'Wherefore does the way of the wicked prosper?' — 'If you have run with the footmen and they have wearied you, how will you contend with horses?' My heritage is become to Me as a lion in the forest; the spoilers are come upon all the bare heights.
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Right would you be, O Hashem, were I to contend with You, yet will I reason with You: Wherefore does the way of the wicked prosper? Wherefore are all they secure that deal very treacherously?
verse value 3579
Insights
Verse structure: 17 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "judgments" (מִשְׁפָּטִים֙, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "rushed" (צָלֵ֔חָה), "belonging·to" (שָׁל֖וּ), "all·treachery" (כׇּל־בֹּ֥גְדֵי). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "I·will·speak" (root דבר, 270x in Jeremiah). First appearance of the root צדיק ("just") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 6 and 11 words.
Rashi
"Righteous are You, O Lord, for I will dispute with You." When I will argue with You, I know that You will be justified in Your words; yet I desire to plead my case before You, that You may make known to me Your ways.
Why does the way of the wicked prosper? [Meaning:] that You granted greatness to Nebuchadnezzar the wicked, and caused him to succeed in destroying Your Temple. Another interpretation: he [Jeremiah] was crying out and issuing a challenge concerning the men of Anathoth.
Shelo. A term derived from "shalvah" (tranquility):
Radak
“Righteous are You, O Lord, for I would dispute with You.” “For I would dispute with You” means: If I were to say that I dispute with You, it would not be fitting to call You righteous, and I have no objection to this.
"Only judgments I will speak with you." – "Only" [means] that I will speak with You as a man who litigates against his fellow, engaging in a back-and-forth of arguments concerning matters under dispute, for I am perplexed in this matter.
Why did the way of the wicked prosper? Because there were wicked people in Israel who were successful, and as Targum Jonathan renders [the verse]: "zakkai at Adonai ... milmidan," etc., as it appears in the column.
Metzudat David
"The righteous one." The prophet said: "I know, O Lord, that You are righteous in the matter concerning which I will contend with You; yet I will speak with You words of argument." This is as if to say: Nevertheless, I will contend with You in order to know the reason and cause, not because I am in doubt whether You are righteous in Your judgment.
"Why?" This is the meaning of the words "Why?"—namely, "the way of the wicked prospers, and all the treacherous sit in ease." He said this upon seeing in prophecy the majority of Nebuchadnezzar’s dominion.
Metzudat Zion
Mishpatim. The matter of dispute:
Tzalcha. The language of "success":
Shelo. From the root sh-l-h, meaning “to be calm” or “to be at peace.”
"Those who betray, betray." The matter is one of refusal and rebellion.
Malbim
The righteous man (after he heard that the Lord said He would bring upon them evil in the year of their visitation, namely, that He would bring upon them evil at the time of the Destruction, which is the year of visitation, prayed that the Lord would hasten their punishment, since the Lord had shown him their deeds, for which reason (because of what they intend to kill him) the Temple would be destroyed): "Righteous are You, O Lord, for I would contend with You." This means: If I were to contend with You and plead my case, asking why my way has not prospered, in that You would be justified, for there is an answer to the question of "the righteous and evil befalls him": Who knows if he is truly righteous? And who knows if he has fulfilled all that is incumbent upon him? (For the service of the Lord has no measure, if we consider according to the worth of the One being served and according to the obligation incumbent upon us in light of His general and particular benevolences.) But "with Your judgments I will speak to You," asking why the way of the wicked has prospered. For regarding the question of "the wicked and good befalls him," you have no answer at all, since the wickedness of the wicked is manifest. And you might say, according to the opinion of those who respond to this, that the tranquility of the wicked is not inner peace, for his heart is full of fear and the voice of terrors is in his ears, as was indeed the approach of Eliphaz in this matter. To this he responds: "Behold, all who deal most treacherously are at ease," meaning that they too have inner peace in their heart, for the definition of tranquility is in the heart. And you might say that the end of the wicked is destruction and he will not prolong his days in his success. To this he responds: "Yet You have also planted his root." And you might say that his children will be cut off (as was the opinion of Bildad and Zophar). To this he responds: "Yet they also go forth and bear fruit, and their seed endures." And you might say that the Name is delaying to punish them, perhaps they will return in repentance. To this he says: "Yet You are near in their mouths, and far from their kidneys." For the wicked person who believes in the punishments of the Lord and in the roots of faith, yet sins because of his desire, there is hope that he will later regret his deeds. But since You are far from their kidneys and they do not believe in You at all, there is no hope that they will return.
You have planted them, indeed, they have taken root; they grow, indeed, they bring forth fruit; you are near in their mouth, and far from their reins.
verse value 3925
Insights
Verse structure: 10 words, 49 letters. The shortest word is "fruit" (פֶ֑רִי, 3 letters) and the longest is "from·their·kidneys" (מִכִּלְיוֹתֵיהֶֽם, 9 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "you·planted·them" (נְטַעְתָּם֙), "also·they·took·root" (גַּם־שֹׁרָ֔שׁוּ), "also·they·bore" (גַּם־עָ֣שׂוּ). 10 unique roots are used. Frequent roots: "also·they·bore" (root עשה, 147x in Jeremiah); "they·grow" (root הלך, 108x in Jeremiah); "you" (root אתה, 61x in Jeremiah). First appearance of the root קרוב ("near") in Jeremiah. First appearance of the root רחוק ("and·far") in Jeremiah. The etnachta (major mid-verse pause) falls on 'fruit', dividing the verse into phrases of 5 and 5 words. Full calculation: נְטַעְתָּם֙ [you·planted·them] (569) + גַּם־שֹׁרָ֔שׁוּ [also·they·took·root] (849) + יֵלְכ֖וּ [they·grow] (66) + גַּם־עָ֣שׂוּ [also·they·bore] (419) + פֶ֑רִי [fruit] (290) + קָר֤וֹב [near] (308) + אַתָּה֙ [you] (406) + בְּפִיהֶ֔ם [in·their·mouth] (137) + וְרָח֖וֹק [and·far] (320) + מִכִּלְיוֹתֵיהֶֽם [from·their·kidneys] (561) = 3925.
Radak
“You have planted.” This is an analogy for their success, which is enduring and continues to grow. And in saying “You have planted,” He indicates that the good fortune of the wicked comes to them from God, not that it comes to them by chance. Similarly, it is stated in the Torah: “And He will repay those who hate Him to their face, to destroy them,” as its Targum translates.
"Its root." It is from the heavy pa'al conjugation, which follows the pattern of the four-letter root, as in: "their stock has not taken root in the earth."
“You are near in their mouths.” If they call upon You in prayer or mention You in a false oath, this is because You are far from their innermost thoughts, and they do not consider that their welfare is in Your hand, and that You are the One who brings both good and evil. And the Targum: “The words of Your Torah are near,” etc., as in the column.
Metzudat David
“You planted.” Immediately when you planted, from their root and trunk, meaning that suddenly greatness came to them.
“they shall go.” And they go, expanding and producing many fruits, meaning: sons and sons of sons who inherit the kingship and the government.
"You are near in their mouths." Even though they show themselves to be in awe of God in their mouths, this is only from the lips outward; but You are far from the thoughts of their kidneys, and they do not believe in You truly.
