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Jeremiah 5

ื™ืจืžื™ื”ื• ืคืจืง ื”ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 5 of 52 | Day: 218 of 742

Date: September 17, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 5 opens with one of the most searing images in all of Neviโ€™im: a command to rove the streets of Yerushalayim, to look and know and search her squares, im timtzeโ€™u ish im yesh oseh mishpat mevakesh emunah vโ€™eslach lah - if you can find a single man doing justice, seeking faithfulness, I will pardon her. The allusion is unmistakable. Avraham had bargained with the Ribbono shel Olam over Sedom, descending from fifty righteous men to ten, and the negotiation stopped there because below ten there is no tzibbur, no communal merit that can shelter a city. Here the number has been driven all the way down to one, a single individual whose integrity would suffice to buy an entire capital its reprieve - and even that one is not found. Radak, sensitive to the difficulty that Tehillim speaks of chasidecha, Your pious ones, being slain in Yerushalayim, cites his fatherโ€™s resolution: the pious were indeed there, but hidden away in their houses, unable to show themselves in the streets and squares for fear of the wicked. That reading is more devastating than the plain sense, not less. Righteousness had not been eradicated; it had simply been driven indoors, and a society in which decency must hide is one whose public square is already lost. Radak also records the view of Chazal that those killed by the enemy earned atonement through their deaths, and are therefore called Godโ€™s servants even though in life they were liable.

The chapter then diagnoses the disease with terrible precision. Verse 2 catches the deepest corruption of all: vโ€™im chai Hashem yomeru lachen lasheker yishaveโ€™u - even when they invoke the divine name in an oath, that very oath is a lie. As Radak puts it, they swear by My name precisely in order to appear as those who fear My name, and I am the One who knows. Religion has not been abandoned; it has been repurposed as camouflage. Verse 3 gives the prophetโ€™s protest to Heaven - You struck them and they felt no pain, You brought them near destruction and they refused correction, they hardened their faces harder than rock - and Rashi notes pointedly that they did not become sick from the blow, meaning they never let the blow reach the heart at all. Then comes what may be the most human moment in the chapter, Yirmiyahuโ€™s own attempted defense of his people in verses 4 and 5. These are only the poor, he reasons; nual, they have acted foolishly, because they simply do not know the way of Hashem. Radak fills in the sociology: the common people are vinedressers and farmhands, occupied all day with working the ground, with no leisure for Torah and mussar. So the prophet resolves, elchah li el hagedolim - let me go to the great ones, for surely they know the way of Hashem. The wealthy have time to learn. And there the defense collapses: ach hemah yachdav shavru ol nitku moserot, they together had broken the yoke and snapped the bonds. Rashiโ€™s comment is stark - I did not succeed. Ignorance was never the problem. Knowledge without submission is worse than ignorance, because it is a choice.

At the heart of the chapter stands its great theological argument, and it is an argument from nature. Haโ€™oti lo tiraโ€™u, Will you not fear Me, asher samti chol gevul layam chok olam vโ€™lo yaโ€™avrenhu - who set the sand as a boundary for the sea, an everlasting decree it cannot pass; though its waves toss they cannot prevail, though they roar they cannot cross it. Rashi frames the logic exactly: the sea has no fear of punishment and no hope of reward, and still it does not cross the line I drew around it. Radak develops this at length into a proof of hashgachah, divine providence, and explains why this sign rather than the splitting of the Yam Suf or the Yarden: miracles happened once, in one generation, and a stubborn heart can always deny what it did not witness. But the sand holds back the sea every single day, in front of everyoneโ€™s eyes and ears - they see the waves come to the edge and stop, they hear the roar of water that by its own nature ought to flood the world, and it does not. This is a chok olam that no one can deny. And the contrast is the indictment: water obeys a limit it cannot even comprehend, while this people, given a lev to understand, has a lev sorer umoreh, a stubborn and rebellious heart, and turns aside and goes its way. The same argument continues in verse 24 - they never said in their hearts, let us fear Hashem our God, hanoten geshem yoreh umalkosh bโ€™ito, who gives the early and late rains in their season, shevuโ€™ot chukot katzir yishmor lanu. Rashi reads those weeks as the seven weeks of the Omer with their two harvest ordinances, the Omer and the shtei halechem, while Metzudat David and Radak stress the daily miracle nobody notices: rain withheld precisely during the harvest weeks so the crop is not ruined. Providence is most invisible exactly where it is most reliable.

The moral consequences are laid out with the imagery of appetite. The people are susim meyuzanim, well-fed stallions neighing each after his neighborโ€™s wife - Radakโ€™s picture is of horses given a heavy ration at night, sated and exultant at dawn, and the metaphor is that satiety itself produced the corruption, vaโ€™asbia otam vayinโ€™afu, I filled them and they committed adultery, which Radak links to vayishman Yeshurun vayivโ€™at. The same fat runs through the second half of the chapter: shamnu ashtu, they have grown fat and sleek, their houses keโ€™kluv malei of, like a fattening coop crammed with birds, except that what fills these houses is mirmah, fraud. And the verse that follows names the true crime: din lo danu din yatom, they would not judge the case of the orphan, and the plea of the needy they did not adjudicate. Verse 26 has them lying in ambush like fowlers, ki nimtzeโ€™u bโ€™ami reshaโ€™im - among My people, says the prophet, which is the sharpest word in the sentence. Prosperity in this chapter is never innocent; al ken gadlu vayaโ€™ashiru, that is precisely why they grew great and rich. Against this stands the distant nation, goy meโ€™olam, ancient and enduring, whose language you will not know and whose speech you will not understand - a phrase drawn straight from the tochachah in Devarim - whose quiver is like an open grave, and who will eat the harvest and the flocks and the vines and the sons and the daughters. Radakโ€™s comment there is almost unbearable: the children are named because their slaughter before their parentsโ€™ eyes is itself the punishment of the parents.

Yet twice, at the center and at the edge of the devastation, comes the clause that governs everything: vโ€™chalah al taโ€™asu in verse 10 and gam bayamim hahemah lo eโ€™eseh itchem kalah in verse 18. Destroy her rows, strip her branches, but do not make a full end. Metzudat David explains it plainly - ravage the people but do not annihilate them all; Radak adds that Hashem will place it in the heart of the enemy himself to leave a remnant. The destruction is real and it is total in every ordinary sense, but a limit is drawn around it exactly as a limit was drawn around the sea, and the enemy who does not know he is bound by it will nonetheless not cross it. This lo aโ€™aseh kalah is the hinge of Sefer Yirmiyahu and arguably of Jewish history - the same guarantee that lets the same prophet who watches the Beit HaMikdash burn also buy a field in Anatot and promise that houses and fields and vineyards will again be bought in this land. The chapter closes on its most quoted and most terrifying note: haneviโ€™im nibโ€™u vasheker vโ€™hakohanim yirdu al yedeihem vโ€™ami ahavu chen - the prophets prophesy falsely, the priests rule by their authority, and My people love it that way. Metzudat David reads these as the prophets and priests of the Baโ€™al, the false prophets installing the false priests in power; Radak, following the sense of rodeh hadvash, hears in yirdu the taking of bribes to twist judgment, sweet as honey drawn from the comb. Either way the last three words of the diagnosis are the ones that condemn: vโ€™ami ahavu chen. The people were not deceived against their will. They loved it so. And to that the prophet has only a question, umah taโ€™asu lโ€™acharitah - what will you do at the end of it? He does not answer. The question is left standing, addressed to every generation that finds the comfortable lie preferable to the true word.

ืคืจืง ื”ืณ ยท Chapter 5

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืฉืื•ึนื˜ึฐื˜ึžื•ึผ ื‘ึผึฐื—ื•ึผืฆึฃื•ึนืช ื™ึฐืจื•ึผืฉืึธืœึทึ—อึดื ื•ึผืจึฐืื•ึผึพื ึธึคื ื•ึผื“ึฐืขื•ึผึ™ ื•ึผื‘ึทืงึฐืฉืึฃื•ึผ ื‘ึดืจึฐื—ื•ึนื‘ื•ึนืชึถึ”ื™ื”ึธ ืึดืึพืชึผึดืžึฐืฆึฐืึฃื•ึผ ืึดึ”ื™ืฉื ืึดืึพื™ึตึ›ืฉื ืขึนืฉื‚ึถึฅื” ืžึดืฉืึฐืคึผึธึ–ื˜ ืžึฐื‘ึทืงึผึตึฃืฉื ืึฑืžื•ึผื ึธึ‘ื” ื•ึฐืึถืกึฐืœึทึ–ื— ืœึธึฝื”ึผืƒ

English:

Roam the streets of Jerusalem, Search its squares, Look about and take note: You will not find anyone engaged; There is no one who acts justly, Who seeks integrityโ€” That I should pardon her.

The chapter opens with a startling challenge: search the streets and squares of Yerushalayim for even one man doing justice and seeking faithfulness, and the city will be pardoned - an unmistakable echo of Avraham's plea for Sedom, but with the number driven down from ten to one. Metzudat David stresses that a single such individual would earn forgiveness for the entire city; Radak, troubled that Tehillim speaks of pious ones in Yerushalayim, cites his father that the righteous were hiding in their houses, unable to appear in the public squares for fear of the wicked.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐืึดึฅื ื—ึทื™ึพื™ึฐื”ึนื•ึธึ–ื” ื™ึนืืžึตึ‘ืจื•ึผ ืœึธื›ึตึฅืŸ ืœึทืฉืึผึถึ–ืงึถืจ ื™ึดืฉืึผึธื‘ึตึฝืขื•ึผืƒ

English:

Even when they say, โ€œAs GOD lives,โ€ They are sure to be swearing falsely.

Even the oath 'chai Hashem' has been corrupted: when they invoke the divine name they are swearing falsely. Radak sharpens the point - they normally swear by other gods, and when they do swear by God's name it is to present themselves as God-fearing while lying, and He is the One who knows.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื™ึฐื”ึนื•ึธึ—ื” ืขึตื™ื ึถึ˜ื™ืšึธึฎ ื”ึฒืœึฃื•ึนื ืœึถืึฑืžื•ึผื ึธื”ึ’ ื”ึดื›ึผึดึคื™ืชึธื” ืึนืชึธืึ™ ื•ึฐึฝืœึนืึพื—ึธึ”ืœื•ึผ ื›ึผึดืœึผึดื™ืชึธึ•ื ืžึตืึฒื ึ–ื•ึผ ืงึทึฃื—ึทืช ืžื•ึผืกึธึ‘ืจ ื—ึดื–ึผึฐืงึคื•ึผ ืคึฐื ึตื™ื”ึถืึ™ ืžึดืกึผึถึ”ืœึทืข ืžึตืึฒื ึ–ื•ึผ ืœึธืฉืึฝื•ึผื‘ืƒ

English:

O ETERNAL One, Your eyes look for integrity. You have struck them, but they sensed no pain; You have consumed them, but they would accept no discipline. They made their faces harder than rock, They refused to turn back.

The prophet turns to Hashem in protest: Your providence is directed toward faithfulness, yet You struck them and they felt nothing, brought them to the edge of ruin and they refused correction, hardening their faces harder than rock. Rashi explains that they did not become sick from the blow, meaning they never let it reach their hearts to turn from their evil; Metzudat David reads the opening as the prophet's argument that God's oversight is aimed at something lasting, not at futility.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”' ืขื™ื ื™ืš. ื”ืœื ื”ื ื‘ืขืœื™ ืืžื•ื ื” ืœื”ื˜ื™ื‘ ื•ืœืžื” ื‘ื’ื“ื• ืืœื” ื‘ืš ื•ืื™ืŸ ืžื‘ืงืฉื™ืŸ ืืžื•ื ื”: ื”ื›ื™ืชื” ืื•ืชื. ื•ืœื ื ืขืฉื• ื—ื•ืœื™ื ืขืœ ื”ืžื›ื” ืœืฉื•ื ืขืœ ืœื‘ื ืœืฉื•ื‘ ืžืจืขืชื: ืงื—ืช. ื›ืžื• ืœืงื—ืช:
O Lord, Your eyes are they not on people with faith, to do good to them? Now why have these betrayed You, and they do not seek faith? You smote them and they did not become ill because of the blow to lay it to their heart to repent of their evil. to receive Heb. ืงื—ืช, equivalent to (ืœืงื—ืช), to receive.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทืึฒื ึดึฃื™ ืึธืžึทึ”ืจึฐืชึผึดื™ ืึทืšึฐึพื“ึผึทืœึผึดึ–ื™ื ื”ึตึ‘ื ื ื•ึนืึฒืœึ•ื•ึผ ื›ึผึดึฃื™ ืœึนึคื ื™ึธึฝื“ึฐืขื•ึผึ™ ื“ึผึถึฃืจึถืšึฐ ื™ึฐื”ึนื•ึธึ”ื” ืžึดืฉืึฐืคึผึทึ–ื˜ ืึฑืœึนื”ึตื™ื”ึถึฝืืƒ

English:

Then I thought: These are just poor folk; They act foolishly; For they do not know the way of GOD, The rules of their God.

Yirmiyahu offers his people a defense: these are only the poor, and they have acted foolishly - noalu, from evil, meaning they have become fools, as Rashi notes following the Targum's itpashu. Radak fills in the picture: the common people are vinedressers and laborers whose whole day is spent working the soil, with no time for mussar, Torah or wisdom, so they simply do not know the way of Hashem.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื ื™ ืืžืจืชื™. ื”ื ื‘ื™ื ืื•ืžืจ ื›ืš ืืš ื“ืœื™ื ื”ื ืžื—ื›ืž' ืืœื• ืฉืื ื™ ืžื“ื‘ืจ ืขืžื”ื: ื ื•ืืœื•. ืœืฉื•ืŸ ืื•ื™ืœ ื›ืชืจื’ื•ืžื• ืื™ื˜ืคืฉื•:
And I said The prophet says so, "They are but impoverished of wisdom," these with whom I speak. they have become foolish Heb. ื ื•ืืœื•, an expression of ืื•ื™ืœ, a fool, as the Targum renders: ืื˜ืคืฉื•.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืึตึฝืœึฐื›ึธื”ึพืœึผึดึคื™ ืึถืœึพื”ึทื’ึผึฐื“ึนืœึดื™ืึ™ ื•ึทืึฒื“ึทื‘ึผึฐืจึธึฃื” ืื•ึนืชึธึ”ื ื›ึผึดึฃื™ ื”ึตึ—ืžึผึธื” ื™ึธึฝื“ึฐืขื•ึผึ™ ื“ึผึถึฃืจึถืšึฐ ื™ึฐื”ึนื•ึธึ”ื” ืžึดืฉืึฐืคึผึทึ–ื˜ ืึฑืœึนื”ึตื™ื”ึถึ‘ื ืึทึฃืšึฐ ื”ึตึคืžึผึธื” ื™ึทื—ึฐื“ึผึธื•ึ™ ืฉืึธึฃื‘ึฐืจื•ึผ ืขึนึ”ืœ ื ึดืชึผึฐืงึ–ื•ึผ ืžื•ึนืกึตืจึฝื•ึนืชืƒ

English:

So I will go to the wealthy And speak with them: Surely they know the way of GOD, The rules of their God. But they as well had broken the yoke, Had snapped the bonds.

The prophet's defense continues - let me go to the great ones, who have the leisure to learn and surely know the way of Hashem - and then collapses, for they too had broken the yoke and snapped the bonds. Rashi's comment is stark: they will listen, but I did not succeed, and they together threw off the yoke of the Holy One; Radak adds that they broke the yoke of Torah even though they knew it, which is the whole indictment of the chapter.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืœื›ื” ืœื™ ืืœ ื”ื’ื“ื•ืœื™ื. ื”ื ื™ืฉืžืขื• ืืš ืœื ื”ื•ืขืœืชื™ ื•ื’ื ื”ืžื” ื™ื—ื“ื• ืฉื‘ืจื• ืขื•ืœื• ืฉืœ ื”ืงื‘"ื” ืžืขืœื™ื”ื:
I will go to the great ones They will hearken. But I did not avail, and they too together broke the yoke of the Holy One, blessed be He, off them.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืขึทืœึพื›ึผึตืŸึฉ ื”ึดื›ึผึธึจื ืึทืจึฐื™ึตึœื” ืžึดื™ึผึทึ—ืขึทืจ ื–ึฐืึตึคื‘ ืขึฒืจึธื‘ื•ึนืชึ™ ื™ึฐืฉืื‡ื“ึฐื“ึตึ”ื ื ึธืžึตึคืจ ืฉืึนืงึตื“ึ™ ืขึทืœึพืขึธึฃืจึตื™ื”ึถึ”ื ื›ึผื‡ืœึพื”ึทื™ึผื•ึนืฆึตึฅื ืžึตื”ึตึ–ื ึผึธื” ื™ึดื˜ึผึธืจึตึ‘ืฃ ื›ึผึดึคื™ ืจึทื‘ึผื•ึผึ™ ืคึผึดืฉืึฐืขึตื™ื”ึถึ”ื ืขึธืฆึฐืžึ–ื•ึผ ืžึฐืฉืึปื‘ื•ึนืชึตื™ื”ึถึฝืืƒ

English:

Therefore, The lion of the forest strikes them down, The wolf of the desert ravages them. A leopard lies in wait by their towns; Whoever leaves them will be torn in pieces. For their transgressions are many, Their rebellious acts unnumbered.

Because the yoke was thrown off, a lion from the forest, a wolf of the plains, and a leopard watching over their cities are set against them, so that whoever goes out is torn apart. Rashi reads the beasts as successive kingdoms, and Radak as a picture of the enemy army - the lion the king, the wolf the troops, the leopard the officers - with the wolf specifically the one that ventures out at dusk because it lacks the lion's boldness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืจื™ื”. ืžืœื›ื•ืช ื‘ื‘ืœ: ื–ืื‘. ืžืœื›ื•ืช ืžื“ื™: ื ืžืจ. ืžืœื›ื•ืช ืืฉื•ืจ: ื™ื˜ืจืฃ. ื‘ืื“ื•ื: ื–ืื‘ ืขืจื‘ื•ืช. ืœืฉื•ืŸ ืขืจื‘ื” ื•ืฉื•ื—ื” ื–ืื‘ ื”ืžื“ื‘ืจ: ืฉื•ืงื“. ืžืžื”ืจ ื•ืžื ื—ื ื—ื‘ืจื• ืขื ืœ' ืฉืžื™ืจื” ื›ืžื• ืœืฉืงื•ื“ ืขืœ ื“ืœืชื•ืชื™ (ืžืฉืœื™ ื—ืณ:ืœืดื“) ื™"ืช ืœืฉื•ืŸ ืืจื™ื‘ื”:
a lion The kingdom of Babylon. a wolf The kingdom of Media. a leopard The kingdom of Greece. shall be torn to pieces by Edom. a wolf of the deserts Heb. ืขืจื‘ื•ืช, an expression of (supra 2:6) ืขืจื‘ื” ื•ืฉื•ื—ื” "plains and pits," a wolf of the desert. hastens Heb. ืฉืงื“. Menahem (p. 180) associates it with an expression of watching. Comp. (Prov. 8:34) "To watch (ืœืฉืงื•ื“) My doors daily." And Jonathan rendered it as an expression of lying in wait.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืึตึคื™ ืœึธื–ึนืืชึ™ (ืืกืœื•ื—) [ืึถึฝืกึฐืœึทึฝื—ึพ] ืœึธึ”ืšึฐ ื‘ึผึธื ึทึฃื™ึดืšึฐ ืขึฒื–ึธื‘ึ”ื•ึผื ึดื™ ื•ึทื™ึผึดืฉืึผึธื‘ึฐืขึ–ื•ึผ ื‘ึผึฐืœึนึฃื ืึฑืœึนื”ึดึ‘ื™ื ื•ึธืึทืฉื‚ึฐื‘ึผึดึคืขึท ืื•ึนืชึธืึ™ ื•ึทื™ึผึดื ึฐืึธึ”ืคื•ึผ ื•ึผื‘ึตึฅื™ืช ื–ื•ึนื ึธึ–ื” ื™ึดืชึฐื’ึผื•ึนื“ึธึฝื“ื•ึผืƒ

English:

Why should I forgive you? Your children have forsaken Me And sworn by no-gods. When I fed them their fill, They committed adultery And went trooping to the prostituteโ€™s house.

God asks how forgiveness could possibly be justified: your children abandoned Me and swore by non-gods, and when I sated them they committed adultery and thronged to the harlot's house. Radak connects va'asbia otam vayin'afu to vayishman Yeshurun vayiv'at - it was satiety itself that produced the rebellion - while Rashi and Radak both read yitgodadu as gathering in troops, and Metzudat David notes the shamelessness of going together, none embarrassed before the other.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ ืœื–ืืช. ืืกืœื— ืœืš ื‘ืชืžื™ื” ืฉืžื ืœื–ืืช ืืกืœื— ืœืš ื•ืžื ื—ื ืคื™ืจืฉ ืื™ ื›ืžื• ืื™ืŸ ืืฉืจ ื‘ื ื™ืš ืขื–ื‘ื•ื ื™ ื•ืืฉื‘ื™ืข ืื•ืชื ื›ืœ ื˜ื•ื‘: ื™ืชื’ื•ื“ื“ื•. ื™ืชืงื‘ืฆื• ื’ื“ื•ื“ื™ื:
Shall I forgive you for this? This is the rhetorical question, Shall I forgive you for this? And Menahem (p. 22) explains ืื™ like ืื™ืŸ, not. For this I will not forgive you, because your children have forsaken Me, when I sated them with all good. they banded together They gather in troops.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืกื•ึผืกึดึฅื™ื ืžึฐื™ึปื–ึผึธื ึดึ–ื™ื ืžึทืฉืึฐื›ึผึดึฃื™ื ื”ึธื™ึ‘ื•ึผ ืึดึ›ื™ืฉื ืึถืœึพืึตึฅืฉืึถืช ืจึตืขึตึ–ื”ื•ึผ ื™ึดืฆึฐื”ึธึฝืœื•ึผืƒ

English:

They were well-fed, lusty stallions, Each neighing at anotherโ€™s wife.

The image is brutal: they were well-fed stallions, each neighing after his neighbor's wife. Radak and Metzudat David both describe horses given a heavy ration at night who go out sated and exultant at dawn, and read the metaphor exactly - these men spend the night with their neighbors' wives and emerge in the morning boasting of their evil.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืกื•ืกื™ื ืžื™ื•ื–ื ื™ื ืžืฉื›ื™ื ื”ื™ื•. ื‘ื›ืœ ื‘ืงืจ ื”ื™ื• ืžืฉื›ื™ื ืœืื•ืจ ื‘ืงืจ ื‘ื”ืฉื›ืžื”: ื™ืฆื”ืœื•. ืœ' ื–ื” ื ื•ืคืœ ืขืœ ื”ืกื•ืกื™ื ืžืงื•ืœ ืžืฆื”ืœื•ืช ืื‘ื™ืจื™ื• (ืœืงืžืŸ ื—) ืœืฉื•ืŸ ืฆื”ืœื” ืื ื•ื•ื™ื™ืฉืžื™ื "ื˜ ื‘ืœืขื–:
Like armed stallions they would arise early Like these stallions who are armed with erect membra, every morning they would arise at daybreak. they would neigh Heb. ื™ืฆื”ืœื•. This too is an expression appropriate for horses. Comp. (8:16) "From the sound of the neighing (ืžืฆื”ืœื•ืช) of his steeds," an expression of shouting (esjodement in O.F.).

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื”ึทืขึทืœึพืึตึฅืœึผึถื” ืœึฝื•ึนืึพืึถืคึฐืงึนึ–ื“ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืึดืึ™ ื‘ึผึฐื’ึฃื•ึนื™ ืึฒืฉืึถืจึพื›ึผึธื–ึถึ”ื” ืœึนึฅื ืชึดืชึฐื ึทืงึผึตึ–ื ื ึทืคึฐืฉืึดึฝื™ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Shall I not punish such deeds? โ€”says GODโ€” Shall I not bring retribution On a nation such as this?

The first of the chapter's two identical refrains: shall I not punish for these things, shall My soul not take vengeance on a nation such as this. Radak reads it as a rhetorical impossibility - it cannot be that I would fail to punish evils of this magnitude - while the Targum he cites renders 'My soul' as 'My will', a way of avoiding the anthropomorphism.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืขึฒืœึคื•ึผ ื‘ึฐืฉืึธืจื•ึนืชึถึ™ื™ื”ึธึ™ ื•ึฐืฉืึทื—ึตึ”ืชื•ึผ ื•ึฐื›ึธืœึธึ–ื” ืึทึฝืœึพืชึผึทืขึฒืฉื‚ึ‘ื•ึผ ื”ึธืกึดึ™ื™ืจื•ึผึ™ ื ึฐื˜ึดึฃื™ืฉืื•ึนืชึถึ”ื™ื”ึธ ื›ึผึดึ›ื™ ืœึฅื•ึนื ืœึทื™ื”ึนื•ึธึ–ื” ื”ึตึฝืžึผึธื”ืƒ

English:

Go up among her vines and destroy; Lop off her trailing branches, For they are not of GOD. (But do not make an end.)

The enemy is commanded to go up among her rows and destroy, to strip her branches, for they are not the Lord's - but with the crucial limit, v'chalah al ta'asu, do not make a full end. Metzudat David reads this as the governing mercy of the whole prophecy: ravage the people but do not destroy them all, while Radak (with the Targum) understands besharoteha as her walls and notes that the walls themselves were in fact razed, so the restriction 'do not make an end' must refer to the people.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืฉืจื•ืชื™ื”. ืœ' ืžื™ืฉื•ืจ ื•ืžื ื—ื ื—ื‘ืจื• ืœ' ื—ื•ืžื” ืขื ืื“ืœื’ ืฉื•ืจ (ืชื”ื™ืœื™ื ื™ืดื—:ืœืณ) ืืš ืœื ื™ืชื›ื ื• ื ื˜ื™ืฉื•ืชื™ื” ืฆื™"ืฉ ื‘ืœืขื– ืฉื”ื ืฉืจืฉื™ ื›ืจื ืœื”ื™ื•ืช ื ื—ืฉื‘ื™ื ืขื ื”ื—ื•ืžื•ืช ื•ืœื ืขื ื”ืžื™ืฉื•ืจ, ื•ืื ื™ ืื•ืžืจ ืฉืจื•ืชื™ื” ืœ' ืฉื•ืจื•ืช ื”ื›ืจื ื•ื™"ืช ื‘ืฉืจื•ืชื™ื” ื‘ืงื™ืจื•ื”ื ื•ื ื˜ื™ืฉื•ืชื™ื” ื‘ืจื ื™ืชื”ื:
Ascend upon its rows Heb. ื‘ืฉืจื•ืชื™ื”, an expression of a plain. Menahem (p. 181) associates it as an expression of a wall with (II Sam. 22:30) "I scale a wall (ืฉื•ืจ)," but ื ื˜ื™ืฉื•ืชื™ื” (cep in Prov.) do not fit for they are the roots of the vineyard to be associated either with the walls or with the plain. I say, therefore, that ื‘ืฉืจื•ืชื™ื” is an expression of the rows of the vineyard. Jonathan, however, rendered ื‘ืฉืจื•ืชื™ื”, in her cities, and ื ื˜ื™ืฉื•ืชื™ื”, her palaces.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื›ึผึดื™ึฉ ื‘ึธื’ึจื•ึนื“ ื‘ึผึธื’ึฐื“ึœื•ึผ ื‘ึผึดึ—ื™ ื‘ึผึตึงื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ›ืœ ื•ึผื‘ึตึฅื™ืช ื™ึฐื”ื•ึผื“ึธึ–ื” ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

For the House of Israel and the House of Judah Have betrayed Me โ€”declares GOD.

The justification for the destruction is stated in a single line: the House of Israel and the House of Yehudah have utterly betrayed Me. Metzudat David observes that Yehudah betrayed exactly as Israel had, and Radak connects the verse to the previous one - it is with justice that I command you to destroy them, for they betrayed Me.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื›ึผึดึฝื—ึฒืฉืื•ึผึ™ ื‘ึผึทื™ื”ึนื•ึธึ”ื” ื•ึทื™ึผึนืืžึฐืจึ–ื•ึผ ืœื•ึนืึพื”ึ‘ื•ึผื ื•ึฐืœึนึฝืึพืชึธื‘ึคื•ึนื ืขึธืœึตึ™ื™ื ื•ึผึ™ ืจึธืขึธึ”ื” ื•ึฐื—ึถึฅืจึถื‘ ื•ึฐืจึธืขึธึ–ื‘ ืœึฅื•ึนื ื ึดืจึฐืึถึฝื”ืƒ

English:

They have been false to GOD And said: โ€œIt is not so! No trouble shall come upon us, We shall not see sword or famine.

Here is the ideology behind the corruption: they denied Hashem outright, saying lo hu - it is not so - no evil will come upon us, we will see neither sword nor famine. Metzudat David reads the denial as a denial of hashgachah, divine oversight, from which it follows that there is no reward and no punishment; Radak adds that on this view the prophets' warnings must be lies, since God neither sees them nor knows them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืืžืจื• ืœื ื”ื•ื. ืœื ืžืŸ ืงื“ืžื•ื”ื™ ืืชื™ื ืขืœื ื ื˜ื‘ืชื:
And [they] said, "It is not He" [The Targum renders:] Our good fortune does not come before Him.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึฐื”ึทื ึผึฐื‘ึดื™ืึดื™ืึ™ ื™ึดื”ึฐื™ึฃื•ึผ ืœึฐืจึ”ื•ึผื—ึท ื•ึฐื”ึทื“ึผึดื‘ึผึตึ–ืจ ืึตึฃื™ืŸ ื‘ึผึธื”ึถึ‘ื ื›ึผึนึฅื” ื™ึตืขึธืฉื‚ึถึ–ื” ืœึธื”ึถึฝืืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

The prophets shall prove mere wind For the Word is not in them; Thus-and-thus shall be done to them!โ€

The mockery reaches the prophets themselves: they will turn out to be mere wind, the word is not in them, so let it be done to them. Metzudat David reads the last phrase as an actual curse the people hurled at the prophets - may God do to them what they prophesy against us - while Rashi takes it as Yirmiyahu turning the words back on the speakers, and Radak applies the verse to the false prophets who promised peace and will be scattered like chaff before the wind.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื ื‘ื™ืื™ื ื™ื”ื™ื• ืœืจื•ื—. ื›ืชืจื’ื•ืžื• ื•ื ื‘ื™ื™ ืฉืงืจื ื™ื”ื•ืŸ ืœืœืžื ื›ืœื•ืžืจ ื”ื ื‘ื•ืื” ืฉื ื™ื‘ืื™ื ืœื ื• ื ื‘ื™ืื™ ืฉืงืจ ื‘ืฉืžื• ืฉืœ ื”ืงื‘"ื” ื“ื‘ืจื™ื”ื ื™ื”ืคื›ื• ืœื”ื‘ืœ ื•ื”ื“ื‘ื•ืจ ืฉืœ ืงื“ื•ืฉื” ืฉื”ื ืื•ืžืจื™ื ืœื ื• ื‘ืฉื ื”ืงื‘"ื” ืื™ื ืŸ ื‘ื”ื: ื›ื” ื™ืขืฉื” ืœื”ื. ื”ื ื‘ื™ื ืื•ืžืจ ืœืื•ืžืจื™ื ื–ืืช ื›ื” ื™ืขืฉื” ืœื”ื ื›ืืฉืจ ืืžืจ ื”' ืœื™ ื•ืžื” ืืžืจ ื”' ืœื™ ื™ืขืŸ ื“ื‘ืจื›ื ืืช ื”ื“ื‘ืจ ื”ื–ื” ื•ื’ื•':
And the prophets shall become wind As the Targum renders: And the false prophets shall become naught. That is to say, the prophecy that the false prophets prophesy for us in the name of the Holy One, blessed be He, their words shall turn to futility, and the speech of holiness that they say to us in the name of the Holy One, blessed be He, is not in them. So shall be done to them The prophet says to those who say this, "So shall be done to them as the Lord said to me, and what did the Lord say to me? "Because you have spoken this word, etc."

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืœึธื›ึตึ—ืŸ ื›ึผึนึฝื”ึพืึธืžึทึคืจ ื™ึฐื”ึนื•ึธื”ึ™ ืึฑืœึนื”ึตึฃื™ ืฆึฐื‘ึธืึ”ื•ึนืช ื™ึทึšืขึทืŸ ื“ึผึทื‘ึผึถืจึฐื›ึถึ”ื ืึถืชึพื”ึทื“ึผึธื‘ึธึ–ืจ ื”ึทื–ึผึถึ‘ื” ื”ึดื ึฐื ึดึฃื™ ื ึนืชึตืŸึฉ ื“ึผึฐื‘ึธืจึทึจื™ ื‘ึผึฐืคึดึœื™ืšึธ ืœึฐืึตึ—ืฉื ื•ึฐื”ึธืขึธึฅื ื”ึทื–ึผึถึ›ื” ืขึตืฆึดึ–ื™ื ื•ึทืึฒื›ึธืœึธึฝืชึทืืƒ

English:

Assuredly, thus said GOD, The God of Hosts: Because they said that, I am putting My words into your mouth as fire, And this people shall be firewood, Which it will consume.

God answers the taunt with a measure-for-measure reversal: because you said that, I am making My words in your mouth into fire and this people into wood, and it will consume them. Metzudat David explains that the prophecy denied as empty wind will become a burning fire, and the people as easy to burn as dry timber; Radak notes the shift from plural 'you said' to singular 'in your mouth', addressing first the people and then the prophet.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื›ืœืชื. ื•ืชืื›ืœ ืื•ืชื:
and it shall consume them Heb. ื•ืื›ืœืชื.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื”ึดื ึฐื ึดึฃื™ ืžึตื‘ึดื™ืึฉ ืขึฒืœึตื™ื›ึถึจื ื’ึผึงื•ึนื™ ืžึดืžึผึถืจึฐื—ึธึ›ืง ื‘ึผึตึฅื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ื’ึผึฃื•ึนื™โ€‰ื€ ืึตื™ืชึธึฃืŸ ื”ึ—ื•ึผื ื’ึผึคื•ึนื™ ืžึตึฝืขื•ึนืœึธืึ™ ื”ึ”ื•ึผื ื’ึผึšื•ึนื™ ืœึนืึพืชึตื“ึทึฃืข ืœึฐืฉืึนื ึ”ื•ึน ื•ึฐืœึนึฅื ืชึดืฉืึฐืžึทึ–ืข ืžึทื”ึพื™ึฐื“ึทื‘ึผึตึฝืจืƒ

English:

Lo, I am bringing against you, O House of Israel, A nation from afar โ€”declares GOD; It is an enduring nation, It is an ancient nation; A nation whose language you do not knowโ€” You will not understand what they say.

The instrument of that fire is named: a nation from afar, enduring and ancient, whose language you do not know and whose speech you will not understand. Radak identifies it as Bavel, distant from Eretz Yisrael and so strong that no other nation can be enlisted against it, and observes that an enemy whose speech you cannot understand is harder to face than one you can - the very curse spelled out in the tochachah of the Torah.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืชืŸ. ืชืงื™ืฃ: ื’ื•ื™ ืžืขื•ืœื ื”ื•ื. ืžื™ืžื™ ืงื“ื ื”ืชื—ื™ืœ ืœืžืจื•ื“ ื‘ื™ ื‘ื“ื•ืจ ื”ืคืœื’ื” ื‘ืืจืฅ ืฉื ืขืจ:
mighty Heb. ืื™ืชืŸ, strong. It is an ancient nation From days of yore it began to rebel against Me, in the generation of separation in the land of Shinar.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืึทืฉืึฐืคึผึธืชึ–ื•ึน ื›ึผึฐืงึถึฃื‘ึถืจ ืคึผึธืชึ‘ื•ึผื—ึท ื›ึผึปืœึผึธึ–ื ื’ึผึดื‘ึผื•ึนืจึดึฝื™ืืƒ

English:

Their quivers are like a yawning graveโ€” They are all mighty warriors.

The invader's quiver is like an open grave and all of them are warriors. Rashi glosses ashpato as the case that holds the arrows, and Radak explains the image mercilessly: the arrows of that quiver kill everyone they touch, as though all are already buried in it, and the grave is described as open because it stands ready to receive the dead.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืคืชื•. ืžืงื•ื ื ืจืชืง ื”ื—ืฆื™ื:
His quiver Heb. ืืฉืคืชื•. The place of the arrow case.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐืึธื›ึทึจืœ ืงึฐืฆึดึฝื™ืจึฐืšึธึœ ื•ึฐืœึทื—ึฐืžึถึ—ืšึธ ื™ึนึฝืื›ึฐืœื•ึผึ™ ื‘ึผึธื ึถึฃื™ืšึธ ื•ึผื‘ึฐื ื•ึนืชึถึ”ื™ืšึธ ื™ึนืื›ึทึคืœ ืฆึนึฝืื ึฐืšึธึ™ ื•ึผื‘ึฐืงึธืจึถึ”ืšึธ ื™ึนืื›ึทึฅืœ ื’ึผึทืคึฐื ึฐืšึธึ– ื•ึผืชึฐืึตื ึธืชึถึ‘ืšึธ ื™ึฐืจึนืฉืึตึžืฉื ืขึธืจึตึฃื™ ืžึดื‘ึฐืฆึธืจึถึ—ื™ืšึธ ืึฒืฉืึถึฅืจ ืึทืชึผึธึ›ื” ื‘ึผึนื˜ึตึฅื—ึท ื‘ึผึธื”ึตึ–ื ึผึธื” ื‘ึผึถื—ึธึฝืจึถื‘ืƒ

English:

They will devour your harvest and food, They will devour your sons and daughters, They will devour your flocks and herds, They will devour your vines and fig trees. They will batter down with the sword The fortified towns on which you rely.

The devouring is total - harvest, bread, sons and daughters, flocks and herds, vines and fig trees - and the fortified cities in which you trust will be battered down by the sword. Rashi notes that the clause order is inverted and should read that he will impoverish your fortified cities with the sword, and Radak comments that the children are singled out precisely to wound the parents, who must watch them slaughtered before their eyes.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืจื•ืฉืฉ ืขืจื™ ืžื‘ืฆืจื™ืš ื•ื’ื•'. ื”ืจื™ ื–ื” ืžืงืจื ืžืกื•ืจืก ื™ืจื•ืฉืฉ ื‘ื—ืจื‘ ืืช ืขืจื™ ืžื‘ืฆืจื™ืš ืืฉืจ ืืชื” ื‘ื•ื˜ื— ื‘ื”ื ื”: ื™ืจื•ืฉืฉ. ื™ืžืกื›ืŸ: ื‘ื—ืจื‘. ืขืœ ื™ื“ื™ ื’ื™ื™ืกื•ืช ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ื—ืจื‘ ืœื ืชืขื‘ื•ืจ ื‘ืืจืฆื›ื (ื•ื™ืงืจื ื›ื•):
He will impoverish your fortified cities [upon which you rely, with the sword] This verse is in the wrong order [and should be arranged as follows:] He will impoverish with the sword your fortified cities upon which you rely. impoverish Heb. ื™ืจืฉืฉ, he will impoverish. with the sword With troops. Comp. "And a sword will not pass in your land" (Lev. 26:6).

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐื’ึทึ›ื ื‘ึผึทื™ึผึธืžึดึฅื™ื ื”ึธื”ึตึ–ืžึผึธื” ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ืœึนืึพืึถืขึฑืฉื‚ึถึฅื” ืึดืชึผึฐื›ึถึ–ื ื›ึผึธืœึธึฝื”ืƒ

English:

But even in those daysโ€”declares GODโ€”I will not make an end of you.

Against everything that precedes it stands the limit set on the destruction itself: even in those days, says Hashem, I will not make a full end of you. Metzudat David explains that despite the multitude of troubles a remnant will survive to go into exile, and Radak adds the remarkable point that God will place it in the heart of the enemy himself to leave a surviving remnant.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐื”ึธื™ึธื”ึ™ ื›ึผึดึฃื™ ืชึนืืžึฐืจึ”ื•ึผ ืชึผึทึฃื—ึทืช ืžึถึ—ื” ืขึธืฉื‚ึธึจื” ื™ึฐื”ึนื•ึธึงื” ืึฑืœึนื”ึตึ›ื™ื ื•ึผ ืœึธึ–ื ื•ึผ ืึถืชึพื›ึผื‡ืœึพืึตึ‘ืœึผึถื” ื•ึฐืึธืžึทืจึฐืชึผึธึฃ ืึฒืœึตื™ื”ึถึ—ื ื›ึผึทืึฒืฉืึถึจืจ ืขึฒื–ึทื‘ึฐืชึผึถึคื ืื•ึนืชึดื™ึ™ ื•ึทืชึผึทืขึทื‘ึฐื“ึžื•ึผ ืึฑืœึนื”ึตึคื™ ื ึตื›ึธืจึ™ ื‘ึผึฐืึทืจึฐืฆึฐื›ึถึ”ื ื›ึผึตึšืŸ ืชึผึทืขึทื‘ึฐื“ึฃื•ึผ ื–ึธืจึดึ”ื™ื ื‘ึผึฐืึถึ–ืจึถืฅ ืœึนึฅื ืœึธื›ึถึฝืืƒย {ืค}

English:

And when they ask, โ€œBecause of what did the ETERNAL our God do all these things?โ€ you shall answer them, โ€œBecause you forsook Me and served alien gods on your own land, you will have to serve foreigners in a land not your own.โ€

When the exiles ask why Hashem did all this to them, the prophet is to answer with an exact measure for measure: as you forsook Me and served foreign gods in your own land, so you will serve strangers in a land not your own. Metzudat David and Radak both frame it as middah keneged middah, and Radak notes that this question and answer belong to the period after the enemy has come and the people have been exiled.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื”ึทื’ึผึดึฅื™ื“ื•ึผ ื–ึนึ–ืืช ื‘ึผึฐื‘ึตึฃื™ืช ื™ึทืขึฒืงึนึ‘ื‘ ื•ึฐื”ึทืฉืึฐืžึดื™ืขึฅื•ึผื”ึธ ื‘ึดื™ื”ื•ึผื“ึธึ–ื” ืœึตืืžึนึฝืจืƒ

English:

Proclaim this to the House of Jacob And announce it in Judah:

A short summons introduces the great argument that follows: declare this in the House of Yaakov and proclaim it in Yehudah. Metzudat David explains that 'this' refers to what is said below, and Radak specifies the content - the rebuke about the sand set as a boundary for the sea.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืฉืึดืžึฐืขื•ึผึพื ึธึฃื ื–ึนึ”ืืช ืขึทึฅื ืกึธื›ึธึ–ืœ ื•ึฐืึตึฃื™ืŸ ืœึตึ‘ื‘ ืขึตื™ื ึทึคื™ึดื ืœึธื”ึถืึ™ ื•ึฐืœึนึฃื ื™ึดืจึฐืึ”ื•ึผ ืื‡ื–ึฐื ึทึฅื™ึดื ืœึธื”ึถึ–ื ื•ึฐืœึนึฅื ื™ึดืฉืึฐืžึธึฝืขื•ึผืƒ

English:

Hear this, O foolish people, Devoid of intelligence, That have eyes but canโ€™t see, That have ears but canโ€™t hear!

The audience is addressed as a foolish people without a heart, who have eyes and do not see and ears and do not hear. Metzudat David explains what they fail to perceive: they do not see the wonders of the Omnipresent nor hear the marvels of His works - a charge that sets up the proof from nature in the next verse, and echoes the mockery of idols who have eyes and cannot see.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื”ึทืื•ึนืชึดึจื™ ืœึนืึพืชึดื™ืจึธึœืื•ึผ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ—ื” ืึดึคื ืžึดืคึผึธื ึทื™ึ™ ืœึนึฃื ืชึธื—ึดึ”ื™ืœื•ึผ ืึฒืฉืึถืจึพืฉื‚ึทึคืžึฐืชึผึดื™ ื—ื•ึนืœึ™ ื’ึผึฐื‘ึฃื•ึผืœ ืœึทื™ึผึธึ”ื ื—ื‡ืงึพืขื•ึนืœึธึ–ื ื•ึฐืœึนึฃื ื™ึทืขึทื‘ึฐืจึถึ‘ื ึฐื”ื•ึผ ื•ึทื™ึผึดึฝืชึฐื’ึผึธืขึฒืฉืื•ึผึ™ ื•ึฐืœึนึฃื ื™ื•ึผื›ึธึ”ืœื•ึผ ื•ึฐื”ึธืžึฅื•ึผ ื’ึทืœึผึธึ–ื™ื• ื•ึฐืœึนึฅื ื™ึทืขึทื‘ึฐืจึปึฝื ึฐื”ื•ึผืƒ

English:

Should you not revere Me โ€”says GODโ€” Should you not tremble before Me, Who set the sand as a boundary to the sea, As a limit for all time, not to be transgressed? Though its waves toss, they cannot prevail; Though they roar, they cannot pass it.

This is the theological centre of the chapter: will you not fear Me, who set the sand as a boundary for the sea, an everlasting decree it cannot pass, so that though its waves toss they do not prevail and though they roar they do not cross. Rashi states the argument in one sentence - the sea has no fear of punishment and no hope of reward, and still it does not cross the line I set around it. Radak develops it into a full proof of providence and explains why this sign rather than the splitting of the sea or the Yarden: those happened once and a denier can dismiss what he did not witness, but the sand holds back the water daily before everyone's eyes and ears, a chok olam no one can deny.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืื•ืชื™ ืœื ืชื™ืจืื•. ื”ืœื ื”ื™ื ืฉืื™ื ื• ื“ื•ืื’ ืžืคื ื™ ื”ืคื•ืจืขื•ืช ื•ืื™ื ื• ืžืฆืคื” ืœืงื™ื‘ื•ืœ ืฉื›ืจ ื™ืจื ืžืคื ื™ ื•ืื™ื ื• ืขื•ื‘ืจ ื”ื’ื‘ื•ืœ ืืฉืจ ืฉืžืชื™ ืกื‘ื™ื‘ื™ื•: ืชื—ื™ืœื•. ืœ' ืคื—ื“: ื•ื™ืชื’ืขืฉื•. ื’ืœื™ื• ื•ืžืจื•ืžื ืœืขื‘ื•ืจ ื”ื’ื‘ื•ืœ ื•ืœื ื™ื•ื›ืœื• ืœืขื‘ื•ืจ: ื•ื”ืžื• ื’ืœื™ื•. ืฉืื•ืŸ ืงื•ืœ ื’ื“ื•ืœ: ื•ืœื ื™ืขื‘ืจื ื”ื•. ื”ื’ืœื™ื ืœื ื™ืขื‘ืจื• ื”ื’ื‘ื•ืœ:
Will you not fear Me? Does not the sea, which is not concerned about retribution and does not look forward to receiving reward, fear Me and not cross the boundary that I set around it? do you not quake Heb. ืชื—ื™ืœื•, an expression of fear. and toss themselves i.e., its waves, and they lift themselves to cross the border but cannot cross. and its waves roar A loud sound of roaring. but they do not pass it The waves do not pass the border.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึฐืœึธืขึธึคื ื”ึทื–ึผึถื”ึ™ ื”ึธื™ึธึ”ื” ืœึตึ–ื‘ ืกื•ึนืจึตึฃืจ ื•ึผืžื•ึนืจึถึ‘ื” ืกึธึ–ืจื•ึผ ื•ึทื™ึผึตืœึตึฝื›ื•ึผืƒ

English:

Yet this people has a wayward and defiant heart; They have turned aside and gone their way.

The contrast lands: this people has a lev sorer umoreh, a stubborn and rebellious heart - they turned aside and went their way. Metzudat David glosses the phrase as a twisted and defiant heart that turned from Hashem and simply walked off, and the force of the verse is the comparison with the sea, which keeps a boundary it cannot even understand while Israel, given a heart to understand, does not.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐืœึฝื•ึนืึพืึธืžึฐืจึฃื•ึผ ื‘ึดืœึฐื‘ึธื‘ึธึ—ื ื ึดึคื™ืจึธื ื ึธืึ™ ืึถืชึพื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึตึ”ื™ื ื•ึผ ื”ึทื ึผึนืชึตึ—ืŸ ื’ึผึถึ›ืฉืึถื (ื•ื™ืจื”) [ื™ื•ึนืจึถึฅื”] ื•ึผืžึทืœึฐืงึ–ื•ึนืฉื ื‘ึผึฐืขึดืชึผึ‘ื•ึน ืฉืึฐื‘ึปืขึนึ›ืช ื—ึปืงึผึฅื•ึนืช ืงึธืฆึดึ–ื™ืจ ื™ึดืฉืึฐืžื‡ืจึพืœึธึฝื ื•ึผืƒ

English:

They have not said to themselves, โ€œLet us revere the ETERNAL our God, Who gives the rain, The early and late rain in season, Who keeps for our benefit The weeks appointed for harvest.โ€

They never said in their hearts, let us fear Hashem our God, who gives the early and late rain in their season and guards for us the appointed weeks of harvest. Rashi identifies the weeks as the seven of the Omer with their two harvest ordinances, the Omer and the shtei halechem; Metzudat David and Radak point to the quieter miracle - rain deliberately withheld during the harvest weeks, and a favorable wind for winnowing, providence at its most invisible because it is most reliable.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื•ืจื” ื•ืžืœืงื•ืฉ. ื›ืชืจื’ื•ื ื‘ื›ื™ืจ ื•ืœืงื™ืฉ: ืฉื‘ื•ืขื•ืช ื—ื•ืงื•ืช ืงืฆื™ืจ. ืฉื‘ืขื” ืฉื‘ื•ืขื•ืช ืฉื—ืงืง ืœื ื• ื‘ื”ืŸ ืฉืชื™ ื—ื•ืงื•ืช ืงืฆื™ืจ ื—ืง ื”ืขื•ืžืจ ื•ื—ืง ืฉืชื™ ื”ืœื—ื: ื™ืฉืžืจ ืœื ื•. ืฉื™ื”ื ื”ืงืฆื™ืจ ื‘ื–ืžื ื•:
the early rain and the latter rain Heb. ื™ื•ืจื” ื•ืžืœืงื•ืฉ, as the Targum renders: ื‘ื›ื™ืจ ื•ืœืงื™ืฉ, the early rain and the latter rain. the weeks of the laws of harvest Seven weeks in which He ordained two ordinances of harvest, the ordinance of the omer, and the ordinance of the two breads. He keeps for us that the harvest should be in its time.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืขึฒื•ึบื ื•ึนืชึตื™ื›ึถึ–ื ื”ึดื˜ึผื•ึผึพืึตึ‘ืœึผึถื” ื•ึฐื—ึทื˜ึผึนึฃืื•ืชึตื™ื›ึถึ”ื ืžึธื ึฐืขึฅื•ึผ ื”ึทื˜ึผึ–ื•ึนื‘ ืžึดื›ึผึถึฝืืƒ

English:

It is your iniquities that have diverted these things, Your sins that have withheld the bounty from you.

The prophet names the cause: your iniquities have diverted these blessings and your sins have withheld the good from you. Rashi reads it as the harvest ordinances themselves being turned away so they no longer protect you and you perish of hunger, Radak as the plain accounting - who withheld the good and who brought the evil, if not your own sins - while Metzudat David reads 'the good' as the understanding of the heart that leads to good.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื˜ื• ืืœื”. ื”ื˜ื• ื”ื—ื•ืงื•ืช ื”ืืœื” ืžืขืœื™ื›ื ืฉืื™ื ื ืฉื•ืžืจื™ื ืœื›ื ื•ืืชื ื›ืœื™ื ื‘ืจืขื‘:
have brought about these Have brought about these laws. Have cast aside these laws from you, so they don't guard you and you will be consumed from hunger.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื›ึผึดึฝื™ึพื ึดืžึฐืฆึฐืึฅื•ึผ ื‘ึฐืขึทืžึผึดึ–ื™ ืจึฐืฉืึธืขึดึ‘ื™ื ื™ึธืฉืื•ึผืจึ™ ื›ึผึฐืฉืึทึฃืšึฐ ื™ึฐืงื•ึผืฉืึดึ”ื™ื ื”ึดืฆึผึดึฅื™ื‘ื•ึผ ืžึทืฉืึฐื—ึดึ–ื™ืช ืึฒื ึธืฉืึดึฅื™ื ื™ึดืœึฐื›ึผึนึฝื“ื•ึผืƒ

English:

For among My people are found evildoers, Who lurk, like fowlers lying in wait; They set up a trap to catch other people.

The social crime is now specified: among My people - the sharpest words in the verse - wicked men are found who lie in wait like fowlers, setting a destructive trap to catch human beings. Rashi explains yashur as lying in ambush and the snare as the kind of trap set for deer in the forest, which bites the foot and holds it fast; Radak notes the horror of the metaphor's end, that they set the fowler's trap but it is men, not birds, that they catch.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฉื•ืจ. ื™ืืจื•ื‘ ื•ื›ืŸ ืœืžืขืŸ ืฉื•ืจืจื™ (ืชื”ื™ืœื™ื ื”ืณ:ื˜ืณ) ืœ' ืืฉื•ืจื ื• ื•ืœื ืงืจื•ื‘ (ื‘ืžื“ื‘ืจ ื›ืดื“:ื™ืดื–): ื›ืฉืš ื™ืงื•ืฉื™ื. ื›ืืฉืจ ื™ืฉื•ืš ื”ื™ืงื•ืฉ ืฉืขื•ืฉื™ืŸ ืœืœื›ื•ื“ ืฆื‘ื™ื™ื ื‘ื™ืขืจ ื›ืฉืจื’ืœื• ื‘ื ืœืชื•ื›ื• ื•ื”ื•ื ื ื•ืฉื›ื• ื•ืžื—ื–ื™ืงื• ื‘ืจื’ืœื• ื•ื ืœื›ื“ ื•ืงื•ืจื™ืŸ ืœื• ืคื™ื™"ื“ ื‘ืœืขื–: ื”ืฆื™ื‘ื• ืžืฉื—ื™ืช. ืฆื™ื ื‘ื™"ืœ ื‘ืœืขื– ื›ืŸ ืขื•ืฉื™ืŸ ืื•ืจื‘ื™ื ืขืœ ืขื™ืจ ืื• ืขืœ ื“ืจืš: ื”ืฆื™ื‘ื•. ื›ืžื• ืžืฆื‘ ืคืœืฉืชื™ื (ืกื"ื):
they lie in wait Heb. ื™ืฉื•ืจ. Comp. ืœืžืขืŸ ืฉื•ืจืจื™ because of those who lie in wait for me (Psalms 27: 11), an expression of "I see him (ืืฉื•ืจื ื•) but not near" (Num. 24:17). as a trap bites As a trap that they make to catch deer in the forest, bites when his foot enters it and it bites him and holds onto his foot and he is caught, and the call this (piege in O. F.). they stationed an ambush (Canbel in O.F.) So do those who lie in wait make for a city or on the road. they station Heb. ื™ืฆื™ื‘ื•, like "the garrison (ืžืฆื‘) of the Philistines" (I Sam. 14:4).

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื›ึผึดื›ึฐืœื•ึผื‘ึ™ ืžึธึฃืœึตื ืขึ”ื•ึนืฃ ื›ึผึตึฅืŸ ื‘ึผึธืชึผึตื™ื”ึถึ–ื ืžึฐืœึตืึดึฃื™ื ืžึดืจึฐืžึธึ‘ื” ืขึทืœึพื›ึผึตึฅืŸ ื’ึผึธื“ึฐืœึ–ื•ึผ ื•ึทึฝื™ึผึทืขึฒืฉืึดึฝื™ืจื•ึผืƒ

English:

As a cage is full of birds, So their houses are full of guile; That is why they have grown so wealthy.

Like a coop crammed full of birds, so their houses are full of fraud - and that, says the verse, is precisely why they grew great and rich. Rashi and Radak both explain kluv as the cage in which fowl are fattened, and Radak draws the analogy out: as the coop is stuffed with birds fed and watered inside it, so these houses are stuffed with wealth gathered by deceit, on which they live in comfort.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื›ืœื•ื‘. ื”ื•ื ืžืงื•ื ืฉืžืคื˜ืžื™ืŸ ื‘ื• ืขื•ืคื•ืช ื•ื›ืŸ ืชืจื’ืžื• ื™ื•ื ืชืŸ ื›ื‘ื™ืช ืคื™ื˜ืžื ื•ื‘ืœืขื– ืคืจื "ืง:
As a cage That is a place where they fatten fowl, and so does Jonathan render it, like a fattening place, and in O.F. (frank).

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ืฉืึธึฝืžึฐื ึฃื•ึผ ืขึธึฝืฉืึฐืชึ—ื•ึผ ื’ึผึทึšื ืขึธื‘ึฐืจึฃื•ึผ ื“ึดื‘ึฐืจึตื™ึพืจึธึ”ืข ื“ึผึดึฃื™ืŸ ืœึนืึพื“ึธึ”ื ื•ึผ ื“ึผึดึฅื™ืŸ ื™ึธืชึ–ื•ึนื ื•ึฐื™ึทืฆึฐืœึดึ‘ื™ื—ื•ึผ ื•ึผืžึดืฉืึฐืคึผึทึฅื˜ ืึถื‘ึฐื™ื•ึนื ึดึ–ื™ื ืœึนึฅื ืฉืึธืคึธึฝื˜ื•ึผืƒ

English:

They have become fat and sleek; They pass beyond the bounds of wickedness, And they prosper. They will not judge the case of the orphan, Nor give a hearing to the plea of the needy.

They have grown fat and sleek, they have overflowed the bounds of evil, and they prosper - yet they will not judge the case of the orphan or take up the cause of the poor. Rashi reads 'they passed over matters of evil' as never turning away from a sin that came to hand, and Radak, following the Targum, understands that they outdid ordinary wicked men, refusing to take up the case of the orphan and the weak against those who oppress them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืฉืชื•. ืœ' ืขืฉืช ืฉืŸ (ืฉื™ืจ ื”) ื’ื•ืฃ ืขื‘ ื•ื‘ืœืขื– ืื™ืฉืคื™ืฉื•ืจ"ื˜: ืขื‘ืจื• ื“ื‘ืจื™ ืจืข. ืื ื‘ืืช ืจืขื” ืื• ืขื‘ื™ืจื” ืœื™ื“ื ืœื ื ื˜ื• ืžืžื ื” ืืœื ืขื‘ืจื• ื‘ื” ื•ืขืฉืื•ื”: ืœื ื“ื ื• ื“ื™ืŸ ื™ืชื•ื. ืœืžืขืŸ ื™ืฆืœื™ื—ื•:
they have become thick Heb. ืขืฉืชื•, an expression of "a block (ืขึถืฉึถืช) of ivory" (Song 5:14), a thick body, and in O.F. enboeront. they transgressed in deeds of wickedness If evil or a sin came into their hand, they did not turn away from it, but transgressed it and committed it. they did not plead the cause of the orphan in order that they prosper.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื”ึทืขึทืœึพืึตึฅืœึผึถื” ืœึนึฝืึพืึถืคึฐืงึนึ–ื“ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ืึดึšื ื‘ึผึฐื’ึฃื•ึนื™ ืึฒืฉืึถืจึพื›ึผึธื–ึถึ”ื” ืœึนึฅื ืชึดืชึฐื ึทืงึผึตึ–ื ื ึทืคึฐืฉืึดึฝื™ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Shall I not punish such deeds โ€”says GODโ€” Shall I not bring retribution On a nation such as this?

The refrain of verse 9 returns verbatim after the catalogue of social crimes: shall I not punish for these things, shall My soul not take vengeance on a nation such as this. Its repetition frames the whole middle section of the chapter, so that sexual corruption and judicial corruption receive the identical verdict - Metzudat David again reads it as a rhetorical question, and Radak simply refers to the Targum.

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ืฉืึทืžึผึธื”ึ™ ื•ึฐืฉืึทึฃืขึฒืจื•ึผืจึธึ”ื” ื ึดื”ึฐื™ึฐืชึธึ–ื” ื‘ึผึธืึธึฝืจึถืฅืƒ

English:

An appalling, horrible thing Has happened in the land:

A single line of horror introduces the chapter's closing indictment: an appalling and horrible thing has come to be in the land. Metzudat David glosses shamah as astonishment and shaarurah as something disgraceful; Radak explains shaarurah as filth and defilement, and Rashi already anticipates the answer to the question of what the appalling thing is - the false prophets and the priests who follow them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžื”. ืชืžื”ื•ืŸ: ื•ืฉืขืจื•ืจื”. ื“ื‘ืจ ืžื’ื•ื ื” ืœื›ืœ ื•ืžื”ื• ื“ื‘ืจ ื”ืชืžื”ื•ืŸ ื”ื ื‘ื™ืื™ื ื ื‘ืื™ื ืฉืงืจ ื•ืื•ืžืจื™ื ื”ื•ื• ื’ื•ื–ืœื™ืŸ ื•ืื•ื ืกื™ืŸ ื•ื”ื›ื”ื ื™ื ืฉื”ื ืฉื•ืคื˜ื™ ื”ืขื ื•ื ื•ื’ืฉื™ื”ื ื™ืจื“ื• ืืช ื”ืขื ืขืœ ื™ื“ื™ ื”ื ื‘ื™ืื™ื ื›ืœื•ืžืจ ืœืื—ืจื™ื”ื ื›ืžื• (ืฉืžื•ืืœ ื‘ ื˜ืดื–:ื•ืณ) ื•ื”ืžืœืš ืขื•ื‘ืจ ื•ื›ืœ ื”ืขื ืขื•ื‘ืจื™ื ืขืœ ื™ื“ื• (ืจื•ื“ืฃ) (ืก"ื ื“ื“ื•ื“) ืื—ืจื™ื• ืืฃ ื›ืืŸ ืขืœ ื™ื“ื™ื”ื ืื—ืจื™ื”ื ืœืขืฉื•ืช ื›ื“ื‘ืจื™ ื”ื ื‘ื™ืื™ื:
An appalling...thing Heb. ืฉืžื”, a wonder. and horrible thing Heb. ื•ืฉืขืจื•ืจื”, a disgraceful thing to all, and what is the appalling thing? The prophets prophesy falsely and say, "Rob and plunder," and the priests, who are the judges of the people and their overseers, govern the people on the hands of the prophets, that is to say, after them. Comp. (II Sam. 15) "And the king was crossing and all the people were crossing on his hand," stated concerning David, meaning 'after him.' Here too, "on their hands" means 'after them,' to do according to the words of the prophets.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื”ึทื ึผึฐื‘ึดืึดึžื™ื ื ึดื‘ึผึฐืึฃื•ึผ ื‘ึทืฉืึผึถึ—ืงึถืจ ื•ึฐื”ึทื›ึผึนึฝื”ึฒื ึดื™ืึ™ ื™ึดืจึฐื“ึผึฃื•ึผ ืขึทืœึพื™ึฐื“ึตื™ื”ึถึ”ื ื•ึฐืขึทืžึผึดึ–ื™ ืึธึฃื”ึฒื‘ื•ึผ ื›ึตึ‘ืŸ ื•ึผืžึทึฝื”ึพืชึผึทืขึฒืฉื‚ึ–ื•ึผ ืœึฐืึทื—ึฒืจึดื™ืชึธึฝื”ึผืƒ

English:

The prophets prophesy falsely, And the priests rule accordingly; And My people like it so. But what will you do at the end of it?

The chapter ends with its most quoted verse: the prophets prophesy falsely, the priests rule by their own authority, and My people love it that way - so what will you do at the end of it? Metzudat David identifies these as the prophets and priests of the Baal, the false prophets installing the priests in power; Radak, reading yirdu in the sense of rodeh hadvash, hears in it the taking of bribes to twist justice, sweet as honey drawn from the comb, and notes that the people want it so because their evil deeds are being made attractive to them. The closing question - umah taasu leacharitah - is left unanswered.

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