Perek Yomi - Amos

by Rabbi Robert Layman

An older contemporary of Hosea in the Eighth Century B.C.E., Amos (pronounced Ahmos in Hebrew) is regarded as the earliest of the Twelve Prophets. He is a simple shepherd and "tender of sycamore figs" in the town of Tekoa when God calls upon him to prophesy to the northern kingdom of Israel.

Amos is universalistic in his outlook. He recounts in a formulaic style the transgressions of some of Israel's neighbors and the inevitable retribution that will come upon them, while saving his strongest condemnation for Israel itself. But he also reminds his listeners that God performed wonders for other nations and showed compassion for them as He did for Israel (Chapter 9).

Amos has strong words of reproach for those guilty of serious moral lapses, among which are oppression of the poor and sexual misconduct. He pours much of his wrath upon the wealthy and their excesses, a familiar theme in the Prophetic writings. His ire is also directed at pagan practices and dependence upon foreign powers. He warns that punishment will come in the form of locusts, famine, and, ultimately, exile. He berates those in positions of religious and political leadership, incurring the enmity of the Priest Amaziah who seeks to banish the Prophet to the kingdom of Judah.

After the dire warnings of retribution and destruction, Amos foresees a time when a remnant of the people will enjoy unprecedented prosperity.

Amos is currently regarded as one of the main spokesmen for social justice.

Chapter 1

In his biographical reference, is Amos' father mentioned?
What was Amos' "home town"?
Why is an earthquake cited as a chronological determinant?
Was Amos a shepherd? A cattleman? Does the reference imply or explicate a "proletarian"?
When God "roars" what is the impact?
Does Amos' admonitions address Israel to begin with?
Would the listing of the transgressive nations (which begins with verse three) portray Divinity as "God of Israel" or as "God universal"?
What is the unforgivable act of Damascus?
And what is the punishment to follow (verses 4-5)?
Azah (major city of Philistia) is charged with what transgression?
In his time is Ashkelon in Israel or part of Philistine territory?
Is Tyre's unacceptable conduct in the same category as Damascus and Philistia?
Who is the "brother" that Edom is charged with persistently molesting?
The Ammonites' invasion of Gilead was motivated by what political interest?
In sum -- what is to become of all those whose "fourth act" is unforgivable, and whom, in each instance, did they victimize?

Chapter 2

Moav is accused of an act unrelated to Israel but morally unacceptable -- what does it indicate as to respect for the dead?
With verse 4 the prophet applies the formula (of conduct meriting massive punishment) to Judea and its transgression is related to violence or?
But is the punishment to be other or, in essence, identical with that visited on the others who are guilty of criminal acts?
And, as to Israel, what specifically is denounced as massively reprehensible?
Is a "Tzaddik" (verse 6) a saint or a righteous individual?
What is meant by "selling the impecunious for sandals"?
In verse 7, how is God's name desecrated; i.e., what is meant by father and son going "to the naarah"?
The Israelites are described as altar visitors and in God's house; why is their so doing considered a travesty?
To what attribute of Divinity does verse 9 refer?
Is the prophet's reference in verse 10 an indication of his listeners' familiarity with the Exodus history?
In verses 11 and 12 how does the prophet describe the posture of the Israelites to God's "spokesman"?
Verses 13-16 describe categories of the powerful and the strong; what is to be their destiny -- "on that day"?
And (verse 16) what is "that day"?

Chapter 3

By using the term "B'ney Yisrael" does the prophet mean "Israel" (the Northern Kingdom) or "all Jews"?
Verse 2 speaks of selection -- and does that confer privilege and exemption from punishment, or rather, increased responsibility?
What do verses 3-5 (poetically) posit as to the inevitability of the future?
Is any major event, then, not the result of God's "intent" (verse 6)?
And, is there any major "act" of God not preceded by His prophets being so advised?
Moreover, does the prophet know he is free not to share his knowledge (verse 8)?
What will the observer from afar (Egypt and Philistia) see as the "ambiance" of Israel's center, Shomron?
Would the repeated reference to palaces (and to attendance malfeasance) indicate a prosperous society - - but only for some?
What will become of those who are prosperous?
How does the example in verse 12 relate to Amos' occupation?
What is the house of Jacob (verse 13)?
What will become of the worship center of Israel in Bet El?
He who seizes the "horns of the altar" can claim sanctuary; hence what does verse 14 imply?
Do the dwellings to be destroyed (once again) indicate a society prosperous (at least for some)?

Chapter 4

To whom does the prophet make reference in his sarcastic description of the "cows of the Bashan"?
What is the reason for the condemnation -- failure to observe certain religious practices or failure to observe the mitzvot of economic-social conduct?
Would it appear, then, that the influence of the "woman" is considered consequential or incidental in terms of the economic inequities which the prophet condemns?
What prediction does the prophet voice for these "bovines" in verses 2 and 3?
Why would there be reference to the bringing of karbonot and tithes; are not these practices praiseworthy or is the prophet indicating that the these practices unaccompanied by appropriate observance of the socio-economic mitzvot are less than meaningless?
Specifically, in verse 5, what does the prophet state as to the "attitude" of the Israelites?
Has Divinity sought to afford a corrective to these practices (verses 6 and 7)?
Was the purpose of the privations of nature, as selective, intended to castigate or to instruct?
Accordingly (verse 9) what was the next step?
Finally, according to verse 10 and verse 11, what major "punishments" were forthcoming -- and did they have the desired result?
Would "preparing for your God, Israel" bespeak a positive development or one that is to be avoided at all costs?
Verse 13 is a summary descriptive of Divinity and its thesis is that the Divine is forgiving or omnipotent without any reference to rahmanut?

Chapter 5

In verse 1, is the "I" the prophet or God?
Does the verse indicate that the destruction of Israel will be followed by respite or that this destruction represents a finality?
Yet, in verse 4, is there an expression of hope -- if one will "search for God"?
But, where is the search not to takeplace -- and why are these sites mentioned?
Should the "seeking of God" not take place, according to verse 6 what is to become of Israel, that is, the house of Joseph?
In verse 7 the Israelites, again, are accused of basic unethical conduct and this is compared to the Divine (verse 8). In verse 9 is indicated the response to those who persecute the impoverished -- in what manner?
In verse 10 who are those who do not deal justice in the city's gates and who abhor the truth-teller?
What will become of the economic prosperity and the secure dwellings of the powerful (verse 11)?
Again, in verse 12, what is the transgression to which the prophet calls attention most forcefully?
In verse 14, if the Israelites are to "find God" what must they do?
If justice will prevail (verse 15) what is the anticipated outcome?
Would verses 16 and 17 indicate that the prophet is optimistic that "the right things will be done"?
Why, in verse 18, does the prophet decry those who call for "God's day"?
In his description of it, what is "God's day"?
Does verse 21 imply that observance is decried -- or that it is denounced under certain circumstances?
As one reads verses 22, 23 and 24, it becomes clear that what is essential is the performance of --?
How does the prophet recall the observance pattern of the wilderness days (verse 25)?
Does the chapter end on a note of hope or despair (verse 27)?

Chapter 6

In what do the rulers of Zion and Shomron place their confidence?
Why does the prophet direct the Shomronites to visit in nearby country (verse 2)?
The description of the life of the prosperous of Shomron would indicate a high level of luxury or "modest middle class" -- by the standards of that day?
Does the prophet denounce luxury or comfort in itself or because of attendant privation for the overall population?
In verse 8 -- what oath does God "voice" and (verse 9) what will become of the prosperous when the oath is fulfilled?
In verse 12, once again, the prophet stresses the reason for the destruction to be visited on Israel: what is that reason?
In verse 13, the prophet adds that those who are powerful and prosperous have ascribed their power and prosperity to themselves or as deriving from Divinity?
Does verse 14 indicate that the privation to come will include foreign nations?

Chapter 7

In verses 1-6, a dialogue ensues between which "two parties"?
In this dialogue the Divine is quoted as threatening and the prophet as importuning and what is the final outcome of the dialogue?
In verse 7, the prophet "visions" God as on the wall of the city with a measuring rod (a plumb line -- although others translate as a pick axe) -- and what is the portent of this vision?
In verse 8, God is quoted as saying that He is going to apply the 'plumb measure' measuring rod or pick axe to Israel and as a result what will become of it?
In verse 9 is the destruction only political or are religious sites to be destroyed as well?
Why does Amatzyah advise Yeravam that Amos is rebelling against the monarchy?
In verse 11, has he quoted Amos correctly?
Do we have a response from Yeravam recorded here?
In verse 12 Amatzyah appears to take "matters into his own hands"; how?
When Amos responds (verse 14) saying that "I am not a prophet" does he mean that literally or rather that he is not a member of the establishment prophetic guilds?
And, when he says "I am not the son of a prophet" does "son" here mean a genetic descriptive or, rather, not part of the prophetic community?
How does the end of verse 14 coalesce with the first verse of chapter 1?
According to verse 15, how is it that Amos has come to prophesy?
Would verse 16 indicate that Amos is about to acquiesce to the "suggestion" of Amatzyah?
In verse 16 the last Hebrew word is unusual. How is it usually spelled?
Is Israel usually referred to as the "house of Isaac"?
What is the prediction for Amatzyah and his family?
Does the prediction indicate that Amatzyah's wife shall become a prostitute or, rather, that in the day of devastation she will be treated as such?
Is there any solace at the conclusion of the chapter?

Chapter 8

In verse 1, reference is made to a "basket of summer fruits"; what is the Hebrew word for "summer"?
And in verse 2, there is a Hebrew word meaning the end (in a negative sense) -- which word is "haketz"; what is the pun between the Hebrew word for summer and the Hebrew word for end (destruction)?
In verse 4, the reason for the (once again threatened) destruction is re-stated -- what is it?
In addition to oppressing the poor and dealing unjustly with the impoverished (verse 5) the "prosperous" are accused of what dishonest practices?
In verse 7 what is the oath that God takes as a result of this conduct and what shall be done to those who do these things?
Would verse 9 predict a "natural phenomenon" or rather a total disarray in nature as part of the coming punishment?
In verse 11, the prophet predicts a "famine" but is it a famine for food?
How does verse 12 indicate what the yearning will be?
Will the search be successful (verse 12)?
Would the closing verse indicate that the sites mentioned were for worship unacceptable to the prophet?

Chapter 9

Where would the prophet be in terms of the description of the first verse?
Why is this prediction set in the most kadosh of locations?
Is there any escape from that which will unfold (verses 2 and 3)?
Even in exile, will they be spared further punishment?
Verses 5 and 6 affirm the majesty of Divinity and its omnipotence; how would this relate to the previous verses?
Does the mood of the prophecy change with verse 7?
What is the significance of comparing the Israelites to the sons of the dark skinned (Ethiopians)?
While God brought the Israelites out of Egypt, God also brought the Philistines from --; what is the implication?
In the last analysis, irrespective of love and selection, what is the attitude of God towards the transgressor (verse 8)?
Yet, there is some hope (end of verse 8) -- what is it?
Will those Israelites who dwell outside of Israel be spared (verses 9 and 10)?
Yet, when that "process" has been complete what is predicted (verse 11)?
And with the coming of that will nature respond favorably?
What will become of the exiled folk?
And, in verse 15, what is the final prophecy of Amos for Israel and in whose name does he state it?