Metzudat Zion
"From their kidneys." The word is derived from the root k-l-y, meaning "kidneys."
But You, O Hashem, know me, You see me, and try my heart toward You; pull them out like sheep for the slaughter, and prepare them for the day of slaughter.
verse value 4086
Insights
Verse structure: 13 words, 57 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 4086 is divisible by 18, the value of chai ('life'). The shortest word is "my·heart" (לִבִּ֖י, 3 letters) and the longest is "you·knew·me" (יְדַעְתָּ֔נִי, 6 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "you·knew·me" (יְדַעְתָּ֔נִי), "you·will·see·me" (תִּרְאֵ֕נִי), "pull·them·out" (הַתִּקֵם֙). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "to·day·of" (root יום, 133x in Jeremiah); "you·knew·me" (root ידע, 71x in Jeremiah). The etnachta (major mid-verse pause) falls on 'with·you', dividing the verse into phrases of 7 and 6 words. Full calculation: וְאַתָּ֤ה [and·you] (412) + יְהֹוָה֙ [Hashem] (26) + יְדַעְתָּ֔נִי [you·knew·me] (544) + תִּרְאֵ֕נִי [you·will·see·me] (661) + וּבָחַנְתָּ֥ [and·You·try] (466) + לִבִּ֖י [my·heart] (42) + אִתָּ֑ךְ [with·you] (421) + הַתִּקֵם֙ [pull·them·out] (545) + כְּצֹ֣אן [like·sheep] (161) + לְטִבְחָ֔ה [for·slaughter] (54) + וְהַקְדִּשֵׁ֖ם [and·prepare·them] (455) + לְי֥וֹם [to·day·of] (86) + הֲרֵגָֽה [a killing] (213) = 4086.
Rashi
"And You, O Lord, know me." This also applies to the men of Anathoth who are rising against me; help me, for You know me.
"Draw them out like sheep to the slaughter": He drew them away from life to death; "ishtakalu" in the foreign tongue, like "until we drew them away from the city" (Joshua 8:6).
"and sanctify them": Prepare/designate them [for the day of slaughter].
Radak
"And You, O Lord, know me, see me." And You, see me as I am.
“And You have tested my heart with You.” You have tested my heart, which is with You, unlike their hearts, from which You are distant. If so, why are they in good fortune and I in misfortune?
"Hoteikem" – like sheep to the slaughter. As in "until we have drawn them away from the city" [Joshua 8:6] (referring to when they were drawn away from the city). He said: these complacent wicked ones – [You] drag them from their place of rest, to their harm, like sheep to the slaughter.
And prepare them. And make them ready:
“On the day of slaughter.” On a day in which there will be much killing, namely, the day of the Destruction. They will be exposed to the sword, and there will be no place for them to escape from the slaughter. Then it will be known forever that their wickedness brought this upon them. But now, there is confusion regarding their success.
Metzudat David
"Thou knowest me." Dost Thou not know me, and hast Thou not seen my heart and tested it, whether it is with Thee to believe in Thee? That is to say: I know of myself that the secrets of the heart are revealed to Thee; and therefore Thou knowest that Thou art far from their kidneys, for nothing is hidden from Thee.
"Drive them out." Therefore, He moved them away from their prosperity to the slaughter, like this flock, and readied them for the day of slaughter:
Metzudat Zion
"Drive them out." The matter is one of removal/transfer:
"And prepare them." The matter is one of designating/summoning, similar to "assemble the congregation" (Joel 2):
Malbim
"And You, O Lord, know me": This means, "And therefore it is fitting that You precede their punishment because they intend to kill me, for You know me, You see me, and You test my heart toward You." He repeats His words to state that the Lord knows man in two types of knowledge which, according to human understanding, contradict each other, and yet both are valid concerning the decree of the Creator, blessed be He. They are: 1. From the aspect of foreknowledge, He knows from the beginning all that will happen, a knowledge not dependent on time, place, or the dimensions of possibility. Regarding this, it says "You know me" in the past tense, meaning "You have known me from long ago." 2. Nevertheless, man is free in his actions, so that from the aspect of this freedom, "You see me now and test my heart toward You." The seeing is mentioned first, to observe his actions now as they are connected to choice and time, and You will see that my heart, which chooses in my deeds, is whole toward You. And therefore, "Drive them out like sheep to the slaughter"; do not wait until their measure is filled, but punish them immediately. And He established two types of punishments: 1. "Like sheep destined for the slaughter": Just as the fattest sheep are chosen for the feast, so too You will choose their leaders, each individually, for their own benefit. 2. And afterwards, He consecrated them all for a day of slaughter, without sparing any of them. (The way of the conqueror is first to choose the princes and heads of the rebels to kill them with severe deaths, and afterwards to kill them all on a day of slaughter.)
How long shall the land mourn, and the herbs of the whole field wither? For the wickedness of them that dwell therein, the beasts are consumed, and the birds; because they said: ‘He sees not our end.’
verse value 6116
Insights
Verse structure: 16 words, 71 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "after part" (אֶת־אַחֲרִיתֵֽנוּ, 9 letters). 9 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·herb" (וְעֵ֥שֶׂב), "all·the·field" (כׇּל־הַשָּׂדֶ֖ה), "it·withers" (יִיבָ֑שׁ). 16 unique roots are used. Frequent roots: "they·said" (root אמר, 476x in Jeremiah); "for" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah). The etnachta (major mid-verse pause) falls on 'it·withers', dividing the verse into phrases of 6 and 10 words.
Rashi
"Until when shall the land mourn, and the grass of every field wither?" Thus far are the words of the prophet. And the Holy Spirit answers him: "Because of the evil of its inhabitants, cattle and birds have been swept away."
It shall mourn. It shall be laid waste:
"Perish" [i.e., swept away]: "ponida" in the foreign tongue:
"For they said. The inhabitants of this land:"
"He shall not see our end" – It is not revealed to Him what our ultimate fate will be.
Radak
"Until when will the land mourn?" Until when will it be that these [wicked ones] were set apart for the day of slaughter — [namely] when the land will mourn, which is the day of the Destruction.
"And the grass of all the field shall wither." This is an expression of hyperbole. Similarly, "the beasts and birds have perished." And why does the land mourn and waste away? Because of the evil of its inhabitants. For they said, "Justice dictates that these complacent wicked ones should not be spared from the day of slaughter, for in their complacency they say, 'Our end will not be seen.'" If the true prophets were to say to them, "God will bring your end to ruin, even though you are complacent now," they would respond, "Our end will not be seen, for God does not watch over us and our deeds, and He does not know what our end will be."
"Safatah." The matter is one of destruction, like "Will You indeed sweep away the righteous with the wicked?" (Genesis 18:23). However, that is a transitive verb, whereas this is an intransitive verb. Now, Jeremiah asked concerning the success of the wicked, and God did not answer him.
Metzudat David
"Until when?" This is the response of the Omnipresent, as if to say: Was he not appointed to be a strap of chastisement upon Israel, to be the rod of My anger? For, "Until when will My land be ruined, and its grass dried up," on account of the wickedness of its inhabitants? And beast and fowl are consumed, for they will not multiply in their land — this being the recompense for their transgression, in that they say, "I do not see their end," to know what will be in their end. And it is as if to say: But will My land indeed be ruined forever? Therefore Nebuchadnezzar will come and exile them from their land, and their iniquity will be purged, and they will return to their land, and it will then be a desirable land as of old.
