'Break up for yourselves a fallow ground, and sow not among thorns'; evil looks forth from the north, a lion is gone up from his thicket; 'my bowels, my bowels! I writhe in pain' — 'I beheld the earth, and, lo, it was waste and void.'
Tap any Hebrew word to reveal its root, value, and meanings.
If you will return, O Israel, Says Hashem, Indeed, return to Me; and if you will put away your detestable things out of My sight, and will not waver;
verse value 4076
Insights
Verse structure: 10 words, 49 letters. The shortest word is "to·me" (אֵלַ֖י, 3 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֛ה, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·if·you·will·put·away" (וְאִם־תָּסִ֧יר), "you·will·shake" (תָנֽוּד). The root שוב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "to·me" (root אל, 204x in Jeremiah). First appearance of the root שקוץ ("your·detestable·things") in Jeremiah. First appearance of the root נוד ("you·will·shake") in Jeremiah. The etnachta (major mid-verse pause) falls on 'you·will·return', dividing the verse into phrases of 5 and 5 words. Full calculation: אִם־תָּשׁ֨וּב [if·you·return] (749) + יִשְׂרָאֵ֧ל [Israel] (541) + נְאֻם־יְהֹוָ֛ה [says·Hashem] (117) + אֵלַ֖י [to·me] (41) + תָּשׁ֑וּב [you·will·return] (708) + וְאִם־תָּסִ֧יר [and·if·you·will·put·away] (717) + שִׁקּוּצֶ֛יךָ [your·detestable·things] (526) + מִפָּנַ֖י [from·my·face] (180) + וְלֹ֥א [and·not] (37) + תָנֽוּד [you·will·shake] (460) = 4076.
Rashi
"If Israel returns." Through this repentance to Me, you shall return to your former honor and greatness.
And if you remove your abominations from before Me, then you shall not wander into exile.
Radak
"If you return." If you confess concerning the matters that are stated, and return to Me, I will accept you in repentance, and you will find rest and not be exiled from your land. The second [occurrence of] "you will return" has the meaning of rest, as in "In stillness and rest you shall be saved" (Isaiah 30:15), and the matter is repeated in different words. And it says, "If you remove your detestable things from before Me and do not waver," meaning you shall not wander from your land. And the vav [in "v'lo tanud"] is not like the vav [in "vayisa Avraham et einav"]. And in saying "from before Me," He means: in whatever place they are within your land — the detestable things and the idols — for wherever they are, they are before Me; and all the more so in your land, which is a place that receives the supernal spirit; and all the more so the Temple, where His Name resides — [there should be no] detestable things. And the Targum [interprets] the second "you will return" as the acceptance of repentance: it says, "If Israel returns to My service, says the Lord, your repentance shall be accepted before your decree is sealed."
Metzudat David
"If you return": The phrase is dependent on the preceding verse, to say: If you, O Israel, return with such confessions and reconciliations, then return and come back to Me, to be before Me as you were from of old, as a special treasure above all.
"And if you remove." If you remove the idols from My land and from Jerusalem, My city, then you will not wander into exile.
Metzudat Zion
"Your abominations." The meaning of "detestable" is like "you shall detest it" (Deuteronomy 7:26).
And not so. The vav is used in place of "then," just as in the verse: "If you walk in My statutes" (Leviticus 27), where the vav serves as a conditional conjunction equivalent to "then."
"Tanud." From the term for "hanadah" [causing to move/wander] and "hana'ah" [swaying], meaning to move or shake.
Malbim
If you return, the Holy Spirit responds to the two aforementioned claims. In response to the claim that they wish to return but the multitude of mountains and the echo of the hills mislead them into falsehood, so that they do not know whither to return, it answers: If only you, Israel, would return, then automatically you will return to Me; I will make your path straight until it is directed toward Me. And if only you remove your detestable things from before Me, and do not vacillate hither and thither, as if you were returning and reverting to your former way, then if you cast away your evil ways, you will attain to the Lord and to His goodness.
And will swear: ‘As Hashem lives’ in truth, in justice, and in righteousness; then shall the nations bless themselves by Him, and in Him shall they glory.
verse value 3154
Insights
Verse structure: 10 words, 49 letters. The shortest word is "in·him" (ב֛וֹ, 2 letters) and the longest is "and·shall·bless·themselves" (וְהִתְבָּ֥רְכוּ, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·you·will·swear" (וְנִשְׁבַּ֙עְתָּ֙), "and·in·righteousness" (וּבִצְדָקָ֑ה), "and·shall·bless·themselves" (וְהִתְבָּ֥רְכוּ). The root בו appears 2 times in this verse. 9 unique roots are used. Frequent roots: "as·Hashem·lives" (root יהוה, 725x in Jeremiah); "nations" (root גוי, 81x in Jeremiah); "in·judgment" (root משפט, 32x in Jeremiah). First appearance of the root שבע ("and·you·will·swear") in Jeremiah. First appearance of the root צדקה ("and·in·righteousness") in Jeremiah. The etnachta (major mid-verse pause) falls on 'and·in·righteousness', dividing the verse into phrases of 5 and 5 words. Full calculation: וְנִשְׁבַּ֙עְתָּ֙ [and·you·will·swear] (828) + חַי־יְהֹוָ֔ה [as·Hashem·lives] (44) + בֶּאֱמֶ֖ת [in·truth] (443) + בְּמִשְׁפָּ֣ט [in·judgment] (431) + וּבִצְדָקָ֑ה [and·in·righteousness] (207) + וְהִתְבָּ֥רְכוּ [and·shall·bless·themselves] (639) + ב֛וֹ [in·him] (8) + גּוֹיִ֖ם [nations] (59) + וּב֥וֹ [and·in·him] (14) + יִתְהַלָּֽלוּ [boast·themselves] (481) = 3154.
Rashi
"And you shall swear by the living Lord in truth." When you swear by My name, you shall swear in truth, and not as is currently the case, as it is written of you (below, 5): "If the Lord lives," they will say, "indeed, they swear falsely."
"And the nations shall bless themselves through him." If you do so, then the nations will bless themselves through Israel; every nation will say to its son: "May you be like so-and-so, the Israelite."
"Let them praise." They shall declare your praise. Another interpretation: "Let them praise"—whoever is able to cleave to Israel shall boast in the matter. "Porvantir" in the vernacular.
Radak
"And you shall swear." This is not like the way you swear nowadays, when you swear by the Name of the Lord falsely, as it is said, "Though they say, 'As the Lord lives' — surely they swear falsely" (Jeremiah 5:2). And what is meant by "in truth, in judgment, and in righteousness"? My master and father, of blessed memory, explained: "In truth" means when you know that it is in truth; "in judgment" means when you are obligated by law to take an oath; and "in righteousness" means that if you recognize that the judgment is not righteous, you should not accept the oath. And the Targum translates: "And you shall swear," meaning, "If you swear, and if you fulfill [the oath], by My Name it is established by the Lord in truth, in justice, and in righteousness." This implies that if you need to swear, you should swear in truth. It is also possible to explain "and you shall swear" as akin to "and by His name you shall swear," for taking an oath in the Name of the Lord is an honor and glory to one who fears Him and serves Him with a whole heart. Taking an oath in a matter that arises for him to swear is a commandment; he is thereby like one who praises and magnifies Him, for when one swears by His Name, it is like the custom of people to swear by what they love most, such as their soul or their head. Likewise, the prophets would always swear in their words. However, not everyone is fit to swear, even in truth, but only those who fear God and are His lovers. Therefore, it says, "in truth, in judgment, and in righteousness." And similarly, it is stated in the Torah: "You shall fear the Lord your God, and Him you shall serve, and to Him you shall cling, and by His name you shall swear." Our Sages, of blessed memory, explained that when all these qualities are present in you, you are fit to swear by His Name; but if not, you are not permitted to swear by His Name.
"Nations shall bless themselves by him, and by him shall they praise themselves." For there will yet come a time when even the rest of the nations will bless themselves by Him and praise themselves by Him, and not by idols. And it is possible to explain the pronoun "by him" as referring to Israel, meaning: if you do all this, the nations will bless themselves by you, as it is written, "And by your seed shall all the nations of the earth bless themselves" (Genesis 22:18). And as for the fact that it says "and you shall swear" in the second person [direct address], and then says "by him," not in the second person [i.e., in the third person] — this is the way of Scripture in many places.
Metzudat David
"And you shall swear, etc." And if you swear, "As the Lord lives," it is in truth, unlike how you are currently swearing falsely, as it is stated: "As the Lord lives," they say, "therefore they swear falsely" (below 5).
"In justice and righteousness." The matter is twofold in what is stated:
And they shall be blessed. Then Israel will become very great, until the nations bless themselves by it, saying in their blessing: "May God make you like Israel."
"And in Him shall all praise be." One who praises himself should say: "Behold, I am successful, like Israel."
Metzudat Zion
"Let them praise." From the language of "halul" and praise.
Malbim
And you shall swear — and against the second objection, that shame has consumed the labor of your fathers, which is the despair and laxity with which you have despaired of yourself — I advise you that you swear by the living Lord, to strengthen the matter with an oath that you will now choose truth, justice, and righteousness, which are the three things upon which the world stands. Truth is the belief in matters of contemplation, such as the knowledge of unity, providence, reward and punishment, and other true aspects. Justice and righteousness encompass actions: justice between man and his fellow, and righteousness between man and God. If you strengthen yourself with an oath to choose these three, which are Torah, divine service, and acts of loving-kindness, as our Sages of blessed memory stated in [Pirkei] Avot, then you will no longer say, "Let us lie in our shame, and let our disgrace cover us." This shame is from yourself, and this disgrace is from others, arising from the idol you served. Not so is it with the service of the Lord: nations will bless themselves through it, and also glory [in it]. The blessing is the abundance that the one who blesses himself [through it], who believes in Him, will receive, and it is the opposite of shame. And the glorification is what one will boast about this abundance before all, and this is the opposite of disgrace.
For thus says Hashem to the men of Judah and to Jerusalem: Break up for you a fallow ground, And sow not among thorns.
verse value 2922
Insights
Verse structure: 11 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "and·to·Jerusalem" (וְלִיר֣וּשָׁלִַ֔ם, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "break·up" (נִ֥ירוּ), "a·lamp" (נִ֑יר), "and·do·not·sow" (וְאַֽל־תִּזְרְע֖וּ). The root ניר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "for·thus" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'a·lamp', dividing the verse into phrases of 9 and 2 words. Full calculation: כִּי־כֹ֣ה [for·thus] (55) + אָמַ֣ר [said] (241) + יְהֹוָ֗ה [Hashem] (26) + לְאִ֤ישׁ [to·man·of] (341) + יְהוּדָה֙ [Judah] (30) + וְלִיר֣וּשָׁלִַ֔ם [and·to·Jerusalem] (622) + נִ֥ירוּ [break·up] (266) + לָכֶ֖ם [to·you] (90) + נִ֑יר [a·lamp] (260) + וְאַֽל־תִּזְרְע֖וּ [and·do·not·sow] (720) + אֶל־קֹצִֽים [to·thorn] (271) = 2922.
Rashi
"For thus says the Lord, etc." 'Break up for yourselves the untilled ground'—be like those who work the soil, who plow it in the summer days to kill the roots of the weeds, so that it will not bring forth thorns at the time of sowing in the winter. So too, you should improve your deeds before evil comes upon you, so that your prayer will not be detestable when you cry out.
"And you shall not sow among thorns." And do not let your cry before Him be from within wickedness, but rather from within repentance, so that you will not be like one who sows without plowing, and it turns into thorns, called "cardoon" in the foreign tongue.
Radak
For thus says the Lord: "Till for yourselves a tilling." "Tillu" is a contraction of "hattilu," just as "simu" [place] is a contraction of "hasimu" [cause to place] — for the heh of the [causative] pattern drops for ease of pronunciation. And "the tilling" is the plowing of the field before the sowing, and in that plowing the thorns and the bad weeds are uprooted from the field, and it becomes fit for sowing afterward. And the metaphor is that they should improve their hearts to understand the words of the Name and accept them with a proper heart, like one who tills the soil to receive the seed — not that they say with their mouth, "We will hear the word of the Lord," while their heart is not right with Him, as it said above, "She did not return to Me with all her heart, but in falsehood." This is like one who sows among thorns, which will not grow. And the Targum renders: "Do good deeds for yourselves, and do not seek release while in your sins."
“Unto thorns.” [It is used] like “upon thorns” — as when it says “and [David] struck the Philistine upon his forehead,” which is equivalent to “upon his forehead” — and similar cases.
Metzudat David
"To the man of Judah" – just as it is said "to the men of Judah."
"Let your field be plowed for you." At first, one plows the field to cut the roots of the thorns, and afterward sows on the clean field; one should not sow upon the thorns while they are still attached to the ground, for the planting will not succeed. And the meaning is: first remove the idols, and after that your prayer will be accepted before Me, and not while you have not yet abandoned the idols.
Metzudat Zion
Nir. The matter of plowing is like the verse: “Much food is in the tillage of the poor” (Proverbs 13:23).
“Unto thorns.” Upon thorns:
Malbim
For, in response to these two claims mentioned, which grow from two bad traits, the first claim that they said, that they are wandering and swaying, hopping between the two options, that they hear the voice of the Lord and the voice of the echo of the mountains and do not know which path to choose, and this comes about because they did not uproot from their hearts the thorns and thistles, which are the bad traits and evil images that grew upon the furrows of their heart, so that even when the time comes to sow for righteousness and to give heed to return, Midian and Amalek will arise and spoil the harvest of the land, and these images will return to cause the thorns to grow among the grain and choke it, and therefore it says, "Plow for yourselves plowings," the plowing is that which is plowed deeply until the seeds take root with strength, by removing the thorns so that they will not choke the grain.
