Verse 2: The Famous Call to Teshuvah, and Its Implications
The haftarah opens with Hoshea’s call for the Jews to return (the literal meaning of “shuva,” so that teshuvah, repentance, could equally well be translated as returning).

Pesikta Rabbati 44 notes that Hoshea’s prophecies until now have been extremely negative, and suggests that his earlier upbraidings lay the groundwork for this chapter. For the Jews of his time—and perhaps in ours— a harsh, no-holds-barred recounting of sins was necessary for them to see the need for a return or repentance. Our haftarah comes as the culmination of a process of preparation, in which Hoshea readied the people to hear the message they needed. That process was not as pleasant as might be hoped, but its goal was reminding the Jews that once they recognize their troubles, repentance is available to rectify the situation.

Bereshit Rabbah 84;29 sees giving this prophecy as a privilege granted Hoshea by virtue of his ancestor Reuven’s sincere regret for his role in the sale of Yosef. In that view, Hoshea’s life was shaped by his distant ancestors, not only his parents. Too, the Midrash assumes that telling others they need to change is a way of helping them; today, we might see it as judgmental and inappropriate.

Rashi adds an element of urgency worth keeping in mind as we try to prepare for Yom Kippur. Rashi thinks Hoshea is telling Yehudah (the Southern Kingdom) to realize its sin(s) before it meets the same fate as the Northern Kingdom. Hoshea means we should repent now, before it’s too late, to avoid exile, but more important, when God is still acting with the Attribute of Mercy, the middat harahamim.

In Yoma 86b. Resh Lakish assumes that our verse is speaking of “teshuvah me-yirah, out of fear.” That read this section at this time of year almost suggests we don’t even dare hope that we will accomplish the higher form of teshuvah, out of love.

Verse 3: The Effectiveness of Words
Verse 3 famously calls for us to use our words to return to Hashem, closing with the phrase, “u-neshalemah parim sefatenu, and our lips will make up for the bulls.” The phrase serves as a source for the idea that prayer can help replace sacrifice. Yoma 86b puts a quid pro quo spin on it, asserting that Hashem gives us this option in return for the favor we do Him by repenting. Remembering that Hashem “longs” for our repentance, and sees it as a favor is a useful counterbalance to the (also appropriate) focus on the possibility of significant punishment.

The rest of the section reminds us that all teshuvah ought to rest on the bedrock of our , we need awareness of our absolute dependence on God for salvation or sustenance. Were we only to realize that fully, Hoshea implies, sin would be long-forgotten.

Verses 9-10: Exasperation Helps
Verse 9 has Hoshea saying in the name of Hashem, and now, Efrayim, what am I doing amidst all this idol worship? Verse 10 comments that the ways of Hashem are “straight,” meaning good and proper, the righteous thrive in them, while sinners stumble.

The second verse bothers us both by its implication that sinners are doomed to stumble even further, and by the question of how it connects to verse 9. Ran, in the sixth of his Derashot, says that Hoshea means the ease of teshuvah when he speaks of the “way of Hashem” that will trip up evildoers. When Hashem asks that a penitent only confrontat sin sincerely, with regret, and resolve to change, the simplicity of that lays a trap for those who decide not to engage it.

If so, we can also see how verse 10 follows from 9: Hashem is somewhat impatient at still being in a realm of idolatry and stubborn sin, especially since the ticket out is so simple that it redounds to the discredit of those who fail to grasp it.

Michah 7: 18-20: The Forgiving Side of God
Until now, the haftarah has spoken of repentance and what it can produce, but we now move to a different navi, to remind ourselves of the other side of the coin, Hashem’s willingness to forgive beyond the measure of what we deserve. The verses we quote here also the ones that those of us who recite “tashlich” say (I have fond memories of dragging my father a”h to Tashlich when my teacher in school taught us the custom, he protesting that that was not our custom). This forgiveness stems from Hashem refusing to hold on to His anger, as it were, because Hashem prefers/wants to act kindly.

At that point, Hashem will suppress our sins and throw them into the sea, a figurative way of saying that we will no longer need to bear them. Then, Hashem will fulfill the promises to the Patriarchs, giving them the kindness and truths they were promised. As the verse expresses it, Hashem will give emet (truth) to Yaakov and hessed (kindness) to Avraham. The connection between those Avot and the qualities they will get, as well as why their order is reversed, and why Yitshak is left out, are all too complex (and, I think, not connected to our topic) to cover here.

The last point I will note is that this whole promise is only made to “she-erit nahalato, the remnants of His heritage,” which, as Rosh haShanah 17a-b notes and Radak mentions, assumes that only a remnant of the people will merit seeing that future redemption, the time when God’s kindness can show itself fully in the world. As I wish you a Gemar Tov, it is with the hope that we all merit being part of that group, that our return to Hashem sparks a reciprocal response that brings us to the time we seek so longingly. Shabbat Shalom and Gemar Hatimah Tova.

[1] O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
[2] Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.
[3] Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.
[4] I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
[5] I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
[6] His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
[7] They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.
[8] Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.
[9] Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.
MICAH CHAPTER 7
18] Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
[19] He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
[20] Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.