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.
Sunday, November 25, 2012
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.
Sunday, November 4, 2012
The Exile Process
Beni Yisrael's exile is whole process. They begin as monotheists believing in the power of Hashem. Then their minds begin to wander. Maybe there are other powers in the wold in addition to Hashem. Then the thought of practices of other nations become more of a desire than a thought. Then they begin to think again. Maybe there is a limit to the power of Hashem. This part of the process is just a thought process. They have not begun to act yet. This one thought will overtime start to limit G-d's power.
Then Bnei Yisrael begin to act on their thoughts. They begin to incorporate some of the ways that the other nations worship into their worship of Hashem. They still worshipped Hashem in this point of the process. Bnei Yisrael is beginning to become influenced by the practices of other nations. They begin to incorporate other nations' practices of Avodah Zara into the worship of Hashem. Some of Bnei Yisrael had even begun to worship other gods while they were still worshipping Hashem.
Hashem started to send נביאים to warn Bnei Yisrael that they are doing wrong and they need to change their ways. Bnei Yisrael acknowledges that the נביא is a messenger of Hashem and they should change their ways. They don't change their ways. Bnei Yisrael realizes that they are acting improperly. At this point they are still willing to recognize that they should be acting differently.
Even after being told multiple times, Bnei Yisrael still refused to change their actions. They are at a point of no return. They have that messenger to tell them that what they are doing is wrong but they are still refusing to listen to him. At this point, Bnei Yisrael is finished with Hashem. They altogether stopped believing in Hashem.
Bnei Yisrael has now become completely opposed to anything realting to Judaism and Hashem. They hated Mitzvot and they hated Judaism. They adopted hedonistic values of society. They completely left the Torah and the Mitzvot. They embraced hedonism. And finally after all that they had done, the 10 tribes were exiled and they remain in exile.
Bnei Yisrael had started off just doing small sins-nothing major that couldn't be changed. They were serving Hashem but they weren't treating their fellows respectfully. Bnei Yisrael began to adopt other nations practices. That is when it became a major issue where they had come to a point of no return-there was no way that they would return to Hashem. By now they had gone too far to come back to Hashem. Then Hashem does much to get them to return. He sent נביאים in to tell them that they are sinning and they need to change their ways but they refuse to take in the words of these נביאים. They stick with the actions that they wish to act upon. Then they completely reject any of the rules that Hashem had given to them. Because of this process we are shown why Bnei Yisrael was exiled.
From this whole process we can learn that with one little thought can lead to a whole series of thoughts that can later lead into actions. We also see that the actions of others can lead to a punishment that lasts for many generations to come. A mind has the power to do wonders. You can learn to convince yourself that what you are doing is completely acceptable because it is something you wish to do and you don't want to feel guilty for doing it. This is what Beni Yisrael is doing. They are allowing their minds to take over morality and they are convincing themselves that what they are doing is okay. Even when Hashem sends someone to try and save them, they will still refuse to even digest the נביא's words.
These processes of thought are still occurring today. I believe that this mainly occurs within teenage community. Nowadays peer pressure has the same affect. A person will want to fit in and when they come to situations where they have to make decisions, they have to go through a thought process. They can either choose to do the right or they can tell themselves that they are just doing this once so they don't have to be made fun of and they don't have to ever do it again. That, however, is not necessarily true because there are limits, and there are many types of wrong in this world that when you go past the limit you many become addicted and from that one little actions you caused so much more trouble for yourself than what your intentions were.
Warning! Our Sins= Belated משיח
In the beginning of this week, we looked at what messages can be taken from the גלות שומרון by the Assyrians and by בני ישראל. The message to the people was that since they sinned, Hashem will send the Assyrians to attack them until only 1/10 of the nation remains. Eventually, the 1/10 remnant will return to Hashem, when they realize He is the one with true power and control. This reassures יהודה that there will be a "light at the end of the tunnel". There will ample amounts of destruction but there will come a time when they return to Hashem.
The message to the Assyrians was similar: that they are just Hashem's puppets, his pawns. Hashem is the "puppeteer". They are successful because Hashem is allowing them to be in order to punish יהודה. Their haughtiness in thinking they were the cause of their conquest of יהודה will be their destruction- they will be conquered by the Babylonians and sent out of the land.
