Hoshe’a 12 | In the Womb He Grasped His Brother By the Heel

The prophecy in our chapter rebukes the Israelites for their lack of loyalty. Their behavior reflects restlessness and disloyalty in every aspect of life: “Efrayim shepherds the wind; he chases the east winds. Day and night he increases lies and ruin; he makes pacts with Assyria and to Egypt bears oil” (12:2). This instability manifests in both religious and political spheres: Efrayim does not remain faithful to God but “chases the east's with various forms of idolatry. At the same time, they shift their political allegiances, making a “covenant” with Assyria when convenient, only to turn to Egypt when it seems more beneficial. Those who behave this way fail to understand the meaning of a covenant or loyalty — not with other nations, not with others from their nation, not with their own spouses, and not with their God.

The next stage of the prophecy recalls the story of Yaakov in Bereishit, and commentators are divided in their interpretation of its significance. Some commentators (such as Rashi, Ibn Ezra, and Rabbi Eliezer of Beaugency) explain that this reference contrasts Yaakov with the people of Israel, presenting Yaakov as a model intended to serve as a rebuke to them. God granted Yaakov strength from birth, and Yaakov used it to demonstrate true loyalty, especially in his unwavering devotion to his wives. In turn, God remained faithful to Israel — just as Yaakov worked for a woman and watched (over flocks) for a woman, God watched over the Israelites.

But the Israelites have lost their way, abandoned their faithfulness, and betrayed God. Rav Yehuda Shaviv (attached) emphasizes that the price of their sin will be severe calamity, but not the annulment of the relationship. Just as Yaakov worked for Rahel but was given Leah — and yet remained loyal to her — so too, God will remain faithful to us even when we do not act perfectly.

Another reading of the prophecy (suggested by the Malbim and Abarbanel, and in our time by Rav Yoel Bin-Nun) sees this as an implicit indictment of Yaakov himself: “He will visit upon Yaakov as he deserves” (12:3). They propose that the Kingdom of Israel seized upon the stories of the forefathers and sanctified them while disregarding the lessons taught later in the Torah. In this way, the Kingdom of Israel got to the worship of the golden calves in Beit-El — after all, God had revealed Himself to Yaakov in Beit-El. In response to their distortion of Yaakov’s legacy, God rebukes them, explaining that they have misunderstood the story entirely.