” ืฉื ืขืฉื” ื‘ื• ื›ื‘ืจ ื‘ืฉื™ืœื” ืฉื”ื‘ื™ืื•ื”ื• ื‘ืžืœื—ืžื” ืขื ืคืœืฉืชื™ื ื‘ื™ืžื™ ืขืœื™ (ืฉ"ื ื“):
they will no longer say, "The ark of the Lord's covenant" For your entire assembly will be holy, and I will dwell therein as though it were an ark. nor shall they remember it Heb. ื™ืคืงื“ื•, like ื™ื–ื›ืจื•ึผ, remember or mention. nor shall it be done anymore i.e., it shall not be done what was done with it already in Shiloh, that they brought it into the battle with the Philistines in the days of Eli.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื‘ึผึธืขึตึฃืช ื”ึทื”ึดึ—ื™ื ื™ึดืงึฐืจึฐืึคื•ึผ ืœึดื™ืจื•ึผืฉืึธืœึทึ™อึดืึ™ ื›ึผึดืกึผึตึฃื ื™ึฐื”ึนื•ึธึ”ื” ื•ึฐื ึดืงึฐื•ึจื•ึผ ืึตืœึถึงื™ื”ึธ ื›ื‡ึฝืœึพื”ึทื’ึผื•ึนื™ึดึ›ื ืœึฐืฉืึตึฅื ื™ึฐื”ึนื•ึธึ–ื” ืœึดื™ืจื•ึผืฉืึธืœึธึ‘อึดื ื•ึฐืœึนืึพื™ึตืœึฐื›ึฃื•ึผ ืขึ”ื•ึนื“ ืึทื—ึฒืจึตึ•ื™ ืฉืึฐืจึดืจึ–ื•ึผืช ืœึดื‘ึผึธึฅื ื”ึธืจึธึฝืขืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

At that time, they shall call Jerusalem โ€œGODโ€™s Throne,โ€ and all nations shall assemble there, in the name of GOD, at Jerusalem. They shall no longer follow the willfulness of their evil hearts.

Yerushalayim itself will be called Kisei Hashem, the Throne of Hashem, and all the nations will be gathered to it. Rashi notes that v'nikvu is from mikveh, a gathering of waters; Radak stresses that the nations come to serve rather than to besiege, and that the closing clause applies to Israel and the nations alike -- neither will follow the stubbornness of an evil heart any longer.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ืงื•ื•. ื•ื ืงื‘ืฆื• ืœืฉื•ืŸ ืžืงื•ื” ืžื™ื: ืฉืจื™ืจื•ืช. ืœ' ืจืื™ื” ื›ืžื• ืืฉื•ืจื ื• (ืžื“ื‘ืจ ื›ื“):
shall gather Heb. ื•ื ืงื•ื•, an expression of: ืžืงื•ื” ืžื™ื, a gathering of water. the idea of an expression of seeing. Comp. ืืฉื•ืจื ื• "I see him" (Num. 24:17).

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื‘ึผึทื™ึผึธืžึดึฃื™ื ื”ึธื”ึตึ”ืžึผึธื” ื™ึตืœึฐื›ึฅื•ึผ ื‘ึตื™ืชึพื™ึฐื”ื•ึผื“ึธึ–ื” ืขึทืœึพื‘ึผึตึฃื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึฐื™ึธื‘ึนึคืื•ึผ ื™ึทื—ึฐื“ึผึธื•ึ™ ืžึตืึถึฃืจึถืฅ ืฆึธืคึ”ื•ึนืŸ ืขึทืœึพื”ึธืึธึ•ืจึถืฅ ืึฒืฉืึถึฅืจ ื”ึดื ึฐื—ึทึ–ืœึฐืชึผึดื™ ืึถืชึพืึฒื‘ื•ึนืชึตื™ื›ึถึฝืืƒ

English:

In those days, the House of Judah shall go with the House of Israel; they shall come together from the land of the north to the land I gave your ancestors as a possession.

The healing of the schism: the House of Yehudah will walk together with the House of Yisrael, coming from the land of the north to the land given to their fathers. Rashi says simply that they will join and be added to one another to become one kingdom -- the undoing of the split that has run through Tanakh since the days of Rechavam.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืœื›ื• ื‘ื™ืช ื™ื”ื•ื“ื” ืขืœ ื‘ื™ืช ื™ืฉืจืืœ. ืขืžื ื™ืชื—ื‘ืจื• ื•ื™ืชื•ืกืคื• ืขืœื™ื”ื ืœื”ื™ื•ืช ืžืžืœื›ื” ืื—ืช:
the house of Judah will go with the house of Israel They will join them and they will be added to them to be one kingdom.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐืึธื ึนื›ึดึฃื™ ืึธืžึทึ—ืจึฐืชึผึดื™ ืึตึšื™ืšึฐ ืึฒืฉืึดื™ืชึตึฃืšึฐ ื‘ึผึทื‘ึผึธื ึดึ”ื™ื ื•ึฐืึถืชึผึถืŸึพืœึธืšึฐึ™ ืึถึฃืจึถืฅ ื—ึถืžึฐื“ึผึธึ”ื” ื ึทื—ึฒืœึทึฅืช ืฆึฐื‘ึดึ–ื™ ืฆึดื‘ึฐืึฃื•ึนืช ื’ึผื•ึนื™ึดึ‘ื ื•ึธืึนืžึทึ—ืจ ืึธื‘ึดื™ึ™ (ืชืงืจืื•) [ืชึผึดืงึฐืจึฐืึดื™ึพ] ืœึดึ”ื™ ื•ึผืžึตืึทื—ึฒืจึทึ–ื™ ืœึนึฅื (ืชืฉื•ื‘ื•) [ืชึธืฉืึฝื•ึผื‘ึดื™] ืƒ

English:

I had resolved to adopt you as My child, and I gave you a desirable landโ€”the fairest heritage of all the nations; and I thought you would surely call Me โ€œFather,โ€ and never cease to be loyal to Me.

God recalls His original intention -- eich ashitech babanim, how I would set you among the children -- and the gift of eretz chemdah, a desirable land, the fairest heritage of the nations. Metzudat David reads nachalat tzvi as the land all the nations long for and glorify, since it is the place of the Shechinah; Radak connects ashitech babanim to the Torah's banim atem laHashem Eloheichem, and hears in the verse the expectation that Israel would call God Avi and never turn away.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื ื›ื™ ืืžืจืชื™. ื‘ืœื‘ื™ ื•ืœื›ืŸ ื”ื ื—ืœืชื™ื ืœืื‘ื•ืชื™ื›ื: ืื™ืš ืืฉื™ืชืš ื‘ื‘ื ื™'. ืืช ืขื“ืชื™ ื•ืื•ืžืชื™ ื‘ืชื•ืš ืฉืืจ ื‘ื ื™ื ืœืคื™ื›ืš ื‘ื™ืจืจืชื™ ืžื ื” ื™ืคื” ื•ืืชืŸ ืœืš ืืจืฅ ื—ืžื“ื”: ืฆื‘ื™ ืฆื‘ืื•ืช ื’ื•ื™ื. ืฆื‘ื™ื•ืŸ ื›ืœ ืฆื‘ืื•ืช ื’ื•ื™ื:
And I said to Myself, etc. and therefore, I caused your forefathers to inherit them. How shall I place you among the sons? i.e., how shall I place you, my congregation and My nation, among the other sons, mingled with the heathens. I, therefore, selected a handsome portion, and I gave you a desirable land. the beauty of hosts of nations The beauty of all the hosts of nations.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืึธื›ึตึ›ืŸ ื‘ึผึธื’ึฐื“ึธึฅื” ืึดืฉืึผึธึ–ื” ืžึตืจึตืขึธึ‘ื”ึผ ื›ึผึตึฃืŸ ื‘ึผึฐื’ึทื“ึฐืชึผึถึฅื ื‘ึผึดึ›ื™ ื‘ึผึตึฅื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Instead, you have broken faith with Me, as a woman breaks faith with a paramour, O House of Israelโ€”declares GOD.

The bitter answer to the previous verse's hope: as a woman betrays her companion, so you betrayed Me, House of Israel. Rashi cites the midrash that a woman betrays her beloved because he cannot provide for her -- yet you betrayed Me, who provided you with every good.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื›ืŸ. ืื‘ืœ ืืชื ืœื ืขืฉื™ืชื ืžื—ืฉื‘ืชื™ ื›"ื ื›ืžื• ืืฉื” ืฉื‘ื•ื’ื“ื” ืžืจื™ืขื” ืขืœ ืฉืื™ื ื• ื™ื›ื•ืœ ืœื”ืกืคื™ืง ืžื–ื•ื ื•ืชื™ื” ื›ืŸ ื‘ื’ื“ืชื ื‘ื™ ื”ืžืกืคื™ืง ืœื›ื ื›ืœ ื˜ื•ื‘ ื›ืš ืžื“ืจืฉ ืื’ื“ื”:
Truly But you did not live up to My expectations [lit., do My thought], but like a woman who betrays her beloved because he cannot provide her sustenance, so did you betray Me, Who provides you with all good. So is the Midrash Aggadah (Tanhuma Mishpatim 17).

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืงึšื•ึนืœ ืขึทืœึพืฉืึฐืคึธื™ึดึฃื™ื ื ึดืฉืึฐืžึธึ”ืข ื‘ึผึฐื›ึดึฅื™ ืชึทื—ึฒื ื•ึผื ึตึ–ื™ ื‘ึผึฐื ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื›ึผึดึคื™ ื”ึถืขึฑื•ื•ึผึ™ ืึถืชึพื“ึผึทืจึฐื›ึผึธึ”ื ืฉืึธื›ึฐื—ึ–ื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึตื™ื”ึถึฝืืƒ

English:

Hark! On the bare heights is heard The suppliant weeping of the people of Israel, For they have gone a crooked way, Ignoring the ETERNAL their God.

A voice is heard on the very shefayim, the bare heights, where the idolatry of verse two took place -- but now it is the weeping supplication of the children of Israel. Radak stresses that this is stated as what ought to happen: had they cried out and confessed from those heights, God would have received them in repentance and answered with shuvu banim shovavim.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ืฉืคื™ื™ื ื ืฉืžืข. ืงืจื•ื‘ ื”ื•ื ืœื”ืฉืžืข:
A voice on the rivulets is heard It is likely to be heard.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืฉืึšื•ึผื‘ื•ึผ ื‘ึผึธื ึดึฃื™ื ืฉืื•ึนื‘ึธื‘ึดึ”ื™ื ืึถืจึฐืคึผึธึ–ื” ืžึฐืฉืื•ึผื‘ึนืชึตื™ื›ึถึ‘ื ื”ึดื ึฐื ื•ึผึ™ ืึธืชึธึฃื ื•ึผ ืœึธึ”ืšึฐ ื›ึผึดึฅื™ ืึทืชึผึธึ–ื” ื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึตึฝื™ื ื•ึผืƒ

English:

Turn back, O rebellious children, I will heal your afflictions! โ€œHere we are, we come to You, For You, O ETERNAL One, are our God!

God's answer to that weeping: shuvu banim shovavim, erpah meshuvoteichem -- return, wayward children, I will heal your backslidings -- followed immediately by the people's reply, hinenu atanu lach. Rashi identifies this as the beginning of a formulated confession the prophet is teaching them to recite, running through to the end of the chapter; Radak explains that healing is a metaphor for forgiveness, since the wound of the soul is healed by teshuvah and pardon.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื ื• ืืชื ื• ืœืš. ื”ื ื‘ื™ื ืžืœืžื“ื ืœื”ืชื•ื•ื“ื•ืช ื•ืœื•ืžืจ ื›ืŸ ื”ื ื ื• ืืชื ื• ืœืš ืื›ืŸ ืœืฉืงืจ ื•ื’ื•' ื•ื”ื‘ืฉืช ืื›ืœื” ื•ื’ื•' ื ืฉื›ื‘ื” ื‘ื‘ืฉืชื ื• ื›ืœ ื–ื” ืœืฉื•ืŸ ืชืคืœื” ืฉื”ื ื‘ื™ื ืžืœืžื“ื ืœื•ืžืจ: ืืชื ื•. ื‘ืื ื•:
Here we are, we have come to You The prophet teaches them to confess and to say as follows, "Here we are, we have come to You... Truly, in vain... But the shameful thing has consumed, etc., Let us lie in our shame." All this is the language of the prayer that the prophet teaches them to say. We have come ืืชื ื•.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืึธื›ึตึฅืŸ ืœึทืฉืึผึถึ›ืงึถืจ ืžึดื’ึผึฐื‘ึธืขึ–ื•ึนืช ื”ึธืžึฃื•ึนืŸ ื”ึธืจึดึ‘ื™ื ืึธื›ึตืŸึ™ ื‘ึผึทื™ื”ึนื•ึธึฃื” ืึฑืœึนื”ึตึ”ื™ื ื•ึผ ืชึผึฐืฉืื•ึผืขึทึ–ืช ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

Surely, futility comes from the hills, Confusion from the mountains. Only through the ETERNAL our God Is there deliverance for Israel.

The confession continues: falsely did we look to the hills and the tumult of the mountains, for salvation belongs to Hashem our God alone. Radak offers two readings -- either the false hope was the idolatry practiced on those hills, or the hills stand for the foreign nations from whom Israel expected military help -- and both end at the same place, that the deliverance of Israel comes from God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื›ืŸ ืœืฉืงืจ. ืฉืžืจื ื• ืžื’ื‘ืขื•ืช ื•ื”ืžื•ืŸ ื”ืจื™ื ืฉืขื‘ื“ื ื• ืขื›ื•"ื ืฉื: ืื›ืŸ. ื‘ืืžืช:
Truly, in vain we awaited from the hills and the multitude of mountains where we worshipped idols. Truly in truth.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐื”ึทื‘ึผึนึ—ืฉืึถืช ืึธึฅื›ึฐืœึธึ›ื” ืึถืชึพื™ึฐื’ึดึฅื™ืขึท ืึฒื‘ื•ึนืชึตึ–ื™ื ื•ึผ ืžึดื ึผึฐืขื•ึผืจึตึ‘ื™ื ื•ึผ ืึถืชึพืฆึนืื ึธืึ™ ื•ึฐืึถืชึพื‘ึผึฐืงึธืจึธึ”ื ืึถืชึพื‘ึผึฐื ึตื™ื”ึถึ–ื ื•ึฐืึถืชึพื‘ึผึฐื ื•ึนืชึตื™ื”ึถึฝืืƒ

English:

But the Shameful Thing has consumed The possessions of our ancestors ever since our youthโ€” Their flocks and herds, Their sons and daughters.

The Boshet -- the Shameful Thing -- has devoured our fathers' labor, their flocks, their herds, their sons and their daughters. Rashi and Radak both explain that Boshet is a contemptuous name for the Baal, on the model of Yerubeshet for Yerubaal, and Radak spells out the accounting: blight, locust, enemy and plague were the price paid for that worship, generation after generation.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื‘ื•ืฉืช. ืขื›ื•"ื ืฉืขืกืงื ื• ื‘ื” ื›ื“"ื ื•ื™ื ื–ืจื• ืœื‘ืฉืช: ืื›ืœื” ืืช ื™ื’ื™ืข ืื‘ื•ืชื™ื ื•. ื‘ืขื•ืŸ ืขื‘ื•ื“ืชื” ื”ื™ื” ื™ื’ื™ืขื ื• ืœื‘ื–:
But the shameful thing The idolatry with which we occupied ourselves, as Scripture states. "And they turned aside to the shameful thing" (Hosea 9:10). consumed the toil of our fathers Because of the iniquity of its worship, our toil was pillaged.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื ึดืฉืึฐื›ึผึฐื‘ึธึฃื” ื‘ึผึฐื‘ื‡ืฉืึฐืชึผึตึ—ื ื•ึผ ื•ึผึฝืชึฐื›ึทืกึผึตึ˜ื ื•ึผึฎ ื›ึผึฐืœึดืžึผึธืชึตึ’ื ื•ึผึ’ ื›ึผึดื™ึฉ ืœึทื™ื”ึนื•ึธึจื” ืึฑืœึนื”ึตึœื™ื ื•ึผ ื—ึธื˜ึธึ—ืื ื•ึผ ืึฒื ึทึ™ื—ึฐื ื•ึผึ™ ื•ึทืึฒื‘ื•ึนืชึตึ”ื™ื ื•ึผ ืžึดื ึผึฐืขื•ึผืจึตึ–ื™ื ื•ึผ ื•ึฐืขึทื“ึพื”ึทื™ึผึฃื•ึนื ื”ึทื–ึผึถึ‘ื” ื•ึฐืœึนึฃื ืฉืึธืžึทึ”ืขึฐื ื•ึผ ื‘ึผึฐืงึ–ื•ึนืœ ื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึตึฝื™ื ื•ึผืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Let us lie down in our shame, Let our disgrace cover us; For we have sinned against the ETERNAL our God, We and our ancestors from our youth to this day, And we have not heeded the ETERNAL our God.โ€

The confession closes: let us lie down in our shame, let our disgrace cover us, for we and our fathers have sinned from our youth until this day. Metzudat David reads the imagery as total encirclement -- shame beneath us like bedding and humiliation above us like a covering -- and Radak notes that lying down is the posture of one in a distress so great he does not know what to do.

โ† Jeremiah 2 | Jeremiah 4 โ†’

Back to Jeremiah | Back to Nach Yomi