A question that could be asked would be that since the people haven't listened to any of the messages given before, why would they listen to this one? They probably won't, which begs the question, if Hashem knows this, why would He send this message? A possible answer could be that when the attack comes, יהודה would upset to learn they had not been warned and turn their back completely on Hashem.
We also discussed the qualities of a good bad leader. The leaders of יהודה were highly corrupted; they were arrogant, they mistreated the downtrodden, and had no care for Hashem. They embraced revelry and hedonism. An ideal leader would judge fairly- reward the righteous, punish evil, etc. They would have the spirit of wisdom from Hashem and fear Hashem. Their actions would be to influence the people to follow Hashem. They would act with יראת ה instead of their own intentions. This would counterbalance the actions of the people; it is a direct contrast to the skewed perspective of the people. Instead of using military weapons (sheer force, etc.), he will use צדק and אמונה as his weapons.
Looking into פרק יא-יב we saw the prediction for an ideal world. In it a descendant of ישי is described as an ideal leader- Hashem's spirit of wisdom rests on him, fears Hashem, etc. Continuing on it describes an ideal world where enemies and foes live together in peace because Hashem's spirit rests on the land. It then says that Hashem is going to gather the dispersed among the nations from all over the world. אפרים and יהודה will no longer fight. This is when Hashem will allow the remnant to return to Him. Hashem will be highly praised and thanked throughout all of the lands and the people will celebrated in joy. This entire description can be depicted as the coming of משיח, although the Christians take this description as the coming of Jesus.
This vision completely contrasts the situation of the people then and even our situation today. The people then are on the brink of destruction and pain and suffering. Sadly, our world today is hardly different. Countries all of the world are constantly at war with each other, the easiest example of which would be the Middle East. This does not even come close to the vision described in these פרקים. The "lion and lamb" certainly are not living together in harmony. The circumstances of our world are our fault just as much as the people of יהודה's situation was theirs. Our constant battle with those who wish to destroy us should be our wake-up call. That we are the cause of our exile and destruction. We must change our ways so משיח will come and Hashem will return us to Him.
The message to the Assyrians was similar: that they are just Hashem's puppets, his pawns. Hashem is the "puppeteer". They are successful because Hashem is allowing them to be in order to punish יהודה. Their haughtiness in thinking they were the cause of their conquest of יהודה will be their destruction- they will be conquered by the Babylonians and sent out of the land.
A question that could be asked would be that since the people haven't listened to any of the messages given before, why would they listen to this one? They probably won't, which begs the question, if Hashem knows this, why would He send this message? A possible answer could be that when the attack comes, יהודה would upset to learn they had not been warned and turn their back completely on Hashem.
We also discussed the qualities of a good bad leader. The leaders of יהודה were highly corrupted; they were arrogant, they mistreated the downtrodden, and had no care for Hashem. They embraced revelry and hedonism. An ideal leader would judge fairly- reward the righteous, punish evil, etc. They would have the spirit of wisdom from Hashem and fear Hashem. Their actions would be to influence the people to follow Hashem. They would act with יראת ה instead of their own intentions. This would counterbalance the actions of the people; it is a direct contrast to the skewed perspective of the people. Instead of using military weapons (sheer force, etc.), he will use צדק and אמונה as his weapons.
Looking into פרק יא-יב we saw the prediction for an ideal world. In it a descendant of ישי is described as an ideal leader- Hashem's spirit of wisdom rests on him, fears Hashem, etc. Continuing on it describes an ideal world where enemies and foes live together in peace because Hashem's spirit rests on the land. It then says that Hashem is going to gather the dispersed among the nations from all over the world. אפרים and יהודה will no longer fight. This is when Hashem will allow the remnant to return to Him. Hashem will be highly praised and thanked throughout all of the lands and the people will celebrated in joy. This entire description can be depicted as the coming of משיח, although the Christians take this description as the coming of Jesus.
This vision completely contrasts the situation of the people then and even our situation today. The people then are on the brink of destruction and pain and suffering. Sadly, our world today is hardly different. Countries all of the world are constantly at war with each other, the easiest example of which would be the Middle East. This does not even come close to the vision described in these פרקים. The "lion and lamb" certainly are not living together in harmony. The circumstances of our world are our fault just as much as the people of יהודה's situation was theirs. Our constant battle with those who wish to destroy us should be our wake-up call. That we are the cause of our exile and destruction. We must change our ways so משיח will come and Hashem will return us to Him.
When The Shark and The Fish Met For The First Time
In this week's Navi class, we began by discussing the lengthy "steps to the exile" presented in Melachim Bet, Perek Yud Zayin. This process began with Bnei Yisrael's most basic principle that stated: Hashem is all powerful and is the only G-d. This was a monotheistic perspective. Then, the people began to believe in other powers besides Hashem,while still continuing to worship Hashem. Next came Bnei Yisrael giving validity to the practices of other nations and began to contemplate that maybe there is a limit to Hashem's power. However, these were all thoughts. They eventually led to the limit of Hashem's power in their lives.
The next stage began with actions. Bnei Yisrael began to incorporate some of the practices of the other nations into their worship of Hashem. They began to worship Avodah Zarah, in addition to the worship of Hashem. Neviim were sent by Hashem to warn Bnei Yisrael. These Neviim were acknowledged by the people as a messenger of Hashem and realized that they should change their ways. Yet, time and time again, they didn't change. This chapter, like I mentioned earlier, was composed by actions. Due to the influence of the other nations, some of the practices of Avodah Zarah were incorporated into their worship of Hashem and eventually, the impact of the other nations grew so immense that the people began worshipping other gods in addition to worshipping Hashem. This was an entirely deranged manner of worshipping Hashem. Hashem quotes numerous times in the Torah that the people should be holy, for Hashem is holy. How could Bnei Yisrael remain sanctified if their worship was not holy? Worship was one the essences of becoming closer to Hashem; Bnei Yisrael could foster a connection through Avodah to Hashem.
In these first two stages, Bnei Yisrael still had a chance to return to morality because the basic belief of Hashem was still present in their lives.
The third chapter was refusal. Bnei Yisrael didn't want to change their actions, and even justified them! They completely changed their beliefs and stopped having faith in Hashem. This signals the point of no return. Bnei Yisrael were so far off the right path, they themselves would not be able to find a way to return to the right direction because their values were so skewed.
This relates to a concept we studied in class: cognitive dissonance. Cognitive dissonance is the tension between belief and action. A person desperately tries to resolve this tension and thus justifies their actions. This applies perfectly to sins. Sins are a "slipper slope." Once you begin one sin, you continue because of this dominant cognitive dissonance. It is almost like a domino effect.
The final step was hatred. Bnei Yisrael despised Judaim and resented the Mitzvot. They began to embrace hedonism and adopted these hedonistic values of society. The people left the the Miztvot and began to totally worship Avodah Zarah. This led to the final punishment of this dreadful time; exile. The ten tribes of Shomron were exiled first and then Yehudah would immediately follow.
We then shifted gears and returned to learning Sefer Yeshayahu. Perek Yud serves a special purpose to the people of Yehudah. This Perek is asking Yehudah what they can learn from Galut Shomron. There is definitely a message meant for the people in this. However, there is a lesson to be conveyed to the people of Ashur.
Let's consider the following: why is Ashur attacking? There are several answers, concerning both geopolitical and religious perspectives. I would like to focus on the religious perspective and its message to Yehuah. Ashur is the rod of Hashem's wrath, essentially Hashem's tool. Hashem is bringing Ashur to attack Yehudah due to the lack of Tzedek U'Mishpat (injustice, perverted judgement of the impoverished, widows, and orphans). The people are seemingly mockingly asked: "who will you turn to in times of destruction?"
The message to Ashur is as follows. Ashur is a pawn. Hashem is the puppeteer. Ashur is successful in its attacks only because Hashem is allowing them to vanquish the people. This will prove to be a problem for Ashur. Their haughtiness will merit destruction and the downfall of this seemingly unconquerable nation will be through Bavel. This seems to be a recurring issue in all leadership at the time: haughtiness brings destruction. Could the message be any more blatant?
Hashem continues to assure Bnei Yisrael that there will be a light at the end of the tunnel. Many of Bnei Yisrael will be destroyed but there will come a time when the dispersed will return to Hashem.
