In Perek bet, the main thing trying to be avoided is destruction. Hashem does not want destruction. He had never left the people-the people had left him. Bnei Yisrael are abandoning the Brit that was made with Hashem at Har Sinai. Bnei Yisrael is forgetting Hashem. They have begun to worship the Baal. Their relationship with Hashem has turned into one of self-greed. They used Hashem for everything personal. Bnei Yisrael has left Hashem to Egypt-as a midah cneged midah punishment Egypt will break their heads. Bnei Yisrael refuse to listen to the navi and they think that they are innocent and are doing nothing wrong. Their sins will never be washed away since they refuse to admit that they have done anything wrong. In this perek there is a connection of Bnei Yisrael's relationship with G-d to the relationship of a marriage-a marriage acn be broken. Yirmyahu wanted to get them to realize that they should be in service to Hashem. If Bnei Yisrael would just do Teshuva they can avoid punishment. If they would return to Hashem the relationship will be repaired.
In perek Gimmel, it says again that Bnei Yisrael had abandoned Hashem. Hashem is still willing to take the people back. In this perek Yirmiyahu's mission is to get the people to realize that Hashem wants them back.To get Hashem back, the people must first do Teshuva, but their Teshuva must be sincere. The message in this perek is that the Teshuva that the people had done was not enough and it was not authentic. Even if they are not worshiping Avodah Zara, the nature of the relationship is like the ba'al. It was self-centered instead of doing things that were in service of Hashem.
In perek Daled, it says that if Bnei Yisrael were to do Teshuva properly, they can stop the destruction from coming. The destruction is happening because the people had bad behaviors in society, it's not just becasue of their worship. There were many false prophets that were predicting peace, but when Yirmiyahu came in and said that there will be destruction the people didn't believe him because there were so many falsse prophets telling them otherwise. Here a question arises to me. Should the people be punished for the actions of the false prophets? Bavel was Hashem's tool that was coming as a reaction to the people's sins. Now it has come ttime that thhere is no more chances for Bnei Yisrael-they must repent now or they will be destroyed. If they do not repent destruction will come and it will be horrible and painful. There will always be a remnant.
In perek Hay, The people are still sinning and they still won't recognize Hashem or realizing that they are doing something wrong. The society is so corrupt. The people are taking advantage of the orhans and the poor. They are still listening to the false prophets. They are committing adultery. They are worshiping Avodah Zara and they are swearing in the name of G-d when they are lying to make their lie more believable. A foreign nation is going to come, attack, and ruin the city-they will not be completely destroyed. Their punishment is a midah cneged Midah-just as they served foreign gods, they will now serve foreign nations. The exile is about to happen. Before things can get better they need to be exiled. There is a lack of Tzedek and Mishpat. The people refuse to follow in the ways of Hashem. A nation from the north is going to come and destroy the city.
In perek Zayin, Yirmiyahu is still giving Bnei Yisrael a chance to change. There is a description of how and what will happen after destruction. If Bnei Yisrael doesn't change their ways, they will no longer be able to dwell in that land-they will be exiled. Hashem tells Yirmiyahu to convince the people to not listen to the false prophets-the false prophets had told Bnei Yisrael that the Beit Hamikdash will never be destroyed and Bavel won't attack. The people had believed that if there was a Beit Hamikdash there would still be hope for them. They applied other nation's beliefs here because they believed that other nation's gods would never destory their temple. There was a huge lack of Tzedek and Mishpat. The people were stealing, murdering swearing falsely, and worshiping Avodah Zara. The people were bringing useless Korbanot. Everything that is happy will turn into something dark.
In mussar we had lessons on stubbornness. The question was-was there ever a time where you had your opinion but you realized that you needed to let go of your stubbornness and open up to other people's opinions? I think this really applies to Bnei Yisrael. They were so stubborn and refused to let themselves listen to Yirmiyahu or return to Hashem. All they had to do was listen. Just allow themselves to listen to other people's opinions-stop being so stubborn! if they were to just do that, it would have saved them from so much trouble. Though a question is still sticking in my mind-was it more of a fault to the false prophets or to Bnei Yisrael for listening to the false prophets? How could they know for sure which prophet was real or false?
Sunday, December 9, 2012
It's a Chanukah Miracle
This week in Navi, we continued learning ירמיהו by going through פרקים ב-יא. Instead of going through each Perek, I'll give a quick summary. The main ideas of פרקים ב-ז are 1. Bnei Yisrael do not realize that what they are doing is wrong. 2. There is still a chance for repentance. 3. False prophets are leading the people astray. 4. A foreign nation will come to bring destruction. 5. There is a major lack of צדק ומשפט.
The overall theme is that these פרקים are a description of the sins of the people with a hope/urging to do תשובה and to prevent destruction. It seems like the punishment might be inevitable but they have not reached that conclusion yet. The main MAIN idea is that there is still a chance for repentance. However, looking at the later פרקים, we saw that the chances of repentance were dwindling.
In פרקים ח-יב, there is a different approach. There is the conclusion that the punishment needs to occur. In ח, the message is being portrayed through a sort of internal debate inside Hashem's "head": the reason for the punishment is, again, that Bnei Yisrael sinned without recognition of Hashem and without תשובה even though they were given the chance to repent many times.
In ט, it is very similar to ב-ז, but without the idea of a chance for repentance. As a result of the people believing in their own strength, wisdom, and wealth, they oppressed the downtrodden and ignored Hashem. Therefore, the punishment must happen. In י, it describes the enemies' punishment. This is a different take, however it is very important. Hashem is telling the people that the ones who punish them will ultimately be punished, because they will believe that they won because of themselves. This all comes back to the same idea that haughtiness was really the cause of their entire mess.
Delving into פרק יא, we saw that the Pasukim were showing in detail the cause of the people's punishment. It mostly revolved around the fact that Bnei Yisrael left the ברית that they made with Hashem at הר סני. There is a difference between the punishment for specific sins listed in previous פרקים and describing how the people left the ברית described here. Also included is that the people abandoned Hashem for other gods and when they are punished no matter how much they cry to those other gods, they will not help them.
The people also wanted to harm ירמיהו because they were frustrated with his messages. Hashem responds by saying that there will not be a remnant of those who harm ירמיהו. If the people would accept the truth of the prophecies they would have to look at their own actions. However, the people simply did not want to listen to ירמיהו.
Relating back to my last blog post, this week's could also be connected to Chanukah. As of now, we are in (on?) the second night going on the second day. Each night we are remembering the different miracles that brought about the story of Chanukah and the entire celebration behind it. If Bnei Yisrael had turned around and actually listened to ירמיהו, that would have truly been a miracle and they could have been spared their awful punishment.
The overall theme is that these פרקים are a description of the sins of the people with a hope/urging to do תשובה and to prevent destruction. It seems like the punishment might be inevitable but they have not reached that conclusion yet. The main MAIN idea is that there is still a chance for repentance. However, looking at the later פרקים, we saw that the chances of repentance were dwindling.
In פרקים ח-יב, there is a different approach. There is the conclusion that the punishment needs to occur. In ח, the message is being portrayed through a sort of internal debate inside Hashem's "head": the reason for the punishment is, again, that Bnei Yisrael sinned without recognition of Hashem and without תשובה even though they were given the chance to repent many times.
In ט, it is very similar to ב-ז, but without the idea of a chance for repentance. As a result of the people believing in their own strength, wisdom, and wealth, they oppressed the downtrodden and ignored Hashem. Therefore, the punishment must happen. In י, it describes the enemies' punishment. This is a different take, however it is very important. Hashem is telling the people that the ones who punish them will ultimately be punished, because they will believe that they won because of themselves. This all comes back to the same idea that haughtiness was really the cause of their entire mess.
Delving into פרק יא, we saw that the Pasukim were showing in detail the cause of the people's punishment. It mostly revolved around the fact that Bnei Yisrael left the ברית that they made with Hashem at הר סני. There is a difference between the punishment for specific sins listed in previous פרקים and describing how the people left the ברית described here. Also included is that the people abandoned Hashem for other gods and when they are punished no matter how much they cry to those other gods, they will not help them.
The people also wanted to harm ירמיהו because they were frustrated with his messages. Hashem responds by saying that there will not be a remnant of those who harm ירמיהו. If the people would accept the truth of the prophecies they would have to look at their own actions. However, the people simply did not want to listen to ירמיהו.
Relating back to my last blog post, this week's could also be connected to Chanukah. As of now, we are in (on?) the second night going on the second day. Each night we are remembering the different miracles that brought about the story of Chanukah and the entire celebration behind it. If Bnei Yisrael had turned around and actually listened to ירמיהו, that would have truly been a miracle and they could have been spared their awful punishment.
Recognizing Hashem's Control
In this week's Navi class, we continued to study Sefer Yirmiyahu. We began with an analysis of Perakim Bet-Zayin. Here is a brief overview of the main ideas stressed in the Perakim.
The major concepts in the Perakim are: Bnei Yisrael didn't recognize Hashem's control, and as a result, strayed away from Him. It is mentioned that the people worshipped Avodah Zarah, specifically Baal. However, the people thought they were doing the right thing, and thought their Teshuva was sincere! They continued to oppress the downtrodden, and maintained their corrupt society. Hashem declares that the punishment must come. Before, though, He remarks that He wants the people to return to him. Hashem didn't want the punishment to occur. The people didn't recognize this though, and expanded their evil even further.
Perek Yud Aleph begins with the Brit that the people were supposed to abide by. However, the Brit has been annulled, and the people are told to turn to their gods, to see if they will help them. The society was so corrupt, that the people wanted to harm Yirmiyahu because of their immense frustration with his messages. Hashem responds that a remnant will not remain of those who attempted to cause suffering to Yirmiyahu. The people didn't want to listen to Yirmiyahu, for if they accepted the truth and validity of Yirmiyahu's words, they would have to reflect on their own actions.
Chanukah is a time of realization that Hashem is in control. We celebrate the rededication of the Beit Hamikdash, the home of G-d. We recall the miracle of the victory of the Maccabim and the enduring light of the candles for eight days. We, as a nation, recognize Hashem's control, as demonstrated throughout the duration of the Chag.
There is a common phrase used to describe possessions: "You don't truly appreciate something until it is gone." The feeling when something is taken away from you is overwhelming. When the destruction occurred, many of the people wanted to so desperately to return to their homeland, Eretz Yisrael. However, the punishment had to occur, in order to appreciate and recognize Hashem's sovereignty.
This still occurs today, in our times. We are treated with so much love and care, and are exposed to so many opportunities that others can only dream of, that we never really take the time to sit back, and be thankful for what we have. Then, when something is forced from our grasps, we are unable to cope with ourselves.
Bnei Yisrael thought they had it easy. They thought that they were moral, and did everything good in the eyes of Hashem. The Beit Hamikdash was still standing, for the time being. The people didn't feel the need to improve their actions. Then, when the Beit Hamikdash, G-d's home, was destroyed, and the people were exiled, they didn't know how to deal with themselves.
Chanukah is the perfect opportunity to practice this. In Maoz Tzur, we sing through our history. Hashem has guided us always. We must learn to always keep Hashem's control in our minds, and hopefully, maintain a relationship with Him that will never be taken away.
Something Different
Of all of the Perakim that we learned this week, the most powerful one for me was Perek 11. This perek includes three things that are important to me: a continuation of the general theme of the Sefer/punishment for sins, emotion, and kharma.
Let's start with the continuation of the theme. Most of this Perek is Hashem talking to Yirmiyahu about the people of Yehuda and the wrongs they have done. The Perek begins with Hashem saying how the people have broken their covenant with Him. Yirmiyahu will try to get them to listen but they simply will not. The people are too far gone down the path of sin. This is a serious monkey-wrench in G-d's plans for the perfect people. Unfortunately, the people have transgressed so far that they are just as bad as the "first forefathers," meaning that the people of Yehuda were as bad as the generation of the flood. G-d then continues his monologue by saying that the people will be punished painfully. When they are punished, they will go out and pray to their idols, who won't answer or be able to save them. This is probably one of the saddest realization moments of all of Nevi'im. This speech is the culmination of both Yishayahu's and Yirmiyahu's worst fears: they were hoping (at least in the beginning) to prevent the destruction and the exile. Now, we see that avoiding it is impossible.
The part of the Perek that makes me the saddest is when G-d tells Yirmiyahu that he cannot pray for the people at all. Yirmiyahu seemed like a pretty compassionate person, so being told that he wasn't allowed to pray for his people must have been horrible for him. Then, in the next few Pesukim, we see G-d's reasoning. G-d uses the image of an olive tree reduced to a mass of broken branches. This is the way it was with the people. G-d gave them everything they needed to be successful Geo-politically and religiously. What did the people do? They threw it in G-d's face and went to worship other G-ds. It makes perfect sense for G-d to be angry and the punishment, however painful G-d wants to make it (and it seems like it will be very painful judging by passuk 22), is justified.
Now is the truly interesting part. The last passuk of the Perek, passuk 23, states that there will be no remnant from the people of Anatot. Why? They abused Yirmiyahu and seriously harmed him. Earlier on in this sefer, G-d said that he would protect Yirmiyahu from the people who would want to harm him. I know this perek is sad and everything, but I really like this idea. Often, when talking about punishment, we say that the punishment comes partially in this life and a lot in the next life. That never satisfied me. I always questioned this because it doesn't seem fair for bullies and oppressors to get away with doing evil and acting immorally without punishment. As a person and as a former victim of bullying, I love that G-d stands up for Yirmiyahu and totally protects him, however much Yirmiyahu doesn't want to see his people destroyed. There really is a nice lesson from this perek alone: if people protected each other from bullying (and oppression), the world would be a much more moral place. Through morality comes faith in G-d. Through faith in G-d comes complete teshuva. Through complete teshuva comes Mashiach.
Now is the truly interesting part. The last passuk of the Perek, passuk 23, states that there will be no remnant from the people of Anatot. Why? They abused Yirmiyahu and seriously harmed him. Earlier on in this sefer, G-d said that he would protect Yirmiyahu from the people who would want to harm him. I know this perek is sad and everything, but I really like this idea. Often, when talking about punishment, we say that the punishment comes partially in this life and a lot in the next life. That never satisfied me. I always questioned this because it doesn't seem fair for bullies and oppressors to get away with doing evil and acting immorally without punishment. As a person and as a former victim of bullying, I love that G-d stands up for Yirmiyahu and totally protects him, however much Yirmiyahu doesn't want to see his people destroyed. There really is a nice lesson from this perek alone: if people protected each other from bullying (and oppression), the world would be a much more moral place. Through morality comes faith in G-d. Through faith in G-d comes complete teshuva. Through complete teshuva comes Mashiach.
Who's at Fault?
Obviously the people are not in a good place. G-d wants the people to come back to Him and do Teshuva so He doesn't have to punish them but the people are stubborn. The people are even said to have been worse than the people of Yisrael because they should have learned from what had happened to Yisrael. The people were not all worshipping Avodoah Zara but their relationship with G-d was like worship of the Baal. They only prayed when they wanted something. The people were corrupt. The only righteous people cowered in their houses. The people used G-d's name when they lied and committed adultery. They did not recognize G-d and were taking advantage of the downtrodden (poor, orphans etc). The people were trying to to trap their fellow man like trappers for animals and their houses were full of trickery like the trappers cages are full of birds (Perek Hay). The people just don't care about justice. Now because they have served foreign gods, they will now serve foreign nations. G-d does not want to punish them but by perek 11 He realizes He has no choice. The people have abandoned G-d therefore they have also abandoned the Brit. G-d even tells them that they can cry to their "gods" but they will not save them and they can cry to Him but He will not listen. The extent of the punishment has not been determined yet but there will be punishment.
I understand that the people were corrupt and there was a significant lack of Tzedeck and Mishpat among this generation but I don't think everything that happens was solely their fault. The people thought they were doing Teshuva and returning to G-d. They thought they were religious. Of course, they were not doing Teshuva properly and they weren't as religious as they thought they were but how were they supposed to know? The false prophets were telling them that everything was fine, they were doing the right thing, and there was going to be peace. The false prophets were, of course, killed for relaying these false prophesies to the people. How were the people supposed to know that these prophets were fake? For all they knew, these prophets were sent from G-d and they were doing the right thing by listening to them. When Yirmiahu came along, why should we blame them for not listening? After all this time of believing that these false prophets were speaking the truth, why should they believe this new guy telling them that they were going to be punished because they were sinning against G-d?