Circumcise yourselves to Hashem, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem; lest My fury go forth like fire, and burn that none can quench it, Because of the evil of your doings.
verse value 4976
Insights
Verse structure: 18 words, 81 letters. The shortest word is "evil" (רֹ֥עַ, 2 letters) and the longest is "your·deeds" (מַעַלְלֵיכֶֽם, 7 letters). Words sharing gematria 67: and·nothing, quenching. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "circumcise·yourselves" (הִמֹּ֣לוּ), "and·take·away" (וְהָסִ֙רוּ֙), "foreskins·of" (עׇרְל֣וֹת). 18 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 725x in Jeremiah); "man" (root איש, 153x in Jeremiah); "and·dwelling" (root ישב, 147x in Jeremiah). First appearance of the root ערל ("foreskins·of") in Jeremiah. First appearance of the root לבב ("your·heart") in Jeremiah. The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 9 and 9 words.
Rashi
"Circumcise yourselves for the Lord" – before My anger goes out like fire. This is like plowing before the sowing.
Radak
“Circumcise yourselves to the Lord.” This refers to the circumcision of the heart, and its meaning is [explained by what follows]: “and remove the foreskin of your hearts.”
Metzudat David
"Circumcise yourselves to the Lord." And for further clarification it says: "Remove the blockage of your hearts, for the sake of the Lord, to contemplate His ways and cleave to Him."
"A man of Judah." You are the men of Judah and the inhabitants of Jerusalem.
“Lest My anger go forth,” etc. “Lest My anger go forth like a fire that burns and consumes you, and there is none to quench it”—this means that no one will be found to remove the heat [of anger] because of the evil of your deeds, which have become predominant, and there is no merit in anyone to remove the heat [of anger].
Metzudat Zion
"Circumcise yourselves." The matter refers to cutting and severing, and likewise [the phrase] "and the Lord your God will circumcise" (Deuteronomy 30:6).
"Uncircumcised." The matter is [one of] blockage, and likewise "uncircumcised of heart" (below, 9):
“From your deeds.” Your deeds:
Malbim
"Circumcise yourselves" — and against the second claim of yeiush (despair), which arises from the cause of foolishness, the cloud, and the fog that covered the light of their souls, until they despaired of gazing toward the light. This is likened in speech to the orlah (foreskin) of the heart, which covers and envelops the heart, preventing it from feeling and awakening any longer to the good. He says: "Remove the orlah (foreskin) of your heart," so that your hearts may be stirred and awakened to welcome the word of the Lord and His commandments, lest My anger go forth like fire.
Declare you in Judah, and publish in Jerusalem, And say: ‘Blow you the horn in the land’; cry aloud and say: ‘Assemble yourselves, and let us go into the fortified cities.’
verse value 4882
Insights
Verse structure: 16 words, 81 letters. The shortest word is "blow" (תִּקְע֥וּ, 4 letters) and the longest is "and·in·Jerusalem" (וּבִירוּשָׁלִַ֙ם֙, 8 letters). Words sharing gematria 253: and·say, and·say. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·blow" ((ותקעו)), "and·let·us·go·in" (וְנָב֖וֹאָה). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·say" (root אמר, 476x in Jeremiah); "to·the·cities·of" (root איל, 293x in Jeremiah); "in·the·land" (root ארץ, 245x in Jeremiah). First appearance of the root נגד ("tell") in Jeremiah. First appearance of the root תקע ("and·blow") in Jeremiah. The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 9 and 7 words.
Rashi
And say, "Blow the shofar." They warned the inhabitants of the land to blow the shofar in order to flee.
"Mal'u." An expression of gathering. There are many instances in Scripture where this term is used [in this sense]: "a band of shepherds" (Isaiah 31:4); "they cried after you in a mob" (below, 12); "together they gather against me" (Job 16:10).
Radak
“Hagidu” – He says to those who hear His prophecy that they should tell one another that the king of Babylonia is destined to come upon them because of the evil of their deeds. “Hashmi’u” – Make it heard through a herald; and in order to make it heard even more, they shall blow the shofar.
“Call out, fill up.” [“Fill up”] is an imperative from the geminated [Piel] form, and it is light in the Lamed, though it should properly have had a dagesh. Its meaning is “gather,” as in “a multitude of companions,” and “they called after you, a multitude,” where [“multitude”] carries the sense of gathering. All of this is so that they will gather into the fortified cities. And furthermore, they will raise a banner on the tower of Zion, so that they will see it from afar and flee and gather into the fortified cities or to Jerusalem. And even though all the fortified cities and Jerusalem are destined to be conquered, He said this to them for the saving of a short time, or He said this to them in accordance with their own thinking, that they would be saved.
Metzudat David
“Hagidu.” This is as if He were saying to the leaders of the people: “Proclaim in Judah…”
"Blow the shofar." [This is] to make it heard and to hasten [them]. "Call out, gather in." Call the people and gather them, and say to them, "Assemble," etc., in order to take refuge there from the enemy.
Metzudat Zion
"Fill." The meaning is gathering, as in the verse "they called a multitude after you" (below, 12).
Malbim
"Hagidu" depicts the sudden arrival of the enemy in Zion, before they had time to prepare themselves for war. It depicts that the news reached Judah, and immediately it was announced in Jerusalem, the royal city, so that the rumor spread from Judah to the royal city (and not from the royal city to the countryside, as is customary in ordinary warfare, where those in the royal city are informed first that the enemy has suddenly attacked). The first proclamation was to say, "Blow the shofar in the land," so that they would go out to meet the enemy on the battlefield. But while they were still announcing this, others called out, "Complete your words," and said, "Do not go out to meet the enemy, for he is strong; rather, gather to the fortified cities to take refuge there." But while they were still speaking, another command arrived.
Set up a standard toward Zion; put yourselves under covert, stay not; for I will bring evil from the north, and a great destruction.
verse value 2483
Insights
Verse structure: 11 words, 48 letters. Verse gematria: 2483 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "do·not·stand" (אַֽל־תַּעֲמֹ֑דוּ, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "Zion" (צִיּ֔וֹנָה), "take·refuge" (הָעִ֖יזוּ). 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "do·not·stand" (root איל, 293x in Jeremiah); "bringing" (root בוא, 211x in Jeremiah). First appearance of the root גדול ("great") in Jeremiah. The etnachta (major mid-verse pause) falls on 'do·not·stand', dividing the verse into phrases of 4 and 7 words. Full calculation: שְׂאוּ־נֵ֣ס [lift·up·a·standard] (417) + צִיּ֔וֹנָה [Zion] (161) + הָעִ֖יזוּ [take·refuge] (98) + אַֽל־תַּעֲמֹ֑דוּ [do·not·stand] (551) + כִּ֣י [for] (30) + רָעָ֗ה [evil] (275) + אָנֹכִ֛י [I] (81) + מֵבִ֥יא [bringing] (53) + מִצָּפ֖וֹן [north] (266) + וְשֶׁ֥בֶר [and·destruction] (508) + גָּדֽוֹל [great] (43) = 2483.
Rashi
“Lift up a banner.” To flee to Zion:
"Ha'ezu." [Meaning] gather yourselves in, as in "send and bring your cattle to safety" (Exodus 9:19).
Radak
“Raise a banner for Zion.” “For Zion” means in the tower of Zion, for it is a high place, and they will see it from afar.
“Ha'izu.” Like “shelach ha'ez et miknecha” [send, bring your livestock to safety], it refers to the matter of fleeing and gathering into the city.
“From the north.” From Babylonia, which is the north relative to the Land of Israel.
Metzudat David
"Lift up a banner." Raise a banner as a hint to gather to Zion, in order to take refuge there.
I bring. Upon that land:
“From the north.” This refers to Babylonia, which lies to the north of the Land of Israel.
And a great breaking. That evil will be a great breaking.
Metzudat Zion
"A banner." A long pole with a curtain on its top, to hint at the gathering together.
"Take refuge." The matter of "gathering" is like [that of] "send, bring in [your livestock]" (Exodus 9):
Malbim
"Raise a banner, saying: 'Do not go to the fortified cities, for they are weak against the enemy; rather, flee to Zion, and do not stand by the way in the small fortified cities; only hasten to Zion, for it is an exalted fortress, and the Temple is the King.'" This explains the immediacy of these proclamations: "For I am bringing evil from the north, and a great destruction, against which one cannot fight." For (verses 7–8) "It has come up" — indeed, it says: Even though the lion has already come up from its thicket to lay waste your land, and even though surely your cities will be desolate, lacking inhabitants, nevertheless, do not mourn and wail over this. Only over this mourn and wail: because the burning anger of the Lord has not turned back from us. This indicates that the lion has come up from its thicket, for in the desolate cities, full of human corpses, the lion and the other beasts of prey will be found there to eat the corpses. It depicts that at the time the destroyer set out from his place, the lion also came up from its thicket, as if wherever the lions and beasts of prey knew that prey was available — because Nebuchadnezzar was going there — they would travel after him to eat the slain in the desolate cities, for they knew that he would leave no hope of recovery for the land to which he was going. And it says, "to lay waste your land," and adds, "your cities also will be desolate," not only this but also that, as it is stated in Isaiah regarding the verse "Your land is a desolation," and it adds, "your cities are burned with fire."
A lion is gone up from his thicket, and a destroyer of nations is set out, gone forth from his place; to make your land desolate, that your cities be laid waste, without inhabitant.
verse value 4115
Insights
Verse structure: 15 words, 62 letters. The shortest word is "went·up" (עָלָ֤ה, 3 letters) and the longest is "and·a·destroyer·of" (וּמַשְׁחִ֣ית, 6 letters). Words sharing gematria 101: went·out, without. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·his·thicket" (מִֽסֻּבְּכ֔וֹ), "and·a·destroyer·of" (וּמַשְׁחִ֣ית), "pulled·out" (נָסַ֖ע). 15 unique roots are used. Frequent roots: "your·land" (root ארץ, 245x in Jeremiah); "dwelling" (root ישב, 147x in Jeremiah); "your·cities" (root עיר, 117x in Jeremiah). First appearance of the root מקום ("from·his·place") in Jeremiah. First appearance of the root שום ("to·put") in Jeremiah. The etnachta (major mid-verse pause) falls on 'from·his·place', dividing the verse into phrases of 8 and 7 words.
Rashi
"A lion went up": Nebuchadnezzar.
“Masuvkhu.” The way of a lion is to sit in ambush among the thickets of the forest; “asphaysh” in the vernacular.
Tatzina. A term derived from dryness:
Radak
“A lion has gone up from its thicket.” This refers to the king of Babylonia, and the verse compares him to a lion before whom no one can stand; likewise, Nebuchadnezzar conquered all the lands, and no man stood against him. And the meaning of “before him” is that he destroys nations. “Its thicket” is his den, in which he always lies; and because it was made from interwoven branches of trees, it is called by that name.
“Titzenah.” It means “they will be laid waste,” like [the phrase] “crumbling heaps”; and so too the Targum renders it: “the cities will become desolate.” And my father, of blessed memory, explained that it relates to the sense of “titzmachnah” [they shall sprout], from the sense of “the pomegranates have blossomed.” According to this interpretation, there are two roots but one meaning: the ruined cities will cause grasses and weeds to sprout.
Metzudat David
A lion ascended into its thicket. It is the way of the lion to sit within the thickets of trees, and concerning Nebuchadnezzar it says:
"And the destroyer of nations." This is Nebuchadnezzar, who destroyed all the idolaters. And the matter is stated twice [in parallel wording], in what is said:
"Your cities shall be desolate." Your cities shall become desolate, with no inhabitants dwelling in them.
Metzudat Zion
"From its thicket." Its meaning is branches intertwined with one another, as in "until the thorns are entangled" (Nahum 1:10). "Becomes desolate." From the language of drought and desolation.
For this gird you with sackcloth, lament and wail; For the fierce anger of Hashem Is not turned back from us.
verse value 2292
Insights
Verse structure: 10 words, 44 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·wail" (וְהֵילִ֑ילוּ, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "girdle" (חִגְר֥וּ), "wail" (סִפְד֣וּ), "and·wail" (וְהֵילִ֑ילוּ). 9 unique roots are used. Frequent roots: "the·anger·of·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "not·turned·back" (root שוב, 106x in Jeremiah). First appearance of the root חגר ("girdle") in Jeremiah. First appearance of the root שק ("sackcloth") in Jeremiah. The etnachta (major mid-verse pause) falls on 'and·wail', dividing the verse into phrases of 5 and 5 words. Full calculation: עַל־זֹ֛את [upon·this] (508) + חִגְר֥וּ [girdle] (217) + שַׂקִּ֖ים [sackcloth] (450) + סִפְד֣וּ [wail] (150) + וְהֵילִ֑ילוּ [and·wail] (97) + כִּ֥י [for] (30) + לֹֽא־שָׁ֛ב [not·turned·back] (333) + חֲר֥וֹן [anger] (264) + אַף־יְהֹוָ֖ה [the·anger·of·Hashem] (107) + מִמֶּֽנּוּ [from·him] (136) = 2292.
Rashi
"Concerning this." What is [the referent of] "this"? [It is what follows]: "for [His anger] has not turned back," etc. And even though above it spoke of Nebuchadnezzar in connection with the destruction, here it returns to speak of the death of Josiah.
"For the anger of the Lord did not turn back..." And even though Josiah repented with all his heart, it is said of him (2 Kings 22:1): "The Lord did not turn from His fierce anger, because of all the provocations with which Manasseh had provoked Him."
