'Hear you now what Hashem says... O My people, what have I done to you? And wherein have I wearied you? Testify against Me' — remember from Shittim to Gilgal; shall I come with burnt-offerings, with thousands of rams? 'It has been told you, O man, what is good, and what Hashem does require of you: only to do justly, and to love mercy, and to walk humbly with your God.'
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Hear you now what Hashem says: Arise, contend you before the mountains, And let the hills hear your voice.
verse value 4168
Insights
Verse structure: 10 words, 48 letters. The shortest word is "saying" (אֹמֵ֑ר, 3 letters) and the longest is "which·Hashem" (אֲשֶׁר־יְהֹוָ֖ה, 7 letters). 6 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "which·Hashem" (אֲשֶׁר־יְהֹוָ֖ה), "rise" (ק֚וּם), "the·mountains" (אֶת־הֶהָרִ֔ים). The root שמע appears 2 times in this verse. 8 unique roots are used. Frequent roots: "which·Hashem" (root יהוה, 40x in Micah). First appearance of the root ריב ("strife") in Micah. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 6 words.
Rashi
“the mountains.” [Refers to] the fathers, the patriarchs:
The hills. The Matriarchs:
Ibn Ezra
“Shema” – He will speak with Israel on behalf of God. And so He said to me: “Arise, contend – with Israel in the mountains.”
Radak
“Hear!” The prophet said this in reference to Israel: “Hear what the Holy One, blessed be He, said to me.” And what did He say? “Arise, contend with the mountains,” which is to be understood as “to the mountains,” and similarly, “and show [your case] to the priest,” which is to be understood as “to the priest.” This means: present your contention to them. And likewise, He said to the hills, “that they may hear your voice.” The meaning of “the mountains and the hills” follows the pattern of “Give ear, O heavens, and let the earth hear,” and “Hear, O heavens, and give ear, O earth,” for they heard all the words of the Lord. And the contention is with Israel, that the Holy One, blessed be He, will argue with them regarding the good deeds He performed for them, and they repaid Him with evil. And the Targum translates: “the mountains, the fathers,” and “the hills, the mothers,” meaning that the fathers, namely Abraham, Isaac, and Jacob, and the mothers, namely Sarah, Rebecca, Rachel, and Leah, should hear what their children have repaid the Holy One, blessed be He.
Metzudat David
“Arise, contend with the mountains.” To the prophet it said: “Contend with Israel.” “With the mountains” means: Raise your voice in contention with great publicity, so that the mountains will hear. This is a matter of exaggeration and hyperbole.
"And they heard, etc." The matter is repeated in what is stated:
Metzudat Zion
Na. Now:
"Arise." This is a matter of urging.
Riv. The matter of a dispute:
"the mountains." To the mountains:
Malbim
“Hear, I pray you!”—after He had stated above (3:1) “Hear, I pray you, heads of the house of Jacob,” meaning that He intended to argue His case with Israel in their presence, so that they would serve as judges in the matter, as it is written, “Is it not for you to know justice?”—yet they refused to listen—He says to them that the Lord has chosen other judges in their stead, who will hear His claim, His dispute, and His argument; namely, the mountains and the hills, before whom He will argue. And the Lord said to the prophet, “Arise, contend with the mountains,” meaning that he should bring the Lord’s dispute before them. And the hills shall hear your voice—even though the heads of the house of Jacob do not wish to listen—the hills will hear the prophet’s voice.
Hear, O you mountains, Hashem’S controversy, And you enduring rocks, the foundations of the earth; For Hashem has a controversy with His people, And He will plead with Israel.
verse value 3858
Insights
Verse structure: 13 words, 60 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·with·Israel" (וְעִם־יִשְׂרָאֵ֖ל, 8 letters). 7 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "mountains" (הָרִים֙), "controversy·of" (אֶת־רִ֣יב), "and·the·ever·flowing" (וְהָאֵתָנִ֖ים). The root ריב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 40x in Micah); "for" (root כי, 20x in Micah); "with·his·people" (root עם, 20x in Micah). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 7 and 6 words. Full calculation: שִׁמְע֤וּ [hear] (416) + הָרִים֙ [mountains] (255) + אֶת־רִ֣יב [controversy·of] (613) + יְהֹוָ֔ה [Hashem] (26) + וְהָאֵתָנִ֖ים [and·the·ever·flowing] (512) + מ֣וֹסְדֵי [foundation] (120) + אָ֑רֶץ [land] (291) + כִּ֣י [for] (30) + רִ֤יב [strife] (212) + לַֽיהֹוָה֙ [to·Hashem] (56) + עִם־עַמּ֔וֹ [with·his·people] (226) + וְעִם־יִשְׂרָאֵ֖ל [and·with·Israel] (657) + יִתְוַכָּֽח [He·will·plead] (444) = 3858.
Ibn Ezra
Shema'u – The reason [for the form] is like that of "Hakhazinu" (Hear, O heavens), because they were standing. And similarly: "Ki hi shama'a" (For she heard).
Radak
"Hear, O mountains, and the enduring ones." They are the mountains or hills that are the strong ones in the foundation of the earth, and they are the foundations of the earth. And the Targum: "Hear, O fathers, the judgment of the Lord, and the roots, the foundations of the earth."
Metzudat David
"Hear, O mountains": This means, "And say: 'Hear, O mountains, the dispute of the Lord.'"
"And the enduring foundations of the earth." They are the mountains, which are the strong ones and the foundations of the earth. And the matter is doubled in what is stated:
"And with Israel He will contend." The repetition of the matter is stated in the verse:
Metzudat Zion
And the strongholds. The meaning is strength, like "Your dwelling is firm" (Numbers 24:21).
Musadi. From the language of "foundation":
"Let him be reproved." The matter is one of clarifying/arguing a case:
Malbim
"Hear, O mountains, and the strongholds": these are the mighty mountains that are the foundations of the earth, which have existed since the time of Creation, serving as the foundation for the earth when it was brought forth from the deep.
"For 'a controversy'—He has a controversy with them because they sinned against Him, and with Israel He will argue to demonstrate that He is righteous in His dispute."
O My people, what have I done to you? And wherein have I wearied you? Testify against Me.
verse value 1659
Insights
Verse structure: 7 words, 26 letters. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "what·have·I·done" (מֶה־עָשִׂ֥יתִי, 7 letters). 5 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "what·have·I·done" (מֶה־עָשִׂ֥יתִי), "and·what" (וּמָ֣ה), "I·have·wearied·you" (הֶלְאֵתִ֑יךָ). 7 unique roots are used. Frequent roots: "my·people" (root עם, 20x in Micah). The etnachta (major mid-verse pause) falls on 'I·have·wearied·you', dividing the verse into phrases of 5 and 2 words. Full calculation: עַמִּ֛י [my·people] (120) + מֶה־עָשִׂ֥יתִי [what·have·I·done] (835) + לְךָ֖ [to·you] (50) + וּמָ֣ה [and·what] (51) + הֶלְאֵתִ֑יךָ [I·have·wearied·you] (466) + עֲנֵ֥ה [answer] (125) + בִֽי [against·Me] (12) = 1659.
Rashi
"What have I done to you? Give your heart to recognize what good I have done for you:"
"And how have I wearied you? With My service:"
Testify against me. Bear witness against me:
Ibn Ezra
"My people" – What evil have I done to you? What harm have I caused you? The meaning is: What word did I ask of you that you were too weary to do?!
“Answer against me” – “Bear witness against me.”
Radak
"My people, what have I done to you? What evil have I done to you?"
And what is "ha-layitiach"? The he is with a segol and the aleph with a tsere, and its meaning is: "What is the commandment that I have commanded you, that you should be wearied to perform it?"
He answered: “Bear witness against me, if I have done [so].”
Metzudat David
"My people, what have I done to you? Remember how much good I have done for you:"
"And how have I wearied you? And what is the matter with which I have burdened you, to make the yoke heavy?"
Testify against Me. Bear witness against Me, as if to say: Behold, with this we have arrived.
Metzudat Zion
What. That word indicates an extreme degree of abundance, as in “How great is Your goodness” (Psalms 31:20).
Hil’eticha (I have wearied you). The matter of weariness, as in “and the Egyptians shall be wearied” (Exodus 7:18):
"Answer." The word "evidence" [edut] is similar to "you shall not bear false witness" (there, Exodus 20:13):
Malbim
"My people will recount the dispute that He has with them: 'What have I done to you? What evil have I done to you?' On the contrary, remember the good deeds that I have done for you. And what have I wearied you with? In light of the good deeds that I have done for you, you were obligated to offer thanks and service for them. Have I wearied you with hard labor for their sake?"
For I brought you up out of the land of Egypt, And redeemed you out of the house of bondage, And I sent before you Moses, Aaron, and Miriam.
verse value 4217
Insights
Verse structure: 12 words, 57 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "I·brought·you·up" (הֶעֱלִתִ֙יךָ֙, 6 letters). 9 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "I·brought·you·up" (הֶעֱלִתִ֙יךָ֙), "and·from·house·of" (וּמִבֵּ֥ית), "slave" (עֲבָדִ֖ים). 12 unique roots are used. Frequent roots: "for" (root כי, 20x in Micah). The etnachta (major mid-verse pause) falls on 'I·ransomed·you', dividing the verse into phrases of 7 and 5 words. Full calculation: כִּ֤י [for] (30) + הֶעֱלִתִ֙יךָ֙ [I·brought·you·up] (535) + מֵאֶ֣רֶץ [from·land·of] (331) + מִצְרַ֔יִם [Egypt] (380) + וּמִבֵּ֥ית [and·from·house·of] (458) + עֲבָדִ֖ים [slave] (126) + פְּדִיתִ֑יךָ [I·ransomed·you] (524) + וָאֶשְׁלַ֣ח [and·I·sent] (345) + לְפָנֶ֔יךָ [to·your·face] (190) + אֶת־מֹשֶׁ֖ה [Moses] (746) + אַהֲרֹ֥ן [Aaron] (256) + וּמִרְיָֽם [and·Miriam] (296) = 4217.
Rashi
"For I brought you up." Even though I have done all this good for you, I did not burden you with a great service or with great sacrifices.
“Moses, Aaron, and Miriam.” The Targum: Moses to teach the people laws, Aaron to make atonement for the people, and Miriam to prophesy to the women.
Ibn Ezra
“Behold” – only a great good have I done for you, in that I raised you up and brought you forth through a human being, so that you could speak with him and tell him all your needs, and that he would inform you of My ways. And these are: Moses – who came to Pharaoh; and Aaron – who prophesied to Israel before Moses came; and Miriam – who prophesied to the women. Moreover, the Torah was given through Moses and Aaron, for Aaron was his mouth [spokesman], and both of them taught the commandments to the men, and Miriam to the women. [This refers to the one] with whom God spoke face to face, as a man speaks to his companion, mouth to mouth, and not in a dream, nor in a vision, nor in riddles. And this is a great and wondrous good, for the words are clear, like a father to his son, and a teacher to his student.
Radak
"for I have brought you up." Yet I did good deeds for you by bringing you up from the land of Egypt, where you were in hard labor.
"And from the house of bondage." Explanation: From the land of Egypt, as it is stated, "I am the Lord your God who brought you out of the land of Egypt, from the house of bondage." And the explanation of "from the house of bondage" is from the place where you were slaves; or the explanation is that they were slaves and you were slaves to slaves, and the Egyptians were from the descendants of Ham, and it is stated, "A servant of servants shall he be to his brothers."
“And I sent before you.” Before your going forth, I sent to you in your servitude messengers who brought you tidings, saying, “The redemption has come to relieve you of your oppressor.” And the messengers were three prophets: Moses, Aaron, and Miriam. And the Targum [translates]: “And I sent before you three prophets, etc.”
Metzudat David
"For I have brought you up." Now he explains what is the majority of the good that He did, and said, "For I have brought you up," etc.
And from the house of slaves. From the place where you were slaves, I redeemed you; and the matter is repeated in what is stated:
"And I sent." I sent before you worthy leaders, namely Moses, Aaron, and Miriam.
Malbim
"For I have brought you up" – this expounds: What did I do for you? The first good deed was that I brought you up from the land of Egypt. And although it was before the appointed time and you were still in the house of bondage, nevertheless I redeemed you before the time, and I sent Moses before you, so that you were sustained by their merit, as it is stated: "The manna was because of Moses," etc. And they showed you the good way: Moses to the men, Miriam to the women, and Aaron, the priest of the Lord.
O My people, remember now what Balak king of Moab devised, And what Balaam the son of Beor answered him; From Shittim to Gilgal, That you may know the righteous acts of Hashem.
verse value 3828
Insights
Verse structure: 16 words, 72 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "my·people" (עַמִּ֗י, 3 letters) and the longest is "from·Shittim" (מִן־הַשִּׁטִּים֙, 7 letters). 13 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "remember·please" (זְכׇר־נָא֙), "what·he·devised" (מַה־יָּעַ֗ץ), "Balak" (בָּלָק֙). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 40x in Micah); "my·people" (root עם, 20x in Micah). The etnachta (major mid-verse pause) falls on 'son·of·Beor', dividing the verse into phrases of 10 and 6 words.
Rashi
And what did Balaam son of Beor answer him? “What shall I curse, whom the Lord has not cursed?” (Numbers 23:8) — meaning that I did not become angry during all those days.
From the Shittim: “Because you sinned against Me there, know My righteousness, that I did not withhold My goodness and My help from you until I brought you to Gilgal and subdued the land before you there.”
Ibn Ezra
"My people" — He mentioned the kindness that the Holy One, blessed be He, showed to Israel concerning the counsel of Balaam, when he plotted to destroy them all.
And the meaning is: “And what did he answer him?”—I did not leave Balaam to curse you, but I commanded him, and he prophesied, for I placed My spirit upon him for the sake of your honor. And it is written, “And all that he answered him,” meaning that he blessed you. And Joshua said: “By the word of Balaam I will deliver you from his hand.”
And the meaning of “from Shittim” is that there was not much distance between Shittim, where Israel sinned, and Gilgal; it was only a short path and the crossing of the Jordan. And he mentioned Gilgal because it is the beginning of the Land of Israel. And the sense is: When you were near to enter the land, then you committed a great sin, and you were all doomed to death. But I had mercy on you, and you entered the land, and I helped you. And all this I did, perhaps you would recognize the good that I have done for you. And this is: “In order to know the righteousness of the Lord.”
Radak
“O My people, remember now,” and what was His answer to him? After I warned him not to curse you:
From Shittim to Gilgal. And it also mentions Shittim, where they sinned, and they were liable for destruction, and He atoned for some of the sinners whom He killed in the plague.
"Until Gilgal." What has the Lord your God done for you, that He caused you to cross the Jordan on dry land?
In order to know the righteousness of the Lord. Everything is remembered from the oral tradition and from the Torah of Moses, so that you may know the righteousness of the Lord that He has done for you, and you will improve your deeds. And the Targum: “Have not mighty deeds been done for you, from the time of the judgment until the house of Gilgal?”
Metzudat David
"What counsel did he devise..." — As if to say, was not his counsel to destroy you from the world through Balaam, to curse you in the time of wrath?
And what did he answer, etc. And what did Balaam reply to him? “How can I curse, when the LORD has not cursed?” (Numbers 23:8).
“From Shittim.” This means: Remember the good that He did for you from Shittim, until He brought you to Gilgal, which is at the farthest end of the western side of the Jordan. It is as if He said: Even though you served Baal of Peor in Shittim, nevertheless, His hand did not slacken from you until He brought you into the Land.
"For the sake of knowing." All this good that He has done for you is so that you may know the righteousness of the Lord, which He exercises beyond the strict line of justice.
Metzudat Zion
Aneh (answer). From the expression of answering and reply:
Malbim
(5-8) “My people” – Now He explains what “I have done to you” means: “Remember, please, what Balak king of Moab devised, and what Balaam son of Beor answered him.” Balak intended that Balaam should slander Israel and curse them. And what did Balaam answer him? That it is good in the eyes of the Lord to bless Israel, because Divine Providence is attached to them for good. And through this, Balaam advised Balak to cause them to stumble through the daughters of Moab, so that through this the Divine Providence of the Lord would depart from them. And from this you shall see that “I have not done to you” [i.e., I have not burdened you]. And he brings upon this what occurred then, “From Shittim to Gilgal,” the meaning of the verses and their order: “From Shittim to Gilgal, in order that you might know the righteousness of the Lord.” The two verses, “With what shall I come before the Lord?” and “Will the Lord be pleased with thousands of rams?” etc., come as a parenthetical statement, as will be explained. And their meaning is: After Israel sinned at Shittim through the counsel of Balaam, they repented of their deeds, and asked with what the Lord would be appeased to atone for their transgression and blot out their sin. And they thought that they would need to appease Him with great sacrifices, until they would offer their sons and the fruit of their wombs to atone for their sin. And then, “From Shittim to Gilgal, He declared to you what is good.” And He informed them of an answer to their question, “What is good?” – that the Lord does not desire difficult labors, but rather “to do justice, and to love kindness, and to walk humbly with your God.” That is to say, at that time, since Moses expounded the Torah and wrote for them the Book of Deuteronomy, and declared to them what is good and what the Lord requires of them – that He does not require difficult labors, sacrifices, and offerings (for in the Book of Deuteronomy He did not elaborate on the laws of sacrifices) – and He desires only that they do justice and kindness. And this was “from Shittim to Gilgal,” for at Shittim Moses began to expound to them the Book of Deuteronomy. And after the death of Moses, until they arrived at Gilgal, where the miracles of the Jordan occurred for them and they saw that the Divine Presence of the Lord returned to be with them, the Lord spoke to Joshua and commanded him concerning the observance of the Torah and the keeping of its commandments, and He did not burden them with any difficult labor, until they came to Gilgal, where He commanded them to circumcise themselves again and to perform the Passover, which was a difficult labor. But until they came to Gilgal, He did not ask of them any matter of labor. And this is what it says: “From Shittim to Gilgal, He declared to you what is good,” and that the Lord does not require from you any difficult labor, but rather “to do justice, and to love kindness, and to walk humbly with your God.” “In order that you might know the righteousness of the Lord” – and through this you shall know the righteousness of the Lord, that He does not burden man with difficult labors to weary him.
’Wherewith shall I come before Hashem, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old?
verse value 1973
Insights
Verse structure: 11 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "what" (בַּמָּה֙, 3 letters) and the longest is "shall·I·come·before·Him" (הַאֲקַדְּמֶ֣נּוּ, 7 letters). 9 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "what" (בַּמָּה֙), "I·will·come·before" (אֲקַדֵּ֣ם), "I·will·be·bent" (אִכַּ֖ף). The root קדם appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 40x in Micah). The etnachta (major mid-verse pause) falls on 'on·high', dividing the verse into phrases of 6 and 5 words. Full calculation: בַּמָּה֙ [what] (47) + אֲקַדֵּ֣ם [I·will·come·before] (145) + יְהֹוָ֔ה [Hashem] (26) + אִכַּ֖ף [I·will·be·bent] (101) + לֵאלֹהֵ֣י [to·God·of] (76) + מָר֑וֹם [on·high] (286) + הַאֲקַדְּמֶ֣נּוּ [shall·I·come·before·Him] (206) + בְעוֹל֔וֹת [with·burnt-offerings] (514) + בַּעֲגָלִ֖ים [in·calves] (155) + בְּנֵ֥י [son] (62) + שָׁנָֽה [year] (355) = 1973.
Rashi
Akhaf. I shall be bowed down.
Ibn Ezra
"Bimah" – And if each of you were to say, "In what shall I be acceptable to the God who has done this kindness with my fathers?" – this is the meaning of "Bimah ekadem" (In what shall I go before [Him]?). And the word "ekaf" is from the doubled verb forms, like "eshachaveh" (I will bow down), according to the custom of one who brings an offering to his master.
Radak
With what shall I go before the Lord? If one of you were to say, “With what offering shall I go before the Lord, that He will be pleased with it, and with what shall I humble myself before Him?”
We began with the burnt offerings and the bulls. Explanation: The burnt offerings were bulls, one year old, good and choice.
“Ekhaf.” Its root is kaf-peh-peh, and it is in the nifal construction.
Metzudat David
"In what shall I come before the LORD?" This is the prophet’s statement on behalf of Israel, saying: Behold, truly, You have done much good with me. In what shall I be acceptable to come before the Lord? In what shall I be submissive and humble before the God of heights? That is to say, what is the gift that I shall bring to Him?
“Shall I come before Him?” And shall I come before Him with burnt-offerings of yearling calves, which are the best and choicest? — as if they say: does He need offerings, and is there any benefit to Him from them?:
Metzudat Zion
"I will go before." I will go before Him. And similarly, "It shall not come before it, a shield" (Isaiah 37:33):
Achaf. From the term for bending and submission:
Malbim
(“With what shall I go before the Lord?”) It recounts in a parenthetical remark, explaining what the Israelites said at that time after they had sinned at Shittim with Baal Peor. They asked, “With what shall I go before the Lord?”—that is, with what offering and gift shall I go before Him, considering that He is the Lord, the Creator of all existence? Furthermore, they asked, “(With what) shall I bow down to the God on high?”—after I have sinned before Him, and I need to humble myself, submit, and seek forgiveness. With what shall I bow down before Him, considering that He is the God on high? For on account of His severe judgment, He is called by the name Elohim, and He is the God of my height; and the sinner before Him deserves a great punishment. And the verse explains in response to what was said, “With what shall I go before the Lord?”—shall I go before Him with burnt offerings, by bringing to Him calves, a year old, as a burnt offering?
Will Hashem be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’
verse value 4023
Insights
Verse structure: 13 words, 60 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "fruit" (פְּרִ֥י, 3 letters) and the longest is "torrents·of·oil" (נַחֲלֵי־שָׁ֑מֶן, 7 letters). 8 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "will·be·pleased·with" (הֲיִרְצֶ֤ה), "rams" (אֵילִ֔ים), "in·myriads·of" (בְּרִֽבְב֖וֹת). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 40x in Micah). First appearance of the root נפש ("my·soul") in Micah. The etnachta (major mid-verse pause) falls on 'torrents·of·oil', dividing the verse into phrases of 6 and 7 words. Full calculation: הֲיִרְצֶ֤ה [will·be·pleased·with] (310) + יְהֹוָה֙ [Hashem] (26) + בְּאַלְפֵ֣י [with·thousands·of] (123) + אֵילִ֔ים [rams] (91) + בְּרִֽבְב֖וֹת [in·myriads·of] (612) + נַחֲלֵי־שָׁ֑מֶן [torrents·of·oil] (488) + הַאֶתֵּ֤ן [I·will·give] (456) + בְּכוֹרִי֙ [my·first-born] (238) + פִּשְׁעִ֔י [my·transgression] (460) + פְּרִ֥י [fruit] (290) + בִטְנִ֖י [my·belly] (71) + חַטַּ֥את [purgation·offering·of] (418) + נַפְשִֽׁי [my·soul] (440) = 4023.
Rashi
“Brooks of oil.” For the meal-offerings:
"Shall I give my firstborn?" A sacrifice for my sin:
Ibn Ezra
"Will He be appeased?" – If I can offer Him many bulls, for His desire is in thousands of rams and ten thousands of rivers of oil as a sacrifice, or if I wish, I will give Him my firstborn, because of my transgressions, that He may forgive me; and the reason that I will offer it before Him is that I have nothing with which to appease Him except through animals or through my children.
“Fruit of my womb” — the sense is doubled, and the bet of “ba-revavot” (in ten thousands) serves also for the two [phrases] after it; and thus it is: “Shall I give my firstborn for my transgression, the fruit of my womb for the sin of my soul?” — like “and Israel served for a wife” (Hosea 12:13).
Radak
"Will he be accepted?" He remembered the chosen ones of the fleshly kind to eat, and he further said, perhaps He will be pleased with the abundance of the meal offering, and this is what is stated, “In thousands of rams, in ten thousands of rivers of oil,” and this is in the manner of hyperbole, like “rivers of honey and cream.”
“Shall I give my firstborn for my transgression?” Or perhaps He does not desire offerings and animals, but rather one who is beloved to me among my children, namely my firstborn, whom I will offer to Him as an offering on account of my transgression, that He may atone for me by bringing him before Him. And the matter is repeated with different words, and it says, “The fruit of my womb for the sin of my soul,” meaning: if I give the fruit of my womb on account of the sin of my soul. And Jonathan’s Targum translates, “The fruit of my womb, the beloved of my heart,” meaning: the most beloved and cherished among my children.
Metzudat David
“Will He be appeased?” And would the Lord be appeased by thousands of rams for sacrifices, or by ten thousand rivers of oil to pour over the meal offerings?
"Shall I give?" And is it that I will give Him my firstborn as a sacrifice, because He has pardoned my transgression? And is it that I will give the fruit of my womb, from among my other children, because He has atoned for the sin of my soul? And it is as if they were to ask: If so, what is the reward that I shall perform for Him?
Metzudat Zion
Will it be accepted? From the root of "acceptable":
“Baravvavot.” A ravvah is ten thousand.
“Fruit of my womb.” They are the sons:
Malbim
"Will the Lord be pleased even with thousands of rams, which are better than calves, or with ten thousand rivers of oil, which I would bring for the drink-offerings of the burnt-offerings? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" Now, the verse explains what was stated in "With what shall I appear before the Lord, before God on high?"—namely, "Shall I give my firstborn for my transgression?" Is it not fitting that for my transgression, which is the rebellion committed with intent, I should give my firstborn son as an offering, and for the sin of my soul, which is the unintentional error, I should give the fruit of my womb, which are the young children? Thus did you ask then.
It has been told you, O man, what is good, And what Hashem does require of you: Only to do justly, and to love mercy, and to walk humbly with your God.
verse value 3475
Insights
Verse structure: 15 words, 63 letters. The shortest word is "to·you" (לְךָ֛, 2 letters) and the longest is "and·what·Hashem" (וּמָֽה־יְהֹוָ֞ה, 7 letters). 9 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "told" (הִגִּ֥יד), "what·is·good" (מַה־טּ֑וֹב), "and·what·Hashem" (וּמָֽה־יְהֹוָ֞ה). 15 unique roots are used. Frequent roots: "and·what·Hashem" (root יהוה, 40x in Micah); "but" (root כי, 20x in Micah); "with·your·God" (root עם, 20x in Micah). First appearance of the root חסד ("goodness") in Micah. The etnachta (major mid-verse pause) falls on 'what·is·good', dividing the verse into phrases of 4 and 11 words.
Rashi
He told. the Holy One, blessed be He, [told] you, O man: What is good for you to do?
"And walk humbly." The Targum: "Be modest to walk in the fear of your God." Another interpretation: "And walk humbly" — not according to the measure of the Holy One, blessed be He, is the measure of flesh and blood. The measure of flesh and blood: a person embarrasses his fellow and comes to appease him, saying to him, "I will not be reconciled to you until so-and-so and so-and-so, before whom you shamed me, come." But the Holy One, blessed be He, desires nothing other than that he return to Him, between Him and himself alone.
Ibn Ezra
"Haggid" – this is the prophet’s answer: "Thus has He told you" – you, the person who asks, "With what shall I come before the Lord? What is good in His sight that I should do?" He does not seek rams nor your son; rather, He seeks that you do justice, that you not oppress your fellow, nor deceive him in speech or in money; rather, you should do kindness to him with all your ability, and "walk humbly" with your God alone – that you walk in His ways with a simple heart, as opposed to a stubborn neck.
Radak
"He has shown you, O man, what is good" – this is the answer to the question: "I have no desire in burnt offerings," but rather in "doing good," as Samuel the prophet said: "Behold, to obey is better than sacrifice."
“Execute justice.” This phrase encompasses all the commandments between a person and his fellow, such as monetary damages and other matters; it even includes the prohibitions of forbidden sexual relations, as it is stated: “You shall perform My ordinances,” and immediately following it is written: “The nakedness of your father and the nakedness of your mother, etc.”
"And you shall love kindness." This refers to acts of loving-kindness, and one should perform more than is required of him.
“And walk humbly with your God.” This refers to the unity of God, blessed be He, and loving Him with all one’s heart and with all one’s soul. And it says “walk humbly” because this matter is entrusted to the heart, and it is a matter of modesty. And the Targum renders: “And be modest in your conduct in the fear of the Lord.” And our Sages of blessed memory explained that “to do justice” refers to the laws, “to love kindness” refers to acts of lovingkindness, and “and walk humbly with your God” refers to escorting the dead and welcoming the bride. Behold, this is an a fortiori argument: If for matters whose custom is not to be done in modesty the Torah says “and walk humbly,” how much more so for matters whose custom is to be done in modesty!
Metzudat David
“He has told you, O man.” It is as if the prophet replies: You, O man, behold, from the time that the Lord has told you what is good in His eyes, and what is the thing that He requires and asks of you.
"Ki im." This means that there is nothing other than to do justice, and to love righteousness, and to walk with your God in the ways of His commandments, in humility, not with great publicity and arrogance.
Metzudat Zion
And you shall walk modestly. From the language of modesty and concealment:
Malbim
“Hagid” refers back to the earlier passage, indicating that in response to your question, He told you—from Shittim to Gilgal—what is good and by what you will find favor before the Lord. “Hagid” means that He told you: [1] what is good for you in your capacity as a human being, namely, the commandments between man and his fellow; what is good for man himself in civil life; and also He told you what the Lord demands of you in the commandments between man and God. He then expounds on the phrase “He told you, O man, what is good,” namely, “to do justice and to love kindness.” This is what is good for you in your capacity as a human being, for justice preserves civil life from robbery and oppression, and the practice of kindness enables one person to help his brother. And in response to “what does the Lord require of you?” He says, “to walk humbly with your God.” This refers to what you need to do in walking with your God (as it says of Noah, “Noah walked with God”). This is the root of the commandments between man and God: that he should walk with God, follow His ways, and sanctify himself with His holiness, as it is written, “You shall be holy, for I am holy.” This should be done with humility and in secret, for these are matters between you and your Creator. In this regard, humility is good, so that one does not act presumptuously or elevate his heart in matters of theological speculation, nor does he become overly clever in interpreting His commandments. Rather, he should walk humbly with God.
