for you have stumbled in your iniquity: Obstacles came to you because of your iniquities
What does you have stumbled in your iniquity mean ? No-one can support you except God alone
שובה ישראל, כי כשלת בעונך. כי אתה רואה שכשלת בעונך לפיכך יש לך לשוב אל יי יתברך כי אין מקימך ממכשולך אלא תשובתך אליו
It is because you yourselves realise that you have stumbled in your iniquities that you have to return to God: for only a return to God will prevent you from stumbling
באור:
כי רואה אתה שעוונותיך הם הכשילוך והורידוך.
Biur on Hosea 14:2
For you see that it is your iniquities that have caused you to stumble and brought you low
Rabbi Ḥama bar Ḥanina raised a contradiction between two verses. It is written in one verse: “Return, you backsliding children” (Jeremiah 3:22), implying that initially when you sinned, it was only because you were backsliding, i.e., rebelling. It was merely an act of immaturity and foolishness and could be ignored as if it had never happened. But it is written: “I will heal your backsliding” (Jeremiah 3:22), implying that He will heal the sin from this point onward, and that they are still sinners. He resolved this contradiction, explaining that this is not difficult: Here, where everything is forgiven as if the Jewish people never sinned, it is referring to repentance out of love; there, where the sin is still remembered despite the forgiveness and repentance, it is referring to repentance out of fear. Similarly, Rabbi Yehuda raised a contradiction between two verses. It is written: “Return, you backsliding children I will heal your backsliding” (Jeremiah 3:22), implying that anyone can achieve healing, which is dependent only on repentance. But it also states: “Return, O backsliding children, says the Lord, for I am a lord to you, and I will take you one from a city, and two from a family” (Jeremiah 3:14), implying that repentance is available only to certain individuals. He resolved the contradiction and explained that this is not difficult: Here, it is referring to repentance out of love or fear, which few people achieve; there, it referring is repentance through suffering, as everyone has thoughts of repentance when they suffer. Rabbi Levi said: Great is repentance, as it reaches the heavenly throne, as it is stated: “Return, Israel, to the Lord your God” (Hosea 14:2). This implies that repentance literally reaches to God.
2. Can you describe the differences between the intepretations?
3. The Talmud Yoma 86a,b also refers to two verses from Jeremiah - what is the similarity in the texts that links all these verses ( hint Hosea 14:5) ? What does it imply that stumbled in your sinning might mean?
4. What does the section from the pesikta suggests that this verse means?
5. Nechama Leibowitz cites Hosea 14:4 as the way in which we have stumbled ? does this help in suggesting what might lead us to fall into sin ?
6. What causes us to stumble, that helps us to think about repentance ?