Radak
“Concerning this.” For the Lord’s blazing anger has not turned away from us, for we have not returned to Him; and His burning anger has not turned away from us, but rather it is destined to come upon us.
Metzudat David
"For this." Upon this report:
From Him. Israel:
Metzudat Zion
“Girded.” From the language of a belt and a sash:
"Mourn." From the language of eulogy:
"And wail." From the language of wailing:
And it shall come to pass at that day, Says Hashem, That the heart of the king shall fail, And the heart of the princes; And the priests shall be astonished, And the prophets shall wonder.
verse value 2062
Insights
Verse structure: 11 words, 60 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "and·heart·of" (וְלֵ֣ב, 3 letters) and the longest is "on·that·day" (בַיּוֹם־הַהוּא֙, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "perish" (יֹאבַ֥ד), "heart·of·the·king" (לֵב־הַמֶּ֖לֶךְ), "and·shall·be·deserted" (וְנָשַׁ֙מּוּ֙). 11 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "heart·of·the·king" (root מלך, 253x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'the·princes', dividing the verse into phrases of 7 and 4 words. Full calculation: וְהָיָ֤ה [and·it·shall·be] (26) + בַיּוֹם־הַהוּא֙ [on·that·day] (75) + נְאֻם־יְהֹוָ֔ה [says·Hashem] (117) + יֹאבַ֥ד [perish] (17) + לֵב־הַמֶּ֖לֶךְ [heart·of·the·king] (127) + וְלֵ֣ב [and·heart·of] (38) + הַשָּׂרִ֑ים [the·princes] (555) + וְנָשַׁ֙מּוּ֙ [and·shall·be·deserted] (402) + הַכֹּ֣הֲנִ֔ים [the·priests] (130) + וְהַנְּבִאִ֖ים [spokesman] (114) + יִתְמָֽהוּ [they·will·be·astounded] (461) = 2062.
Rashi
"And it shall come to pass on that day" — In the day of Josiah, people will wonder why such [calamity] befell him so severely, for they did not know that his generation was not genuinely repentant. When he came to root out idolatry, what were the mockers of the generation doing? They were carving the image of an idol onto their doors, half on one door and half on the other. When he would open the door, the image would not be recognizable; but when he would leave and they would close it, the two halves would join together to form the complete image.
Radak
“And it shall come to pass on that day” – the heart of the king and the heart of the princes shall be destroyed. For it is the way of the king and the princes to strengthen the heart of the people when an enemy comes upon them; but they shall have their hearts destroyed, and they shall be terrified when the great disaster comes upon them. And the king is Zedekiah.
The priests: they are the priests of the high places, and then they will be appalled, because their service has ceased. And the prophets: the false prophets will be astonished, because they prophesied falsely to the people, saying to them, “Peace shall be yours.” And, as Targum Yonatan [renders it], “they will be astonished” means “they will be dumbfounded,” just as Onkelos translated “and in the bewilderment of heart” as “and in the confusion of heart” — which is the loss of heart and panic.
Metzudat David
"The heart of the king shall perish." This means that faintness of heart [fear] will come upon him.
And they shall be dismayed. This means that they will not know what to do.
Metzudat Zion
"And they shall be appalled." The meaning is astonishment, as in "they were appalled at his day" (Job 18:20).
Malbim
"And it shall come to pass on that day" – behold, in times of war, the king and the princes will devise counsel and strength for battle; and when they are in distress, the priests will stand in the Temple to pray, and they will inquire of the prophets concerning the word of the Lord. However, on that day, the heart of the king and the princes will be destroyed, meaning they will find no counsel or strength; moreover, the priests will be appalled, and the prophets, from whom they inquire the word of the Lord, will be perplexed, for they had previously assured them falsely, saying that there would be peace for them, and now they do not know what answer to give.
Then said I: ‘Ah, Lord Hashem! surely You have greatly deceived this people and Jerusalem, saying: You shall have peace; whereas the sword reaches to the soul.’
verse value 3831
Insights
Verse structure: 17 words, 68 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "alas!" (אֲהָ֣הּ, 3 letters) and the longest is "and·to·Jerusalem" (וְלִירוּשָׁלִַ֣ם, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "greatly" (הַשֵּׁ֨א), "You·have·deceived" (הִשֵּׁ֜אתָ), "and·will·touch" (וְנָגְעָ֥ה). The root אמר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·I·said" (root אמר, 476x in Jeremiah); "it·will·be" (root היה, 250x in Jeremiah). First appearance of the root שלום ("belonging·to") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 14 and 3 words.
Rashi
“השא השאת” – “Atinta” in the foreign tongue, meaning “the serpent deceived me” (Genesis 3:13). This alludes to the false prophets who prophesy to you, saying, “Peace shall be yours.”
Radak
And it says, "Indeed, You have surely deceived." Since You prolong Your patience toward the false prophets who deceive them and assure them of peace, saying "Peace, peace," behold, it is as if You are assuring them, and the majority of the people will think that the Lord has spoken with them. They are subject to these two clauses: whether they heed Me or whether they heed them. And the majority incline after them, because they are numerous. Or, the explanation is like "I, the Lord, have deceived that prophet," whose meaning is the instigation of desire, in order to reveal their falsehood and their evil which they do in secret. And we will explain this matter further in the book of Ezekiel in the verse, "When the prophet is deceived." And the Targum [translates]: "Behold, the false prophets deceive this people and the inhabitants of Jerusalem." And in its saying "to this people and to Jerusalem," the explanation is: "to this people" refers to the people mentioned, and it mentions Jerusalem specifically because it is the main one. And Rabbeinu Saadia explained that "You have deceived" means the exile of the false prophets who mislead them. And likewise, "I, the Lord, have deceived the prophet" means I have revealed that he is deceived. And this phrase is like "They shall justify the righteous and condemn the wicked."
"And the sword touched even to the soul." And behold, the sword of the enemy touched even to the soul, meaning that they began to kill among the people—not merely taking captives, and not plunder alone, but they were even killing. How then could they say, "Peace be to you"? And the Targum translates: "Behold, the sword is slaying among the people."
Metzudat David
"And I said": This is the statement of the prophet who said, 'You, O Lord, are in truth,' as if to say that You incited this people, telling them, 'Peace shall be yours; do not fear,' for thus the false prophets prophesied to them. And because You did not execute judgment upon them, the people thought that the truth was with them, as if You had seduced them.
And it touched. This means: For this reason they did not return to the Lord, and behold, the sword has touched the very soul, for the calamity is near at hand.
Metzudat Zion
Ah. This is the matter of the word "lamentation."
"Ha-sha ha-sha't." The matter of enticement and seduction, as in "the serpent deceived me" (Genesis 3:13):
Malbim
"And I said" – based on this word, that their prophets would be astonished, the speaker depicts that Jeremiah, who used to tell them the truth in the matter of the Lord, said to the Lord: "Ah, Lord! And why should these be astonished? Did You indeed surely deceive this people—that they are false prophets—to Jerusalem, saying, 'Peace shall be yours'? Do their prophets not say this very thing now, when Your spirit was a spirit of falsehood in their mouths, as if therefore You deceived them so that they would not fear the King of Babylon? So that thereby the sword touched even the soul. For if they had not been seduced by the words of their prophets, the sword would have touched only their wealth and possessions, which they were required to give him as tribute, bribe, and tax. Not so, however; through the assurances of their prophets, the sword touched even their souls, to kill them." To this, the Lord answered him, saying, "At that time," meaning then it will be known that the spirit in which their prophets boasted was a clear wind of the bare heights in the wilderness. The speaker here employs the term "spirit" in a dual sense, indicating both the blowing air and prophecy. Behold, the wind scatters the clouds and purifies the skies. Not so the clear wind; and when the air is not full of vapor but is clear and bright, one will not find in it the utility to scatter the clouds. Second, the wind serves to winnow the grain, to remove the chaff. Not so the wind that comes upon the barren heights in the wilderness, where there is no grain found. And the meaning is: the wind in the city, even if it scatters the clouds, also serves to winnow the grain. And in the wilderness, even though it is not needed for that, it serves to purify the air, to remove the rain. But the clear wind in the wilderness is harmful in both respects, for it is not for winnowing chaff from the threshing floor, since no grain is found there, and it is not for clearing the skies to bring forth bright light, since it is a clear wind. In the allegory, when the spirit of prophecy reproves, chastises, and informs of the truth, it is useful: First, if it is in the city, and it is a time when they heed its voice, it removes the chaff from the grain and separates the wicked and the evil from the righteous. And also, when they do not heed it, and it is in the wilderness, where there is no one listening, it serves to purify the firmament, so that they may see the divine writing inscribed upon it above, and know the decree engraved upon them from the firmament. But the spirit of falsehood in which the prophets who saw vanity and diviners of deceit prophesied to them was a clear wind in the wilderness, in which they found no utility, neither to know the future nor to return in repentance.
At that time shall it be said of this people and of Jerusalem; a hot wind of the high hills in the wilderness Toward the daughter of My people, Not to fan, nor to cleanse;
verse value 4219
Insights
Verse structure: 15 words, 63 letters. The shortest word is "dazzling" (צַ֤ח, 2 letters) and the longest is "and·to·Jerusalem" (וְלִיר֣וּשָׁלִַ֔ם, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "dazzling" (צַ֤ח), "bareness" (שְׁפָיִם֙), "to·scatter" (לִזְר֖וֹת). The root לא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "is·said" (root אמר, 476x in Jeremiah); "Lamed" (root לא, 307x in Jeremiah); "and·to·Jerusalem" (root ירושלם, 93x in Jeremiah). First appearance of the root בת ("daughter·of·my·people") in Jeremiah. First appearance of the root זרה ("to·scatter") in Jeremiah. The etnachta (major mid-verse pause) falls on 'daughter·of·my·people', dividing the verse into phrases of 11 and 4 words.
Rashi
"To this nation." Regarding this nation, when they will all be exiled:
"Zach shafim." [The wind] sweeps and brushes away even the well-watered fields [lit. the fields of the water channels], turning them into a desert. Another interpretation: "Zach" is a term for thirst [tzama], which is rendered [in Aramaic] as "tzachuta" (thirst).
"The way of my people." That same wind came, and it was also not to winnow chaff from the threshing floor. "Ahavuni" in the vernacular [glosses "to winnow"], as in "and he winnowed them with a winnowing fan" (below, 21).
"And not to purify [the grain]." And it comes to cleanse the grain, meaning: not for good, but for evil, to exile people (and women), children, and livestock.
Radak
"At that time." At the time when the enemy comes, he said to them: "Behold, the enemy comes upon them like a clear wind passing over high places, which are elevated locations such as mountains and hills, or like a wind passing through the desert. In these places, the wind passes without any obstruction, because in inhabited areas, when the wind passes, it encounters many obstacles that prevent it from passing—houses, walls, and fences—but in high places and in the desert, it does not find any obstruction. So too, the enemy comes and there is nothing to hinder him. And by which way does he come? By the way of 'the daughter of My people.' And this wind will not afford them any comfort, unlike a wind in which grain is winnowed and separated from the chaff by means of the wind. Behold, when the wind is not excessively strong, even though it may damage some things, it benefits others. But this wind, to which the enemy is compared, will come to Israel only to harm them, and they will find nothing good in it. This is what it says subsequently: 'A wind fuller than these.' This is a wind stronger than these [winds], meaning stronger than a wind used for winnowing and for separating. Its interpretation is: [רוח צח means] clear and bright, like '[my beloved] is radiant and ruddy' [and] 'whiter than milk.' This implies that the enemy is according to his full desire, with a great multitude, with horses and cavalry, all clad in complete armor. Or, the interpretation of רוח צח is a dry wind, from [the verse] 'and satisfy your soul in the parched places,' meaning that he will dry up the land and lay it waste. And the Targum [translates it]: 'with a clear wind upon the heights,' etc., as in the column [of the Targum].
Metzudat David
"At that time": At the time when the calamity comes, He will say to the people, etc.: "Behold, a dry wind, a storm, is in the high places of the desert, which sweeps and clears away everything, since there is nothing there to stand against the wind and to hinder it. And the wind will come through the daughter of My people to sweep them all away, to go into exile."
"Not to scatter." The wind shall not come to scatter the chaff from the threshing floor, nor to clean the grain from the dust. This means that it shall not come for good, but only for evil.
Metzudat Zion
"Tzach." The matter of dryness, as in "tzichah tzama" [thirsty] (Isaiah 5:13):
Shafim. High places:
“Daughter of my people.” “Congregation of my people.” And similarly, “Daughter of Babylon” (Psalms 137).
"לזרות" – The meaning is scattering and casting, and similarly, "and I scattered them with a winnowing fork" (below, 15).
To clarify. From the language of "clear and pure":
A wind too strong for this shall come for Me; now will I also utter judgments against them.
verse value 2132
Insights
Verse structure: 10 words, 38 letters. Verse gematria: 2132 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "judgments" (מִשְׁפָּטִ֖ים, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "than·these" (מֵאֵ֖לֶּה). 10 unique roots are used. Frequent roots: "I·will·speak" (root דבר, 270x in Jeremiah); "will·go·in" (root בוא, 211x in Jeremiah); "than·these" (root אלה, 64x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 5 and 5 words. Full calculation: ר֧וּחַ [a·wind] (214) + מָלֵ֛א [full] (71) + מֵאֵ֖לֶּה [than·these] (76) + יָ֣בוֹא [will·go·in] (19) + לִ֑י [to·me] (40) + עַתָּ֕ה [now] (475) + גַּם־אֲנִ֛י [also·I] (104) + אֲדַבֵּ֥ר [I·will·speak] (207) + מִשְׁפָּטִ֖ים [judgments] (479) + אוֹתָֽם [them] (447) = 2132.