Metzudat Zion
"taval." The meaning of "hashchat" (to corrupt/destroy) is akin to "avlah" (it was laid waste) in the verse: "The earth is laid waste and desolate" (Isaiah 24:4).
"Safetah" [they perish]. The matter is one of destruction/consumption, like [the verse] "I will utterly sweep them away" (above, ch. 8):
Our end. From the language of "end" and "conclusion":
Malbim
“Until when will the land mourn?” Surely, it is on account of their sins that the land mourns. This refers to the desolation of the inanimate and the vegetation of the entire field drying up, which pertains to the plant kingdom; furthermore, it extends to beasts and birds, which pertains to animals. All of this is due to the wickedness of its inhabitants. For they say—meaning, do not assume that because of the desolation of the land they will return in repentance. Rather, they will say, “He does not see our end,” meaning they deny God’s knowledge of the lowly, and all the more so His foreknowledge of the future. They claim that He does not see their ultimate fate to utterly destroy them, and that there is no divine providence, reward, or punishment.
’If you have run with the footmen, and they have wearied you, then how can you contend with horses? And though in a land of peace you are secure, yet how will you do in the thickets of the Jordan?
verse value 5363
Insights
Verse structure: 15 words, 70 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "with·the·horses" (אֶת־הַסּוּסִ֑ים, 8 letters). Words sharing gematria 37: and·how?, and·how?. 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "with·footmen" (אֶת־רַגְלִ֥ים), "you·ran" (רַ֙צְתָּה֙), "and·they·wearied·you" (וַיַּלְא֔וּךָ). The root איך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "and·in·land·of" (root ארץ, 245x in Jeremiah); "you·will·do" (root עשה, 147x in Jeremiah). First appearance of the root רוץ ("you·ran") in Jeremiah. First appearance of the root גאון ("in·pride·of") in Jeremiah. The etnachta (major mid-verse pause) falls on 'with·the·horses', dividing the verse into phrases of 7 and 8 words.
Rashi
"For you have raced with foot-runners and they have wearied you": Your kinsmen, the priests, like yourself, and the men of your city are coming to kill you — [this refers to] foot-runners [ordinary people on foot]. "With foot-runners": "piaonidesh" in the foreign tongue.
"And how will you contend with the horses?" That is, to race against the horses. In other words: "If your close associates, the priests, come to kill you, how much more so will the princes of Judah rise up to kill you?" This is My wrath upon them, and this is the success of the enemy. Likewise, the Targum states: "This is a retort," etc. And from our Sages' midrash: "If you are astonished that I greatly increased Nebuchadnezzar's greatness for the reward of the three steps he ran in honor of me during the days of Merodach-Baladan, how much more should you be astonished when you see the reward that I will pay to the righteous who ran before Me like horses?"
"[You shall] contend": "aatirish" in the foreign tongue.
"And in a land of peace": in which you trust — there [too] they have wearied you.
"And how will you fare in the thicket [of the Jordan]?": [This refers to] the officers of Judah. And "ga'on ha-Yarden" [the thicket of the Jordan] is a metaphor, since it is a place of lions and leopards, and so Jonathan [the Targum] taught us in many places. And here he translated: "And so you are comparable to the wild beasts that are on the height of the Jordan." And [so too], "Behold, like a lion he shall come up from the thicket of the Jordan" (below, 49:19; 50:44) — the Targum in both places [renders]: "like a lion that comes up from the height of the Jordan."
Radak
"Ki et raglim" – And my master, my father, of blessed memory, explained: This verse is the answer to his question, so that he should not speculate about the attributes of the Holy One, Blessed be He. He said: Regarding that which you asked me, I answer you with this parable: For I see that you ran with foot-runners like yourself, and they wearied you, for they ran faster than you and you did not have the ability to overtake them — they wearied you by their running, when you tried to overtake them.
And how will you compete with the horses? And how will you mix with the horses to run with them? And this is the explanation of the parable: Behold, you are among people like yourself, and you do not know their mind and their secret, for they said to feed you the poison of death, and you did not know and did not perceive it in them, had I not informed you. And you—how do you wish to know My mind and My secrets in the governance of the world, in the success of the wicked and the suffering of the righteous in this world? Therefore, be silent and do not ponder over My attributes.
He added to him further upon the parable, to speak to him about the matter itself, and he included in it from the beginning of the verse the matter itself, and said to him: I see you weak and weary in My mission, and you need to strengthen yourself and your heart, for I see that you raced with foot-runners like yourself, and they are the men of Anatot, who are of your family and on one level with you regarding greatness, and they wearied you and frightened you, intending to kill you. How will you compete with the horses when you go to Jerusalem, where they are great princes, and also the king is there? How will you conduct yourself with them? You need to strengthen yourself so that you will not fear them, and you will speak to them My mission without fear.
He added to him further and said: "In the land of peace you trust." The explanation is: You trust in the men of Anatot. It was fitting that you should have a land of peace, and it was fitting for you to trust in them that they would save you from the hands of those seeking to harm you, for they are your relatives and your fellow townspeople. And it is the way of the world that relatives and townspeople who grew up together should guard one another, and that they should love one another, until they would surrender their lives for their beloved ones or their relatives. And you cannot do this, for they are scheming against you to kill you.
"And how will you do in the pride of the Jordan?" That is to say, in the place where the waves of the Jordan are proud, and this is an analogy for the princes of Judah and Jerusalem, and He compared them to the pride of the Jordan because it is the river that is within the Land of Israel, for the Euphrates is at the border of the Land of Israel. And it is possible to interpret it regarding Nebuchadnezzar, who is destined to station his armies in the Land of Israel beyond the Jordan, and He said to Jeremiah: "If you are afraid of them because they are few, how will you fare against one who is like the pride of the Jordan?" And Jonathan also interpreted the verse according to the answer to the question, and it is settled in accordance with the matter. And so did he translate: "This is the response to Jeremiah," and so on, as in the column.
Metzudat David
"For you have raced with foot-runners." Since Jeremiah had not yet fully recognized the extent of the wickedness of the people of Judah and Jerusalem, God said to him by way of a parable: "Have you not joined to run together with men who walk on foot like you? And behold, they have wearied you, for you have become tired and weary from running equally with them."
"And how can you compete?" How can you mix in, to appear as though you are running together with horsemen? That is to say: Are not the men of Anathoth your relatives? And how much harm have they done to you, that you should fear them? And how much more will you see if you associate with the men of Jerusalem and their officials, for then you will recognize that their wickedness is double that of the men of Anathoth. And it is as if to say: and because their wickedness has grown so great, it is necessary to empower Nebuchadnezzar to come upon them and destroy them.
"And in a land of peace." Now he comes to explain the parable, and says: When you are in a land of peace, in Anathoth, with your relatives, and you trust in them that they will not do you harm, how then can you place trust in the pride of the Jordan, which is the lair of lions? That is to say: How will you stand against the men of Jerusalem and the officials?
Metzudat Zion
רצתה. The word is from the root ריצה, meaning running and swift movement:
"וילאוך" – the meaning is weariness, as in "And what have I wearied you?" (Micah 6:3).