After the fall of Ashor the people thought the worst was behind them. They had finally recieved a reward from G-d which must have meant they were following G-d and He was happy with them. They had defeated the greatest superpower in the world. How could G-d possibly be mad at them? The people did not have the correct guidance. They had been following these false prophets and seeing these great things happen to them. There was no reason they should think that Yirmiahu was telling the truth or that G-d was angry with them and a punishment was coming. In my opinion, G-d should have made some type of miracle to show the people that Yirmiahu was telling the truth. Eliyahu showed the people during his time that G-d was the real G-d and He had sent him by making the fire come from the sky and burn his offering/alter. The false prophets of the Baal were exposed when the people saw that they could not get the fire to come from the sky. I think that G-d should have done something like this to prove to the people that He had sent Yirmiahu. I'm actually surprised that He doesn't considering how badly He wants the people to return to Him.
Overall, I understand why the people were punished. They behaved completely disrespectfully towards their fellow man and towards G-d. Their lack of Tzedeck and Mishpat was a huge component as well. If only they had recognized that G-d is in control sooner and acted with morality then this whole catastrophe could have been avoided. I still think, however, that the people are not completely at fault. I don't blame G-d but I do think that more could have been done to get the people to see the light and listen to Yirmiahu's message.
I understand that the people were corrupt and there was a significant lack of Tzedeck and Mishpat among this generation but I don't think everything that happens was solely their fault. The people thought they were doing Teshuva and returning to G-d. They thought they were religious. Of course, they were not doing Teshuva properly and they weren't as religious as they thought they were but how were they supposed to know? The false prophets were telling them that everything was fine, they were doing the right thing, and there was going to be peace. The false prophets were, of course, killed for relaying these false prophesies to the people. How were the people supposed to know that these prophets were fake? For all they knew, these prophets were sent from G-d and they were doing the right thing by listening to them. When Yirmiahu came along, why should we blame them for not listening? After all this time of believing that these false prophets were speaking the truth, why should they believe this new guy telling them that they were going to be punished because they were sinning against G-d?
After the fall of Ashor the people thought the worst was behind them. They had finally recieved a reward from G-d which must have meant they were following G-d and He was happy with them. They had defeated the greatest superpower in the world. How could G-d possibly be mad at them? The people did not have the correct guidance. They had been following these false prophets and seeing these great things happen to them. There was no reason they should think that Yirmiahu was telling the truth or that G-d was angry with them and a punishment was coming. In my opinion, G-d should have made some type of miracle to show the people that Yirmiahu was telling the truth. Eliyahu showed the people during his time that G-d was the real G-d and He had sent him by making the fire come from the sky and burn his offering/alter. The false prophets of the Baal were exposed when the people saw that they could not get the fire to come from the sky. I think that G-d should have done something like this to prove to the people that He had sent Yirmiahu. I'm actually surprised that He doesn't considering how badly He wants the people to return to Him.
Overall, I understand why the people were punished. They behaved completely disrespectfully towards their fellow man and towards G-d. Their lack of Tzedeck and Mishpat was a huge component as well. If only they had recognized that G-d is in control sooner and acted with morality then this whole catastrophe could have been avoided. I still think, however, that the people are not completely at fault. I don't blame G-d but I do think that more could have been done to get the people to see the light and listen to Yirmiahu's message.
The Chanukah Miracle: Oil vs. Victory
With this weekend being the start of the wonderful holiday of Chanukah, I would like to further discuss what the miracle is that we are really celebrating on Chanukah. This week in mishmar, given by Mrs. Perl, we learned about two different miracles and which one we are really celebrating on Chanukah. We learned about the miracle of the oil, and the miracle of winning the war against the Chashmonaim.
The first source that we learned from was a part of the Gemara telling us all about the miracle of the oil, and implying, of course, that this is the miracle that we are celebrating. This source suggests that the miracle is a religious/spiritual miracle, and that when they lit the menorah that meant there was an everlasting presences in the Beit HaMikdash.
The second source that we learned from is a part of our everyday Chanukah davening. The prayer that we say on Chanukah and on Purim is על הנסים and this prayer doesn't mention the miracle of the oil at all. So shouldn't this tell us that we are not celebrating the miracle of the oil? Well, if you think about when in davening we say על הנסים, it is right after we say מודים in שמונה עשרה. What we are praying for in מודים is thanks. We are thanking Hashem for the everyday miracles he causes. So in this sense we aren't implying that the miracle is religious or spiritual but, it is the miracle of the victory against the Chashmonaim. That was more of an everyday miracle. It was still huge, but it wasn't as huge as making 1 little jug of oil last for 8 days. It was that Hashem was helping us. So from these two sources I think that we can concur that we are more celebrating the miracle of the victory because Hashem makes more of those everyday miracles in reality rather than rare, huge miracles like the miracle of the oil.
Let's now go back to the miracle of the oil that the Gemara talks about. It is implying that lighting the Menorah with that oil meant that there would be an everlasting presence of Hashem in the Beit HaMikdash. When I heard this a light bulb switched on in my head. We have been learning about how Hashem is going to destroy the Beit HaMikdash because of the people's lack of morality. I know that in the Chanukah story, we are speaking of the second Beit HaMikdash, but still. I am sure that Hashem and the people, for that matter, expected His everlasting presence in the Beit HaMikdash. How could this miracle represent this presence if ultimately the Beit HaMikdash is going to be destroyed? Now, my standing question would be, how can this miracle represent the everlasting presence in the Beit HaMikdash if there is no such place anymore? This, to me, is another big factor of why we aren't really celebrating the miracle of the oil. It represents something that isn't possible now.
The first source that we learned from was a part of the Gemara telling us all about the miracle of the oil, and implying, of course, that this is the miracle that we are celebrating. This source suggests that the miracle is a religious/spiritual miracle, and that when they lit the menorah that meant there was an everlasting presences in the Beit HaMikdash.
The second source that we learned from is a part of our everyday Chanukah davening. The prayer that we say on Chanukah and on Purim is על הנסים and this prayer doesn't mention the miracle of the oil at all. So shouldn't this tell us that we are not celebrating the miracle of the oil? Well, if you think about when in davening we say על הנסים, it is right after we say מודים in שמונה עשרה. What we are praying for in מודים is thanks. We are thanking Hashem for the everyday miracles he causes. So in this sense we aren't implying that the miracle is religious or spiritual but, it is the miracle of the victory against the Chashmonaim. That was more of an everyday miracle. It was still huge, but it wasn't as huge as making 1 little jug of oil last for 8 days. It was that Hashem was helping us. So from these two sources I think that we can concur that we are more celebrating the miracle of the victory because Hashem makes more of those everyday miracles in reality rather than rare, huge miracles like the miracle of the oil.
Let's now go back to the miracle of the oil that the Gemara talks about. It is implying that lighting the Menorah with that oil meant that there would be an everlasting presence of Hashem in the Beit HaMikdash. When I heard this a light bulb switched on in my head. We have been learning about how Hashem is going to destroy the Beit HaMikdash because of the people's lack of morality. I know that in the Chanukah story, we are speaking of the second Beit HaMikdash, but still. I am sure that Hashem and the people, for that matter, expected His everlasting presence in the Beit HaMikdash. How could this miracle represent this presence if ultimately the Beit HaMikdash is going to be destroyed? Now, my standing question would be, how can this miracle represent the everlasting presence in the Beit HaMikdash if there is no such place anymore? This, to me, is another big factor of why we aren't really celebrating the miracle of the oil. It represents something that isn't possible now.
Sunday, December 2, 2012
Hashem is Always There
In class we finally began Yirmiyahu! We introduced Yirmiyahu by learning about the last of the kings of Yehuda. We learned about Yoshuyahu who is a good king. He had refurbished the Beit hamikdash and attemted to stop the idol worhsip of Bnei Yisrael. After Yoshiyahu we are introduced to the last of the kings. All of the last of the kings had done some sort of evil in the eyes of Hashem. They brought idol worship back into Yehuda.
Then we got into the actual Sefer of Yirmiyahu. At this time in history Assyria was the superpower. At this time, Yoshiyahu was the king of yehudah and he was doing a good job. After Yoshiyahu's ruling things started to get bad. After him there were four kings that were going terrible jobs ruling over Bnei Yisrael. In the Time of Yoshiyahu the main focus was to avoid destruction. After the the ruling of Yoshiyahu the main focus had changed and it had become that there will be destruction.
We are introduced to Yirmiyahu as a Kohen from Antot. He became a prophet in the 13th year od Yoshiyahu's ruling and he was a prophet until the destruction. At first he was a little unsure of himself to become a Navi but Hashem reassured him that he was being chosen and he is the right person to become a navi. His purpose was to uproot, destroy, rebuild, and plant.
Yoshuyahu has his first two visions. In his first vision he saw an almond branch. The message from Hashem was saying "I will hasten my word to perform it." In his second vision he saw an open pot that was facing north. The meaning of that vision was that from the north there will be bad that will come to the inhabitants of Yerushalaim.
Yishayahu had 4 missions. His first mission was to go and speak Hashem's judgements about Bnei Yisrael's evil. Bnei Yisrael had begun to bring sacrifices other gods. They would bow down to idols and they had believed that their success came from them and not Hashem. His second mission was that he needs to get up and to speak the messages that Hashem gives him. His third mission was to not be scared of the people because Hsahem will be with him. His last mission was that Bnei Yisrael will try to attack him but he shouldn't worry because Hashem will always be with him.
I think that what we can learn from the beginning of the Sefer is that we take all that Hashem does for us for granted. Most of us don't actually sit there and recognize that Hashem is with us all the time and with everything we do. Hashem will be with us in our good and also our bad times. He is there watching over us. On the Shabbaton I was recently on this weekend I learned that when you first daven and recognize Hashem, even if He doesn't answer right away or all the time, He is still there watching over us and listening to our prayers.
Then we got into the actual Sefer of Yirmiyahu. At this time in history Assyria was the superpower. At this time, Yoshiyahu was the king of yehudah and he was doing a good job. After Yoshiyahu's ruling things started to get bad. After him there were four kings that were going terrible jobs ruling over Bnei Yisrael. In the Time of Yoshiyahu the main focus was to avoid destruction. After the the ruling of Yoshiyahu the main focus had changed and it had become that there will be destruction.
We are introduced to Yirmiyahu as a Kohen from Antot. He became a prophet in the 13th year od Yoshiyahu's ruling and he was a prophet until the destruction. At first he was a little unsure of himself to become a Navi but Hashem reassured him that he was being chosen and he is the right person to become a navi. His purpose was to uproot, destroy, rebuild, and plant.
Yoshuyahu has his first two visions. In his first vision he saw an almond branch. The message from Hashem was saying "I will hasten my word to perform it." In his second vision he saw an open pot that was facing north. The meaning of that vision was that from the north there will be bad that will come to the inhabitants of Yerushalaim.
Yishayahu had 4 missions. His first mission was to go and speak Hashem's judgements about Bnei Yisrael's evil. Bnei Yisrael had begun to bring sacrifices other gods. They would bow down to idols and they had believed that their success came from them and not Hashem. His second mission was that he needs to get up and to speak the messages that Hashem gives him. His third mission was to not be scared of the people because Hsahem will be with him. His last mission was that Bnei Yisrael will try to attack him but he shouldn't worry because Hashem will always be with him.
I think that what we can learn from the beginning of the Sefer is that we take all that Hashem does for us for granted. Most of us don't actually sit there and recognize that Hashem is with us all the time and with everything we do. Hashem will be with us in our good and also our bad times. He is there watching over us. On the Shabbaton I was recently on this weekend I learned that when you first daven and recognize Hashem, even if He doesn't answer right away or all the time, He is still there watching over us and listening to our prayers.
Yirmiyahu vs. The Maccabees
This week we finally came to ירמיהו. We first began by learning the historical background so we could understand further about the politics of that time and how it contrasted to ישעיהו. We began around 640-609 BCE, around the reign of Yosheyahu. Assyria was no longer the superpower, so Egypt and Babylonia were vying for control. ירמיהו's main focus during this period was on telling the people how to avoid destruction and eventually switched to warning them that Babylonia was bring the destruction. Over the next few years, ירמיהו's primary focus was on a religious revival- to try to bring the Jewish people closer to Hashem.
Over the next few years the different kings caused many terrible things to happen. Yosheyahu received a message from ירמיהו telling him NOT to attack Egypt, but Yosheyahu did not listen and attacked anyway. In the end he repented, but he didn't actually submit to Hashem, which implied that he did not believe in Hashem's control. Yehoachaz and Yehoyakim both had issues with Egypt- Yehoachaz was imprisoned by Egypt and Yehoyakim was a vassal state to Egypt until Babylonia took over. After three years, the people finally rebelled and Babylonia attacked. This began the final exile that was predicted many times by both ירמיהו and ישעיהו. During Yehoyachin's reign began the first wave of exile, and during Tzidkiyahu's reign (the last real king) was the final exile and the destruction of the Beit Hamikdash. This all took place around 627-586 BCE.
We learn that ירמיהו was an interesting Navi. He is told by Hashem when he finds out that is to be one of G-d's messengers that he was destined for this even before he was born. He responds saying that he isn't sure he can properly interpret Hashem's visions. However, Hashem gives him confidence, replying that He will be with him and that He is choosing him as a Navi. Hashem sends ירמיהו a vision, thereby confirming that ירמיהו can, in fact, interpret visions.
ירמיהו's first two visions were interesting. He sees and almond branch, which Hashem then indicates is meant to convey that Hashem will speedily fulfill his word- it is a play-on words of שקד, which means both almond and speedy. His second vision is of an open boiling pot facing North. This is meant to indicate that the "bad" will come from the North and wreak havoc on the cities.
ירמיהו's mission was similar to other Navi's. He is supposed to tell the people of their sins, that they should stop, and that Hashem is upset with them. He should only convey the TRUE word of Hashem, unlike the many false prophets of the time, who reassured the people that nothing was wrong. Hashem will always be with him, guiding along his path. He warns ירמיהו that the people will not believe him and will try to attack him, but to no avail, for Hashem will stand by him.
ירמיהו's mission was not an easy one. Imagine having to stand up for what you believe in when the whole world is against you. With Chanukah right around the corner, this comes to an astoundingly close comparison to what it must have been like for the Maccabees. They were so little in numbers, so outnumbered, constantly persecuted, and yet they still stood up for what they believed in. They must have known that Hashem stood by them as well, as He does with all those who truly believe in the Torah and will stand up for what they believe in.
Over the next few years the different kings caused many terrible things to happen. Yosheyahu received a message from ירמיהו telling him NOT to attack Egypt, but Yosheyahu did not listen and attacked anyway. In the end he repented, but he didn't actually submit to Hashem, which implied that he did not believe in Hashem's control. Yehoachaz and Yehoyakim both had issues with Egypt- Yehoachaz was imprisoned by Egypt and Yehoyakim was a vassal state to Egypt until Babylonia took over. After three years, the people finally rebelled and Babylonia attacked. This began the final exile that was predicted many times by both ירמיהו and ישעיהו. During Yehoyachin's reign began the first wave of exile, and during Tzidkiyahu's reign (the last real king) was the final exile and the destruction of the Beit Hamikdash. This all took place around 627-586 BCE.
We learn that ירמיהו was an interesting Navi. He is told by Hashem when he finds out that is to be one of G-d's messengers that he was destined for this even before he was born. He responds saying that he isn't sure he can properly interpret Hashem's visions. However, Hashem gives him confidence, replying that He will be with him and that He is choosing him as a Navi. Hashem sends ירמיהו a vision, thereby confirming that ירמיהו can, in fact, interpret visions.
ירמיהו's first two visions were interesting. He sees and almond branch, which Hashem then indicates is meant to convey that Hashem will speedily fulfill his word- it is a play-on words of שקד, which means both almond and speedy. His second vision is of an open boiling pot facing North. This is meant to indicate that the "bad" will come from the North and wreak havoc on the cities.
ירמיהו's mission was similar to other Navi's. He is supposed to tell the people of their sins, that they should stop, and that Hashem is upset with them. He should only convey the TRUE word of Hashem, unlike the many false prophets of the time, who reassured the people that nothing was wrong. Hashem will always be with him, guiding along his path. He warns ירמיהו that the people will not believe him and will try to attack him, but to no avail, for Hashem will stand by him.
ירמיהו's mission was not an easy one. Imagine having to stand up for what you believe in when the whole world is against you. With Chanukah right around the corner, this comes to an astoundingly close comparison to what it must have been like for the Maccabees. They were so little in numbers, so outnumbered, constantly persecuted, and yet they still stood up for what they believed in. They must have known that Hashem stood by them as well, as He does with all those who truly believe in the Torah and will stand up for what they believe in.
Yirmiyahu's Message
This week in class, we started learning about Yirmiyahu. (Sophie's blog post gives an excellent comparison of the books of Yishayahu and Yirmiyahu so far, in case you were interested.) I want to specifically discuss Yirmiyahu's message and how he delivers it. In Perek 1, we hear about Yirmiyahu's first prophecy ever, in which G-d told him his purpose and mission. Yirmiyahu's purpose was to uproot and destroy but also rebuild and plant. Keep in mind that this all happened after the rule of Chizkiyahu, when the kingdom was crumbling in the wake of the people's sins. This purpose is different from the purposes given in other situations because it contains both a positive and a negative. Yirmiyahu has to uproot and destroy the evil. This uprooting and destruction will come with the exile by Bavel, so Yirmiyahu's real task is to rebuild and plant the people of Yehuda in that he has to help them return to G-d.