This leads into Perakim Yud Aleph- Yud Bet. The qualities of an ideal leader are described. This leader is depicted as fearing Hashem and an impartial judge, rewarding righteousness and punishing evil. Status or external factors will not take precedence over fairness. The spirit of Hashem will rest upon this person. He will have a perspective based on this Yirat Hashem and not his own intuitions. An interesting note to add is that this person will descend from David Hamelech. The imagery used suggests a complete contrast to Achaz, which could then refer to Uziyahu. This entire vision is an absolute opposition to the current situation! The qualities are a counterbalance to the actions of the people and their skewed values.
The Perakim continue to create this picture of an ideal world and leader. Instead of a military with swords and shields, this leader will possess Emunah and Tzedek as his weapons.
Perhaps the most important values of this "perfect society" are that predators and prey will live together in harmony and peace because HASHEM'S knowledge will be spread throughout the land, not the twisted values of the other nations. Hashem will then gather the dispersed among the nations from the four corners of the world. Shomron and Yehudah will not envy one another. Instead they will fight as one to destroy their enemies and allow the remnant to return. Praise directed at Hashem will be proclaimed throughout the land, thanking Hashem for lifting his wrath. Celebrations of joy will thus commence.
There are many distinct commentaries regarding this portrayal. Kabbalists say that in Yimot Hamashiach, the nature of the world will change, with no more predators viscously hunting their prey. The Rambam offers a rationalistic perspective. This entire picture that is described is a metaphor for world peace. The knowledge that Hashem is in control will unify the people and thus produce world peace.
Immediately after learning this, a certain children's book entered my mind. This book is called כשהכריש והדג נפגשו לראשונה. It was written by Gilad Shalit at the age of eleven. It was released by the parents of Gilad Shalit in 2008. This book is so beautiful and relevant to our lives; I encourage everyone to read it.
כשהכריש והדג נפגשו לראשונה tells the story of, literally, the time the shark and the fish met for the first time. This symbolic story depicts the friendship formed between a shark and a fish, despite the natural enmity and tension that exists between the two species.
This story is a perfect example of the Pesukim we learned in class. If the shark and the fish can learn to live in peace with one another, it is possible for us as well. This involves us possessing the knowledge of Hashem, the knowledge of morality and equality. We have to respect and accept one another in this world. The shark and the fish learned to receive one another favorably in such short time. They simply realized that they were not as different as they think.
Haughtiness forms its way into here as well. Arrogance is a major factor in hostility. When one thinks they are better than another person, they usually are not accepting of them. This is not just a problem in world leadership, it is a problem in our everyday lives! People are unwilling to listen to other's opinions and thoughts, much less acknowledge their presence.
This was the problem that occurred during this period. The people were lacking morals towards their fellows. They were arrogant towards one another, preventing this peace of the shark and fish living together. Even Shomron and Yehudah, the same nation, envied one another! This was the entire opposite of an ideal world!
Preceding the story was a letter written by Noam and Avivah Shalit, the parents of Gilad Shalit. They so brilliantly wrote that one day, they hope that the fish and the shark will be able to dwell together in harmony. This could not be more true. There will come a day when there will be peace. However, we must join together in order to make it happen.
The next stage began with actions. Bnei Yisrael began to incorporate some of the practices of the other nations into their worship of Hashem. They began to worship Avodah Zarah, in addition to the worship of Hashem. Neviim were sent by Hashem to warn Bnei Yisrael. These Neviim were acknowledged by the people as a messenger of Hashem and realized that they should change their ways. Yet, time and time again, they didn't change. This chapter, like I mentioned earlier, was composed by actions. Due to the influence of the other nations, some of the practices of Avodah Zarah were incorporated into their worship of Hashem and eventually, the impact of the other nations grew so immense that the people began worshipping other gods in addition to worshipping Hashem. This was an entirely deranged manner of worshipping Hashem. Hashem quotes numerous times in the Torah that the people should be holy, for Hashem is holy. How could Bnei Yisrael remain sanctified if their worship was not holy? Worship was one the essences of becoming closer to Hashem; Bnei Yisrael could foster a connection through Avodah to Hashem.
In these first two stages, Bnei Yisrael still had a chance to return to morality because the basic belief of Hashem was still present in their lives.
The third chapter was refusal. Bnei Yisrael didn't want to change their actions, and even justified them! They completely changed their beliefs and stopped having faith in Hashem. This signals the point of no return. Bnei Yisrael were so far off the right path, they themselves would not be able to find a way to return to the right direction because their values were so skewed.
This relates to a concept we studied in class: cognitive dissonance. Cognitive dissonance is the tension between belief and action. A person desperately tries to resolve this tension and thus justifies their actions. This applies perfectly to sins. Sins are a "slipper slope." Once you begin one sin, you continue because of this dominant cognitive dissonance. It is almost like a domino effect.
The final step was hatred. Bnei Yisrael despised Judaim and resented the Mitzvot. They began to embrace hedonism and adopted these hedonistic values of society. The people left the the Miztvot and began to totally worship Avodah Zarah. This led to the final punishment of this dreadful time; exile. The ten tribes of Shomron were exiled first and then Yehudah would immediately follow.
We then shifted gears and returned to learning Sefer Yeshayahu. Perek Yud serves a special purpose to the people of Yehudah. This Perek is asking Yehudah what they can learn from Galut Shomron. There is definitely a message meant for the people in this. However, there is a lesson to be conveyed to the people of Ashur.
Let's consider the following: why is Ashur attacking? There are several answers, concerning both geopolitical and religious perspectives. I would like to focus on the religious perspective and its message to Yehuah. Ashur is the rod of Hashem's wrath, essentially Hashem's tool. Hashem is bringing Ashur to attack Yehudah due to the lack of Tzedek U'Mishpat (injustice, perverted judgement of the impoverished, widows, and orphans). The people are seemingly mockingly asked: "who will you turn to in times of destruction?"
The message to Ashur is as follows. Ashur is a pawn. Hashem is the puppeteer. Ashur is successful in its attacks only because Hashem is allowing them to vanquish the people. This will prove to be a problem for Ashur. Their haughtiness will merit destruction and the downfall of this seemingly unconquerable nation will be through Bavel. This seems to be a recurring issue in all leadership at the time: haughtiness brings destruction. Could the message be any more blatant?
Hashem continues to assure Bnei Yisrael that there will be a light at the end of the tunnel. Many of Bnei Yisrael will be destroyed but there will come a time when the dispersed will return to Hashem.
This leads into Perakim Yud Aleph- Yud Bet. The qualities of an ideal leader are described. This leader is depicted as fearing Hashem and an impartial judge, rewarding righteousness and punishing evil. Status or external factors will not take precedence over fairness. The spirit of Hashem will rest upon this person. He will have a perspective based on this Yirat Hashem and not his own intuitions. An interesting note to add is that this person will descend from David Hamelech. The imagery used suggests a complete contrast to Achaz, which could then refer to Uziyahu. This entire vision is an absolute opposition to the current situation! The qualities are a counterbalance to the actions of the people and their skewed values.
The Perakim continue to create this picture of an ideal world and leader. Instead of a military with swords and shields, this leader will possess Emunah and Tzedek as his weapons.
Perhaps the most important values of this "perfect society" are that predators and prey will live together in harmony and peace because HASHEM'S knowledge will be spread throughout the land, not the twisted values of the other nations. Hashem will then gather the dispersed among the nations from the four corners of the world. Shomron and Yehudah will not envy one another. Instead they will fight as one to destroy their enemies and allow the remnant to return. Praise directed at Hashem will be proclaimed throughout the land, thanking Hashem for lifting his wrath. Celebrations of joy will thus commence.
There are many distinct commentaries regarding this portrayal. Kabbalists say that in Yimot Hamashiach, the nature of the world will change, with no more predators viscously hunting their prey. The Rambam offers a rationalistic perspective. This entire picture that is described is a metaphor for world peace. The knowledge that Hashem is in control will unify the people and thus produce world peace.
Immediately after learning this, a certain children's book entered my mind. This book is called כשהכריש והדג נפגשו לראשונה. It was written by Gilad Shalit at the age of eleven. It was released by the parents of Gilad Shalit in 2008. This book is so beautiful and relevant to our lives; I encourage everyone to read it.
כשהכריש והדג נפגשו לראשונה tells the story of, literally, the time the shark and the fish met for the first time. This symbolic story depicts the friendship formed between a shark and a fish, despite the natural enmity and tension that exists between the two species.