"Titchareh." The matter is one of comparison and rivalry/competing, like [the verse] "Do not vie with evildoers" (Psalms 36):
On the word "ga'on" (pride/height). The matter refers to loftiness and elevation, and he means to say: the choice plain situated near the Jordan, and there was the place of the lions, as it is stated: "Behold, like a lion he shall ascend from the ga'on of the Jordan" (below, 49).
Malbim
“For,” (the Lord answers him): “What you think—that only the men of Anatot desire to kill you, and that for their sake alone the land has become desolate, and that if they were to cease, Israel would listen to you—is a mistake. It is quite the opposite: if you were to run on foot, they would weary you, and you would not be able to stand against them; and how could you compete with those who ride horses, which are swifter in their running? That is to say, the men of Jerusalem. In a land of peace (where they are), you are confident (‘you would run and they would weary you’); and how could you succeed against the pride of the Jordan? That is to say, in Jerusalem, where the land is dangerous, meaning that there arrogance prevails more, and their sins are numerous.”
For even your brethren, and the house of your father, even they have dealt treacherously with you, even they have cried aloud after you; believe them not, though they speak fair words to you.’
verse value 2703
Insights
Verse structure: 15 words, 68 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "and·house·of·your·father" (וּבֵית־אָבִ֗יךָ, 8 letters). Words sharing gematria 93: also·they, also·they. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "also·your·brothers" (גַם־אַחֶ֣יךָ), "and·house·of·your·father" (וּבֵית־אָבִ֗יךָ), "do·not·trust" (אַל־תַּאֲמֵ֣ן). The root גם appears 3 times in this verse. 13 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "do·not·trust" (root איל, 293x in Jeremiah); "when·they·speak" (root דבר, 270x in Jeremiah). First appearance of the root בך ("in·you") in Jeremiah. The etnachta (major mid-verse pause) falls on 'filled', dividing the verse into phrases of 10 and 5 words.
Rashi
“Call out after you, full.” A group of people:
Radak
"For also, they have betrayed You. For You trusted in them, and they intended to feed You the poison of death."
"They called after you, 'malei'" – [meaning] a gathering; that is, they assembled after you to frighten you and to terrify you, should you prophesy to them. Likewise, "melo re'im" [a gathering of companions] — a gathering of companions who band together against the lion.
"Do not trust them." If they draw near to you and speak kindly to you, do not trust them, for they speak falsely. For their intent is that you draw near to them and be in their houses to eat and drink with them, and their intent is to feed you or give you to drink the poison of death. And the Targum [reads]: "And you, Jeremiah, sought mercy for them," etc., as in the column [of the Targum]. And Rabbi Hai Gaon explained: "Full of words" means words that are explained by their opposite, i.e., lacking in everything, as they say, "For the blind, sufficient is the light." And my master and father, of blessed memory, explained: "Full of that which filled his heart," meaning they say about you behind your back that you have no fear of Heaven in the world. For they say to you, "Do not prophesy in the name of the Lord, lest you die by our hands," and you continue even more to prophesy and do not fear death.
Metzudat David
They have dealt treacherously with you. And they are your enemies:
"They called, etc." They gathered a group of people to pursue you:
Do not trust them. For how many love you while speaking to you with good and gentle words, and from them you will take proof of the wickedness of this entire people, as is explained above, saying: "Because of all this, I have placed the power in the hand of Nebuchadnezzar, to be the rod of My wrath."
Metzudat Zion
"Full." The matter is one of gathering, as in the words "Call out, assemble" (above, ch. 4):
Malbim
“For also your brothers and your father’s house, who are the priests, the sons of Aaron, who are found in Jerusalem, they too have betrayed you. And not in secret, for they also called after you, fully intent on gathering the people against you to kill you. And even if they speak kindly to you with their mouths, do not trust them. And thus, your reproofs will not take effect even in Jerusalem. Therefore, I have abandoned My house, and I will be compelled to destroy the Temple. And My soul’s companion—not only have I abandoned her, but I have delivered her Myself into the hand of her enemies—because I have hated her. And He explains the reason for this hatred, despite the fact that He loved her: for she was My inheritance like a lion in the forest. He compares her in His parable to one who raises wild desert beasts to make them civilized, and he had a tamed lion with which he would play. But when he passed through the forest with it, it remembered its former wild state and roared against its master (as stated in Bava Kamma 16a and Sanhedrin 2a, that a lion is not civilized). And the meaning is that in Egypt they were in a wild state, distant from law and commandments, and I made them civilized and religious. But upon their entering the forest—that is, among the nations—they reverted to their former nature and raised their voices against the Lord and against His prophets to kill them. Therefore, I have hated her, and therefore I have delivered My soul’s companion into the hand of her enemies.”
I have forsaken My house, I have cast off My heritage; I have given the dearly beloved of My soul Into the hand of her enemies.
verse value 5235
Insights
Verse structure: 9 words, 46 letters. The shortest word is "into·the·hand·of" (בְּכַ֥ף, 3 letters) and the longest is "possession" (אֶת־נַחֲלָתִ֑י, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·forsook" (עָזַ֙בְתִּי֙), "my·house" (אֶת־בֵּיתִ֔י), "I·left" (נָטַ֖שְׁתִּי). 9 unique roots are used. Frequent roots: "I·gave" (root נתן, 141x in Jeremiah); "my·house" (root בית, 128x in Jeremiah); "my·soul" (root נפש, 61x in Jeremiah). The etnachta (major mid-verse pause) falls on 'possession', dividing the verse into phrases of 4 and 5 words. Full calculation: עָזַ֙בְתִּי֙ [I·forsook] (489) + אֶת־בֵּיתִ֔י [my·house] (823) + נָטַ֖שְׁתִּי [I·left] (769) + אֶת־נַחֲלָתִ֑י [possession] (899) + נָתַ֛תִּי [I·gave] (860) + אֶת־יְדִד֥וּת [one dearly loved] (825) + נַפְשִׁ֖י [my·soul] (440) + בְּכַ֥ף [into·the·hand·of] (102) + אֹיְבֶֽיהָ [enemy] (28) = 5235.
Rashi
"The beloved of My soul": My treasured people.
Radak
“I have forsaken My house.” God spoke like a person who wails over his loss: “My house” refers to the Temple; “My heritage” refers to Israel, as it is said, “Jacob is the lot of His inheritance.”
The beloved of my soul. I loved her with a fierce love, and now, because of her sins, I have given her into the hand of her enemies.
Metzudat David
"I have forsaken." Therefore, I have forsaken the Temple:
"My inheritance." They are Israel, as it is stated: "Jacob is the portion of His inheritance" (Deuteronomy 32:9).