The portrayal of Yirmiyahu in Yirmiyahu intrigue me. In class, I was given Perek 4 to examine. Perek 4 contains a part of Yirmiyahu's mission. The mission, as originally stated in Perek 1, contains several steps. The most important of these steps is that Yirmiyahu must tell the people what G-d has decreed for them as a result of their sins. This is what we see in perek 4.
Perek 4 has an interesting structure: Yirmiyahu first talks about what the people have to do to be saved and then continues to tell the people what will happen if they don't. This is particularly fascinating because he could have written the Perek about one subject only, either a description of the destruction or how to avoid the destruction. However, the structure that actually appears in the Sefer makes me think about Yirmiyahu as a person. Maybe he was just passing on the word of G-d verbatim. I personally think that he didn't want to give up on the people of his time. (Yishayahu was the "prophet on record"; his mission stated that he had to warn the people and give up on them.) Yirmiyahu, as a new prophet, probably isn't prepared to assume the worst about people. We have been learning all year about how immoral the people were. They might have been good religiously, but morally, they were beyond repair. If I were Yirmiyahu, I would also try my hardest to get my people to repent; death and destruction in any form is not good.
The emphasis in Perek 4 seems to be on the positive things the people can do to prevent Bavel from exiling them. When I went through the perek and made a list of the five major ideas, positiveness was one major theme. (I will now list my 5 major ideas.) First, proper Teshuva can stop the destruction from coming. This is repeated numerous times throughout the perek. Second, the people are on the wrong track but they don't think so. They believed that Assyria's downfall was a positive thing for them. Third, Bavel is G-d's tool and is sending destruction as a result of the people's actions. The thing that I find most interesting is that Yirmiyahu seems to put a twist on this statement. He does make it sound as though Bavel's coming should strike fear into the hearts of Bnei Yisrael and they will repent. This is definitely a nice initiative by Yirmiyahu and or G-d. Fourth, the people will have no more chances for repentance. Previously, G-d gave them a new chance every time there was a spark of repentance. Now is their last shot at salvation. Fifth, a remnant will always remain. No matter how bad the people are, G-d will always leave a remnant that can be built off of.
Maybe it's just me projecting my positiveness on this material but I genuinely feel that Yirmiyahu didn't want to give up on the people.
For more on Yirmiyahu and Perek 4, stay tuned for the presentations in class tomorrow. :)
The portrayal of Yirmiyahu in Yirmiyahu intrigue me. In class, I was given Perek 4 to examine. Perek 4 contains a part of Yirmiyahu's mission. The mission, as originally stated in Perek 1, contains several steps. The most important of these steps is that Yirmiyahu must tell the people what G-d has decreed for them as a result of their sins. This is what we see in perek 4.
Perek 4 has an interesting structure: Yirmiyahu first talks about what the people have to do to be saved and then continues to tell the people what will happen if they don't. This is particularly fascinating because he could have written the Perek about one subject only, either a description of the destruction or how to avoid the destruction. However, the structure that actually appears in the Sefer makes me think about Yirmiyahu as a person. Maybe he was just passing on the word of G-d verbatim. I personally think that he didn't want to give up on the people of his time. (Yishayahu was the "prophet on record"; his mission stated that he had to warn the people and give up on them.) Yirmiyahu, as a new prophet, probably isn't prepared to assume the worst about people. We have been learning all year about how immoral the people were. They might have been good religiously, but morally, they were beyond repair. If I were Yirmiyahu, I would also try my hardest to get my people to repent; death and destruction in any form is not good.
The emphasis in Perek 4 seems to be on the positive things the people can do to prevent Bavel from exiling them. When I went through the perek and made a list of the five major ideas, positiveness was one major theme. (I will now list my 5 major ideas.) First, proper Teshuva can stop the destruction from coming. This is repeated numerous times throughout the perek. Second, the people are on the wrong track but they don't think so. They believed that Assyria's downfall was a positive thing for them. Third, Bavel is G-d's tool and is sending destruction as a result of the people's actions. The thing that I find most interesting is that Yirmiyahu seems to put a twist on this statement. He does make it sound as though Bavel's coming should strike fear into the hearts of Bnei Yisrael and they will repent. This is definitely a nice initiative by Yirmiyahu and or G-d. Fourth, the people will have no more chances for repentance. Previously, G-d gave them a new chance every time there was a spark of repentance. Now is their last shot at salvation. Fifth, a remnant will always remain. No matter how bad the people are, G-d will always leave a remnant that can be built off of.
Maybe it's just me projecting my positiveness on this material but I genuinely feel that Yirmiyahu didn't want to give up on the people.
For more on Yirmiyahu and Perek 4, stay tuned for the presentations in class tomorrow. :)
Identity Theft
In this week's Navi class, we concluded Sefer Yeshayahu and began the study of Sefer Yirmiyahu. We also discussed the different reigns of the kings Yirmiyahu prophesied in.
I would like to begin with a brief description of Yirmiyahu. Yirmiyahu, a Kohen, was from Anatot. He is implied to have been a lad at the time he was given Nevuah to by Hashem. However, Yirmiyahu is a bit of a contrast from other Neviim. He seems to have been destined to be a Navi, for Hashem tells him that he was sanctified before he was born. During his first interaction with Hashem, he is insecure of his capabilities, but is assured that Hashem will guide him, thus bestowing confidence in him.
Yirmiyahu experiences two visions throughout this interaction. The first begins with the image of an almond stick. The almond staff is the first to blossom in the spring, and is interpreted as Hashem hastening to bring his word to Yirmiyahu.
The second vision is rather destructive. An open pot facing north is depicted. This is interpreted as the destruction approaching and occurring from the north.
Yirmiyahu is then given a detailed mission; to speak Hashem's verdict upon the evil ways of the people, who had brought sacrifices to other gods, left Hashem, and bowed down to the work of their hands
(which can be attributed to the people believing they were the source of their own success or idol worship). Yirmiyahu is told not to fear the people, even when they attempt to attack him, for Hashem will be present with him, and they will not prevail. However, once everything is uprooted and destroyed, there will be a time of comfort, of rebuilding.
This message provides a clear understanding of the moral standings of the people: complete and utter corruption. What kind of mentality do the people have, attacking a prophet, someone who is trying to help the people, even if destruction is involved? This marks the time where the people must experience destruction, for they are totally off the correct path.
Yirmiyahu prophesied from the thirteenth year of Yoshayahu until the destruction. A brief timeline of events leading up to this tragic time is: Yoshayahu strived to bring the people closer to Hashem, instituting a religious revival. However, it was forced and didn't endure, for the people were not committed. This is another reminder that it was the actions of the people, not Hashem's, that brought about the punishment. Then, the exile gradually began. During the time of Yoshayahu, there was still a warning, do Teshuva and prevent punishment. However, the focus switched in the time of the other kings. The message was now simple: there will be destruction.
We then concluded Sefer Melachim Bet with the destruction of the Beit Hamikdash and the start of a terrible exile.
In class, we were each given a Perek to study. I was given Perek Bet. Although I will present on Monday, I want to provide a message that really struck me as I studied the Perek. Hashem did not wish for the destruction to happen! The people were given numerous opportunities to turn to Hashem! All they needed to do is turn to Hashem! However, this was not the intention of the people.
Could the destruction have been averted? Of course! However, when someone begins to have immense success, they can become haughty and lose sight of who they really are. Identity is always wavering. We are always asked who we are, what we represent, what we stand for. The people had such skewed values; they could not even answer these questions. They did not understand who they were, what they were meant to be. Bnei Yisrael could have been a light onto the nations. They could have lead a Torah lifestyle. However, they failed to recognize their true identity, and left Hashem.
Jewish identity is a raised issue in our modern world. Some people are unaware if they are Jewish or not, while others intermarry and raise their children with beliefs and ideology of other religions. When attending a Jewish school like ours, and exposed to an environment where we interact with people who share the same faith as us, it is much simpler to maintain our identity. However, there is communication with the outer world. We are not only in our little bubble. We encounter situations where our identity seems to be on the verge of disappearing. When approaching these situations, we must remember who we are and what we believe in, something the people of Yehudah seemed to disregard and neglect.
I would like to begin with a brief description of Yirmiyahu. Yirmiyahu, a Kohen, was from Anatot. He is implied to have been a lad at the time he was given Nevuah to by Hashem. However, Yirmiyahu is a bit of a contrast from other Neviim. He seems to have been destined to be a Navi, for Hashem tells him that he was sanctified before he was born. During his first interaction with Hashem, he is insecure of his capabilities, but is assured that Hashem will guide him, thus bestowing confidence in him.
Yirmiyahu experiences two visions throughout this interaction. The first begins with the image of an almond stick. The almond staff is the first to blossom in the spring, and is interpreted as Hashem hastening to bring his word to Yirmiyahu.
The second vision is rather destructive. An open pot facing north is depicted. This is interpreted as the destruction approaching and occurring from the north.
Yirmiyahu is then given a detailed mission; to speak Hashem's verdict upon the evil ways of the people, who had brought sacrifices to other gods, left Hashem, and bowed down to the work of their hands
(which can be attributed to the people believing they were the source of their own success or idol worship). Yirmiyahu is told not to fear the people, even when they attempt to attack him, for Hashem will be present with him, and they will not prevail. However, once everything is uprooted and destroyed, there will be a time of comfort, of rebuilding.
This message provides a clear understanding of the moral standings of the people: complete and utter corruption. What kind of mentality do the people have, attacking a prophet, someone who is trying to help the people, even if destruction is involved? This marks the time where the people must experience destruction, for they are totally off the correct path.
Yirmiyahu prophesied from the thirteenth year of Yoshayahu until the destruction. A brief timeline of events leading up to this tragic time is: Yoshayahu strived to bring the people closer to Hashem, instituting a religious revival. However, it was forced and didn't endure, for the people were not committed. This is another reminder that it was the actions of the people, not Hashem's, that brought about the punishment. Then, the exile gradually began. During the time of Yoshayahu, there was still a warning, do Teshuva and prevent punishment. However, the focus switched in the time of the other kings. The message was now simple: there will be destruction.
We then concluded Sefer Melachim Bet with the destruction of the Beit Hamikdash and the start of a terrible exile.
In class, we were each given a Perek to study. I was given Perek Bet. Although I will present on Monday, I want to provide a message that really struck me as I studied the Perek. Hashem did not wish for the destruction to happen! The people were given numerous opportunities to turn to Hashem! All they needed to do is turn to Hashem! However, this was not the intention of the people.
Could the destruction have been averted? Of course! However, when someone begins to have immense success, they can become haughty and lose sight of who they really are. Identity is always wavering. We are always asked who we are, what we represent, what we stand for. The people had such skewed values; they could not even answer these questions. They did not understand who they were, what they were meant to be. Bnei Yisrael could have been a light onto the nations. They could have lead a Torah lifestyle. However, they failed to recognize their true identity, and left Hashem.
Jewish identity is a raised issue in our modern world. Some people are unaware if they are Jewish or not, while others intermarry and raise their children with beliefs and ideology of other religions. When attending a Jewish school like ours, and exposed to an environment where we interact with people who share the same faith as us, it is much simpler to maintain our identity. However, there is communication with the outer world. We are not only in our little bubble. We encounter situations where our identity seems to be on the verge of disappearing. When approaching these situations, we must remember who we are and what we believe in, something the people of Yehudah seemed to disregard and neglect.
Two Leaders, Destined for Greatness
This week we have started learning about a new prophet, Yirmiahu. He prophesized during the times of Yishayahu and Yehoakim and until the end of Tzidkiahu's rule (the final exile). His mission was to tell the people what did they did wrong but they were already past being forgiven. They were to be punished regardless of their future actions. When Yishayahu began to prophesize the people were sacrificing to other gods and worshipping Avodah Zara. A religious revival was beign forced upon them but the people would worship idols regardless of what their king wanted. Yishayahu was meant to tell the people of G-d's judgement of their evil deeds. The introduction to Yirmiahu which we have been learning this week caused me to see come similarities between him and another famous Jewish leader, Moshe Rebeinu.
When G-d first speaks to Yirmiahu, He tells him that even before he was born he was holy and was always meant to be a prophet. He was destined to be a Navi since before birth. Moshe, although was not a navi for the nations like Yishayahu, he was also destined for greatness. Some mefarshim say that when he was born the room lit up. The entire story of Moshe's early life seems incredible and unbelievable. The fact that he was saved when the whole point of Pharoah's decree (to kill the Jewish boys) was to get rid of Moshe. Then Paroah's daughter finds him and some say her arm stretched out to reach him. Yocheved ends up being his wetnurse and Moshe grows up in Pharaoh's palace. This is not the early life of any normal kid. He was obviously someone special. He was able to kill a man by using G-d's special name. This is not normal. When he runs away to Midyan, he notices a fire in a bush. This is the first time G-d speaks to him.
The first time G-d speaks to Yirmiahu, he tells him that he was destined to be a prophet for the nations. Yirmiahu, however, is insecure. He tells G-d that he is only a boy and does not know how to speak (which really means he doesn't think he will be able to interpret G-d's messages correctly to the people). When G-d talks to Moshe for the first time and tells him to go to Pharoah and tell him to release the Jewish people, Moshe has a similar response. He is also insecure about his speaking abilities but for a different reason. He has a speech impediment and therefore does not think he is capable of speaking on behalf of G-d. G-d also gives them similar responses. G-d tells Yirmiahu not to be afraid because He will be with him. He then touches his mouth and gives him His words and appoints Yirmiahu the prophet over the nations and kings. He then asks Yirmiahu what he sees and Yirmiahu says a blossoming almond stick. G-d tells him that Shaked also means 'speed' and G-d will speedfully fulfill His words. G-d also tells Moshe that He will be with him. He also gives him some reassurance by telling him that Ahron will be there to speak for him.
Both Moshe and Yirmiahu were sent to punish nations. The difference is Moshe was sent to punish a nation who had been oppressing the Jews (and set them free) while Yirmiahu was sent to punish the Jews who had sinned against G-d and could no longer be forgiven for it. In Yirmiahu and Moshe's time the people desperately needed saving. In Yirmiahu's time the people were too far gone to be saved. That was Yishayahu's job. Now Yirmiahu must deliver the punishment. By the time he's done prophesizing the punishent has already been given. The final exile has begun.
When G-d first speaks to Yirmiahu, He tells him that even before he was born he was holy and was always meant to be a prophet. He was destined to be a Navi since before birth. Moshe, although was not a navi for the nations like Yishayahu, he was also destined for greatness. Some mefarshim say that when he was born the room lit up. The entire story of Moshe's early life seems incredible and unbelievable. The fact that he was saved when the whole point of Pharoah's decree (to kill the Jewish boys) was to get rid of Moshe. Then Paroah's daughter finds him and some say her arm stretched out to reach him. Yocheved ends up being his wetnurse and Moshe grows up in Pharaoh's palace. This is not the early life of any normal kid. He was obviously someone special. He was able to kill a man by using G-d's special name. This is not normal. When he runs away to Midyan, he notices a fire in a bush. This is the first time G-d speaks to him.
The first time G-d speaks to Yirmiahu, he tells him that he was destined to be a prophet for the nations. Yirmiahu, however, is insecure. He tells G-d that he is only a boy and does not know how to speak (which really means he doesn't think he will be able to interpret G-d's messages correctly to the people). When G-d talks to Moshe for the first time and tells him to go to Pharoah and tell him to release the Jewish people, Moshe has a similar response. He is also insecure about his speaking abilities but for a different reason. He has a speech impediment and therefore does not think he is capable of speaking on behalf of G-d. G-d also gives them similar responses. G-d tells Yirmiahu not to be afraid because He will be with him. He then touches his mouth and gives him His words and appoints Yirmiahu the prophet over the nations and kings. He then asks Yirmiahu what he sees and Yirmiahu says a blossoming almond stick. G-d tells him that Shaked also means 'speed' and G-d will speedfully fulfill His words. G-d also tells Moshe that He will be with him. He also gives him some reassurance by telling him that Ahron will be there to speak for him.
Both Moshe and Yirmiahu were sent to punish nations. The difference is Moshe was sent to punish a nation who had been oppressing the Jews (and set them free) while Yirmiahu was sent to punish the Jews who had sinned against G-d and could no longer be forgiven for it. In Yirmiahu and Moshe's time the people desperately needed saving. In Yirmiahu's time the people were too far gone to be saved. That was Yishayahu's job. Now Yirmiahu must deliver the punishment. By the time he's done prophesizing the punishent has already been given. The final exile has begun.
