Commento su Geremia 17:31

with a pen of iron This is an allegory. That is to say that it is deeply engraved, and cannot be erased. And the Midrash Aggadah explains: with a pen of iron, with a diamond point, preserved by Jeremiah, called ‘an iron wall,’ and by Ezekiel, to whom it was said (3:9): “As a diamond, harder than flint have I made your forehead.”

engraved Engraved like one who plows deeply.

on the tablet of their heart that they do not forget their idolatry.

As they remember their children, [so do they remember] their altars Like the remembrance of their children, so was the remembrance of their altars to them, like a man who longs for his son.

and their asherim which are by the green trees. by...trees like אֵצֶּל, by. And Jonathan renders in this manner. under every green tree.

You, who sit upon the mountain in the field Jerusalem that is situated on the mountain of the plain. All around the city is a fielded plain. The structure of הֲרָרִי is like עֲרָבִי, called so because he dwells in the plain (עֲרָבָה) (montanyers in O.F), mountain dwellers (other versions: a mountain dweller).

your substance like מָמוֹנְךָ, your money.

Your high places are made for sin Your high places are made in sin for the purpose of idolatry within all your borders.

And you shall release Perforce you will release your land for the time that it did not rest on your Sabbaths, which I said to you (Lev. 25:2), “And the land shall rest a Sabbath for the Lord.”

of you I will avenge Myself of you because of your heritage that I gave you, that you did not perform My will to release it. Another explanation: even of you, from your heritage; I will avenge Myself of you from your heritage, that I will exile you from it.

for you have kindled fire in My nostrils Heb. קְדַכְתֶּם.

who trusts in man In his plowing and his harvest, saying, “I will sow during the seventh year and I will eat.”

his arm Like ‘his help,’ and so did Jonathan render: his trust.

and whose heart turns away from the Lord Who promised him (Lev. 25:21), “And I will command My blessing to you.” This is what I heard.

like a lonely tree like a lonely tree, an expression of (Gen. 15:2) “Childless (עֲרִירִי),” and some say (degat in O.F) laid waste, and Menahem (Machbereth Menahem p. 137) explained: The name of a tree of the forest trees, and its name is ar’ar, and this is the explanation of (infra 48.6) “Like an ‘aroer’ in the desert,” one of the trees of the forest.

in the plain an expression of a plain.

parched land aridness. Comp. (Job 30:30) “Became dry (חָרָה) from heat.”

salt-sodden soil Land that is salty and will not be settled.

and will not see The tree will not see when heat comes.

drought an expression of hunger, (famine in French). Another interpretation: בַּצֹרֶת is an expression of fortification (מִבְצָר), and in this manner, Menahem (Machbereth Menahem p. 47) classified it.

will not be anxious will not be afraid.

The heart is deceitful Full of pretext and deceit of all evil.

and when it is sick an expression of sickness, and this is its sickness.

who recognizes it? He thinks, “Who recognizes it?” I, the Lord, search it.

The cuckoo calls (Coucou glousse in French).

but has not laid This cuckoo draws after it chicks that it did not lay. דָגָר - This is the chirping which the bird chirps with its voice to draw the chicks after it, but those whom the cuckoo called will not follow it when they grow up for they are not of its kind. So is one who gathers riches but not by right.

he stands dishonored He is called wicked.

As a Throne of Glory Since he wishes to state: All that forsake You shall be shamed, he commences with the praise of the Omnipresent, and says before Him, “You, Whose Throne of Glory is exalted from the beginning of the Creation of the world and is directed opposite our Sanctuary.”

The Lord Who is the source of the hopes of Israel sits upon it. Therefore, all that forsake You shall be shamed.

and they that turn away from me shall be marked on the earth Those who turn away from my words, who do not hearken to my message, will be marked out in the nether graves of the earth.

for You are my praise I praise myself and boast with You, saying that You are my Savior.

my praise (vantance in O.F.), boast.

“Where is the word of the Lord? The retribution which you prophesy.

But I did not hasten I did not hasten to urge You to bring them because I am a good shepherd, who goes after You to beg mercy for them.

and...the woeful day The illness of their retribution I did not desire. Jonathan renders: And I did not hamper Your word from prophesying concerning them to return them to fear You. According to the Targum, אַצְתִּי is an expression of hampering. That is to say, I did not hesitate from telling them Your message and to return them to you if they would hearken to me.

What came out of my lips was before Your face to return Your wrath from them.

Let it not be to me for a ruin Let not Your mission be to me for a ruin.

May my pursuers be shamed i.e., the men of Anathoth alone.

So said the Lord to me – After the Lord had decided on His decree, the attribute of mercy came back and gave them a simple solution in order that Jerusalem not be destroyed. It was that they keep Shabbat free of all desecration, as the Sages wrote ‘anyone who keeps Shabbat according to the law, even if they worshipped idols like the generation of Enoch, they will be forgiven.’ (Shabbat 118b) This is because keeping Shabbat testifies to a faith in creation ex nihilo and Divine providence, and contradicts the worship of idols. Therefore it is impossible that the sin of idolatry would cause the destruction since through the keep of Shabbat they were testifying to its opposite – that God created the world and rules over all its systems. They already said there in the gemara that if Israel would keep Shabbat twice they would be immediately redeemed (and all the more so that the merit of Shabbat would be effective in preventing the destruction of Jerusalem):

in which the kings of Judah come – this is to give warning to the great people first:

and out of which they go – to warn them multiple times as they go out and come in:

and in all the gates of Jerusalem – to warn all the people:

But they did not hearken i.e., your forefathers did not hearken to what I commanded them.

and to come like וְלָבֹא.