"My soul's beloved." This refers to Israel, who were beloved before Me; I delivered them into the hand of the enemy. And the matter is repeated in what is stated:
Metzudat Zion
“I have forsaken.” The matter of abandonment:
Belovedness. The matter of love:
My heritage is become to Me As a lion in the forest; She has uttered her voice against Me; Therefore have I hated her.
verse value 3170
Insights
Verse structure: 9 words, 42 letters. The shortest word is "upon·me" (עָלַ֛י, 3 letters) and the longest is "is·become·to·Me" (הָיְתָה־לִּ֥י, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "is·become·to·Me" (הָיְתָה־לִּ֥י), "in·the·forest" (בַיָּ֑עַר), "in·her·voice" (בְּקוֹלָ֖הּ). The root על appears 2 times in this verse. 8 unique roots are used. Frequent roots: "upon·me" (root על, 276x in Jeremiah); "is·become·to·Me" (root היה, 250x in Jeremiah); "givesed" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·the·forest', dividing the verse into phrases of 4 and 5 words. Full calculation: הָיְתָה־לִּ֥י [is·become·to·Me] (460) + נַחֲלָתִ֖י [my·inheritance] (498) + כְּאַרְיֵ֣ה [like·a·lion] (236) + בַיָּ֑עַר [in·the·forest] (282) + נָתְנָ֥ה [givesed] (505) + עָלַ֛י [upon·me] (110) + בְּקוֹלָ֖הּ [in·her·voice] (143) + עַל־כֵּ֥ן [therefore] (170) + שְׂנֵאתִֽיהָ [I·hated·her] (766) = 3170.
Rashi
It has placed upon Me its voice. The cry of its violence has come before Me:
Radak
"It was like a lion in the forest." Just as when a lion roars in the forest and gives forth its voice, and the passersby hear the sound, they abandon the path of the forest or the area adjacent to it; so too, I have abandoned my inheritance, for it was to me like a lion in the forest that roars at night. And its giving forth of voice and its roaring is the cry of the oppressed because of injustice, or the giving forth of voice by the worshippers of other gods in their idolatrous temples, as it is stated in the account of Elijah with Ahab: "And they called upon the name of Baal from morning until noon, saying, 'O Baal, answer us!'" And it says, "And they called with a loud voice."
Therefore I hated her. And I uprooted her, for I was weary of bearing her evil deeds any longer.
Metzudat David
"Like a lion in the forest." The congregation of Israel was before Me like a lion in the forest that tears all flesh, for thus they tear and destroy one another.
"She has raised [her voice] against me." She speaks against me in a loud voice and with a haughty spirit:
Is My heritage to Me as a speckled bird of prey? Are the birds of prey against her round about? Come you, assemble all the beasts of the field, Bring them to devour.
verse value 2575
Insights
Verse structure: 13 words, 52 letters. Notable word values: "for·food" (לְאׇכְלָֽה) = 86, equal to Elohim. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "my·inheritance" (נַֽחֲלָתִי֙, 5 letters). Words sharing gematria 94: bird of prey, bird of prey. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "coloured" (צָב֤וּעַ), "all·beasts·of" (כׇּל־חַיַּ֥ת), "bring" (הֵתָ֥יוּ). The root עיט appears 2 times in this verse. 12 unique roots are used. Frequent roots: "on" (root על, 276x in Jeremiah); "all·beasts·of" (root כל, 167x in Jeremiah); "come" (root הלך, 108x in Jeremiah). The etnachta (major mid-verse pause) falls on 'on', dividing the verse into phrases of 7 and 6 words. Full calculation: הַעַ֨יִט [bird of prey] (94) + צָב֤וּעַ [coloured] (168) + נַֽחֲלָתִי֙ [my·inheritance] (498) + לִ֔י [to·me] (40) + הַעַ֖יִט [bird of prey] (94) + סָבִ֣יב [around] (74) + עָלֶ֑יהָ [on] (115) + לְכ֗וּ [come] (56) + אִסְפ֛וּ [gather] (147) + כׇּל־חַיַּ֥ת [all·beasts·of] (468) + הַשָּׂדֶ֖ה [field] (314) + הֵתָ֥יוּ [bring] (421) + לְאׇכְלָֽה [for·food] (86) = 2575.
Rashi
"The bird of prey is colored." The heh is an interrogative heh; therefore it is vocalized with a patach. That is: Is it that [my heritage] is a bird, colored, stained with blood, upon which the other birds gather? Another interpretation: "the bird of prey is colored" – it is a single bird that is colored, and all the birds gather upon it to eat it, because they hate it.
"The bird of prey is around her." Perhaps the birds of heaven are these light, swift battalions that surround her:
"Bring them." [Meaning:] Come!
Radak
The vulture. Both of its he letters are with a patakh, for it is a question. And my master and father, of blessed memory, explained the verse: “Thus the vulture is dyed with the blood of the slain; it shall be all around my inheritance, which I have chosen for myself.” And after the vulture has become satiated, all the beasts of the field will come to eat, as it is stated: “Come, gather all the beasts of the field to devour it.” He said to the birds: “After you have become satiated, go and gather all the beasts of the field,” because such is the custom of the birds: they come upon the slain first, for they see them while flying, as it says, “wherever the slain are, there it is.” And the beasts see the birds dyed with the blood of the slain, and they set out from their places.
“Bring them.” The letter He is in place of an Aleph, [as in] “Come, let us fetch wine” [Isaiah 56:12], “Return, come” [Isaiah 21:12], and its meaning is like “come.” And the beasts are an allegory for the nations that came with Nebuchadnezzar to destroy Jerusalem, as if a sign had been made for them and a banner raised for them, that they should come. And this is the allegory of the bird of prey stained [with blood] to the beasts, and it is the substance of the prophecy.
Metzudat David
"The vulture is a spotted one." Is Israel before Me like the spotted vulture, possessed of many colors, which is detested by all birds, and the flock of birds of prey gathers around it to devour it? Moreover, they urge one another, saying, "Gather the beasts, so that they too may come to devour it." So too, the men of Nebuchadnezzar hate Israel and urge one another to destroy them.
Metzudat Zion
The bird of prey. It is the name of a bird of prey, and similarly, "and the bird of prey shall summer upon it" (Isaiah 18:6).
Tzavua. This means that it is multicolored and appears as a hyena.
"Hetayu" (bring them). The meaning is coming, as in "return, come" (there, 21).
Malbim
"The bird of prey is my inheritance, and are they similar to the bird of prey that I have made civilized? It is known to have two qualities: 1. It is variegated and very beautiful in its feathers; 2. The bird of prey is surrounded by people, being accustomed to humans until everyone stands around it to be amused by it, and it does not harm them. Is it not similar to a lion, which offers no amusement and is harmful? Therefore, go, gather all the beasts of the field to fight this predatory lion. Do not think that it is strong; just bring it to be devoured, for it is as weak as a lamb to be eaten."
Many shepherds have destroyed My vineyard, They have trodden My portion under foot, They have made My pleasant portion A desolate wilderness.
verse value 5201
Insights
Verse structure: 11 words, 51 letters. The shortest word is "evil" (רֹעִ֤ים, 4 letters) and the longest is "portion" (אֶת־חֶלְקָתִ֑י, 7 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "destroyed" (שִׁחֲת֣וּ), "my·vineyard" (כַרְמִ֔י), "trampled" (בֹּסְס֖וּ). The root חלקה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "they·gave" (root נתן, 141x in Jeremiah); "evil" (root רעה, 50x in Jeremiah); "many" (root רב, 30x in Jeremiah). First appearance of the root כרם ("my·vineyard") in Jeremiah. The etnachta (major mid-verse pause) falls on 'portion', dividing the verse into phrases of 6 and 5 words. Full calculation: רֹעִ֤ים [evil] (320) + רַבִּים֙ [many] (252) + שִׁחֲת֣וּ [destroyed] (714) + כַרְמִ֔י [my·vineyard] (270) + בֹּסְס֖וּ [trampled] (128) + אֶת־חֶלְקָתִ֑י [portion] (949) + נָ֥תְנ֛וּ [they·gave] (506) + אֶת־חֶלְקַ֥ת [portion] (939) + חֶמְדָּתִ֖י [my·desire] (462) + לְמִדְבַּ֥ר [to·the·wilderness·of] (276) + שְׁמָמָֽה [devastation] (385) = 5201.
