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See:

Our father in Shamayim (Heaven),

Rock-fortress and redeemer of Yisra’el —

bless the State of Israel,

the initial sprouting of our redemption.

Beit Yisrael International Torah Yomi for everyone who loves Yisrael.

HarHaBayit:

'We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! The Erev Rav! We must be at war until all terrorists are dead! In and around Eretz Yisrael. The day after, we need to vote for an Elohim fearing Government. Then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael: Including Aza, Yudea and Samaria. So that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."

Look Click: https://fb.watch/r0HhSftzj1/

Shemot (Exodus) - Chapter 25

8And they shall make Me a sanctuary and I will dwell in their midst		חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם:
And they shall make Me a sanctuary: And they shall make in My name a house of sanctity.		וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה:
9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.		טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ:
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you.		כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ:

Eretz Yisrael in Jewish Scriptures Click:

אבינו בשמים,

מבצר סלע וגואל ישראל -

לברך את מדינת ישראל,

הנבטה הראשונית של גאולתנו.

Our father in Shamayim (Heaven),

Rock-fortress and redeemer of Yisra’el —

bless the State of Israel,

the initial sprouting of our redemption.

תפילה לשלום מדינת ישראל | Prayer for the Welfare of the State of Israel, by Rabbi Yitsḥak haLevi Hertzog

(1948)

Source (Hebrew)	Translation (English)
אָבִינוּ שֶׁבַּשָּׁמַיִם, צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ, בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל, רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ.	Our father in Shamayim (Heaven), Rock-fortress and redeemer of Yisra’el — bless the State of Israel, the initial sprouting of our redemption.
הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, וּפְרֹשׁ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ, וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ, וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ.	Shield her beneath the wings of your lovingkindness; spread over her your Sukkah of peace;[1] send your light and your truth to its leaders, officers, and counselors, and correct them with your good counsel.
חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם, וְנָתַתָּ שָׁלוֹם בָּאָרֶץ וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.	Strengthen the defenders of our Holy Land; grant them, our elo’ah, salvation, and crown them with victory. Establish peace in the land, and everlasting joy for her inhabitants.
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד־נָא בְּכָל אַרְצוֹת פְּזוּרֵיהֶם, וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ: ”אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם, מִשָּׁם יְקַבֶּצְךָ ה׳ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ. וֶהֱבִיאֲךָ ה׳ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ, וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ.“ (דברים ל:ד-ה)	Remember our brethren, the whole house of Yisra’el, in all the lands of their dispersion. Speedily bring them to Tsiyon, your city, to Yerushalayim, dwelling of your [spoken] name, as it is written in the Torah of your servant Mosheh: “Even if you are dispersed in the uttermost parts of the world, from there YHVH your elo’ah will gather and fetch you. YHVH your elo’ah will bring you into the land which your ancestors possessed, and you shall possess her; and Hashem will make you more prosperous and more numerous than your ancestors.” (Deuteronomy 30:4-5)
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, וְלִשְׁמֹר אֶת כָּל דִּבְרֵי תּוֹרָתֶךָ. וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתֶךָ. הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ, וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ: יהוה אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ, ”וּ֝מַלְכוּת֗וֹ בַּכֹּ֥ל מָשָֽׁלָה.“ (תהלים קג:יט) אָמֵן סֶלָה.	Unite our hearts to love and revere your name, and to observe all the precepts of your Torah. Speedily send us your righteous moshiaḥ of the House of David, to redeem those waiting for your salvation. Shine forth in your glorious majesty over all the inhabitants of your world. Let everything that breathes proclaim: YHVH, elo’ah of Yisra’el is King; “their majesty reigns over all.”[2][3] Amen. Selah.

The Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.

This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir Ḥai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)

Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.

מי שברך לחיילי צה״ל | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956); amended by Dr. Alex Sinclair (2012)

Source (Hebrew)	Translation (English)
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ וְעָרֵי אֱלהֵינוּ מִגְּבוּל הַלְּבָנוֹן וְעַד מִדְבַּר מִצְרַיִם וּמִן הַיָּם הַגָּדוֹל עַד לְבוֹא הָעֲרָבָה בַּיַּבָּשָׁה בָּאֲוִיר וּבַיָּם.	May the One who blessed our forefathers Avraham, Yitsḥaq, and Yaaqov, bless the soldiers of the Israel Defense Forces, who stand guard over our land and the cities of our elo’ah, from the border of Lebanon to the desert of Egypt, and from the Great Sea to the Aravah, on land, in the air, and on the sea.
יִתֵּן ה׳ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ נִגָּפִים לִפְנֵיהֶם.	May Hashem cause the enemies who rise up against us to be struck down before them.
הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ מִכָּל צָרָה וְצוּקָה וּמִכָּל נֶגַע וּמַחְלָה וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יְדֵיהֶם.‏	May the blessed Holy One preserve and rescue our soldiers from every trouble and distress and from every plague and illness, and may God send blessing and success in their every endeavor.
יִתֵּן ה׳ לְחַיָלֵינוּ חָכְמָה, בִּינָה וְדַעַת, שְׁלֹא יִסְפּוּ צָדִיק עִם רָשָׁע, כְּמוֹ שְׁכָתוּב בְּתוֹרָתֶךָ, ”חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה, לְהָמִית צַדִּיק עִם־רָשָׁע, וְהָיָה כַצַּדִּיק כָּרָשָׁע; חָלִלָה לָּךְ — הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט.“‏ (בראשית יח:כה)	May Hashem give our soldiers wisdom, understanding, and insight, so that they do not destroy the righteous with the wicked, as it is written in Your Torah: “Far be it from you to do such a thing, to kill the righteous with the wicked, treating them the same. Far be it from you – should the Judge of all the Earth not do justice?” (Genesis 18:25)
יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם וִיעַטְרֵם בְּכֶתֶר יְשׁוּעָה וּבְעֲטֶרֶת נִצָּחוֹן. וִיקֻיַּם בָּהֶם הַכָּתוּב: כִּי ה׳ אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם: (דברים כ:ד) וְנֹאמַר אָמֵן:‏	May [Hashem] cause our enemies to submit before our soldiers, and grant them salvation and crown them with victory. And may there be fulfilled for them the verse: “For it is Hashem your elo’ah, who goes with you to battle your enemies for you to save you,” (Deuteronomy 20:4) and let us say, Amen.

In recent months, thanks to the combination of cell phone cameras and YouTube, we’ve witnessed Israel Defense Force soldiers acting in deeply troubling ways. We’ve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they don’t find their way as often, or as prominently, into other media outlets.

The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisner’s act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.

I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, I’ve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.

The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.

But our response to troubling issues cannot simply to be cease from engagement with the issue. That’s true if the troubling issue is, say, Eishet Ḥayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.

As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet Ḥayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.

As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.

The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.