Rashi
"Ruach mela." Because of these calamities, a full spirit shall come upon Me: a complete spirit/resolve, from which I will not turn back and which I will not relent. "Ruach talant" in the vernacular.
Mishpatim. The term denotes a language of dispute:
Radak
"A full wind." [Meaning] strong; that is, the wind shall come full, in all its might. And similarly, in this manner, "his hand full with the bow."
He shall come to Me. The prophet’s statement is in place of Israel: now, before their coming.
“Also I will speak judgments with them.” The meaning is: concerning Israel. And in saying “Also I,” it serves to include that I, too, will speak from My own initiative a judgment of reproof with them, in addition to the judgment of prophecy and its reproofs. Perhaps they will return due to My multiplying reproofs against them. And the Targum [renders it]: “Because they erred after the false prophets, etc.,” as stated in the column [of the Targum].
Metzudat David
A full wind. A complete wind, from those winds that blow in the highest places of the desert; behold, it will come for My need, to take vengeance upon them:
"At this time." This means that in the near future, I too will argue with them, for until now it was the prophet who argued with them to inform them of their transgression; but from now on, I too will argue with them, for by bringing calamity upon them, it is as if I am thereby telling them of their transgression, which has become excessive.
Metzudat Zion
"A full wind." "A complete wind." And likewise, "the full length of the cord" (2 Samuel 8).
Mishpatim. The matter of dispute (vikkuach):
Malbim
"Wind full" — these are the words of the prophet Jeremiah. The proper parsing of the verse is: "Now I also will speak judgments with them; 'wind full' — from these shall come to me, behold, as clouds shall ascend, etc." (The phrase "Now I also will speak judgments" is a parenthetical remark.) He says: In contrast to the clear wind of the false prophets, which is a wind empty of prophecy and devoid of benefit, the true prophet calls out: "Now I also will speak judgments and disputes with you, O these false prophets, and those who listen to their voice." [He declares]: "Behold, a wind full from these shall come to me." To me shall come a spirit of prophecy, full from these (from the destroyer of nations and the lion mentioned earlier, who are prepared to lay waste the land). My spirit is full of these visions. And this spirit says to me, saying: "Behold, this destroyer shall ascend as clouds." (And he grasps this expression against the image of the wind that he mentioned.) That is to say, this wind will not scatter the clouds; rather, it will come lightly like a cloud. And its chariots will be similar to a storm, which is greater than wind. And its horses will be swifter to fly on the wings of the wind than eagles. All of this has come upon us through the spirit of prophecy. And therefore, woe to us, for we have been ravaged. That we have been ravaged — woe to us for this — for we ourselves caused this to happen to us because we did not listen to the voice of the prophet of the Lord, but only to the voice of a false teacher.
Behold, he comes up as clouds, and his chariots are as the whirlwind; his horses are swifter than eagles.— ’Woe to us! for we are undone.’—
verse value 2691
Insights
Verse structure: 12 words, 54 letters. Notable word values: "to·us" (לָ֖נוּ) = 86, equal to Elohim. Verse gematria: 2691 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "his·chariots" (מַרְכְּבוֹתָ֔יו, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "as·clouds" (כַּעֲנָנִ֣ים), "and·like·a·whirlwind" (וְכַסּוּפָה֙), "his·chariots" (מַרְכְּבוֹתָ֔יו). 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "they" (root הן, 130x in Jeremiah); "will·go·up" (root עלה, 74x in Jeremiah). First appearance of the root קלל ("they·are·swift") in Jeremiah. First appearance of the root נשר ("than·eagles") in Jeremiah. The etnachta (major mid-verse pause) falls on 'his·horses', dividing the verse into phrases of 8 and 4 words. Full calculation: הִנֵּ֣ה [they] (60) + כַּעֲנָנִ֣ים [as·clouds] (240) + יַעֲלֶ֗ה [will·go·up] (115) + וְכַסּוּפָה֙ [and·like·a·whirlwind] (177) + מַרְכְּבוֹתָ֔יו [his·chariots] (684) + קַלּ֥וּ [they·are·swift] (136) + מִנְּשָׁרִ֖ים [than·eagles] (640) + סוּסָ֑יו [his·horses] (142) + א֥וֹי [woe! alas! oh!] (17) + לָ֖נוּ [to·us] (86) + כִּ֥י [for] (30) + שֻׁדָּֽדְנוּ [we·were·dealt·violently·with] (364) = 2691.
Rashi
"And like a whirlwind." In the vernacular, it is called "ikomatrubilo."
Radak
“Behold, like clouds.” Just as clouds rise from the earth, as it is stated, “And a mist rose from the earth,” and they ascend lightly and swiftly, so too will the enemy ascend upon the Land of Israel. And it says “ascend,” because the Land of Israel is higher than all the lands.
"And like a whirlwind." It is the strong wind that goes swiftly and forcefully; so shall his chariots go.
"Swifter than eagles." For the eagle is swift in flight compared to other birds, and it flies higher in the air than all of them; so too it is stated, "As the eagle swoops."
For we have been robbed. For he comes to rob us:
Metzudat David
"As clouds shall he ascend." The enemy will ascend upon them swiftly and speedily, like clouds that rise to fill the majority of the sky, and like a storm. "Like the wind of a storm, so shall his chariots hasten."
"For we have been plundered." We are close to being robbed by the hand of the enemy.
Metzudat Zion
As clouds. Like clouds:
"And like a storm." A strong wind:
"Kalu." From the term for lightness:
"We have been plundered." The matter concerns oppression and robbery.
O Jerusalem, wash your heart from wickedness, that you may be saved. How long shall your baleful thoughts lodge within you?
verse value 4192
Insights
Verse structure: 11 words, 50 letters. The shortest word is "your·heart" (לִבֵּךְ֙, 3 letters) and the longest is "Jerusalem" (יְר֣וּשָׁלִַ֔ם, 6 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "wash" (כַּבְּסִ֨י), "you·will·be·saved" (תִּוָּשֵׁ֑עִי), "will·lodge" (תָּלִ֥ין). 10 unique roots are used. Frequent roots: "Jerusalem" (root ירושלם, 93x in Jeremiah); "until·when" (root מות, 64x in Jeremiah); "your·heart" (root לב, 42x in Jeremiah). First appearance of the root מען ("so·that") in Jeremiah. First appearance of the root מות ("until·when") in Jeremiah. The etnachta (major mid-verse pause) falls on 'you·will·be·saved', dividing the verse into phrases of 6 and 5 words. Full calculation: כַּבְּסִ֨י [wash] (92) + מֵרָעָ֤ה [from·evil] (315) + לִבֵּךְ֙ [your·heart] (52) + יְר֣וּשָׁלִַ֔ם [Jerusalem] (586) + לְמַ֖עַן [so·that] (190) + תִּוָּשֵׁ֑עִי [you·will·be·saved] (786) + עַד־מָתַ֛י [until·when] (524) + תָּלִ֥ין [will·lodge] (490) + בְּקִרְבֵּ֖ךְ [in·your·midst] (324) + מַחְשְׁב֥וֹת [thoughts·of] (756) + אוֹנֵֽךְ [your·iniquity] (77) = 4192.
Rashi
"Your iniquity." "Your violence."
Radak
“Wash” (kabesi): Your repentance should not be merely apparent, but also hidden from view. This is what is meant by “your heart,” just as it was stated above: “Yet she did not return to Me with all her heart, but with deceit.” Similarly, it is said here also: “Behold, you also harbor within you thoughts of your iniquity.” This indicates that her repentance was not from the heart. As for the fact that the word “harbor” (tilin) is in the masculine form, while it refers to a feminine entity—namely Jerusalem—we have already explained above that when the prophet addresses the Congregation of Israel, he sometimes uses masculine language and sometimes feminine language: the feminine refers to the Congregation, and the masculine refers to the people. Likewise, when he addresses Jerusalem. Now, it says here: “Behold, wash, in order that you might be saved,” whereas above it states: “If you wash yourself with soda and use much soap.” In that verse, we recorded the answer to the question.
“And your iniquity” (va’onekh): From the meaning of “toil” (amal) and “iniquity” (aven), and the vav is quiescent, like “olatah” and “olatah”—sometimes quiescent, sometimes moving. And the meaning of “tilin” [you shall lodge] is not the lodging of the night, but rather the constant dwelling upon the matter, for so is found in the Holy Tongue the term “lodging” used in this sense, such as: “because of their rebelliousness my eye lodges” (u-vehamrotam telon enai), “in his neck lodges strength” (be-tzavaro yalin oz), and the like. And the Targum [renders]: “Until when will you delay, and will the deeds of violence that are within you persist?”
Metzudat David
"Wash." Therefore, do repentance and wash your heart from evil, so that salvation may come to you.
"Shall remain within you." You shall constantly have within you thoughts of mischief and iniquity, to which you are accustomed.
Metzudat Zion
Talin. The concept of "continuity" (temidut) is similar to that in "Righteousness shall dwell in it" (Isaiah 1:21).
"Onekh" [your iniquity]. From the language of "aven" [iniquity], though here the vav is quiescent; and so too "and injustice shuts her mouth" (Job 5:16), where the vav is quiescent, even though it is usually mobile in most instances.
Malbim
As for washing — [addressing] you, Jerusalem — if you desire to be saved, it is not enough that you wash your body and your outer garments, which corresponds to justifying yourself before people; rather, wash your heart from evil, for the condition of repentance depends on this. But how long will you harbor within you thoughts of deceit? For even when you wash to appear righteous in the eyes of others, within you and in your innermost being you will still conceal thoughts of deceit.
For hark! one declares from Dan, and announces calamity from the hills of Ephraim:
verse value 1416
Insights
Verse structure: 8 words, 29 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "and·announces" (וּמַשְׁמִ֥יעַ, 6 letters). Words sharing gematria 57: declares, iniquity. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·announces" (וּמַשְׁמִ֥יעַ), "iniquity" (אָ֖וֶן). 8 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "and·announces" (root שמע, 184x in Jeremiah); "voice" (root קול, 81x in Jeremiah). First appearance of the root דן ("from·Dan") in Jeremiah. First appearance of the root אפרים ("Ephraim") in Jeremiah. The etnachta (major mid-verse pause) falls on 'from·Dan', dividing the verse into phrases of 4 and 4 words. Full calculation: כִּ֛י [for] (30) + ק֥וֹל [voice] (136) + מַגִּ֖יד [declares] (57) + מִדָּ֑ן [from·Dan] (94) + וּמַשְׁמִ֥יעַ [and·announces] (466) + אָ֖וֶן [iniquity] (57) + מֵהַ֥ר [from·the·hill·of] (245) + אֶפְרָֽיִם [Ephraim] (331) = 1416.
Rashi
“For the voice of the herald proclaims from Dan.” The Targum translates: “When the voice of prophets prophesies against them, that they will be exiled because they served the calf in Dan, and they announce to them that evil tidings will befall them because they were enslaved to the image that Micah set up on the mountain of the house of Ephraim.” And even though the calves had already been exiled since the days of Sennacherib, their sin still stands. Great is the transgression that breaks down before it and after it: before it, from the days of Abraham, as it is stated, “And he pursued them as far as Dan” (Genesis 14:14). As soon as he reached Dan, his strength weakened, because his descendants were destined to serve idolatry there; and after it, with the destruction of the Temple, as it is stated, “For the voice of the herald proclaims from Dan.”
"And announces calamity." Aven [calamity] means shever [disaster].
Radak
“For a voice tells from Dan” (ki kol maggid mi-Dan): It says that from Dan will come one who will announce the coming of the enemy. And Dan is mentioned because it is the border of the Land of Israel, as it is stated: “From Dan to Beersheba,” and likewise “Mount Ephraim.” And “aven” means toil and evil, like [the phrase] “toil and iniquity.” The verse is doubled in meaning with different words, for “who makes heard” is like “who proclaims.” And the Targum renders the verse thus: “For it is the voice of the prophet who prophesies against them, etc.”—as printed in the column.
Metzudat David
“A voice proclaims from Dan.” A voice of tidings proclaims from Dan, which is at the extremity of the Land of Israel, and from there the tidings will come that the enemy has arrived; and from Mount Ephraim the voice proclaims that toil and distress have come.
Metzudat Zion
"Aven." Trouble:
Malbim
For the voice that announces from Dan, which you hear, is the voice of an announcer coming from Dan, namely the false prophet who comes from Dan, where Jeroboam’s calf stood, and he will prophesy to you peace. And the voice that proclaims deceit comes from the hill country of Ephraim, where the second calf was, in Bethel, which was in the hill country of Ephraim (Judges 4:5). And you believe in your heart in the voice of their deceit, and you do not wish to return in repentance.
’Make you mention to the nations: Behold—publish concerning Jerusalem— Watchers come from a far country, And give out their voice against the cities of Judah.’
verse value 3699
Insights
Verse structure: 13 words, 65 letters. The shortest word is "they" (הִנֵּה֙, 3 letters) and the longest is "upon·Jerusalem" (עַל־יְרוּשָׁלִַ֔ם, 8 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "make·mention" (הַזְכִּ֣ירוּ), "the·afar" (הַמֶּרְחָ֑ק), "upon·cities·of" (עַל־עָרֵ֥י). 13 unique roots are used. Frequent roots: "upon·Jerusalem" (root על, 276x in Jeremiah); "from·land·of" (root ארץ, 245x in Jeremiah); "going·in" (root בוא, 211x in Jeremiah). First appearance of the root מרחק ("the·afar") in Jeremiah. The etnachta (major mid-verse pause) falls on 'the·afar', dividing the verse into phrases of 9 and 4 words. Full calculation: הַזְכִּ֣ירוּ [make·mention] (248) + לַגּוֹיִ֗ם [to·the·nations] (89) + הִנֵּה֙ [they] (60) + הַשְׁמִ֣יעוּ [proclaim] (431) + עַל־יְרוּשָׁלִַ֔ם [upon·Jerusalem] (686) + נֹצְרִ֥ים [guarding] (390) + בָּאִ֖ים [going·in] (53) + מֵאֶ֣רֶץ [from·land·of] (331) + הַמֶּרְחָ֑ק [the·afar] (353) + וַֽיִּתְּנ֛וּ [and·they·gave] (472) + עַל־עָרֵ֥י [upon·cities·of] (380) + יְהוּדָ֖ה [Judah] (30) + קוֹלָֽם [their·voice] (176) = 3699.