Rashi
“Many shepherds.” These are the commanders of the armies of Nebuchadnezzar, as it is stated above: “Shepherds shall come to her, with their flocks” (ibid. 6).
"They have trampled." This is an expression of trampling; similarly, "And they shall be like mighty men treading in the mire of the streets" (Zechariah 10:5).
"Plot." Campagna, in the vernacular:
Radak
"Many shepherds." The kings of the nations who came with Nebuchadnezzar, and the king is like a shepherd to his flock. And as the Targum of Jonathan translates: "Many kings slaughtered My people."
My vineyard. Israel, as it is stated: “For the vineyard of the Lord of Hosts is the House of Israel.”
They trampled. They trod down:
Metzudat David
Many shepherds. Now he will expound his words, saying, “Shepherds,” etc., meaning: the kings of the Chaldeans who are destroying Israel.
"Bosesu" (they trampled). They trampled the plot of My field; that is to say, they laid waste to My land.
They gave, etc. The portion dear to Me they made into a desolate wilderness.
Metzudat Zion
"Bosesu" (trampled). The meaning is trampling, as in "they have trampled Your Sanctuary" (Isaiah 63:18).
"Chelkati" ("my portion") – The meaning is a landholding of a field, as in "and it consumed the portion" (Amos 7:4).
Malbim
“Many shepherds” refers to the kings of the nations, who “have marred My vineyard,” meaning they destroyed its vines; and afterward, when the field’s plot was left without vines, “they trampled my portion” and ruined the soil; and afterward, they turned it into a wilderness, as it is stated, “Sulfur and salt are the burning of all its land; it shall not be sown, nor shall it yield” (Deuteronomy 29:23). And his three statements correspond to the three times Nebuchadnezzar came against Judah.
They have made it a desolation, It mourns to Me, being desolate; The whole land is made desolate, Because no man lays it to heart.
verse value 2908
Insights
Verse structure: 12 words, 43 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֔רֶץ, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "was·breathed" (נָשַׁ֙מָּה֙). The root שמם appears 3 times in this verse. 8 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "upon·me" (root על, 276x in Jeremiah); "all·the·earth" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'devastation', dividing the verse into phrases of 5 and 7 words. Full calculation: שָׂמָהּ֙ [name] (345) + לִשְׁמָמָ֔ה [to·a·desolation] (415) + אָבְלָ֥ה [mourninged] (38) + עָלַ֖י [upon·me] (110) + שְׁמֵמָ֑ה [devastation] (385) + נָשַׁ֙מָּה֙ [was·breathed] (395) + כׇּל־הָאָ֔רֶץ [all·the·earth] (346) + כִּ֛י [for] (30) + אֵ֥ין [nothing] (61) + אִ֖ישׁ [man] (311) + שָׂ֥ם [there] (340) + עַל־לֵֽב [upon·inner man] (132) = 2908.
Rashi
"She mourns to Me." [Meaning] before Me:
Radak
“He made her [a desolation].” Nebuchadnezzar - even though he is not explicitly mentioned, behold, “many shepherds” is mentioned, and he was at their head; he is the one who made the portion a desolation.
“She mourns to Me, desolate.” [This] is an epithet for the Congregation of Israel, who is desolate; she mourns to Me over her desolation, that is to say, that I am the One who made her desolate.
“For there is no man who lays [it] to heart.” Why is it desolate? Because there is no man among them who lays to heart My words and My reproofs, with which I used to admonish them through the prophets, yet they did not lay it to heart, nor did they listen to them. And the Targum says: “Behold, there is no man who makes My fear lie upon his heart.”
Metzudat David
"He made her." Nebuchadnezzar, who lays waste, made My land a desolation; and behold, the desolate land mourns before Me:
"Nashamah" (it shall be desolate). This means: Nevertheless, I will not have mercy, and the entire land will become desolate, because there is no person in it who takes it to heart to repent of his sin and return to Me.
Metzudat Zion
“Alai.” This means “before Me.”
Nashamah. From the root of shememah (desolation):
Malbim
"He made her a desolation" [שָׂמָהּ לִשְׁמָמָה]: The text adds that the wilderness made her desolate, meaning that she was so desolate that the wilderness marked out this particular portion to be the most desolate part of it, as it is stated (Ezekiel 30:7): "And they shall be desolate among desolate lands." "She mourns over me, desolate": Behold, it mourns over me as if I had done all this to it. But in truth, the reason that the entire land became desolate was not caused by Me; rather, the cause of this was because no one took it to heart to return in repentance.
Upon all the high hills in the wilderness spoilers are come; for the sword of Hashem devours from the one end of the land even to the other end of the land, no flesh has peace.
verse value 3663
Insights
Verse structure: 14 words, 65 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "upon·all·bareness" (עַֽל־כׇּל־שְׁפָיִ֣ם, 8 letters). Words sharing gematria 56: to·Hashem, devours. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·all·bareness" (עַֽל־כׇּל־שְׁפָיִ֣ם). The root קצה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "earth" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 11 and 3 words. Full calculation: עַֽל־כׇּל־שְׁפָיִ֣ם [upon·all·bareness] (580) + בַּמִּדְבָּ֗ר [in·the·wilderness] (248) + בָּ֚אוּ [they·went·in] (9) + שֹֽׁדְדִ֔ים [dealing·violently·with] (358) + כִּ֣י [for] (30) + חֶ֤רֶב [sword] (210) + לַֽיהֹוָה֙ [to·Hashem] (56) + אֹֽכְלָ֔ה [devours] (56) + מִקְצֵה־אֶ֖רֶץ [from·end·of·land] (526) + וְעַד־קְצֵ֣ה [and·until·end] (275) + הָאָ֑רֶץ [earth] (296) + אֵ֥ין [nothing] (61) + שָׁל֖וֹם [belonging·to] (376) + לְכׇל־בָּשָֽׂר [to·all·flesh] (582) = 3663.
Radak
“Upon all the high places in the wilderness.” A place of pasture for the livestock is called a wilderness, as explained. And “high places” are the elevated locations, such as mountains and hills. Even there, because it is from the settled areas, robbers came.
"The sword of the Lord devours." Just as it says "devours" in both this and the other case, like "the fire devours," yet in most instances [the participle] is expressed in the pattern of *po‘elet* [i.e., the standard feminine-participle form ending in tav, like "devouring" (אוֹכֶלֶת), rather than the heh-ending form used here], and the killing is the devouring of the sword, as in "My sword shall devour flesh." Thus, both this and that: the sword devours.
"From the end of the earth unto the end of the earth." For even in the other places it shall be so, for in all of them the hand of Nebuchadnezzar extended, and his sword is the Lord's, for He stirred up his sword against them. And the prophet prophesied concerning one of them before the calamity came upon it, as is written in this book. And this is what it says: "There is no peace for all flesh."
Metzudat David
"On all the high places." On all the high places in the wilderness, robbers came.