So Similar, But Yet So Different
So far we have learned one book, ספר ישעיהו. Now we have started to learn a second book from the נביאים אחרונים, which is about the Navi, ירמיהו. All week long, I have been trying to compare the two books in my head as we are learning about ירמיהו, and every time I find a similarity, I find one difference to go along with it. Of course they both came from different backgrounds, but also their whole missions are different. They might sound just alike, but they are so different. So just a little background for you on ירמיהו. He is from ענתות, from the family of cohanim, and prophesized from the time of יאשיהו until the time of the destruction of the Beit HaMikdash.
Some of the similarities that we can detect from both their missions are, they both had to make the people realize Hashem's power, and warn them of what was to come if they didn't change their ways. If I had to make a generally differentiation between them, I would say that ישעיהו was more of the started of the prophecy, and not only because he came first. He was the one who tried to get the people to change their ways, and he gave them so many chances, but they didn't listen. He was more of the warning prophet, and ירמיהו is now the action prophet. We learned that ירמיהו's reasons for being a Navi were to uproot, destroy, and rebuild and plant. Just from that we can see that ירמיהו was more of the action prophet. He wasn't going to give the people as much of a chance as ישעיהו did.
Another difference that I saw was that Hashem told the people, through ירמיהו, that he would be with them even through the destruction. It seems like He either has more hope, He is just being nicer. During the time of ישעיהו he didn't say that He would stand with the people during after the destruction or exile. This got me thinking that maybe the people weren't as bad in the kingdom of Yehudah. Maybe the kings we worse. Why would Hashem say that he would stand with them during destruction and tell ירמיהו to rebuild and plant new roots if they were so terrible. He is sort of contradicting his words and actions in the last book.
I did point out in class that the decline of a kingdom seemed to be led by changing kings so many times, which happened in ישעיהו and in ירמיהו. So, why should the people be blamed for the decline in this situation? The kings are the ones who keep failing, its not the people's fault. Yes, they do lack a sense of צדק ומשפט but the kingdom just keeps rolling through kings, and the people are having to suffer because of it. I think that in ירמיהו, that is why they are destroyed. Hashem is definitely going to destroy the Beit HaMikdash but he is going to let ירמיהו rebuild and replant the root after it is done, unlike in ישעיהו, the people were told they had to almost earn their way back in.
Some of the similarities that we can detect from both their missions are, they both had to make the people realize Hashem's power, and warn them of what was to come if they didn't change their ways. If I had to make a generally differentiation between them, I would say that ישעיהו was more of the started of the prophecy, and not only because he came first. He was the one who tried to get the people to change their ways, and he gave them so many chances, but they didn't listen. He was more of the warning prophet, and ירמיהו is now the action prophet. We learned that ירמיהו's reasons for being a Navi were to uproot, destroy, and rebuild and plant. Just from that we can see that ירמיהו was more of the action prophet. He wasn't going to give the people as much of a chance as ישעיהו did.
Another difference that I saw was that Hashem told the people, through ירמיהו, that he would be with them even through the destruction. It seems like He either has more hope, He is just being nicer. During the time of ישעיהו he didn't say that He would stand with the people during after the destruction or exile. This got me thinking that maybe the people weren't as bad in the kingdom of Yehudah. Maybe the kings we worse. Why would Hashem say that he would stand with them during destruction and tell ירמיהו to rebuild and plant new roots if they were so terrible. He is sort of contradicting his words and actions in the last book.
I did point out in class that the decline of a kingdom seemed to be led by changing kings so many times, which happened in ישעיהו and in ירמיהו. So, why should the people be blamed for the decline in this situation? The kings are the ones who keep failing, its not the people's fault. Yes, they do lack a sense of צדק ומשפט but the kingdom just keeps rolling through kings, and the people are having to suffer because of it. I think that in ירמיהו, that is why they are destroyed. Hashem is definitely going to destroy the Beit HaMikdash but he is going to let ירמיהו rebuild and replant the root after it is done, unlike in ישעיהו, the people were told they had to almost earn their way back in.
Sunday, November 25, 2012
Just Say Thank You
When we first hear about Chizkiyahu we see that he bought a religious revival. He believed that G-d is the source of everything. At this time of his ruling Chizkiyahu was known for his faith and trust in Hashem. He got rid of the alliance with Ashur which all the kings before him refused to do. He also removed the Bamot and all the sources of Avodah Zara or not worshiping Hashem properly. Everything he had done so far was correct and he had done the correct actions of an ideal leader and possibly Mashiach.
Then in the middle of Chizkiyahu's ruling, he begins to change. He stopped involving Hashem in his actions. Chizkayahu made an alliance with Egypt, fortified the city, and re-routed the water. He did all these things without the involvement of Hashem. Chizkiyahu also had another issue. Even with the destruction we hear anything about Chizkiyahu turning to Hashem. In the middle of Chizkiyahu's ruling he lost his title of an ideal king.
In Chizkiyahu's 14th year everything went wrong. There is a siege of Yerushalaim and Ravshakeh comes to the people and speak to him and try to convince them that all Chizkiyahu has done is wrong. When Ravshakeh comes Chizkiyahu goes to Yishayahu and asks him to pray on his and the nation's behalf. We see with Chizkiyahu that he only seeks out the help of Hashem when there is no alternative, but not only that, he seeks out Hashem when it's on a more personal level.
Chizkiyahu gets sick and Yishayahu comes to him and tells him that he is going to die. Chizkiyahu then prays to Hashem and Hashem adds extra years to his life. Hashem saves Yirushalaim yet there is no recognition that it was Hashem's doing. Chizkiyahu gets haughty and he shows Bavel all of his treasures that he got in his wars with Ashur-He gives no recognition to Hashem saying that He helped him win these wars-which is also another reason why he cannot be Mashiach-it is said that the leader that will become Mashiach will help other nations recognize the presence of Hashem.
I think the timing of learning this was good. We just had thanksgiving a day where we all come together and say what we are thankful for. This holiday doesn't really accomplish anything. We go around the table and everyone says what they are thankful for. Sure, it gets you to start thinking about what you are thankful for, but most people just say a generic answer-family, house, friends. These are more personal things in life, but really are you actually truly thankful for these things when you say it at your thanksgiving table? Truthfully I'm not sitting there thinking wow I am really thankful, and if you are it is probably only because you are thinking about it at that moment. Also are you thinking that it is Hashem who gave you all of this? When it comes to Hashem, there is so much we have to be thankful for. It is not just something you can sum up into two sentences one day each year. Saying thank you to Hashem is something that you should be doing every single day-to take time out of your day and to sit there and to thank Hashem for all that He gave you.
When Chezkiyahu took time and thanked Hashem everything turned out fine for him. Hashem added years to his life simply because he took time and acknowledged Hashem's presence. It is not enough to say thank you through another person. When Chizkiyahu asked Yishayahu to pray to Hashem for him that wasn't enough. Also when you are just turning to Hashem because it is something personal and that is the only time you acknowledge his presence, that is also not enough. You need to realize that Hashem is the one there helping you get through everything and providing you with all your needs and simple "thank you" and an acknowledgement of his presence makes everything better.
Then in the middle of Chizkiyahu's ruling, he begins to change. He stopped involving Hashem in his actions. Chizkayahu made an alliance with Egypt, fortified the city, and re-routed the water. He did all these things without the involvement of Hashem. Chizkiyahu also had another issue. Even with the destruction we hear anything about Chizkiyahu turning to Hashem. In the middle of Chizkiyahu's ruling he lost his title of an ideal king.
In Chizkiyahu's 14th year everything went wrong. There is a siege of Yerushalaim and Ravshakeh comes to the people and speak to him and try to convince them that all Chizkiyahu has done is wrong. When Ravshakeh comes Chizkiyahu goes to Yishayahu and asks him to pray on his and the nation's behalf. We see with Chizkiyahu that he only seeks out the help of Hashem when there is no alternative, but not only that, he seeks out Hashem when it's on a more personal level.
Chizkiyahu gets sick and Yishayahu comes to him and tells him that he is going to die. Chizkiyahu then prays to Hashem and Hashem adds extra years to his life. Hashem saves Yirushalaim yet there is no recognition that it was Hashem's doing. Chizkiyahu gets haughty and he shows Bavel all of his treasures that he got in his wars with Ashur-He gives no recognition to Hashem saying that He helped him win these wars-which is also another reason why he cannot be Mashiach-it is said that the leader that will become Mashiach will help other nations recognize the presence of Hashem.
I think the timing of learning this was good. We just had thanksgiving a day where we all come together and say what we are thankful for. This holiday doesn't really accomplish anything. We go around the table and everyone says what they are thankful for. Sure, it gets you to start thinking about what you are thankful for, but most people just say a generic answer-family, house, friends. These are more personal things in life, but really are you actually truly thankful for these things when you say it at your thanksgiving table? Truthfully I'm not sitting there thinking wow I am really thankful, and if you are it is probably only because you are thinking about it at that moment. Also are you thinking that it is Hashem who gave you all of this? When it comes to Hashem, there is so much we have to be thankful for. It is not just something you can sum up into two sentences one day each year. Saying thank you to Hashem is something that you should be doing every single day-to take time out of your day and to sit there and to thank Hashem for all that He gave you.
When Chezkiyahu took time and thanked Hashem everything turned out fine for him. Hashem added years to his life simply because he took time and acknowledged Hashem's presence. It is not enough to say thank you through another person. When Chizkiyahu asked Yishayahu to pray to Hashem for him that wasn't enough. Also when you are just turning to Hashem because it is something personal and that is the only time you acknowledge his presence, that is also not enough. You need to realize that Hashem is the one there helping you get through everything and providing you with all your needs and simple "thank you" and an acknowledgement of his presence makes everything better.
Power Corrupts Leaders
This week in Navi we continued learning about Chizkiyahu's reign. We learned about the things he was praised for and things he was reproached for. He got rid of the גנז ספר רפואות, which was a book of incantations that the people believed in instead of putting their faith in Hashem. He also cut down the כתת נחש הנחשת, which was a copper snake that the people looked to for medical healing. He dragged his father's body through the city and did not give him a proper burial because his father worshiped idols. He took away idol worship from the people, thereby establishing Hashem as the source of everything. He showed that it is not just that Hashem is in control of religious life, they should put their faith in Hashem for EVERYTHING.
He was reproached for three things: 1. He closed off the גיחון river, which prevented Assyria from getting access to the water, however it showed that he did not have faith in Hashem to protect them. 2. He cut off the doors of the Beit Hamikdash and sent them to Assyria which showed that Chizkiyahu would submit to Assyria to stop an attack instead of relying on Hashem even when Yishayahu already told him that Hashem would save him. And 3. He added a leap year in ניסן, albeit for good intentions (he wanted to cause a religious revival), but he didn't do it in the right way.
We saw that only when Chizkiyahu was gravely ill and his own life was at stake did he turn to Hashem for help. However even when he is saved, he shows no recognition to Hashem and shows Babylonia every single treasure, as if to say "Oh look at me! I'm so amazing!". All of these actions come together to prove a point addressed during every reign of every king- that power corrupts leaders. Chizkiyah's famous faith in Hashem slowly faded into faith in himself. He doesn't consult with Hashem while he makes alliances and fortifies the city.
The Pasukim tell us that after the punishment and the destruction of the people there will be a return to Yerushalaim and a rebuilding process- נחמה. This could be a sign of Yishayahu giving up. He realizes he will never have the chance to change the people, so he just accepts the fact that they will be punished and no longer interferes. The Pasukim then go on to describe further what it will be like after the punishment is over. Everyone will return to Hashem and He will forgive everyone for their sins. They will return to land from exile and the Beit Hamikdash will be rebuilt.
This doesn't make any sense to me. The people did all of those horrible sins so they'll be punished and then...forgiven? It doesn't make any sense that after everything they had to go through, they would just be forgiven at the end anyway. Maybe it's because it was the 1/10 remnant and they were the people who didn't sin? Either way, I still don't see how this makes any sense.
He was reproached for three things: 1. He closed off the גיחון river, which prevented Assyria from getting access to the water, however it showed that he did not have faith in Hashem to protect them. 2. He cut off the doors of the Beit Hamikdash and sent them to Assyria which showed that Chizkiyahu would submit to Assyria to stop an attack instead of relying on Hashem even when Yishayahu already told him that Hashem would save him. And 3. He added a leap year in ניסן, albeit for good intentions (he wanted to cause a religious revival), but he didn't do it in the right way.
We saw that only when Chizkiyahu was gravely ill and his own life was at stake did he turn to Hashem for help. However even when he is saved, he shows no recognition to Hashem and shows Babylonia every single treasure, as if to say "Oh look at me! I'm so amazing!". All of these actions come together to prove a point addressed during every reign of every king- that power corrupts leaders. Chizkiyah's famous faith in Hashem slowly faded into faith in himself. He doesn't consult with Hashem while he makes alliances and fortifies the city.
The Pasukim tell us that after the punishment and the destruction of the people there will be a return to Yerushalaim and a rebuilding process- נחמה. This could be a sign of Yishayahu giving up. He realizes he will never have the chance to change the people, so he just accepts the fact that they will be punished and no longer interferes. The Pasukim then go on to describe further what it will be like after the punishment is over. Everyone will return to Hashem and He will forgive everyone for their sins. They will return to land from exile and the Beit Hamikdash will be rebuilt.
This doesn't make any sense to me. The people did all of those horrible sins so they'll be punished and then...forgiven? It doesn't make any sense that after everything they had to go through, they would just be forgiven at the end anyway. Maybe it's because it was the 1/10 remnant and they were the people who didn't sin? Either way, I still don't see how this makes any sense.
Salvation or Thanks?
One point that we always have standing in class is the concept of personal salvation vs. national salvation, and which one the king at the time was doing, if any. In my last blog post I highlighted the high and the low points of חזקיהו's reign and how his reign went downhill, per say, in the 14th year. In this blog post I am going to tell you why חזקיהו was more focused on personal salvation, rather than national salvation. We just had to look harder and deeper into the text and events to understand which one it was.
As we know everything was going very well in חזקיהו's reign up until his 14th year. Before that, חזקיהו did a whole bunch of things to lead the nation to salvation. After he had sinned in his 14th year, he went to ישעיהו to ask him to pray for him, but ישעיהו refused, and חזקיהו eventually prays to Hashem. In the beginning of פרק ל"ח we learn that חזקיהו is critically ill, and is about to die. Only then does he pray to Hashem. I think I am seeing a little bit of personal salvation here, because when it came to life or death, חזקיהו decided to pray. חזקיהו got 15 years added onto his life and got saved from the hands of Assyria.
When Jerusalem was put under siege, חזקיהו took it well, and had control over everything. When the salvation of Jerusalem happened is another example of how חזקיהו was extremely self-absorbed. He didn't thank Hashem for removing his capital from the siege. That is the moment when we learn that he was really all about himself. חזקיהו only prayed to G-d when there was no other alternative. When חזקיהו shows Babylonia all of his treasure, that could have been a perfect time to recognize Hashem, because he helped him get all those treasures. From all of this we see why his 14th year took him down hill, he stopped recognizing Hashem.
I guess we could say it isn't as much personal or national salvation rather than thanking G-d. חזקיהו really just stopped thanking Him at a point during his reign. I don't know if it is because he got haughty or if it was for some other reason, but it ruined his whole reign, in my opinion. With thanksgiving in our rearview mirror, we always have to recognize when G-d is giving us everyday.
Helping Others
In this week's Navi class, we heavily discussed Chiykiyahu's characteristics as a leader and as a person.
We know from Yeshayahu Perakim 36-37 that Chiykiyahu stopped an alliance with Ashur, conquered lands around him, forged an alliance with Egypt, and fortified his city. This is from a political/military standpoint. Religiously, he instituted a revival, and the people returned to the Beit Hamikdash. All of these actions seem to form a practically indestructible kingdom, despite the reaction of Ashur. However, when he was mocked by Ravshakeh, he sent messengers (not even himself!) to Yeshayhu to pray for him. On a side note, this is quite the cowardly action. Yeshayahu does pray for Chiykiyahu, and Ashur is defeated. However, he gives absolutely no recognition or thanks to Hashem. How can he completely ignore the fact that Hashem is the source of everything, that Hashem is the true puppeteer?
In Perek 38, Chiykiyahu becomes critically ill. Yeshayahu approaches him, informing Chiykiyahu that his death is near. You'll never guess what happends next...Chiykiyahu davens to Hashem! Wow, we didn't see this one coming! Hashem listens to Chiykiyahu and grants him 15 more years of life and promises that Yehudah will be saved. Then, Chiykiyahu praises and acknowledges Hashem. This indicates an issue. How can you have a king who only davens for himself? More so, what kind of message is Chiykiyahu trying to convey in the midst of this spiritual revival? Is it only necessary to thank Hashem when your own personal salvation occurs?
