Tafsiran yang Mengutip untuk Hosea 9:10

The truth of the matter, according to me, is that the prophet was coming to tell us about the 4 kingdoms (Babylon, Persia, Greece and Rome) and because they all affected Israel and ruled in Jerusalem, therefore this dirge was made to tell about the bad that will occur during these exiles. That Nevuchad Netzer first destroyed it. And even though Persia did not destroy the temple, they commanded to stop rebuilding the second temple and after it was destroyed they were bad to the Israelites that were in their exile like it says in Perek 141 in Yoma (10:1). And it says about the Greeks that they did much bad to Israel and breached breaches in the Holy Temple. And the Romans, we have personal experience with. And if the later prophets discuss this topic, they each do it with their own styles. The prophet Yoel use the styl of the locusts to discuss the 4 exiles because the locusts come upon the land that Yoel gives his great dirge. And in his great dirge there isn't a famine for food and there isn't a thirst for water. That's why there are 4 species of locust mentioned . And there is not a contradiction in waht the prophet says with what the Torah tells us about the plague of locusts in the days of the Egyptians. Because that instance was talking about the literal locusts and here it is talking about the rule of the nations and the destruction of Israel that there was never like among any other nations. This is the meaning of the grape vine and figs that are withered. It's a remez to the Israelites who are referred to as a grape vine in Tehillim (80:9) "I plucked a vine from Egypt. And they are called "the first figs on the fig tree" in Hosea (9:10). And because of the destruction in the hands of the nations it says twice that the Kohanim are mourning for them and it says that the mincha offering and the libations have ceased from the house of Gd. Therefore the Kohanim mourn. Similar to Yirmiyahu's dirge (Eicha 1:4) "your priests are moaning." And these destructions that are terrible begin with the destruction of the first Temple and the writings of Jossipson and in Daniel's prophecies.

And there is a difficulty with this midrash, where is this answer hinted at in the verse? For the question is here and the answer is in the book of Psalms (51:20–21). Rather, certainly the author of this midrash relied on the superfluous phrase until morning mentioned here, and interpreted that Moses replied to the Holy One, Blessed be He, specifically all night in this world, which is compared to night, You will accept this until the morning — until the time of redemption, when the morning of Israel will rise, meaning when You favor Zion with Your goodwill (Psalms 51:20), but not including that time itself. For then You will desire righteous sacrifices (Psalms 51:21). And he incidentally used the language of the verse in Psalms, but he derived this entire answer from the additional phrase until morning.
The intention of the statement is that the burnt offering in this world comes for the sin of impure thoughts, and is this an honor and a gift? For there is no honor to God when one sins and brings a sacrifice, as it would be better if one did not sin and did not bring a sacrifice, because this sacrifice is not a gift at all but payment for the sin. And does one honor a king by paying a debt? Therefore, he brought a parable about figs and wine, because it is said Like grapes in the desert I found Israel; like the first fruit of the fig tree (Hosea 9:10). For in the desert, the Israelites were sinful and evil from within and without, as will be explained, God willing, in the verse The mixed multitude among them felt a craving (Numbers 11:4) — see there. And in this, he compared them to grapes, which appear beautiful on the outside but have waste and seeds inside. And figs have a stem on the outside, as concluded in Yalkut Parashat Lech Lecha (16:80) regarding circumcision: “Just as the fig has no waste except for its stem, etc.” And wine is after the removal of the waste from within it, and a basket of figs is after the stems have been cut off. He compared the sacrifices that atone for sins of action and thought, both internal and external, to these.
And the answer to this came: All night — in this world, while man is entangled in the darkness of his material nature, then there is no righteous person on earth who does good and does not sin (Ecclesiastes 7:20). Specifically, as long as he is on earth, connected to the earthly, material part of himself. However, when the morning of redemption rises, then the heart of stone will be removed from among Israel. Then You will desire righteous sacrifices, burnt offering and whole offering (Psalms 51:21) — not burnt offerings for sin, but peace offerings and voluntary burnt offerings that come as acts of righteousness and gifts. Then “bulls” that come as acts of righteousness and gifts will be accepted favorably. And this is a precious interpretation.

V. 3. ויצמד וגו׳. Es gab verschiedene בעלים, vergötterte Gewalten. So einen בעל צפון, einen Mitternachtgott der Wüste (Schmot 14, 1). Dem gegenüber einen בעל מעון (Bamidbar 32, 38) einen Gott der Wohnstätten und einen בעל ברית (Richter 8, 33) des Zusammenhaltens der Menschen. Es gab auch einen בעל זבוב (Kön. II, 1, 2) einen Fliegengott, wahrscheinlich einen Gott der Fäulnis, vergl. זבובי מות (Pred. 10, 1), den man in Krankheiten über Leben und Tod interpellierte, und es gab auch einen בעל פעור, einen Gott der Schamlosigkeit, dem durch scheulose Hervorkehrung des Viehischsten gehuldigt wurde. Daher Hosea 9, 10 באו בעל פעור וינזרו לבשת, sie kommen nach Baalpeor und "weihten sich der Schande." – ”צמד“ siehe Kap. 19, 15. Der Peorkult ist eine Illustration jenes Darwinismus, der seinen Triumph darin feiert, daß der Mensch zum Tier hinabsteigt und sich seines göttlichen Adels entkleidet, sich nur als ein höheres "Vieh" begreifen lernt. ויחר אף וגו׳. Damit war aber die allererste Vorbedingung in Israel vernichtet, auf welcher seine Zukunft vor Gott beruht. Es war damit Gottes Zorn wider Israel hervorgerufen, der das Leben der unwürdig Gewordenen mit Vernichtung "trifft" und מגפה (vergl. Kap. 17, 11 u. 12).

But the shameful thing The idolatry with which we occupied ourselves, as Scripture states. “And they turned aside to the shameful thing” (Hosea 9:10).