כִּ֚י אִם־מָאֹ֣ס מְאַסְתָּ֔נוּ קָצַ֥פְתָּ עָלֵ֖ינוּ עַד־מְאֹֽד׃<br><small>[השיבנו יהוה אליך ונשובה חדש ימינו כקדם]</small>
װאָרום אױב פֿאַראַכטן האָסטו אונדז פֿאַראַכט, האָסטו אָבער געצערנט אױף אונדז ביז גאָר.קער אונדז אום צו דיר, גאָט, און לאָמיר זיך אומקערן, באַנײַ אונדזערע טעג װי אַ מאָל.
Tosafot
AS WE FOUND IN [THE BOOKS OF] THE EARLY PROPHETS, THEY WOULD CONCLUDE THEIR TALKS WITH WORDS OF PRAISE AND CONSOLATION. The Gemara says that the prophets all concluded their books with words of praise and consolation. Upon a closer examination we see that this requires some explaining.
There is a bit of confusion about the various verses quoted in Yerushalmee. We will attempt to straighten them out to the best of our ability. The last chapter in Yirmiyah describes the vents of the destruction of the Temple and concludes with the improvement of prison conditions of King Yehoyochin. That is neither praise or consolation. And Yerushalmee asks: with the exception of Yirmiyoh etc.? Tosfos does not tell us the answer to this question. Yerushalmee says that in the preceding chapter 51, Yirmiyoh concludes with the sentence ככה תשקע בבל predicting the end of Babylonia which is a consolation for us who suffered so much at the hands of the Babylonians. At the end of that verse the posuk writes עד הנה דברי ירמיהו until this point are the words of Yirmiyoh. We see that Yirmiyoh’s prophecy ends in chapter Chapter 52 is merely a continuation of the narrative of the events pertaining to the destruction
Tosfos now quotes another question from Yerushalmee, which also discusses a book by Yirmiyoh, the book of Lamantations. Tosfos does not mention that Yerushalmee also asked about the conclusion of Isaiah. But it is written at the end of Lamentations, Chapter 5, 22, For even if You have utterly rejected us, You have already raged sufficiently against us. Once again Tosfos does not tell us Yerushalmee’s answer. Yerushamee says: the verse השיבנו is in place of כי אם מאוס מאסתנו. Some are of the opinion that this refers to the fact that after the last verse we repeat השיבנו. The פירוש מבעל ספר חרדים says that the last verse is the reason for השיבנו. The Prophet is saying that You have utterly rejected us and we still remain your people and do not stray to strange Gods. For this reason we will merit that You will return us to You. According to this understanding the conclusion of Lamentations is השיבנו, the last verse is only explaining why we can be sure that this will eventually happen.
However, from those verses at the end of the Twelve Prophets1The last words of the Twelve Prophets are discussing how Hashem will send Elijah the prophet to instruct us on returning to Hashem. The very last words are “lest I come and strike the land with destruction”. These words per se are speaking of destruction but within the context of the verse that Hashem is sending Elijah to instruct us to return to Hashem in order to avoid this destruction, the verse itself is not something bad. Rather, it is consolation in the sense that we will on fact be instructed to return to Hashem and we will merit the ultimate redemption. and Koheles,2The last verse in Koheles reads as follows: For G-d will judge every deed – even everything hidden – whether good or evil. This verse on the surface seems not to be praise of Hashem or consolation for the Jewish people. It is a statement of the human condition. That man will eventually be judged for all his deeds in this world. It is very puzzling that Tosfos says that the conclusion of the Twelve Prophets and Koheles can be interpreted as evil for the idolaters. There seems to be no reference in theses verses to the idolaters at all. In the sefer עשרה מאמרותof the Rama of Pano, a great Kabbalist, he explains how each of these verses can be understood as positive and uplifting and worthy of being used for the conclusion of a sefer. the Yerushalmee does not ask at all, that they seem to be a contradiction to the statement that the prophets concluded their prophecy with words of praise and consolation. Because the Yerushalmee considers those verses as speaking of good, and as words of consolation, and they are not discussing punishment of Yisroel.
There is a bit of confusion about the various verses quoted in Yerushalmee. We will attempt to straighten them out to the best of our ability. The last chapter in Yirmiyah describes the vents of the destruction of the Temple and concludes with the improvement of prison conditions of King Yehoyochin. That is neither praise or consolation. And Yerushalmee asks: with the exception of Yirmiyoh etc.? Tosfos does not tell us the answer to this question. Yerushalmee says that in the preceding chapter 51, Yirmiyoh concludes with the sentence ככה תשקע בבל predicting the end of Babylonia which is a consolation for us who suffered so much at the hands of the Babylonians. At the end of that verse the posuk writes עד הנה דברי ירמיהו until this point are the words of Yirmiyoh. We see that Yirmiyoh’s prophecy ends in chapter Chapter 52 is merely a continuation of the narrative of the events pertaining to the destruction
Tosfos now quotes another question from Yerushalmee, which also discusses a book by Yirmiyoh, the book of Lamantations. Tosfos does not mention that Yerushalmee also asked about the conclusion of Isaiah. But it is written at the end of Lamentations, Chapter 5, 22, For even if You have utterly rejected us, You have already raged sufficiently against us. Once again Tosfos does not tell us Yerushalmee’s answer. Yerushamee says: the verse השיבנו is in place of כי אם מאוס מאסתנו. Some are of the opinion that this refers to the fact that after the last verse we repeat השיבנו. The פירוש מבעל ספר חרדים says that the last verse is the reason for השיבנו. The Prophet is saying that You have utterly rejected us and we still remain your people and do not stray to strange Gods. For this reason we will merit that You will return us to You. According to this understanding the conclusion of Lamentations is השיבנו, the last verse is only explaining why we can be sure that this will eventually happen.
However, from those verses at the end of the Twelve Prophets1The last words of the Twelve Prophets are discussing how Hashem will send Elijah the prophet to instruct us on returning to Hashem. The very last words are “lest I come and strike the land with destruction”. These words per se are speaking of destruction but within the context of the verse that Hashem is sending Elijah to instruct us to return to Hashem in order to avoid this destruction, the verse itself is not something bad. Rather, it is consolation in the sense that we will on fact be instructed to return to Hashem and we will merit the ultimate redemption. and Koheles,2The last verse in Koheles reads as follows: For G-d will judge every deed – even everything hidden – whether good or evil. This verse on the surface seems not to be praise of Hashem or consolation for the Jewish people. It is a statement of the human condition. That man will eventually be judged for all his deeds in this world. It is very puzzling that Tosfos says that the conclusion of the Twelve Prophets and Koheles can be interpreted as evil for the idolaters. There seems to be no reference in theses verses to the idolaters at all. In the sefer עשרה מאמרותof the Rama of Pano, a great Kabbalist, he explains how each of these verses can be understood as positive and uplifting and worthy of being used for the conclusion of a sefer. the Yerushalmee does not ask at all, that they seem to be a contradiction to the statement that the prophets concluded their prophecy with words of praise and consolation. Because the Yerushalmee considers those verses as speaking of good, and as words of consolation, and they are not discussing punishment of Yisroel.
Rabbeinu Bahya
אם חבול תחבול שלמת רעך עד בא השמש תשיבנו לו, “If you take your neighbour’s garment in pledge you must return it to him before the sun sets.” The verse speaks of a garment worn by day (Mechilta Nezikin 19). [The meaning is that if you took such a garment (as collateral, with the court’s approval) but during the day, you have to give it back and take it only after sunset when the owner does not need it. Ed.]
Shemot Rabbah 31,10 writes as follows on our verse: here the Torah describes the meaning of Jeremiah 6,30: “they are called ‘rejected silver,’ for the Lord rejected them.” You find that when the Israelites were exiled from Jerusalem that their captors led them in iron collars. Their enemies said: “their G’d has already despised them as He said concerning them that they are rejected silver.” Just as silver needs refinement before it can be trans-formed into usable vessels, and it has to be melted down and be refined again in order to make a different vessel out of it, eventually it will be used up and returned to the soil as it is of no further use, this is what happened to Israel who are of no further use.” As soon as Jeremiah heard this he exclaimed: “Have you then rejected Yehudah? Have You spurned Zion?” (Jeremiah 14,19) The matter is best explained by means of a parable. A king punished his wife, striking her; her friend said to him: ‘how long will you keep on hitting her? If you want to divorce her, go on striking her until she dies; if however, you intend to take her back eventually, why are you so exact in your demands of her?” The king replied: “even if my entire palace were nothing but a sword, I would still not divorce her.” This is what Jeremiah said to G’d: “If You want to divorce us, keep hitting us until our memory is wiped out.” This is what he meant with the words “Have you utterly despised us, etc.?” If not, why do You inflict punishments for which there is no cure?” G’d answered him: “I will not divorce Israel until the time comes when I will destroy My Universe.” This is what is reflected in the words of Jeremiah 31,37: “Thus said the Lord: ‘if the heavens above could be measured and the foundations below could be fathomed, only then would I reject all the offspring of Israel for all they have done- declares the Lord.’ In spite of their being wayward I have made a pledge to them when I said: “I will give My sanctuary to be amongst you.” Instead of reading the word משכני to mean “My sanctuary,” you can also read it to mean משכוני, “My pledge, My collateral.” This is what Bileam had in mind when he referred to the Tabernacle saying מה טובו אהליך יעקב משכנותיך ישראל, “how goodly are your tents o Yaakov, your “pledges” o Israel” (Numbers 24,5). When the Tabernacle (Temple, Sanctuary) is in ruins its concept remains as the pledge that Israel is not permanently out of favour with its G’d. G’d, so to speak, said to Israel: “I do not offer you as a collateral, (captive) to the Gentiles because I love them but because your sins against Me.” This is what the prophet meant when he quoted G’d as saying: “where is the document of divorce of your mother whom I dismissed? And which of My creditors was it I sold you off to? You were only sold off for your sins, and your mother dismissed for your crimes.”
The Midrash continues elaborating on the words אם חבול תחבול, saying: “when the Israelites transgress the commandments I will sell them as two pledges. (this is a reference to the destruction of both the first and the second Temple). How long will they be in the pawnshop? עד בא השמש, “until the Messiah will arrive.” Of that Messiah it is written (Maleachi 3,20) “a sun of victory will shine to bring healing to those who revere My name.” It has also been written (Psalms 72,17) ”while the sun lasts may his name (Messiah) endure.” When that time arrives the Jewish people will be taken back by G’d as His “wife.” Thus far the Midrash.
It is well known that the people of Israel have been described as ריעים, “companions” of the Lord as we read in Psalms 122,8: “for the sake of My kin and friends.” The Holy Temple has been compared to G’d’s “mantle” (reading the word Shlomoh as Salmoh instead, i.e. with the letter ש having the dot on its left side). By the same token Solomon himself referred to the Temple as יריעות, (Song of Songs 1,5) a word which can mean either “draperies” or be a reference to this companionship we mentioned. Moses has referred to it asלבנון in Deut. 3,25 where he says: “this good mountain and the Lebanon.” Onkelos translates the word לבנון as בית מקדש, “the Holy Temple.” Yuma 39 understands the words “this good mountain” as a reference to Jerusalem whereas “Lebanon” is a reference to The Temple Mount and the Sanctuary.
Shemot Rabbah 31,10 writes as follows on our verse: here the Torah describes the meaning of Jeremiah 6,30: “they are called ‘rejected silver,’ for the Lord rejected them.” You find that when the Israelites were exiled from Jerusalem that their captors led them in iron collars. Their enemies said: “their G’d has already despised them as He said concerning them that they are rejected silver.” Just as silver needs refinement before it can be trans-formed into usable vessels, and it has to be melted down and be refined again in order to make a different vessel out of it, eventually it will be used up and returned to the soil as it is of no further use, this is what happened to Israel who are of no further use.” As soon as Jeremiah heard this he exclaimed: “Have you then rejected Yehudah? Have You spurned Zion?” (Jeremiah 14,19) The matter is best explained by means of a parable. A king punished his wife, striking her; her friend said to him: ‘how long will you keep on hitting her? If you want to divorce her, go on striking her until she dies; if however, you intend to take her back eventually, why are you so exact in your demands of her?” The king replied: “even if my entire palace were nothing but a sword, I would still not divorce her.” This is what Jeremiah said to G’d: “If You want to divorce us, keep hitting us until our memory is wiped out.” This is what he meant with the words “Have you utterly despised us, etc.?” If not, why do You inflict punishments for which there is no cure?” G’d answered him: “I will not divorce Israel until the time comes when I will destroy My Universe.” This is what is reflected in the words of Jeremiah 31,37: “Thus said the Lord: ‘if the heavens above could be measured and the foundations below could be fathomed, only then would I reject all the offspring of Israel for all they have done- declares the Lord.’ In spite of their being wayward I have made a pledge to them when I said: “I will give My sanctuary to be amongst you.” Instead of reading the word משכני to mean “My sanctuary,” you can also read it to mean משכוני, “My pledge, My collateral.” This is what Bileam had in mind when he referred to the Tabernacle saying מה טובו אהליך יעקב משכנותיך ישראל, “how goodly are your tents o Yaakov, your “pledges” o Israel” (Numbers 24,5). When the Tabernacle (Temple, Sanctuary) is in ruins its concept remains as the pledge that Israel is not permanently out of favour with its G’d. G’d, so to speak, said to Israel: “I do not offer you as a collateral, (captive) to the Gentiles because I love them but because your sins against Me.” This is what the prophet meant when he quoted G’d as saying: “where is the document of divorce of your mother whom I dismissed? And which of My creditors was it I sold you off to? You were only sold off for your sins, and your mother dismissed for your crimes.”
The Midrash continues elaborating on the words אם חבול תחבול, saying: “when the Israelites transgress the commandments I will sell them as two pledges. (this is a reference to the destruction of both the first and the second Temple). How long will they be in the pawnshop? עד בא השמש, “until the Messiah will arrive.” Of that Messiah it is written (Maleachi 3,20) “a sun of victory will shine to bring healing to those who revere My name.” It has also been written (Psalms 72,17) ”while the sun lasts may his name (Messiah) endure.” When that time arrives the Jewish people will be taken back by G’d as His “wife.” Thus far the Midrash.
It is well known that the people of Israel have been described as ריעים, “companions” of the Lord as we read in Psalms 122,8: “for the sake of My kin and friends.” The Holy Temple has been compared to G’d’s “mantle” (reading the word Shlomoh as Salmoh instead, i.e. with the letter ש having the dot on its left side). By the same token Solomon himself referred to the Temple as יריעות, (Song of Songs 1,5) a word which can mean either “draperies” or be a reference to this companionship we mentioned. Moses has referred to it asלבנון in Deut. 3,25 where he says: “this good mountain and the Lebanon.” Onkelos translates the word לבנון as בית מקדש, “the Holy Temple.” Yuma 39 understands the words “this good mountain” as a reference to Jerusalem whereas “Lebanon” is a reference to The Temple Mount and the Sanctuary.