Rashi
"Notzrim." Those who lay siege against them.
Radak
“Tell it to the nations” (hazkiru la-goyim): And what is the voice of the herald that speaks concerning the nations? Behold, “Announce concerning Jerusalem, that watchers are coming,” etc. And the lamed of “la-goyim” [to the nations] is like [the lamed meaning] “concerning” [ba’avur], like the lamed of “say of me, he is my brother” and the like. And the meaning of “notzarim” [watchers] is the army of Nebuchadnezzar, and they were called by this name. And the Targum [renders] “notzarim” like “botzarim” [grape-gatherers], with a bet, as it translated [this verse]: “the camp of the peoples, seized like gathered [grapes], comes from a distant land”; and it translated “lo tivtzor” [you shall not harvest] as “lo tiktof” [you shall not pick].
“And they raised their voice against the cities of Judah.” This means that they proclaimed concerning Jerusalem that they had already raised their voice against the cities of Judah, and that they would soon arrive in Jerusalem. And the meaning of “raising the voice” is the blowing of the shofars and trumpets by the army.
Metzudat David
“Tell.” It is as if the voice says, “Let these tell those,” on account of the nations coming to war, so that they may be guarded against them, for behold, they have gathered to come against Jerusalem.
"Watchers." Masters of siege, coming from a distant land to lay siege; and against the cities of Judah they raised their voice, to threaten and frighten them:
Metzudat Zion
"Announce" [lit. cause to hear]. The matter of a gathering that comes through the sounding of the voice of the one who gathers; and likewise, "And Saul mustered [the people]" (1 Samuel 15).
"Notzrim" [besiegers]. Those who lay siege, who besiege the city; and likewise, "guarded/wily of heart" (Proverbs 7).
Malbim
He says: “Remind them,” meaning: A. You shall remind the nations of what I say to them; B. Proclaim to Jerusalem. And he first explains: “Remind the nations of the besiegers.” There is a difference between a “besieger” (netzor) and a “guardian” (shomer), for the “besieger” is more than a “guardian.” The term “besiegers” (netzorim) specifically applies to a city under siege, whereas the term “guardian” (shomer) applies to one guarding fields of grain. The purpose is to remind the nations how their initial intent upon arrival differed from the final outcome of their actions. For when they came, they thought they would need to besiege the fortified cities for many days. Hence it says: “Besiegers come.” B. They thought they would not be able to immediately besiege Jerusalem, but would first need to besiege the other fortified cities of Judah. Regarding this, it says: “And they raised their voice against the mountains of Judah.”
As keepers of a field Are they against her round about; Because she has been rebellious against Me, Says Hashem.
verse value 2337
Insights
Verse structure: 8 words, 36 letters. The shortest word is "field" (שָׂדַ֔י, 3 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): "keeping" (כְּשֹׁמְרֵ֣י), "for·me" (כִּי־אֹתִ֥י), "to·Marah" (מָרָ֖תָה). 8 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for·me" (root כי, 318x in Jeremiah); "on" (root על, 276x in Jeremiah). First appearance of the root שדי ("field") in Jeremiah. The etnachta (major mid-verse pause) falls on 'from·around', dividing the verse into phrases of 5 and 3 words. Full calculation: כְּשֹׁמְרֵ֣י [keeping] (570) + שָׂדַ֔י [field] (314) + הָי֥וּ [were] (21) + עָלֶ֖יהָ [on] (115) + מִסָּבִ֑יב [from·around] (114) + כִּי־אֹתִ֥י [for·me] (441) + מָרָ֖תָה [to·Marah] (645) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 2337.
Rashi
"Sadai." Like the word "sadeh" [field].
"She has rebelled against Me." [Meaning] she has provoked [Me], as in "you have been rebellious" (Deuteronomy 9:7) — [i.e.,] margezin [provoking].
Radak
“Keshomrei sadai” [like guardians of the fields]: Like “shadayim” or “shadot” [fields], and it comes with a deficient mem, like “ve-kara lo chalonai” [windows were cut out for it], which is like “chalonim” [windows], and “chasufei shet” [bared of buttocks], like “ve-chasufim” [bared], and the like; or the yod stands in place of the heh, and it is like “sadeh” [a field]. But the Targum renders it in the plural, like “natrei chaklan” [guardians of the fields]. And the meaning of “keshomrei sadai” is like guardians of the fields against animals, that they should not enter it to graze—for they must stand around the field so that the animal does not enter it from any side. So too the enemies came around Jerusalem, for they encamped in all the cities of Judah that surround it. For the meaning of “aleha” [upon her] is “concerning Jerusalem,” and “aleha” [also] means “around her,” nearby, like “ve-alav matteh Menasheh” [and beside it, the tribe of Manasseh], and the like.
“For she has rebelled against Me” (ki oti maratah): “Me” means “My words,” [conveyed] by the hand of the prophets, for they spoke as though it were Himself. And likewise, “you were rebellious against the Lord” means “against the mouth of the Lord,” for the term “rebellion” is construed with the word “et” together with an object, as in “you rebelled against My mouth,” and not “they rebelled against His word”—for the sense of rebellion is to alter and change the matter and the commandment. Or, the meaning of “oti” [Me] may be like “bi” [against Me], for it can be construed with the letter bet, as in “for as they rebelled against you, they will rebel against Me.” And the Targum [renders]: “For against My word she has been rebellious.”
Metzudat David
Like the watchers of a field. Like the watchers of fields who surround them on all sides, so were the enemies surrounding Jerusalem on all sides.
"For she has provoked Me." For she provoked Me with her deeds, and therefore the enemy has come upon her from all sides:
Metzudat Zion
"Saday." Like [the word] "field":
"Marata" [she rebelled]. The matter of rebellion and provocation:
Malbim
But how was the conquest sudden, not in the natural way? For there were now no [ordinary] guards of a fortified city, only guards of a field, with no man in it — for they had all fled from the city, and broke through the wall, [fleeing] toward Jericho, as mentioned below (section 52) — so that they did not need to guard the city itself, only the field did they need to guard, and not the other cities of Judah, but only her, Jerusalem, and not at the gate of the city, but around the city, for they seized them near Jericho. And all of this happened immediately upon their arrival, for the days of the siege were not long. And so it says, "Watchmen are coming," even though they had only recently come, and even though they were from a distant land and struggled on the way, and nevertheless they conquered them without a great siege and without war. And why was this? Surely the cause of this was not the weakness of the people and the strength of the besiegers, but rather because "she has rebelled against Me," as it says, "If they were wise, they would understand this: how could one pursue a thousand... were it not that their Rock had sold them?" And so it says, "Announce it to the nations," that they should remember and take to heart that this is a sign that she has rebelled against Me. Now he begins to explain what it said, "Proclaim against Jerusalem" — that from this very proof they themselves should proclaim words of rebuke to Jerusalem. And this is the wording "your way," meaning: it is not the evil and distress that came upon you that is the [true] evil that befell you — for one upon whom evil comes, not through his own evil deeds, his heart is comforted, for he has hope in the Lord who saves the crushed, for He is a God of justice. But the essence of the evil and distress is that the distress came upon you through your own evil deeds. And this is what it says, "What your way and your deeds have done to you" — this is your true evil and distress, which is truly evil and bitter, for through this the distress reached your very heart. For distress that comes not through a person's own deeds and actions comes only upon his body, not upon his heart, which is full of hope and expectation. But now the distress has reached your heart, which knows that you brought this upon yourself.
Your way and your doings have procured These things to you; This is your wickedness; indeed, it is bitter, Indeed, it reaches to your heart.
verse value 2559
Insights
Verse structure: 12 words, 40 letters. Notable word values: "these" (אֵ֖לֶּה) = 36, double chai. The shortest word is "to·you" (לָ֑ךְ, 2 letters) and the longest is "and·your·deeds" (וּמַ֣עֲלָלַ֔יִךְ, 7 letters). Words sharing gematria 30: for, for. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·your·deeds" (וּמַ֣עֲלָלַ֔יִךְ), "bitter" (מָ֔ר), "he·had·touched" (נָגַ֖ע). The root כי appears 2 times in this verse. 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "have·done" (root עשה, 147x in Jeremiah); "this" (root זאת, 94x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 5 and 7 words. Full calculation: דַּרְכֵּךְ֙ [your·way] (244) + וּמַ֣עֲלָלַ֔יִךְ [and·your·deeds] (206) + עָשׂ֥וֹ [have·done] (376) + אֵ֖לֶּה [these] (36) + לָ֑ךְ [to·you] (50) + זֹ֤את [this] (408) + רָעָתֵךְ֙ [your·wickedness] (690) + כִּ֣י [for] (30) + מָ֔ר [bitter] (240) + כִּ֥י [for] (30) + נָגַ֖ע [he·had·touched] (123) + עַד־לִבֵּֽךְ [until·inner man] (126) = 2559.
Rashi
"Have done these." [Meaning: your ways and your deeds] brought these things upon you.
Radak
"Your ways and your deeds." The path you walked and the actions you performed—they are what caused all this evil to befall you, namely that the enemy came to destroy your land.
"Asu" [עָשׂוֹ]. It is an infinitive form, standing here in place of the past tense, as if it had said 'asah' or 'asu' ["he did" or "they did"].
"This is your evil." Your evil caused the evil thing that comes upon you to be bitter and harsh, to the extent that it has reached your heart. And the Targum [renders]: "This — shame and rebellion have brought [it upon you]," etc., as in the column [of the Targum].
Metzudat David
"They have done these to you." This means that they caused you the majority of these troubles.
"This is your evil." This calamity is because of your evil, for because of it, it shall be bitter for you:
"For it has touched." This means that it is near and has come close to you, touching even your heart.
Metzudat Zion
“Your deeds.” Your actions:
Mar. From the term for bitterness:
My bowels, my bowels! I writhe in pain! The chambers of my heart! My heart moans within me! I cannot hold my peace! Because you have heard, O my soul, the sound of the horn, The alarm of war.
verse value 5801
Insights
Verse structure: 18 words, 71 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "I·writhe" (אוֹחִ֜ילָה, 6 letters). Words sharing gematria 120: my·bowels, my·bowels. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·writhe" (אוֹחִ֜ילָה), "walls·of" (קִיר֥וֹת), "moans·in·me" (הֹמֶה־לִּ֥י). The root מעה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah); "you·heard" (root שמע, 184x in Jeremiah). First appearance of the root מעה ("my·bowels") in Jeremiah. First appearance of the root קיר ("walls·of") in Jeremiah. The etnachta (major mid-verse pause) falls on 'I·hold·my·peace', dividing the verse into phrases of 10 and 8 words.
Rashi
Ochila. A term denoting fear and trembling:
Walls. "Antina" in the vernacular:
"My soul has heard." From behind the curtain came to me the tidings of a voice, a blast of war-trumpets:
Radak
"My bowels, my bowels, I writhe." The doubling is in the manner of mourners, who repeat their words; so too, "my head, my head." "Oḥilah" [I writhe] is related to the word ḥil [labor pain/trembling], like a woman in labor. The prophet said, [as if] "I cry out from the pain of my bowels" — that is to say, labor-pangs and pain have seized me in my bowels over the evil coming upon us. So too, "the walls of my heart" — I writhe. And if you should say, [why does] he cry out at one moment and fall silent at another? [The answer is:] "My heart moans within me."
I will not remain silent. I cannot keep quiet, for my heart is always in turmoil within me.
"My soul, you have heard." He said: Why can I not remain silent? Because you, my soul, have heard the sound of the shofar. And he said "my soul" and did not say "my ears," because his ears had not yet heard, for the enemy had not yet come; but his soul heard through prophecy. He speaks [addressing] his own soul [in the second person] — that is to say: "You, my soul, have caused me to be unable to remain silent, for you have heard the sound of the shofar, the blast of war." And the ketiv is "shama'ti" [I heard] with a yod, and it is one and the same as the qeri, for his hearing is the hearing of the soul. And what he said, "the walls of my heart," is a figurative expression, since the heart has walls among the chambers within it. And the Targum says: "The prophet said...," etc., as in the column [of the Targum].
Metzudat David
"Intestines, intestines." The doubling of the word is in the manner of those groaning and crying out from pain; similarly, "Head, head" (2 Kings 4:19). And it means: because of the pain that I have in my intestines, I am distressed with the anxiety of the calamity destined to come; therefore, I shall be filled with seething turmoil.
The walls of my heart. From the magnitude of the grief, my heart chatters within me, and the walls of the heart cause me to hear a sound of murmuring:
"My heart shall not be silent." I cannot remain silent and restrain my heart from crying out.
"My soul has heard." It heard in prophecy that the voice of the shofar will come. And to add further explanation, he said, "a blast of war," meaning that the enemy will come and blow the shofar, as is the custom of those who engage in battle.
Metzudat Zion
"Uchilah." From the language of "chil" (fear) and "chalchal" (trembling):
The walls of my heart. The walls of my heart. He speaks in a figurative [metaphorical] manner, since the heart has partitions and chambers.