Yeshayahu then warns Chiyzkiyahu that, one day, Bavel will come and attack Yehudah. What is Chiykiyahu's response? He replies that the word of Hashem is good because it will not occur in his days. This is not how a king should respond! He must realize that an aspect of his kingdom is not moral and attempt to improve it!
We then studied two different texts to discover more about Chiykiyahu's character. Brachot Yud states that Chiykiyahu is praised for three things and criticized for another three. The three actions of praise are as follows: 1) He "put into storage" (didn't use anymore) the Sefer Refuot. He did this because instead of the people putting their faith in Hashem, they believed this book of cantations saved them. 2) He cut down the Nachash Nechoshet. This was done because the people looked to this copper snake for medical healing, and it became a form of Avodah Zarah. 3) He dragged his father's body through the city and didn't give him a proper burial, due to his father being an idol worshipper. These actions seem to have occurred during the first fourteen years of his reign. The three things he is not praised for are: 1) He closed the Gichon River to prevent Ashur from receiving access to water, thus not putting his faith in Hashem. 2) He cut off the doors to the Beit Hamikdash and sent them to Ashur. This was a submission to Ashur. Yeshayahu had already told him that Hashem would save the people. Why did he do it anyway, though? 3) He added a leap year in Nisan, during the Pesach festivities. Maybe he had good intentions. However, he didn't do it in the correct way. Perhaps he felt that he was above the law.
Sanhedrin 94, the second source we studied, proclaims that Chiykiyahu had the potential to be the Mashiach, for at the beginning of his reign, he seemed somewhat perfect. However, power corrupts, and his bitachon in Hashem slowly became bitachon in himself.
Chiykiyahu's response to Yeshayhu's warning was what really appalled me. It was not only the people who were lacking morals and respect towards one another, the king was too! The entire kingdom was lacking the phrase "Kol Yisrael Arevim Ze Lazeh. All of Israel is responsible for one another!"
This just further demonstrates the justification of why the Beit Hamikdash was destroyed. Even the kings, who were supposed to be role models, were completely indifferent to the future suffering of the people. This is not how you establish an enduring kingdom. Yet time and time again, the people did not realize this.
Many times, we are told to not be involved with matters that don't concern us. However, we should do everything in our power to ensure that these matters will not occur again. Chiyzkiyahu witnessed a besiegement once. The least he could have done was show a little sympathy and warn the next ruler-to be.
Today, we have significantly overcome this lacking of "Kol Yisrael Arevim Ze Lazeh." There are many examples in current events that exemplify this. After Hurricane Sandy, Jews banded together to aid those who had absolutely nothing. They organized clothing drives, conducted school in people's homes, and provided food.
Just last week, during the terrible attacks by Hamas, we, as a nation, prayed and said Tehillim for the welfare of our brothers and sisters in Israel.
Responsibility is one of the values stressed in our school's new initiative, IKARR. As a school, we are accountable for one another. This is a major moral that is instilled in us. It is very easy to just care about ourselves, live in our own little bubble, much like Chiykiyahu. This requires no effort.
However, feeling helping one another should not be strenuous task. It should be something that occurs naturally. It is definitely a reflective point that really sticks out in our minds throughout the time of Thanksgiving. I really feel that it is so crucial to care for others to prevent the same mistakes of the past, and pave a new future.
We know from Yeshayahu Perakim 36-37 that Chiykiyahu stopped an alliance with Ashur, conquered lands around him, forged an alliance with Egypt, and fortified his city. This is from a political/military standpoint. Religiously, he instituted a revival, and the people returned to the Beit Hamikdash. All of these actions seem to form a practically indestructible kingdom, despite the reaction of Ashur. However, when he was mocked by Ravshakeh, he sent messengers (not even himself!) to Yeshayhu to pray for him. On a side note, this is quite the cowardly action. Yeshayahu does pray for Chiykiyahu, and Ashur is defeated. However, he gives absolutely no recognition or thanks to Hashem. How can he completely ignore the fact that Hashem is the source of everything, that Hashem is the true puppeteer?
In Perek 38, Chiykiyahu becomes critically ill. Yeshayahu approaches him, informing Chiykiyahu that his death is near. You'll never guess what happends next...Chiykiyahu davens to Hashem! Wow, we didn't see this one coming! Hashem listens to Chiykiyahu and grants him 15 more years of life and promises that Yehudah will be saved. Then, Chiykiyahu praises and acknowledges Hashem. This indicates an issue. How can you have a king who only davens for himself? More so, what kind of message is Chiykiyahu trying to convey in the midst of this spiritual revival? Is it only necessary to thank Hashem when your own personal salvation occurs?
Yeshayahu then warns Chiyzkiyahu that, one day, Bavel will come and attack Yehudah. What is Chiykiyahu's response? He replies that the word of Hashem is good because it will not occur in his days. This is not how a king should respond! He must realize that an aspect of his kingdom is not moral and attempt to improve it!
We then studied two different texts to discover more about Chiykiyahu's character. Brachot Yud states that Chiykiyahu is praised for three things and criticized for another three. The three actions of praise are as follows: 1) He "put into storage" (didn't use anymore) the Sefer Refuot. He did this because instead of the people putting their faith in Hashem, they believed this book of cantations saved them. 2) He cut down the Nachash Nechoshet. This was done because the people looked to this copper snake for medical healing, and it became a form of Avodah Zarah. 3) He dragged his father's body through the city and didn't give him a proper burial, due to his father being an idol worshipper. These actions seem to have occurred during the first fourteen years of his reign. The three things he is not praised for are: 1) He closed the Gichon River to prevent Ashur from receiving access to water, thus not putting his faith in Hashem. 2) He cut off the doors to the Beit Hamikdash and sent them to Ashur. This was a submission to Ashur. Yeshayahu had already told him that Hashem would save the people. Why did he do it anyway, though? 3) He added a leap year in Nisan, during the Pesach festivities. Maybe he had good intentions. However, he didn't do it in the correct way. Perhaps he felt that he was above the law.
Sanhedrin 94, the second source we studied, proclaims that Chiykiyahu had the potential to be the Mashiach, for at the beginning of his reign, he seemed somewhat perfect. However, power corrupts, and his bitachon in Hashem slowly became bitachon in himself.
Chiykiyahu's response to Yeshayhu's warning was what really appalled me. It was not only the people who were lacking morals and respect towards one another, the king was too! The entire kingdom was lacking the phrase "Kol Yisrael Arevim Ze Lazeh. All of Israel is responsible for one another!"
This just further demonstrates the justification of why the Beit Hamikdash was destroyed. Even the kings, who were supposed to be role models, were completely indifferent to the future suffering of the people. This is not how you establish an enduring kingdom. Yet time and time again, the people did not realize this.
Many times, we are told to not be involved with matters that don't concern us. However, we should do everything in our power to ensure that these matters will not occur again. Chiyzkiyahu witnessed a besiegement once. The least he could have done was show a little sympathy and warn the next ruler-to be.
Today, we have significantly overcome this lacking of "Kol Yisrael Arevim Ze Lazeh." There are many examples in current events that exemplify this. After Hurricane Sandy, Jews banded together to aid those who had absolutely nothing. They organized clothing drives, conducted school in people's homes, and provided food.
Just last week, during the terrible attacks by Hamas, we, as a nation, prayed and said Tehillim for the welfare of our brothers and sisters in Israel.
Responsibility is one of the values stressed in our school's new initiative, IKARR. As a school, we are accountable for one another. This is a major moral that is instilled in us. It is very easy to just care about ourselves, live in our own little bubble, much like Chiykiyahu. This requires no effort.
However, feeling helping one another should not be strenuous task. It should be something that occurs naturally. It is definitely a reflective point that really sticks out in our minds throughout the time of Thanksgiving. I really feel that it is so crucial to care for others to prevent the same mistakes of the past, and pave a new future.
Friday, November 23, 2012
Thanksgiving
This week, I would like to discuss the parallels between our Thanksgiving holiday (yesterday) and the time of Chizkiyahu. When we first started learning about Chizkiyahu, we saw in the pesukim that he was described as being as good as David, the best king of all. In that case, he must have been a great guy and must have led his people to be equally as great. We hear about him and his deeds in three different places: Malachim 2, Divrei Hayamim, and Yishayahu.
Here is a quick summary of Chizkiyahu's life and deeds. Chizkiyahu was the king of Yehuda during the exile of Shomron. When he became king, the people were sinning inter-personally but were "thriving" religiously. Chizkiyahu caused a religious revival among them and even invited the people of Shomron to join them. He refurbished the Beit Hamikdash and removed the Bamot. He acted purely in the service of Hashem. In that case, what could go wrong? One word: gratitude. This issue seemed to be Bnei Yisrael's main problem. Because the people didn't realize that their success came from G-d and not from their actions, they were not grateful, even after G-d saved them.
One part of Chizkiyahu's life was particularly appalling to me. In Perek 38, Chizkiyahu falls fatally ill. (We said in class that this perek could have taken place in the middle of Perek 37, which would then cause Chizkiyahu to make a rash decision about dealing with Ashur.) Yishayahu comes to Chizkiyahu and tells him that he will die soon. At that moment, when he was stuck against the wall, Chizkiyahu finally decided that it was time to pray to G-d himself. In the previous perek, Chizkiyahu had sent messengers to Yishayahu to ask him to pray on behalf of Yehuda. Chizkiyahu could have prayed himself. Now, when he's about to die, praying seems like the only thing to do. Selfish much? Anyway, G-d does save him; He adds 15 years to Chizkiyahu's life for his prayer. Hashem also saved Yehuda from Ashur. However, G-d did say that Yehuda would eventually be destroyed by Babylonia. To this, Chizkiyahu didn't react because it would not affect him; he would be long dead when the destruction finally comes. In addition, Chizkiyahu's people completely forgot to thank G-d for saving them from utter destruction. What is going on here?
As we have been learning for what seems like forever, Bnei Yisrael at this time was morally corrupt. They fulfilled the mitzvot between man and G-d but completely neglected the people around them. They also failed to recognize that all of their political and military success and failures come from G-d. By extension, they were completely ungrateful for everything G-d did for them. This is quite an ironic topic to be learning around Thanksgiving, a holiday completely dedicated to giving thanks. Yesterday, I spent my morning with other volunteers from our school scooping food onto plates for the homeless. Before we started serving the meal, a preacher got on the stage in the room and said a prayer. Of course, this prayer was weird for me to listen to and accept because I am not Christian. However, one part of the prayer stood out for me: the preacher kept repeating that G-d and Jesus have provided everything for them and that they are eternally grateful. Once again, I don't believe in everything she said, but I believe that these preachings are on the right track towards a full recognition of G-d's control over the world. In addition, the sheer concept of providing for the downtrodden in society is the polar opposite of Bnei Yisrael's lack of Tzedek U'Mishpat during the time of Yishayahu. I just hope that these principles catch on so that we, the inhabitants of Planet Earth, can achieve the ideal world of Mashiach soon.
The whole concept of a Thanksgiving holiday is revolutionary. Today, many countries around the world have embraced the idea of a national day of gratitude. Each country has its own flavor of gratitude to offer. The flavor in the Mid-South is religious gratitude. In the center of the "Bible Belt," everyone believes in something. Christians have a particularly strong notion of gratitude to G-d or Jesus (I'm not exactly sure). Jews also have a strong sense of gratitude to G-d. If only this could be spread around. I can propose a plausible solution: find a cause to help. One thing that helps people understand how much G-d has given them is seeing people less fortunate than themselves. Helping people is not only the execution of interpersonal mitzvot but also the mental awakening that helps people understand that G-d is in control of their lives.
On a final note, if anyone did not attend the Thanksgiving volunteering, I would strongly recommend it for next year. The experience is unparalleled and thoroughly enjoyable. I hope everyone has a fun holiday weekend!
Here is a quick summary of Chizkiyahu's life and deeds. Chizkiyahu was the king of Yehuda during the exile of Shomron. When he became king, the people were sinning inter-personally but were "thriving" religiously. Chizkiyahu caused a religious revival among them and even invited the people of Shomron to join them. He refurbished the Beit Hamikdash and removed the Bamot. He acted purely in the service of Hashem. In that case, what could go wrong? One word: gratitude. This issue seemed to be Bnei Yisrael's main problem. Because the people didn't realize that their success came from G-d and not from their actions, they were not grateful, even after G-d saved them.
One part of Chizkiyahu's life was particularly appalling to me. In Perek 38, Chizkiyahu falls fatally ill. (We said in class that this perek could have taken place in the middle of Perek 37, which would then cause Chizkiyahu to make a rash decision about dealing with Ashur.) Yishayahu comes to Chizkiyahu and tells him that he will die soon. At that moment, when he was stuck against the wall, Chizkiyahu finally decided that it was time to pray to G-d himself. In the previous perek, Chizkiyahu had sent messengers to Yishayahu to ask him to pray on behalf of Yehuda. Chizkiyahu could have prayed himself. Now, when he's about to die, praying seems like the only thing to do. Selfish much? Anyway, G-d does save him; He adds 15 years to Chizkiyahu's life for his prayer. Hashem also saved Yehuda from Ashur. However, G-d did say that Yehuda would eventually be destroyed by Babylonia. To this, Chizkiyahu didn't react because it would not affect him; he would be long dead when the destruction finally comes. In addition, Chizkiyahu's people completely forgot to thank G-d for saving them from utter destruction. What is going on here?
As we have been learning for what seems like forever, Bnei Yisrael at this time was morally corrupt. They fulfilled the mitzvot between man and G-d but completely neglected the people around them. They also failed to recognize that all of their political and military success and failures come from G-d. By extension, they were completely ungrateful for everything G-d did for them. This is quite an ironic topic to be learning around Thanksgiving, a holiday completely dedicated to giving thanks. Yesterday, I spent my morning with other volunteers from our school scooping food onto plates for the homeless. Before we started serving the meal, a preacher got on the stage in the room and said a prayer. Of course, this prayer was weird for me to listen to and accept because I am not Christian. However, one part of the prayer stood out for me: the preacher kept repeating that G-d and Jesus have provided everything for them and that they are eternally grateful. Once again, I don't believe in everything she said, but I believe that these preachings are on the right track towards a full recognition of G-d's control over the world. In addition, the sheer concept of providing for the downtrodden in society is the polar opposite of Bnei Yisrael's lack of Tzedek U'Mishpat during the time of Yishayahu. I just hope that these principles catch on so that we, the inhabitants of Planet Earth, can achieve the ideal world of Mashiach soon.
The whole concept of a Thanksgiving holiday is revolutionary. Today, many countries around the world have embraced the idea of a national day of gratitude. Each country has its own flavor of gratitude to offer. The flavor in the Mid-South is religious gratitude. In the center of the "Bible Belt," everyone believes in something. Christians have a particularly strong notion of gratitude to G-d or Jesus (I'm not exactly sure). Jews also have a strong sense of gratitude to G-d. If only this could be spread around. I can propose a plausible solution: find a cause to help. One thing that helps people understand how much G-d has given them is seeing people less fortunate than themselves. Helping people is not only the execution of interpersonal mitzvot but also the mental awakening that helps people understand that G-d is in control of their lives.
On a final note, if anyone did not attend the Thanksgiving volunteering, I would strongly recommend it for next year. The experience is unparalleled and thoroughly enjoyable. I hope everyone has a fun holiday weekend!
Friday, November 16, 2012
A Perfect World
This week we didn't really have a chance to have class. Instead, we did some research on Mashiach. I think this a very interesting topic because of how many views and opinions and ideas there are concerning this mysterious time. I call it mysterious because no matter how great the Rabbi or how seemingly correct the logical the ideas might sound, we will never truly know what/who the Mashiach will be until he comes. Machiach is one of those things that only G-d holds the answers to. We can only hope that through our actions and beliefs, we can hasten the arrival. Especially right now considering the situation in Israel, we can only strive to work harder to bring the Mashiach as soon as possible.
We learned that the Mashiach will come from the descendants of Dovid HaMelech. He will be the greatest leader we have had yet, both in spirituality and politically. He will influence the people to follow G-d and his Mitzvot. He will cause the Jews to unite in Israel, as well as the exiled ones. He will also cause all the nations in the world to believe in G-d and realize that their previous beliefs were false. There will be world peace and wisdom and knowledge of G-d will be widespread. Kingship will be restored and the king will be even more famous and wiser than King Shlomo.
The people will be closer to G-d and will understand the difference between right and wrong. Free will be be transformed into a natural desire to do good. The Yetzer HaRa will be weakened and no one will have any desire to sin. All of this will cause all the Jews to merit Olam HaBa. The Messianic era is a bridge between the world and the world to come.