"For a sword of the Lord." The sword of war that is prepared by the Lord—it will devour and destroy from one end to the other, and there will be no peace for all flesh, for Nebuchadnezzar will stir up wars against all the nations and will conquer them all.
Metzudat Zion
“Shafim.” High places:
Akalah. The meaning is "destroyed" and "perished," and similarly, "and My sword shall devour flesh" (Deuteronomy 32:42).
Malbim
"Upon all" — even upon the high mountains in the wilderness, where no man dwells, bandits came to search whether fugitives had hidden themselves there, for "the sword" etc., and they will not find a place to hide there; and consequently, there is no peace for all flesh, for they shall have no surviving remnant.
They have sown wheat, and have reaped thorns; they have put themselves to pain, they profit not; be you then ashamed of your increase, because of the fierce anger of Hashem. .
verse value 2883
Insights
Verse structure: 11 words, 52 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "from·your·produce" (מִתְּבוּאֹ֣תֵיכֶ֔ם, 9 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·thorns" (וְקֹצִ֣ים), "they·was·short" (קָצָ֔רוּ), "they·profit" (יוֹעִ֑לוּ). 10 unique roots are used. Frequent roots: "the·anger·of·Hashem" (root יהוה, 725x in Jeremiah); "not" (root לא, 307x in Jeremiah); "seed" (root זרע, 24x in Jeremiah). The etnachta (major mid-verse pause) falls on 'they·profit', dividing the verse into phrases of 7 and 4 words. Full calculation: זָרְע֤וּ [seed] (283) + חִטִּים֙ [wheat] (67) + וְקֹצִ֣ים [and·thorns] (246) + קָצָ֔רוּ [they·was·short] (396) + נֶחְל֖וּ [torrent] (94) + לֹ֣א [not] (31) + יוֹעִ֑לוּ [they·profit] (122) + וּבֹ֙שׁוּ֙ [and·put·to·shame] (314) + מִתְּבוּאֹ֣תֵיכֶ֔ם [from·your·produce] (919) + מֵחֲר֖וֹן [from·fierceness·of] (304) + אַף־יְהֹוָֽה [the·anger·of·Hashem] (107) = 2883.
Rashi
"They sowed wheat and reaped thorns." They prayed, but their prayer was not accepted. Why? Because they did not plow for themselves the fallow ground of repentance and good deeds; therefore they sowed into thorns. [As for] a text in which זרעו is vocalized with a chirik under the zayin — that is an error.
They were stricken. The term “stricken” denotes illness: they were afflicted with their pain, and they cried out before Me, yet it was of no avail.
From your grain. From your deeds:
Radak
"Sow wheat and thorns they reaped." [Meaning:] the prophets sow wheat in you, O Israel, for you are called "my field," as stated above. And behold, the prophets sowed wheat in their field, which is the words of prophecy.
"And thorns they reaped." For nothing grew for them in their field except these thorns; these are evil deeds that resemble thorns.
"They were pained, to no avail." And the prophets were pained over this, for their deeds did not avail.
"And be ashamed of your produce." The prophets had shame over your produce, for they had hoped it would be wheat, but it was thorns. And the prophets were pained over this because of the fierce anger of the Lord – from their fear of the fierce anger of the Lord that is destined to come upon you on account of your evil deeds. And Jeremiah stated this parable regarding the "field," just as Isaiah stated a similar parable regarding the "vineyard," where he said: "and he planted it with choice vines, and hoped it would yield grapes, but it yielded wild grapes" – and Israel are the ones called "the vineyard of the Lord" and "the field of the Lord." And my father, of blessed memory, explained: "[the people of] Israel sowed wheat" – and it is a parable for the great wealth that they used to send to the kings of Egypt, so that they would help them and come to their aid against the king of Babylon; and their reliance was upon a bruised reed staff – this is [the meaning of] "and thorns they reaped." "They were pained and were not helped" – they were pained because of the abundance of money that they gave, and they derived from it no benefit at all. And the meaning of "be ashamed of your produce" is an imperative – that is to say, you ought to be ashamed of your produce, which are thorns. And Jonathan [Targum Yonatan] translated: "You shall not be like those who sow wheat," etc., as printed in the column.
Metzudat David
"Sow wheat." This means: I will yet send arrows of famine upon the Chaldeans, and when they sow wheat, they shall reap thorns, for it will grow thorns.
"They were pained." From the distress of famine they were pained, and they will not find an effective remedy:
And they shall be ashamed. The prophet said in their regard: It was fitting for you to be ashamed of your crops, since the matter is revealed—that they are under a curse, under the fury of the Lord’s anger, and not by chance.
Metzudat Zion
Nechelu ("they wearied/sickened themselves"). The word is related to the word for "sickness":
They will be of benefit. The word is from the root meaning “benefit.”
Malbim
"They sowed wheat": The prophets sowed wheat, meaning they spoke words of moral instruction and reproof so that the fruit of grain might grow. However, they did not uproot the thorns and desires from their hearts, and so the thorns grew (in accordance with what was stated above, ch. 4: "Plow yourselves a plowing, and do not sow among thorns"). "They became sick" [נֶחְלוּ]: Afterward, illness and afflictions came upon them to bring them back to God through suffering; and this too was of no avail. Therefore, "be ashamed of your crops," which were turned into thorns (this corresponds to "and reaped thorns"), "and be ashamed of the fierce anger of the Lord," [which came] to double their afflictions (and this corresponds to "they became sick, it was of no avail").
Thus says Hashem: As for all Mine evil neighbours, that touch the inheritance which I have caused My people Israel to inherit, behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them.
verse value 7479
Insights
Verse structure: 18 words, 90 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "which·I·caused·to·inherit" (אֲשֶׁר־הִנְחַ֥לְתִּי, 9 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·all·my·neighbors" (עַל־כׇּל־שְׁכֵנַי֙), "that·touch" (הַנֹּֽגְעִים֙), "in·the·inheritance" (בַּֽנַּחֲלָ֔ה). The root נתש appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "which·I·caused·to·inherit" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 10 and 8 words.
Rashi
"Evil neighbors": Egypt, Ammon, Moab, Tyre, and Sidon, who were the neighbors of the Land of Israel and harmed them.
Radak
Thus says the Lord concerning all My hostile neighbors: They are the Philistines, Ammon, Moab, Tyre, and Sidon, who were neighbors to the Land of Israel and were hostile toward them. And He said “My neighbors,” for Israel is His portion and His vineyard, and behold, they are His neighbors.
"Those who touch." The meaning is "to harm"; and so too [in the phrase] "anyone who touches them" – [and] "he who touches this man" – as its Targum renders it, "dinzik" [he shall be harmed]. And likewise "those who touch" [elsewhere, Targum renders] "demanzekin" [they are harmed].
Behold, I will uproot them. They too will be exiled, like My people; therefore, let them not rejoice over Israel's exile.
"I will uproot [them] from their midst." Those [of the house of Judah] who were exiled from among them – I will uproot from their midst, when I bring back the captivity of My people.
Metzudat David
"Evil neighbors." The evil neighbors of the Land of Israel who cause harm to the inheritance of Israel.
Behold, I will uproot them. I will root them out from their land to go into exile:
"And the house of Judah." And I will also uproot the house of Judah from among them. And since those gentiles dwell in the surroundings of the Land of Israel, therefore it says "from among them."
Metzudat Zion
"Those who touch" – meaning, those who cause harm. And similarly, "the one who touches this man" (Genesis 24).
"Notsham" ("I am uprooting them") [and] "Etosh" ("I shall uproot") – the meaning is uprooting, as in "to uproot and to tear down" (above, 1).
Malbim
Thus says the Lord concerning the evil neighbors, the nations that were neighbors to the Land of Israel, bordering on the inheritance, who assisted in doing evil to Israel: Behold, I will uproot them; for afterward Nebuchadnezzar came against them and exiled them. And the House of Judah, who, after their exile, settled in the places surrounding the Land of Israel, I will uproot from among them, for they were exiled a second time together with the nations that dwelled there.
And it shall come to pass, after that I have plucked them up, I will again have compassion on them; and I will bring them back, every man to his heritage, and every man to his land.
verse value 4707
Insights
Verse structure: 11 words, 52 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "man" (אִ֥ישׁ, 3 letters) and the longest is "and·I·will·have·compassion·on·them" (וְרִחַמְתִּ֑ים, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "my·plucking-up" (נׇתְשִׁ֣י), "to·his·inheritance" (לְנַחֲלָת֖וֹ). The root שוב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 250x in Jeremiah); "to·his·land" (root ארץ, 245x in Jeremiah); "man" (root איש, 153x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·I·will·have·compassion·on·them', dividing the verse into phrases of 6 and 5 words. Full calculation: וְהָיָ֗ה [and·it·shall·be] (26) + אַֽחֲרֵי֙ [after] (219) + נׇתְשִׁ֣י [my·plucking-up] (760) + אוֹתָ֔ם [them] (447) + אָשׁ֖וּב [I·will·return] (309) + וְרִחַמְתִּ֑ים [and·I·will·have·compassion·on·them] (704) + וַהֲשִׁבֹתִ֛ים [and·I·will·bring·them·back] (763) + אִ֥ישׁ [man] (311) + לְנַחֲלָת֖וֹ [to·his·inheritance] (524) + וְאִ֥ישׁ [and·man] (317) + לְאַרְצֽוֹ [to·his·land] (327) = 4707.
Rashi
"I will return and have mercy on them." All of them were struck close to the destruction of the Temple, and in all of them it is stated, "I will return the captivity," in this book.
Radak
"And it shall be, that I will return and have mercy on them." Just as Jeremiah prophesied concerning them when he prophesied about their exile, so too he prophesied about their return, as it is stated, "And I will restore the fortunes of Moab," and he said, "And afterward I will restore the fortunes of the children of Ammon," and he said, for when Judah and Benjamin returned from the Babylonian exile, they too returned.
Metzudat David
"I will return and have mercy on them." This refers to all the subdued nations, even those from among the non-Jewish nations.
Malbim
"And it shall be," and afterward every nation shall return to its place, as Jeremiah prophesied at the end of his book:
And it shall come to pass, if they will diligently learn the ways of My people to swear by My name: 'As Hashem lives,' even as they taught My people to swear by Baal; then shall they be built up in the midst of My people.
verse value 4084
Insights
Verse structure: 16 words, 72 letters. Notable word values: "and·it·shall·be" (וְהָיָ֡ה) = 26, the value of the divine name Hashem. The shortest word is "my·people" (עַמִּ֜י, 3 letters) and the longest is "ways·of" (אֶת־דַּֽרְכֵ֨י, 6 letters). Words sharing gematria 521: as, my·people. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "if·learn" (אִם־לָמֹ֣ד), "ways·of" (אֶת־דַּֽרְכֵ֨י), "and·they·will·be·built" (וְנִבְנ֖וּ). The root למד appears 3 times in this verse. 12 unique roots are used. Frequent roots: "as·Hashem·lives" (root יהוה, 725x in Jeremiah); "as" (root אשר, 459x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'by·Baal', dividing the verse into phrases of 13 and 3 words.
Rashi
"If they shall surely learn" — if they will believe in the Lord:
"And they shall be built." The language of building:
Radak
"And it shall be... the ways of My people." The dalet [in "darkhei"] stands with a ga'ya [secondary accent], and the Masorah [notes] thirty [occurrences] of this ga'ya.
"By My name, '[As] the Lord lives.'" For from the time Israel returned from their exile, they did not serve idolatry, nor did they swear by Baal. And if they were to learn its [Israel's] ways in this respect, this too would constitute the abolition of idolatry.
"As they taught." For in truth, Israel did not learn to serve idolatry except from their neighbors.
“And they shall be built up within My people.” For many of them converted upon their return from exile and dwelt among the children of Israel, and “they shall be built up” means that they will have stability and permanence among them; and so Jonathan rendered it: “And they shall be established.”
Metzudat David
"If they shall indeed learn." If the nations of the world learn the ways of My people, to believe in the Lord and to swear by Me, saying in their oath, "As the Lord lives," just as at first they [the nations] taught My people to swear by Baal.
"And they shall be built." Then they will be built and endure within My people; that is to say, they will be like and equal to My people.
Metzudat Zion
And they shall be built. From the term of building (construction):
Malbim
"And it shall be, if they learn, they shall learn" – this means that the fundamental purpose of the exile of the nations, with Israel among them, is so that they may learn from Israel the belief in the true faith, as they are exiled and humbled like them. And if they learn to swear by My name and recognize the true religion, then "they shall be built," as it is stated: "I will return and have mercy on them."
But if they will not hearken, then will I pluck up that nation, plucking up and destroying it, says Hashem.
verse value 2998
Insights
Verse structure: 9 words, 41 letters. Notable word values: "and·destroyed" (וְאַבֵּ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָֽה, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·pull·up" (וְנָ֨תַשְׁתִּ֜י), "the·nation" (אֶת־הַגּ֥וֹי), "plucking·up" (נָת֥וֹשׁ). The root נתש appears 2 times in this verse. 8 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "not" (root לא, 307x in Jeremiah); "they·hear" (root שמע, 184x in Jeremiah). The etnachta (major mid-verse pause) falls on 'they·hear', dividing the verse into phrases of 3 and 6 words. Full calculation: וְאִ֖ם [and·if] (47) + לֹ֣א [not] (31) + יִשְׁמָ֑עוּ [they·hear] (426) + וְנָ֨תַשְׁתִּ֜י [and·I·will·pull·up] (1166) + אֶת־הַגּ֥וֹי [the·nation] (425) + הַה֛וּא [that] (17) + נָת֥וֹשׁ [plucking·up] (756) + וְאַבֵּ֖ד [and·destroyed] (13) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 2998.
Radak
"And if, and they shall perish." This means that they will not return to their land anymore. And regarding what is said in the prophecy concerning the children of Ammon, "and afterward I will restore the captivity of the children of Ammon," this refers to those who learned the ways of Israel, or perhaps those who have not yet returned, in accordance with the words of Rabbi Yehoshua in his dispute with Rabban Gamliel in Tractate Berakhot.
Metzudat David
"And if they will not listen." To learn from My people the faith of God:
"And I will uproot them." Then I will again uproot them:
"Torn out and destroyed." It will be uprooted and lost forever.
Malbim
And if they do not listen, then: "And I shall uproot that nation"—"uproot" and "destroy." This means that the uprooting is not intended for them to err again, but rather for their destruction.
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim