בַּיהוָ֣ה בָּגָ֔דוּ כִּֽי־בָנִ֥ים זָרִ֖ים יָלָ֑דוּ עַתָּ֛ה יֹאכְלֵ֥ם חֹ֖דֶשׁ אֶת־חֶלְקֵיהֶֽם׃ (ס)
Mereka telah berkhianat terhadap Yang Mahakekal, sebab mereka telah melahirkan anak-anak asing; sekarang suatu bulan akan melahap mereka beserta bagian-bagian milik mereka.
Rabbeinu Bahya
בבגדו בה, “seeing he has betrayed her.” He would have betrayed her if he sold her to a Gentile master. He can only sell her to someone who can wed her in accordance with Jewish law.
There is a disagreement between the two scholars Rabbi Eliezer and Rabbi Akiva (Kidushin 18) on the precise meaning here of the words בבגדו בה, “seeing he has betrayed her.” One of the scholars traces the word בבגדו to the word בגד, “garment,” whereas the other scholar understands is as בגידה, “betrayal.” Rabbi Akiva who holds that it is connected to בגד bases himself on the principle of יש אם למקרא that the reading of the text is more authoritative when it conflicts with the spelling. The reading is based on the word לו as we read the word לא as if it had been spelled with a ו, meaning the master had designated her for himself. By becoming betrothed to her master at the time she entered his service he had placed her under the protection of his mantle, figuratively speaking. Once her master had done this he is no longer free to sell her. Rabbi Eliezer, on the other and, believes that the spelling is of greater weight whenever there is an ambiguity in the meaning of the words, a principle known as יש אם למסורת. In our case the spelling of the word לא is with the letter א meaning “no” i.e. he had not betrothed her to himself. Rabbi Akiva sees an ambiguity even in the word בבגדו-בה itself, being convinced it means “when his garment was on her,” seeing that if it were derived from בגידה, betrayal, the vowel under the second letter ב should have been a chataf kametz instead of a chirik which is proof that it is derived from בגד, a word in which the basic vowel segol always turns into a chirik when it appears in the possessive form. The word בה is to be understood as עליה, “upon her.” The word בה also means עליה in Nechemyah 2,12 הבהמה אשר אני רוכב בה, “the beast which I ride on.” Rabbi Eliezer understands the word as derived from בגידה even though the vowel pattern does not appear to support his theory. The reason is that he considers the word not as a possessive form but as an infinitive. The vowel chirik as such would be perfectly in place. A Biblical example supporting his theory would be Leviticus 26,26 בשברי לכם מטה לחם, “when I break for you the staff of bread.” The reason the Torah writes בה, (according to Rabbi Eliezer) is that the preposition used with the word בגד, betray, is always the letter ב. To quote but two examples: (Malachi 2,14 and Malachi 2,15) אשת נעוריך אשר בגדת בה, “the wife of your youth whom you have betrayed; or ובאשת נעוריך אל יבגוד, “and let no one break faith with the wife of your youth.” On that same folio of the Talmud Rabbi Shimon holds that we pay halachic attention to both the spelling and the reading so that we can derive two rulings from the verse.
There is a disagreement between the two scholars Rabbi Eliezer and Rabbi Akiva (Kidushin 18) on the precise meaning here of the words בבגדו בה, “seeing he has betrayed her.” One of the scholars traces the word בבגדו to the word בגד, “garment,” whereas the other scholar understands is as בגידה, “betrayal.” Rabbi Akiva who holds that it is connected to בגד bases himself on the principle of יש אם למקרא that the reading of the text is more authoritative when it conflicts with the spelling. The reading is based on the word לו as we read the word לא as if it had been spelled with a ו, meaning the master had designated her for himself. By becoming betrothed to her master at the time she entered his service he had placed her under the protection of his mantle, figuratively speaking. Once her master had done this he is no longer free to sell her. Rabbi Eliezer, on the other and, believes that the spelling is of greater weight whenever there is an ambiguity in the meaning of the words, a principle known as יש אם למסורת. In our case the spelling of the word לא is with the letter א meaning “no” i.e. he had not betrothed her to himself. Rabbi Akiva sees an ambiguity even in the word בבגדו-בה itself, being convinced it means “when his garment was on her,” seeing that if it were derived from בגידה, betrayal, the vowel under the second letter ב should have been a chataf kametz instead of a chirik which is proof that it is derived from בגד, a word in which the basic vowel segol always turns into a chirik when it appears in the possessive form. The word בה is to be understood as עליה, “upon her.” The word בה also means עליה in Nechemyah 2,12 הבהמה אשר אני רוכב בה, “the beast which I ride on.” Rabbi Eliezer understands the word as derived from בגידה even though the vowel pattern does not appear to support his theory. The reason is that he considers the word not as a possessive form but as an infinitive. The vowel chirik as such would be perfectly in place. A Biblical example supporting his theory would be Leviticus 26,26 בשברי לכם מטה לחם, “when I break for you the staff of bread.” The reason the Torah writes בה, (according to Rabbi Eliezer) is that the preposition used with the word בגד, betray, is always the letter ב. To quote but two examples: (Malachi 2,14 and Malachi 2,15) אשת נעוריך אשר בגדת בה, “the wife of your youth whom you have betrayed; or ובאשת נעוריך אל יבגוד, “and let no one break faith with the wife of your youth.” On that same folio of the Talmud Rabbi Shimon holds that we pay halachic attention to both the spelling and the reading so that we can derive two rulings from the verse.
Abarbanel
13- And regarding the priests at the time of the destruction of the Temple, the prophet says "gird yourselves and lament priests, ministers of the altar." because they are prevented from entering the house of their Gd and bringing the mincha offering and libations and this didn't occur except at the time of the destruction of the Temple and the end of the avodah. 14- And therefore he commands the nation and the priests to make a fast and call an assembly. That the whole nation should fast and assemble at the house of Gd with the elders and leaders of the people and all the inhabintants of the land to gather by the Temple and clall out to Hashem. Maybe you can say that this pasuk refers to the 9th of Av which was made for generations as a memory of the destruction of the Temple and has been a fast day with lamentations and tears regarding the Temple. And on this it says... 15-16- "Alas for the day of Gd because it is close" meaning that on that day when it was decreed by the sin of the spies in the desert to be a day of mourning. And that day is set aside for all our troubles and it is close. Oh Vey for that day which is coming close. And about it is says "It will come like a havoc from Hashem. And I heard from the commentaries that the "chuf" in the word "chishod" indicates time, like in the pasuk "When I leave (k'tzeitzi) the city" (Shemot 9:29) where the "chuf" also means time. Hashem's day of vengeance and where there will be a destruction and havoc and bad from Hashem. On that day it will all come, because that day is set aside for badness and troubles beginning from the first of the month of Av and especially on the 9th of Av as it say "the month will consume your lots" (Hosea 5:7) which is a pasuk that hints to Av being a month of destruction. And the prophet begins to lament on that day of trouble and rebuke from the hunger and lack of bread that Israel will experience as it says in Eicha (4:4) "little children beg for bread and there is none" and the mourning, tears and lamentations are because they used to be a in place where they were in their own land and eating delicacies with happiness and glad hearts and they are now destroyed and everything is opposite. And this is the meaning of the pasuk "before our eyes our food is cut off from the house of Gd joy and laughter are cut off". That even our storehouses of wheat didn't help us and they are destroyed. 17- and about this it and says "the seeds have shriveled" meaning the word "avshu" you can switch the letters "peh" and "bet" so it says "apshu" or shriveled" meaning tehy are falling apart underground and seperate from man. ANd therefore it says "under their clods" meaning under the rocks and dirt. And the Rav Iben Ezra experlains that meaning as the seeds of the wheat and barley that are growing in the clods under the rocks and dirt. The grain that has been planted will rot in the earth without being sown and gatherecd because of the enemy there is no harvest and that is meaning of "the granaries are desolte" and this also the meaning of the destroyed barns. Meaning that the granaries are destroyed because the seeds aren't in the barns so there is no possibly for a new harvest. That is the Rav Iben Ezra's opinon. The Abarbanel says that it seems to be more correct to say that the first "mem" in the word "barn" or "mimaguros" should have a patach and not a chirik and therefore is a mem hashimush connecting the two passages that says taht the granaries are bare and desolate because of the "megura" the fear of the enemy that because of the fear of enemy there will be no plowing and planting and therefore the grain in the granary will dry out. And the Rav Iben Ezra says the word "meguros" refers to another type of store house related to the locusts making the seeds shrivel. And because the pasuk up until now has discussed different types of agricultural work it explains that also the sheep will be lost because the enemy will come and there will be no shepherds to watch the sheep and cattle. 18- "how the cattle groan and the herds are bewildered" because htey are lost in the land wihtout their shepherds fearing the enemy