תְּפִלָּה לְפִדְיוֹן שְׁבוּיִם | Prayer for the Redemption of Israelis Taken Captive [during the war begun on Shemini Atseret 5784], by Rabbi Ofer Sabath Beit Halachmi (2023)

Source (Hebrew)	Translation (English)
אֱלֹהֵינוּ מַתִּיר הָאֲסוּרִים, מִשְׂגָּב לַדָּךְ, מִשְׂגָּב לְעִתּוֹת בַּצָּרָה (תהלים ט:י) שְׁלַח, הַצָּלָה שְׁלֵמָה וּפִדְיוֹן גָּמוּר לַנְּתוּנִים בִּשְׁבִי אוֹיֵב: […].	Our God, the One who raised Joseph up from the pit, be “a refuge for the oppressed, a refuge in times of trouble.” (Psalms 9:10) Send complete rescue and full redemption to those held captive by the enemy: [when possible, add names here].
חַזְּקִי רוּחָם, הָבִיאִי לָהֶם אֶת תְּפִלָּתֵנוּ לְשָׁמְרָם מֵרַע.	Strengthen their spirit and bring them our prayers that they be protected from all harm.
תְּנִי בִּינָה בְּלֵב אוֹיֵב לַהֲשִׁיבָם בִּשְׁלֵמוּת גּוּף וְנֶפֶשׁ.	Implant understanding in the heart of the enemy that they may return the captives in wholeness of body and spirit.
תְּנִי תְּבוּנָה בְּלוֹחֲמֵי צַהַ״ל לְחַלְּצָם בְּלֹא אִבּוּד נְפָשׁוֹת.	Grant wisdom to the Israel Defense Forces that they may secure freedom for the captives without loss of life.
תֵּן לְכָל בְּנֵי וּבְנוֹת אַבְרָהָם, שָׂרָה וְהַגֵּר אֶת עֹז הָרוּחַ וְאֹמֶץ הַלֵּב לְהַתִּיר כִּבְלִי שֶׁבִי וְלִחְיוֹת חַיֵּי חֵרוּת.	Grant strength of spirit and courage of heart to all the sons and daughters of Abraham, Sarah, and Hagar to release bonds of captivity and allow us all to live in freedom.
יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ (תהלים צא:טו) וְנֹאמַר, אָמֵן.	“They shall call upon Me, and I will answer them; I will be with them in distress; I will rescue them and honor them.” (after Psalms 91:15) And we say Amen.

This prayer for the liberation of abducted Israeli citizens and military personnel was offered by Rabbi Ofer Sabath Beit Halachmi in response to the war initiated by Hamas from Gaza on Shemini Atseret 5784. The English translation was prepared by Rabbi Dr. Rachel Sabath Beit Halachmi.

Beit Yisrael International: since our Prayer on the Har HaBayit we see that it is written on our hearts........