What this all means is that what most of the commentators and philosophers agree on is that the Messianic era will be a time of complete and utter perfection. There will be no more sin. Everyone will recognize G-d and there will be no obstacles or anything in the way to serving Him. The Beit Hamikdash will be rebuilt by the Mashiach and the nations that despise the Jews will be destroyed. The righteous and basically everyone, will be resurrected (how it's possible that we will all fit on this earth is another question). One idea I found fascinating was the idea that during this era the Jews will be moving up in ranks. There will incredible spiritual growth, no desire to do wrong, complete and widespread recognition and belief in G-d, and all will merit the world to come. We will continue to move up from the lowly, sin-inclined people we are today to the perfect, spiritual, moral beings G-d hoped to create from the beginning. This new generation of perfect beings along with the perfect world will bring the world to its final stage which Adam was meant to reach but could not due to the introduction of sin. This is the type of world G-d had always planned on. From the beginning, we learned last year that G-d had expected man to be moral and follow Him at all costs. Unfortunately, this did not work out as planned. There was the Dor HaMabul and the Dor HaFlagah and eventually He was forced to write out the Sheva Mitzvot Bnei Noach will spell out the moral code which He expects us to follow.
This idea of a perfect world is mesmerizing. A world in which there is only peace and no war is all we could ever hope for. In this world the Jews are not hated nor as they discriminated against or accused of having false beliefs. All the nations will finally see the truth and recognize G-d as the true leader and creator of our world. Earlier today a rocket hit right outside of Jerusalem. Yesterday the sirens were going off in Tel Aviv. We do not live in a safe or peaceful world right now which makes the idea of the arrival of Mashiach even more appealing. Today we have to pray for our people and our land. We have to hope that G-d will help us survive this war. Today we have to sit helplessly thousands of miles away as our brothers and sisters fear for their lives in our homeland. Hopefully tomorrow we will all live together in peace in Israel. Hopefully we can serve G-d and reach this perfect stage in life. We are not completely helpless. We can continue following the Mitzvot and treating each other correctly and hope that our actions will bring the Mashiach as soon as possible because right now we need all the help we can get.
We learned that the Mashiach will come from the descendants of Dovid HaMelech. He will be the greatest leader we have had yet, both in spirituality and politically. He will influence the people to follow G-d and his Mitzvot. He will cause the Jews to unite in Israel, as well as the exiled ones. He will also cause all the nations in the world to believe in G-d and realize that their previous beliefs were false. There will be world peace and wisdom and knowledge of G-d will be widespread. Kingship will be restored and the king will be even more famous and wiser than King Shlomo.
The people will be closer to G-d and will understand the difference between right and wrong. Free will be be transformed into a natural desire to do good. The Yetzer HaRa will be weakened and no one will have any desire to sin. All of this will cause all the Jews to merit Olam HaBa. The Messianic era is a bridge between the world and the world to come.
What this all means is that what most of the commentators and philosophers agree on is that the Messianic era will be a time of complete and utter perfection. There will be no more sin. Everyone will recognize G-d and there will be no obstacles or anything in the way to serving Him. The Beit Hamikdash will be rebuilt by the Mashiach and the nations that despise the Jews will be destroyed. The righteous and basically everyone, will be resurrected (how it's possible that we will all fit on this earth is another question). One idea I found fascinating was the idea that during this era the Jews will be moving up in ranks. There will incredible spiritual growth, no desire to do wrong, complete and widespread recognition and belief in G-d, and all will merit the world to come. We will continue to move up from the lowly, sin-inclined people we are today to the perfect, spiritual, moral beings G-d hoped to create from the beginning. This new generation of perfect beings along with the perfect world will bring the world to its final stage which Adam was meant to reach but could not due to the introduction of sin. This is the type of world G-d had always planned on. From the beginning, we learned last year that G-d had expected man to be moral and follow Him at all costs. Unfortunately, this did not work out as planned. There was the Dor HaMabul and the Dor HaFlagah and eventually He was forced to write out the Sheva Mitzvot Bnei Noach will spell out the moral code which He expects us to follow.
This idea of a perfect world is mesmerizing. A world in which there is only peace and no war is all we could ever hope for. In this world the Jews are not hated nor as they discriminated against or accused of having false beliefs. All the nations will finally see the truth and recognize G-d as the true leader and creator of our world. Earlier today a rocket hit right outside of Jerusalem. Yesterday the sirens were going off in Tel Aviv. We do not live in a safe or peaceful world right now which makes the idea of the arrival of Mashiach even more appealing. Today we have to pray for our people and our land. We have to hope that G-d will help us survive this war. Today we have to sit helplessly thousands of miles away as our brothers and sisters fear for their lives in our homeland. Hopefully tomorrow we will all live together in peace in Israel. Hopefully we can serve G-d and reach this perfect stage in life. We are not completely helpless. We can continue following the Mitzvot and treating each other correctly and hope that our actions will bring the Mashiach as soon as possible because right now we need all the help we can get.
Sunday, November 11, 2012
Nation's Actions Over Leader
After a long list of bad kings, we finally have a decent king. We are introduced to Chezkiahu saying: he became king over Yehuda in the 30th rule of Hoshea. He was 25 when he became king. He ruled for 29 years. Finally in his introduction we are told that his mther was Avi Bat Zechora. This is a completely normal introduction for a king.
Then it goes on and it tells us his actions. He did good in the eyes of Hashem. This is something new from the past kings. Then it goes to say that he did so good-he removed the Bamot, Mitzevot, Ashirot, and copper serpent-all the things that Bnei Yisrael used to worship other gods. Chezkiyahu followed the Mitzvot. Chezkiyahu was doing great. Chezkiyahu had his faith and trust in Hahsem- he followed the Miztvot and he worshipped Hashem. He rebelled against Ashur, and he stopped paying taxes to Ashur.
Chezkiyahu's action were great. He was doing everything amazingly. Following everything Hashem wanted. Then he has one problem. In his 14th year of ruling, he tried to make an alliance with Ashur. Hashem had told past kings and he should have learned that the king needs to put his faith and trust in Hashem that He will save them if they run into trouble. He failed to learn from this. Not only did he make the alliance, but in order to give a gift to keep the alliance with Ashur he gave the king treasures. These treasures were not just regular gold he had lying around. These gifts he gave to the king of Ashur were all from the Beit Hamikdash.
Hashem has a great response to Chezkiyahu's good actions. Hashem was with Chezkiyahu and helped his be victorious over enemies. This was prompted by the fact that Chezkiyahu had bettered the worship towards Hashem. For his bad actions Hashem had punished him. He brought Ashur to attack and conquer Yehuda. These bad responses were prompted by the immorality of the people.
In these Perakim we see that the response of Hashem is mainly because of the people. We see that a leader can't change the nation. In the past perakim with the terrible kings we see that it is the leaders fault that the people are sinning. Here we are proved wrong. Chezkiyahu had done so much to try to rekindle the relationship with Hashem. The people had still refused to be moral. Chezkiyahu had made one mistake but the reason of attack was merely the peoples' immoral actions.
As children, we are taught to be a leader of people. That we shouldn't just follow other people, we should stand out and be the one to lead others. A person should be a leader, it is a smarter choice to become a leader than a follower. As a leader you will have followers. From these Perakim I learn that it you cannot just be a leader. Leading people does not always have a positive response. A better life choice would be not just a leader, but an inspiration and a role model. You can lead people but still not teach them morals. It is better to be sure that you are inspiring and teaching people than just leading a group that will get you no where.
Then it goes on and it tells us his actions. He did good in the eyes of Hashem. This is something new from the past kings. Then it goes to say that he did so good-he removed the Bamot, Mitzevot, Ashirot, and copper serpent-all the things that Bnei Yisrael used to worship other gods. Chezkiyahu followed the Mitzvot. Chezkiyahu was doing great. Chezkiyahu had his faith and trust in Hahsem- he followed the Miztvot and he worshipped Hashem. He rebelled against Ashur, and he stopped paying taxes to Ashur.
Chezkiyahu's action were great. He was doing everything amazingly. Following everything Hashem wanted. Then he has one problem. In his 14th year of ruling, he tried to make an alliance with Ashur. Hashem had told past kings and he should have learned that the king needs to put his faith and trust in Hashem that He will save them if they run into trouble. He failed to learn from this. Not only did he make the alliance, but in order to give a gift to keep the alliance with Ashur he gave the king treasures. These treasures were not just regular gold he had lying around. These gifts he gave to the king of Ashur were all from the Beit Hamikdash.
Hashem has a great response to Chezkiyahu's good actions. Hashem was with Chezkiyahu and helped his be victorious over enemies. This was prompted by the fact that Chezkiyahu had bettered the worship towards Hashem. For his bad actions Hashem had punished him. He brought Ashur to attack and conquer Yehuda. These bad responses were prompted by the immorality of the people.
In these Perakim we see that the response of Hashem is mainly because of the people. We see that a leader can't change the nation. In the past perakim with the terrible kings we see that it is the leaders fault that the people are sinning. Here we are proved wrong. Chezkiyahu had done so much to try to rekindle the relationship with Hashem. The people had still refused to be moral. Chezkiyahu had made one mistake but the reason of attack was merely the peoples' immoral actions.
As children, we are taught to be a leader of people. That we shouldn't just follow other people, we should stand out and be the one to lead others. A person should be a leader, it is a smarter choice to become a leader than a follower. As a leader you will have followers. From these Perakim I learn that it you cannot just be a leader. Leading people does not always have a positive response. A better life choice would be not just a leader, but an inspiration and a role model. You can lead people but still not teach them morals. It is better to be sure that you are inspiring and teaching people than just leading a group that will get you no where.
Taking Actions for Granted
In this week's Navi class, we continued to proceed further in Sefer Yeshayahu. We began by reviewing an ideal world, filled with just leaders and praise of Hashem by the PEOPLE, who will recognize the values Hashem wants and that Hashem is their salvation, as presented in Perakim Yud Aleph-Yud Bet. Then, we commenced the study of Chiykiyahu's reign.
According to Divrei Haymim, Chiyzkiyahu was a splendid ruler for some time. He refurbished the Beit Hamikdash, purified it (the Beit Hamikdash was made impure due to the incidents of Achaz bringing Avodah Zarah into the Beit Hamikdash), and rededicated it. As a result, the people of Yehudah began to sacrifice to Hashem. Then, the entire nation (both Yehudah AND Ephraim) was invited to the Beit Hamikdash to partake in the Korban Pesach. This was a complete improvement and contrast to the time of Hoshea when the people of Ephraim willingly refused to return to Yerushalyim and go to the Beit Hamikdash. Chiyzkiyahu also removed the Bamot, which had previously been used to worship Hashem, among other such objects that were confiscated of as well. Chiyzkiyahu was acting in service to Hashem and was successful! He was causing a major religious revival, in which the people of Yehudah returned to worshipping Hashem.
All of these simply swell actions seem to be expecting geopolitical success as a result. Chiyzkiyahu probably wished to see a stable alliance with Ashur and/or wealth, expansion of borders, and military success. However, this is a dream. We know that one criteria of Yeshayahu's prophecies has been addressed (religious). However, there is still a tremendous lack of Tzedek U'Mishpat.
The account of Melachim has a slightly different perspective of this seemingly marvelous king. The description of the beginning of Chiykiayhu's reign is quite similar. A small addition to his actions are that he had faith and trust in Hashem and clung to Hashem. He also follows the Mitzvot given to Moshe. This was unheard of at the time! As a result, Hashem was with him.
Then, the similarities between the two Sepharim deviate. Chiykiyahu rebelled against Ashur by refusing to pay taxes. This was a dangerous move, as it would definitely provoke the fuming wrath of Ashur. In the fourteenth year of his reign, this all comes into play. Sancheriv, Melech Ashur, attacks cities of Yehudah. He sends a message to Ashur, confessing his sins and a plea to remove the affliction. This seems just a tad fishy. Shouldn't Chizkiyahu be relating this message in a prayer to Hashem? Doesn't Chiyzkiayhu realize that Hashem is the puppeteer and that Ashur is his pawn?
Then, the unthinkable happens. Chiyzkiyahu sends all the treasures of the Beit Hamikdash to Ashur. He even removed the golden doors of the Heychal! Removing these precious items are not his right to do!
We then returned to Sefer Yeshayahu. After besieging the cities of Yehudah, Sancheriv sends a messenger named Rav-Shakeh (can also be identified as a prestigious position) to intimidate Chiyzkiayhu. Ravshakeh relays two speeches to Chiyzkiyahu's messengers.
The first speech begins with a rebuke. Yehudah is chastised for trusting Egypt as an ally, for in Ashur's eyes, they are like a reed that can easily be broken. Then, an allegation that Hashem is not pleased with the removal of the Bamot, for the lack of Bamot now supposedly prevents Yehudah from worshipping Hashem properly. As a result, Hashem has sent Ashur to destroy the land. I found this interesting: how does Rav-Shakeh seem to know Hashem's motives? This seems very similar to the prophecy of Yeshayahu for someone who is supposedly from Ashur. This cannot be true though, for Rav-Shakeh blasphemed Hashem. Next, a declaration of Sancheriv's superiority in contrast to Chiyzkiyahu, and the promise of military stability (2,000 horses), instead of an alliance with Egypt. About midway throughout the speech, the messengers beseech Rav-Shakeh to change his language from Hebrew to Aramaic, so that the people will not understand his words. The goal of this speech is for the people to be persuaded to create an alliance with Ashur and Hashem is not happy with their choice to ally with Egypt and the removal of the Bamot. If Hashem is troubled by this, he will punish the people more. As a ticket to escape Hashem's wrath, the people must ally with Ashur.
The second speech begins with yet another reminder of the glory of Melech Ashur in comparison to the people's weak king. In order to escape this dreadful king's actions, Ashur will supply the people with food, water, and protection, instead of the life of famine imposed on the people by Chiyzkiyahu. Next, Chiyzkiyahu again declared that Hashem let Ashur destroy Shomron and will not save the people. The objective of this speech is to proclaim to the people how to meet their basic needs by surrendering to Ashur.
We then continued onto Perek Tet Zayin of Sefer Yeshayhu. At the start of the Perek, Chiyzkiyahu is in mourning (his reaction to the blasphemous speeches of Rav-Shakeh). He worries if Rav-Shakeh is correct and if Hashem is upset as a result of these terrible words. He sends messengers to Yeshayahu. This action is cowardly. Chiyzkiyahu is king. These are his matters to deal with.
The message to Yeshayahu is as follows. Chiyzkiayhu is unsure of what to do. The people and him have tried so desperately to escape this punishment (tunnels, religious revival). However, it seems as if they will not prevail. Chiyzkiyahu pleads with Yeshayahu to daven for him and as a result, take responsibility for Chiyzkiyahu's relationship with Hashem. This is yet another time that Chiyzkiyahu is avoiding a spiritual interaction with Hashem!
Yeshayahu then gives a prophecy about Melech Ashur. This king will hear a rumor and return to his land, where he will be killed. Suddenly, as if right on cue (further proof Hashem is the puppeteer), Rav-Shakeh sends a message to Chiyzkiyahu saying that the gods of other nations didn't save their people; Hashem will not be able to either.
Chiyzkiyahu then also does something he was not accustomed to doing. He davens to Hashem, asking him to save Bnei Yisrael. However, why is he davening now? What caused this?
Yeshayahu then sends a message to Chizykiyahu, stating that Ashur will be destroyed. Their haughtiness and belief in power will be their downfall. As if to show that this will occur, an angel of Hashem kills 185,000 people of Ashur. Sancheriv leaves and goes to Ninveh. He is then killed by his sons. This SHOULD produce tremendous praise towards Hashem. Yet, time and time again, things do not go as planned, and the people remain silent.
This last portion of the Perek bothered me persistently. How does someone ignore such a great miracle performed for their well-being and doesn't even thank Hashem for it. Or even acknowledge it?
I think that it is time for another addition to our constant "Sins of the People Chart." This sin is lack of Hakarat Hatov, gratitude. This was a sin that prevailed in the horrendous deeds of the people towards their fellows and to Hashem. The people didn't appreciate one another, and therefore developed an immoral and unethical society as result. However, the people also didn't recognize the sovereignty of Hashem, didn't develop fear and gratitude towards Hashem's wondrous deeds, and thus created a society of haughtiness and a quest for one's control.
I would like to return from my brief hiatus with quotes and insert one that really epitomizes the message conveyed. "Gratitude is not only the greatest of virtues, but the parent of all others." (Marcus Tullius Cicero).
This quote could not be more relevant to ancient times and our lives today. Gratitude is the basis for all our actions. A lack of gratitude causes us to begin to lose focus of who truly provides for us. Instead, we begin to take things for granted and believe that we are the source of our own success, which leads to haughtiness. Oh, how the cycle of sin is so constant!
This was the mistake of Chiyzkiyahu. He chose to take for granted his immense success. This was his downfall. He never thanked Hashem. This thought of praising his eternal provider didn't cross his mind. This was a major problem among all the other nations, as well. He failed to acknowledge Hashem. Some say that when Chiyzkiayhu davened to Hashem, his illness was the spark of this sudden change. In my opinion, this is why the ideal world could not have occurred during his time. This world could have only existed with the spread knowledge and praise of Hashem. For example, both predator and prey cannot live together in harmony without the knowledge of Hashem.
Today, we have to contemplate how we respond to acts of kindness from others. Are we truly grateful for everything in our lives? Do we really appreciate what we are so graciously given? Are our praising words in davening sincere? This is all food for thought, and now is the perfect time to contemplate them, with Thanksgiving and Chanukah right around the corner.
This arises a question. Is Ashur being sent to attack the people because of a lack of Hakarat Hatov?
According to Divrei Haymim, Chiyzkiyahu was a splendid ruler for some time. He refurbished the Beit Hamikdash, purified it (the Beit Hamikdash was made impure due to the incidents of Achaz bringing Avodah Zarah into the Beit Hamikdash), and rededicated it. As a result, the people of Yehudah began to sacrifice to Hashem. Then, the entire nation (both Yehudah AND Ephraim) was invited to the Beit Hamikdash to partake in the Korban Pesach. This was a complete improvement and contrast to the time of Hoshea when the people of Ephraim willingly refused to return to Yerushalyim and go to the Beit Hamikdash. Chiyzkiyahu also removed the Bamot, which had previously been used to worship Hashem, among other such objects that were confiscated of as well. Chiyzkiyahu was acting in service to Hashem and was successful! He was causing a major religious revival, in which the people of Yehudah returned to worshipping Hashem.
All of these simply swell actions seem to be expecting geopolitical success as a result. Chiyzkiyahu probably wished to see a stable alliance with Ashur and/or wealth, expansion of borders, and military success. However, this is a dream. We know that one criteria of Yeshayahu's prophecies has been addressed (religious). However, there is still a tremendous lack of Tzedek U'Mishpat.
The account of Melachim has a slightly different perspective of this seemingly marvelous king. The description of the beginning of Chiykiayhu's reign is quite similar. A small addition to his actions are that he had faith and trust in Hashem and clung to Hashem. He also follows the Mitzvot given to Moshe. This was unheard of at the time! As a result, Hashem was with him.
Then, the similarities between the two Sepharim deviate. Chiykiyahu rebelled against Ashur by refusing to pay taxes. This was a dangerous move, as it would definitely provoke the fuming wrath of Ashur. In the fourteenth year of his reign, this all comes into play. Sancheriv, Melech Ashur, attacks cities of Yehudah. He sends a message to Ashur, confessing his sins and a plea to remove the affliction. This seems just a tad fishy. Shouldn't Chizkiyahu be relating this message in a prayer to Hashem? Doesn't Chiyzkiayhu realize that Hashem is the puppeteer and that Ashur is his pawn?
Then, the unthinkable happens. Chiyzkiyahu sends all the treasures of the Beit Hamikdash to Ashur. He even removed the golden doors of the Heychal! Removing these precious items are not his right to do!
We then returned to Sefer Yeshayahu. After besieging the cities of Yehudah, Sancheriv sends a messenger named Rav-Shakeh (can also be identified as a prestigious position) to intimidate Chiyzkiayhu. Ravshakeh relays two speeches to Chiyzkiyahu's messengers.
The first speech begins with a rebuke. Yehudah is chastised for trusting Egypt as an ally, for in Ashur's eyes, they are like a reed that can easily be broken. Then, an allegation that Hashem is not pleased with the removal of the Bamot, for the lack of Bamot now supposedly prevents Yehudah from worshipping Hashem properly. As a result, Hashem has sent Ashur to destroy the land. I found this interesting: how does Rav-Shakeh seem to know Hashem's motives? This seems very similar to the prophecy of Yeshayahu for someone who is supposedly from Ashur. This cannot be true though, for Rav-Shakeh blasphemed Hashem. Next, a declaration of Sancheriv's superiority in contrast to Chiyzkiyahu, and the promise of military stability (2,000 horses), instead of an alliance with Egypt. About midway throughout the speech, the messengers beseech Rav-Shakeh to change his language from Hebrew to Aramaic, so that the people will not understand his words. The goal of this speech is for the people to be persuaded to create an alliance with Ashur and Hashem is not happy with their choice to ally with Egypt and the removal of the Bamot. If Hashem is troubled by this, he will punish the people more. As a ticket to escape Hashem's wrath, the people must ally with Ashur.
The second speech begins with yet another reminder of the glory of Melech Ashur in comparison to the people's weak king. In order to escape this dreadful king's actions, Ashur will supply the people with food, water, and protection, instead of the life of famine imposed on the people by Chiyzkiyahu. Next, Chiyzkiyahu again declared that Hashem let Ashur destroy Shomron and will not save the people. The objective of this speech is to proclaim to the people how to meet their basic needs by surrendering to Ashur.
We then continued onto Perek Tet Zayin of Sefer Yeshayhu. At the start of the Perek, Chiyzkiyahu is in mourning (his reaction to the blasphemous speeches of Rav-Shakeh). He worries if Rav-Shakeh is correct and if Hashem is upset as a result of these terrible words. He sends messengers to Yeshayahu. This action is cowardly. Chiyzkiyahu is king. These are his matters to deal with.
The message to Yeshayahu is as follows. Chiyzkiayhu is unsure of what to do. The people and him have tried so desperately to escape this punishment (tunnels, religious revival). However, it seems as if they will not prevail. Chiyzkiyahu pleads with Yeshayahu to daven for him and as a result, take responsibility for Chiyzkiyahu's relationship with Hashem. This is yet another time that Chiyzkiyahu is avoiding a spiritual interaction with Hashem!
Yeshayahu then gives a prophecy about Melech Ashur. This king will hear a rumor and return to his land, where he will be killed. Suddenly, as if right on cue (further proof Hashem is the puppeteer), Rav-Shakeh sends a message to Chiyzkiyahu saying that the gods of other nations didn't save their people; Hashem will not be able to either.
Chiyzkiyahu then also does something he was not accustomed to doing. He davens to Hashem, asking him to save Bnei Yisrael. However, why is he davening now? What caused this?
Yeshayahu then sends a message to Chizykiyahu, stating that Ashur will be destroyed. Their haughtiness and belief in power will be their downfall. As if to show that this will occur, an angel of Hashem kills 185,000 people of Ashur. Sancheriv leaves and goes to Ninveh. He is then killed by his sons. This SHOULD produce tremendous praise towards Hashem. Yet, time and time again, things do not go as planned, and the people remain silent.
This last portion of the Perek bothered me persistently. How does someone ignore such a great miracle performed for their well-being and doesn't even thank Hashem for it. Or even acknowledge it?
I think that it is time for another addition to our constant "Sins of the People Chart." This sin is lack of Hakarat Hatov, gratitude. This was a sin that prevailed in the horrendous deeds of the people towards their fellows and to Hashem. The people didn't appreciate one another, and therefore developed an immoral and unethical society as result. However, the people also didn't recognize the sovereignty of Hashem, didn't develop fear and gratitude towards Hashem's wondrous deeds, and thus created a society of haughtiness and a quest for one's control.
I would like to return from my brief hiatus with quotes and insert one that really epitomizes the message conveyed. "Gratitude is not only the greatest of virtues, but the parent of all others." (Marcus Tullius Cicero).
This quote could not be more relevant to ancient times and our lives today. Gratitude is the basis for all our actions. A lack of gratitude causes us to begin to lose focus of who truly provides for us. Instead, we begin to take things for granted and believe that we are the source of our own success, which leads to haughtiness. Oh, how the cycle of sin is so constant!
This was the mistake of Chiyzkiyahu. He chose to take for granted his immense success. This was his downfall. He never thanked Hashem. This thought of praising his eternal provider didn't cross his mind. This was a major problem among all the other nations, as well. He failed to acknowledge Hashem. Some say that when Chiyzkiayhu davened to Hashem, his illness was the spark of this sudden change. In my opinion, this is why the ideal world could not have occurred during his time. This world could have only existed with the spread knowledge and praise of Hashem. For example, both predator and prey cannot live together in harmony without the knowledge of Hashem.
Today, we have to contemplate how we respond to acts of kindness from others. Are we truly grateful for everything in our lives? Do we really appreciate what we are so graciously given? Are our praising words in davening sincere? This is all food for thought, and now is the perfect time to contemplate them, with Thanksgiving and Chanukah right around the corner.
This arises a question. Is Ashur being sent to attack the people because of a lack of Hakarat Hatov?
Attack of Assyria- The Video Game
This week we began learning about חזקיהו's actions that he took as king. The דברי הימים says חזקיהו refurbished the Beit Hamikdash, sent out messages throughout Israel telling the Jews to come back to Hashem, removed the במות, and that he was responsible for a religious revival where the people stopped worshipping idols and returned to the Beit Hamikdash and Hashem. In מלכים it virtually says the same thing, except it is also added that חזקיהו had complete faith and trust in Hashem, that he "clung to Hashem", that Hashem was with him, and that he rebelled against Assyria by refusing to pay the taxes. Altogether חזקיהו's actions make him look like the epitome of the absolute perfect leader.
However, we see here that חזקיהו's main focus was on idol worship. It was a HUGE problem and it needed to be fixed desperately, but he didn't seem to focus at all on the lack of צדק ומשפט. That was mostly taken up by ישעיהו who tried to help the people regain צדק ומשפט by relaying the messages and warnings of Hashem. Sadly, this was done in vain. There seemed to be no hope that the people would regain צדק ומשפט at this point in time.
As we continued to learn about חזקיהו's reign, we saw an exchange take place between Assyria and יהודה. At this time, סנחרב, the king of Assyria, has begun to reconquer; he has destroyed שומרון and now is beginning to attack cities in חזקיהו .יהודה hears of this and panics slightly. He tears his clothes and goes into mourning. These are reactions to רבשקה's (the messenger from Assyria) messages. He traveled to יהודה to make the people doubt their king and Hashem and to make them surrender to Assyria.
In רבשקה's first speech, he tries to cause the people to doubt their leaders by questioning their choice of allies, questioning חזקיהו's choice to destroy the במות, and saying that Hashem has turned His back on them (using שומרון as an example). He also tries to tempt them to come to Assyria by promising them safety and food and water. He tells them that Assyria will be so much better to them than חזקיהו has, because he was the one who caused them to be in their situation (being besieged by the Assyrians).
In the first speech רבשקה was speaking to the messengers of חזקיהו in Hebrew. After he stops, they tell him not to speak in Hebrew so the people won't be able to understand him and they won't be swayed by his words. Obviously he declines, saying that the people should be able to hear because they are all in the same situation together. Afterwards, in רבשקה's second speech, he tells the people that they shouldn't trust חזקיהו because he won't be able to save them. חזקיהו responds to this by mourning and going to the Beit Hamikdash. He then sends a message to ישעיהו asking him to pray to Hashem on their behalf.
ישעיהו responds with a prophecy. He tells חזקיהו that Assyria will be destroyed because of their haughtiness and because they thought they were more powerful than Hashem. The Perek ends with the prophecy coming true: almost all of Assyria is destroyed by an angel of Hashem and the rest flee out of the land. The people rejoice and highly praise Hashem.
My brothers play a video game that is based on trying to divide and conquer different lands. Strangely, their video game seems to relate to this part of חזקיהו's reign. They besiege the cities and they can send messages to the leaders of people and try to get them to leave or surrender. This is both good and bad. In a good way, this can teach people that this sort of thing is so terrible that it can only be played in a fantasy. In a bad way, it is used for entertainment. I am sure that during this time of the people, this was not very entertaining for them. But maybe it will teach them to rethink their actions so that their situation would never be repeated.
However, we see here that חזקיהו's main focus was on idol worship. It was a HUGE problem and it needed to be fixed desperately, but he didn't seem to focus at all on the lack of צדק ומשפט. That was mostly taken up by ישעיהו who tried to help the people regain צדק ומשפט by relaying the messages and warnings of Hashem. Sadly, this was done in vain. There seemed to be no hope that the people would regain צדק ומשפט at this point in time.
As we continued to learn about חזקיהו's reign, we saw an exchange take place between Assyria and יהודה. At this time, סנחרב, the king of Assyria, has begun to reconquer; he has destroyed שומרון and now is beginning to attack cities in חזקיהו .יהודה hears of this and panics slightly. He tears his clothes and goes into mourning. These are reactions to רבשקה's (the messenger from Assyria) messages. He traveled to יהודה to make the people doubt their king and Hashem and to make them surrender to Assyria.
In רבשקה's first speech, he tries to cause the people to doubt their leaders by questioning their choice of allies, questioning חזקיהו's choice to destroy the במות, and saying that Hashem has turned His back on them (using שומרון as an example). He also tries to tempt them to come to Assyria by promising them safety and food and water. He tells them that Assyria will be so much better to them than חזקיהו has, because he was the one who caused them to be in their situation (being besieged by the Assyrians).
In the first speech רבשקה was speaking to the messengers of חזקיהו in Hebrew. After he stops, they tell him not to speak in Hebrew so the people won't be able to understand him and they won't be swayed by his words. Obviously he declines, saying that the people should be able to hear because they are all in the same situation together. Afterwards, in רבשקה's second speech, he tells the people that they shouldn't trust חזקיהו because he won't be able to save them. חזקיהו responds to this by mourning and going to the Beit Hamikdash. He then sends a message to ישעיהו asking him to pray to Hashem on their behalf.
ישעיהו responds with a prophecy. He tells חזקיהו that Assyria will be destroyed because of their haughtiness and because they thought they were more powerful than Hashem. The Perek ends with the prophecy coming true: almost all of Assyria is destroyed by an angel of Hashem and the rest flee out of the land. The people rejoice and highly praise Hashem.
My brothers play a video game that is based on trying to divide and conquer different lands. Strangely, their video game seems to relate to this part of חזקיהו's reign. They besiege the cities and they can send messages to the leaders of people and try to get them to leave or surrender. This is both good and bad. In a good way, this can teach people that this sort of thing is so terrible that it can only be played in a fantasy. In a bad way, it is used for entertainment. I am sure that during this time of the people, this was not very entertaining for them. But maybe it will teach them to rethink their actions so that their situation would never be repeated.
The Messenger
This week, we learned about the emotional warfare waged by Assyria on Yehuda by Ravshake, the messenger of the king of Assyria. In perek 36 of Malachim 2, we hear that Ashur has attacked several cities in Yehuda and has exiled their inhabitants. Ravshake then goes to meet with the representatives of King Chizkiyahu. He sends them a frightening message.
Ravshake starts out his speech by attacking the confidence of the people of Yisrael. He questions their alliance with Egypt because Egypt is "a broken reed and cannot protect Yehuda from the oncoming war. He describes his king as "the great king of Assyria"; the implied comparison is to the weak king of Egypt. Ravshake also describes the removal of the Bamot as the wrong thing to do in G-d's eyes. His final statement was that G-d himself had sent the armies of Assyria forward to destroy Yehuda. The purpose of this message was to get Yehuda to create an alliance with Ashur that would please Hashem. No such alliance was made as all of these statements by Ravshake were false and were purely made to get the people to surrender to Ashur.
Upon hearing this, Chizkiyahu's representatives ask Ravshake to speak in Aramaic instead of Hebrew. (Hold on a minute: he knows Hebrew? How?) Ravshake refuses because his purpose in giving these messages to Yehuda is that the people will understand.
Ravshake's second message was given directly to the people. Once again, he spoke of the "great king of Assyria" and how Assyria can save Yehuda. Ravshake told the people that Chizkiyahu was weak and tricking them. He described a destruction in which Chizkiyahu would not be able to provide the people with their basic needs. Ashur would be able to keep the remaining people of Yehuda safe and alive with food and water. The final religious attack rang louder than the others (because of the recent religious revival): Hashem let Assyria destroy Shomron. Why now would be save Yehuda? The people didn't answer Ravshake and instead conveyed the messages to Chizkiyahu. Chizkiyahu mourned.
Ravshake seems like quite the character. He would seem like any other messenger from any other nation that was trying to mess with Bnei Yisrael except for two things. One, he knew exactly how to attack the people's weaknesses. It was as if he was one of them and had lived through a similar or the same situation. The second thing is that he chose to speak to the people in Hebrew. Not Aramaic, Hebrew! How could he know Hebrew? It's not like they had Rosetta Stone in those days. One opinion on his true identity was that he was a Jew who switched alliances and was now working for Assyria. This kind of betrayal must have been heartbreaking for the people in Yehuda to witness. If any of them had known him, they were probably very shaken by the blasphemous things he said. However, the one consolation we can have is that G-d never lets sins go unpunished, whether the punishment comes in this world or the next. Also, this betrayal highlights the skewed values of the people at the time. Their morals were so backwards that someone could completely turn their back on their people and work for the enemy. If this sort of immorality was what was really happening, I think the people deserved to be (eventually) exiled. The full and real religious revival will happen when the people return to the land and to all of G-d's ways, not just half of them.
