יָשׁ֣וּב יְרַֽחֲמֵ֔נוּ יִכְבֹּ֖שׁ עֲוֺֽנֹתֵ֑ינוּ וְתַשְׁלִ֛יךְ בִּמְצֻל֥וֹת יָ֖ם כָּל־חַטֹּאותָֽם׃
Tornará a apiedar-se de nós; pisará aos pés as nossas iniqüidades. Tu lançarás todos os nossos pecados nas profundezas do mar.
Ramban
NASHAPHTA’ WITH THY WIND. Rabbi Abraham ibn Ezra said that nashaphta is derived from the root nesheph (twilight),153“For there are two kinds of nesheph (twilight): the nesheph after sundown, and the nesheph before sunrise” (Ibn Ezra)! Here the nesheph before sunrise is referred to. for it was at twilight that He brought the wind which caused the water to return and drown the pursuers. Rashi explained it “as an expression for ‘blowing,’ similar in usage to the verse, When ‘nashaph’ (He bloweth) upon them, they wither.”154Isaiah 40:24. Rashi has explained it well.
My opinion, furthermore, is that the purport of nashaphta, [written with the letter phei], is like [that written] with a beth: Thou ‘nashavta’ (didst blow) with Thy wind. The usage of the word is similar to: Because the breath of the Eternal ‘nashva’ (bloweth) upon it;155Ibid., Verse 7. ‘yasheiv’ (He bloweth) His wind, and the waters flow.156Psalms 147:18. These two letters — [the phei or pei and the beth] — are of similar usage, just as in the verses: ‘al gapei’ (Upon) the highest places of the city,157Proverbs 9:3. which is like al gabei; ‘im b’gapo’ (if by himself),158Further, 21:3. which is like im b’gabo. Similarly: And substance ‘yivzor’ (he shall scatter) among them;159Daniel 11:24. ‘bizar’ (He hath scattered) the peoples.160Psalms 68:31. These are expressions of pizur (scattering), [with the letter beth serving here as phei]161See Vol. I, pp. 505-506, for a similar interchange of letters between the gimmel and the kuph. In proper names, these letters also interchange, e.g., Shovach, and Shophach.162II Samuel 10:16; I Chronicles 19:16. And our Rabbis say in the Mishnah:163Peah 6:1. “[If produce is proclaimed] hevkeir (ownerless) for the benefit of the poor [only], it is deemed hevkeir (ownerless).”164If a person gives up his ownership of the produce of his field, he is free from the obligation of giving the Tithe. But if he proclaimed it ownerless only for the poor and not for the rich, the School of Shammai say it is deemed ownerless and is therefore Tithe-free. The Mishnah continues that the School of Hillel say that it can be deemed ownerless only if it is proclaimed ownerless equally for the rich. Ramban here is interested only in the language of the Mishnah using a veth (hevkeir) for a phei, and therefore he quotes only the beginning of the Mishnah. [The word hevkeir] is like hephkeir (ownerless). From the expression, The grains ‘avshu’ (shrivel)165Joel 1:17. comes the word ipush (musty). The term ben p’kua,166Chullin 69a. Literally: “a child [of an animal] which is ripped open.” [an animal taken alive out of the slaughtered mother’s womb], is used in place of ben b’kua, because the mother was “ripped open” and there was found in it a living offspring of nine months.
In my opinion also, ‘hichpishani’ in ashes167Lamentations 3:16. is like ‘hichbishani’ (He presses me) [or “He made me cower”] in ashes, the usage of the word being similar to: And replenish the earth, ‘v’chivshuha’ (and subdue it);168Genesis 1:28. ‘yichbosh’ (He will subdue) our iniquities.169Micah 7:19. In the language of the Rabbis we also find: “a measure which is k’phushah,”170Yebamoth 107b. meaning k’vushah, [a measure into which the contents have been “compressed”, and which therefore contains more than its normal measure].
The purport of the verse is thus: “with Your strong and mighty wind, the waters of the sea were piled up, and when You blew the wind with which You control the sea, the sea covered them.” This is the intent of the verse, And the sea returned to its strength when the morning appeared,171Above, 14:27. for He caused the wind to blow on it as He does at His strength when He ruleth the proud swelling of the sea.172Psalms 89:10.
My opinion, furthermore, is that the purport of nashaphta, [written with the letter phei], is like [that written] with a beth: Thou ‘nashavta’ (didst blow) with Thy wind. The usage of the word is similar to: Because the breath of the Eternal ‘nashva’ (bloweth) upon it;155Ibid., Verse 7. ‘yasheiv’ (He bloweth) His wind, and the waters flow.156Psalms 147:18. These two letters — [the phei or pei and the beth] — are of similar usage, just as in the verses: ‘al gapei’ (Upon) the highest places of the city,157Proverbs 9:3. which is like al gabei; ‘im b’gapo’ (if by himself),158Further, 21:3. which is like im b’gabo. Similarly: And substance ‘yivzor’ (he shall scatter) among them;159Daniel 11:24. ‘bizar’ (He hath scattered) the peoples.160Psalms 68:31. These are expressions of pizur (scattering), [with the letter beth serving here as phei]161See Vol. I, pp. 505-506, for a similar interchange of letters between the gimmel and the kuph. In proper names, these letters also interchange, e.g., Shovach, and Shophach.162II Samuel 10:16; I Chronicles 19:16. And our Rabbis say in the Mishnah:163Peah 6:1. “[If produce is proclaimed] hevkeir (ownerless) for the benefit of the poor [only], it is deemed hevkeir (ownerless).”164If a person gives up his ownership of the produce of his field, he is free from the obligation of giving the Tithe. But if he proclaimed it ownerless only for the poor and not for the rich, the School of Shammai say it is deemed ownerless and is therefore Tithe-free. The Mishnah continues that the School of Hillel say that it can be deemed ownerless only if it is proclaimed ownerless equally for the rich. Ramban here is interested only in the language of the Mishnah using a veth (hevkeir) for a phei, and therefore he quotes only the beginning of the Mishnah. [The word hevkeir] is like hephkeir (ownerless). From the expression, The grains ‘avshu’ (shrivel)165Joel 1:17. comes the word ipush (musty). The term ben p’kua,166Chullin 69a. Literally: “a child [of an animal] which is ripped open.” [an animal taken alive out of the slaughtered mother’s womb], is used in place of ben b’kua, because the mother was “ripped open” and there was found in it a living offspring of nine months.
In my opinion also, ‘hichpishani’ in ashes167Lamentations 3:16. is like ‘hichbishani’ (He presses me) [or “He made me cower”] in ashes, the usage of the word being similar to: And replenish the earth, ‘v’chivshuha’ (and subdue it);168Genesis 1:28. ‘yichbosh’ (He will subdue) our iniquities.169Micah 7:19. In the language of the Rabbis we also find: “a measure which is k’phushah,”170Yebamoth 107b. meaning k’vushah, [a measure into which the contents have been “compressed”, and which therefore contains more than its normal measure].
The purport of the verse is thus: “with Your strong and mighty wind, the waters of the sea were piled up, and when You blew the wind with which You control the sea, the sea covered them.” This is the intent of the verse, And the sea returned to its strength when the morning appeared,171Above, 14:27. for He caused the wind to blow on it as He does at His strength when He ruleth the proud swelling of the sea.172Psalms 89:10.
Kli Yakar
And it seems to me that the intention of the Scripture is to warn him to return out of love, for every fearful person distances himself from that which he fears, while every lover draws near to his beloved. Therefore it says, Return, O Israel, unto the Lord (Hosea 14:2) — literally to Him, in the manner of a lover who connects himself to his beloved. And concerning this, our Sages of blessed memory said (Pesachim 50b, see there), it is written (Psalms 57:11), For Your kindness is great unto the heavens, and it is written (Psalms 108:5), For Your kindness is great above the heavens. The former refers to those who act out of love, etc. This means that one who acts out of fear does not truly connect with the Blessed One, and his connection is only unto the heavens but not including the heavens. Therefore, the kindness is also unto the heavens. But one who acts out of love cleaves above the heavens to the Blessed One, therefore the kindness is also “above the heavens.”
And He says, because until now you have only repented out of fear, this is what is meant by for you have stumbled in your iniquity (Hosea 14:2). This means that previously, when you repented out of fear, you were not completely cleansed, but only halfway, because you had already stumbled in your iniquities — the intentional sin became an unintentional stumbling. Thus, the impression of the stumbling remains within you, and you were not completely cleansed of the sin, as it has become an unintentional error, and you still require a sacrifice for the unintentional sin.
But when you return to the Lord out of love, that is, above the heavens, then you will be completely cleansed, and you will not need even a sacrifice, but only a verbal confession. This is what is meant by (Hosea 14:3), Take words with you and return to the Lord. Literally to Him. Say to Him, Forgive all iniquity. That He will completely forgive iniquity, not partially as one who returns out of fear, whose sin is not completely forgiven but only partially, transforming intentional sin to unintentional. However, by returning out of love, then forgive all iniquity — the sin will be completely forgiven, becoming like a commandment that is elevated and raised very high, not as it is said (Micah 7:19), And You will cast all their sins into the depths of the sea. Rather, the iniquity will be elevated.
And accept good (Hosea 14:3) — that the Holy One, Blessed be He, will accept it as something good, as if the sin were a merit, a good thing. Then you will not need even a sacrifice. This is what is meant by and we will offer the words of our lips instead of bulls (Hosea 14:3).
However, in Ezekiel (33:14-15) it is written, And when I say to the wicked, “You shall surely die,” and he turns from his sin… he shall surely live. Is not [just] the phrase shall surely live said about them because this speaks of one who returns out of fear, due to the threat of you shall surely die — that is, out of fear?
And He says, because until now you have only repented out of fear, this is what is meant by for you have stumbled in your iniquity (Hosea 14:2). This means that previously, when you repented out of fear, you were not completely cleansed, but only halfway, because you had already stumbled in your iniquities — the intentional sin became an unintentional stumbling. Thus, the impression of the stumbling remains within you, and you were not completely cleansed of the sin, as it has become an unintentional error, and you still require a sacrifice for the unintentional sin.
But when you return to the Lord out of love, that is, above the heavens, then you will be completely cleansed, and you will not need even a sacrifice, but only a verbal confession. This is what is meant by (Hosea 14:3), Take words with you and return to the Lord. Literally to Him. Say to Him, Forgive all iniquity. That He will completely forgive iniquity, not partially as one who returns out of fear, whose sin is not completely forgiven but only partially, transforming intentional sin to unintentional. However, by returning out of love, then forgive all iniquity — the sin will be completely forgiven, becoming like a commandment that is elevated and raised very high, not as it is said (Micah 7:19), And You will cast all their sins into the depths of the sea. Rather, the iniquity will be elevated.
And accept good (Hosea 14:3) — that the Holy One, Blessed be He, will accept it as something good, as if the sin were a merit, a good thing. Then you will not need even a sacrifice. This is what is meant by and we will offer the words of our lips instead of bulls (Hosea 14:3).
However, in Ezekiel (33:14-15) it is written, And when I say to the wicked, “You shall surely die,” and he turns from his sin… he shall surely live. Is not [just] the phrase shall surely live said about them because this speaks of one who returns out of fear, due to the threat of you shall surely die — that is, out of fear?