Malbim
"My belly" — there is a difference between the churning of the intestines and the moaning of the heart, for the intestines are affected only by nature, by fear and sorrow, over which human choice has no power, whereas the heart is affected by will and moans over something that a person has the power to change, to bring it near or to push it away. Here he says, "my intestines churn," and also, "the walls of my heart moan." This is in the matter of "my heart, I will not be silent" — that I cannot silence my heart and quiet its moaning, for I myself have brought it about, and I continue to bring evil upon myself. For after they saw that the cities were destroyed and Nebuchadnezzar exiled Jehoiachin to Babylon, Zedekiah rebelled against him a second time and blew the shofar to go to war against Babylon, even though he should have known that he would not succeed. And this is what it says, "Behold, my soul hears the sound of the shofar," and this sound was a blast of war (for sometimes they blow the shofar for other signals, for joy or for assembly, but here it was the blast specifically for going out to arms, to fight against Babylon), and over this my heart moaned, saying, "Why do they fight? Has not 'break upon break' already been proclaimed? Have they not already been broken sufficiently and more than enough by the first exiles, who saw that they could not withstand the enemy who succeeds in a manner contrary to nature — for suddenly my tents were plundered, suddenly, without having prepared himself for it, and yet it was in an instant and very easily. And so, since you have already been broken to the point of fragments, I ask, until when shall I see a banner? Why should the king raise a war banner and blow the shofar? Surely they will not succeed."
Destruction follows upon destruction, For the whole land is spoiled; Suddenly are my tents spoiled, My curtains in a moment.
verse value 3998
Insights
Verse structure: 11 words, 45 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֑רֶץ, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "they·were·dealt·violently·with" (שֻׁדְּד֣וּ), "my·cloths" (יְרִיעֹתָֽי). The root שבר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "all·the·earth" (root ארץ, 245x in Jeremiah); "is·called" (root קרא, 66x in Jeremiah). First appearance of the root פתאם ("suddenly") in Jeremiah. First appearance of the root אהל ("my·tents") in Jeremiah. The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 6 and 5 words. Full calculation: שֶׁ֤בֶר [breaking] (502) + עַל־שֶׁ֙בֶר֙ [upon·breaking] (602) + נִקְרָ֔א [is·called] (351) + כִּ֥י [for] (30) + שֻׁדְּדָ֖ה [was·dealt·violently·with] (313) + כׇּל־הָאָ֑רֶץ [all·the·earth] (346) + פִּתְאֹם֙ [suddenly] (521) + שֻׁדְּד֣וּ [they·were·dealt·violently·with] (314) + אֹֽהָלַ֔י [my·tents] (46) + רֶ֖גַע [moment] (273) + יְרִיעֹתָֽי [my·cloths] (700) = 3998.
Rashi
"Broken upon broken": The ruins of Jerusalem upon the exile of Jehoiachin.
In a moment, my curtains (rega yeri'otai): in a moment my curtains were plundered.
Radak
"Shever al shever" – "Brokenness upon brokenness." The breaking of the tribes came first, and now the breaking of Judah has come.
"Niqra" [נִקְרָא — "is proclaimed"]. It has the sense of "miqreh" [an event/happening], even though it is spelled with an aleph.
"My tents were plundered." He figuratively called the important houses and lofty palaces "tents," as if they were tents and spread-out curtains that are easily overcome, like tents; so too were they plundered suddenly and in an instant.
Metzudat David
"Disaster upon disaster is proclaimed." Calamity upon calamity will come as an evil matter, for at first the Ten Tribes went into exile, and now Judah will go into exile.
"for it has plundered." Here he explains what is meant by "shattering upon shattering," and he says that initially it plundered the entire land, which is the land of the Ten Tribes, and now suddenly it has plundered the tents, and this refers to the Temple.
A moment. In a single moment they plundered my curtains; and this is a repetition of the matter in different words:
Metzudat Zion
"Nikra" [it occurs]. From the term "mikreh" [an occurrence], even though it is spelled with an aleph.
She was plundered. She was oppressed:
"פתאום" – This refers to a matter of great swiftness.
יריעותי. The matter of the curtain stretched out like a tent:
How long shall I see the standard, Shall I hear the sound of the horn?
verse value 1979
Insights
Verse structure: 5 words, 23 letters. The shortest word is "voice" (ק֥וֹל, 3 letters) and the longest is "shall·I·see·a·standard" (אֶרְאֶה־נֵּ֑ס, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "shall·I·see·a·standard" (אֶרְאֶה־נֵּ֑ס), "shall·I·hear" (אֶשְׁמְעָ֖ה). 5 unique roots are used. Frequent roots: "shall·I·hear" (root שמע, 184x in Jeremiah); "voice" (root קול, 81x in Jeremiah); "shall·I·see·a·standard" (root ראה, 71x in Jeremiah). The etnachta (major mid-verse pause) falls on 'shall·I·see·a·standard', dividing the verse into phrases of 2 and 3 words. Full calculation: עַד־מָתַ֖י [until·when] (524) + אֶרְאֶה־נֵּ֑ס [shall·I·see·a·standard] (317) + אֶשְׁמְעָ֖ה [shall·I·hear] (416) + ק֥וֹל [voice] (136) + שׁוֹפָֽר [horn] (586) = 1979.
Rashi
"Until when shall I see?" These assemblies, who carry a banner to gather together to come to battle:
Radak
“Until when?” The watchmen have the custom of standing in the high towers and on the lofty mountains, and when they see the enemies coming, they raise the signal so that the people may see it, and they blow the shofar so that the people may hear it and be on their guard. And the prophet said, “Until when will this be? Will You not turn away from Your fierce anger against Your people, Israel?” And God answered him:
Metzudat David
“Until when?” This means: Until when will the decree remain in effect, that I see in the vision of prophecy as if the enemy comes and carries the battle standard before them, and I hear in the prophecy the sound of the shofar blown for war?
For My people is foolish, They know Me not; They are sottish children, And they have no understanding; They are wise to do evil, But to do good they have no knowledge.
verse value 1958
Insights
Verse structure: 18 words, 68 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·to·do·good" (וּלְהֵיטִ֖יב, 7 letters). Words sharing gematria 90: they·know, they·know. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "fools" (סְכָלִים֙), "discerned" (נְבוֹנִ֖ים), "and·to·do·good" (וּלְהֵיטִ֖יב). The root לא appears 3 times in this verse. 13 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah); "discerned" (root בין, 146x in Jeremiah). First appearance of the root חכם ("wise") in Jeremiah. First appearance of the root רעע ("to·harm") in Jeremiah. The etnachta (major mid-verse pause) falls on 'abundance', dividing the verse into phrases of 12 and 6 words.
Radak
"For My people are foolish." For if they had been wise and recognized the good path, and had known Me—that I am the One who does good to them and brings harm according to their deeds—they would not have seen a signal or heard the sound of the shofar.
"Foolish sons." Because they are called "sons of God," as it is stated, "You are sons to the Lord your God," and it is stated, "These sons are foolish, they are not understanding." This means that their intellect and wisdom are not considered intellect and wisdom, but rather foolishness, since they do not know God, as it is stated in another place, "Behold, they have rejected the word of the Lord, and what wisdom is there for them?" And similarly, the prophet Isaiah said, "and they clasp hands with the children of strangers." And complete wisdom is only with the Torah of God, as it is stated, "For it is your wisdom and your understanding in the eyes of the nations." And after they do not know God and do not perform His commandments, their wisdom is cunning and deceit to do evil, not to do good. But the Torah teaches a person to do good and upright.
Metzudat David
"For My people are foolish." He [the prophet] said this in place of the Lord, as one answering his own [prior] words, to say: Is this not because my people are foolish and they do not give heed to know Me?
Sons, etc. The repetition of the matter in different words:
to do evil. To scheme in order to do evil:
They did not know. They do not pay attention to be shrewd in doing good:
Metzudat Zion
Fool. A fool:
Fools. Simpletons:
Malbim
"For My people are foolish, for they lack knowledge, which is that they should attain to the Name and His judgments with clear understanding; for My people are foolish, for the fool is one who doubts every matter, which is the opposite of knowledge. Therefore, they do not know Me. Likewise, they lack understanding, which is that they should attain to the Name through the proofs of intellect and inquiry, for they are foolish children and not understanding. Likewise, they lack wisdom, which is that they should know through tradition. And the essence of the way of wisdom is in the guidance of the soul to know good and evil; yet they are wise to do evil, but to do good they do not know."
I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. .
verse value 2560
Insights
Verse structure: 7 words, 38 letters. The shortest word is "and·void" (וָבֹ֑הוּ, 4 letters) and the longest is "and·to·the·heavens" (וְאֶל־הַשָּׁמַ֖יִם, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·behold·formlessness" (וְהִנֵּה־תֹ֖הוּ), "and·void" (וָבֹ֑הוּ), "and·to·the·heavens" (וְאֶל־הַשָּׁמַ֖יִם). 7 unique roots are used. Frequent roots: "the·land" (root ארץ, 245x in Jeremiah); "and·nothing" (root אין, 88x in Jeremiah); "I·have·seen" (root ראה, 71x in Jeremiah). First appearance of the root הנה ("and·behold·formlessness") in Jeremiah. First appearance of the root אור ("their·light") in Jeremiah. The etnachta (major mid-verse pause) falls on 'and·void', dividing the verse into phrases of 4 and 3 words. Full calculation: רָאִ֙יתִי֙ [I·have·seen] (621) + אֶת־הָאָ֔רֶץ [the·land] (697) + וְהִנֵּה־תֹ֖הוּ [and·behold·formlessness] (477) + וָבֹ֑הוּ [and·void] (19) + וְאֶל־הַשָּׁמַ֖יִם [and·to·the·heavens] (432) + וְאֵ֥ין [and·nothing] (67) + אוֹרָֽם [their·light] (247) = 2560.
Radak
“I saw.” The prophet said: “I saw in prophecy the land:”
"And behold, waste and void." As its Targum [Yonatan] renders it: "desolate and ruined." Since it is desolate and no one dwells upon it, it is considered as "waste and void," just as it was at the beginning of its creation, as it is stated: "And the earth was waste and void."
“And to the heavens.” Like “and the heavens” (i.e., with the direct object marker *et*), and similarly “I will recount it to the decree” is like “I will recount the decree,” and “they pursued to Midian” is like “they pursued Midian,” and similar cases. And Jonathan [the Aramaic translator] added, “I looked, I gazed at the heavens.” And all of this is metaphorical, due to the abundance of distress, as if the heavens were darkened and the mountains and hills trembled. And likewise, “and the birds of the heavens fled away.” He spoke in a manner of exaggeration: due to the great desolation of the land, all the birds departed from there and would not fly in that land.
Metzudat David
"I saw." This is the statement of the prophet who said, "Therefore I saw in the vision of prophecy that the land is desolate and void, for its people have been exiled."
"And their light is not." The light that was in them from of old has departed, and it serves as an allegory for distress, for one who is in distress finds the world dark before him.
Metzudat Zion
Tohu. Desolation:
Vohu. The matter of emptiness; and likewise, "the earth was unformed and void" (Genesis 1:1-2):
"And to the heavens." Just as it says "and the heavens," and similarly, "I will tell the decree" (Psalms 2:7), [where אל is used in place of את]:
Malbim
I saw the earth: The prophet depicts the destruction of all of reality and the entire creation that came into being during the six days of creation. He first depicts the destruction of the heavens and the earth in general, according to the order of their creation on the first two days of creation. On the first day, the Spirit of God began to hover over the earth, which was formless and void and covered with waters. And now, I saw the earth, and behold, it was formless and void as before. Then God said, "Let there be light." And now, I saw the heavens, and their light was gone. Then, on the second and third days, the existence of the dry land began through the separation of the waters and through the formation of mountains and hills upon the face of the waters, as it is written: "The mountains ascend, the valleys descend, to the place which You have founded for them," as I explained in my commentary on the Account of Creation [Ma'aseh Bereishit]. And now, I saw the mountains, and behold, they were quaking, as if the waters were returning to cover the earth, so that it would return to being a plain and valley as before.
Now he begins to arrange the destruction that occurred on the face of the earth regarding the entities upon it that were created from the third day onward: the inanimate, the vegetable, the living, and the speaking. However, here he grasps the order according to the ultimate purpose. Since man is the ultimate purpose of these entities, and everything on the face of the earth—the vegetable and the living, and all the inanimate objects of human craft, such as the building of houses and the like—are all for his sake and on his account, therefore the destruction began with man, who is the ultimate purpose, and it proceeded backward from the work of the sixth day to the work of the third day. Accordingly, he arranged it thus: "I saw, and behold, there was no man"—this is the destruction of the speaking species. "And all the birds of the heavens were scattered"—this is the destruction of the living species on land. The first species, which is lower than it in rank and further removed from man, is the birds of the heavens, which were created on the fifth day (as I explained in my commentary on Genesis and in Psalms, Chapter 8). Now he explains the destruction of the vegetable kingdom.
I beheld the mountains, and, lo, they trembled, And all the hills moved to and fro.
verse value 2780
Insights
Verse structure: 6 words, 35 letters. The shortest word is "and·behold" (וְהִנֵּ֖ה, 4 letters) and the longest is "and·all·the·hills" (וְכׇל־הַגְּבָע֖וֹת, 9 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·mountains" (הֶהָרִ֔ים), "quaking" (רֹעֲשִׁ֑ים), "and·all·the·hills" (וְכׇל־הַגְּבָע֖וֹת). 6 unique roots are used. Frequent roots: "I·have·seen" (root ראה, 71x in Jeremiah). First appearance of the root רעש ("quaking") in Jeremiah. The etnachta (major mid-verse pause) falls on 'quaking', dividing the verse into phrases of 4 and 2 words. Full calculation: רָאִ֙יתִי֙ [I·have·seen] (621) + הֶהָרִ֔ים [the·mountains] (260) + וְהִנֵּ֖ה [and·behold] (66) + רֹעֲשִׁ֑ים [quaking] (620) + וְכׇל־הַגְּבָע֖וֹת [and·all·the·hills] (542) + הִתְקַלְקָֽלוּ [swayed] (671) = 2780.
Rashi
"They were shaken loose." They were detached and thrown from their place. And Menachem [ben Saruq] linked this with [the phrase] "he shook the arrows" (Ezekiel 21:26).
Radak
"I saw, they were corrupted." The matter of corruption is known in the words of our Sages of blessed memory, and my master and father, of blessed memory, explained the matter of lightness, meaning that they trembled due to their excessive lightness, for their heaviness would have kept them steady.
Metzudat David
"And behold, they are quaking." This is an allegory for the destruction of the princes and the mighty men.
Metzudat Zion
"Rashim." From the language of "ra'ash" and strong movement:
They became corrupted. The matter of corruption: and our Sages of blessed memory said, “All who cause corruption are exempt” (Shabbat 106a).
I beheld, and, lo, there was no man, And all the birds of the heavens were fled.
verse value 1469
Insights
Verse structure: 7 words, 31 letters. Verse gematria: 1469 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "nothing" (אֵ֣ין, 3 letters) and the longest is "and·all·flying·creatures" (וְכׇל־ע֥וֹף, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·all·flying·creatures" (וְכׇל־ע֥וֹף). 7 unique roots are used. Frequent roots: "nothing" (root אין, 88x in Jeremiah); "I·have·seen" (root ראה, 71x in Jeremiah); "heaven" (root שמים, 33x in Jeremiah). First appearance of the root עוף ("and·all·flying·creatures") in Jeremiah. First appearance of the root נדד ("they·retreated") in Jeremiah. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 4 and 3 words. Full calculation: רָאִ֕יתִי [I·have·seen] (621) + וְהִנֵּ֖ה [and·behold] (66) + אֵ֣ין [nothing] (61) + הָאָדָ֑ם [man] (50) + וְכׇל־ע֥וֹף [and·all·flying·creatures] (212) + הַשָּׁמַ֖יִם [heaven] (395) + נָדָֽדוּ [they·retreated] (64) = 1469.
Radak
I saw that there is no man. The men who were in the land are no more, and they are Israel.
Metzudat David
"A person is not..." — There is no one among mankind who was there, for they were all exiled.
They wandered. They departed from the land due to the great desolation:
I beheld, and, lo, the fruitful field was a wilderness, And all the cities thereof were broken down At the presence of Hashem, And before His fierce anger.
verse value 2858
Insights
Verse structure: 11 words, 49 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "his·anger" (אַפּֽוֹ, 3 letters) and the longest is "and·all·his·cities" (וְכׇל־עָרָ֗יו, 7 letters). Words sharing gematria 180: from·face·of, from·face·of. The root פנים appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "from·face·of" (root פנים, 126x in Jeremiah); "and·all·his·cities" (root עיר, 117x in Jeremiah). The etnachta (major mid-verse pause) falls on 'the·wilderness', dividing the verse into phrases of 4 and 7 words. Full calculation: רָאִ֕יתִי [I·have·seen] (621) + וְהִנֵּ֥ה [and·behold] (66) + הַכַּרְמֶ֖ל [plantation] (295) + הַמִּדְבָּ֑ר [the·wilderness] (251) + וְכׇל־עָרָ֗יו [and·all·his·cities] (342) + נִתְּצוּ֙ [they·were·pulled·down] (546) + מִפְּנֵ֣י [from·face·of] (180) + יְהֹוָ֔ה [Hashem] (26) + מִפְּנֵ֖י [from·face·of] (180) + חֲר֥וֹן [anger] (264) + אַפּֽוֹ [his·anger] (87) = 2858.
Rashi
"And behold, Carmel." The land planted with all good things, like Carmel, has become a desert. I have seen a midrashic exposition: "The mountains" refers to the Patriarchs, and "all the hills" refers to the Matriarchs, meaning that their merit has ended. "There is no man" — [this refers to] the merit of Moses, of whom it is stated, "more humble than any man" (Numbers 12:3) [being gone as well]. And behold, Carmel is Elijah.
Radak
"I saw: Carmel, which is a place of grain and fruit trees, I saw it as if it were a desert."
"Its cities." [Scripture] links "cities" to "Carmel," in that it says "its cities," because the cities are the cause of the settlement in them of fields, vineyards, and fruit trees, and they [the cities together with their fields] are all included under the general term "Carmel."
"They were torn down [netatzu]." The meaning is demolition and destruction. And Jonathan translated it like "turned upside down," just as he [elsewhere] translated "they were kindled" [nitzatu] — perhaps that is what he meant to render. But we find [our text reads] "netatzu," with the tav preceding the tzadi.
Metzudat David
“Carmel, the desert.” The place of Carmel was transformed into a desert:
"And all its cities." All the cities of Carmel were shattered and destroyed because of the Lord. And [the verse] goes back and explains: because of the fierceness of His anger. And all of this did not happen by chance.
Metzudat Zion
"HaKarmel." Thus is called a place of fields and vineyards; and likewise, "and Bashan and Carmel are shaken bare" (Isaiah 33:9):
They were shattered. From the language of shattering and destruction:
Malbim
I looked, and behold, Carmel had returned to being like a wilderness, for all vegetation and every green herb was gone. Now [he] explains the destruction of the inanimate [matter], which was changed through human labor: all its cities were laid waste, for cities are built through labor from the inanimate; and this entire general devastation was because of the Lord—not natural, but providential, by the decree of the Lord—and the cause of this is because of the fierceness of His anger.
For thus says Hashem: The whole land shall be desolate; Yet will I not make a full end.
verse value 1941
Insights
Verse structure: 9 words, 35 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֑רֶץ, 6 letters). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "for·thus" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 6 and 3 words. Full calculation: כִּי־כֹה֙ [for·thus] (55) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + שְׁמָמָ֥ה [devastation] (385) + תִֽהְיֶ֖ה [it·will·be] (420) + כׇּל־הָאָ֑רֶץ [all·the·earth] (346) + וְכָלָ֖ה [and·extermination] (61) + לֹ֥א [not] (31) + אֶעֱשֶֽׂה [I·will·do] (376) = 1941.
Rashi
“And I will not make an end of them.” [This refers] to those who dwell in her, for I will leave survivors who will go into exile.
Radak
"For thus said [God], 'And I will not make an end of them.'" Just as I promised them in the Torah: I did not despise them, nor did I abhor them, so as to destroy them completely.
Metzudat David
"And an end." But I will not make an end among its inhabitants:
Malbim
"For," yet the Lord said that only a desolation shall the land be, and I will not make an end, for His anger has consumed the trees and the stones and the waste places of the land, and of its inhabitants He will leave a remnant. Although I saw in a vision that all was destroyed, nevertheless the Lord said that He would leave a remnant.
For this shall the earth mourn, And the heavens above be black; Because I have spoken it, I have purposed it, And I have not repented, neither will I turn back from it.
verse value 4357
Insights
Verse structure: 13 words, 59 letters. The shortest word is "upon" (עַ֤ל, 2 letters) and the longest is "for·I·have·spoken" (כִּֽי־דִבַּ֙רְתִּי֙, 7 letters). Words sharing gematria 508: upon·this, I·regret. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·will·mourn" (וְקָדְר֥וּ), "I·planned" (זַמֹּ֔תִי), "and·I·did·not·return" (וְלֹא־אָשׁ֥וּב). 13 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "upon" (root על, 276x in Jeremiah); "for·I·have·spoken" (root דבר, 270x in Jeremiah). First appearance of the root אבל ("will·mourn") in Jeremiah. First appearance of the root מעל ("from·above") in Jeremiah. The etnachta (major mid-verse pause) falls on 'from·above', dividing the verse into phrases of 6 and 7 words. Full calculation: עַל־זֹאת֙ [upon·this] (508) + תֶּאֱבַ֣ל [will·mourn] (433) + הָאָ֔רֶץ [earth] (296) + וְקָדְר֥וּ [and·they·will·mourn] (316) + הַשָּׁמַ֖יִם [heaven] (395) + מִמָּ֑עַל [from·above] (180) + עַ֤ל [upon] (100) + כִּֽי־דִבַּ֙רְתִּי֙ [for·I·have·spoken] (646) + זַמֹּ֔תִי [I·planned] (457) + וְלֹ֥א [and·not] (37) + נִחַ֖מְתִּי [I·regret] (508) + וְלֹא־אָשׁ֥וּב [and·I·did·not·return] (346) + מִמֶּֽנָּה [from·her] (135) = 4357.
Rashi
It will mourn. It will be desolated:
Zamoti. A term denoting thought:
"Because I have spoken." This calamity, and I will bring it to pass:
And I will not return. And I will not repent, to think good thoughts about them.
Radak
"Over this [the earth] shall mourn." [Meaning:] it shall be ruined — and similarly, [the root] "mourn" means "ruined."
"Because I have spoken, I have planned." For what I have spoken to the prophets, as I had intended, I have not relented until now, nor will I return from it anymore. For as I had intended and spoken, so it shall be. On this account, the land is right to mourn.
"And the heavens were darkened." This is a metaphor for great distress, as we have explained.
Metzudat David
"Upon this." Because of the matter stated below [i.e., "for I have spoken it, I have planned it"], the land shall mourn, and the heavens above shall be darkened.
"Because...," etc. – That is to say: Because of this the land shall mourn, etc., since I have spoken, I have planned to make the land a desolation, and I did not relent of that matter, nor will I turn back from it. And the matter is repeated in what is stated.
Metzudat Zion
"Te'eval" [it shall mourn]. The meaning is ruin, as in "the land mourns, it languishes" (ibid.):
And they were darkened. The meaning is darkness and blackness, and similarly, "The sun and the moon were darkened" (Joel 2:10).
Zemoti. The matter of thought, as it is said: "let not his device succeed" (Psalms 140:9):
"I have relented." A matter of a reversal of thought:
Malbim
Regarding the verse, "Only over this shall the land mourn, because I have spoken, I have decreed, and I have not relented," this means that there is a distinction between the decreeing of good and the decreeing of evil. For the good that is decreed by God is pleasing to Him in and of itself, because He desires to do good. However, the evil that is decreed by Him is not pleasing to Him in and of itself, for He does not desire the death of the dying; rather, it is only in order to achieve through it another thing that is pleasing to Him, namely, that through the punishment the people will return in repentance. Therefore, when God speaks and announces the good that He will bring, then His speech and His thought are in agreement. But when He speaks of the evil that He will bring, then His speech is not in agreement with His thought: for with His mouth He says that He will bring the evil, but in His thought He thinks that He will not bring it. This means that He thinks that He desires that through this the people will return from their ways, and He will not bring the evil. Therefore, you will find (later in chapter 18) that it says, "At one moment I speak concerning uprooting and breaking down a nation and a kingdom, and if that nation against which I have spoken turns from its evil, I will relent of the disaster that I intended to do to it." And, "At one moment I speak concerning building and planting a nation and a kingdom, and if it does evil in My sight… I will relent of the good that I had intended to do to it." This indicates that regarding evil, the thought is attached to it, while regarding good, the speech is attached to it. For He will only relent from the good based on what He said, not based on what He thought, for in His thought He still desires to bring the good if there is no hindering cause, which is the evil of the people. But from the evil, He will only relent based on the thought, not based on the speech, for the speech was absolute, and it would not be fitting for Him to relent, for He is not a man that He should relent; rather, He relents based on the thought, for the thought was immediately conditional, in that He does not desire to harm them, but only desires that they improve their deeds. According to this, every thought that God thinks to bring evil is connected with it regret and relenting, meaning that He immediately thinks that He will regret the evil if they improve their deeds, for the evil that is contemplated is conditional, not absolute. For if it were absolute, repentance would not be effective to change the decree.
Based on this, I say that the decree of evil that He has decreed now, which is the destruction of the land, is distinct from the other decrees, for in this case the judgment was decreed absolutely, without relenting, in such a way that He will not return from this decree even if they improve their deeds. For when He spoke His thought and revealed it to the prophet, "I have not relented," regret was not connected with the thought. And this is what the verse states: "Therefore I have spoken, I have decreed, and I have not relented," meaning "Therefore, and I will not return from it," i.e., it is no longer possible for Me to return from the decree. (And this is clarified by the words of our Sages of blessed memory, who stated that the destruction of the land caused that His wrath could not be exhausted upon Israel themselves, for He poured out His wrath upon the trees and the stones, as it is written, "All the land shall be a desolation," and thereby "I will not make a complete end." And thus, this decree, from its root and its purpose, is not evil, but rather good, to exhaust His wrath upon the land, the trees, and the stones, and not upon His people.) And therefore, He spoke and thought without relenting, and therefore He will not return from it.
For the noise of the horsemen and bowmen The whole city flees; They go into the thickets, And climb up upon the rocks; Every city is forsaken, And not a man dwells therein.
verse value 4327
Insights
Verse structure: 15 words, 66 letters. The shortest word is "a·horseman" (פָּרָ֜שׁ, 3 letters) and the longest is "and·there·is·no·one·dwelling" (וְאֵין־יוֹשֵׁ֥ב, 8 letters). Words sharing gematria 335: all·the·city, all·the·city. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "a·horseman" (פָּרָ֜שׁ), "and·shooter·of" (וְרֹ֣מֵה), "fleeing" (בֹּרַ֙חַת֙). The root עיר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "they·went·in" (root בוא, 211x in Jeremiah); "man" (root איש, 153x in Jeremiah); "in·them" (root הן, 130x in Jeremiah). First appearance of the root פרש ("a·horseman") in Jeremiah. First appearance of the root רמה ("and·shooter·of") in Jeremiah. The etnachta (major mid-verse pause) falls on 'upon', dividing the verse into phrases of 10 and 5 words.