Ravshake starts out his speech by attacking the confidence of the people of Yisrael. He questions their alliance with Egypt because Egypt is "a broken reed and cannot protect Yehuda from the oncoming war. He describes his king as "the great king of Assyria"; the implied comparison is to the weak king of Egypt. Ravshake also describes the removal of the Bamot as the wrong thing to do in G-d's eyes. His final statement was that G-d himself had sent the armies of Assyria forward to destroy Yehuda. The purpose of this message was to get Yehuda to create an alliance with Ashur that would please Hashem. No such alliance was made as all of these statements by Ravshake were false and were purely made to get the people to surrender to Ashur.
Upon hearing this, Chizkiyahu's representatives ask Ravshake to speak in Aramaic instead of Hebrew. (Hold on a minute: he knows Hebrew? How?) Ravshake refuses because his purpose in giving these messages to Yehuda is that the people will understand.
Ravshake's second message was given directly to the people. Once again, he spoke of the "great king of Assyria" and how Assyria can save Yehuda. Ravshake told the people that Chizkiyahu was weak and tricking them. He described a destruction in which Chizkiyahu would not be able to provide the people with their basic needs. Ashur would be able to keep the remaining people of Yehuda safe and alive with food and water. The final religious attack rang louder than the others (because of the recent religious revival): Hashem let Assyria destroy Shomron. Why now would be save Yehuda? The people didn't answer Ravshake and instead conveyed the messages to Chizkiyahu. Chizkiyahu mourned.
Ravshake seems like quite the character. He would seem like any other messenger from any other nation that was trying to mess with Bnei Yisrael except for two things. One, he knew exactly how to attack the people's weaknesses. It was as if he was one of them and had lived through a similar or the same situation. The second thing is that he chose to speak to the people in Hebrew. Not Aramaic, Hebrew! How could he know Hebrew? It's not like they had Rosetta Stone in those days. One opinion on his true identity was that he was a Jew who switched alliances and was now working for Assyria. This kind of betrayal must have been heartbreaking for the people in Yehuda to witness. If any of them had known him, they were probably very shaken by the blasphemous things he said. However, the one consolation we can have is that G-d never lets sins go unpunished, whether the punishment comes in this world or the next. Also, this betrayal highlights the skewed values of the people at the time. Their morals were so backwards that someone could completely turn their back on their people and work for the enemy. If this sort of immorality was what was really happening, I think the people deserved to be (eventually) exiled. The full and real religious revival will happen when the people return to the land and to all of G-d's ways, not just half of them.
Good King, with Bad People
This week we learned all about a new, better king of יהודה. His name was חזקיהו. We learned about what the book of מלכים ב says about him, and what the דברי הימים says about him. All together we learn that he was a pretty good king for 14 years, and then somethings went downhill from there.
In the book of דברי הימים we learn about somethings that he accomplished during his reign. It tells us that he refurbished the בית המקדש by purifying it and rededicating it. Because of this, many more people of יהודה started to sacrifice to Hashem again. חזקיהו also invited everyone in the kingdom to come and do a קרבן פסח in the בית המקדש. Then we are told that he destroyed and removed the במות. All of these actions show us that he חזקיהו acted in service to G-d and that he was a successful king geopolitically. He made an alliance with Assyria, and expected to get wealth, borders, and military success out of that alliance. Though the דברי הימים does tell us about חזקיהו's geopolitical success, I think it is more pointed towards his religious success and his interaction with Hashem. He is addressing ישעיהו's first mission, which was to clear out all elements of עבודה זרה. From what we hear in דברי הימים is all good, but when we get to מלכים ב, things might start to turn around.
The next book we learned about חזקיהו in, was מלכים ב. In מלכים ב it says that he did good in the eyes of Hashem, which right there, is a change from the kings before him. It also talks about how חזקיהו destroyed the במות. One thing that we hear in מלכים ב that we don't necessarily hear in דברי הימים is that he was know for his בתחון, or trust. He clung to Hashem, and that led Hashem to "cling" to him. He is also said to have followed the מצות like משה. Geopolitically, חזקיהו rebelled against Assyria. He stopped paying them taxes, and provoked the wrath of Assyria, which allowed him to expand his borders. Religiously, this rebellion showed us that he knew that Hashem was always with him. This point marks the end of the GREAT king חזקיהו as we know him.
In חזקיהו's 14th year, things took a weird and confusing turn. Assyria attacks יהודה very abruptly. Of course חזקיהו is confused because he did so much right before this point. חזקיהו then sends a letter to the king of Assyria admitting that he sinned, and he got taxed once again. חזקיהו used the golden doors and the money from the בית המקדש to pay the taxes. I think that he was so confused at that point, that he just decided to give up. We later learn that Hashem sent Assyria into attack because the people weren't acting with צדק ומשפט. This shows us again, that it wasn't really the kings fault, but the actions of the people. Even though חזקיהו did all of the things that he did to get the people back on a right religious track, he didn't influence them enough to act morally. I think that his situation shows us what Hashem cares about more. He wants his people to act in a religiously moral way, but He also seems to care how that act morally, in general, more.
In the book of דברי הימים we learn about somethings that he accomplished during his reign. It tells us that he refurbished the בית המקדש by purifying it and rededicating it. Because of this, many more people of יהודה started to sacrifice to Hashem again. חזקיהו also invited everyone in the kingdom to come and do a קרבן פסח in the בית המקדש. Then we are told that he destroyed and removed the במות. All of these actions show us that he חזקיהו acted in service to G-d and that he was a successful king geopolitically. He made an alliance with Assyria, and expected to get wealth, borders, and military success out of that alliance. Though the דברי הימים does tell us about חזקיהו's geopolitical success, I think it is more pointed towards his religious success and his interaction with Hashem. He is addressing ישעיהו's first mission, which was to clear out all elements of עבודה זרה. From what we hear in דברי הימים is all good, but when we get to מלכים ב, things might start to turn around.
The next book we learned about חזקיהו in, was מלכים ב. In מלכים ב it says that he did good in the eyes of Hashem, which right there, is a change from the kings before him. It also talks about how חזקיהו destroyed the במות. One thing that we hear in מלכים ב that we don't necessarily hear in דברי הימים is that he was know for his בתחון, or trust. He clung to Hashem, and that led Hashem to "cling" to him. He is also said to have followed the מצות like משה. Geopolitically, חזקיהו rebelled against Assyria. He stopped paying them taxes, and provoked the wrath of Assyria, which allowed him to expand his borders. Religiously, this rebellion showed us that he knew that Hashem was always with him. This point marks the end of the GREAT king חזקיהו as we know him.
In חזקיהו's 14th year, things took a weird and confusing turn. Assyria attacks יהודה very abruptly. Of course חזקיהו is confused because he did so much right before this point. חזקיהו then sends a letter to the king of Assyria admitting that he sinned, and he got taxed once again. חזקיהו used the golden doors and the money from the בית המקדש to pay the taxes. I think that he was so confused at that point, that he just decided to give up. We later learn that Hashem sent Assyria into attack because the people weren't acting with צדק ומשפט. This shows us again, that it wasn't really the kings fault, but the actions of the people. Even though חזקיהו did all of the things that he did to get the people back on a right religious track, he didn't influence them enough to act morally. I think that his situation shows us what Hashem cares about more. He wants his people to act in a religiously moral way, but He also seems to care how that act morally, in general, more.
Thursday, November 8, 2012
One Crazy Roller Coaster
This week in class we learned about pretty good times for Bnei Yisrael compared to previous weeks/learning. A religious revival is taking place all thanks to the new king of Yehudah, Chizkiahu. Chizkiahu has a very "up and down" type of reign. It's basically like a roller coaster. Also like a soap opera. When you expect one thing, something else happens. If you're wondering why I said soap opera, it's because in a soap opera you always think one thing is happening/going to happen and then you realize that person is really cheating on someone or someones father/mother/sibling. It gets confusing. And that's precisely what Chizkiahu's reign is like. At least for me.
The first thing we learned this week was about Yishayu's vision of what seems to be Mashiach. This is a time in which the predators will live with those who they had previously preyed on (lion and lamb). The knowledge of G-d will fill the land and the banner of G-d will be raised throughout the world. G-d will be recognized by all. The exiled will return and there will be peace between Yisrael and Yehuda. Righteousness and faithfulness will replace weapons of war. Basically, everything will be lovely and heavenly and awesome. After learning this all our minds were in the Garden of Eden (this is a metaphor for paradise). So as we are all thinking about this beautiful like in which everything is perfect and everyone is righteous, Mrs. Perl threw us a curve ball, otherwise known as the Chizkiahu story.
We begin a new king, Chizkiahu who was 25 when he came to power and ruled for 29 years. Then the twist came. He did the Yashar in the eyes of G-d AND he removed the Bamot! Yashar Koach! What a wonderful day in the kingdom of Yehudah! Chizkiahu gets rid of all the avodah zara and follows the mitzvot from Moshe (haven't heard that one yet..). He is known as a paragon of Bitachon (faith/trust) and clings to G-d. Hashem is with him even when he rebels from Ashor by not paying taxes to them anymore. He expands the borders and refurbishes the Beit Hamikdash. The Cohanim purify the Beit Hamikdash and the whole nation comes together to sacrifice/praise G-d. Chizkiahu has caused a religious revival and all is good with the world! But not actually. Why? Cause you must expect the unexpected in this ancient soap opera.
Ashor/Assyria attacks Yehuda by besieging it in Chizkiahu's 14th year. (Why does this happen? Probably because although the people were religious again and worshipping G-d, they were acting immorally and without Tzedeck and Mishpat.) A messenger from Ashor comes and tests the people's faith. He makes them look bad for trusting Egypt by calling Egypt a broken reed (weak). He says that Chizkiahu was wrong to remove the Bamot and that he cannot protect them. He talks about how G-d "let" them destroy Yisrael, their brothers and how G-d could not stop them from destroying all these other cities. He claims that Ashor would protect them and give them food and water if they would surrender. If they do, Ashor will also give them 2,000 horses.Then there's a spiffy little twist thrown into this divine roller coaster ride, the messenger is speaking in Hebrew! (How does he know Hebrew, you ask? Well I don't know. Why? Because we have not answered that question is class as of now but I can assure you my readers (probably Mrs. Perl) that we will discover the answer soon and it will surely be shocking!) The officers/Chizkiahu's men ask the messenger to speak in Aramaic so the people wil not understand him by the messenger refuses for he wants the people to hear his message.
The messenger goes on to tell the people not to trust their king, Chizkiahu. Ashor is the only one who can save them so they must surrender now. Their G-d did not protect Yisrael and will not save them. Chizkiahu tells the people not to answer him. They all mourn including Chizkiahu who asks the Cohanim to pray for him. Yishayahu tells Chizkiahu that he should not be worried and the king of Ashor will die soon anyway. More messengers come from Ashor and continue their attempt to persuade the people to surrender. They tell the people that G-d will not help them because they let Ashor destroy all the other lands.
Chizkiahu finally goes to the Beit Hamikdash to pray. He declares G-d's superiority and asked Him to save them from Ashor so everyone will know that He is the true G-d. Hashem then sends a prophesy to Yishayahu (to Chizkiahu) about Ashor's imminent defeat. Yehuda will be the remnant of Bnei Yisrael. Hashem will protect them.
Then a super crazy thing happens! Imagine you're still on that roller coaster we talked about and you're getting all the way to the top.
And then you drop.
G-d sends His angels to kill 185,000 Assyrians!! Then the King of Ashor hears a rumor and returns to his land where his sons kill him! And that's it! The powerful Assyrians fall! The kingdom of Ashor is done. Over. Out.
Ashor's haughtiness and belief in their own power was their downfall. They believed that G-d was powerless and their King really had all the power. They didn't think that G-d could help Yehuda…but they were wrong. And that's why they're gone. (If you didn't catch that, that last line rhymed---ok, fine. Slant rhyme. It still counts. I'm not a poet.)
So, you're still on that roller coaster. You just dropped hundreds of feet and you have that odd, excited feeling in your stomach. You're going really fast. Picture it. You're going 75 mph.
Then, all of a sudden, you stop.
Chizkiahu, the one who did the Yashar in the eyes of G-d, the one who removed the Bamot, the one who caused a whole religious revival, the one who prayed to G-d to save them from the hands of the Assyrians….doesn't thank G-d.
The first thing we learned this week was about Yishayu's vision of what seems to be Mashiach. This is a time in which the predators will live with those who they had previously preyed on (lion and lamb). The knowledge of G-d will fill the land and the banner of G-d will be raised throughout the world. G-d will be recognized by all. The exiled will return and there will be peace between Yisrael and Yehuda. Righteousness and faithfulness will replace weapons of war. Basically, everything will be lovely and heavenly and awesome. After learning this all our minds were in the Garden of Eden (this is a metaphor for paradise). So as we are all thinking about this beautiful like in which everything is perfect and everyone is righteous, Mrs. Perl threw us a curve ball, otherwise known as the Chizkiahu story.
We begin a new king, Chizkiahu who was 25 when he came to power and ruled for 29 years. Then the twist came. He did the Yashar in the eyes of G-d AND he removed the Bamot! Yashar Koach! What a wonderful day in the kingdom of Yehudah! Chizkiahu gets rid of all the avodah zara and follows the mitzvot from Moshe (haven't heard that one yet..). He is known as a paragon of Bitachon (faith/trust) and clings to G-d. Hashem is with him even when he rebels from Ashor by not paying taxes to them anymore. He expands the borders and refurbishes the Beit Hamikdash. The Cohanim purify the Beit Hamikdash and the whole nation comes together to sacrifice/praise G-d. Chizkiahu has caused a religious revival and all is good with the world! But not actually. Why? Cause you must expect the unexpected in this ancient soap opera.
Ashor/Assyria attacks Yehuda by besieging it in Chizkiahu's 14th year. (Why does this happen? Probably because although the people were religious again and worshipping G-d, they were acting immorally and without Tzedeck and Mishpat.) A messenger from Ashor comes and tests the people's faith. He makes them look bad for trusting Egypt by calling Egypt a broken reed (weak). He says that Chizkiahu was wrong to remove the Bamot and that he cannot protect them. He talks about how G-d "let" them destroy Yisrael, their brothers and how G-d could not stop them from destroying all these other cities. He claims that Ashor would protect them and give them food and water if they would surrender. If they do, Ashor will also give them 2,000 horses.Then there's a spiffy little twist thrown into this divine roller coaster ride, the messenger is speaking in Hebrew! (How does he know Hebrew, you ask? Well I don't know. Why? Because we have not answered that question is class as of now but I can assure you my readers (probably Mrs. Perl) that we will discover the answer soon and it will surely be shocking!) The officers/Chizkiahu's men ask the messenger to speak in Aramaic so the people wil not understand him by the messenger refuses for he wants the people to hear his message.
The messenger goes on to tell the people not to trust their king, Chizkiahu. Ashor is the only one who can save them so they must surrender now. Their G-d did not protect Yisrael and will not save them. Chizkiahu tells the people not to answer him. They all mourn including Chizkiahu who asks the Cohanim to pray for him. Yishayahu tells Chizkiahu that he should not be worried and the king of Ashor will die soon anyway. More messengers come from Ashor and continue their attempt to persuade the people to surrender. They tell the people that G-d will not help them because they let Ashor destroy all the other lands.
Chizkiahu finally goes to the Beit Hamikdash to pray. He declares G-d's superiority and asked Him to save them from Ashor so everyone will know that He is the true G-d. Hashem then sends a prophesy to Yishayahu (to Chizkiahu) about Ashor's imminent defeat. Yehuda will be the remnant of Bnei Yisrael. Hashem will protect them.
Then a super crazy thing happens! Imagine you're still on that roller coaster we talked about and you're getting all the way to the top.
And then you drop.
G-d sends His angels to kill 185,000 Assyrians!! Then the King of Ashor hears a rumor and returns to his land where his sons kill him! And that's it! The powerful Assyrians fall! The kingdom of Ashor is done. Over. Out.
Ashor's haughtiness and belief in their own power was their downfall. They believed that G-d was powerless and their King really had all the power. They didn't think that G-d could help Yehuda…but they were wrong. And that's why they're gone. (If you didn't catch that, that last line rhymed---ok, fine. Slant rhyme. It still counts. I'm not a poet.)
So, you're still on that roller coaster. You just dropped hundreds of feet and you have that odd, excited feeling in your stomach. You're going really fast. Picture it. You're going 75 mph.
Then, all of a sudden, you stop.
Chizkiahu, the one who did the Yashar in the eyes of G-d, the one who removed the Bamot, the one who caused a whole religious revival, the one who prayed to G-d to save them from the hands of the Assyrians….doesn't thank G-d.
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