Komentarz do Joela 2:31

Sound a shophar—to announce to them that they should repent before the evil befalls them.

1. "Blow a shofar in Zion..." The prophet brings two separate topics here. The first begins with "blow a shofar in Zion" and the second begins with "blow a shofar and call a fast". And this is because they both deal with the destruction of the temples. The destruction of the first temple in the first section and the destruction of the second temple and it's redemption in the second section. And it says in this first section "blow a shofar in Zion. call out at My holy mountain" because it's specifically discussing the kingdom of Judah and therefore it specifies Jerusalem. Blow a shofar to publicize her destructions. And the "holy mountain" is about the Temple which is destroyed like it says (Tehillim 24:4) "who will ascend on the mountain of Gd and who will get up in His holy place" and there as well the "holy mountain" refers to the Temple. And regarding the land of Judah it says "all the inhabitants of the land will tremble' and the blowing of the shofar will let them know that the day of Gd is close, similarly to how the shofar is blowing to start the Yovel year and it lets the inhabitants know that it is a Gdly time for each man to return to his portion and to his family. And therefore the shofar is also blown at the time of Gd to go into exile and leave portions and leave families. And this is all to let us know that the day of Gd is coming. The explanation is it is coming close and it's like it is already here and happening. And this is related to the mourning of the priests in earlier psukim that we are told about the mourning before it actually happens as well. And this is all to let us know that also at the time of the trouble it is good to repent and return to Gd

the day of the Lord—which we mentioned above.

like the dawn, spread over the mountains—The increasing locusts and the shearing locusts are spread over the mountains as the dawn is spread over the entire world.

1. and it mentions the day of the destructions that it will be a day of darkness and dense clouds, smoke and gloom. These descriptions all apply to the destruction of the first Temple and the troubles that came along with. And on this Ivoy (3:5) says about the day of his birth "may darkness and gloom claim it and a cloud lie on it". And maybe it is a hint to the day that is decreed for our troubles that is the 9th of Av. Because that is the day of Gd that he put aside to take vengence on His nation and it was darkness and gloom for the generation who was in the desert because on that day the decrees of the spies took place. And it was a day of clouds and smoke when the Temple was destroyed. And it is say it is spreaking on the mountains meaning that it is like there was no light in the world except the darkness and that was spreading on the mountains. The word in the pasuk "shachar" is from the root of the word "black" and therefore the daybreak is called "shachar" because the light has not yet started to spread on the world. And the meaning is the darkness hints to a great multitude of a nation that Nevuchad nezer brought to Jerusalem that was great in number and mighty in stregnth and there was never before like it in the world and never again afterwards for gerenations. This means that from the time the world was created, no nation had ever gone to war with such a great and mighty army like him and afterwards this will never be for generations. even the army led by Titus to destoruy the second Temple was much larger than Nevud Nezers and therefore it says "for generations" since Titus's army was many generations later after 500 years.

the like of which has never been—that all these species should come one after the other, but the species of arbeh alone did not equal that of Egypt, concerning which it is stated: (Exodus 10:14) “And after it there shall not be so.”

Fire consumes before it—They destroy everything as though a fire consumes before them and a flame blazes after them.

(3)-And remembering the destruction that the Babylonians wrought in the land of Judah and Jerusalem, the prophet describes it as "a consuming fire goes before it and afterwards a lit flame" meaning that what came first in their camp was like a fire burning the land and what was at the end of their camp, which, as in the normal way of war, was the women, children and elders that are more weak that can't make war. But in the case of the Babylonians they did not have this weak stragglers to the army because the end of the army was also like a flame that lights the land up. In that the land was like the Garden Eden previously. Meaning that before they came it was the Garden of Eden and all that was left afterwards was a desolate desert. And it says there was no remnant. This is a hint in my opinions to the matter of Gedalia the son of Achikan and those who remained in the land with him after the exile that the king of Bavel allowed to stay there as a remnant. Then Yishmael ben Netanya and his conspirators came and killed Gedalia and destroyed the remnant. The pasukim continue to describe the might of the Babylonian army in (4)- like a vision of horses was it's appearnance. This means that the men were strong and powerful like a warhorse. And the prophet already describes the might of horse in battle when it says (Iyov 39:20) "do you give the horse its' might and clothe his neck with a man". And (Mishlei 21:31) "the horse is prepared for a day of war". These quotations show the might of a horse. And the earlier ones already wrote about the Greek centaurs who are half man and half horse. This mythology may trace back to the early days when they first began to ride horses in a valley and they would use them to garnish spoils of war and the others in the valley would flee from them and thought the men on horses were different creatures and the man and the horse were like one body. And only once tthey were defeated and killed and searched it became clear that they were only men riding on horses. And maybe this is what the prophet was speaking of. Like the appearance of horses was its appearance. that they were horse riders or that they had large faces and bodies that were powerful like horses and even the foot soldiers were swift as horses when running.

like the Garden of Eden—was the land before it came, and, after it goes, it leaves the land like a desert wasteland.

Like the appearance of horses is its appearance—I.e., in their running.

like the sound of a flame—A flame, consuming stubble, makes noise.

1. And it mentions the sounds of the men that the sounds are loud and powerful and they scare the people. They are like the "voice of chariots on the mountaintops" that the same voice that is heard from a distance because of the chariots and because of the mountains. And the Ibin Ezra writes that the chariots don't travel on high places but these are able to go on the mountaintops. And also like the sound of a flame. That flame is the one that consumes the straw and creates a loud sound when it burns the sticks, like the "cracklings of nettles under a kettle" (Koheles 7:6). that was the sound of the Babylonians. Meaning that they weren't a people that was shy and timid and not tested by war, but rather were powerful and were trained for war from youth.

arrayed for battle Heb. עֱרוּךְ. Since it is in the construct state, it is vowelized with a “hataf segol.”

gather blackness Heb. קִבְּצוּ פָּארוּר. Blackness like a pot, Cf. (Num. 11:8) “And they cooked in a pot (בַּפָּרוּר).” The “aleph” is superfluous, and it is not read.

and they do not make... crooked Heb. וְעַבְּטוּן. This has no comparison, but its interpretation according to its context is: they do not make crooked.

and upon the swords Heb. וּבְעַד הַשֶּׁלַח, (verse 9) “through the windows (בְּעַד הַחַלוֹנִים).” Upon the weapons they fall and camp.

they do not receive monetary gain Heb. לֹא יִבְצָעוּ. They do not receive monetary gain. And Jonathan interpreted it (הַשֶּׁלַח) as an expression of an errand. Because of the errand of the Holy One, blessed be He, they cast themselves down, and they do not receive monetary gain.

In the city they clatter Heb. יָשֹׁקּוּ. This is an expression of making a din. Cf. (Isa. 33:4) “like the roaring (כְּמַשַּׁק) of the cisterns”; (Prov. 28: 15) “A growling (שּׁוֹקֵק) bear”; (Zeph. 2:9) “the clattering of (מִמְשַׁק) the thorns.” Jonathan, however, renders it as an expression of arms (נֶשֶק). They are armed.

Rashi translates "bair yishoko" as meaning hearing the sound, similarly to how the word "shok" is used in Isiah (33:4). And some translate as "armed weapons". And I say the meaning incorporates both ideas. According to Rashi there was a numerous amount and when they besieged the city they rose up on the wall and let their voices out on the voice. A voice of power. And this is the meaning of the "bair yishoko" and call out. The next phrase "on the walls they axcend and go into the houses through the windows like thieves." and maybe the "bair yishoko" refers to the inhabitants of the city. That when they heard the enemeis call out in the city and on the wall, the men of the city wanted to defend themselves to the enemies not to come in. But it did not help them to do anything because the Babylonians were in the houses. This refers to the houses that stood against the wall and had windows into the city wall. These were narrow and they came into them like theives meaning just like a thief sneaks in the window so too this great nation. According to the translation of Yonaton it says that the most enemies after entering the city after a siege will turn to food, drink and women. But these enemies befor they enetered the city prepared to battle with strength and initally on the wall they ascend to send fights from there and afterwards in the houses they entered and even though the inhabitants closed their doors, they came in through the windoes. And from this we can explain the truth that this prophecy refers to the Babylonians (and not locuts) and therefore it says "each man does not push his fellow. they walk in their own path" and how could the locuts be referred to as "man". Rather the word "man" must refer to soldiers. And also how it says they didn't take spoils but came in to dominate. And how could you say "taking spoils" refers to locuts. To the point where the Ibin Ezra translated the word as "not being injured"

And after the prophet discusses the power of the bablyonians he says (10)- before them the earth trembles. Meaning that the inhabitants of the land of Israel tremble before them. Because of the great trouble coming it says tat the heavens, sun and moon and stars gathered together to trouble the Judeans on the way. That's what Shlomo Hamelech teaches in Kohelet (12:2) "before sun and light and moon and stars grow dark". And it's possible to me that it means that the upper powers in the heavens also poured bad on Israel when Israel entered the state of "hester panim" (Gd hiding His Face). And the prophet describes the troubles that the Babylonians brought when destroying the land, letting us know beforehand and giving an opportunity for teshuva (11)- and "Hashem raised His Voice before the army (aka the Babylonians)". The Bablyonians are called His army because they were sent by Him through hashgacha pratis to avenge His Name like it says that the King of Babylonia, NevudNezer is called My servant. And Hashem lets us know trhough His prophet that the Babylonian camp is numerous and mighty (Isiah 5:26) "and He will raise a banner to the nations from afar and call out to the end of the earth and before, quickly they come. None are weary or stumble...their arrows are sharpened...they roar like lions...and He looks to the land and behold it is darkness in the lowerfing cloud" And this prophecy also shows how Hashem put out His Voice and prophecy before the army came and it let us know the army is mightly in power and number and that it was sent by Hashem. Because "great is the day of Gd" that on that day He wreaks his vengence and great is the day of trouble and rebuke, the day of the 9th of Av that comes like a great destruction of fear because He is Awesome and who can stand before Him

the heavens tremble—Because of the retribution coming upon Israel, they quake and tremble.

withdraw their shining—Take in their light.

And the Lord gave forth (upon them) His voice—by the statement of His prophets prior to His sending this host of His.

for His camp is great—I.e, the camp He will send against you if you do not improve.

(12)- And it says "even now says Gd, return to me" and the following pesukim are in my opinion a hiunt to the second Temple. And it says "even now" meaning even though you didn't return before the destruction and exile still return to me and do a complete teshuva with your heart, affliction, fasting, crying and prayer and tear your closed hearts open. (13)- and he says "and tear your hearts rather than your clothing" do the teshuva internally not just externally with your clothes because Gd is merciful and compassionate and He will forgive the wickedness and remember you and return your exiles. And the R'ibl? says "if you tear your hearts with teshuva you won't need to tear your clothing in mourning for your children"

and not your garments—for I do not pay heed to the rending of your garments. Another explanation: Rend your hearts and you will not need to rend your garments because of mourning.

and He repents of the evil—I.e., He turns to another thought.

Whoever knows—that he is guilty of iniquity.

(14)- and becasue they left Babylonian in the days of Nevuchadnezer therefore it says "who knows if Gd will relent..." who knows the Ways of Gd because there are many ways for Hashem to make things happen and Hashem relented on the bad to allow His nation to return to Jerusalem. Or it means, "who knows the ways of repentence that Hashem relented and returned the blessings to the land in the manner that He returned the Avodah service to the Temple and renewed the mincha offering and libations." And when it says "leave behind a blessing" it is revealed that not all the exiles will return to build the second Temple but only a small portion of the many that were in the original blessing of the land. And when it says "mincha and libation to Hashem" it is revealed that the power of prophecy will not return and neither will the Urim V'tumim or the aron kodesh or the Shechina or the other things except only the korbanot will return like it says "mincha and libation". It's explained in this parsha that the prophet is discussing the destruction of the first Temple and the return from Babylon

shall return and repent, and it shall leave—I.e., the hasil and the gazam will leave a blessing after it; through the repentance, a blessing will come in the produce.

(15)- (15)- "blow a shofar in Zion, declare a fast" this section the prophet reveals that a second destruction will come on Judah and Jerusalem.And about it says "blow a shofar in Zion" because the shofar warns the people about the arrival of the enemy. As it says Amos (3:6) "when a shofar sounds who isn't rattled". If bad comes up a city it is said to make a fast and call an assembly. And the matter of the assembly is what is immediately mentioned (16)- "gather the people and tell them to purify themselves. gather elderly and infatns and even little babies. the bridegrooom from his chamber and the bride from her canopy" they will all fast and gather and even the suckling will cry from hunger and the older ones will hear the cries and it will move their hearts and even the groom who is supposed to rejioce with his wife and his bride will both cry and fast. In the Yerushalmi on Taanit it explains that the groom is the leaders and bride is the head of the beis din. Another explanation. The groom is the aron kodesh and the bride is the Sefer Torah. (17)- and also the priests that are before Hashem between the hall and the altar will cry and say "have mercy Hashem on Your people and don't let Your portion be a disgrace among hte nations." and the only possibly explanation for "don't let Your nation be a disgrace" would be ot refer to the long exile where we are a disgrace continually among the Edomites. And because we are spread among hte nations in this exile therefore the nations say "where is your Gd". And the Ibin Ezra correctly said that is not right to cry in the courtyard of Hashem and because of this I think that the crying will take place in the exile that the nation will cry and mourn their exile and the elders throughout the years because their honor has been gather and the infants cry and the priests cry because the Temple is destroyed and often say, have mercy on Your ppeople and dont let Your portion be a disgrace among the nations in their exile like it says in parshat haazinu (Devarim 32:37) "they will say where is your Gd the Rock you trusted in"

assemble the elders Heb. קִבְצוּ. This is of the form of (I Kings 18:19) “Send and gather (קְבֹץ) for me,” an expression which is weak and light.

a derision Heb. לְחֶרְפָּה

for nations to make them an example Heb. לְמְשָׁל, an expression of, (Deut. 28:37) “for an example (מָשָל) and for a conversation piece.”

And the Lord was zealous for His land Heb. וַיְקַנֵּא, an expression similar to (Num. 11:29) “Are you zealous (הַמְקַנֵּא) for me?” Their distress entered His heart, and He fought their battle and engaged in their necessities. Our Sages explain it as an expression of warning. He warned the locusts concerning His land. [from Sotah 3a]

derision Heb. חֶרְפָּה, a derision, that they will call you ill-provided.

And the northerner Heb. הַצְּפוֹנִי. This can be interpreted as referring to the host of locusts, upon which the expression, “and I will drive him to a land barren and desolate,” fits aptly. Another explanation: The people that come from the north, viz., the kings of Assyria. And our Sages (Sukkah 52a) state: This is the temptation, which is hidden (צָפוּן) in a person’s heart.

the western sea the eastern sea. And our Sages, who interpreted it [i.e., הַצְּפוֹנִי] as a reference to temptation, interpreted these two seas as the First Temple and the Second Temple. I.e, they explain הַקַּדְמוֹנִי as first and הָאַחֲרוֹן as last. And so they explained it: Because he directed his face toward the First Temple and the Second Temple and destroyed them. [God says: I will drive him out to a land barren and desolate, where he will find no one to incite. That will be because he set his sights for the First Temple and for the Second Temple and, because he incited the people to sin, they were destroyed. The two Temples, where everyone would gather during the three Pilgrimage Festivals, are symbolized by the sea, where water of the streams gather.] And, according to the Targum, who explains it as a reference to the king of Assyria, we must explain “his face to the eastern sea, and his end to the western sea” to mean that part of his army I will send to the east and part of it to the west.

its ill savor Heb. צַחֲנָתוֹ. The word בָאְשוֹ, its stench, indicates concerning that it is an expression of filth.

for it did great things—I.e, it did a great evil, for it stretched forth its hands upon the great.

Have no fear, O land—I.e, the land of Israel, when you repent.

the teacher for justification Heb. מוֹרֶה. Your prophets who teach you to return to Me, in order to justify you.

And the children: Yefet [ben Ali] said that the instructor (hamoreh) is the prophet that instructs them about the righteous path. And that is why good is coming to them. And it mentioned early rain (moreh) and late rain, as [in] (Judges 15:16), "With the jaw of an ass (chamor), mass (chamor) upon mass"...

the early rain and the late rain. Heb. מוֹרֶה, like (Deut. 11:14) “the early rain (יוֹרֶה) and the late rain (וּמַלְקוֹֹש).”

in the first month—In Nissan. Although the early rain is the first rain, which falls on the seeds, and that is in Marcheshvan, that year they sowed in Nissan, as is explained in Tractate Taanith (5a) that the grain grew in eleven days.

shall roar Heb. וְהֵשִׁיקוּ, an expression of making noise when the stream runs down from the winepress into the vat (הַיֶקֶב), which is the pit before the winepress