Rashi
And "rommah." Like "rammah" in the sea (Exodus 9):
"They came into the thickets." In dense forests, a place tangled with thorns, in which to hide.
"And they went up on the rocks." 'Sela' [rock] is translated [by Targum] as 'keifaya.'
Radak
"From the sound of horseman and bow-shooter." This is singular language used for plural, in a general manner, like [Jacob's words] "I had an ox and a donkey." And "romeh keshet" [bow-shooter] is one who shoots arrows with a bow. He means: when they hear the sound of the horsemen and archers — who will be a great camp — and hear their sound from afar, they will flee and go out of the cities to take refuge in high places.
"Fleeing the whole city." This means that all the inhabitants of the city are fleeing. Similarly, it is stated, "And all the land came into Egypt," and there are verses similar to this. When it says "the whole city," it does not refer to a specific, particular city; rather, it intends to say that all the people of every city and city are fleeing.
"They came into the thickets." In high places, like clouds — by way of hyperbole. Or, the meaning of "be'avim" is thickness — meaning in the thick, dense forests, tangled with trees, in which to hide. And so Jonathan translated: "they went up to flee [le-me'arak] into the forests [be-chorshaya]," and the Targum's translation of "forest" [ya'ar] is "chorsha."
"And upon the rocks they went up." [Meaning] among the rocks; the Targum's translation of "rock" [sela] is "kifa."
"The whole city is forsaken." This means that each and every city, as we have explained; therefore, it says, "There is no man dwelling in them."
Metzudat David
"From the sound of the horseman." From the sound of the group of horsemen and those who shoot arrows with a bow, all the men of the city will flee.
"They shall come into the thickets." They shall come to hide themselves in the dense and tangled forests of trees:
"And they climbed up the crags." They went up among the rocks to hide themselves there.
"Deserted." [Meaning] devoid of inhabitants; and to add further clarification, it says, "and no man dwells in them."
Metzudat Zion
"פרש" (Parash). Thus is called the one accustomed to this, namely, the horseman:
And "romah." The meaning is "shooting" (casting), and similarly, "armed, shooting the bow" (ibid. 78):
"Ba'avim" – from the term "av" (thick/dense), meaning in thick and tangled forests.
And "u'vekhapim" [and among the rocks]. The Targum renders "sela" (rock) as "kifa," and similarly, "holes of earth and rocks" (Job 30:6):
Malbim
"From the sound" — after all the cities surrounding Jerusalem, and even Jerusalem and its daughters, had fallen and fled before the enemy, they still fortified themselves in the Fortress of Zion, trusting and not fleeing. Based on this, he depicts Zion among the ruined cities, as a city whose people were faint of heart; and when they heard the sound of a rider and an archer, they all fled. Only one harlot, trusting in her beauty, remained in the city, thinking that the approaching enemy would covet her beauty and show her mercy. He says: "Is it not from the sound of a rider and an archer?" Even though it was only one rider, and even though they did not see him but only heard his sound, this alone was sufficient for the entire city to flee. And they did not flee across the open field, but came into the thickets, the dense forests covered with trees, and from there ascended to the cliffs, which are high rocks. And they did not sit there temporarily, for the entire city was completely abandoned, with no one there. And so I ask you, O despoiled woman, O woman who has been plundered, since they have already plundered all that you had, and nothing remains to you but scarlet clothing and jewelry and golden ornaments: what will you do, that you should dress in scarlet and adorn yourself with golden ornaments, which the robbers will surely take? And as for tearing your eyes with kohl, thinking that you will find favor in their eyes, I say: in vain will you make yourself beautiful, for your lovers have rejected you. What they seek from you is not your beauty, not for love, but they seek your very soul to kill you.
And you, that are spoiled, what do you, That you clothe thyself with scarlet, That you deck you with ornaments of gold, That you enlarge your eyes with paint? In vain do you make thyself fair; Your lovers despise you, they seek your life.
verse value 7144
Insights
Verse structure: 17 words, 84 letters. The shortest word is "and" (וְאַ֨תְּ, 3 letters) and the longest is "that·you·wear" (כִּֽי־תִלְבְּשִׁ֨י, 7 letters). 10 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "spoiled" (שָׁד֜וּד), "what·will·you·do" (מַֽה־תַּעֲשִׂ֗י), "that·you·wear" (כִּֽי־תִלְבְּשִׁ֨י). 16 unique roots are used. Frequent roots: "what·will·you·do" (root עשה, 147x in Jeremiah); "your·soul" (root נפש, 61x in Jeremiah); "your·eyes" (root עין, 52x in Jeremiah). First appearance of the root עדה ("that·you·deck·yourself") in Jeremiah. First appearance of the root זהב ("ornament·of·gold") in Jeremiah. The etnachta (major mid-verse pause) falls on 'you·beautify·yourself', dividing the verse into phrases of 13 and 4 words.
Rashi
"When you clothe yourself in crimson." To adorn oneself and to find mercy before the robber.
"Tiqarei ba-poch." This is the language of tearing, for the kohl appears as if it widens the tear of the eye. Thus I have heard, and also Menachem did not dispute this in his Machberet, under the entry קרע (tear).
Puch. A term for kohl [stibium]:
Ogavim. Those who play with women on the fringes of adultery, as it says, “And she doted upon their paramours” (Ezekiel 23).
"Your soul they will seek." They are seeking to kill you.
Radak
"And you, [who are] plundered." Some say that it is lacking the letter kaf of comparison, its meaning being "and you are like one who is plundered." But there is no need for all this, because [Scripture] speaks of the Congregation of Israel sometimes in the feminine form and sometimes in the masculine form, and each of them is correct, as we explained regarding the verse "and you did the evil things."
What will you do? When destruction and ruin come upon you, what will you do? That is to say, by what means will you save yourself? For now you are clothed in crimson and have despaired of the calamity, and you do not heed the evil that is destined to befall you, nor do you humble yourself. Yet it was incumbent upon you to humble yourself before God and to don sackcloth, as is the manner of one who humbles himself and repents from his sin. You should not wear crimson, nor adorn yourself with golden ornaments, as the Prophet Isaiah said concerning them: "And behold, mirth and gladness, slaying oxen and slaughtering sheep," etc. And they would further say: "We have made a covenant with death, and with Sheol we have made an agreement; when the overflowing scourge passes through, it will not come to us," etc. And behold, you see that they had despaired of the calamity. The passage also employs the simile of a harlot, as we have explained. Just as it is the custom of a harlot to wear fine garments, to beautify herself, and to line her eyes with kohl so that those who desire her will lust after her, so too the Congregation of Israel was imitating the deeds of the nations, serving their gods and wearing their garments, in order to magnify herself and boast before them in fine clothes and chariots, so that they might love her and say, "Behold, she is like us," and thus love her. But the Prophet says to her: "Those who loved you have despised you; they seek your soul." He says to her: The opposite of what you thought has occurred, for you removed your trust from Me and placed your confidence in the nations, and you imitated them in your deeds in order to find favor in their eyes, and they would lust after you. But behold, they have despised you, to the point that they seek your souls to kill and destroy you.
"teqarei." As its Targum [renders it]: "tekhachalin" [you will paint your eyes with kohl]. And it is stated in the language of "tearing" because she tears her eyes due to the excessive persistence with which she applies kohl to them.
Ogvim [lovers]. Those who desire. And so Targum Yonatan [renders it]: "Your lovers have despised you." And likewise, "And she longed for her lovers," and similar expressions in this language, the matter is one of desire.
Metzudat David
"And you, [who are] plundered." You, Judah, whose end is to be oppressed by the hand of the nations.
What will you do, etc. This means: What benefit will it bring you that you clothe yourself in garments of crimson dye, that you adorn yourself with ornaments of gold, that you persist in painting your eyes with kohl to appear beautiful, in order to inflame the hearts of adulterers?
In vain you make yourself fair. For naught have you adorned yourself and rendered yourself resplendent, for those who desired you have now loathed you, and they seek to take your soul from you. This is the matter of the parable: How will you curry favor with the idolaters through bribery? Behold, all this will not benefit you, for they have turned into your enemies.
Metzudat Zion
"Shadud" [plundered/despoiled]. Oppressed:
"Shani" [scarlet]. The crimson worm (tola'at shani), which is a type of red dye.
"Ta'adi." From the language of "adi" (ornament) and "kishut" (decoration):
"Tikre'i." Due to the excessive persistence in applying kohl to the eyes, it appears as though the opening of the eye socket is being torn open.
"Bafukh." This is the kohl with which the eyes are colored. And likewise, "And she put kohl on her eyes" (II Kings 9). "Lashav." In vain.
Tatifi. The word means "beautiful."
Ogavim. Those who desire and love adultery, as it is stated: “And she lusted after her lovers” (Ezekiel 23:5).
For I have heard a voice as of a woman in travail, The anguish as of her that brings forth her first child, The voice of the daughter of Zion, that gasps for breath, That spreads her hands: ‘Woe is me, now! for my soul faints Before the murderers.’
verse value 5365
Insights
Verse structure: 16 words, 70 letters. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "like·one·bearing·her·firstborn" (כְּמַבְכִּירָ֔ה, 7 letters). Words sharing gematria 136: voice, voice. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "like·one·in·travail" (כְּחוֹלָ֜ה), "like·one·bearing·her·firstborn" (כְּמַבְכִּירָ֔ה), "she·gasps·for·breath" (תִּתְיַפֵּ֖חַ). The root קול appears 2 times in this verse. 15 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "I·heard" (root שמע, 184x in Jeremiah); "voice" (root קול, 81x in Jeremiah). First appearance of the root חלה ("like·one·in·travail") in Jeremiah. First appearance of the root צר ("trouble") in Jeremiah. The etnachta (major mid-verse pause) falls on 'her·hands', dividing the verse into phrases of 11 and 5 words.
Rashi
Like "one bearing her first child." Like a woman who is bearing [a child] for the first time — the beginning of her labor.
"She will wail." She will wail and cry out with moans; "complaint" (קונפליינט"ט) is the term in the vernacular [Old French] — like "and utters violence" (Psalms 27:12), an expression of speech.
Woe is me. Thus she says:
Radak
"For a voice as of one in travail." "Cholah" [one in travail] is an adjective on the pattern of "tovah" [good], from the meaning of "chil" [to writhe in labor pains], like "yoledah" [one giving birth], and from its root. He said by way of parable that the daughter of Zion shall raise her voice, like a woman sitting on the birthstool who writhes and cries out in her labor pains. And he further intensified the matter, comparing her to a "mavkirah" [a woman giving birth for the first time], who is a woman bearing her first child, for her labor pains are harder than the labor pains of another woman. And the meaning of "distress" is that she cries out in distress like a woman bearing her first child.
"[She] pants." The term is derived from the sense of "it hastens (pants) to the end" (וְיָפֵחַ לַקֵּץ) [Habakkuk 2:3], which is an expression of moaning — she moans, murmurs, and laments over her slain, saying, "Alas for me, for my soul is weary" (אוי נא לי כי עיפה נפשי). The phrase "my soul" refers to the Daughter of Zion, saying, "Alas for me, for I am weary from bearing the great affliction on account of the abundance of killers who have found me." And the Targum states: "She stretched herself out and extended her hands, saying, 'Woe is me now!'" The meaning of "she spread her palms" (תפרש כפיה) is that she broke her hands, as in "Zion spread her hands" (פרשה ציון בידיה); for such is the way of one in anguish to spread one palm against the other due to the intensity of the pain.
Metzudat David
"For a voice." I heard a voice like the voice of one in travail.
"Distress." "I have heard the cry of distress" – like a woman bearing her first child, whose labor pains are severe.
"The voice of the daughter of Zion." This refers to the voice of the congregation of Zion, which increases its utterances in the manner of one who bewails.
"She spreads out her palms." "She strikes her palms one against the other" – this refers to the manner of one who is in distress.
"Woe is me!" She cries out bitterly, saying, "Woe is now to me, for my soul is weary because of those who kill us."
Metzudat Zion
Like one bearing her firstborn. A woman giving birth to a firstborn:
"Titeyape'ach." The meaning is speech and utterance, similar to "and one who breathes out violence" (Psalms 27):
Tefarash. From the language of "perusah" (a slice or piece) and breaking, like "Pereshah Tzion be-yadeha" (Lamentations 1:17):
"Na." Now. "Ayefah." The meaning is weariness/toil.
“for the killers.” The letter lamed comes in place of “for” [i.e., “because of”], just as it says, “Open your mouth for the mute” (Proverbs 31:8); and the meaning is: “because of these” [i.e., the killers].
Malbim
For now, the meaning of the allegory is revealed: the Daughter of Zion, who remained after all the cities had fled, thought that the enemy would show mercy to the glory and splendor of Zion and would not destroy her. She was mistaken in this, for at the time the city wall was breached (further on, ch. 51), which is like a woman giving birth, bringing forth from her womb the limbs contained within the full womb, then we heard a voice like that of one in labor pains, and it was a time of distress like that of a woman bearing her first child, for Zion had not been captured until now. She was like a woman with a difficult labor, out of whom much blood flows; so too did we hear the voice of the Daughter of Zion, groaning and saying, "Alas for me, for my soul is weary of murderers," for then Nebuzaradan, the chief executioner, came there to carry out a great slaughter.
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim