Hoshea 12:13-14:10
Parashat VaYetze
[artwork by Naama Nothman]
12:13 Vayivrach Ya'akov sedeh Aram vaya'avod Yisra'el be'ishah uve'ishah shamarNor do the Jewish peple remember the good that I did for their forefather Yaakov, when "Yaakov fled into the field of Aram" to escape from his brother Esav (Bereishit 27-29). He was forced to work for Lavan in return for his daughter's hand in marriage (ibid.); as it says, "Yisrael served for a wife." He also "guarded" sheep "for" another "wife." All that time I was with him and I blessed him, and he returned with riches and possessions.
Then [And] Yaakov fled into the field of Aram, and Yisrael served for a wife, and for a wife he guarded [kept].
The supplementary (Haftarah) reading for the poriton of VaYetze - the story of Yaakov's sojourn with Lavan - begins with the present verse that speaks of related matters. He "guarded" Lavan's sheep "for a wife."
Some say that G-d reminds the people of Yaakov's righteousness. He did not want to ally himself with Esav, nor did he desire to oppose him directly. Instead, he chose to escape to Aram in search of someone as righteous as himself.
Once there, he was not possessed by a craving for wealth - unlike you, O Yisrael. Certainly, he did not oppress or exploit anyone (cf. Hoshea 12:8,9). He departed from his native place with nothing, toiled to acquire a wife and helpmate. "Served" and "guarded" Lavan's sheep for her sake. Yaakov also kept all the 613 mitzvot, as the sages teach. Once he acquired a wife, he "guarded [kept]" the mitzvot to procreate (cf. Bereishit 1:28).
In the verse, "I have sojourned (garti) with Lavan" (Bereishit 32:5), the numerical equivalent of garti is 613.
After Yaakov said to Lavan, "I will serve you seven years for Rachel, your younger daughter" (Bereishit 28:18), the Scripture says again, "And Yaakov served seven years for Rachel" (ibid. 20). Rav Saadia Gaon explains this repetition as follows. Yaakov desired to marry in order to beget children and so perpetuate Torah observance.
"Then Yaakov fled into the field of Aram." This may also be clarified by reference to the verse, "And Yaakov went out (vayetze) from Beer-Sheva, and went to (vayelech) Charan" (Bereishit 28:10). When human beings depart for some destination, that may indicate mainly a desire to abandon the present location. Or else it may indicate a desire to reach the particular destination. The term "went out" is appropriate for the former, and the term "went to" is appropriate for the latter. In the case of Yaakov, both terms appear in juxtaposition (ibid.). The Scripture conveys on the one hand that he was forced to leave on account of Esav. On the other hand he wanted to heed the command of his father and go to Padan-aram for his mate. Here too, accordingly, it says, "Yaakov fled into the field of Aram, and Yisrael served for a wife." Both matters were essential to Yaakov, both his escape and his arrival in Padan-aram.
It is significant that "served" appears before "a wife," for in the case of Leah, he labored first and then married. It was the other way around in the case of Rachel; hence "for a wife" is followed by "he guarded."
The Scripture also depicts Yaakov's powerlessness. He was compelled to labor many years "for a wife."
On the Seder night of Pesach, there is a special obligation to recite, "a lost Aramean was my father..." (Devarim 26:5). When in the employ of Lavan, Yaakov was displaced and poor.
The following verse (Hoshea 12:14) recalls that Yaakov's descendants in Egypt took seriously the words of the prophets about the impending exodus.
According to the Midrash, "and by a prophet was he guarded" (v12:14) alludes to Eliyahu. This is explained by another text in the Midrash, namely, that when the redeemer was born, the Jewish people went into bondage. It means that the prophet Eliyahu, who will herald our redemption from the final exile, has already been born.
Some say, the Scripture rebukes the Jewish people at this time for not having learned to act like Yaakov. When his mother bid him seek a wife, saying, "Flee to Lavan my brother, to Charan; and tarry with him a few days..." (Bereishit 27:43), Yaakov went and stayed for over twenty years. Assuredly, then, O Yisrael, you should have heeded the words of the prophets! For you beheld the great miracle wrought by G-d through the prophet Moshe, when He redeemed you from Egyptian bondage (Hoshea 12:14). At this time too, therefore, heed the words of the prophets!
In summary, Hoshea rebukes the people for ingratitude on two counts. He reminds them of all the acts of kindness which G-d performed for their forefather Yaakov, and he refers to the good that He has done and will for them. Thus the Scripture begins by saying, "For HaShem had ransomed Yaakov, and He redeemed him from the hand of one stronger than him" (Yirmeyahu 31:11). The latter refers to Lavan, who brought false accusations against Yaakov. But Yaakov bore his hardships in good spirits. In the end, G-d saved him from all harm at Lavan's hands (Bereishit 31:24).
Yaakov also suffered at the hands of Esav. When he was forced to flee from home, Esav sent his son Elifez to harm him; as it says, "...because he did pursue his brother with the sword" (Amos 1:11). But G-d saved him.
The prophet recalls these events as an indication for the future. We are Yaakov's descendants, and we will also be redeemed from exile.
14 Uvenavi he'elah HASHEM et-Yisra'el miMitzrayim uvenavi nishmarHere is a further kindness that I performed for the children of Yaakov. After they went down to Egypt and were enslaved, "by a prophet" - by Moshe - "HASHEM brought Yisrael up out of Egypt." Then, for forty years in the wilderness, "by a prophet (Moshe) was he (Yisrael) guarded."
And [Then] by a prophet HASHEM brought Yisrael up out of Egypt, and by a prophet was he (it) guarded.
Hoshea brings evidence that everything happens by Divine Providence. For, behold, "by a prophet (Moshe) HASHEM brought Yisrael up out of Egypt, and by a prophet was he (Yisrael) guarded."
We are informed of the very significant fact that G-d appointed three faithful shepherds for the Jewish people. Yaakov was a shepherd, as it says here, "and for a wife he guarded" sheep (Hoshea 12:13). The second faithful shepherd was Moshe, as it says, "Now Moshe was keeping the flock of Yitro, his father-in-law" (Shemot 3:1). The third was David (Shmuel Alef 16:11). On account of these three shepherds were we found worthy of possessing three crowns. They are the crown of Torah, the crown of prophecy and the crown of kingship. Yaakov is the foremost patriarch, Moshe is the foremost prophet, and David is the foremost king. A patriarch, a prophet and a king must be compassionate human beings.
Hoshea informs us that all these qualities of excellence were found in the Jewish people. The quality of prophecy is foremost, and is found only among the Jewish people. That is what the Scripture says, "I have also spoken to [through] the prophets" (v12:11) - a great kindness on My part. Similarly it says, "For indeed HASHEM Elokim will do [does] nothing, without having revealed His secret (counsel/purpose) to His servants the prophets" (Amos 3:7).
Because prophecy was such a great excellence, the prophet rebukes the Jewish people by speaking of Yaakov, who represents here the gift of prophecy. "I have multiplied visions; and used similes via the prophets" (Hoshea 12:11), yet they have not been faithful.
"By a prophet was it" - Yisrael - "guarded." The Jewish people kept all the mitzvot that I had commanded them through a single prophet, Moshe. But to you I sent many prophets, yet you do not heed their instruction.
15 Hich'is Efrayim tamrurim vedamav alav yitosh vecherpato yashiv lo Adonav"Efrayim provoked" G-d's "anger by bitter deeds." They built many altars, as numerous as heaps of stone and road signs for the traveller (v12:12). Similarly it says, "Make yourself guide-posts" (Yirmeyahu 31:21).
Efrayim provoked to anger most bitter (by bitter deeds); and so his blood (money) will be cast upon him, and his Master will return his reproach to him.
Some associate tamrurim with ra (evil) and mar (bitter), and the corresponding interpretation reads: "Efrayim provoked" G-d "to anger most bitter."
"His blood" - the blood shed by Efrayim - "will be cast upon him" by his Maker; "and his Master will return his reproach." He reviled G-d by erecting calf-idols everywhere, and retribution will come upon his head.
Another interprestation says: "Efrayim provoked to anger most bitter" deliberately acting against G-d's will. He chose to commit transgression even though he derived no pleasure and gained no advantage. He offended but to draw G-d's anger.
Some say that the Scripture alludes to Yerovo'am and his companions. Because he sinned and caused others to sin, there came upon him, upon Efrayim, "anger most bitter."
Because he caused Yisrael to commit sin, he is guilty of having shed their blood. It is as if he had personally shed their blood, "and so his blood will be cast upon him." He will be punished accordingly.