Zechariah - Chapter 4

1And the angel who spoke with me returned, and he awakened me as a man who wakes up from his sleep.		אוַיָּ֕שָׁב הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י וַיְעִירֵ֕נִי כְּאִ֖ישׁ אֲשֶׁר־יֵע֥וֹר מִשְּׁנָתֽוֹ:
2And he said to me, "What do you see?" And I said, "I saw, and behold [there was] a candelabrum all of gold, with its oil-bowl on top of it, and its seven lamps thereon; seven tubes each to the lamps that were on top of it.		בוַיֹּ֣אמֶר אֵלַ֔י מָ֥ה אַתָּ֖ה רֹאֶ֑ה וָֽאֹמַ֡ר (כתיב וָיאֹמַ֡ר) רָאִ֣יתִי וְהִנֵּֽה־מְנוֹרַת֩ זָהָ֨ב כֻּלָּ֜הּ וְגֻלָּ֣הּ עַל־רֹאשָׁ֗הּ וְשִׁבְעָ֚ה נֵרֹֽתֶ֙יהָ֙ עָלֶ֔יהָ שִׁבְעָ֚ה וְשִׁבְעָה֙ מֽוּצָק֔וֹת לַנֵּר֖וֹת אֲשֶׁ֥ר עַל־רֹאשָֽׁהּ:
with its oil - bowl on top of it. as in (Josh. 15:19): “The upper springs.” This is an expression for a spring, [hence] a sort of large round bowl.		וגולה על ראשה. כמו (יהושע טז) גולות עלית לשון מעיין כמין ספל גדול עגול:
and its seven lamps. A type of vessel into which oil and wicks are inserted.		ושבעה נרותיה. כמין בזיכין שנותנין השמן והפתילה לתוכה:
seven tubes each. Seven small tubes come to every lamp, for the oil flows from the bowl through those tubes into each lamp.		שבעה ושבעה מוצקות. לכל נר ונר באין שבעה צנורות קטנים שהשמן זב מן הגולה דרך אותן מוצקות לכל נר ונר:
3And [there were] two olive trees near it; one on the right of the bowl, and one on its left.		גוּשְׁנַ֥יִם זֵיתִ֖ים עָלֶ֑יהָ אֶחָד֙ מִימִ֣ין הַגֻּלָּ֔ה וְאֶחָ֖ד עַל־שְׂמֹאלָֽהּ:
And [there were] two olive trees near it. Beside it were two trees upon which olives were growing.		ושנים זתים עליה. אצלה שני אילנות שהזיתים גדילים בהם:
one on the right of the bowl, one on its left, etc. . Here [the prophet] does not explain about the two golden vats mentioned below in the chapter, which are the sorts of bowls or vats of the oil press. [These vats] stand beside the olive trees. The olives beat themselves into the vats and are heated there as [if] in a vat or pit where olives are generally packed. There they are pressed in the oil press, and the oil falls into the vats, and from the vats into the bowl, and from the bowl into the tubes, and from the tubes into the lamps. The tubes and the lamps number forty-nine, an allusion to the light, for in the future the light of the sun will be sevenfold the light of the seven days forty-nine times the light of a day of Creation.		אחד מימין הגולה ואחד משמאלה וגו'. וכאן לא פירש על שני צנתרות זהב האמורות למטה בפרשה והם כמין עריבות ועדשים של בית הבד שהם עומדים אצל הזיתים והזיתים נחבטים מאיליהם לתוך הצנתרות ומתחממות שם כבמעטן ונעצרים שם בבית הבד והשמן נופל לתוך הצנתרות ומהצנתרות לתוך הגולה ומהגולה אל המוצקות ומהמוצקות אל הנרות והמוצקות והנרות ארבעים ותשע היו רמז לאור שלעתיד לבא אור החמה יהיה שבעתים כאור של שבעת ימים ארבעים ותשע על אור של יום בראשית:
4So I answered and spoke to the angel who talked with me, saying, "What are these, my lord?"		דוָאַ֙עַן֙ וָֽאֹמַ֔ר אֶל הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י לֵאמֹ֑ר מָ֥ה אֵ֖לֶּה אֲדֹנִֽי:
“What are these, my Lord?”. What is it that the olive trees are picked by themselves, and the oil comes into the lamps by itself?		מה אלה אדוני. מה זה שהזיתים נמסקים מאליהם והשמן בא אל הנרות מאליו:
5And the angel who spoke with me answered, and he said to me, "Do you not know what these are?" And I said, "No, my lord."		הוַ֠יַּעַן הַמַּלְאָ֞ךְ הַדֹּבֵ֥ר בִּי֙ וַיֹּ֣אמֶר אֵלַ֔י הֲל֥וֹא יָדַ֖עְתָּ מָה הֵ֣מָּה אֵ֑לֶּה וָֽאֹמַ֖ר לֹ֥א אֲדֹנִֽי:
6And he answered and spoke to me, saying, "This is the word of the Lord to Zerubbabel, saying: 'Not by military force and not by physical strength, but by My spirit,' says the Lord of Hosts.		ווַיַּ֜עַן וַיֹּ֚אמֶר אֵלַי֙ לֵאמֹ֔ר זֶה דְּבַר־יְהֹוָ֔ה אֶל־זְרֻבָּבֶ֖ל לֵאמֹ֑ר לֹ֚א בְחַ֙יִל֙ וְלֹ֣א בְכֹ֔חַ כִּ֣י אִם־בְּרוּחִ֔י אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
“This is the word of the Lord to Zerubbabel”. This is a sign for you to promise Zerubbabel that just as the olives and this oil are finished by themselves in all respects, so will you not build My house with your [own] power or with your [own] strength.		זה דבר ה' אל זרובבל. זה סימן לך להבטיח את זרובבל כשם שהזתים והשמן הזה נגמר מאליו לכל דבריו כך לא בחיל ולא בכח שבכם תעשו את בנין ביתי:
but by My spirit. I will place My spirit upon Darius, and he will command you to build and to pay all the building expenses from his [treasury]; and [he will] help you with wheat, wine, oil, and wood, as is explained in Ezra (6, 7): They required no aid from any man.		כי אם ברוחי. אני אתן רוחי על דריוש ויניח לכם (ס"א ויצוה לכם) לבנות ולעשות כל צרכי יציאת הבנין משלו ולעזור אתכם בחטין ויין ושמן ועצים כמו שמפורש בעזרא ולא תצטרכו לעזרת אדם:
7Who are you, O great mountain? Before Zerubbabel you sink to a plain! He will bring out the stone of the main architect, with shouts of grace, grace to it."		זמִֽי־אַתָּ֧ה הַֽר־הַגָּד֛וֹל לִפְנֵ֥י זְרֻבָּבֶ֖ל לְמִישֹׁ֑ר וְהוֹצִיא֙ אֶת־הָאֶ֣בֶן הָֽרֹאשָׁ֔ה תְּשֻׁא֕וֹת חֵ֥ן חֵ֖ן לָֽהּ:
Who are you, O great mountain?. You, the princes of the other side of the river Tattenai, the governor of the other side of the river; Shethar Bozenai, and their companions (Ezra 6:6), who have stopped the work until now - from now on you shall be before Zerubbabel as a plain; you have no more ruling power or superiority over him.		מי אתה הר הגדול. שרי עבר הנהר תתני פחת עבר נהרא ושתר בוזני וכנותהון שבטלתם המלאכה עד כה מעתה תהיה לפני זרובבל מישור אין לכם שררה וגדולה עוד עליו:
He will bring out the stone of the main architect. The main architect will take the plummet in his hand to be the main architect at the head of the builders, and they will build everything according to his words [everything] that he will order concerning a beautiful and glorious building.		והוציא את האבן הראשה. האדריכל יקח את אבן הבדיל בידו להיות אדריכל בראש הבונים והם יבנו הכל כפי דבריו אשר יצוה בבנין נאה ומפואר:
with shouts of grace, grace to it. To that stone, for everyone will say, “How beautiful is this building that was made with this plummet.” [The expression] “shouts of grace” is as (Job 39:7) “the shouts of a driver,” and (Isa. 66:6) “a sound of stirring” both of which are expressions of making a voice heard.		תשואות חן חן. יהיה לה לאותה האבן שהכל יאמרו מה נאה בנין זה העשוי על ידי אבן המשקולת הזאת, תשואות חן כמו תשואות נוי כמו תשואות מליאה עיר הומיה (ישעיהו כ״ב:ב׳) קול שאון (שם סו) כולם לשון השמעת קול הם:
8And the word of the Lord came to me, saying:		חוַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר:
9Zerubbabel's hands founded this house, and his hands shall complete [it], and you shall know that the Lord of Hosts sent me to you.		טיְדֵ֣י זְרֻבָּבֶ֗ל יִסְּד֛וּ הַבַּ֥יִת הַזֶּ֖ה וְיָדָ֣יו תְּבַצַּ֑עְנָה וְיָ֣דַעְתָּ֔ כִּֽי־יְהֹוָ֥ה צְבָא֖וֹת שְׁלָחַ֥נִי אֲלֵכֶֽם:
Zerubbabel’s hands founded this house. from beginning to end, in the days of Cyrus I.		ידי זרובבל יסדו הבית הזה. מתחילה ועד סוף בימי כורש הראשון:
and his hands shall complete. it now. The word תְּבַצַעְנָה is an expression of completion, as in (Isa. 10:12) “when the Lord completes all His work.”		וידיו תבצענה. אותו עתה, תבצענה ל' גמר הוא כמו (שם) כי יבצע ה' כל מעשהו:
10For, whoever despised the day of small things shall rejoice and see the plummet in Zerubbabel's hand; these, sevenfold; the eyes of the Lord are roving to and fro throughout all the earth.		יכִּ֣י מִ֣י בַז֘ לְי֣וֹם קְטַנּוֹת֒ וְשָֽׂמְח֗וּ וְרָא֞וּ אֶת־הָאֶ֧בֶן הַבְּדִ֛יל בְּיַ֥ד זְרֻבָּבֶ֖ל שִׁבְעָה־אֵ֑לֶּה עֵינֵ֣י יְהֹוָ֔ה הֵ֥מָּה מְשֽׁוֹטְטִ֖ים בְּכָל־הָאָֽרֶץ:
For, whoever despised the day. when the Temple was founded which was small in their eyes, as is stated in Ezra (3:12): “But many of priests, etc., who had seen, etc., upon its foundation, wept aloud when they beheld this temple;” and in Haggai (2:3): “Is it not as nothing in your eyes?” - will rejoice now when they see the plummet suspended from the plumb line in the hand of the architect, the head of the builders, with which he directs a line to the corner, and this will be in the hand of Zerubbabel.		כי מי בז ליום. שיוסד הבית אשר הוקטן בעיניהם כמו שנאמר (בעזרא ג׳:י״ב) ורבים מהכהנים אשר ראו הבית הראשון ביסדו זה הבית בעיניהם בוכים בקול גדול ובנבואת (חגי ב׳:ג׳) הלא כמוהו כאין בעיניהם ישמחו עתה כשיראו את האבן הבדיל התלויה בחוט המשקולת אשר ביד אדריכל ראש הבונים שמכוון בה ראש הפינה וזו תהיה ביד זרובבל:
these, sevenfold. Seven times the first foundation in the days of Cyrus. So did Jonathan render: Seven rows of stones like these.		שבעה אלה. על אחד שבעה ביסוד הראשון שבימי כורש וכן ת"י שבעה נדבכין כאילין:
the eyes of the Lord are roving to and fro. And it appeals to Him to do so; and He saw this Zerubbabel suited for the matter.		עיני ה' המה משוטטים. ולו נראה לעשות כן והוא ראה את זרובבל זה הגון לדבר:
11And I raised my voice and said to him, "What are these two olive trees on the right of the candelabrum and on its left?"		יאוָאַ֥עַן וָֽאֹמַ֣ר אֵלָי֑ו מַה־שְּׁנֵ֚י הַזֵּיתִים֙ הָאֵ֔לֶה עַל־יְמִ֥ין הַמְּנוֹרָ֖ה וְעַל־שְׂמֹאולָֽהּ:
What are these two olive trees?. What do they symbolize, and what do the two olive branches (troches in Old French) symbolize? [They are] a cluster of olives on a branch, as if a type of ear of grain.		מה שני הזיתים. מה רמז הם ומה רמז שני שבלי זיתים טרוק"א בלע"ז קבוצות זיתים בענף כעין שבולת:
12And I raised my voice a second time and said to him, "What are the two olive branches beside the two golden vats that empty out the gold[en oil] from themselves?"		יבוָאַ֣עַן שֵׁנִ֔ית וָֽאֹמַ֖ר אֵלָ֑יו מַה־שְׁתֵּ֞י שִׁבֲּלֵ֣י הַזֵּיתִ֗ים אֲשֶׁר֙ בְּיַ֗ד שְׁנֵי֙ צַנְתְּר֣וֹת הַזָּהָ֔ב הַֽמְרִיקִ֥ים מֵֽעֲלֵיהֶ֖ם הַזָּהָֽב:
beside the two golden vats. i.e., beside the two golden vats, as in (II Sam. 14:30): “See, Joab’s field is near mine.”		אשר ביד שני צנתרות. כלומר אצל שני הצנתרות כמו ראו חלקת יואב ע"י (שמואל ב י״ד:ל׳):
that empty out the gold[en oil] from themselves. This oil that is clear and good to illuminate like gold, as in (Job 37:22): “From the north comes gold.”		המריקים מעליהם. את השמן הזה הצלול וטוב להארי כזהב כמו (איוב ל״ז:כ״ב) מצפון זהב יאתה:
13And he spoke to me, saying, "Do you not know what these are?" And I said, "No, my lord."		יגוַיֹּ֚אמֶר אֵלַי֙ לֵאמֹ֔ר הֲלֹ֥א יָדַ֖עְתָּ מָה־אֵ֑לֶּה וָֽאֹמַ֖ר לֹ֥א אֲדֹנִֽי:
14And he said, "These are the two anointed ones who stand before the Lord of all the earth."		ידוַיֹּ֕אמֶר אֵ֖לֶּה שְׁנֵ֣י בְנֵֽי הַיִּצְהָ֑ר הָעֹֽמְדִ֖ים עַל אֲד֥וֹן כָּל הָאָֽרֶץ:
two anointed ones. The horns of the priesthood and the kingdom who are anointed with the anointing oil.		שני בני היצהר. קרן כהונה ומלכות הנמשחים בשמן המשחה:
who stand before the Lord of all the earth. to supplicate Him to return their greatness.		העומדים על אדון כל הארץ. לבקש מלפניו להחזיר את גדולתם:
the two anointed ones. The good inclination and the evil inclination, which is converted to good in the merit of the Torah.		שני בני היצהר. יצר טוב ויצר הרע מתהפך לטוב בזכות התורה:

Yirmiyahu (Jeremiah) - Chapter 31

1So says the Lord: In the wilderness, the people who had escaped the sword found favor; He [therefore] went to give Israel their resting place.		אכֹּה אָמַ֣ר יְהֹוָ֔ה מָצָ֥א חֵן֙ בַּמִּדְבָּ֔ר עַ֖ם שְׂרִ֣ידֵי חָ֑רֶב הָל֥וֹךְ לְהַרְגִּיע֖וֹ יִשְׂרָאֵֽל:
found favor. The generation of the wilderness found favor in My eyes.		מצא חן. בעיני דור המדבר:
who had escaped the sword. of the Egyptians, the Amalekites, and the Canaanites.		שרידי חרב. מצרים והעמלקי והכנעני:
He [therefore] went to give Israel their resting place. When He led them to take possession of the land of their rest.		הלוך להרגיעו ישראל. בהוליכם לנחול ארץ מרגועם:
2From long ago, the Lord appeared to me; With everlasting love have I loved you; therefore, have I drawn you to Me with loving-kindness.		במֵרָח֕וֹק יְהֹוָ֖ה נִרְאָ֣ה לִ֑י וְאַֽהֲבַ֚ת עוֹלָם֙ אֲהַבְתִּ֔יךְ עַל־כֵּ֖ן מְשַׁכְתִּ֥יךְ חָֽסֶד:
From long ago. In the merit of the Patriarchs.		מרחוק. בזכות אבות:
appeared to me. I, the prophet, and told me to say to the congregation of Israel, “With everlasting love have I loved you.”		נראה לי. אני הנביא ואמר לי לאמר לכנסת ישראל אהבת עולם אהבתיך:
3Yet again will I rebuild you, then you shall be built, O virgin of Israel; yet again shall you be adorned with your tambourines, and you shall go out with the dances of those who make merry.		גע֚וֹד אֶבְנֵךְ֙ וְֽנִבְנֵ֔ית בְּתוּלַ֖ת יִשְׂרָאֵ֑ל עוֹד תַּעְדִּ֣י תֻפַּ֔יִךְ וְיָצָ֖את בִּמְח֥וֹל מְשַֽׂחֲקִֽים:
Yet again will I rebuild you, then you shall be built. You had two buildings made by men. Therefore, they were destroyed. Yet again will I rebuild you, I by Myself, a third building, and you shall be built forever.		עוד אבנך ונבנית. בניינים שנים היו לך על ידי אדם לכך חרבו עוד אבנך אני בעצמי בנין שלישי ונבנית לעולם:
shall you be adorned. Heb. תַּעְדִּי.		תעדי. תתקשטי:
4Yet again shall you plant vineyards on the mountains of Samaria, indeed planters shall plant [them] and redeem [them].		דעוֹד תִּטְּעִ֣י כְרָמִ֔ים בְּהָרֵ֖י שֹֽׁמְר֑וֹן נָטְע֥וּ נֹטְעִ֖ים וְחִלֵּֽלוּ:
and redeem [them]. in the fourth year, they shall profane their produce by redeeming it with money.		וחללו. בשנה הרביעית יחללו את פרים לפדותו בכסף:
5For there is a day, the watchers shall call on the mountains of Ephraim; Rise! Let us go up to Zion, to the Lord, our God.		הכִּ֣י יֶשׁ־י֔וֹם קָֽרְא֥וּ נֹֽצְרִ֖ים בְּהַ֣ר אֶפְרָ֑יִם קוּמוּ וְנַֽעֲלֶ֣ה צִיּ֔וֹן אֶל־יְהֹוָ֖ה אֱלֹהֵֽינוּ:
the watchers shall call. The lookouts at the tops of the lofty towers to announce with a voice heard a distance away. Another explanation: נֹצְרִים is like “He keeps (נֹצֵר) lovingkindness” (Exod. 34:7), an expression of keeping. That is to say: There is a day when they will call those who kept the Torah and say, “Rise…” And so did Jonathan render: There are many days and much goodness that is destined to come to the righteous who kept My Torah from days of old.		נוצרים. צופים בראשי מגדלים גבוהים להכריז קול נשמע למרחוק ל"א נוצרים כמו נוצר חסד לאלפים (שמות ל״ד:ז׳) לשון שמירה כלומר יש יום שיקראו אותם ששמרו התורה ויאמרו קומו וכת"י ארי אית אריכות יומיא וסגי טובא דעתיד למיתי לצדיקיא דנטרו אורייתי מלקדמין:
6For so says the Lord to Jacob, "Sing [with] joy and shout at the head of the nations, make it heard, praise, and say, 'O Lord, help Your people, the remnant of Israel!' "		וכִּי־כֹ֣ה \| אָמַ֣ר יְהֹוָ֗ה רָנּ֚וּ לְיַֽעֲקֹב֙ שִׂמְחָ֔ה וְצַֽהֲל֖וּ בְּרֹ֣אשׁ הַגּוֹיִ֑ם הַשְׁמִ֚יעוּ הַֽלְלוּ֙ וְאִמְר֔וּ הוֹשַׁ֚ע יְהֹוָה֙ אֶת־עַמְּךָ֔ אֵ֖ת שְׁאֵרִ֥ית יִשְׂרָאֵֽל:
and shout at the head of the nations. On the lofty towers, so that they should hear from afar.		וצהלו בראש הגוים. במגדלות גבוהים כדי שישמעו למרחוק:
7Behold I bring them from the north country and gather them from the uttermost ends of the earth, the blind and the lame amongst them, the woman with child and she who travails with child all together; a great company shall they return there.		זהִנְנִי֩ מֵבִ֨יא אוֹתָ֜ם מֵאֶ֣רֶץ צָפ֗וֹן וְקִבַּצְתִּים֘ מִיַּרְכְּתֵי־אָרֶץ֒ בָּם עִוֵּ֣ר וּפִסֵּ֔חַ הָרָ֥ה וְיֹלֶ֖דֶת יַחְדָּ֑ו קָהָ֥ל גָּד֖וֹל יָשׁ֥וּבוּ הֵֽנָּה:
the blind and the lame amongst them. Even the staggering ones among them I will not reject.		בם עור ופסח. אפילו הנכשלים שבהם לא אמאס:
8With weeping will they come, and with supplications will I lead them, along brooks of water will I make them go, on a straight road upon which they will not stumble, for I have become a Father to Israel, and Ephraim is My firstborn.		חבִּבְכִ֣י יָבֹ֗אוּ וּֽבְתַחֲנוּנִים֘ אֽוֹבִילֵם֒ אֽוֹלִיכֵם֙ אֶל־נַ֣חֲלֵי מַ֔יִם בְּדֶ֣רֶךְ יָשָׁ֔ר לֹ֥א יִכָּֽשְׁל֖וּ בָּ֑הּ כִּֽי־הָיִי֚תִי לְיִשְׂרָאֵל֙ לְאָ֔ב וְאֶפְרַ֖יִם בְּכֹ֥רִי הֽוּא:
With weeping will they come. Through prayer and repentance.		בבכי יבאו. על ידי תפלה ותשובה:
9Hear the word of the Lord, O nations, and declare it on the islands from afar, and say, "He Who scattered Israel will gather them together and watch them as a shepherd his flock.		טשִׁמְע֚וּ דְבַר־יְהֹוָה֙ גּוֹיִ֔ם וְהַגִּ֥ידוּ בָֽאִיִּ֖ים מִמֶּרְחָ֑ק וְאִמְר֗וּ מְזָרֵ֚ה יִשְׂרָאֵל֙ יְקַבְּצֶ֔נּוּ וּשְׁמָר֖וֹ כְּרֹעֶ֥ה עֶדְרֽוֹ:
He Who scattered. (separant in French, separating.)		מזרה. ספריינ"ש בלע"ז:
10For the Lord has redeemed Jacob and has saved him out of the hand of him who is stronger than he.		יכִּֽי־פָדָ֥ה יְהֹוָ֖ה אֶת־יַֽעֲקֹ֑ב וּגְאָל֕וֹ מִיַּ֖ד חָזָ֥ק מִמֶּֽנּוּ:
11And they shall come and jubilate on the height of Zion, and they will stream to the goodness of the Lord, over corn, wine, and oil, and over sheep and cattle, and their soul shall be like a well-watered garden, and they shall have no further worry at all.		יאוּבָאוּ֘ וְרִנְּנ֣וּ בִמְרוֹם־צִיּוֹן֒ וְנָֽהֲר֞וּ אֶל־ט֣וּב יְהֹוָ֗ה עַל־דָּגָן֙ וְעַל־תִּירֹ֣שׁ וְעַל־יִצְהָ֔ר וְעַל־בְּנֵי־צֹ֖אן וּבָקָ֑ר וְהָֽיְתָ֚ה נַפְשָׁם֙ כְּגַ֣ן רָוֶ֔ה וְלֹֽא־יוֹסִ֥יפוּ לְדַֽאֲבָ֖ה עֽוֹד:
and they will stream. They will gather like a river.		ונהרו. יאספו כמו נהר:
12Then shall the virgin rejoice in the round dance with music, and the young men and the old men together, and I will turn their mourning into joy and will comfort them and make them rejoice from their sorrow.		יבאָ֣ז תִּשְׂמַ֚ח בְּתוּלָה֙ בְּמָח֔וֹל וּבַחֻרִ֥ים וּזְקֵנִ֖ים יַחְדָּ֑ו וְהָֽפַכְתִּ֨י אֶבְלָ֚ם לְשָׂשׂוֹן֙ וְנִ֣חַמְתִּ֔ים וְשִׂמַּחְתִּ֖ים מִֽיגוֹנָֽם:
13And I will refresh the soul of the priests with fat, and My people-they will be satisfied with My goodness, is the word of the Lord.		יגוְרִוֵּיתִ֛י נֶ֥פֶשׁ הַכֹּֽהֲנִ֖ים דָּ֑שֶׁן וְעַמִּ֛י אֶת־טוּבִ֥י יִשְׂבָּ֖עוּ נְאֻם־יְהֹוָֽה:
fat. Heb. דָשֶן.		דשן. . שמן:
14So says the Lord: A voice is heard on high, lamentation, bitter weeping, Rachel weeping for her children, she refuses to be comforted for her children for they are not.		ידכֹּ֣ה \| אָמַ֣ר יְהֹוָ֗ה ק֣וֹל בְּרָמָ֚ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־בָּנֶי֑הָ מֵֽאֲנָ֛ה לְהִנָּחֵ֥ם עַל־בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ:
A voice is heard on high. A voice is heard in the height of the world, the voice of the house of Israel weeping over Jeremiah the prophet when Nebuzaradan sent him from Ramah to return after the exiles to Gedaliah son of Ahikam, as is stated in this Book (below ch. 39).		קול ברמה נשמע. קלא ברום עלמא אישתמע קל בית ישראל דבכן על ירמיה נבייא כד שלח יתיה נבוזראדן מרמתא לשוב מאחר הגולים אל גדליה בן אחיקם כמו שאמר בספר זה (לקמן לט):
Rachel weeping for her children. The Midrash Aggadah states (see Lam. Rabbah Proem 24) that the Patriarchs and the Matriarchs went to appease the Holy One blessed be He concerning the sin of Manasseh who placed an image in the Temple but He was not appeased. Rachel entered and stated before Him “O Lord of the Universe, whose mercy is greater, Your mercy or the mercy of a flesh and blood person? You must admit that Your mercy is greater. Now did I not bring my rival into my house? For all the work that Jacob worked for my father he worked only for me. When I came to enter the nuptial canopy, they brought my sister, and it was not enough that I kept my silence, but I gave her my password. You, too, if Your children have brought Your rival into Your house, keep Your silence for them.” He said to her, “You have defended them well. There is reward for your deed and for your righteousness, that you gave over your password to your sister.”		רחל מבכה על בניה. מדרש אגדה אמר שהלכו אבות ואמהות לפייס את הקב"ה על שהעמיד מנשה דמות בהיכל ולא נתפייס נכנסה רחל אמרה לפניו רבונו של עולם רחמי מי מרובים רחמיך או רחמי ב"ו הוי אומר רחמיך מרובים והלא אני הכנסתי צרתי בתוך ביתי שכל עבודה שעבד יעקב את אבי לא עבד אלא בשבילי כשבאתי ליכנס לחופה הכניסו את אחותי ולא די ששתקתי אלא שמסרתי לה סימני אף אתה אם הכניסו בניך צרתך בביתך שתוק להם אמר לה יפה למדת סנגוריא יש שכר לפעולתך ולצדקתך שמסרת סימנך לאחותך:
15So says the Lord: Refrain your voice from weeping and your eyes from tears, for there is reward for your work, says the Lord, and they shall come back from the land of the enemy.		טוכֹּ֣ה \| אָמַ֣ר יְהֹוָ֗ה מִנְעִ֚י קוֹלֵךְ֙ מִבֶּ֔כִי וְעֵינַ֖יִךְ מִדִּמְעָ֑ה כִּי֩ יֵ֨שׁ שָׂכָ֚ר לִפְעֻלָּתֵךְ֙ נְאֻם־יְהֹוָ֔ה וְשָׁ֖בוּ מֵאֶ֥רֶץ אוֹיֵֽב:
16And there is hope for your future, says the Lord, and the children shall return to their own border.		טזוְיֵשׁ־תִּקְוָ֥ה לְאַֽחֲרִיתֵ֖ךְ נְאֻם־יְהֹוָ֑ה וְשָׁ֥בוּ בָנִ֖ים לִגְבוּלָֽם:
17I have indeed heard Ephraim complaining, [saying,] "You have chastised me, and I was chastised as an ungoaded calf, O lead me back, and I will return, for You are the Lord, my God.		יזשָׁמ֣וֹעַ שָׁמַ֗עְתִּי אֶפְרַ֙יִם֙ מִתְנוֹדֵ֔ד יִסַּרְתַּ֙נִי֙ וָֽאִוָּסֵ֔ר כְּעֵ֖גֶל לֹ֣א לֻמָּ֑ד הֲשִׁבֵ֣נִי וְאָשׁ֔וּבָה כִּ֥י אַתָּ֖ה יְהֹוָ֥ה אֱלֹהָֽי:
complaining. (Konpljjet in O.F.), an expression of “who will lament for you (יָנוּד)?” (above 15:5).		מתנודד. קומפליינ"ט בלע"ז לשון מי ינוד לך (לעיל יט):
“You have chastised me”. With pains, You, the Holy One, blessed be He.		יסרתני. ביסורין אתה הקב"ה:
like an ungoaded calf. (fut aiguillones in O.F.), was goaded, an expression of “an ox-goad (מַלְמַד הַבָּקָר)” (Judges 3:31). I was like an ungoaded calf in the beginning. Therefore, I sinned against You.		כעגל לא לומד. פושאגויילונ"י בלע"ז לשון מלמד הבקר (שופטים ד) הייתי בתחלה לכך חטאתי לך:
18For after my return I have completely changed my mind, and after I had been brought to know myself, I smote upon my thigh; I was ashamed, yea I stood confounded, for I bore the reproach of my youth."		יחכִּֽי־אַֽחֲרֵ֚י שׁוּבִי֙ נִחַ֔מְתִּי וְאַֽחֲרֵי֙ הִוָּ֣דְעִ֔י סָפַ֖קְתִּי עַל־יָרֵ֑ךְ בֹּשְׁתִּי וְגַם־נִכְלַ֔מְתִּי כִּ֥י נָשָׂ֖אתִי חֶרְפַּ֥ת נְעוּרָֽי:
I have completely changed my mind. I regret my abominations.		נחמתי. אני מתחרט על תועבותי:
I had been brought to know myself. That I thought of myself that I was treacherous, (aparsoujjge in O.F.).		הודעי. שהתבוננתי בעצמי שמעלתי אפרינו"יי בלעז:
the reproach of my youth. That my enemies can reproach me for the sins of my youth.		חרפת נעורי. שיכולים אויבי לחרפני על חטאת נעורי:
19"Is Ephraim a son who is dear to Me? Is he a child who is dandled? For whenever I speak of him, I still remember him: therefore, My very innards are agitated for him; I will surely have compassion on him," says the Lord.		יטהֲבֵן֩ יַקִּ֨יר לִ֜י אֶפְרַ֗יִם אִם יֶ֣לֶד שַֽׁעֲשׁוּעִ֔ים כִּֽי־מִדֵּ֚י דַבְּרִי֙ בּ֔וֹ זָכֹ֥ר אֶזְכְּרֶ֖נּוּ ע֑וֹד עַל־כֵּ֗ן הָמ֚וּ מֵעַי֙ ל֔וֹ רַחֵ֥ם אֲרַֽחֲמֶ֖נּוּ נְאֻם־יְהֹוָֽה:
“Is Ephraim a son who is dear to me?”. These are the words of the Shechinah. That is to say, He is complaining, “And as for Me, I have a change of heart to have pity. Is he My dear son (as one who has but one son, whose every wish he grants him)?”		הבן יקיר לי אפרים. הן דברי שכינה כלומר הוא מתנודד ואני לבי נהפך עלי לרחם שמא בני יקירי הוא כמו שאין לו אלא בן אחד שהוא עושה לו כל רצונו:
dandled. (Esbaniement in O.F.)		שעשועים. אישבניימני"ץ בלעז:
whenever I speak of him. Every time that I speak of him. And the Midrash Leviticus Rabbah (2:3) explains: It is enough My speech (דַּי דִבּוּרִי) with which I endowed him, that I taught him My Torah, for Me to have mercy on him.		מדי דברי בו. בכל עת שאני מדבר בו ומדרש ויקרא רבה די דבורי שנתתי בו שלימדתיו תורתי לרחם עליו:
20Set up markers for yourself, place small palms for yourself, put your heart to the highway, the road upon which you went. Return, O virgin of Israel, return to these your cities.		כהַצִּ֧יבִי לָ֣ךְ צִיֻּנִ֗ים שִׂ֚מִי לָךְ֙ תַּמְרוּרִ֔ים שִׁ֣תִי לִבֵּ֔ךְ לַֽמְסִלָּ֖ה דֶּ֣רֶךְ הָלָ֑כְתְּ (כתיב הָלָ֑כְתְּי) שׁוּבִי בְּתוּלַ֣ת יִשְׂרָאֵ֔ל שֻׁ֖בִי אֶל־עָרַ֥יִךְ אֵֽלֶּה:
Set up markers for yourself. Signs in the good ways of your ancestors.		הציבי לך ציונים. סימנים בדרכי אבותיך הטובים:
small palms. small palms (תְּמָרִים) planted for a sign on the way. And the simple interpretation of the verse is. Make signs to know the way you traversed from Eretz Israel to Babylon, so that you will return by that road; that is to say that you will surely return from there.		תמרורים. תמרים קטנים נטועים לסימן בדרך ופשוטו של מקרא עשי סימנים לדעת הדרך שהלכת בה מארץ ישראל לבבל שתחזירי באותו דרך כלומר כי ודאי תשובי משם:
the road upon which you went. The “kethib” is הָלָכְתִּי, “I went,” and everywhere that you went I went with you Jonathan, however, renders. place “tamrurim” for yourself: Pray with embittered spirit, deriving תַּמְרוּרִים from מַר bitter. (And Menahem [Machbereth p. 119] explained תַּמְרוּרִים as an expression of raising up, and so he explained וְתִמְרוֹת “raising of smoke” (Joel 3:3). In some editions, this is missing.)		דרך הלכת. הלכתי כתיב וכל מקום שהלכת הלכתי אני עמך ויונתן תרגם שימי לך תמרורים התפלל במרר נפשך (ומנחם פירש תמרורין ענין מועל וכן פירש ותמרות עשן (יואל ג׳:ג׳) סא"א):
21How long will you hide, O backsliding daughter? For the Lord has created something new on the earth, a woman shall go after a man.		כאעַד־מָתַי֙ תִּתְחַמָּקִ֔ין הַבַּ֖ת הַשּֽׁוֹבֵבָ֑ה כִּֽי־בָרָ֨א יְהֹוָ֚ה חֲדָשָׁה֙ בָּאָ֔רֶץ נְקֵבָ֖ה תְּס֥וֹבֵֽב גָּֽבֶר:
will you hide. will you hide from Me, that you are ashamed to return to Me because of your way? Behold, something new has been created on earth, that a woman shall go after a man to seek him that he should marry her. This is an expression of “and I will go around (וַאֲסוֹבְבָה) in the city; I will seek, etc.” (Song 3:2). And in the name of Rabbi Judah the Preacher I heard: A woman shall turn around to become a man. I gave you like a daughter, who receives a tenth of the property of her father, seven nations out of seventy. Ultimately, you shall take everything like a son, a male, who inherits everything.		תתחמקין. תסתרי ממני שאת בושה לשוב אלי מפני דרכך הנה חדשה נבראת בארץ שהנקבה תחזור אחר הזכר לבקשו שישאנה לשון ואסובבה בעיר אבקשה וגו' (שיר השירים ג׳:ב׳) ; ומשום רבי יהודה הדרשן שמעתי נקבה תסובב להיות גבר, אני נתתיך כבת הנוטלת עישור נכסים שבעה אומות משבעים סוף שתטלי הכל כבן זכר שהוא יורש הכל:
22So said the Lord of Hosts, the God of Israel; They shall yet say this thing in the land of Judah and in its cities when I return their captivity; May the Lord bless You, dwelling of righteousness, holy mount.		כבכֹּֽה־אָמַ֞ר יְהֹוָ֚ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל ע֣וֹד יֹֽאמְר֞וּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה בְּאֶ֚רֶץ יְהוּדָה֙ וּבְעָרָ֔יו בְּשׁוּבִ֖י אֶת־שְׁבוּתָ֑ם יְבָֽרֶכְךָ֧ יְהֹוָ֛ה נְוֵה־צֶ֖דֶק הַ֥ר הַקֹּֽדֶשׁ:
23And Judah shall dwell therein and [in] all its cities together, farmers and those who travel with flocks.		כגוְיָ֥שְׁבוּ בָ֛הּ יְהוּדָ֥ה וְכָל־עָרָ֖יו יַחְדָּ֑ו אִכָּרִ֕ים וְנָסְע֖וּ בָּעֵֽדֶר:
24For I have sated the faint soul, and every worried soul have I replenished.		כדכִּ֥י הִרְוֵ֖יתִי נֶ֣פֶשׁ עֲיֵפָ֑ה וְכָל־נֶ֥פֶשׁ דָּֽאֲבָ֖ה מִלֵּֽאתִי:
25Thereupon, I awoke, and I had seen, and my sleep was pleasant to me.		כהעַל־זֹ֖את הֱקִיצֹ֣תִי וָֽאֶרְאֶ֑ה וּשְׁנָתִ֖י עָ֥רְבָה לִּֽי:
Thereupon, I awoke. So said Jeremiah, “All this time I was sleeping deeply while perceiving the prophecy of retribution, but with this prophecy I awoke from my deep sleep.”		על זאת הקיצותי. כך אמר ירמיה כל מה שהייתי ישן ונרדם בנבואת פורענות בנבואה הזאת הקיצותי מתרדמתי:
was pleasant. Heb. עָרְבָה.		ערבה. נעמה:
26Behold days are coming, says the Lord, and I will sow the house of Israel and the house of Judah with seed of man and seed of beasts.		כוהִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־יְהֹוָ֑ה וְזָֽרַעְתִּ֗י אֶת־בֵּ֚ית יִשְׂרָאֵל֙ וְאֶת־בֵּ֣ית יְהוּדָ֔ה זֶ֥רַע אָדָ֖ם וְזֶ֥רַע בְּהֵמָֽה:
seed of man and seed of beasts. The good and the foolish of them, I will sow all of them to be My seed. Seed of man and seed of beasts. Jonathan renders. I will set them up (our edition: I will increase them) like people and I will make them succeed like a beast, whose iniquities are not visited upon her.		זרע אדם וזרע בהמה. הטובים והסכלים שבהם אני אזרעם כולם להיות זרע שלי, זרע אדם וזרע בהמה תרגם יונתן אקימינון כבני אנשא ואצלחינון כבעיר' שאין עונותיה נפקדין עליה:
27And it shall be, as I have watched over them to uproot and to break down, to demolish and to destroy and to afflict, so will I watch over them to build and to plant, says the Lord.		כזוְהָיָ֞ה כַּֽאֲשֶׁ֧ר שָׁקַ֣דְתִּי עֲלֵיהֶ֗ם לִנְת֧וֹשׁ וְלִנְת֛וֹץ וְלַֽהֲרֹ֖ס וּלְהַֽאֲבִ֣יד וּלְהָרֵ֑עַ כֵּ֣ן אֶשְׁקֹ֧ד עֲלֵיהֶ֛ם לִבְנ֥וֹת וְלִנְט֖וֹעַ נְאֻם־יְהֹוָֽה:
28In those days, they shall no longer say, "Fathers have eaten unripe grapes, and the teeth of the children shall be set on edge."		כחבַּיָּמִ֣ים הָהֵ֔ם לֹא־יֹֽאמְר֣וּ ע֔וֹד אָב֖וֹת אָ֣כְלוּ בֹ֑סֶר וְשִׁנֵּ֥י בָנִ֖ים תִּקְהֶֽינָה:
unripe grapes. A fruit that is not yet ripe, and it sets the teeth on edge.		בוסר. פרי שלא נגמר והוא מקהה את השינים:
And the teeth of the children shall be set on edge…. The children for the fathers’ iniquity.		ושני בנים תקהינה. הבנים ילקו בעון אבות:
29But each man shall die for his iniquity; whoever eats the unripe grapes- his teeth shall be set on edge.		כטכִּ֛י אִם־אִ֥ישׁ בַּֽעֲו‍ֹנ֖וֹ יָמ֑וּת כָּל־הָֽאָדָ֛ם הָאֹכֵ֥ל הַבֹּ֖סֶר תִּקְהֶ֥ינָה שִׁנָּֽיו:
30Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant.		להִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־יְהֹוָ֑ה וְכָֽרַתִּ֗י אֶת־בֵּ֧ית יִשְׂרָאֵ֛ל וְאֶת־בֵּ֥ית יְהוּדָ֖ה בְּרִ֥ית חֲדָשָֽׁה:
31Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord.		לאלֹ֣א כַבְּרִ֗ית אֲשֶׁ֚ר כָּרַ֙תִּי֙ אֶת־אֲבוֹתָ֔ם בְּיוֹם֙ הֶֽחֱזִיקִ֣י בְיָדָ֔ם לְהֽוֹצִיאָ֖ם מֵאֶ֖רֶץ מִצְרָ֑יִם אֲשֶׁר־הֵ֜מָּה הֵפֵ֣רוּ אֶת־בְּרִיתִ֗י וְאָֽנֹכִ֛י בָּעַ֥לְתִּי בָ֖ם נְאֻם־יְהֹוָֽה:
32For this is the covenant that I will form with the house of Israel after those days, says the Lord: I will place My law in their midst and I will inscribe it upon their hearts, and I will be their God and they shall be My people.		לבכִּ֣י זֹ֣את הַבְּרִ֡ית אֲשֶׁ֣ר אֶכְרֹת֩ אֶת־בֵּ֨ית יִשְׂרָאֵ֜ל אַֽחֲרֵ֨י הַיָּמִ֚ים הָהֵם֙ נְאֻם־יְהֹוָ֔ה נָתַ֚תִּי אֶת־תּֽוֹרָתִי֙ בְּקִרְבָּ֔ם וְעַל־לִבָּ֖ם אֶכְתֳּבֶ֑נָּה וְהָיִ֚יתִי לָהֶם֙ לֵֽאלֹהִ֔ים וְהֵ֖מָּה יִֽהְיוּ־לִ֥י לְעָֽם:
33And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, "Know the Lord," for they shall all know Me from their smallest to their greatest, says the Lord, for I will forgive their iniquity and their sin I will no longer remember.		לגוְלֹ֧א יְלַמְּד֣וּ ע֗וֹד אִ֣ישׁ אֶת־רֵעֵ֜הוּ וְאִ֚ישׁ אֶת־אָחִיו֙ לֵאמֹ֔ר דְּע֖וּ אֶת־יְהֹוָ֑ה כִּֽי־כוּלָּם֩ יֵֽדְע֨וּ אוֹתִ֜י לְמִקְּטַנָּ֚ם וְעַד־גְּדוֹלָם֙ נְאֻם־יְהֹוָ֔ה כִּ֚י אֶסְלַח֙ לַֽעֲו‍ֹנָ֔ם וּלְחַטָּאתָ֖ם לֹ֥א אֶזְכָּר־עֽוֹד:
34So said the Lord, Who gives the sun to illuminate by day, the laws of the moon and the stars to illuminate at night, Who stirs up the sea and its waves roar, the Lord of Hosts is His name.		לדכֹּ֣ה \| אָמַ֣ר יְהֹוָ֗ה נֹתֵ֥ן שֶׁ֙מֶשׁ֙ לְא֣וֹר יוֹמָ֔ם חֻקֹּ֛ת יָרֵ֥חַ וְכֽוֹכָבִ֖ים לְא֣וֹר לָ֑יְלָה רֹגַ֚ע הַיָּם֙ וַיֶּֽהֱמ֣וּ גַלָּ֔יו יְהֹוָ֥ה צְבָא֖וֹת שְׁמֽוֹ:
to illuminate. (esclarzir in Prov. or eclaircir in O.F., eclairer in Modern French), to brighten, and so did Jonathan render: לְאַנְהָרָא, to illuminate.		לאור. איאקלארזי"ר בלעז, וכן ת"י לאנהרא:
Who stirs up the sea. He breaks the sea, moves it and “boils” it, and it becomes wrinkles. Cf. “my skin became wrinkled (רָגַע)” (Job 7:5).		רוגע הים. מנידו ומרתיחו ונעשה קמטים קמטים כמו עורי רגע (איוב ז):
35If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.		להאִם־יָמֻ֜שׁוּ הַֽחֻקִּ֥ים הָאֵ֛לֶּה מִלְּפָנַ֖י נְאֻם־יְהֹוָ֑ה גַּם֩ זֶ֨רַע יִשְׂרָאֵ֜ל יִשְׁבְּת֗וּ מִֽהְי֥וֹת גּ֛וֹי לְפָנַ֖י כָּל־הַיָּמִֽים:
depart. “He would not move away (יָמִיש)” (Exod. 13:22).		ימושו. כמו לא ימיש:
36So said the Lord: If the heavens above will be measured and the foundations of the earth below will be fathomed, I too will reject all the seed of Israel because of all they did, says the Lord.		לוכֹּ֣ה \| אָמַ֣ר יְהֹוָ֗ה אִם־יִמַּ֚דּוּ שָׁמַ֙יִם֙ מִלְמַ֔עְלָה וְיֵחָֽקְר֥וּ מֽוֹסְדֵי־אֶ֖רֶץ לְמָ֑טָּה גַּם־אֲנִ֞י אֶמְאַ֨ס בְּכָל־זֶ֧רַע יִשְׂרָאֵ֛ל עַֽל־כָּל־אֲשֶׁ֥ר עָשׂ֖וּ נְאֻם־יְהֹוָֽה:
If the heavens… will be measured. How much is their altitude.		אם ימדו שמים. כמה גובהם:
I too will reject… Israel. That is to say that just as they can neither be measured nor fathomed so will Israel not be rejected because of all that they sinned.		גם אני אמאס. בישראל כלומר כשם שהם לא ימדו ולא יחקרו כך ישראל לא ימאסו בכל אשר חטאו:
37Behold days are coming, says the Lord, and the city shall be built to the Lord, from the tower of Hananel until the gate of the corner.		לזהִנֵּ֛ה יָמִ֥ים ( בָּאִ֖ים קרי ולא כתיב ) נְאֻם־יְהֹוָ֑ה וְנִבְנְתָ֚ה הָעִיר֙ לַֽיהֹוָ֔ה מִמִּגְדַּ֥ל חֲנַנְאֵ֖ל עַד־שַׁ֥עַר הַפִּנָּֽה:
38And the measuring line shall go out further opposite it upon the hill of Gareb, and it shall turn to Goah.		לחוְיָצָ֨א ע֜וֹד קַ֚ו (כתיב קַ֚וה) הַמִּדָּה֙ נֶגְדּ֔וֹ עַ֖ל גִּבְעַ֣ת גָּרֵ֑ב וְנָסַ֖ב גֹּעָֽתָה:
39And the whole valley of the dead bodies and the ash and all the fields until the Kidron Valley, until the corner of the Horse Gate to the east, shall be holy to the Lord; it shall never again be uprooted or torn down forever.		לטוְכָל־הָעֵ֣מֶק הַפְּגָרִ֣ים \| וְהַדֶּ֡שֶׁן וְכָֽל־הַשְּׁדֵמוֹת֩ (כתיב הַשְּׁרֵמוֹת֩) עַד־נַ֨חַל קִדְר֜וֹן עַד־פִּנַּ֨ת שַׁ֚עַר הַסּוּסִים֙ מִזְרָ֔חָה קֹ֖דֶשׁ לַֽיהֹוָ֑ה לֹֽא־יִנָּתֵ֧שׁ וְֽלֹא־יֵהָרֵ֛ס ע֖וֹד לְעוֹלָֽם:
valley of the dead bodies. The valley where the bodies of the camp of Sennacherib fell.		העמק הפגרים. עמק שנפלו שם פגרי מחנה סנחריב:
and the ash. The place where the ashes are poured out, which was outside Jerusalem, they will add to the city and include all this within its walls. Now this prophecy relates to the future, to the final redemption, since it did not take place in the time of the Second Temple.		והדשן. מקום שפך הדשן שהיה חוץ לירושלים יוסיפו על העיר ויכניסו כל זה לתוך חומותיה ונבואה זו עתידה לבא:
the fields. (Kanpanjje in O.F.) (campagne in Modern French, open country.		השדמות. קנפני"א בלעז:

Beit Yisrael International is not adding to the Prophetic word, but it is written on their hearts. They 'drink' it like living waters for their souls.......