Hark! Hashem cries to the city— And it is wisdom to have regard for Your name— Hear you the rod, and who has appointed it.
verse value 2701
Insights
Verse structure: 11 words, 42 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "voice" (ק֤וֹל, 3 letters) and the longest is "and·sound·wisdom" (וְתוּשִׁיָּ֖ה, 6 letters). 8 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "voice" (ק֤וֹל), "to·the·city" (לָעִ֣יר), "will·call" (יִקְרָ֔א). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 40x in Micah). The etnachta (major mid-verse pause) falls on 'your·name', dividing the verse into phrases of 7 and 4 words. Full calculation: ק֤וֹל [voice] (136) + יְהֹוָה֙ [Hashem] (26) + לָעִ֣יר [to·the·city] (310) + יִקְרָ֔א [will·call] (311) + וְתוּשִׁיָּ֖ה [and·sound·wisdom] (727) + יִרְאֶ֣ה [will·see] (216) + שְׁמֶ֑ךָ [your·name] (360) + שִׁמְע֥וּ [hear] (416) + מַטֶּ֖ה [staff] (54) + וּמִ֥י [and·who] (56) + יְעָדָֽהּ [designated·her] (89) = 2701.
Rashi
"The voice of the Lord calls to the city." The voice of the prophets of the LORD proclaim to the city, calling them to repentance.
“And sound wisdom (tushiyah) sees Your name.” The prophet — who sees Your name, who gives heart to contemplate and perceive Your ways — calls them “tushiyah”; and “tushiyah” is construed with the verse above it:
“Hear the rod, and who has appointed it.” Incline the ear and hear the rod of punishment that will strike you, of which the prophets warn you; and hear who it is that appointed that punishment — whether it is in His power to fulfill what He decrees. And Yonatan did not translate it thus:
“And wisdom shall see Your name.” From here we learn that anyone who recites daily a verse from Scripture that begins and ends the same way his own name begins and ends, the Torah saves him from Gehenna.
Ibn Ezra
“Voice” — since He mentioned that you should do justice, He began to reprove Israel for not doing justice in weight and in measure. And the meaning of “to the city” is Samaria, or Jerusalem.
And wisdom: lacking [the word] man (ish), like “And I am prayer” and “fear” in the heart. This is the Name that calls. And so it is, “And a man of wisdom shall fear,” and he shall know the Name mentioned. And Yefet said: For the heh is in place of a yod, and the meaning is that those who fear the Lord shall teach wisdom, and this is nonsense.
“Hear, O staff” – that the Holy One, blessed be He, will bring punishment upon the crooked ones, and know who has appointed it, and it will not be delayed. “Staff” is feminine in form, yet it is also masculine, and many names are likewise so.
Radak
"The voice of the Lord calls out to the city." The "voice of the Lord" refers to the word of the prophet, for he prophesies in the name of the Lord.
“to the city.” According to its plain meaning, that is, He calls to the inhabitants of the city, urging them to repent, and the city is either Jerusalem or Samaria. And some say that “to the city” is like “to awaken,” that is, to awaken them to repentance.
“And wisdom shall see Your Name.” And “a man of wisdom,” and likewise “I am prayer,” and “I am a man of prayer.” The prophet said: When I recite Your words within the city, he who is a man of wisdom among them, he alone shall perceive in his heart Your exalted Name, and is it not fitting to humble oneself before Him when the prophet mentions His Name and mentions His word, while the other men do not pay attention? And he, a man of wisdom, says to them:
"Hear, O staff": That is to say, the staff of calamity. And it says, "Hear," how severe this decree is.
"And who appointed it?" — And they heard: "Who appointed this decree to bring it about? For whoever appointed it can bring it about just as he appointed it, for the power is in his hand." And the word "appointed" (יעדה) is a pronoun referring to the decree, which is like a metaphorical staff, namely a staff like the staff that strikes. And "wisdom" (תושיה) is a name for wisdom, and its root is "yes" (יש), from the matter of "there is" (יש), for there is nothing in the lower world that stands except that which is called "wisdom" (תושיה), because it stands in its existence forever. "Appointed" (יעדה) means prepared to come, like [the verse]: "And if he designates her for his son" (ואם לבנו ייעדנה) — from the appointed time that they appointed.
Metzudat David
"The voice of the Lord calls to the city." Behold, the voice of the Lord calls to the special city, which is Jerusalem, calling to arouse its inhabitants to repentance.
“And wisdom shall see Your name.” This means that that voice comes through a man of wisdom who beholds Your name and contemplates You; this is the prophet who contemplates the Name of the Lord.
"Hear, O staff." And thus it says: "Hear, the staff prepared to strike." That is to say: Understand the magnitude of the calamity prepared for you. And who is it that decrees it? Is it not the Lord, in whose hand power resides? It is as if saying: Behold, the prophet is the one who calls out, trustworthy in his utterance; and the calamity decreed is great and severe; and the One who decrees it is the Master of Power. It was therefore fitting that they should tremble greatly and return to the Lord.
Metzudat Zion
And wisdom. This means: “and a man of wisdom,” just as it says, “and I am a prayer” (Psalms 109:4), where it would be proper to say “a man of prayer.” “Wisdom” refers to the matter of the wisdom of the Torah, and it is from the expression: “For there is that which endures forever and does not return to nothingness, unlike other things.” And similarly: “He stores up wisdom for the upright” (Proverbs 2:7).
"Sight/vision." From the language of "seeing":
Yedeh. The matter of appointment and fixing, like the term yedeh (Jeremiah 47:7).
Malbim
“The voice of the Lord” – the interpretation of the verse is: “The voice of the Lord, and wisdom He calls to the city; ‘Behold, your name is Yir’ah.’” Its intent is as explained in: “And Abraham called the name of that place, Adonai Yir’ah” (Genesis 22:14). Initially, it was called by the name Shalem, as it states: “And Melchizedek, king of Shalem” (Genesis 14:18). And Abraham added to it the name Yir’ah, on account of the fact that the Lord would behold and constantly watch over this city. And now the prophet will mention Jerusalem, so that it will remember that its name is Yir’ah, because the eyes of the Lord are always upon it, and it will guard itself from provoking the eyes of His glory. And this is what he says: “The voice of the Lord, and also wisdom (which is the Torah) – they called this city by the name Yir’ah, because the Lord agreed upon this name and wrote it in His Torah. And therefore, ‘Hear the rod, and who appointed it?’ Since the Lord watches over your deeds, hear the rod, which is the punishment destined for your sins. And who appointed the punishment? Is it not the Lord, who has the power to punish?” Meaning: That which you stiffen your neck against – it may be either because you think that the Lord does not see your deeds; regarding this, He said, “Yir’ah is your name.” Or because you think that He does not desire to punish; regarding this, He said, “Hear the rod.” Or because you think that He lacks the power to punish; regarding this, He said, “Who appointed it?”
Are there yet the treasures of wickedness in the house of the wicked, And the scant measure that is abominable?
verse value 3523
Insights
Verse structure: 9 words, 34 letters. Verse gematria: 3523 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "yet" (ע֗וֹד, 3 letters) and the longest is "treasuries·of" (אֹצְר֖וֹת, 5 letters). Words sharing gematria 570: wicked, wickedness. 4 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "treasuries·of" (אֹצְר֖וֹת), "and·ephah·of" (וְאֵיפַ֥ת), "scant" (רָז֖וֹן). The root רשע appears 2 times in this verse. 8 unique roots are used. First appearance of the root רשע ("wicked") in Micah. The etnachta (major mid-verse pause) falls on 'wickedness', dividing the verse into phrases of 6 and 3 words. Full calculation: ע֗וֹד [yet] (80) + הַאִשׁ֙ [fire] (306) + בֵּ֣ית [house·of] (412) + רָשָׁ֔ע [wicked] (570) + אֹצְר֖וֹת [treasuries·of] (697) + רֶ֑שַׁע [wickedness] (570) + וְאֵיפַ֥ת [and·ephah·of] (497) + רָז֖וֹן [scant] (263) + זְעוּמָֽה [cursed] (128) = 3523.
Rashi
“Are there yet treasures of wickedness in the house of the wicked?” The heh of “ha’esh” is vocalized with a patach because it is interrogative. And this is its meaning: “od” is an expression of length of days; “ha’esh” is like “ha-yesh” (is there?). And in I Chronicles 2 we find “Ishai (Jesse), the father of David” in place of “Yishai”; so too here “esh” in place of “yesh.” And likewise (II Samuel 14:19) “im ish le-hemin u-le-hasmil” = “whether to turn to the right or to the left.” And Targum Yonatan renders thus: “Is there any thought arising in your hearts that the house of the wicked shall endure for length of days, and the treasures of wickedness [remain]?”:
And a scant ephah, abhorred. A small measure with which your rich swindle the poor, bringing them to leanness, and it is abhorred in the anger of the Holy One, blessed be He.
Ibn Ezra
"Still the fire" – the prominent one in the city, who persists in his wickedness even after hearing the voice of the proclamation, has in his house, like the house of the wicked, an ephah of the treasures of the wicked, money that he gathered through wickedness; and in a scant (deficient) ephah there is a deficiency, which is contemptible in the Name, and he will not say in his heart, "I do not fear before the Name," but rather he will say in his heart, "Will I be justified on the scales of the wicked?"
Radak
“Od ha-esh.” It is defective, lacking a yod, and its meaning is like “ha-yesh od” (is there yet), as Targum Yonatan renders it: “Is there [aught] in the house of the wicked?” And the heh of “ha-esh” is [pointed] with a patach, because it is interrogative, like “ha-ish asher kamoni yivrach” (should a man such as I flee? — Nehemiah 6:11). And so the Masorah states: two [such forms] with a patach, one defective and one plene. According to the view of the Targum, the interpretation is thus: “See, is there yet in the house of the wicked treasures of wickedness?” And the meaning of “od” is “still,” after the voice of the Lord has called — that is: see that they did not heed the voice of the Lord who calls, and see that you will still find in the house of the wicked treasures of wickedness. And “beit rasha” lacks the prepositional bet, being like “be-veit” (in the house of); and likewise “that which is found [in] the house of the Lord,” and the like. And one may interpret “ha-yesh” according to its plain sense — that is: see whether there is (yesh) in the house of the wicked treasures of wickedness, for he did not turn from his wickedness because of the voice of the Lord who calls.
“And the scant ephah is abhorred.” The scant ephah you will find in the house of the wicked, for it is abhorred by the Lord, blessed be He, as Amos said, “To make the ephah small and the shekel great.”
“Eiphat razzon.” This is the small eipha, which is lean and deficient.
Razon. A noun in the pattern of “kalon” (disgrace) [and] “charon” (wrath). And Targum Yonatan renders: “and measures of falsehood bring a curse.”
Metzudat David
"Is there still...?" That is to say, nevertheless, they looked again to see whether there were in the house of the wicked the treasures of the wicked that he had amassed through robbery and oppression, or whether he had returned them to their owners. It is as if to say: "Behold, despite all this, he did not repent and did not return the plunder."
“And a scant ephah that is abominable.” This means: Look to see if there is still in his house an ephah that is thin and deficient, [used] to defraud people, which arouses the anger of the Holy One, blessed be He.
Metzudat Zion
Ha’esh. It is like “ha-yesh” (is there?); and similarly “im ish” (= is there) (II Samuel 14):
“The house of the wicked”: Just as it says, “in the house”
And an ephah. A name of a measure:
Razon. From the expression of “razot” (thinness) and “kachashut” (leanness), and it is said as a borrowed expression regarding the deficiency [scarcity]:
Za'umah. From the language of za'am and anger:
Malbim
“Yet the fire,” based on this, one might ask: Are there still treasures of the wicked in the house of the wicked? Should he not fear the punishments of the Lord, who sees his deeds? And “the ephah of the magistrate is abhorred”—even the fixed ephah, established by the officials appointed to supervise the measures, who set the ephah so that it would be an ephah of righteousness—this ephah too is abhorred, for the Lord is angry with it, since even the officials enact statutes of injustice.
’Shall I be pure with wicked balances, And with a bag of deceitful weights?’
verse value 1164
Insights
Verse structure: 6 words, 27 letters. The shortest word is "wickedness" (רֶ֑שַׁע, 3 letters) and the longest is "in·scales·of" (בְּמֹ֣אזְנֵי, 6 letters). 5 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "I·will·be·clean" (הַאֶזְכֶּ֖ה), "in·scales·of" (בְּמֹ֣אזְנֵי), "and·in·bag·of" (וּבְכִ֖יס). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'wickedness', dividing the verse into phrases of 3 and 3 words. Full calculation: הַאֶזְכֶּ֖ה [I·will·be·clean] (38) + בְּמֹ֣אזְנֵי [in·scales·of] (110) + רֶ֑שַׁע [wickedness] (570) + וּבְכִ֖יס [and·in·bag·of] (98) + אַבְנֵ֥י [stone] (63) + מִרְמָֽה [deceit] (285) = 1164.
Radak
“Hatzekha.” That is to say, each and every one should have reflected in his heart and said, “Hatzekha” – will I be found worthy in the scales of deceit and in the bag of fraudulent stones?
"Deceitful stones." These are deceitful weights, as it is stated in the Torah: "You shall not have in your bag a large and a small stone" (Deuteronomy 25:13). When he purchases an item, he weighs it with the larger stone, and when he sells an item, he sells it using the smaller stone.
Metzudat David
“האזכה” – Meaning: “Shall I be found pure?” – that which it was fitting for them to say: “Behold, since such is the case, that we have not yet returned, how can I find merit in the scales of the wicked one who is with me, and in the bag of deceitful stones?” – Meaning: How can I justify myself in judgment, if the iniquity is still kept with us?
Metzudat Zion
“May I be worthy.” From the language of merit (zechut):
In the balances. The pan of the balances:
And in the pouch. It refers to a pouch or sack; they would place the weighing-stones inside it.
Malbim
"Will I be justified?" And because they established a small ephah, they will also make the shekel counterfeit, for since they diminished the ephah, the buyers will diminish the shekel. Nevertheless, they will not be justified by this, for regarding this it is said, "A stone and a stone, an ephah and an ephah" are an abomination to the Lord, meaning both of them together. That is to say, even though both are found together, whereby, since there is a stone and a stone, the seller will make an ephah and an ephah, such that whoever gives him a small, counterfeit shekel, he gives him in return a small ephah. Nevertheless, it is an abomination in the eyes of the Lord, even though both are found together. They will not be justified by saying that he diminished the shekel because, in exchange for it, he diminished the ephah, or vice versa. For the Lord warned against "a stone and a stone" and against "an ephah and an ephah" in every manner. And this is what it says: "Will I be justified thus?" by means of the scales of deceit, and by what is in the bag, stones of deceit, to diminish also the shekel, because they diminished the ephah, after the Lord hates both of them.
For the rich men thereof are full of violence, And the inhabitants thereof have spoken lies, And their tongue is deceitful in their mouth.
verse value 3250
Insights
Verse structure: 9 words, 44 letters. Verse gematria: 3250 is divisible by 26, the value of the divine name Hashem. The shortest word is "because" (אֲשֶׁ֤ר, 3 letters) and the longest is "they·spoke·falsehood" (דִּבְּרוּ־שָׁ֑קֶר, 7 letters). 7 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "her·rich·men" (עֲשִׁירֶ֙יהָ֙), "they·filled" (מָלְא֣וּ), "violence" (חָמָ֔ס). 9 unique roots are used. The etnachta (major mid-verse pause) falls on 'they·spoke·falsehood', dividing the verse into phrases of 6 and 3 words. Full calculation: אֲשֶׁ֤ר [because] (501) + עֲשִׁירֶ֙יהָ֙ [her·rich·men] (595) + מָלְא֣וּ [they·filled] (77) + חָמָ֔ס [violence] (108) + וְיֹשְׁבֶ֖יהָ [and·her·inhabitants] (333) + דִּבְּרוּ־שָׁ֑קֶר [they·spoke·falsehood] (812) + וּלְשׁוֹנָ֖ם [and·their·tongue] (432) + רְמִיָּ֥ה [laxness] (255) + בְּפִיהֶֽם [in·their·mouth] (137) = 3250.
Ibn Ezra
“Whose rich men” — [this refers to] the city mentioned in “to the city He calls” (le-ir yikra, Micah 6:9).
Radak
“Whose tenth part.” The tenth part of the city, whether it refers to Shomron or Jerusalem.
"They are full of violence." They filled their houses with violence.
“and its inhabitants.” Even though they are not wealthy, they spoke falsehood, for they have no scheme to acquire great wealth for little benefit.
"They speak lies, and their tongue is deceitful in their mouths. 'Their tongue in their mouths'—it is deceitful, and it is an adjective in the pattern of shviyah (captive) and aniyah (afflicted)."
Metzudat David
Her wealthy ones. The wealthy people of that city:
"And their tongue is deceitful in their mouth." Their tongue speaks deceitfully in their mouth, for the tongue is that which speaks within the mouth.
Malbim
"Whose rich men are full of violence," for they cheat in the measure of the ephah and in the measure of the shekel, as it is written, "To make the ephah small and the shekel great." "And her inhabitants speak lies," and "their tongue is deceitful in their mouth": the simple speech is open falsehood, while the reasoned speech, which is attributed to the tongue, is deceitful, whereby they deceive with cunning until the falsehood is not recognizable.
Therefore I also do smite you with a grievous wound; I do make you desolate because of your sins.
verse value 1947
Insights
Verse structure: 5 words, 28 letters. The shortest word is "making·desolate" (הַשְׁמֵ֖ם, 4 letters) and the longest is "for·your·sins" (עַל־חַטֹּאתֶֽךָ, 7 letters). 5 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "and·also·I" (וְגַם־אֲנִ֖י), "I·have·made·sick" (הֶחֱלֵ֣יתִי), "striking·you" (הַכּוֹתֶ֑ךָ). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'striking·you', dividing the verse into phrases of 3 and 2 words. Full calculation: וְגַם־אֲנִ֖י [and·also·I] (110) + הֶחֱלֵ֣יתִי [I·have·made·sick] (463) + הַכּוֹתֶ֑ךָ [striking·you] (451) + הַשְׁמֵ֖ם [making·desolate] (385) + עַל־חַטֹּאתֶֽךָ [for·your·sins] (538) = 1947.
Rashi
“I have made your smiting grievous.” I have made your wounds strong, sickly, and incurable:
“The desolator.” To desolate you because of your sins.
Ibn Ezra
"And also" – the term "also" addresses the man mentioned; furthermore, the man [is addressed] regarding each of the wealthy of the city: "If you committed oppression and embittered the hearts of the oppressed, I too have embittered you at the time when I struck you and laid you waste."
Radak
“And also I.” Just as you afflicted the poor and the oppressed with your deceit, so too I have afflicted you by striking you with a severe blow.
“Destroying because of your sins.” [This may be read as] “I have destroyed you because of your sins,” or alternatively, the sense is one of wonder, namely: “I am astonished that people are so numerous in writing ‘destroying’ [shammem] with a mem at the end, [i.e., as an active participle] because of your sins.” "Hashamem" is an infinitive. And Targum Yonatan renders: “And I, too, have brought upon you evil and struck you down because of your sin.”
Metzudat David
"And also I." This means: Since they acted in this manner, therefore I too am prepared to astonish you.
"הכותך" – "With what I will strike you, a severe blow, and to make you desolate because of your sins."
Metzudat Zion
Hecheleiti. From the expression of illness (choli) [= I have made you sick]:
“Hakotecha.” From the language of striking:
Hashmem. From the expression of desolation (shimamon) [= making desolate]:
Malbim
And I too have become weary of striking you, and therefore I persisted in striking you with a rod, as it is stated: “Hear, O rod, and who has appointed it,” until I became weary of striking you; and since all of this did not avail, therefore, regarding the desolation due to your sins, I must desolate you until you become completely desolate.
You shall eat, but not be satisfied; And your sickness shall be in your inward parts; And you shall conceive, but shall not bring forth; And whomsoever you bring forth will I give up to the sword.
verse value 5086
Insights
Verse structure: 13 words, 51 letters. The shortest word is "you" (אַתָּ֤ה, 3 letters) and the longest is "and·your·sinking·feeling" (וְיֶשְׁחֲךָ֖, 5 letters). Words sharing gematria 451: you·shall·eat, I·will·give. 9 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "you·shall·eat" (תֹאכַל֙), "you·will·swear" (תִשְׂבָּ֔ע), "and·your·sinking·feeling" (וְיֶשְׁחֲךָ֖). The root לא appears 2 times in this verse. 11 unique roots are used. The etnachta (major mid-verse pause) falls on 'midst', dividing the verse into phrases of 6 and 7 words. Full calculation: אַתָּ֤ה [you] (406) + תֹאכַל֙ [you·shall·eat] (451) + וְלֹ֣א [and·not] (37) + תִשְׂבָּ֔ע [you·will·swear] (772) + וְיֶשְׁחֲךָ֖ [and·your·sinking·feeling] (344) + בְּקִרְבֶּ֑ךָ [midst] (324) + וְתַסֵּג֙ [and·you·will·conceive] (469) + וְלֹ֣א [and·not] (37) + תַפְלִ֔יט [you·will·bring·forth] (529) + וַאֲשֶׁ֥ר [and·whomever] (507) + תְּפַלֵּ֖ט [you·bring·forth] (519) + לַחֶ֥רֶב [to·the·sword] (240) + אֶתֵּֽן [I·will·give] (451) = 5086.
Rashi
"And it shall consume you within you." The food that you eat, I will bring into it a plague within the intestines, and it will cause you illness, so that you will be continually sick and wasting away. And so it is explained in the Sifrei: "From where do we know that even within the intestines? Scripture states, 'And it shall consume you within you.'" In the portion of "And it shall come to pass, if you hearken," in the Midrash it says: "The eyes of the Lord your God are upon it." And even Jonathan [ben Uzziel] translated likewise: "And it shall be for you a plague within your intestines."
“And you shall shut.” [This refers to] your enemies who lead your sons and daughters into captivity, and you shall not release them; for if you release them, their end will be the sword. And in the name of Rabbi Menachem I heard: “And you shall shut” [refers to] the desire for sexual intercourse, and you shall not emit; there shall not be in you the power to emit semen. And if you emit it, its end will be the sword, [as it is stated:] “I will give you over.” And the Targum [renders] the first interpretation.
Ibn Ezra
“You, and your emptiness” — “ve-yeshach” is a noun, like “and Your salvation (ve-yish’akha) may You give us” (Psalm 85:8). The meaning is: the opposite of your pride.
“V’tasag” – your wife; and the letter samekh is written as a shin [to indicate]: “You shall attain pregnancy, yet you shall not give birth.” All of this is because of the oppression that you have committed, each man against his fellow, the rich against the poor.
Radak
"You shall eat. Your food shall become a thing of horror, so that you shall not be satisfied by it."
"And He will humble you among you." Your humbling will be among you; that is to say, in your land, before you go into exile.
“Yeshachekha.” It is a noun whose root is ישח, on the pattern of “ve-yish’akha” [as in] “titten lanu” (Psalm 85:8). And the Targum [renders it]: “And it shall be upon you, evil, in your innards.”
“And she shall retain but not bring forth.” The woman shall retain the pregnancy but not bring forth the child; rather, it shall die within her womb.
"And that which escapes the sword I will give." And that which you bear, they will not rejoice in it, for it will fall by the sword of the enemy. And "vesag" is written with a samekh, like with a shin; and likewise, "arur masig gevul re'ehu" (cursed is he who moves his neighbor's boundary).
Metzudat David
"And you shall not be satisfied." This is because the curse will be in the belly.
"And He will humble you within you." Thus, your humbling will remain within you, for when a person is satiated, his heart becomes haughty, but when he is hungry, he is lowly and submissive.
And you shall not be able to rescue them. Even if you should catch up with the enemy who are leading your sons into captivity, nevertheless you will not be able to save them from his hand; and whatever you do rescue from his hand I will give to the sword, because the hand of the enemy will prevail to strike them down. Even if his hand does not prevail to take them into captivity.
Metzudat Zion
Veyishach’cha. The matter of lowliness and humbling, as in “and man is bowed down” (Isaiah 2:9):
Vetaseg. The matter of attainment (hasagah) and nearness, as in “reproaches shall not reach/depart (lo yisag kelimot)” (above, 2):
Taflit. The matter of deliverance, as in “songs of deliverance (ronei falet)” (Psalms 32:7):
Malbim
You, [the commentator], explains what is written, “I have made you sick,” meaning that even though you will eat and not become satiated, nevertheless, “He will grind you within you,” i.e., the food will grind you within you, which refers to the illness that arises from excessive satiety and overeating.
And you shall strive to restore your property and your harvest, and to deliver it from the hand of the enemy; yet even so, you will not deliver it from his hand. And even that which you do manage to rescue from the enemy’s hand, I will give over to the sword, and thereby they shall kill you with the sword.
You shall sow, but shall not reap; You shall tread the olives, but shall not anoint you with oil; And the vintage, but shall not drink wine.
verse value 6410
Insights
Verse structure: 11 words, 51 letters. The shortest word is "you" (אַתָּ֥ה, 3 letters) and the longest is "tread·olives" (תִדְרֹֽךְ־זַ֙יִת֙, 7 letters). Words sharing gematria 406: you, you. 7 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "you·will·sow" (תִזְרַ֖ע), "harvest" (תִקְצ֑וֹר), "tread·olives" (תִדְרֹֽךְ־זַ֙יִת֙). The root אתה appears 2 times in this verse. 9 unique roots are used. The etnachta (major mid-verse pause) falls on 'harvest', dividing the verse into phrases of 4 and 7 words. Full calculation: אַתָּ֥ה [you] (406) + תִזְרַ֖ע [you·will·sow] (677) + וְלֹ֣א [and·not] (37) + תִקְצ֑וֹר [harvest] (796) + אַתָּ֤ה [you] (406) + תִדְרֹֽךְ־זַ֙יִת֙ [tread·olives] (1041) + וְלֹא־תָס֣וּךְ [and·not·you·will·anoint] (523) + שֶׁ֔מֶן [oil] (390) + וְתִיר֖וֹשׁ [wine] (922) + וְלֹ֥א [and·not] (37) + תִשְׁתֶּה־יָּֽיִן [you·will·drink·wine] (1175) = 6410.
Radak
You. It is clear:
"Tidrokh." With a holam for the reading of Ben Asher, and with a chataf qamats for the reading of Ben Naphtali.
And "new wine." This is named after its final product, just as it says, "and grind the flour," because a person does not tread new wine, but rather the grapes.
Metzudat David
"And you shall not reap." For the enemy will reap it for himself.
"And you shall not anoint with oil." You shall not anoint with the oil, because the gentiles take it.
And the wine. You shall tread the grapes of the wine:
Metzudat Zion
"Tadrok." This refers to the process of treading on the olives with the foot in order to extract the oil.
Anoint. The matter of anointing:
And Tirosh. Grapes for wine:
Malbim
"You shall sow, and likewise shall it be a curse even in the fruit of the earth and the fruit of the tree: that you shall sow grain and legumes and not reap, and even that you shall tread olives and not anoint with oil, for the enemies will eat it."
For the statutes of Omri are kept, And all the works of the house of Ahab, And you walk in their counsels; That I may make you an astonishment, And the inhabitants thereof a hissing; And you shall bear the reproach of My people.
verse value 8080
Insights
Verse structure: 17 words, 77 letters. The shortest word is "and·them·of" (וְכֹל֙, 3 letters) and the longest is "house·of·Ahab" (בֵית־אַחְאָ֔ב, 7 letters). 14 words in this verse appear nowhere else in Micah. Unique to this verse in Micah (hapax): "for·are·kept" (וְיִשְׁתַּמֵּ֞ר), "ordinances·of" (חֻקּ֣וֹת), "Omri" (עׇמְרִ֗י). 16 unique roots are used. Frequent roots: "my·people" (root עם, 20x in Micah). The etnachta (major mid-verse pause) falls on 'in·their·counsels', dividing the verse into phrases of 8 and 9 words.
Rashi
“And the statutes of Omri are kept.” And I knew that you would not listen to Me, for all the statutes of Omri and Ahab are kept by your hands and among you:
"And you shall bear the reproach of My people." You will receive the iniquity of the reproach that the idolaters heap upon My people, for the Torah testified against them regarding this matter (Deuteronomy 25:14): "There shall not be found with you differing measures," yet they do not observe this commandment.
Ibn Ezra
"And he shall keep" – every one of the statutes of Omri.
"And all the deeds of the house of Ahab" – they are those who observe [the ways of the nations], but My statutes they do not observe.
And the meaning is: “And the reproach of My people” — that which you were reproaching the servants of the Name, you shall bear the recompense; or the meaning is: “The reproach of My people you shall bear upon yourselves,” as it is said: “And he did not bear reproach upon his kinsman.”
Radak
"And it shall be kept." Even so, you will not be chastened by all the evil that I bring upon you; and still, the decree of Omri is kept. Regarding the phrase "they abandoned My statutes," it says "and it shall be kept" in the singular form, and it says "statutes" in the plural form, meaning to say: every statute and every statute.
"And you shall bear the reproach of My people." Just as you reproached My people, who are the oppressed, so you shall receive punishment in the form of that very reproach, when the nations will reproach you.
Metzudat David
"And it shall be kept." This means: Despite all those ominous portents, I knew that you would not heed Me, and it shall be kept by you—the statutes of Omri and all the deeds of the house of Ahab, his son, who were kings of Israel and acted wickedly by engaging in idolatry. And behold, you are learning from them and preserving these statutes and deeds.
"In their counsel." Of Omri and Ahab, his son.
"למען תתי" – This means that this will be the cause for which I will give you, Jerusalem, as a desolation, so that all will be astonished at your destruction, and the inhabitants of the city will become a hissing, for the gentiles will hiss at the magnitude of the devastation.
“And you shall bear the reproach of My people.” You too shall bear the reproach that My people, namely the ten tribes, endured, namely that they were exiled, just as they were, since you have adopted their ways.
Metzudat Zion
"In their counsel." From the language of "counsel."
For a horror/desolation. The matter of astonishment:
Lishrekah (to a hissing). It is the sound made by pursing the lips, done when one sees something important that has been destroyed, as in “for a horror and a hissing” (Jeremiah 19:8):
“Take up.” From the language of burden and carrying:
Malbim
"And they shall be preserved": Now the text explains what was said, "Be desolate because of your sin." Even though I afflicted you with punishment, it did not benefit you at all, for despite this, the statutes of Omri shall be preserved, who added evil decrees to the sins of Jeroboam. And all the deeds of the house of Ahab shall also be preserved, who added further to the evil, and you shall walk in their counsel. Therefore, "Be desolate because of your sins." And this is what it says, "That I may make you a desolation," meaning that you shall become completely desolate. And "you shall bear the reproach of My people," meaning that you shall suffer punishment for the reproach of My people, for you caused this, that they became a reproach through your evil deeds.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim