ירמיהו פרק ב: A Love Story for the Ages

It's easy to think of the prophecies in Navi as large, looming predictions filled with inscrutable comments and words. Sometimes having a framework through which to view these sections can make them more accessible. Here's the framework and progression for Chapter 2.

Part 1: Yirmiyahu is addressing himself to the people of Yehudah. He begins by referencing the love relationship that God has towards them. His goal is to try to woo them back to God by forcing them to remember what it was like between them when the sparks were kindled and the passion was there.

Part 2: Yirmiyahu addresses God's hurt. God has been deeply hurt by His lover, the nation of Israel (here exemplified by Malchus Yehudah). Think: You've got an ice box where your heart used to be...

Part 3: How God is going to hurt Bnei Yisrael due to the hurt He has been dealt by them and also comparisons to other nations/ peoples that have been more faithful to their gods (lovers) than Bnei Yisrael has been to their own God

Part 4: Desperation and lack of understanding on God's part regarding how Bnei Yisrael could prefer idols to Him - What has he got that I don't got?

Part 5: How Bnei Yisrael persists in dolling herself up for her other lovers and poor God just has to watch in His misery and refuses to accept reality about them.

We will see that there is a lot of imagery in this perek. The imagery can largely be divided up into the following categories:

  • Water Imagery
  • Agriculture/ Animal
  • War/ Army
  • Love
  • Breakup

As a class we will be keeping track of the imagery to see if we can spot a connection between the pesukim using similar images.

(א) וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃ (ב) הָלֹ֡ךְ וְקָֽרָאתָ֩ בְאָזְנֵ֨י יְרוּשָׁלִַ֜ם לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר יְהוָ֔ה זָכַ֤רְתִּי לָךְ֙ חֶ֣סֶד נְעוּרַ֔יִךְ אַהֲבַ֖ת כְּלוּלֹתָ֑יִךְ לֶכְתֵּ֤ךְ אַחֲרַי֙ בַּמִּדְבָּ֔ר בְּאֶ֖רֶץ לֹ֥א זְרוּעָֽה׃

(1) And the word of the LORD came to me, saying: (2) Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.

What's חסד נעוריך and אהבת כלולתיך- what's God referring to here?

The love that they felt in t heir youth and the love of Bnei Yisrael as a bride- the good old days when they eloped together and escaped from Mitzrayim and Bnei Yisrael had so much faith in God that they trusted Him to provide for them

(ב) זכרתי לך . אם הייתם שבים אלי תאוותי לרחם עליכם כי זכרת חסד נעוריך ואהבת כלילת חופתך שהכללתיך לחופה ול' הכנסה הוא , כלולותיך נוצי"ש בלעז , ומה הוא חסד נעוריך לכתך אחר שלוחי משה ואהרן מארץ נושבת יצאתם למדבר ואין צדה לדרך כי האמנתם בי :

I remember for you. If you were to return to me, my desire is to have mercy upon you because I Remember the kindness of your youth and your love that was complete at the Chuppah where you went to the Chuppah. And what is the Chesed Neurayich? It's that you followed after my messengers Moshea nd Aharon from the land that was inhabited to a desert and there was no food for the way because you believed in me.

(ג) קֹ֤דֶשׁ יִשְׂרָאֵל֙ לַיהוָ֔ה רֵאשִׁ֖ית תְּבוּאָתֹ֑ה כָּל־אֹכְלָ֣יו יֶאְשָׁ֔מוּ רָעָ֛ה תָּבֹ֥א אֲלֵיהֶ֖ם נְאֻם־יְהוָֽה׃ (פ)

(3) Israel is the LORD’S hallowed portion, His first-fruits of the increase; all that devour him shall be held guilty, evil shall come upon them, saith the LORD.

(ג) ראשית . הוא המיטב שבכל תבואתו האומות :

(ד) כל אוכליו . כל הגוזלים ומכלים את ישראל יהיו אשמים והרעה תבוא אליהם ר''ל אף שישראל יהיו נמסרים ביד האומות בעבור חטאם עכ''ז אהיה נפרע בסוף מן האומות על שהרעו להם :

The first- He is the best of the crops (the other nations).

All who eat him- All that steal and finish off Yisrael will be ashamed and evil will come upon them. It wants to say that even if Bnei Yisrael will be given over to the hands of other nations because they sinned still God will separate them in the end from the other nations that were bad to them (and punish those nations).


You see this idea a lot in books...the older brother can mess around with or tease his family members but you better watch out if anyone else tries it. Same idea here- protective God vs. other nations.

(ד) שִׁמְע֥וּ דְבַר־יְהוָ֖ה בֵּ֣ית יַעֲקֹ֑ב וְכָֽל־מִשְׁפְּח֖וֹת בֵּ֥ית יִשְׂרָאֵֽל׃ (ה) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה מַה־מָּצְא֨וּ אֲבוֹתֵיכֶ֥ם בִּי֙ עָ֔וֶל כִּ֥י רָחֲק֖וּ מֵעָלָ֑י וַיֵּֽלְכ֛וּ אַחֲרֵ֥י הַהֶ֖בֶל וַיֶּהְבָּֽלוּ׃
(4) Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel; (5) Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?

(ה) ויהבלו שהלא גם המעשה הוא הבל, ור''ל אדם עוזב דבר שלא היה לו אהבה עמו כ''כ, או שהיה אהבתו תלויה בסבה ובטלה הסבה, אבל אחר שזכרתי לך חסד נעוריך בלא סבה, ואהבת כלולותיך אהבה גדולה, ואני לא עזבתיך כי קדש ישראל וכו', וא''כ מה מצאו אבותיכם בי עול וגו' :

And they have become nothing. That the action (of worshipping idols) is itself nothing, and it wants to say that a man abandons something that doesn't love him or where the love was dependant on something and that thing has ceased, but after I (God) have remembered the kindness of your youth without any reason and the love of your being a bride, a great love, and I didn't abandon you because "Holy is Israel etc" and if so, what evil/ wrong act did your forefathers find in Me?

(ו) וְלֹ֣א אָמְר֔וּ אַיֵּ֣ה יְהוָ֔ה הַמַּעֲלֶ֥ה אֹתָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם הַמּוֹלִ֨יךְ אֹתָ֜נוּ בַּמִּדְבָּ֗ר בְּאֶ֨רֶץ עֲרָבָ֤ה וְשׁוּחָה֙ בְּאֶ֙רֶץ֙ צִיָּ֣ה וְצַלְמָ֔וֶת בְּאֶ֗רֶץ לֹֽא־עָ֤בַר בָּהּ֙ אִ֔ישׁ וְלֹֽא־יָשַׁ֥ב אָדָ֖ם שָֽׁם׃

(6) Neither said they: ‘Where is the LORD that brought us up Out of the land of Egypt; that led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that no man passed through, and where no man dwelt?’

(ז) וָאָבִ֤יא אֶתְכֶם֙ אֶל־אֶ֣רֶץ הַכַּרְמֶ֔ל לֶאֱכֹ֥ל פִּרְיָ֖הּ וְטוּבָ֑הּ וַתָּבֹ֙אוּ֙ וַתְּטַמְּא֣וּ אֶת־אַרְצִ֔י וְנַחֲלָתִ֥י שַׂמְתֶּ֖ם לְתוֹעֵבָֽה׃

(7) And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.

(ח) הַכֹּהֲנִ֗ים לֹ֤א אָֽמְרוּ֙ אַיֵּ֣ה יְהוָ֔ה וְתֹפְשֵׂ֤י הַתּוֹרָה֙ לֹ֣א יְדָע֔וּנִי וְהָרֹעִ֖ים פָּ֣שְׁעוּ בִ֑י וְהַנְּבִיאִים֙ נִבְּא֣וּ בַבַּ֔עַל וְאַחֲרֵ֥י לֹֽא־יוֹעִ֖לוּ הָלָֽכוּ׃
(8) The priests said not: ‘Where is the LORD?’ And they that handle the law knew Me not, and the rulers transgressed against Me; the prophets also prophesied by Baal, and walked after things that do not profit.
(ט) לָכֵ֗ן עֹ֛ד אָרִ֥יב אִתְּכֶ֖ם נְאֻם־יְהוָ֑ה וְאֶת־בְּנֵ֥י בְנֵיכֶ֖ם אָרִֽיב׃ (י) כִּ֣י עִבְר֞וּ אִיֵּ֤י כִתִּיִּים֙ וּרְא֔וּ וְקֵדָ֛ר שִׁלְח֥וּ וְהִֽתְבּוֹנְנ֖וּ מְאֹ֑ד וּרְא֕וּ הֵ֥ן הָיְתָ֖ה כָּזֹֽאת׃ (יא) הַהֵימִ֥יר גּוֹי֙ אֱלֹהִ֔ים וְהֵ֖מָּה לֹ֣א אֱלֹהִ֑ים וְעַמִּ֛י הֵמִ֥יר כְּבוֹד֖וֹ בְּל֥וֹא יוֹעִֽיל׃
(9) Wherefore I will yet plead with you, saith the LORD, and with your children’s children will I plead. (10) For pass over to the isles of the Kittites, and see, and send unto Kedar, and consider diligently, and see if there hath been such a thing. (11) Hath a nation changed its gods, which yet are no gods? But My people hath changed its glory For that which doth not profit.

Please see Radak on Divrei HaMatchil כי עברו איי כתיים which explains why God is saying we ought to look at the isles of the Kittities and at Kedar. It has to do with loyalty.

The Kederim worship fire and the Kittites worship water. Even though everyone knows that water puts out fire, these nations don't change their gods and start worshpping water. They are loyal to their gods. But MY nation decides to worship other gods.

(יב) שֹׁ֥מּוּ שָׁמַ֖יִם עַל־זֹ֑את וְשַׂעֲר֛וּ חָרְב֥וּ מְאֹ֖ד נְאֻם־יְהוָֽה׃ (יג) כִּֽי־שְׁתַּ֥יִם רָע֖וֹת עָשָׂ֣ה עַמִּ֑י אֹתִ֨י עָזְב֜וּ מְק֣וֹר ׀ מַ֣יִם חַיִּ֗ים לַחְצֹ֤ב לָהֶם֙ בֹּאר֔וֹת בֹּארֹת֙ נִשְׁבָּרִ֔ים אֲשֶׁ֥ר לֹא־יָכִ֖לוּ הַמָּֽיִם׃
(12) Be astonished, O ye heavens, at this, and be horribly afraid, be ye exceeding amazed, saith the LORD. (13) For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water.

Discussion Question: What's the difference between forsaking a fountain of living waters and then hewing out wells? God is characterizing them as two separate evils- how so?

Bnei Yisrael have done 2 things wrong:

1 Abandoned God, a living natural source of water

2. Invested effort to chisel out man-made wells that are BROKEN and can hold no water (Avodah Zarah)

(יד) הַעֶ֙בֶד֙ יִשְׂרָאֵ֔ל אִם־יְלִ֥יד בַּ֖יִת ה֑וּא מַדּ֖וּעַ הָיָ֥ה לָבַֽז׃ (טו) עָלָיו֙ יִשְׁאֲג֣וּ כְפִרִ֔ים נָתְנ֖וּ קוֹלָ֑ם וַיָּשִׁ֤יתוּ אַרְצוֹ֙ לְשַׁמָּ֔ה עָרָ֥יו נצתה [נִצְּת֖וּ] מִבְּלִ֥י יֹשֵֽׁב׃

(14) Is Israel a servant? Is he a home-born slave? Why is he become a prey? (15) The young lions have roared upon him, and let their voice resound; and they have made his land desolate, his cities are laid waste, without inhabitant.

(טו) כפירים שהם גורי אריות צעירי ימים, ר''ל ממלכה חלושה קטנה ושפלה, ב. שעוד לא נשכו אותו בשיניהם רק

(טז) שאגו עליו בקולם, ג. שבאו עליו כפירים אשר

(יז) נתנו קולם ר''ל שזה התחלת נתינת קולם, ועכ''ז גברו עליו עד כי

(יח) וישיתו ארצו לשמה שהוא כלל המדינה, וגם

Young Lions: These are young lions- it wants to say a weak, small kingdom that was not yet ___ in their teeth but only were able to raise their voices, which is the beginning of the raising of their voices and then they would grow until eventually they would lay the whole country to waste.

(טז) גַּם־בְּנֵי־נֹ֖ף ותחפנס [וְתַחְפַּנְחֵ֑ס] יִרְע֖וּךְ קָדְקֹֽד׃
(16) The children also of Noph and Tahpanhes feed upon the crown of thy head.

(טז) גם בני נוף ותחפנחס . שהם מארץ מצרים אשר אתה בוטח בהם ותשאל מהם עזר גם המה ישברו אותך וחוזר ומפרש את הקדקוד ישברו וכאומר וכי זהו בעבור שנעזבו אל המקרים וכי מהראוי שיהיו נעזבים אל המקרים וכי המה כעבד או כיליד בית :

Also the Children of Noph and Tachpanes: For they are from Egypt which you trust in and you will ask for help from them- they too will break you and return and break the skulls

(יז) הֲלוֹא־זֹ֖את תַּעֲשֶׂה־לָּ֑ךְ עָזְבֵךְ֙ אֶת־יְהוָ֣ה אֱלֹהַ֔יִךְ בְּעֵ֖ת מוֹלִיכֵ֥ךְ בַּדָּֽרֶךְ׃ (יח) וְעַתָּ֗ה מַה־לָּךְ֙ לְדֶ֣רֶךְ מִצְרַ֔יִם לִשְׁתּ֖וֹת מֵ֣י שִׁח֑וֹר וּמַה־לָּךְ֙ לְדֶ֣רֶךְ אַשּׁ֔וּר לִשְׁתּ֖וֹת מֵ֥י נָהָֽר׃ (יט) תְּיַסְּרֵ֣ךְ רָעָתֵ֗ךְ וּמְשֻֽׁבוֹתַ֙יִךְ֙ תּוֹכִחֻ֔ךְ וּדְעִ֤י וּרְאִי֙ כִּי־רַ֣ע וָמָ֔ר עָזְבֵ֖ךְ אֶת־יְהוָ֣ה אֱלֹהָ֑יִךְ וְלֹ֤א פַחְדָּתִי֙ אֵלַ֔יִךְ נְאֻם־אֲדֹנָ֥י יְהוִ֖ה צְבָאֽוֹת׃ (כ) כִּ֣י מֵעוֹלָ֞ם שָׁבַ֣רְתִּי עֻלֵּ֗ךְ נִתַּ֙קְתִּי֙ מוֹסְרֹתַ֔יִךְ וַתֹּאמְרִ֖י לֹ֣א אעבד [אֶעֱב֑וֹר] כִּ֣י עַֽל־כָּל־גִּבְעָ֞ה גְּבֹהָ֗ה וְתַ֙חַת֙ כָּל־עֵ֣ץ רַעֲנָ֔ן אַ֖תְּ צֹעָ֥ה זֹנָֽה׃

(17) Is it not this that doth cause it unto thee, that thou hast forsaken the LORD thy God, when He led thee by the way? (18) And now what hast thou to do in the way to Egypt, to drink the waters of Shihor? Or what hast thou to do in the way to Assyria, to drink the waters of the River? (19) Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: Know therefore and see that it is an evil and a bitter thing, that thou hast forsaken the LORD thy God, neither is My fear in thee, Saith the Lord GOD of hosts. (20) For of old time I have broken thy yoke, and burst thy bands, and thou saidst: ‘I will not transgress’; upon every high hill And under every leafy tree Thou didst recline, playing the harlot.

(כ) כי מעולם . הלא מימות עולם הייתי לך לעזרה ושברתי העול אשר הכבידו עליך האומות :

(כא) נתקתי . העתקתי מעל צוארך קשרי רצועות עולם :

(כב) ותאמרי . ואז אמרת לא אעבור עוד על דבר ה' :

(כג) כי על כל גבעה . כאומר והנה לא קיימת כי על כל וכו' את זונה הולכת ונוסעת ממקום למקום ר''ל כמו הזונה אין דרכה לשבת במקום אחד וכמ''ש בה בביתה לא ישכנו רגליה וכו' ( משלי ז ) כן הלכת אתה מבית עכו''ם זו לבית עכו''ם זו :

Because from forever. From forever I have been the One to break your yoke which lay heavy upon you because of the nations.

I broke. I broke your yoke on your neck, the binds forever.

And you say. And then you say "I didn't transgress the word of God."

Because on each valley. And here you are like a prostitute and you go from place to place- it wants to say like a prostitute where her way is not to stay in one place or in her house (she has no regular place) but rather you go from house of idolatry to house of idolatry....

(כא) וְאָֽנֹכִי֙ נְטַעְתִּ֣יךְ שֹׂרֵ֔ק כֻּלֹּ֖ה זֶ֣רַע אֱמֶ֑ת וְאֵיךְ֙ נֶהְפַּ֣כְתְּ לִ֔י סוּרֵ֖י הַגֶּ֥פֶן נָכְרִיָּֽה׃ (כב) כִּ֤י אִם־תְּכַבְּסִי֙ בַּנֶּ֔תֶר וְתַרְבִּי־לָ֖ךְ בֹּרִ֑ית נִכְתָּ֤ם עֲוֺנֵךְ֙ לְפָנַ֔י נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃

(21) Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant Of a strange vine unto Me? (22) For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord GOD.

(כג) אֵ֣יךְ תֹּאמְרִ֞י לֹ֣א נִטְמֵ֗אתִי אַחֲרֵ֤י הַבְּעָלִים֙ לֹ֣א הָלַ֔כְתִּי רְאִ֤י דַרְכֵּךְ֙ בַּגַּ֔יְא דְּעִ֖י מֶ֣ה עָשִׂ֑ית בִּכְרָ֥ה קַלָּ֖ה מְשָׂרֶ֥כֶת דְּרָכֶֽיהָ׃
(23) How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways;

(כג) ראי דרכך בגיא, עוד נמצא רושם של פסיעות רגליך ועקבותיך נודעו שם, ונגד שאת אומרת לא נטמאתי

Go see your path in the valley. The imprint of your footprints is still there......

(כד) פֶּ֣רֶה ׀ לִמֻּ֣ד מִדְבָּ֗ר בְּאַוַּ֤ת נפשו [נַפְשָׁהּ֙] שָׁאֲפָ֣ה ר֔וּחַ תַּאֲנָתָ֖הּ מִ֣י יְשִׁיבֶ֑נָּה כָּל־מְבַקְשֶׁ֙יהָ֙ לֹ֣א יִיעָ֔פוּ בְּחָדְשָׁ֖הּ יִמְצָאֽוּנְהָ׃ (כה) מִנְעִ֤י רַגְלֵךְ֙ מִיָּחֵ֔ף וגורנך [וּגְרוֹנֵ֖ךְ] מִצִּמְאָ֑ה וַתֹּאמְרִ֣י נוֹאָ֔שׁ ל֕וֹא כִּֽי־אָהַ֥בְתִּי זָרִ֖ים וְאַחֲרֵיהֶ֥ם אֵלֵֽךְ׃
(24) A wild ass used to the wilderness, that snuffeth up the wind in her desire; her lust, who can hinder it? All they that seek her will not weary themselves; in her month they shall find her. (25) Withhold thy foot from being unshod, and thy throat from thirst; but thou saidst: ‘There is no hope; No, for I have loved strangers, and after them will I go.’

What's the meaning behind "stop yourself from being thirsty" and "stop yourself from being barefoot" and Bnei Yisrael's (the woman's) response? What does it show about her? (See Malbim)

(כה) מנעי רגלך מיחף שאם תלך לזנות תלכי יחף לא כן אם תשבי בבית, וכן

(כו) גרונך מצמאה שאם תלכי לזנות תצמאי לא כן אם תשבי בבית,

(כז) ותאמרי נואש ואת אומרת שאת מתיאשת עצמך מכל אלה שאינך רוצה כלל מנעלים ומשקה לשתות, ולא להשיג זאת את הולכת לזנות רק

(כח) כי אהבתי זרים, שאותם בעצמם אהבתי

Hold back your feet from being bare. That if you go after adultery, you go barefoot, not like if you would stay at home, and so too you should hold back your throat from being thirsty because if you go after adultery you will be thirsty, not so if you were to stay at home. And you say "There is no hope" and you say that you have given up on yourself in terms of all these things because you don't want anything, whether shoes or something to drink, and this isn't the reason you run after adultery but rather it's because you love strangers that "It's them themselves that I love."

(כו) כְּבֹ֤שֶׁת גַּנָּב֙ כִּ֣י יִמָּצֵ֔א כֵּ֥ן הֹבִ֖ישׁוּ בֵּ֣ית יִשְׂרָאֵ֑ל הֵ֤מָּה מַלְכֵיהֶם֙ שָֽׂרֵיהֶ֔ם וְכֹהֲנֵיהֶ֖ם וּנְבִיאֵיהֶֽם׃

(26) As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets;

What's the source of a thief's shame? Is he really sorry about his actions? What does this פסוק show us about בני ישראל's behavior?

(כו) כבשת, הגנב הנמצא אינו בוש מפני שגנב רק מפני שלא גנב, הבושה שלו הוא רק מפני כי נתגלה רעתו בקהל, לא מפני המעשה בעצמו ומזה תראה ההבדל בין החוטא בעצם ובין החוטא במקרה, שהחוטא במקרה יתחרט על גוף החטא לא כן החוטא בעצם, כמשל הזונה בעבור אתנן, אם תראה שהפשיטוה ערומה ולא נתנו לה לחמה ומימיה תתחרט על גוף המעשה, אחר שלא היה המעשה בעבור עצמו רק בעבור האתנן, לא כן הזונה בעצם מצד הזנות שלא תתחרט אז על גוף הזנות רק על המקרה שקרה לה שהפשיטוה ערומה. וכן אם היו ישראל עובדים ע''א רק מפני התועלת והערב שהיו מקוים ממנה לפי דמיונם, היו מתחרטים אח''כ על מעשיהם בראותם כי השיגם אך רעות רבות וצרות. אבל אחרי שהיה המעל עצמיי לא מקריי, הנה רק

Like the embarrasment. The thief that is found out isn't embarrassed because he steals- rather he's embarrassed because he isn't thought of as a thief. He's embarrassed because now it's been revealed to his friend in the congregation, not because of the action itself. From this we can see the distinction between someone who is a choteh b'etzem (sins for the sake of a thing) and a choteh b'mikreh (someone who sins occassionally) because the choteh b'mikreh feels regret over the sin. That's not the case with the one who actually sins for the sake of a thing. For example, the prostitute- if she sees that her provider is naked (penniless) and doesn't give her her bread and her water she regrets the actual action because she's only prostituting herself for the bread and water. It's not the same with the prostitute who does it because she enjoys what she's doing (she's not just doing it to survive). If Bnei Yisrael were only worshiping Avodah Zarah because of the purpose/ what it could give them, they would regret it afterwards but it's clear this is not what they're about.

(כז) אֹמְרִ֨ים לָעֵ֜ץ אָ֣בִי אַ֗תָּה וְלָאֶ֙בֶן֙ אַ֣תְּ ילדתני [יְלִדְתָּ֔נוּ] כִּֽי־פָנ֥וּ אֵלַ֛י עֹ֖רֶף וְלֹ֣א פָנִ֑ים וּבְעֵ֤ת רָֽעָתָם֙ יֹֽאמְר֔וּ ק֖וּמָה וְהוֹשִׁיעֵֽנוּ׃ (כח) וְאַיֵּ֤ה אֱלֹהֶ֙יךָ֙ אֲשֶׁ֣ר עָשִׂ֣יתָ לָּ֔ךְ יָק֕וּמוּ אִם־יוֹשִׁיע֖וּךָ בְּעֵ֣ת רָעָתֶ֑ךָ כִּ֚י מִסְפַּ֣ר עָרֶ֔יךָ הָי֥וּ אֱלֹהֶ֖יךָ יְהוּדָֽה׃ (ס)

(27) Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’, for they have turned their back unto Me, and not their face; but in the time of their trouble they will say: ‘Arise, and save us. (28) But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble; for according to the number of thy cities Are thy gods, O Judah.

(כט) לָ֥מָּה תָרִ֖יבוּ אֵלָ֑י כֻּלְּכֶ֛ם פְּשַׁעְתֶּ֥ם בִּ֖י נְאֻם־יְהוָֽה׃

(29) Wherefore will ye contend with Me? Ye all have transgressed against Me, saith the LORD.

(כט) למה תריבו אלי . למה תתרעמו למולי על שאין אני מציל אתכם מן הרעה הבאה הלא כולכם פשעתם בי איש לא נעדר ומהו הזכות הנמצא לכם :

Why do you plead with me. Why are you feeling upset/ betrayed by me due to my not saving you from the evil that is coming? Didn't all of you betray me. There is no person who is true- and what merit do you have?

(ל) לַשָּׁוְא֙ הִכֵּ֣יתִי אֶת־בְּנֵיכֶ֔ם מוּסָ֖ר לֹ֣א לָקָ֑חוּ אָכְלָ֧ה חַרְבְּכֶ֛ם נְבִֽיאֵיכֶ֖ם כְּאַרְיֵ֥ה מַשְׁחִֽית׃

(30) In vain have I smitten your children— They received no correction; Your sword hath devoured your prophets, Like a destroying lion.

(לא) הַדּ֗וֹר אַתֶּם֙ רְא֣וּ דְבַר־יְהוָ֔ה הֲמִדְבָּ֤ר הָיִ֙יתִי֙ לְיִשְׂרָאֵ֔ל אִ֛ם אֶ֥רֶץ מַאְפֵּ֖לְיָ֑ה מַדּ֜וּעַ אָמְר֤וּ עַמִּי֙ רַ֔דְנוּ לֽוֹא־נָב֥וֹא ע֖וֹד אֵלֶֽיךָ׃ (לב) הֲתִשְׁכַּ֤ח בְּתוּלָה֙ עֶדְיָ֔הּ כַּלָּ֖ה קִשֻּׁרֶ֑יהָ וְעַמִּ֣י שְׁכֵח֔וּנִי יָמִ֖ים אֵ֥ין מִסְפָּֽר׃
(31) O generation, see ye the word of the LORD: Have I been a wilderness unto Israel? Or a land of thick darkness? Wherefore say My people: ‘We roam at large; we will come no more unto Thee’? (32) Can a maid forget her ornaments, or a bride her attire? Yet My people have forgotten Me days without number.

Why does she wear that necklace? See article here.

(לג) מַה־תֵּיטִ֥בִי דַּרְכֵּ֖ךְ לְבַקֵּ֣שׁ אַהֲבָ֑ה לָכֵן֙ גַּ֣ם אֶת־הָרָע֔וֹת למדתי [לִמַּ֖דְתְּ] אֶת־דְּרָכָֽיִךְ׃
(33) How trimmest thou thy way To seek love! Therefore—even the wicked women hast thou taught thy ways;

(לג) תיטיבי . תקשטי עצמך לקראת נואפיך כמו ( מלכים ב ט ) ותיטב ראשה דאיזבל בפר' יהוא :

(לד) גם את הרעות למדת . חזרת על כל רוע דרך ללמוד את המקולקלת שבכולם :

You adorn/ deck yourself out. You adorn yourself to meet your adulterers as it said in Kings 2:9 "And she adorned her head" when referring to Jezebel.

Also to the most evil you learned: You reviewed all the evil ways to learn the filth in all of them.

(לד) גַּ֤ם בִּכְנָפַ֙יִךְ֙ נִמְצְא֔וּ דַּ֛ם נַפְשׁ֥וֹת אֶבְיוֹנִ֖ים נְקִיִּ֑ים לֹֽא־בַמַּחְתֶּ֥רֶת מְצָאתִ֖ים כִּ֥י עַל־כָּל־אֵֽלֶּה׃ (לה) וַתֹּֽאמְרִי֙ כִּ֣י נִקֵּ֔יתִי אַ֛ךְ שָׁ֥ב אַפּ֖וֹ מִמֶּ֑נִּי הִנְנִי֙ נִשְׁפָּ֣ט אוֹתָ֔ךְ עַל־אָמְרֵ֖ךְ לֹ֥א חָטָֽאתִי׃

(34) Also in thy skirts is found the blood of the souls of the innocent poor; thou didst not find them breaking in; yet for all these things (35) Thou saidst: ‘I am innocent; surely His anger is turned away from me’— Behold, I will enter into judgment with thee, because thou sayest: ‘I have not sinned.’

(לד) גם בכנפיך . גם בכנפי בגדיך נמצאו דמי נפשות אביונים נקיים מעון מיתה ועל חנם הרגתם :

(לה) לא במחתרת מצאתים . דמי הנפשות האלה לא מצאתים במחתרת ובמקום נסתר כי אם בגלוי :

(לו) על כל אלה . הכנפים הנזכרים למעלה , ר''ל לא עשית הדבר בהסתר כי אם בפרסום רב מבלי בוש :

Also on your clothes. Also on your robes the blood of innocent poor is found. Innocent of sin that deserves death and you killed them for nothing.

It wasn't breaking in that you found them. These people who were killed were not found in secret (breaking in to a secret place) but rather in public.

On all these. These robes that are mentioned above, it wants to say you didn't do this in secret but rather publicly without embarrasment.

(לד) בכנפיך נמצאו דם נפשות אביונים, שעי''כ הרגת את הנביאים שבאו ליסרך ולהשיבך מדרך זה כי חשבת שהם רוצים להטותך מדרך הטוב, כי הראשונים שחשבו בדעתם שדרכם לא טוב לא הרגו את הנביאים רק לא שמעו אליהם באמרם כי ירדו מאד ואין בכחם לעבוד את ה', לא כן הכת הזאת שחשבו כי הדין עמהם וכי דרכם הוא שלם יותר הם הרגו את הנביאים

On your robes is found the blood of poor innocents. That because of this you killed the prophets that came to reprove you and to return you from this path because you thought that they wanted to change you from the "good path" because the first thought that their path wasn't good and didn't kill the prophets, simply did n't listen to them, but not so now that thought the law is with them and that their path is correct and better- they killed the prophets.

(לה) וַתֹּֽאמְרִי֙ כִּ֣י נִקֵּ֔יתִי אַ֛ךְ שָׁ֥ב אַפּ֖וֹ מִמֶּ֑נִּי הִנְנִי֙ נִשְׁפָּ֣ט אוֹתָ֔ךְ עַל־אָמְרֵ֖ךְ לֹ֥א חָטָֽאתִי׃
(35) Thou saidst: ‘I am innocent; surely His anger is turned away from me’— Behold, I will enter into judgment with thee, because thou sayest: ‘I have not sinned.’

(לו) מַה־תֵּזְלִ֥י מְאֹ֖ד לְשַׁנּ֣וֹת אֶת־דַּרְכֵּ֑ךְ גַּ֤ם מִמִּצְרַ֙יִם֙ תֵּב֔וֹשִׁי כַּאֲשֶׁר־בֹּ֖שְׁתְּ מֵאַשּֽׁוּר׃ (לז) גַּ֣ם מֵאֵ֥ת זֶה֙ תֵּֽצְאִ֔י וְיָדַ֖יִךְ עַל־רֹאשֵׁ֑ךְ כִּֽי־מָאַ֤ס יְהֹוָה֙ בְּמִבְטַחַ֔יִךְ וְלֹ֥א תַצְלִ֖יחִי לָהֶֽם׃

(36) How greatly dost thou cheapen thyself to change thy way? Thou shalt be ashamed of Egypt also, As thou wast ashamed of Asshur. (37) From him also shalt thou go forth, with thy hands upon thy head; for the LORD hath rejected them in whom thou didst trust, and thou shalt not prosper in them.

(טז) בָּעֵ֣ת הַהִ֗יא שָׁלַ֞ח הַמֶּ֧לֶךְ אָחָ֛ז עַל־מַלְכֵ֥י אַשּׁ֖וּר לַעְזֹ֥ר לֽוֹ׃ (יז) וְע֥וֹד אֲדוֹמִ֖ים בָּ֑אוּ וַיַּכּ֥וּ בִיהוּדָ֖ה וַיִּשְׁבּוּ־שֶֽׁבִי׃ (יח) וּפְלִשְׁתִּ֣ים פָּשְׁט֗וּ בְּעָרֵ֨י הַשְּׁפֵלָ֣ה וְהַנֶּגֶב֮ לִֽיהוּדָה֒ וַֽ֠יִּלְכְּדוּ אֶת־בֵּֽית־שֶׁ֨מֶשׁ וְאֶת־אַיָּל֜וֹן וְאֶת־הַגְּדֵר֗וֹת וְאֶת־שׂוֹכ֤וֹ וּבְנוֹתֶ֙יהָ֙ וְאֶת־תִּמְנָ֣ה וּבְנוֹתֶ֔יהָ וְאֶת־גִּמְז֖וֹ וְאֶת־בְּנֹתֶ֑יהָ וַיֵּשְׁב֖וּ שָֽׁם׃ (יט) כִּֽי־הִכְנִ֤יעַ יְהוָה֙ אֶת־יְהוּדָ֔ה בַּעֲב֖וּר אָחָ֣ז מֶֽלֶךְ־יִשְׂרָאֵ֑ל כִּ֤י הִפְרִ֙יעַ֙ בִּֽיהוּדָ֔ה וּמָע֥וֹל מַ֖עַל בַּיהוָֽה׃ (כ) וַיָּבֹ֣א עָלָ֔יו תִּלְּגַ֥ת פִּלְנְאֶ֖סֶר מֶ֣לֶךְ אַשּׁ֑וּר וַיָּ֥צַר ל֖וֹ וְלֹ֥א חֲזָקֽוֹ׃ (כא) כִּֽי־חָלַ֤ק אָחָז֙ אֶת־בֵּ֣ית יְהוָ֔ה וְאֶת־בֵּ֥ית הַמֶּ֖לֶךְ וְהַשָּׂרִ֑ים וַיִּתֵּן֙ לְמֶ֣לֶךְ אַשּׁ֔וּר וְלֹ֥א לְעֶזְרָ֖ה לֽוֹ׃

(16) At that time did king Ahaz send unto the kings of Assyria to help him. (17) For again the Edomites had come and smitten Judah, and carried away captives. (18) The Philistines also had invaded the cities of the Lowland, and of the South of Judah, and had taken Beth-shemesh, and Aijalon, and Gederoth, and Soco with the towns thereof, and Timnah with the towns thereof, Gimzo also and the towns thereof; and they dwelt there. (19) For the LORD brought Judah low because of Ahaz king of Israel; for he had cast away restraint in Judah, and acted treacherously against the LORD. (20) And Tillegath-pilneser king of Assyria came unto him, and distressed him, but strengthened him not. (21) For Ahaz stripped the house of the LORD, and the house of the king and the princes, and gave thereof unto the king of Assyria; but it helped him not.

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