לָ֣מָּה הָיָ֤ה כְאֵבִי֙ נֶ֔צַח וּמַכָּתִ֖י אֲנוּשָׁ֑ה֙ מֵֽאֲנָה֙ הֵֽרָפֵ֔א הָי֨וֹ תִֽהְיֶ֥ה לִי֙ כְּמ֣וֹ אַכְזָ֔ב מַ֖יִם לֹ֥א נֶאֱמָֽנוּ׃ (ס)
Bakit walang katapusan ang aking sakit, at malubha ang aking sugat, na ayaw gumaling? Tunay ngang naging tulad Ka sa akin ng isang batis na natutuyo, gaya ng tubig na hindi maaasahan.
Rashi
a perpetual backsliding Heb. משבה נצחת, a perpetual backsliding, like נצח, perpetual.
Rashi
והיה בכזיב AND HE WAS AT CHEZIB — the name of a place. I am of opinion that it was called Chezib because there she ceased bearing. This meaning of the word occurs in (Jeremiah 15:18) “wilt thou indeed be unto me as an (אכזב) a deceiver (one who ceases to keep faith)”, and (Isaiah 58:11) “whose waters do not (יכזבו) fail (cease)". For if this be not so (that it was called Chezib for the reason stated) what is it intended to tell us (what reason is there for telling us where he was at that time)? In Genesis Rabbah (Genesis Rabbah 55:4) I found the following ‘ותקרא את שמו שלה וגו AND SHE CALLED HIS NAME SHELAH [AND HE WAS AT CHEZIB] etc. — פסקת “ceasing”.
Ramban
AND SHE CALLED HIS NAME SHELAH, AND HE [Judah] WAS AT CHEZIB, WHEN SHE BORE HIM. Rashi wrote: “I am of the opinion that because it was there that she ceased bearing children, the place was called Chezib (deceit). It is similar in expression to the verse, Wilt thou indeed be unto me as a deceitful (‘achzav’) brook.139Jeremiah 15:18. If this be not so, what is the verse teaching us by mentioning that Judah was in Chezib?”
Now I do not know why a place should be named for that reason, [i.e., because there she ceased bearing children], there being nothing outstanding in such an event as three sons were sufficient for her.140Had she been barren that would be a tragedy of some significance. Moreover, at the time she gave birth to the third son it was not yet known whether she had ceased bearing or would give birth afterwards. Only at the time of her demise did it become established [that she had ceased bearing with the third son].141Why then would the place have been called Chezib at the time she gave birth to the third son?
Now some scholars142R’dak in his commentary. Also in Da’ath Z’keinim ba’alei Tosafoth. say that it was their custom for the father to name the firstborn, and the mother the second one. It is for this reason that Scripture states concerning the first son, And he called his name,143Verse 3 here. and concerning the second one, And she called.144Verse 4 here. Now concerning the third son, [the naming of whom was the father’s prerogative, Scripture nevertheless] says, And she called, explaining that this was because Judah was in Chezib when she gave birth to him, and he was not there to name him. This interpretation lacks rhyme or reason.
In the opinion of Rabbi Abraham ibn Ezra Scripture relates where they were born; the statement, when she bore ‘him,’ is as if it had said ‘them,’ as all three sons were born in one place.
In my opinion, the name Shelah is an expression meaning a thing which stops and deceives. Thus, do not ‘thashleh’ (deceive) me,145II Kings 4:28. which the Targum there renders as, “Let not your word deceive your handmaid.” Perhaps it is related to the concept of error, for he who commits an error deceives his thinking. Thus Scripture is saying that she called him Shelah, [a word which is traceable to the root of the Hebrew word meaning ‘error,’] because of the name of the place, as he was in Chezib — [a word which means ‘deceive’] — when she bore him. And [the word v’hayah (and he was), although it should really be saying, v’haytha, (and she was), is identical with the expression ‘V’hayah hana’arah’ (And the damsel shall be).146Above, 24:14. There, too, it should be saying, v’haytha hana’arah in the feminine, except that the word v’haya does not refer to na’arah but to the event itself and is therefore to be understood as: “And it shall come to pass that the damsel, etc.” Here, likewise, it is to be so understood. This is the intent of the saying of the Rabbis in Bereshith Rabbah:13785:5. “Paskath was the name of the place.”147This contradicts the opinion of Rashi, who maintains that it was the mother who named the place Chezib because she ceased bearing children.
Now I do not know why a place should be named for that reason, [i.e., because there she ceased bearing children], there being nothing outstanding in such an event as three sons were sufficient for her.140Had she been barren that would be a tragedy of some significance. Moreover, at the time she gave birth to the third son it was not yet known whether she had ceased bearing or would give birth afterwards. Only at the time of her demise did it become established [that she had ceased bearing with the third son].141Why then would the place have been called Chezib at the time she gave birth to the third son?
Now some scholars142R’dak in his commentary. Also in Da’ath Z’keinim ba’alei Tosafoth. say that it was their custom for the father to name the firstborn, and the mother the second one. It is for this reason that Scripture states concerning the first son, And he called his name,143Verse 3 here. and concerning the second one, And she called.144Verse 4 here. Now concerning the third son, [the naming of whom was the father’s prerogative, Scripture nevertheless] says, And she called, explaining that this was because Judah was in Chezib when she gave birth to him, and he was not there to name him. This interpretation lacks rhyme or reason.
In the opinion of Rabbi Abraham ibn Ezra Scripture relates where they were born; the statement, when she bore ‘him,’ is as if it had said ‘them,’ as all three sons were born in one place.
In my opinion, the name Shelah is an expression meaning a thing which stops and deceives. Thus, do not ‘thashleh’ (deceive) me,145II Kings 4:28. which the Targum there renders as, “Let not your word deceive your handmaid.” Perhaps it is related to the concept of error, for he who commits an error deceives his thinking. Thus Scripture is saying that she called him Shelah, [a word which is traceable to the root of the Hebrew word meaning ‘error,’] because of the name of the place, as he was in Chezib — [a word which means ‘deceive’] — when she bore him. And [the word v’hayah (and he was), although it should really be saying, v’haytha, (and she was), is identical with the expression ‘V’hayah hana’arah’ (And the damsel shall be).146Above, 24:14. There, too, it should be saying, v’haytha hana’arah in the feminine, except that the word v’haya does not refer to na’arah but to the event itself and is therefore to be understood as: “And it shall come to pass that the damsel, etc.” Here, likewise, it is to be so understood. This is the intent of the saying of the Rabbis in Bereshith Rabbah:13785:5. “Paskath was the name of the place.”147This contradicts the opinion of Rashi, who maintains that it was the mother who named the place Chezib because she ceased bearing children.
Rashi
in dark places Heb. בָּאַשְׁמַנִּים. Menahem (Machbereth, p. 35) interpreted it as an expression of dark places, and most exegetes concur with him. Dunash, however, (Tesuhvoth Dunash, p. 93) interprets it as an expression of fat (שׁוּמָן), with the ‘alef’ prefixed to it like the ‘alef’ that is in (Job 13:17) אַחְוָתִי, “my narrative,” [derived from חוה]; and that is in (Jer. 15:18) אַכְזָב, “a failure,” (derived from כזב ; and (Num. 21:1) “the way of the spies (הָאֲתָרִים),” [derived from תור]. Here, too, among the שְׁמֵנִים, among the lusty living, we are like dead. And Jonathan rendered it as an expression of locking: It is locked before us as the graves are locked before the dead.