Skip to Content

Jeremiah 31

ื™ืจืžื™ื”ื• ืคืจืง ืœืดื

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 31 of 52 | Day: 244 of 742

Date: October 13, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 31 is the second half and the summit of what the tradition calls the Book of Consolation (ืกืคืจ ื”ื ื—ืžื”), the cluster of oracles in chapters 30 and 31 that Yirmiyahu was commanded to write down in a book (30:2) rather than merely to speak. They do not deny the catastrophe the prophet has been announcing for decades; they presuppose it. What the chapter offers is the other side of the judgment โ€” the assurance that the God who uprooted is the same God who will plant. The opening verse sets the tone: at that time, says the LORD, I will be God to all the clans of Israel (ืœื›ืœ ืžืฉืคื—ื•ืช ื™ืฉืจืืœ), and they will be My people. The word โ€˜allโ€™ is pointed. Much of the chapter is addressed to the northern kingdom, to Efrayim and Shomron, the tribes carried off by Ashur more than a century earlier.

The first movement (verses 2-6) reaches back to the beginning of Israelโ€™s story. The people who escaped the sword found favor in the wilderness (ืžืฆื ื—ืŸ ื‘ืžื“ื‘ืจ), and Radak explains that the verse is attached to the promise of redemption as precedent: this people has already found favor once, when I brought it out of the exile of Egypt. The memory recalls the prophetโ€™s first oracle of Israel following God in the wilderness (2:2). Radak hears the next verse as a dialogue. The Congregation of Israel answers sadly that the LORD appeared to her from afar long ago, but has hidden His face in exile, and God replies that His love was never a love for the moment: I have loved you with an everlasting love (ื•ืื”ื‘ืช ืขื•ืœื ืื”ื‘ืชื™ืš), therefore I have drawn out kindness to you. From this love flows the promise of rebuilding. Rashi, followed by Metzudat David, reads โ€˜again I will build you and you will be builtโ€™ with striking theological precision: the first and second Temples were built by human hands and were destroyed, but the third God will build Himself, and it will stand forever. Vineyards will again be planted on the hills of Shomron, and the planters, Radak notes, will redeem the fourth-year fruit in celebration (ื”ืœื•ืœื™ื) rather than see it seized by an enemy. The movement closes with watchmen on the hills of Efrayim calling out, Arise, let us go up to Zion. The tribes whose king once set up rival shrines to keep them from Jerusalem will be summoned there by their own watchmen.

The second movement (verses 7-14) is a great homecoming procession. God gathers the remnant from the land of the north and from the ends of the earth, and among them are the blind and the lame, the pregnant woman and the woman in labor. Rashi says that God will not reject even the staggering ones. They come with weeping (ื‘ื‘ื›ื™ ื™ื‘ืื•), which Rashi and Metzudat David understand as the tears of prayer and repentance, while Radak hears tears of joy, like those of Yaakov when he first kissed Rachel. God leads them beside streams of water on a straight path where they will not stumble, for I am a father to Israel, and Efrayim is My firstborn (ื•ืืคืจื™ื ื‘ื›ื•ืจื™ ื”ื•ื). Radak draws the lesson that the One who scattered Israel will gather it, so the nations will know they never exiled Israel by their own power. It ends on the heights of Zion with grain, wine and oil, maidens and old men dancing together, and priests sated with the restored sacrifices.

At the emotional center of the chapter stands the voice heard in Ramah (ืงื•ืœ ื‘ืจืžื” ื ืฉืžืข): Rachel weeping for her children and refusing to be comforted, for they are gone. Radak reads it as a parable for the ten tribes, headed by Efrayim, Rachelโ€™s grandson; โ€˜they are goneโ€™ (ื›ื™ ืื™ื ื ื•) fits them exactly, because unlike Yehudah and Binyamin they never returned. Rashi cites the famous midrash: when Menasheh set an image in the Temple, the patriarchs and matriarchs could not appease God, until Rachel argued that she had brought her own rival into her house for the sake of her sister and had not been jealous, so surely God could bear with His children. God answers her: restrain your voice from weeping, for there is a reward for your labor (ื™ืฉ ืฉื›ืจ ืœืคืขืœืชืš), and your children will return to their border. Then comes the voice of Efrayim himself, a searching portrait of repentance. You chastised me and I was chastised, like a calf not yet trained to the yoke; bring me back and I will return (ื”ืฉื™ื‘ื ื™ ื•ืืฉื•ื‘ื”). Radak on the following verse insists that true repentance is not complete without remorse for what came before, and the penitent strikes his thigh in shame, bearing the disgrace of his youth. Godโ€™s answer, recited among the Zichronot verses of the Rosh Hashanah Musaf and climaxing that dayโ€™s haftarah, is: Is Efrayim a dear son to Me, a child of delight (ื”ื‘ืŸ ื™ืงื™ืจ ืœื™ ืืคืจื™ื ืื ื™ืœื“ ืฉืขืฉื•ืขื™ื)? For whenever I speak of him, I remember him still; therefore My inward parts yearn for him, I will surely have compassion on him. The section ends with a call to mark the road into exile, for the same road leads home โ€” Rashi notes the written text โ€˜the way I wentโ€™ (ื”ืœื›ืชื™), God walking into exile beside His people โ€” and with the enigmatic line that God has created a new thing: a woman shall court a man (ื ืงื‘ื” ืชืกื•ื‘ื‘ ื’ื‘ืจ). Radak explains that in the ordinary way the man seeks the woman, but now Israel, the bride who had wandered, will herself seek her first husband.

The prophecy then turns to Yehudah, whose towns will again bless the abode of righteousness, the holy mountain, and the prophet tells us that he woke and his sleep had been sweet to him. Rashi explains that through all the prophecies of retribution he had been sunk in heavy sleep, and only this message woke him. What follows reads like a reversal of Yirmiyahuโ€™s own commission. In chapter 1 he was appointed to uproot and pull down, to destroy and overthrow, to build and to plant, and he was shown the almond branch (ืฉืงื“) as a sign that God watches over His word to perform it. Now God declares that just as He watched (ืฉืงื“ืชื™) over them to uproot and destroy, so He will watch over them to build and to plant. The proverb of the sour grapes, which Yechezkel also confronts (Yechezkel 18), will be heard no more; Radak explains that the iniquity of fathers is visited on children only when they hold fast to their parentsโ€™ deeds, and in the future each will bear only his own sin.

This prepares the most famous passage in the chapter, the promise of a new covenant (ื‘ืจื™ืช ื—ื“ืฉื”) with the house of Israel and the house of Yehudah. Its newness lies not in a different Torah but in a different relationship to the same Torah. The covenant of Sinai, made when God took their fathers by the hand to bring them out of Egypt, was broken by them. Radak states plainly that the newness is that this covenant will be kept and not broken, and he insists that the prophet does not speak of a new Torah: the newness is the covenantโ€™s fulfillment, not its replacement, citing Malachiโ€™s closing charge to remember the Torah of Moshe (Malachi 3:22). Metzudat David explains that God will place His Torah within them and write it on their hearts, meaning that He will incline their hearts to fulfill it, so that it will not be forgotten, as if it were engraved there. No longer will one need to teach another, Know the LORD, for all will know Him from the least to the greatest. The guarantee is then sealed with the order of creation itself. Only if the ordinances of sun, moon and stars depart will the seed of Israel cease to be a nation, and only if the heavens could be measured would God reject Israel for all that they have done. Radak adds a profound observation on the mention of the splitting of the sea: the One who broke the law of the sea for Israelโ€™s sake will perform a further wonder, creating a new heart within them and overturning the inclination of which the Torah says that the heart of man is evil from his youth.

The chapter closes not in the heavens but on the ground, with a surveyorโ€™s line. Jerusalem will be rebuilt for the LORD from the Tower of Chananel to the Corner Gate, the measuring line will go out to the hill of Garev and turn toward Goah, and even the valley of corpses and ashes โ€” where, Rashi says, the army of Sancheriv fell โ€” will be holy to the LORD. Rashi notes that this was not fulfilled in the days of the Second Temple and therefore belongs to the final redemption. The places of death and refuse are absorbed into the holy city, and the last words of the chapter answer the first words of the prophetโ€™s commission: it will never again be uprooted or overthrown.

ืคืจืง ืœืดื ยท Chapter 31

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื‘ึผึธืขึตึคืช ื”ึทื”ึดื™ืึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ืึถึฝื”ึฐื™ึถื”ึ™ ืœึตึฝืืœึนื”ึดึ”ื™ื ืœึฐื›ึนึ–ืœ ืžึดืฉืึฐืคึผึฐื—ึฃื•ึนืช ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึฐื”ึตึ–ืžึผึธื” ื™ึดึฝื”ึฐื™ื•ึผึพืœึดึฅื™ ืœึฐืขึธึฝืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

At that timeโ€”declares GODโ€”I will be God to all the clans of Israel, and they shall be My people.

The chapter opens by completing the thought of the previous one: at that time God will be God to all the clans of Israel, and they will be His people. Metzudat David places this in the time of the redemption and explains it as renewed providence -- I will watch over them and do them good -- while all of them will believe in Him. The word 'all' signals that the northern tribes are included.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื›ึผึนึšื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ืžึธืฆึธึฅื ื—ึตืŸึ™ ื‘ึผึทืžึผึดื“ึฐื‘ึผึธึ”ืจ ืขึทึ–ื ืฉื‚ึฐืจึดึฃื™ื“ึตื™ ื—ึธึ‘ืจึถื‘ ื”ึธืœึฅื•ึนืšึฐ ืœึฐื”ึทืจึฐื’ึผึดื™ืขึ–ื•ึน ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

Thus said GOD: The people escaped from the sword, Found favor in the wilderness; When Israel was marching homeward

God recalls the people who escaped the sword and found favor in the wilderness (ืžืฆื ื—ืŸ ื‘ืžื“ื‘ืจ). Radak explains that this memory is attached to the promise of redemption as precedent: Israel already found favor once, when brought out of Egypt and fed with manna for forty years. Rashi identifies them as the wilderness generation who escaped Egypt, Amalek and Kenaan, whom God led to their resting place in the land.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืฆื ื—ืŸ. ื‘ืขื™ื ื™ ื“ื•ืจ ื”ืžื“ื‘ืจ: ืฉืจื™ื“ื™ ื—ืจื‘. ืžืฆืจื™ื ื•ื”ืขืžืœืงื™ ื•ื”ื›ื ืขื ื™: ื”ืœื•ืš ืœื”ืจื’ื™ืขื• ื™ืฉืจืืœ. ื‘ื”ื•ืœื™ื›ื ืœื ื—ื•ืœ ืืจืฅ ืžืจื’ื•ืขื:
found favor The generation of the wilderness found favor in My eyes. who had escaped the sword of the Egyptians the Amalekites and the Canaanites. He [therefore] went to give Israel their resting place When He led them to take possession of the land of their rest.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืžึตืจึธื—ึ•ื•ึนืง ื™ึฐื”ึนื•ึธึ–ื” ื ึดืจึฐืึธึฃื” ืœึดึ‘ื™ ื•ึฐืึทื”ึฒื‘ึทึคืช ืขื•ึนืœึธืึ™ ืึฒื”ึทื‘ึฐืชึผึดึ”ื™ืšึฐ ืขึทืœึพื›ึผึตึ–ืŸ ืžึฐืฉืึทื›ึฐืชึผึดึฅื™ืšึฐ ื—ึธึฝืกึถื“ืƒ

English:

GOD was revealed long ago. Eternal love I conceived for you then; Therefore I continue My grace to you.

Radak reads the verse as a dialogue. Israel in exile replies that the LORD appeared to her from afar -- long ago, but now His face is hidden -- and God answers that His love was never temporary: I have loved you with an everlasting love (ื•ืื”ื‘ืช ืขื•ืœื ืื”ื‘ืชื™ืš). Rashi reads 'from afar' as the merit of the Patriarchs, and Metzudat David as the revelation to Moshe and Aharon in Egypt.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืจื—ื•ืง. ื‘ื–ื›ื•ืช ืื‘ื•ืช: ื ืจืื” ืœื™. ืื ื™ ื”ื ื‘ื™ื ื•ืืžืจ ืœื™ ืœืืžืจ ืœื›ื ืกืช ื™ืฉืจืืœ ืื”ื‘ืช ืขื•ืœื ืื”ื‘ืชื™ืš:
From long ago In the merit of the Patriarchs. appeared to me I, the prophet, and told me to say to the congregation of Israel, "With everlasting love have I loved you."

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืขึคื•ึนื“ ืึถื‘ึฐื ึตืšึฐึ™ ื•ึฐึฝื ึดื‘ึฐื ึตึ”ื™ืช ื‘ึผึฐืชื•ึผืœึทึ–ืช ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืขึšื•ึนื“ ืชึผึทืขึฐื“ึผึดึฃื™ ืชึปืคึผึทึ”ื™ึดืšึฐ ื•ึฐื™ึธืฆึธึ–ืืช ื‘ึผึดืžึฐื—ึฅื•ึนืœ ืžึฐืฉื‚ึทื—ึฒืงึดึฝื™ืืƒ

English:

I will build you firmly again, O Maiden Israel! Again you shall take up your hand-drums And go forth to the rhythm of the dancers.

God promises to rebuild Maiden Israel, who will again take up her timbrels and go out in the dance. Rashi and Metzudat David explain that the first two Temples, built by human hands, were destroyed, but the third God will build Himself and it will stand forever. Radak compares the scattered nation to a ruined building whose stones are dispersed; rebuilding means gathering them back together.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ื“ ืื‘ื ืš ื•ื ื‘ื ื™ืช. ื‘ื ื™ื™ื ื™ื ืฉื ื™ื ื”ื™ื• ืœืš ืขืœ ื™ื“ื™ ืื“ื ืœื›ืš ื—ืจื‘ื• ืขื•ื“ ืื‘ื ืš ืื ื™ ื‘ืขืฆืžื™ ื‘ื ื™ืŸ ืฉืœื™ืฉื™ ื•ื ื‘ื ื™ืช ืœืขื•ืœื. ืชืขื“ื™ ืชืชืงืฉื˜ื™:
Yet again will I rebuild you, then you shall be built You had two buildings made by men. Therefore, they were destroyed. Yet again will I rebuild you, I by Myself, a third building, and you shall be built forever. shall you be adorned Heb. ืชึผึทืขึฐื“ึผึดื™.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืขึšื•ึนื“ ืชึผึดื˜ึผึฐืขึดึฃื™ ื›ึฐืจึธืžึดึ”ื™ื ื‘ึผึฐื”ึธืจึตึ–ื™ ืฉืึนึฝืžึฐืจึ‘ื•ึนืŸ ื ึธื˜ึฐืขึฅื•ึผ ื ึนื˜ึฐืขึดึ–ื™ื ื•ึฐื—ึดืœึผึตึฝืœื•ึผืƒ

English:

Again you shall plant vineyards On the hills of Samaria; You shall plant and live to enjoy the fruit.

Vineyards will again be planted on the hills of Shomron, long a land of siege and fear. Rashi, Metzudat David and Radak all explain that the planters will redeem the fourth-year fruit themselves, as the Torah prescribes, rather than see the enemy take it. Radak adds that this redemption was done with song and celebration (ื”ืœื•ืœื™ื), something no one does in a time of terror.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื—ืœืœื•. ื‘ืฉื ื” ื”ืจื‘ื™ืขื™ืช ื™ื—ืœืœื• ืืช ืคืจื™ื ืœืคื“ื•ืชื• ื‘ื›ืกืฃ:
and redeem [them] in the fourth year, they shall profane their produce by redeeming it with money.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื›ึผึดึฃื™ ื™ึถืฉืึพื™ึ”ื•ึนื ืงึธืจึฐืึฅื•ึผ ื ึนืฆึฐืจึดึ–ื™ื ื‘ึผึฐื”ึทึฃืจ ืึถืคึฐืจึธึ‘ื™ึดื ืงึšื•ึผืžื•ึผ ื•ึฐื ึทืขึฒืœึถึฃื” ืฆึดื™ึผึ”ื•ึนืŸ ืึถืœึพื™ึฐื”ึนื•ึธึ–ื” ืึฑืœึนื”ึตึฝื™ื ื•ึผืƒย {ืค}

English:

For the day is coming when watchmen Shall proclaim on the heights of Ephraim: Come, let us go up to Zion, To the ETERNAL our God!

Watchmen on the hills of Efrayim will call, Arise, let us go up to Zion to the LORD our God. Metzudat David explains that the lookouts will announce that the redemption has come and the Divine Presence has returned to Zion, and Radak says they will summon the villagers to give thanks. Rashi also cites a reading of ื ื•ืฆืจื™ื as those who kept the Torah. The northern tribes will once again worship in Jerusalem.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ื ื•ืฆืจื™ื. ืฆื•ืคื™ื ื‘ืจืืฉื™ ืžื’ื“ืœื™ื ื’ื‘ื•ื”ื™ื ืœื”ื›ืจื™ื– ืงื•ืœ ื ืฉืžืข ืœืžืจื—ื•ืง ืœ"ื ื ื•ืฆืจื™ื ื›ืžื• ื ื•ืฆืจ ื—ืกื“ ืœืืœืคื™ื (ืฉืžื•ืช ืœืดื“:ื–ืณ) ืœืฉื•ืŸ ืฉืžื™ืจื” ื›ืœื•ืžืจ ื™ืฉ ื™ื•ื ืฉื™ืงืจืื• ืื•ืชื ืฉืฉืžืจื• ื”ืชื•ืจื” ื•ื™ืืžืจื• ืงื•ืžื• ื•ื›ืช"ื™ ืืจื™ ืื™ืช ืืจื™ื›ื•ืช ื™ื•ืžื™ื ื•ืกื’ื™ ื˜ื•ื‘ื ื“ืขืชื™ื“ ืœืžื™ืชื™ ืœืฆื“ื™ืงื™ื ื“ื ื˜ืจื• ืื•ืจื™ื™ืชื™ ืžืœืงื“ืžื™ืŸ:
the watchers shall call The lookouts at the tops of the lofty towers to announce with a voice heard a distance away. Another explanation: ื ึนืฆึฐืจึดื™ื is like "He keeps (ื ึนืฆึตืจ) lovingkindness" (Exod. 34:7), an expression of keeping. That is to say: There is a day when they will call those who kept the Torah and say, "Rise..." And so did Jonathan render: There are many days and much goodness that is destined to come to the righteous who kept My Torah from days of old.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ื›ื™ ื™ืฉ ื™ื•ื. ื”ื ื” ื™ื•ื ืžื•ื›ืŸ ืืฉืจ ื”ืฆื•ืคื™ื ื”ืขื•ืžื“ื™ื ื‘ื”ืจื™ื ื™ืงืจืื• ื‘ืงื•ืœ ืงื•ืžื• ื•ื ืขืœื” ืืœ ืฆื™ื•ืŸ ืืœ ื”ืณ ื›ื™ ื‘ืื” ื”ื’ืื•ืœื” ื•ื—ื–ืจื” ื”ืฉื›ื™ื ื” ืœืžืงื•ืžื” ืœืฆื™ื•ืŸ: ืจื ื• ืœื™ืขืงื‘ ืฉืžื—ื”. ื”ื•ื ื”ืคื•ืš ื”ืณ ืืžืจ ืœื™ืขืงื‘ ืจื ื• ื‘ืงื•ืœ ืฉืžื—ื”:
For there is a day โ€“ There is a day prepared on which the scouts who stand on the mountains will call aloud 'Rise! Let us go up to Zion, to the Lord' because the redemption has come and the Divine Presence returned to her place in Zion:

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื›ึผึดื™ึพื›ึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืจื‡ื ึผึคื•ึผ ืœึฐื™ึทึฝืขึฒืงึนื‘ึ™ ืฉื‚ึดืžึฐื—ึธึ”ื” ื•ึฐืฆึทื”ึฒืœึ–ื•ึผ ื‘ึผึฐืจึนึฃืืฉื ื”ึทื’ึผื•ึนื™ึดึ‘ื ื”ึทืฉืึฐืžึดึคื™ืขื•ึผ ื”ึทึฝืœึฐืœื•ึผึ™ ื•ึฐืึดืžึฐืจึ”ื•ึผ ื”ื•ึนืฉืึทึคืข ื™ึฐื”ึนื•ึธื”ึ™ ืึถึฝืชึพืขึทืžึผึฐืšึธึ” ืึตึ–ืช ืฉืึฐืึตืจึดึฅื™ืช ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

For thus said GOD: Cry out in joy for Jacob, Shout at the crossroads of the nations! Sing aloud in praise, and say: Save, O ETERNAL One, Your people, The remnant of Israel.

The nations are told to sing for Yaakov and shout at the head of the nations, proclaiming that the LORD has saved His people, the remnant of Israel. Rashi and Metzudat David explain 'the head of the nations' as the high places in their lands, so that the cry will be heard far away. The redemption is meant to be a public event, announced to the whole world.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ื•ืฆื”ืœื• ื‘ืจืืฉ ื”ื’ื•ื™ื. ื‘ืžื’ื“ืœื•ืช ื’ื‘ื•ื”ื™ื ื›ื“ื™ ืฉื™ืฉืžืขื• ืœืžืจื—ื•ืง:
and shout at the head of the nations On the lofty towers, so that they should hear from afar.
ืจื“ืดืงRadak
ื›ื™ ื›ื” ืืžืจ ื”' ืจื ื• ืœื™ืขืงื‘ ืฉืžื—ื”. ื–ื” ื™ืืžืจ ืขืœ ืชื—ืœืช ื”ื’ืื•ืœื” ื‘ื‘ื ืงื•ืœ ื”ื‘ืฉื•ืจื” ื•ื”ื•ื ืคืงื“ื ื›ืื™ืœื• ืืžืจ ื›ื” ืืžืจ ื”' ืœื™ืขืงื‘ ืจื ื• ืฉืžื—ื” ืคื™ืจื•ืฉ ื‘ืฉืžื—ื” ื•ื›ืžื•ื”ื• ื”ืžื•ืงื“ื ืžืื•ื—ืจ ืžืงื•ื ืฉื ืงื‘ืจ ื›ืžื• ืžืงื•ื ืงื‘ืจ ืฉื ื›ืœ ืจื‘ื™ื ืขืžื™ื ื›ืžื• ื›ืœ ืขืžื™ื ืจื‘ื™ื ื•ื”ื“ื•ืžื™ื ืœื”ื ืฉื›ืชื‘ื ื• ื‘ืกืคืจ ืžื›ืœืœ ื‘ื—ืœืง ื”ื“ืงื“ื•ืง ืžืžื ื•: ื•ืฆื”ืœื• ื‘ืจืืฉ ื”ื’ื•ื™ื. ื›ืชืจื’ื•ืžื• ื•ื“ื•ืฆื• ื‘ืจื™ืฉ ื’ืœื™ ืœืขื™ื ื™ ื›ืœ ืขืžืžื™ื: ื”ืฉืžื™ืขื•. ื”ื‘ืฉื•ืจื” ื•ื”ืœืœื• ืืช ื”': ื•ืืžืจื• ื”ื•ืฉืข ื”'. ื›ืžื• ืฉื”ืฉืžืขืชื ื• ื”ื‘ืฉื•ืจื” ื›ืŸ ืขืฉื” ื•ื”ื•ืฉืข ืืช ืขืžืš ืืžืจ ื–ื” ื•ืื ื™ ืืขืฉื” ื›ื“ื‘ืจื™ื›ื ื•ืื‘ื™ื ืืชื›ื ืžื›ืœ ื”ืžืงื•ืžื•ืช ืืฉืจ ื ื“ื—ืชื ืฉื ื•ืขืœ ื–ื” ืืžืจ:
Together with the blind and the lame: They will come unhurriedly so that even the blind and the lame that will be among them, and the pregnant one and the one giving birth will walk slowly. And my father z''l interprets the verse "And I will lead them slowly on a straight path" until the blind and the lame and the pregnant one and the one giving birth will be able to walk with them without stumbling as they walk

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื”ึดื ึฐื ึดื™ึฉ ืžึตื‘ึดึจื™ื ืื•ึนืชึธึœื ืžึตืึถึฃืจึถืฅ ืฆึธืคึ—ื•ึนืŸ ื•ึฐืงึดื‘ึผึทืฆึฐืชึผึดื™ืึฎ ืžึดื™ึผึทืจึฐื›ึผึฐืชึตื™ึพืึธึ’ืจึถืฅึ’ ื‘ึผึธึšื ืขึดื•ึผึตึฃืจ ื•ึผืคึดืกึผึตึ”ื—ึท ื”ึธืจึธึฅื” ื•ึฐื™ึนืœึถึ–ื“ึถืช ื™ึทื—ึฐื“ึผึธึ‘ื• ืงึธื”ึธึฅืœ ื’ึผึธื“ึ–ื•ึนืœ ื™ึธืฉืึฅื•ึผื‘ื•ึผ ื”ึตึฝื ึผึธื”ืƒ

English:

I will bring them in from the northland, Gather them from the ends of the earthโ€” The blind and the lame among them, Those with child and those in laborโ€” In a vast throng they shall return here.

God will bring them from the land of the north and the ends of the earth, a great assembly including the blind and the lame, the pregnant and those giving birth. Metzudat David distinguishes the exiles of Bavel from the ten tribes scattered far away, and says not one will be missing. Rashi says God will not reject even the staggering ones, and Radak explains that the journey will be so gentle that all can keep pace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื ืขื•ืจ ื•ืคืกื—. ืืคื™ืœื• ื”ื ื›ืฉืœื™ื ืฉื‘ื”ื ืœื ืืžืืก:
the blind and the lame amongst them Even the staggering ones among them I will not reject.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื‘ึผึดื‘ึฐื›ึดึฃื™ ื™ึธื‘ึนึ—ืื•ึผ ื•ึผึฝื‘ึฐืชึทื—ึฒื ื•ึผื ึดื™ืึฎ ืึฝื•ึนื‘ึดื™ืœึตืึ’ ืึฝื•ึนืœึดื™ื›ึตืึ™ ืึถืœึพื ึทึฃื—ึฒืœึตื™ ืžึทึ”ื™ึดื ื‘ึผึฐื“ึถึฃืจึถืšึฐ ื™ึธืฉืึธึ”ืจ ืœึนึฅื ื™ึดื›ึผึธืฉืึฐืœึ–ื•ึผ ื‘ึผึธึ‘ื”ึผ ื›ึผึดึฝื™ึพื”ึธื™ึดึคื™ืชึดื™ ืœึฐื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืœึฐืึธึ”ื‘ ื•ึฐืึถืคึฐืจึทึ–ื™ึดื ื‘ึผึฐื›ึนึฅืจึดื™ ื”ึฝื•ึผืืƒย {ืค}

English:

They shall come with weeping, And with compassion will I guide them. I will lead them to streams of water, By a level road where they will not stumble. For I am ever a Father to Israel, Ephraim is My first-born.

They will come with weeping, led beside streams of water on a straight path, for God is a father to Israel and Efrayim is His firstborn (ื•ืืคืจื™ื ื‘ื›ื•ืจื™ ื”ื•ื). Rashi and Metzudat David read the tears as prayer and repentance; Radak hears tears of joy, like Yaakov weeping when he first kissed Rachel. Radak explains that Efrayim stands for the ten tribes, whose kingdom bore his name.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื‘ื›ื™ ื™ื‘ืื•. ืขืœ ื™ื“ื™ ืชืคืœื” ื•ืชืฉื•ื‘ื”:
With weeping will they come Through prayer and repentance.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืฉืึดืžึฐืขึคื•ึผ ื“ึฐื‘ึทืจึพื™ึฐื”ึนื•ึธื”ึ™ ื’ึผื•ึนื™ึดึ”ื ื•ึฐื”ึทื’ึผึดึฅื™ื“ื•ึผ ื‘ึธืึดื™ึผึดึ–ื™ื ืžึดืžึผึถืจึฐื—ึธึ‘ืง ื•ึฐืึดืžึฐืจึ—ื•ึผ ืžึฐื–ึธืจึตึคื” ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื™ึฐืงึทื‘ึผึฐืฆึถึ”ื ึผื•ึผ ื•ึผืฉืึฐืžึธืจึ–ื•ึน ื›ึผึฐืจึนืขึถึฅื” ืขึถื“ึฐืจึฝื•ึนืƒ

English:

Hear the word of GOD, O nations, And tell it in the isles afar. Say: The One who scattered Israel will gather them, And will guard them as a shepherd his flock.

The nations are summoned to hear and tell the far islands: the One who scattered Israel will gather it and guard it as a shepherd guards his flock. Radak draws the lesson that the nations will learn they never exiled Israel by their own strength, since they will be forced to release it against their will. Metzudat David stresses the image of the shepherd who watches over his scattered flock.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื–ืจื”. ืกืคืจื™ื™ื "ืฉ ื‘ืœืข"ื–:
"He Who scattered" (separant in French, separating.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื›ึผึดึฝื™ึพืคึธื“ึธึฅื” ื™ึฐื”ึนื•ึธึ–ื” ืึถึฝืชึพื™ึทืขึฒืงึนึ‘ื‘ ื•ึผื’ึฐืึธืœึ•ื•ึน ืžึดื™ึผึทึ–ื“ ื—ึธื–ึธึฅืง ืžึดืžึผึถึฝื ึผื•ึผืƒ

English:

For GOD will ransom Jacob, Redeem him from one too strong for him.

The LORD has ransomed Yaakov and redeemed him from the hand of one stronger than he. Metzudat David explains that the redemption is from exile, from the power into whose hand Israel had been delivered. The verse explains the confidence of the previous one: the scattering and the gathering are both in God's hands, and no oppressor, however strong, can hold Israel against His will.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึผื‘ึธึ˜ืื•ึผึฎ ื•ึฐืจึดื ึผึฐื ึฃื•ึผ ื‘ึดืžึฐืจื•ึนืึพืฆึดื™ึผื•ึนืŸึ’ ื•ึฐื ึธื”ึฒืจึžื•ึผ ืึถืœึพื˜ึฃื•ึผื‘ ื™ึฐื”ึนื•ึธึ—ื” ืขึทืœึพื“ึผึธื’ึธืŸึ™ ื•ึฐืขึทืœึพืชึผึดื™ืจึนึฃืฉื ื•ึฐืขึทืœึพื™ึดืฆึฐื”ึธึ”ืจ ื•ึฐืขึทืœึพื‘ึผึฐื ึตื™ึพืฆึนึ–ืืŸ ื•ึผื‘ึธืงึธึ‘ืจ ื•ึฐื”ึธื™ึฐืชึธึคื” ื ึทืคึฐืฉืึธืึ™ ื›ึผึฐื’ึทึฃืŸ ืจึธื•ึถึ”ื” ื•ึฐืœึนืึพื™ื•ึนืกึดึฅื™ืคื•ึผ ืœึฐื“ึทืึฒื‘ึธึ–ื” ืขึฝื•ึนื“ืƒ

English:

They shall come and shout on the heights of Zion, Radiant over GODโ€™s bountyโ€” Over new grain and wine and oil, And over sheep and cattle. They shall fare like a watered garden, They shall never languish again.

They will come and sing on the heights of Zion and stream to the goodness of the LORD -- grain, wine, oil, sheep and cattle -- their soul like a watered garden. Rashi explains ื•ื ื”ืจื• as gathering like a river, and Radak as running toward what one desires. Metzudat David says they will never again know sorrow and worry, and will be continually satisfied like a well-watered garden.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื”ืจื•. ื™ืืกืคื• ื›ืžื• ื ื”ืจ:
and they will stream They will gather like a river.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืึธึฃื– ืชึผึดืฉื‚ึฐืžึทึคื— ื‘ึผึฐืชื•ึผืœึธื”ึ™ ื‘ึผึฐืžึธื—ึ”ื•ึนืœ ื•ึผื‘ึทื—ึปืจึดึฅื™ื ื•ึผื–ึฐืงึตื ึดึ–ื™ื ื™ึทื—ึฐื“ึผึธึ‘ื• ื•ึฐื”ึธืคึทื›ึฐืชึผึดึจื™ ืึถื‘ึฐืœึธึคื ืœึฐืฉื‚ึธืฉื‚ื•ึนืŸึ™ ื•ึฐื ึดึฃื—ึทืžึฐืชึผึดึ”ื™ื ื•ึฐืฉื‚ึดืžึผึทื—ึฐืชึผึดึ–ื™ื ืžึดื™ื’ื•ึนื ึธึฝืืƒ

English:

Then shall maidens dance gaily, Young men and old alike. I will turn their mourning to joy, I will comfort them and cheer them in their grief.

Maidens will rejoice in the dance, young men and old together, and God will turn their mourning into joy. Metzudat David explains that in their great happiness even the elders will follow the young men into the dance, and that the joy will exceed the grief that came before. Radak cites Targum Yonatan, who pictures the Congregation of Israel rejoicing in circle dances.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐืจึดื•ึผึตื™ืชึดึ›ื™ ื ึถึฅืคึถืฉื ื”ึทื›ึผึนื”ึฒื ึดึ–ื™ื ื“ึผึธึ‘ืฉืึถืŸ ื•ึฐืขึทืžึผึดึ›ื™ ืึถืชึพื˜ื•ึผื‘ึดึฅื™ ื™ึดืฉื‚ึฐื‘ึผึธึ–ืขื•ึผ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒย {ืค}

English:

I will give the priests their fill of fatness, And My people shall enjoy My full bounty โ€”declares GOD.

God will satisfy the priests with fatness and His people with His goodness. Metzudat David explains that during the destruction the priests were deprived of the sacrificial portions, and now they will eat the meat of the holy offerings. Radak adds that mentioning the priests means the Temple service will return to its place, with abundant offerings brought from every land. Rashi glosses the word for fatness (ื“ืฉืŸ).
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื“ืฉืŸ. ืฉืžืŸ:
fat Heb. ื“ึธืฉึถืŸ.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืงึฃื•ึนืœ ื‘ึผึฐืจึธืžึธึคื” ื ึดืฉืึฐืžึธืขึ™ ื ึฐื”ึดื™ึ™ ื‘ึผึฐื›ึดึฃื™ ืชึทืžึฐืจื•ึผืจึดึ”ื™ื ืจึธื—ึตึ–ืœ ืžึฐื‘ึทื›ึผึธึฃื” ืขึทืœึพื‘ึผึธื ึถึ‘ื™ื”ึธ ืžึตืึฒื ึธึ›ื” ืœึฐื”ึดื ึผึธื—ึตึฅื ืขึทืœึพื‘ึผึธื ึถึ–ื™ื”ึธ ื›ึผึดึฅื™ ืึตื™ื ึถึฝื ึผื•ึผืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Thus said GOD: A cry is heard in Ramah โ€” Wailing, bitter weepingโ€” Rachel weeping for her children. She refuses to be comforted For her children, who are gone.

A voice is heard in Ramah: Rachel weeping for her children and refusing comfort, for they are gone (ื›ื™ ืื™ื ื ื•). Radak reads it as a parable for the ten tribes led by Efrayim, who unlike Yehudah never returned. Rashi links the scene to Yirmiyahu's release at Ramah, and both Rashi and Radak cite the midrash that Rachel's plea succeeded where the Patriarchs failed after Menasheh's idol.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื•ืœ ื‘ืจืžื” ื ืฉืžืข. ืงืœื ื‘ืจื•ื ืขืœืžื ืื™ืฉืชืžืข ืงืœ ื‘ื™ืช ื™ืฉืจืืœ ื“ื‘ื›ืŸ ืขืœ ื™ืจืžื™ื” ื ื‘ื™ื™ื ื›ื“ ืฉืœื— ื™ืชื™ื” ื ื‘ื•ื–ืจืื“ืŸ ืžืจืžืชื ืœืฉื•ื‘ ืžืื—ืจ ื”ื’ื•ืœื™ื ืืœ ื’ื“ืœื™ื” ื‘ืŸ ืื—ื™ืงื ื›ืžื• ืฉืืžืจ ื‘ืกืคืจ ื–ื” (ืœืงืžืŸ ืœื˜): ืจื—ืœ ืžื‘ื›ื” ืขืœ ื‘ื ื™ื”. ืžื“ืจืฉ ืื’ื“ื” ืืžืจ ืฉื”ืœื›ื• ืื‘ื•ืช ื•ืืžื”ื•ืช ืœืคื™ื™ืก ืืช ื”ืงื‘"ื” ืขืœ ืฉื”ืขืžื™ื“ ืžื ืฉื” ื“ืžื•ืช ื‘ื”ื™ื›ืœ ื•ืœื ื ืชืคื™ื™ืก ื ื›ื ืกื” ืจื—ืœ ืืžืจื” ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืจื—ืžื™ ืžื™ ืžืจื•ื‘ื™ื ืจื—ืžื™ืš ืื• ืจื—ืžื™ ื‘"ื• ื”ื•ื™ ืื•ืžืจ ืจื—ืžื™ืš ืžืจื•ื‘ื™ื ื•ื”ืœื ืื ื™ ื”ื›ื ืกืชื™ ืฆืจืชื™ ื‘ืชื•ืš ื‘ื™ืชื™ ืฉื›ืœ ืขื‘ื•ื“ื” ืฉืขื‘ื“ ื™ืขืงื‘ ืืช ืื‘ื™ ืœื ืขื‘ื“ ืืœื ื‘ืฉื‘ื™ืœื™ ื›ืฉื‘ืืชื™ ืœื™ื›ื ืก ืœื—ื•ืคื” ื”ื›ื ื™ืกื• ืืช ืื—ื•ืชื™ ื•ืœื ื“ื™ ืฉืฉืชืงืชื™ ืืœื ืฉืžืกืจืชื™ ืœื” ืกื™ืžื ื™ ืืฃ ืืชื” ืื ื”ื›ื ื™ืกื• ื‘ื ื™ืš ืฆืจืชืš ื‘ื‘ื™ืชืš ืฉืชื•ืง ืœื”ื ืืžืจ ืœื” ื™ืคื” ืœืžื“ืช ืกื ื’ื•ืจื™ื ื™ืฉ ืฉื›ืจ ืœืคืขื•ืœืชืš ื•ืœืฆื“ืงืชืš ืฉืžืกืจืช ืกื™ืžื ืš ืœืื—ื•ืชืš:
A voice is heard on high A voice is heard in the height of the world, the voice of the house of Israel weeping over Jeremiah the prophet when Nebuzaradan sent him from Ramah to return after the exiles to Gedaliah son of Ahikam, as is stated in this Book (below ch. 39). Rachel weeping for her children The Midrash Aggadah states (see Lam. Rabbah Proem 24) that the Patriarchs and the Matriarchs went to appease the Holy One blessed be He concerning the sin of Manasseh who placed an image in the Temple but He was not appeased. Rachel entered and stated before Him "O Lord of the Universe, whose mercy is greater, Your mercy or the mercy of a flesh and blood person? You must admit that Your mercy is greater. Now did I not bring my rival into my house? For all the work that Jacob worked for my father he worked only for me. When I came to enter the nuptial canopy, they brought my sister, and it was not enough that I kept my silence, but I gave her my password. You, too, if Your children have brought Your rival into Your house, keep Your silence for them." He said to her, "You have defended them well. There is reward for your deed and for your righteousness, that you gave over your password to your sister."

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื›ึผึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืžึดื ึฐืขึดึคื™ ืงื•ึนืœึตืšึฐึ™ ืžึดื‘ึผึถึ”ื›ึดื™ ื•ึฐืขึตื™ื ึทึ–ื™ึดืšึฐ ืžึดื“ึผึดืžึฐืขึธึ‘ื” ื›ึผึดื™ึฉ ื™ึตึจืฉื ืฉื‚ึธื›ึธึคืจ ืœึดืคึฐืขึปืœึผึธืชึตืšึฐึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐืฉืึธึ–ื‘ื•ึผ ืžึตืึถึฅืจึถืฅ ืื•ึนื™ึตึฝื‘ืƒ

English:

Thus said GOD: Restrain your voice from weeping, Your eyes from shedding tears; For there is a reward for your labor โ€”declares GOD: They shall return from the enemyโ€™s land.

God answers Rachel: restrain your voice from weeping, for there is a reward for your labor (ื™ืฉ ืฉื›ืจ ืœืคืขืœืชืš), and they will return from the enemy's land. Metzudat David cites the midrash that Rachel is rewarded for giving her sister the signs, or alternatively for her children's faithfulness. Radak explains the 'labor' as that of her children, who endured exile without forgetting God's name.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐื™ึตืฉืึพืชึผึดืงึฐื•ึธึฅื” ืœึฐืึทื—ึฒืจึดื™ืชึตึ–ืšึฐ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืฉืึธึฅื‘ื•ึผ ื‘ึธื ึดึ–ื™ื ืœึดื’ึฐื‘ื•ึผืœึธึฝืืƒ

English:

And there is hope for your future โ€”declares GOD: Your children shall return to their country.

There is hope for your future, says the LORD, and your children will return to their border. Radak explains 'your future' as the future of your children, and Metzudat David says that Rachel may look forward to a good end for her children, the idea of the previous verse doubled in different words. The verse completes God's consolation of the weeping mother.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืฉืึธืžึฃื•ึนืขึท ืฉืึธืžึทึ—ืขึฐืชึผึดื™ ืึถืคึฐืจึทึ™ื™ึดืึ™ ืžึดืชึฐื ื•ึนื“ึตึ”ื“ ื™ึดืกึผึทืจึฐืชึผึทึ™ื ึดื™ึ™ ื•ึธึฝืึดื•ึผึธืกึตึ”ืจ ื›ึผึฐืขึตึ–ื’ึถืœ ืœึนึฃื ืœึปืžึผึธึ‘ื“ ื”ึฒืฉืึดื‘ึตึฃื ึดื™ ื•ึฐืึธืฉืึ”ื•ึผื‘ึธื” ื›ึผึดึฅื™ ืึทืชึผึธึ–ื” ื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึธึฝื™ืƒ

English:

I can hear Ephraim lamenting: โ€œYou have chastised me, and I am chastised Like a calf that has not been broken. Receive me back, let me return, For You, O ETERNAL One, are my God.

God hears Efrayim lamenting: You chastised me and I was chastised, like an untrained calf; bring me back and I will return (ื”ืฉื™ื‘ื ื™ ื•ืืฉื•ื‘ื”). Rashi explains that at first Efrayim was like an ungoaded calf, and therefore sinned. Metzudat David and Radak read the image positively: the calf learns the yoke only through training, and so the years of exile have taught Efrayim to return.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืชื ื•ื“ื“. ืงื•ืžืคืœื™ื™ื "ื˜ ื‘ืœืข"ื– ืœืฉื•ืŸ ืžื™ ื™ื ื•ื“ ืœืš (ืœืขื™ืœ ื™ื˜): ื™ืกืจืชื ื™. ื‘ื™ืกื•ืจื™ืŸ ืืชื” ื”ืงื‘"ื”: ื›ืขื’ืœ ืœื ืœื•ืžื“. ืคื•ืฉืื’ื•ื™ื™ืœื•ื "ื™ ื‘ืœืข"ื– ืœืฉื•ืŸ ืžืœืžื“ ื”ื‘ืงืจ (ืฉื•ืคื˜ื™ื ื“) ื”ื™ื™ืชื™ ื‘ืชื—ืœื” ืœื›ืš ื—ื˜ืืชื™ ืœืš:
complaining (Konpljjet in O.F.), an expression of "who will lament for you (ื™ึธื ื•ึผื“)?" (above 15:5). "You have chastised me" With pains, You, the Holy One, blessed be He. like an ungoaded calf (fut aiguillones in O.F.), was goaded, an expression of "an ox-goad (ืžึทืœึฐืžึทื“ ื”ึทื‘ึผึธืงึธืจ)" (Judges 3:31). I was like an ungoaded calf in the beginning. Therefore, I sinned against You.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื›ึผึดึฝื™ึพืึทื—ึฒืจึตึคื™ ืฉืื•ึผื‘ึดื™ึ™ ื ึดื—ึทึ”ืžึฐืชึผึดื™ ื•ึฐืึทึฝื—ึฒืจึตื™ึ™ ื”ึดื•ึผึธึฃื“ึฐืขึดึ”ื™ ืกึธืคึทึ–ืงึฐืชึผึดื™ ืขึทืœึพื™ึธืจึตึ‘ืšึฐ ื‘ึผึนึšืฉืึฐืชึผึดื™ ื•ึฐื’ึทืึพื ึดื›ึฐืœึทึ”ืžึฐืชึผึดื™ ื›ึผึดึฅื™ ื ึธืฉื‚ึธึ–ืืชึดื™ ื—ึถืจึฐืคึผึทึฅืช ื ึฐืขื•ึผืจึธึฝื™ืƒ

English:

Now that I have turned back, I am filled with remorse; Now that I am made aware, I strike my thigh. I am ashamed and humiliated, For I bear the disgrace of my youth.โ€

Efrayim continues: after I returned I regretted, after I understood I struck my thigh, ashamed and humiliated, bearing the disgrace of my youth. Radak teaches that repentance is not complete without remorse for past deeds, and notes that humiliation (ื›ืœื™ืžื”) is stronger than shame. Rashi explains the disgrace as enemies taunting him with the sins of his youth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื—ืžืชื™. ืื ื™ ืžืชื—ืจื˜ ืขืœ ืชื•ืขื‘ื•ืชื™: ื”ื•ื“ืขื™. ืฉื”ืชื‘ื•ื ื ืชื™ ื‘ืขืฆืžื™ ืฉืžืขืœืชื™ ืืคืจื™ื ื•"ื™ื™ ื‘ืœืขื–: ื—ืจืคืช ื ืขื•ืจื™. ืฉื™ื›ื•ืœื™ื ืื•ื™ื‘ื™ ืœื—ืจืคื ื™ ืขืœ ื—ื˜ืืช ื ืขื•ืจื™:
I have completely changed my mind I regret my abominations. I had been brought to know myself That I thought of myself that I was treacherous, (aparsoujjge in O. F.). the reproach of my youth That my enemies can reproach me for the sins of my youth.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื”ึฒื‘ึตืŸึฉ ื™ึทืงึผึดึจื™ืจ ืœึดึœื™ ืึถืคึฐืจึทึ—ื™ึดื ืึดึšื ื™ึถึฃืœึถื“ ืฉืึทืขึฒืฉืึปืขึดึ”ื™ื ื›ึผึดึฝื™ึพืžึดื“ึผึตึคื™ ื“ึทื‘ึผึฐืจึดื™ึ™ ื‘ึผึ”ื•ึน ื–ึธื›ึนึฅืจ ืึถื–ึฐื›ึผึฐืจึถึ–ื ึผื•ึผ ืขึ‘ื•ึนื“ ืขึทืœึพื›ึผึตึ—ืŸ ื”ึธืžึคื•ึผ ืžึตืขึทื™ึ™ ืœึ”ื•ึน ืจึทื—ึตึฅื ืึฒึฝืจึทื—ึฒืžึถึ–ื ึผื•ึผ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Truly, Ephraim is a dear son to Me, A child that is dandled! Whenever I have turned against him, My thoughts would dwell on him still. That is why My heart yearns for him; I will receive him back in love โ€”declares GOD.

God responds: Is Efrayim a dear son to Me, a child of delight (ื”ื‘ืŸ ื™ืงื™ืจ ืœื™ ืืคืจื™ื)? Whenever I speak of him I remember him still, so My heart yearns and I will have compassion. Rashi reads it as a question of the Shechinah, and Metzudat David compares a father who lingers on the name of a beloved son. Radak sees God remembering His original love. The verse is recited in Rosh Hashanah's Zichronot.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื‘ืŸ ื™ืงื™ืจ ืœื™ ืืคืจื™ื. ื”ืŸ ื“ื‘ืจื™ ืฉื›ื™ื ื” ื›ืœื•ืžืจ ื”ื•ื ืžืชื ื•ื“ื“ ื•ืื ื™ ืœื‘ื™ ื ื”ืคืš ืขืœื™ ืœืจื—ื ืฉืžื ื‘ื ื™ ื™ืงื™ืจื™ ื”ื•ื ื›ืžื• ืฉืื™ืŸ ืœื• ืืœื ื‘ืŸ ืื—ื“ ืฉื”ื•ื ืขื•ืฉื” ืœื• ื›ืœ ืจืฆื•ื ื• ืฉืขืฉื•ืขื™ื. ืื™ืฉื‘ื ื™ื™ืžื ื™"ืฅ ื‘ืœืขื–: ืžื“ื™ ื“ื‘ืจื™ ื‘ื•. ื‘ื›ืœ ืขืช ืฉืื ื™ ืžื“ื‘ืจ ื‘ื• ื•ืžื“ืจืฉ ื•ื™ืงืจื ืจื‘ื” ื“ื™ ื“ื‘ื•ืจื™ ืฉื ืชืชื™ ื‘ื• ืฉืœื™ืžื“ืชื™ื• ืชื•ืจืชื™ ืœืจื—ื ืขืœื™ื•:
"Is Ephraim a son who is dear to me?" These are the words of the Shechinah. That is to say, He is complaining, "And as for Me, I have a change of heart to have pity. Is he My dear son (as one who has but one son, whose every wish he grants him)?" dandled (Esbaniement in O.F.) whenever I speak of him Every time that I speak of him. And the Midrash Leviticus Rabbah (2:3) explains: It is enough My speech (ื“ึผึทื™ ื“ึดื‘ึผื•ึผืจึดื™) with which I endowed him, that I taught him My Torah, for Me to have mercy on him.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื”ึทืฆึผึดึงื™ื‘ึดื™ ืœึธึฃืšึฐ ืฆึดื™ึผึปื ึดึ—ื™ื ืฉื‚ึดึคืžึดื™ ืœึธืšึฐึ™ ืชึผึทืžึฐืจื•ึผืจึดึ”ื™ื ืฉืึดึฃืชึดื™ ืœึดื‘ึผึตึ”ืšึฐ ืœึทึฝืžึฐืกึดืœึผึธึ–ื” ื“ึผึถึฃืจึถืšึฐ (ื”ืœื›ืชื™) [ื”ึธืœึธึ‘ื›ึฐืชึผึฐ] ืฉืึšื•ึผื‘ึดื™ ื‘ึผึฐืชื•ึผืœึทึฃืช ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืฉืึปึ–ื‘ึดื™ ืึถืœึพืขึธืจึทึฅื™ึดืšึฐ ืึตึฝืœึผึถื”ืƒ

English:

Erect markers, Set up signposts; Keep in mind the highway, The road that you traveled. Return, Maiden Israel! Return to these towns of yours!

Set up markers and remember the road you traveled; return, Maiden Israel, to these your cities. Metzudat David and Radak explain that even as she goes into exile, Israel should mark the way, since that same road will bring her home. Rashi notes that the written text reads ื”ืœื›ืชื™, 'I went', meaning that God accompanied her wherever she went.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฆื™ื‘ื™ ืœืš ืฆื™ื•ื ื™ื. ืกื™ืžื ื™ื ื‘ื“ืจื›ื™ ืื‘ื•ืชื™ืš ื”ื˜ื•ื‘ื™ื: ืชืžืจื•ืจื™ื. ืชืžืจื™ื ืงื˜ื ื™ื ื ื˜ื•ืขื™ื ืœืกื™ืžืŸ ื‘ื“ืจืš ื•ืคืฉื•ื˜ื• ืฉืœ ืžืงืจื ืขืฉื™ ืกื™ืžื ื™ื ืœื“ืขืช ื”ื“ืจืš ืฉื”ืœื›ืช ื‘ื” ืžืืจืฅ ื™ืฉืจืืœ ืœื‘ื‘ืœ ืฉืชื—ื–ื™ืจื™ ื‘ืื•ืชื• ื“ืจืš ื›ืœื•ืžืจ ื›ื™ ื•ื“ืื™ ืชืฉื•ื‘ื™ ืžืฉื: ื“ืจืš ื”ืœื›ืช. ื”ืœื›ืชื™ ื›ืชื™ื‘ ื•ื›ืœ ืžืงื•ื ืฉื”ืœื›ืช ื”ืœื›ืชื™ ืื ื™ ืขืžืš ื•ื™ื•ื ืชืŸ ืชืจื’ื ืฉื™ืžื™ ืœืš ืชืžืจื•ืจื™ื ื”ืชืคืœืœ ื‘ืžืจืจ ื ืคืฉืš (ื•ืžื ื—ื ืคื™ืจืฉ ืชืžืจื•ืจื™ืŸ ืขื ื™ืŸ ืžื•ืขืœ ื•ื›ืŸ ืคื™ืจืฉ ื•ืชืžืจื•ืช ืขืฉืŸ (ื™ื•ืืœ ื’ืณ:ื’ืณ) ืกื"ื):
Set up markers for yourself Signs in the good ways of your ancestors. small palms small palms (ืชึผึฐืžึธืจึดื™ื) planted for a sign on the way. And the simple interpretation of the verse is. Make signs to know the way you traversed from Eretz Israel to Babylon, so that you will return by that road; that is to say that you will surely return from there. the road upon which you went The "kethib" is ื”ึธืœึธื›ึฐืชึผึดื™, "I went," and everywhere that you went I went with you Jonathan, however, renders. place "tamrurim" for yourself: Pray with embittered spirit, deriving ืชึผึทืžึฐืจื•ึผืจึดื™ื from ืžึทืจ bitter. (And Menahem [Machbereth p. 119] explained ืชึผึทืžึฐืจื•ึผืจึดื™ื as an expression of raising up, and so he explained ื•ึฐืชึดืžึฐืจื•ึนืช "raising of smoke" (Joel 3:3). In some editions, this is missing.)

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืขึทื“ึพืžึธืชึทื™ึ™ ืชึผึดืชึฐื—ึทืžึผึธืงึดึ”ื™ืŸ ื”ึทื‘ึผึทึ–ืช ื”ึทืฉืึผึฝื•ึนื‘ึตื‘ึธึ‘ื” ื›ึผึดึฝื™ึพื‘ึธืจึธึจื ื™ึฐื”ึนื•ึธึคื” ื—ึฒื“ึธืฉืึธื”ึ™ ื‘ึผึธืึธึ”ืจึถืฅ ื ึฐืงึตื‘ึธึ–ื” ืชึผึฐืกึฅื•ึนื‘ึตึฝื‘ ื’ึผึธึฝื‘ึถืจืƒย {ืค}

English:

How long will you waver, O rebellious daughter? (For GOD has created something new on earth: A woman courts a man.)

How long will you waver, wayward daughter? God has created something new: a woman shall court a man (ื ืงื‘ื” ืชืกื•ื‘ื‘ ื’ื‘ืจ). Radak explains that normally the man seeks the woman, but Israel will seek her first husband and return to God. Rashi offers a similar reading, and Metzudat David says that Israel, once ruled like a wife, will now rule over the Kasdim.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืชื—ืžืงื™ืŸ. ืชืกืชืจื™ ืžืžื ื™ ืฉืืช ื‘ื•ืฉื” ืœืฉื•ื‘ ืืœื™ ืžืคื ื™ ื“ืจื›ืš ื”ื ื” ื—ื“ืฉื” ื ื‘ืจืืช ื‘ืืจืฅ ืฉื”ื ืงื‘ื” ืชื—ื–ื•ืจ ืื—ืจ ื”ื–ื›ืจ ืœื‘ืงืฉื• ืฉื™ืฉืื ื” ืœืฉื•ืŸ ื•ืืกื•ื‘ื‘ื” ื‘ืขื™ืจ ืื‘ืงืฉื” ื•ื’ื•' (ืฉื™ืจ ื”ืฉื™ืจื™ื ื’ืณ:ื‘ืณ); ื•ืžืฉื•ื ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื“ืจืฉืŸ ืฉืžืขืชื™ ื ืงื‘ื” ืชืกื•ื‘ื‘ ืœื”ื™ื•ืช ื’ื‘ืจ, ืื ื™ ื ืชืชื™ืš ื›ื‘ืช ื”ื ื•ื˜ืœืช ืขื™ืฉื•ืจ ื ื›ืกื™ื ืฉื‘ืขื” ืื•ืžื•ืช ืžืฉื‘ืขื™ื ืกื•ืฃ ืฉืชื˜ืœื™ ื”ื›ืœ ื›ื‘ืŸ ื–ื›ืจ ืฉื”ื•ื ื™ื•ืจืฉ ื”ื›ืœ:
will you hide will you hide from Me, that you are ashamed to return to Me because of your way? Behold, something new has been created on earth, that a woman shall go after a man to seek him that he should marry her. This is an expression of "and I will go around (ื•ึทืึฒืกื•ึนื‘ึฐื‘ึธื”) in the city; I will seek, etc." (Song 3:2). And in the name of Rabbi Judah the Preacher I heard: A woman shall turn around to become a man. I gave you like a daughter, who receives a tenth of the property of her father, seven nations out of seventy. Ultimately, you shall take everything like a son, a male, who inherits everything.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื›ึผึนึฝื”ึพืึธืžึทึžืจ ื™ึฐื”ึนื•ึธึคื” ืฆึฐื‘ึธืื•ึนืชึ™ ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืขึฃื•ึนื“ ื™ึนืืžึฐืจึžื•ึผ ืึถืชึพื”ึทื“ึผึธื‘ึธึฃืจ ื”ึทื–ึผึถึ—ื” ื‘ึผึฐืึถึคืจึถืฅ ื™ึฐื”ื•ึผื“ึธื”ึ™ ื•ึผื‘ึฐืขึธืจึธึ”ื™ื• ื‘ึผึฐืฉืื•ึผื‘ึดึ–ื™ ืึถืชึพืฉืึฐื‘ื•ึผืชึธึ‘ื ื™ึฐื‘ึธืจึถื›ึฐืšึธึง ื™ึฐื”ึนื•ึธึ›ื” ื ึฐื•ึตื”ึพืฆึถึ–ื“ึถืง ื”ึทึฅืจ ื”ึทืงึผึนึฝื“ึถืฉืืƒ

English:

Thus said GOD of Hosts, the God of Israel: They shall again say this in the land of Judah and in its towns, when I restore their fortunes: โ€œ GOD bless you, Abode of righteousness, O holy mountain!โ€

Once more they will say in the land of Yehudah, when God restores their captivity: May the LORD bless you, abode of righteousness, holy mountain. Metzudat David identifies the abode of righteousness as Jerusalem. Radak explains that Yehudah is mentioned because the Temple stood in its portion, and that the blessing means that it will never again be destroyed.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ืขื•ื“ ื™ืืžืจื• ื•ื›ื•ืณ. ืขื•ื“ ื™ื‘ื•ื ื–ืžืŸ ืืฉืจ ื”ื›ืœ ื™ืืžืจื•: ื‘ืฉื•ื‘ื™. ื‘ืขืช ืืฉื™ื‘ ื‘ื ื™ ื”ืฉื‘ื™ ืœืžืงื•ืžื ื™ืืžืจื• ื™ื‘ืจื›ืš ื”ืณ ืืชื” ื ื•ื” ื”ืฆื“ืง ื•ื”ื•ื ื™ืจื•ืฉืœื™ื: ื”ืจ ื”ืงื“ืฉ. ื–ื”ื• ื‘ื™ืช ื”ืžืงื“ืฉ:
when I return โ€“ At the time when I bring back the children of captivity to their place they will say 'May the Lord bless You, dwelling of righteousness' which refers to Jerusalem.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐื™ึธึฅืฉืึฐื‘ื•ึผ ื‘ึธึ›ื”ึผ ื™ึฐื”ื•ึผื“ึธึฅื” ื•ึฐื›ื‡ืœึพืขึธืจึธึ–ื™ื• ื™ึทื—ึฐื“ึผึธึ‘ื• ืึดื›ึผึธืจึดึ•ื™ื ื•ึฐื ึธืกึฐืขึ–ื•ึผ ื‘ึผึทืขึตึฝื“ึถืจืƒ

English:

Judah and all its towns alike shall be inhabited by the farmers and such as move about with the flocks.

Yehudah and all its towns will be inhabited, with farmers and shepherds moving about with their flocks. Metzudat David and Radak explain that the shepherds will travel from place to place seeking pasture without any fear of an enemy. The image of ordinary agricultural life is itself the sign of peace, since such life is impossible under threat of invasion.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื›ึผึดึฅื™ ื”ึดืจึฐื•ึตึ–ื™ืชึดื™ ื ึถึฃืคึถืฉื ืขึฒื™ึตืคึธึ‘ื” ื•ึฐื›ื‡ืœึพื ึถึฅืคึถืฉื ื“ึผึธืึฒื‘ึธึ–ื” ืžึดืœึผึตึฝืืชึดื™ืƒ

English:

For I will give the thirsty abundant drink, and satisfy all who languish.

God will satisfy the weary soul and fill every languishing soul. Radak explains that the soul of Israel was weary and thirsty in exile, and God will refresh it from the springs of salvation, replacing its grief with every good. Metzudat David glosses the verse as filling the faint and grieving with goodness.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ืขึทืœึพื–ึนึ–ืืช ื”ึฑืงึดื™ืฆึนึฃืชึดื™ ื•ึธืึถืจึฐืึถึ‘ื” ื•ึผืฉืึฐื ึธืชึดึ–ื™ ืขึธึฅืจึฐื‘ึธื” ืœึผึดึฝื™ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

At this I awoke and looked about, and my sleep had been pleasant to me.

Upon this I awoke and looked, and my sleep had been sweet to me. Rashi explains that through the prophecies of retribution Yirmiyahu was in deep sleep, but this prophecy woke him. Metzudat David and Radak both note that prophecy often came in a dream; the prophet woke from the vision of consolation in joy, and Radak adds that when he slept again, his sleep was pleasant.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ื–ืืช ื”ืงื™ืฆื•ืชื™. ื›ืš ืืžืจ ื™ืจืžื™ื” ื›ืœ ืžื” ืฉื”ื™ื™ืชื™ ื™ืฉืŸ ื•ื ืจื“ื ื‘ื ื‘ื•ืืช ืคื•ืจืขื ื•ืช ื‘ื ื‘ื•ืื” ื”ื–ืืช ื”ืงื™ืฆื•ืชื™ ืžืชืจื“ืžืชื™: ืขืจื‘ื”. ื ืขืžื”:
Thereupon, I awoke So said Jeremiah, "All this time I was sleeping deeply while perceiving the prophecy of retribution, but with this prophecy I awoke from my deep sleep." was pleasant Heb. ืขึธืจึฐื‘ึธื”.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื”ึดื ึผึตึ›ื” ื™ึธืžึดึฅื™ื ื‘ึผึธืึดึ–ื™ื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐื–ึธืจึทืขึฐืชึผึดึ—ื™ ืึถืชึพื‘ึผึตึคื™ืช ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื•ึฐืึถืชึพื‘ึผึตึฃื™ืช ื™ึฐื”ื•ึผื“ึธึ”ื” ื–ึถึฅืจึทืข ืึธื“ึธึ–ื ื•ึฐื–ึถึฅืจึทืข ื‘ึผึฐื”ึตืžึธึฝื”ืƒ

English:

See, a time is comingโ€”declares GODโ€”when I will sow the House of Israel and the House of Judah with seed of people and seed of cattle;

Days are coming when God will sow the house of Israel and the house of Yehudah with seed of man and seed of beast. Metzudat David explains that like seed which yields more than was sown, they will multiply, with no barrenness among people or animals. Radak cites Targum Yonatan, and Rashi cites a reading that God will sow all of them, the wise and the foolish alike.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื–ืจืข ืื“ื ื•ื–ืจืข ื‘ื”ืžื”. ื”ื˜ื•ื‘ื™ื ื•ื”ืกื›ืœื™ื ืฉื‘ื”ื ืื ื™ ืื–ืจืขื ื›ื•ืœื ืœื”ื™ื•ืช ื–ืจืข ืฉืœื™, ื–ืจืข ืื“ื ื•ื–ืจืข ื‘ื”ืžื” ืชืจื’ื ื™ื•ื ืชืŸ ืืงื™ืžื™ื ื•ืŸ ื›ื‘ื ื™ ืื ืฉื ื•ืืฆืœื—ื™ื ื•ืŸ ื›ื‘ืขื™ืจ' ืฉืื™ืŸ ืขื•ื ื•ืชื™ื” ื ืคืงื“ื™ืŸ ืขืœื™ื”:
seed of man and seed of beasts The good and the foolish of them, I will sow all of them to be My seed. Seed of man and seed of beasts. Jonathan renders. I will set them up (our edition: I will increase them) like people and I will make them succeed like a beast, whose iniquities are not visited upon her.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื•ึฐื”ึธื™ึธึžื” ื›ึผึทืึฒืฉืึถึงืจ ืฉืึธืงึทึฃื“ึฐืชึผึดื™ ืขึฒืœึตื™ื”ึถึ—ื ืœึดื ึฐืชึงื•ึนืฉื ื•ึฐืœึดื ึฐืชึ›ื•ึนืฅ ื•ึฐืœึทื”ึฒืจึนึ–ืก ื•ึผืœึฐื”ึทืึฒื‘ึดึฃื™ื“ ื•ึผืœึฐื”ึธืจึตึ‘ืขึท ื›ึผึตึฃืŸ ืึถืฉืึฐืงึนึงื“ ืขึฒืœึตื™ื”ึถึ›ื ืœึดื‘ึฐื ึฅื•ึนืช ื•ึฐืœึดื ึฐื˜ึนึ–ืขึท ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plantโ€”declares GOD.

Just as God was watchful (ืฉืงื“ืชื™) over them to uproot, tear down and destroy, so He will be watchful to build and plant. The verse echoes Yirmiyahu's commission and his vision of the almond branch (ืฉืงื“) in chapter 1. Metzudat David explains that just as God hastened to bring evil upon them, He will hasten to do them good; Radak glosses the verb as diligence and zeal.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื‘ึผึทื™ึผึธืžึดึฃื™ื ื”ึธื”ึตึ”ื ืœึนืึพื™ึนืืžึฐืจึฃื•ึผ ืขึ”ื•ึนื“ ืึธื‘ึ–ื•ึนืช ืึธึฃื›ึฐืœื•ึผ ื‘ึนึ‘ืกึถืจ ื•ึฐืฉืึดื ึผึตึฅื™ ื‘ึธื ึดึ–ื™ื ืชึผึดืงึฐื”ึถึฝื™ื ึธื”ืƒ

English:

In those days, they shall no longer say, โ€œParents have eaten sour grapes and childrenโ€™s teeth are blunted.โ€

In those days they will no longer say, The fathers ate unripe grapes and the children's teeth are set on edge. Rashi explains the proverb as children suffering for their fathers' sins, and Metzudat David notes its parallel in Yechezkel 18. Radak explains that sins of fathers are visited on children only when they continue their parents' deeds, which will no longer happen.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื•ืกืจ. ืคืจื™ ืฉืœื ื ื’ืžืจ ื•ื”ื•ื ืžืงื”ื” ืืช ื”ืฉื™ื ื™ื: ื•ืฉื ื™ ื‘ื ื™ื ืชืงื”ื™ื ื”. ื”ื‘ื ื™ื ื™ืœืงื• ื‘ืขื•ืŸ ืื‘ื•ืช:
unripe grapes A fruit that is not yet ripe, and it sets the teeth on edge. And the teeth of the children shall be set on edge... The children for the fathers' iniquity.

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื›ึผึดึ›ื™ ืึดืึพืึดึฅื™ืฉื ื‘ึผึทืขึฒื•ึบื ึ–ื•ึน ื™ึธืžึ‘ื•ึผืช ื›ึผื‡ืœึพื”ึธึฝืึธื“ึธึ›ื ื”ึธืึนื›ึตึฅืœ ื”ึทื‘ึผึนึ–ืกึถืจ ืชึผึดืงึฐื”ึถึฅื™ื ึธื” ืฉืึดื ึผึธึฝื™ื•ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

But every one shall die for their own sins: whosoever eats sour grapes, their teeth shall be blunted.

Instead, each person will die for his own sin, and only the one who eats unripe grapes will have his teeth set on edge. Metzudat David explains that in the future the evil inclination will not overpower them so much as to commit grave sins that the children continue, so children will no longer be punished for their parents. Personal responsibility replaces inherited guilt.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื”ึดื ึผึตึ›ื” ื™ึธืžึดึฅื™ื ื‘ึผึธืึดึ–ื™ื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐื›ึธืจึทืชึผึดึ—ื™ ืึถืชึพื‘ึผึตึงื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ›ืœ ื•ึฐืึถืชึพื‘ึผึตึฅื™ืช ื™ึฐื”ื•ึผื“ึธึ–ื” ื‘ึผึฐืจึดึฅื™ืช ื—ึฒื“ึธืฉืึธึฝื”ืƒ

English:

See, a time is comingโ€”declares GODโ€”when I will make a new covenant with the House of Israel and the House of Judah.

Days are coming when God will make a new covenant (ื‘ืจื™ืช ื—ื“ืฉื”) with the house of Israel and the house of Yehudah. Radak explains that its newness is that it will be kept and not broken like the covenant of Sinai -- not a new Torah, but the fulfillment of the old one. Metzudat David says that the nature of the covenant will be new, something not seen before.
โ–ถCommentaries (1)
ืจื“ืดืงRadak
ื”ื ื” ื™ืžื™ื ื‘ืื™ื, ื‘ืจื™ืช ื—ื“ืฉื”. ื—ื“ื•ืฉื” ื”ื•ื ืฉืชื”ื™ื” ืงื™ื™ืžืช ืœื ืชื•ืคืจ ื›ืžื• ืฉื”ื•ืคืจื” ื”ื‘ืจื™ืช ืฉื›ืจืช ื”' ืขื ื‘ื ื™ ื™ืฉืจืืœ ื‘ื”ืจ ืกื™ื ื™ ื‘ื–ื” ื•ืื•ืžืจ ื›ื™ ื”ื ื‘ื™ื ื ื‘ื ืขืœ ืชื•ืจื” ื—ื“ืฉื” ืฉืขืชื™ื“ื” ืœื”ื™ื•ืช ืœื ื›ืชื•ืจื” ื—ื“ืฉื” ืฉื ืชื ื” ื‘ื”ืจ ืกื™ื ื™ ื›ืžื• ืฉืืžืจ ืœื ื›ื‘ืจื™ืช ืืฉืจ ื›ืจืชื™ ืืช ืื‘ื•ืชื ื•ื”ื™ื ื”ืชื•ืจื” ื—ื“ืฉื” ืฉื—ื“ืฉ ืœื”ื ืชืฉื•ื‘ืชื ื”ืจื™ ืืžืจื• ืคื™' ืžื” ื”ื™ื ืœื ื›ื‘ืจื™ืช ืืฉืจ ื›ืจืชื™ ืืช ืื‘ื•ืชื ื•ื”ื ื”ืคืจื• ืืช ื‘ืจื™ืชื™ ื•ื–ืืช ื”ื‘ืจื™ืช ืœื ื™ืคืจื•ื” ื›ื™ ืืชืŸ ืชื•ืจืชื™ ื‘ืœื‘ื ื•ืขืœ ืœื‘ื ืื›ืชื‘ื ื” ืฉืœื ืชืฉื›ื— ืžื”ื ืœืขื•ืœื ื•ื›ืœ ื”ืขื ื™ืŸ ื›ืžื• ืฉืžืคืจืฉ ื•ื”ื•ืœืš ื›ื™ ืœื ืชื”ื™ื” ื—ื“ื•ืฉ ื”ื‘ืจื™ืช ืืœื ืงื™ื•ืžื” ื•ื”ืจื™ ืื•ืžืจ ืžืœืื›ื™ ื—ื•ืชื ื”ื ื‘ื™ืื™ื ื‘ื—ืชื™ืžืช ื“ื‘ืจื™ื• ื–ื›ืจื• ืชื•ืจืช ืžืฉื” ืขื‘ื“ื™ ืืฉืจ ืฆื•ื™ืชื™ ืื•ืชื• ื‘ื—ื•ืจื‘ ืขืœ ื›ืœ ื™ืฉืจืืœ ื—ืงื™ื ื•ืžืฉืคื˜ื™ื ื•ื›ืœ ืื•ืชื” ื”ืคืจืฉื” ืขืชื™ื“ื” ื›ืžื• ืฉื—ืชื ื”ื ื” ืื ื›ื™ ืฉื•ืœื— ืœื›ื ืืช ืืœื™ื”ื• ื”ื ื‘ื™ื ื”ืจื™ ืืชื” ืจื•ืื” ื›ื™ ืœื ืชื”ื™ื” ืœืขื•ืœื ืชื•ืจื” ื—ื“ืฉื” ืืœื ืื•ืชื” ืฉื ืชื ื” ื‘ื”ืจ ืกื™ื ื™ ื›ืžื• ืฉื›ืชื•ื‘ ืืฉืจ ืฆื•ื™ืชื™ ืื•ืชื• ื‘ื—ื•ืจื‘:
Behold days are coming... new covenant. Its newness is that it will be kept, and not broken like the covenant that b'nei Yisrael cut with God at Mount Sinai. Regarding this and it says, for the prophet [Yirmiyahu] prophesies about a 'new Torah' which will in the future come to be. This isn't like a new Torah which was given at Mount Sinai, since it says "not according to the covenant that I made with their ancestors" (Yirmiyahu 31:32). This is the new Torah, that their repentance/returning has renewed for them. And behold it says, the explanation - and how is it "not according to the covenant that I made with their ancestors"? That they "broke my covenant" (ibid.) - and they will not break this covenant, because I will put my Tora in their hearts, "and on their hearts I will write it" (Yirmiyahu 31:33), so that they will never forget it. And the whole matter is as explained when it goes on, that it won't be a newness of the covenant but rather its fulfilment/keeping (ืงื™ื•ืžื”). And behold it says, Malachi sealed the prophets with the seal of his words: "Remember the Tora of Moshe my servant, which I commanded him in แธคorev for all Yisraแพฝel, both statutes and judgments." (Malachi 3:22) - that whole section will be in the future, just like it seals "Behold, I will send you Eliyya, the prophet" (Malachi 3:23) - behold, you see tha there will never be a new Torah, but for the one which was given at Mount Sinai, like it says "which I commanded him in แธคorev" (Malachi 3:22)

ืคืกื•ืง ืœืดื‘ ยท Verse 32

Hebrew:

ืœึนึฃื ื›ึทื‘ึผึฐืจึดึ—ื™ืช ืึฒืฉืึถึคืจ ื›ึผึธืจึทึ™ืชึผึดื™ึ™ ืึถืชึพืึฒื‘ื•ึนืชึธึ”ื ื‘ึผึฐื™ื•ึนืึ™ ื”ึถื—ึฑื–ึดื™ืงึดึฃื™ ื‘ึฐื™ึธื“ึธึ”ื ืœึฐื”ื•ึนืฆึดื™ืึธึ–ื ืžึตืึถึฃืจึถืฅ ืžึดืฆึฐืจึธึ‘ื™ึดื ืึฒืฉืึถืจึพื”ึตึœืžึผึธื” ื”ึตืคึตึฃืจื•ึผ ืึถืชึพื‘ึผึฐืจึดื™ืชึดึ—ื™ ื•ึฐืึธื ึนื›ึดึ›ื™ ื‘ึผึธืขึทึฅืœึฐืชึผึดื™ ื‘ึธึ–ื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

It will not be like the covenant I made with their ancestors, when I took them by the hand to lead them out of the land of Egypt, a covenant that they broke, though I espoused themโ€”declares GOD.

It will not be like the covenant made with their fathers when God took them by the hand out of Egypt, which they broke though He was their master. Metzudat David explains that they broke it but God did not, for He remained their master to save them. Radak explains ื‘ืขืœืชื™ as despite My being their God, and cites his father reading it as loathing.

ืคืกื•ืง ืœืดื’ ยท Verse 33

Hebrew:

ื›ึผึดึฃื™ ื–ึนึฃืืช ื”ึทื‘ึผึฐืจึดึกื™ืช ืึฒืฉืึถึฃืจ ืึถื›ึฐืจึนืชึฉ ืึถืชึพื‘ึผึตึจื™ืช ื™ึดืฉื‚ึฐืจึธืึตึœืœ ืึทื—ึฒืจึตึจื™ ื”ึทื™ึผึธืžึดึคื™ื ื”ึธื”ึตืึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื ึธืชึทึคืชึผึดื™ ืึถืชึพืชึผึฝื•ึนืจึธืชึดื™ึ™ ื‘ึผึฐืงึดืจึฐื‘ึผึธึ”ื ื•ึฐืขึทืœึพืœึดื‘ึผึธึ–ื ืึถื›ึฐืชึผึฐื‘ึถึ‘ื ึผึธื” ื•ึฐื”ึธื™ึดึคื™ืชึดื™ ืœึธื”ึถืึ™ ืœึตึฝืืœึนื”ึดึ”ื™ื ื•ึฐื”ึตึ–ืžึผึธื” ื™ึดึฝื”ึฐื™ื•ึผึพืœึดึฅื™ ืœึฐืขึธึฝืืƒ

English:

But such is the covenant I will make with the House of Israel after these daysโ€”declares GOD: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people.

This is the covenant: God will place His Torah within them and write it on their hearts, and He will be their God and they His people. Metzudat David explains that God will incline their hearts to keep the Torah, so that it will not be forgotten, as though engraved there, and this covenant will never be broken. Radak treats the verse as self-explanatory, noting only the vocalization.

ืคืกื•ืง ืœืดื“ ยท Verse 34

Hebrew:

ื•ึฐืœึนึงื ื™ึฐืœึทืžึผึฐื“ึฃื•ึผ ืขึ—ื•ึนื“ ืึดึฃื™ืฉื ืึถืชึพืจึตืขึตึœื”ื•ึผ ื•ึฐืึดึคื™ืฉื ืึถืชึพืึธื—ึดื™ื•ึ™ ืœึตืืžึนึ”ืจ ื“ึผึฐืขึ–ื•ึผ ืึถืชึพื™ึฐื”ึนื•ึธึ‘ื” ื›ึผึดึฝื™ึพื›ื•ึผืœึผึธืึฉ ื™ึตื“ึฐืขึจื•ึผ ืื•ึนืชึดึœื™ ืœึฐืžึดืงึผึฐื˜ึทื ึผึธึคื ื•ึฐืขึทื“ึพื’ึผึฐื“ื•ึนืœึธืึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื›ึผึดึคื™ ืึถืกึฐืœึทื—ึ™ ืœึทึฝืขึฒื•ึบื ึธึ”ื ื•ึผืœึฐื—ึทื˜ึผึธืืชึธึ–ื ืœึนึฅื ืึถื–ึฐื›ึผึธืจึพืขึฝื•ึนื“ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

No longer will they need to teach one another and say to one another, โ€œHeed GODโ€; for all of them, from the least of them to the greatest, shall heed Meโ€”declares GOD. For I will forgive their iniquities, And remember their sins no more.

No longer will one teach another, Know the LORD, for all will know Him, from least to greatest, because He will forgive their sins. Metzudat David explains that cleansed of sin, all will grasp that the LORD is God. Radak cautions that this does not mean all will be equally wise; knowing God means fearing Him and walking in His ways.

ืคืกื•ืง ืœืดื” ยท Verse 35

Hebrew:

ื›ึผึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ื ึนืชึตึฅืŸ ืฉืึถึ™ืžึถืฉืึ™ ืœึฐืึฃื•ึนืจ ื™ื•ึนืžึธึ”ื ื—ึปืงึผึนึ›ืช ื™ึธืจึตึฅื—ึท ื•ึฐื›ื•ึนื›ึธื‘ึดึ–ื™ื ืœึฐืึฃื•ึนืจ ืœึธึ‘ื™ึฐืœึธื” ืจึนื’ึทึคืข ื”ึทื™ึผึธืึ™ ื•ึทื™ึผึถื”ึฑืžึฃื•ึผ ื’ึทืœึผึธึ”ื™ื• ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืฉืึฐืžึฝื•ึนืƒ

English:

Thus said GOD, Who established the sun for light by day, The laws of moon and stars for light by night, Who stirs up the sea into roaring waves, Whose name is GOD of Hosts:

God, who gives the sun to light the day and the ordinances of moon and stars for the night, who stirs the sea and its waves roar, LORD of hosts is His name. Metzudat David and Radak explain stirring the sea as splitting it for Israel at the Exodus, though its waves roared; Rashi reads ืจื•ื’ืข as breaking and churning the sea into wrinkled waves. Radak adds that these fixed laws are cited because, like Israel, they never change.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืื•ืจ. ืื™ืืงืœืืจื–ื™"ืจ ื‘ืœืขื–, ื•ื›ืŸ ืช"ื™ ืœืื ื”ืจื: ืจื•ื’ืข ื”ื™ื. ืžื ื™ื“ื• ื•ืžืจืชื™ื—ื• ื•ื ืขืฉื” ืงืžื˜ื™ื ืงืžื˜ื™ื ื›ืžื• ืขื•ืจื™ ืจื’ืข (ืื™ื•ื‘ ื–):
to illuminate (esclarzir in Prov. or eclaircir in O.F., eclairer in Modern French), to brighten, and so did Jonathan render: ืœึฐืึทื ึฐื”ึธืจึธื, to illuminate. Who stirs up the sea He breaks the sea, moves it and "boils" it, and it becomes wrinkles. Cf. "my skin became wrinkled (ืจึธื’ึทืข)" (Job 7:5).

ืคืกื•ืง ืœืดื• ยท Verse 36

Hebrew:

ืึดืึพื™ึธืžึปึœืฉืื•ึผ ื”ึทื—ึปืงึผึดึฅื™ื ื”ึธืึตึ›ืœึผึถื” ืžึดืœึผึฐืคึธื ึทึ–ื™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื’ึผึทืึฉ ื–ึถึจืจึทืข ื™ึดืฉื‚ึฐืจึธืึตึœืœ ื™ึดืฉืึฐื‘ึผึฐืชึ—ื•ึผ ืžึดื”ึฐื™ึฅื•ึนืช ื’ึผึ›ื•ึนื™ ืœึฐืคึธื ึทึ–ื™ ื›ึผื‡ืœึพื”ึทื™ึผึธืžึดึฝื™ืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

If these laws should ever be annulled by Me โ€”declares GODโ€” Only then would the offspring of Israel cease To be a nation before Me for all time.

If these ordinances depart from before God, only then will the seed of Israel cease to be a nation before Him. Metzudat David explains that just as these laws never fail, Israel will never cease. Radak observes that God compared Israel to the heavenly bodies, not the splitting of the sea, which was temporary; the sea shows instead that He can change nature and give them a new heart.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืžื•ืฉื•. ื›ืžื• ืœื ื™ืžื™ืฉ:
depart "He would not move away (ื™ึธืžึดื™ืฉ)" (Exod. 13:22).

ืคืกื•ืง ืœืดื– ยท Verse 37

Hebrew:

ื›ึผึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืึดืึพื™ึดืžึผึทึคื“ึผื•ึผ ืฉืึธืžึทึ™ื™ึดืึ™ ืžึดืœึฐืžึทึ”ืขึฐืœึธื” ื•ึฐื™ึตื—ึธืงึฐืจึฅื•ึผ ืžื•ึนืกึฐื“ึตื™ึพืึถึ–ืจึถืฅ ืœึฐืžึธึ‘ื˜ึผึธื” ื’ึผึทืึพืึฒื ึดึžื™ ืึถืžึฐืึทึจืก ื‘ึผึฐื›ื‡ืœึพื–ึถึงืจึทืข ื™ึดืฉื‚ึฐืจึธืึตึ›ืœ ืขึทึฝืœึพื›ึผื‡ืœึพืึฒืฉืึถึฅืจ ืขึธืฉื‚ึ–ื•ึผ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Thus said GOD: If the heavens above could be measured, and the foundations of the earth below could be fathomed, only then would I reject all the offspring of Israel for all that they have doneโ€”declares GOD.

If the heavens above could be measured and the foundations of the earth searched out, only then would God reject Israel for all they have done. Rashi and Metzudat David explain that just as the heavens cannot be measured, so Israel will never be rejected for its sins. Radak links this to the promise of forgiveness a few verses earlier.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ื™ืžื“ื• ืฉืžื™ื. ื›ืžื” ื’ื•ื‘ื”ื: ื’ื ืื ื™ ืืžืืก. ื‘ื™ืฉืจืืœ ื›ืœื•ืžืจ ื›ืฉื ืฉื”ื ืœื ื™ืžื“ื• ื•ืœื ื™ื—ืงืจื• ื›ืš ื™ืฉืจืืœ ืœื ื™ืžืืกื• ื‘ื›ืœ ืืฉืจ ื—ื˜ืื•:
If the heavens... will be measured How much is their altitude. I too will reject...Israel That is to say that just as they can neither be measured nor fathomed so will Israel not be rejected because of all that they sinned.

ืคืกื•ืง ืœืดื— ยท Verse 38

Hebrew:

ื”ึดื ึผึตึ›ื” ื™ึธืžึดึฅื™ื [ื‘ึผึธืึดึ–ื™ื] ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐื ึดื‘ึฐื ึฐืชึธึคื” ื”ึธืขึดื™ืจึ™ ืœึทื™ื”ึนื•ึธึ”ื” ืžึดืžึผึดื’ึฐื“ึผึทึฅืœ ื—ึฒื ึทื ึฐืึตึ–ืœ ืฉืึทึฅืขึทืจ ื”ึทืคึผึดื ึผึธึฝื”ืƒ

English:

See, a time is comingโ€”declares GODโ€”when the city shall be rebuilt for GOD from the Tower of Hananel to the Corner Gate;

Days are coming when the city will be rebuilt for the LORD from the Tower of Chananel to the Corner Gate. Metzudat David explains that Jerusalem will be enlarged beyond its former bounds, from north to south, and holy to the LORD. Radak adds that it will belong to God forever and never again be destroyed, comparing the boundaries given in Zecharyah.

ืคืกื•ืง ืœืดื˜ ยท Verse 39

Hebrew:

ื•ึฐื™ึธืฆึธึจื ืขึœื•ึนื“ (ืงื•ื”) [ืงึธึคื•] ื”ึทืžึผึดื“ึผึธื”ึ™ ื ึถื’ึฐื“ึผึ”ื•ึน ืขึทึ–ืœ ื’ึผึดื‘ึฐืขึทึฃืช ื’ึผึธืจึตึ‘ื‘ ื•ึฐื ึธืกึทึ–ื‘ ื’ึผึนืขึธึฝืชึธื”ืƒ

English:

and the measuring line shall go straight out to the Gareb Hill, and then turn toward Goah.

The measuring line will go out straight to the hill of Garev and turn toward Goah. Metzudat David explains that after the width, the line will measure the length of the expanded city. Radak notes that Garev and Goah were places known in or near Jerusalem in that time, and comments on the written and read forms of the word for line.

ืคืกื•ืง ืžืณ ยท Verse 40

Hebrew:

ื•ึฐื›ื‡ืœึพื”ึธืขึตึฃืžึถืง ื”ึทืคึผึฐื’ึธืจึดึฃื™ืโ€‰ื€โ€‰ื•ึฐื”ึทื“ึผึถึกืฉืึถืŸ ื•ึฐื›ื‡ึฝืœึพ[ื”ึทืฉืึผึฐื“ึตืžื•ึนืชึฉ] (ื”ืฉืจืžื•ืช) ืขึทื“ึพื ึทึจื—ึทืœ ืงึดื“ึฐืจึœื•ึนืŸ ืขึทื“ึพืคึผึดื ึผึทึจืช ืฉืึทึคืขึทืจ ื”ึทืกึผื•ึผืกึดื™ืึ™ ืžึดื–ึฐืจึธึ”ื—ึธื” ืงึนึ–ื“ึถืฉื ืœึทื™ื”ึนื•ึธึ‘ื” ืœึนืึพื™ึดื ึผึธืชึตึงืฉื ื•ึฐึฝืœึนืึพื™ึตื”ึธืจึตึ›ืก ืขึ–ื•ึนื“ ืœึฐืขื•ึนืœึธึฝืืƒย {ืค}

English:

And the entire Valley of the Corpses and Ashes, and all the fields as far as the Wadi Kidron, and the corner of the Horse Gate on the east, shall be holy to GOD. They shall never again be uprooted or overthrown.

The whole valley of corpses and ashes, and the fields to the Kidron, to the Horse Gate on the east, will be holy to the LORD, never again uprooted. Rashi and Metzudat David identify the valley as where Sancheriv's army fell. Rashi notes that this was not fulfilled in the Second Temple period and refers to the final redemption. Radak suggests part of the addition may belong to the Temple.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืขืžืง ื”ืคื’ืจื™ื. ืขืžืง ืฉื ืคืœื• ืฉื ืคื’ืจื™ ืžื—ื ื” ืกื ื—ืจื™ื‘: ื•ื”ื“ืฉืŸ. ืžืงื•ื ืฉืคืš ื”ื“ืฉืŸ ืฉื”ื™ื” ื—ื•ืฅ ืœื™ืจื•ืฉืœื™ื ื™ื•ืกื™ืคื• ืขืœ ื”ืขื™ืจ ื•ื™ื›ื ื™ืกื• ื›ืœ ื–ื” ืœืชื•ืš ื—ื•ืžื•ืชื™ื” ื•ื ื‘ื•ืื” ื–ื• ืขืชื™ื“ื” ืœื‘ื: ื”ืฉื“ืžื•ืช. ืงื ืคื ื™"ื ื‘ืœืขื–:
valley of the dead bodies The valley where the bodies of the camp of Sennacherib fell. and the ash The place where the ashes are poured out, which was outside Jerusalem, they will add to the city and include all this within its walls. Now this prophecy relates to the future, to the final redemption, since it did not take place in the time of the Second Temple. the fields (Kanpanjje in O.F.) (campagne in Modern French, open country.

โ† Jeremiah 30 | Jeremiah 32 โ†’

Back to Jeremiah | Back to Nach Yomi