"His Master will return his reproach to him." As it says, "I... will utterly sweep away the house of Yerovo'am, as a man sweeps away dung till it is all gone" (Melachim Alef 14:10).
"Provoked to anger most bitter," is also seen as alluding to the those of the tribe of Efrayim who departed from Egypt prematurely. All of them were killed by the Pelishtim. Although they deserved to die, they did not deserve to be denied proper burial. This indignity will be punished. In the end of days, "the Master will return his reproach."
Some say that those were the dead which Yechezkel saw being resurrected (Yechezkel 37).
Because "Efrayim provoked to anger most bitter... his Master will return his reproach to him" for all to see.
13:1 Kedaber Efrayim retet nasa hu beYisra'el vayesham baba'al vayamotThe Scripture depicts Efrayim's fall from his lofty condition. In the beginning, before Efrayim sinned, the nations all around were in fear of him. "When Efrayim spoke, there was trembling" on the part of everyone who heard him. "He exalted himself in Yisrael," just as it says in the Torah, "and his seed will become a multitude of nations" (Bereishit 48:19). The princely Efrayim was a leading tribe within the Jewish people.
When Efrayim spoke, there was trembling; he exalted himself in Yisrael; but when he became guilty through the Baal, he died.
But then came the downfall. "When he" sinned and "became guilty through" worship of "the Baal" idol, he was stricken before his enemies. It was as if "he" had "died."
Rashi explains that the Scripture here specifically refers to Yerovo'am son of Nevat. When Yerovo'am spoke in admonition of King Shlomo and uttered harsh words (Melachim Alef 11), this son of Efrayim "was trembling." For he was addressing the king. In the merit of this forthright reproof, "he exalted himself in Yisrael." He was appointed to head the nation of Yisrael and to bear the burden of leadership (ibid.). "But" then, later "when he became guilty" of setting up the calf-idols and forced Yisrael to commit the sin of idolatry (ibid. 12), "he died." The house of Yerovo'am was condemned to extinction.
Some say: In the beginning, "Efrayim" was so frail that "there was trembling" on his part whenever he "spoke" to anyone. But now "he exalted himself in Yisrael." His head is raised so high, and his heart has grown so haughty (Hoshea 13:6), that he does not even fear G-d. For that reason, eventually, "he died," once "he became guilty through the Baal."
2 Ve'atah yosifu lachato vaya'asu lahem masechah mikaspam kitevunam atzabim ma'aseh charashim kuloh lahem hem omrim zovchei adam agalim yishakunHere the Scripture depicts the deterioration of Yisrael. It began in the time of the Judges and continued through the advent of Yerovo'am son of Nevat. Although the Benei Yisrael served the Baal idol in the time of the Judges (Shoftim 2), they would return to G-d in times of distress. But now it was different. Having been deprived by Yerovo'am of the opportunity to worship in the Beit HaMikdash in Yerushalayim (Melachim Alef 12), the people of Efrayim - of the Kingdom of Yisrael - persisted in their worship of the calf-idols. They said, "Behold your gods, O Yisrael, which brought you up out of the land of Egypt" (Melachim Alef 12:28).
Now they continue more; and they have made for themselves molten images from their silver, and idols according to their [own] understanding, all of it the work of craftsmen; they say to [of] them: Let the men who sacrifice [Let they who sacrifice men] kiss calves.
"They have made for themselves molten images from their silver." The calf-idols were not made of silver but gold. What the Scripture here means is that the people all contributed money ("silver") to buy the gold for making the idols.
They pondered how best to make the calf-idols, and then proceeded to fashion them "according to their understanding." Those idols were exact replicas of the Gold Calf which the Benei Yisrael had made in the wilderness (Shemot 32). Each calf-idol was "the work of craftsmen."
Once an idol was completed, the kohanim would say to the people, "Let them who sacrifice kiss calves." Those who brought sacrificial offerings had to kiss the idol. The rite of worship was not complete without this gesture of affection.
According to the Sages, the people would sacrifice their children to the idols. The corresponding reading here says: "Let them who sacrifice men kiss calves."
Not only did they worship the calf-idols set up by Yerovo'am son of Nevat (Melachim Alef 12), but they added sin to transgression. As it says, "Now they continue to sin more."
On their own they added idols in the likeness of the calf-idols set up by Yerovo'am. "They have made for themselves molten images from their silver, and idols according to their own understanding." These were "all the work of craftsmen," made to resemble the original calf-idols.
Some explain that the kohanim, who performed the rites of idolatry, would say to the people: "Let the men who sacrifice" to those new calf-idols "kiss" the "calves" which Yerovo'am set up/
Others say: When they sacrificed their children to an idol, they would kiss that idol. It was their way of saying: We bear no anger in our hearts. It is out of love for you that we sacrifice our sons and daughters.
Some say that the Scripture here speaks of Yehu. G-d appointed him king of Yisrael (Melachim Alef 19:16) in order to smite the house of Ahav, his master. As happened to the house of Yerovo'am (Melachim Alef 9:9), the house of Ahav would thus also come to an end (Melachim Bet 9:9)
However, Yehu did "continue to sin more" than all the other kings, and caused the people to sin. He made for them "molten images from their silver, and idols according to their own understanding."
3 Lachen yihyu ka'anan-boker vechatal mashkim holech kemotz yeso'er migoren uche'ashan me'arubahRetribution will come, Hoshea prophesies, and they will be quickly eliminated. "Therefore they will be as the morning cloud" that dissipates quickly, "and as the dew that passes away early" with the onset of sunlight. Within an hour all the dew is gone. They will disintegrate "as the chaff" from wheat "that is driven with the wind from the threshing floor, and as the smoke" that hastens to depart "out of the chimney" and scatter.
Therefore they will be as the morning cloud, and as the dw that passes away early, as the chaff that is driven with the wind from the threshing floor, and as the smoke out of the chimney [window].
I will not bring you well-being, even "as the morning cloud" brings no rain. As for the good things already in your possession, they will leave you "as the dew that passes away early."
You will go into exile "as the chaff that is driven with the wind." But the good people will stay on for a while. Eventually, all the people will be exiled, scattered in all directions "as the smoke out of the chimney."
4 Ve'anochi HASHEM Elokeicha me'eretz Mitzrayim ve'Elokim zulati lo teda umoshia ayin biltiHow is it that you can kiss a calf-idol? (Hoshea 13:2). It does not save and it cannot influence! How can you forsake your G-d Who is with you since ancient times, Who has brought you deliverance and Who knows your ways?
Yet I am HASHEM your G-d ever since the land of Egypt; and you know no [true] G-d but Me, and [there is] no savior besides Me.
"I am HASHEM your G-d ever since the land of Egypt," and you accepted Me as your G-d. Certainly, "you know no G-d but Me, and no savior besides Me"!
In response to their claim that the calf-idols mediated between Yisrael and G-d, the Scripture says that the Jewish people have no need of intermediaries. For, behold, "I am HASHEM your G-d ever since the land of Egypt; and you know no [true] G-d but Me." Nor is there any intermediary "savior besides Me." I Myself have brought you deliverance.
5 Ani yedaticha bamidbar be'eretz tal'uvotWhy should you know Me? you might ask. Well, "I had known you in the wilderness" where I met all your needs, and I cared for you "in the land of great drought" and the parched soil.
I had known you in the wilderness, in the land of gerat drought [craving].
6 Kemar'itam vayisba'u save'u vayarom libam al-ken shechechuni
When they were fed [grazed], they were sated, their heart was haughty; therefore they have forgotten Me.
"I had known you in the wilderness, in the land of great craving" and thirst, and there I performed miracles and wonders for you (v13:4). You should not have survived otherwise.
In all this I acted alone.
After they came into the land of Kenaan, "they were fed, they were sated." They had every good thing and every comfort. Therefore "their heart was haughty," and "therefore they have forgotten Me."
Thus the Torah said, ahead of time, "Lest when you have eaten and are satisfied.. Then your heart be lifted up, and you forget HaShem your G-d..." (Devarim 8:12). Similarly it said, "But Yeshurun waxed fat, and kicked" - you waxed fat, you grew thick, you became gross - "and he forsook G-d who made him" (ibid., 32:15).
Or as it says, "Lest I be full, and deny, and say: Who is HASHEM?" (Mishlei 30:9)
7 Va'ehi lahem kemo-shachal kenamer al-derech ashurHere, in Scripture speaks of the misfortunes which the people brought upon themselves. Because "they have forgotten Me" (Hoshea 13:6). I have also forsaken them and handed them over into the power of the other nations. "I have become to them as a lion; as a leopard will watch by the way" to kill and devour.
So I will be [have become] to them as a lion; as a leopard will I watch by the way.
Some translate ashur as "I will go." As it says, similarly, "my steps (ashurai) in Your path" (Tehillim 17:5).
They denied that G-d was the source of all the good which He had bestowed upon them in abundance. Yet, when retribution struck, they attributed their suffering to G-d. G-d wanted to hearm them, they said. At such times, they regarded Me as "a lion," or "a leopard," standing "by the way" to watch for prey.
8 Efgeshem kedov shakul ve'ekra segor libam ve'ochlem sham kelavi chayat hasadeh tevake'em"I will meet them" to cause harm, "like a bear that is bereaved" of her young, "and I will rip open the enclosure of their heart." It is the way of a bear to grab the chest with its claws and tear all the way into the heart.
I will meet [attack] them like a bear that is bereaved [of her young], and I will rip open the enclosure of their heart [their closed heart]; there I will devour them like a lion [lioness]; the wild beast [beast of the field] will tear [mangle] them.
Another interpretation says, "I will rip open their closed heart." Their hears are closed. They fail to understand that they should turn back to Me.
Any other animal, once it has killed and eaten, the rage subsides. But the fury of a bear bereaved of its young is not calmed even after it has devoured.
"There I will devour them like a lion" that tears another "wild beast (best of the field)."
These verses hint at the four exiles. The lion (Hoshea 13:7) represents the kingdoms of Bavel (Babylon) and Assyria. Thus Dani'el saw that "the first was a lion" (Dani'el 7:4). The leopard (ibid.,) represents the kingdom of Greece that oppressed Jews inside the land of Yisrael. As it says, "a leopard watches upon their cities" (Yirmeyahu 5:6). The bear represents the Medean Kingdom, which Dani'el beheld in the form of a bear (Dani'el 7:5). The fourth beast, likened to a lion or lioness represents Rome. It devours and tramples.
The impending affliction of Yisrael is likened to being attacked by a bereaved bear. The comparison suggests fury and fierce grief. The enraged bear instantly tears and mangles anything in its path, man or beast.
"I will rip open their closed heart" that refuses to understand, and "there," in their own cities and on their roads, "I will devour them like a lion (lioness)." I will devour them by the sword.
"The wild beast (beast of the field) will tear (mangle) them." Similarly the Torah says, "And I will send the beast of the field among you..." (VaYikra 26:22).
9 Shichetcha Yisra'el ki-vi ve'ezrechaWhen you are "destroyed" by all those wild beasts (Hoshea 13:7-8), you must blame "yourself, O Yisrael." You think that your destruction stems from Me, but that is because all along "you had no help but from Me." Once I removed My supervision, you were destroyed.
You have destroyed yourself, O Yisrael; for it is in Me to be of help to you [you had no help but from Me].
Another reading says, "You have destroyed yourself." I did not destroy you, indeed the contrary is true of Me. "It is in Me to be of help to you" always.
Our Sages have taught, similarly: "Thus says HASHEM...I am the first and I am the last.." (Yeshayahu 44:6). I am first for good and I am last for evil. I only afflict after man has incurred guilt that calls for punishment.
10 Ehi malkecha efo veyoshi'acha bechol-areicha veshofteycha asher amarta tnah-li melech vesarimThe Scripture rebukes Yisrael for having asked for a king. For their king has been of no use to them.
I will be your king [Will I be your king?]. Where is he and [where are] your judges that will bring you deliverance in all your cities? [Where are they] to whom you said: "Give me a king and princes"?
"I will be your king" forever, G-d says. But "where is he" - the human king you asked for - "that will bring you deliverance in all your cites" when they are besieged by the enemy? "And where are your judges" whom you set over you? Do you not see that neither king, nor rulers, nor "princes," have brought you any advantage?!
11 Eten lecha melech be'api ve'ekach be'evratiI give you a king in My wrath and take him away in My fury."In My wrath" I granted you a king in the days of Shmuel (Shmuel Alef 8). For I knew that in the end you will divide the kingdom and make calf-idols (Melachim Alef 11, 12).
Hoshea son of Elah was the last king of Yisrael (Melachim Bet 17). He was good. He did not deserve that I remove him from your midst. However, I will "take him away" on account of "My fury" against you.
This shows that at times the people suffer under evil rulers because they have rejected compassionate rulers.
To be continued...
- MeAm Lo'ez
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Parashat VaYetze
