Perek Yomi - Hosea

by Rabbi Robert Layman

The first of the Twelve Prophets, Hosea (Hosheya in Hebrew) lived in the northern kingdom of Israel during the Eighth Century B.C.E. and is most noted for his use of a personal crisis as a metaphor for the relationship between God and Israel. Hosea has a wife whose infidelities cause him considerable anguish. In his admonitions he sees God as the spurned "husband" and the people of Israel as the wayward "wife". However, he reaches a point in his life when he is willing to forgive his wife and take her back. Similarly, God will renew His loving relationship with a repentant Israel. This is expressed in a moving declaration of betrothal which became an integral part of the weekday morning liturgy recited as the tefillin are being wrapped.

Hosea's background is that of a farmer and he makes agricultural references in his prophecies. He decries the syncretism that is prevalent in the religious life of his contemporaries who combine offerings to the God of Israel with the worship of Baal, and he condemns the moral corruption of both the common people and the monarchy, reserving much of his indignation for the latter.

Perhaps one of the best known of Hosea's prophecies is his call for repentance and the prospect of a brighter future for Israel which is part of the Haftarah read on Shabbat Shuvah, the Sabbath between Rosh Hashanah and Yom Kippur.

Chapter 1

Hosea, most agree, prophesied between 755 B.C.E. (approximately) through the destruction of the Northern Kingdom of Israel (723-722 B.C.E.) and, accordingly, why the reference to the kings of Judea before any reference to the kings of Israel (verse 1)?
Is any biographical data provided regarding the prophet save for the name of his father?
In verse 2, is any reference made to the location, time, or any other element of the "beginning of God's instruction to Hosea"?
What is the relationship between marrying a whorish woman and the conduct of Israel?
According to verse 3, does the prophet literally follow the instruction which is given?
Why is the first child born of this union called Yizre'el (verse 4)?
The second child born to the couple (verse 6) is called "No Mercy" and why that name?
Will the future of Israel and Judea be the same according to this prophecy (verses 6-7)?
The third child is to be named "Not My People"; the end of verse 9 has an interesting grammatical construct. It can be read "and I will not be for you" or, referring back to Moses and the Burning Bush, "I will not be Eheyeh for you" -- which would seem most appropriate?

Chapter 2

Does verse 1 have an introduction and does it seem to be a sequitur to the first chapter?
Aside from the name of the second child ("Not My People"), is there any relationship between the message of chapter 1 and chapter 2?
What does verse 2 predict for Judea and Israel?
Yizrael in the first chapter had a negative connotation; is this true of its use in verse 2?
In verse 4 the tone changes with reference to "your mother" who is then described as "not my wife and I not her husband" -- to whom do these terms apply?
And, if "the wife" is not "purified" what is her lot (verse 5)?
In verse 7 reference is made to "her lovers" -- would these refer to false gods or to something other?
What is to be the lot of the adulterous wife (verses 9 and 10) -- and, as a result, what will she decide?
In verse 9, then, who is "my first husband"?
In verse 10, who is the "I" who actually provided all that "the wife" received?
Is the message of "taking back" one of consolation or one of desolation (verses 12 and 13)?
In verse 15, the parable (already self-evident) is specified with reference to the "baalim," to the "husband" who has been forgotten, namely God; and will these transgressions be remembered?
In verse 17 how is the exodus from Egypt remembered -- as the conduct of a rebellious group or of a loyal following?
Verse 20 indicates that the "final outcome" will be pleasant or unpleasant?
Where does the 21st verse appear in the early morning liturgy?
What will the response of nature be to the "final outcome" (verses 23-25)?

Chapter 3

How does the first verse repeat instructions already given to the prophet -- albeit "this is to be repeated"?
What is the fundamental transgression of Israel as stated in verse 1?
Is there any reference, at this juncture, to social justice, transgressions, unacceptable economic activities or is it solely idol worship?
How is the solitude of the formally adulterous wife reflected in what will become of Israel (verse 4)?
Following the "solitude" and the absence of any leadership what will Israel do and was any result of this action stated?

Chapter 4

Does the prophet introduce the prophecy in this chapter with "a vision of God" or "God has told me to say the following" or any similar introduction?
What is the quarrel of God with the "dwellers of the land"?
Are the transgressions set forth in verse 2 idol worship or, rather, in some other category?
Will the leadership be exempt from the punishment following the transgressions?
The people are compared to those who are totally stupid and, as a result of their having rejected "knowledge" of God (and mitzvah) what is the consequence?
Is there any distinction between the leadership (verse 9) and the people?
There is a transition from social justice and equities to idol worship and how is this reflected in verse 13?
Why is there a reference in verse 15 to Israel not blaming Judea?
To what domestic animals are the Israelites compared in verse 16?
Does the chapter end on any note of hope or is it continued criticism?

Chapter 5

Again, is there any introduction as to this prophecy -- a vision? "I was instructed by God to say the following?"
To whom is this chapter addressed -- the people or (primarily) the leadership?
In verse 3 does the phrase "I have known" deal with knowledge or with "loving knowledge" as between mates?
What is the result of the "pride" of Israel (verse 5)?
Why would the shofar and the trumpet be sounded (verse 8)?
And, what is the destiny of "Ephraim" (a cognomen for the Northern State of Israel)?
What is the political reference in verse 13?
In verse 14, unlike previous differentiations between Judea and Ephraim, is there any distinction voiced?
Verse 15 refers to "my returning to My place" until such time as the Israelites will conduct themselves in the proper fashion; what is that place -- is it specified?

Chapter 6

Once again, does the prophecy begin with any introduction as to its source, location?
Who is speaking when it is said "let us return to God for He tore us asunder but will hear us; he struck us but he will bind up our wounds"?
In verse 4 through verse 6 what is the response of Divinity; is it positive?
According to verse 6, what is the primary concern -- formal observances or something other?
In particular, is the castigation addressed to all of the people or to the leadership?
And, why the reference in verse 11 at the conclusion of this particular passage?

Chapter 7

If "salvation" is to come to Israel will the transgressions of the people be forgotten?
What refrain, in terms of parable in earlier chapters, appears in verse 4?
Why is the thought processes (the ancients considered "heart" as the seat of thought) compared to an oven (verses 6 and 7)?
What destiny, then, is predicted for Ephraim (Israel) in verses 8 and 9?
What emotional state has inhibited Israel from true return in spite of all evidence that return was called for (verse 10)?
Would verses 11 and 12 indicate that the prophet favored the political course of Israel?
Because of the insincerity (verse 14) what, once again, is predicted as the final outcome (verse 16)?

Chapter 8

What does the sound of the ram's horn frequently signal -- since the prophet is asked to "put a shofar to his mouth"?
The phrasing "like an eagle over God's house" seems somewhat puzzling; could it be rendered "auguring the shadow which hovers over the house of Israel"?
Is the reference to "my Torah" the "Five Books" or, rather, general instruction in mitzvah living?
Verse 2 indicates that Israel is calling out to God -- would that not seem a positive step -- and how would this relate to what appears to be a misplaced verse in chapter 8, number 14 -- since that would appear to question the sincerity of the call?
In verse 3, the verse appears to state that "they pursue an enemy." Might the word "Oyev" actually be rendered "Ov" or some other idolatrous term?
What is the political implication of verse 4?
To what "calf" in Shomron does the text refer in verse 5?
Verse 6 indicates that the calf idol in Shomron will have what "future"?
In verse 7 it is clear that the word "ruah" does not refer to the "spiritual"; what is the meaning of the phrase?
What is the pun at the end of verse 7 and the beginning of verse 8 where the basic Hebrew verb is the same?
In verse 9, should the second part of the verse refer to "Ephraim" or, rather, to Mitzra'yim (Egypt)?
In verse 10 the meaning of the Hebrew is somewhat unclear but what is the basic message?
Is it the number of altars (verse 11) that is a problem or the kind of altars?
How have the various "torot" (instructions) given to Israel been treated by Israel?
Would verse 13 indicate that those karbanot intended for God are "acceptable" and, if not, why not?
In verse 13 is the reference to "back to Egypt" political or predictive of what will become of Israel, by recalling "ancient history"?
In verse 14, does the reference to Judah having fortified many cities seem to be in place -- and is it the cities of Judea which will be consumed by fire?

Chapter 9

What is it that Israel has "loved" and where has this love expressed itself?
And what is the relationship to a threshing floor in terms of illicit sexual matters and also in terms of idol worship which would take place in a spacious area such as a threshing floor?
Basically, what is predicted for Israel in verse 3?
What is the future of any worship pattern for Israel (verses 4 and 5)?
In verse 6 if the fourth Hebrew word "mishod" would be rendered Ashur (Assyria) would this have added meaning to the thrust of the sentence?
Verse 7 refers to the "day of punishment" -- for whom; and what have the people done to the prophet and to those who sought to instruct appropriately, which contributes to the reason for their punishment?
How does verse 8 continue the charge in verse 7?
How does Judges chapters 19-20 explain the reference in verse 9 to Gibeah?
What happened at Baal Peor which so changed "the attitude of Divinity"?
According to verse 11 what will become of "Ephraim's glory"?
Does the ninth chapter end with any (even slight) promise of relief from the dire predictions?

Chapter 10

When Israel was prosperous what was the result of its prosperity in terms of worship pattern?
Do verses 2 and 3 indicate that there has been some "repentance" or false worship?
But (verse 4) is the ethical conduct in any way improved?
Verse 5 makes reference to "Bet Aven" -- usually regarded as a reference to Bet El and what would that imply as to the nature of that particular worship center?
Does verse 6 predict any "political relationship" between Ephraim and Assyria?
What will become of the former (false) worship places of Israel (verse 8)?
Following the parable in verse 11, what does verse 12 call for from the "threshing animals"?
But, according to verse 13, instead, what was sown and what was reaped?
In verse 15 the text reads that "thus was done to you by Beth El" -- or should it read "thus was done to you by Eyl" -- that is, by Divinity. Which reading would seem to most reflect the preceding text?

Chapter 11

Who is called "my son" in the first verse?
What was the "relationship" of Divinity to Israel and how did Israel respond?
What is predicted, accordingly, in verses 5 and 6 for Israel?
But, in verse 8 what is the "uncertainty" which is voiced by Divinity (by way of the prophet's words)?
What theological point is stressed in verse 9 when it is stated that "I am God and not man" -- what is the consequence?
Finally, then, do verse 10 and verse 11 indicate a positive end to Israel's tribulations?

Chapter 12

Who is the "speaker" in the first verse?
What possible purpose would the prophet have for the comparison between Ephraim and Judea?
In the first verse appears the word "kedoshim" -- it is plural; to whom might it refer?
In verse 2, the prophet, once again, condemns political identification with which countries?
Does verse 3 refer to the time at which the prophet lived or does it refer to Judah in the Bereyshit reference, the Tamar incident, the relationship with Joseph and the like.
And, would the second part of verse 3 help to clarify since it makes reference not to Ephraim or to Israel but, rather, to Jacob?
Verse 4 refers to Jacob having fooled his brother in the womb, and, when grown, having "fought with God." Does "with" here mean "on the side of" or "opposed to" -- in terms of the overall sense of verses 3 and 4?
Is verse 5 a favorable reference to Jacob or otherwise?
Is the prophet continuing this thought in verses 7 and 8 or is he now addressing the people of his own time?
Does the term "Canaan" here refer to a people or to a "trader/merchant" whose practices are "questionable"?
In verse 9, what is the "standard" by which Ephraim measures its activities -- morality or success?
Is the "returning you to tents" a promise of security or of punishment?
In verse 12 the message returns to criticism of what practices?
In verse 13 the prophet appears to return, again, to the biography of Jacob as an individual but in verse 14 the text appears to move over the centuries to Mosheh; is this a comparative valuation?
In sum, how does the prophet end this particular chapter?

Chapter 13

If, at first, "exalted" what did Israel do to lead to its destruction?
In the second verse the prophet resumes castigating the Ephraimites for what practice: observances involving idolatry and/or ethical imperfection?
What is the nature (verse 3) of the morning cloud and the dew that makes this reference negative?
What specific monotheistic refrain appears in verse 4?
According to verse 6, what had happened to Israel that led to it "forget God"?
And, as a result of having so forgotten, how will Divinity relate to Israel (verses 7 and 8)?
In verse 10 there is an echo of a Samuel refrain referring to the desire of the early Israelites for offices. What would this reflect as to the thinking of the prophet in terms of "the king of Israel"?
Does verse 14 appear to be properly placed -- or should the text proceed, castigational as it is, immediately to verse 15?
And, if so, would the 14th verse appear better placed in chapter 14 after verse 5?

Chapter 14

Is there any ascription of this chapter -- is it a vision? a message to the prophet to be communicated?
What is predicted for Israel in the first verse?
But, does the second verse presuppose the avoidance of the dire prediction?
Where in the haftarot of the year does this particular chapter appear?
What does the word "shuvah" mean -- repent? return? And, if the latter, to whom or what?
What is it that should be said to Divinity by the Israelites who are "shuving"?
Beginning with verse 5, does the prophecy offer hope or criticism?
In verse 6, is the word Eheyeh a verb or a proper noun (see Moses, Exodus, and the Burning Bush vignette)?
Why would roots of Lebanon be regarded as a blessing?
What is expected that Ephraim will declare (verse 9)?
The concluding verse of the concluding chapter (verse 10) would seem to refer to this chapter -- to the entire book -- to something other?
Does the word "these" actually refer to "these words"?
What is meant by the observation that the ways of God are straight (or smooth) and Tzadikim (those who live justly and righteously) will walk in them but transgressors will stumble in them?