This story is a perfect example of the Pesukim we learned in class. If the shark and the fish can learn to live in peace with one another, it is possible for us as well. This involves us possessing the knowledge of Hashem, the knowledge of morality and equality. We have to respect and accept one another in this world. The shark and the fish learned to receive one another favorably in such short time. They simply realized that they were not as different as they think.
Haughtiness forms its way into here as well. Arrogance is a major factor in hostility. When one thinks they are better than another person, they usually are not accepting of them. This is not just a problem in world leadership, it is a problem in our everyday lives! People are unwilling to listen to other's opinions and thoughts, much less acknowledge their presence.
This was the problem that occurred during this period. The people were lacking morals towards their fellows. They were arrogant towards one another, preventing this peace of the shark and fish living together. Even Shomron and Yehudah, the same nation, envied one another! This was the entire opposite of an ideal world!
Preceding the story was a letter written by Noam and Avivah Shalit, the parents of Gilad Shalit. They so brilliantly wrote that one day, they hope that the fish and the shark will be able to dwell together in harmony. This could not be more true. There will come a day when there will be peace. However, we must join together in order to make it happen.
The Flip Side
On Thursday we learned פרקים יא-יב, which are the ideal vision of what Hashem wanted to see from his nation. It is the complete opposite of how the people acted from what we learned in the previous instances. They were terrible, and this is describing the perfect time. The פרק starts by telling us that there is going to be a leader who will come and judge fairly. He will be a righteous leader and follow in the ways of Hashem. He will not judge by what he sees on the outside, like his predecessors. The second part tells us that there will not be any predator or prey, and the strong will live among the weak. This tells us that there will be peace in the land. The next section tells us that Hashem will bring back the kingdom of Yisrael, and Yehudah and them will work together cooperatively as the chosen nation. The last thing that we are told is the people will praise, thank, and appreciate Hashem. This is totally the opposite of what was going on.
The best way to interpret these פרקים is that is the time when Mashiach will come. It seems like it, everything is peaceful, the two kingdoms We believe that this leader that will come is Mashiach. Every time I have heard about the time when Mashiach will come is just like this is described, the world will be at peace, and we will be brought out of exile back in the Eretz Yisrael. The name mentioned in the פרק is ישי. Who is ישי? He was David's father and the the Pasuk describes that the leader is from the house of David, a root of ישי. We could think that חזקיהו could be Mashiach because he is described as so in the Navi. Other religions, such a Christianity interpret this man as Jesus because of his name. We really don't know who it is or even if it actually Mashiach.
What is described in these פרקים is world peace. The Kabbalist say that when Mashiach comes the nature of the world will completely change. There will be not more "predators or prey." Why would they think that the world would change after the Mashiach will come? Doesn't the nature of the world have to change before he comes? We also learned Ramban's perspective. He is saying all of this is a metaphor for world peace. There won't be anymore war because everyone will have knowledge of Hashem. They will know and realize that Hashem is in control.
The best way to interpret these פרקים is that is the time when Mashiach will come. It seems like it, everything is peaceful, the two kingdoms We believe that this leader that will come is Mashiach. Every time I have heard about the time when Mashiach will come is just like this is described, the world will be at peace, and we will be brought out of exile back in the Eretz Yisrael. The name mentioned in the פרק is ישי. Who is ישי? He was David's father and the the Pasuk describes that the leader is from the house of David, a root of ישי. We could think that חזקיהו could be Mashiach because he is described as so in the Navi. Other religions, such a Christianity interpret this man as Jesus because of his name. We really don't know who it is or even if it actually Mashiach.
What is described in these פרקים is world peace. The Kabbalist say that when Mashiach comes the nature of the world will completely change. There will be not more "predators or prey." Why would they think that the world would change after the Mashiach will come? Doesn't the nature of the world have to change before he comes? We also learned Ramban's perspective. He is saying all of this is a metaphor for world peace. There won't be anymore war because everyone will have knowledge of Hashem. They will know and realize that Hashem is in control.
Always Look On The Bright Side Of Life
Over the past little while, we have learned a lot about the oncoming exile and about the future. While life for Bnei Yisrael must have seemed pretty sad and "down in the dumps" at the time, G-d always seems to be looking at the bright side of this horrible situation.
Here is an extremely quick review of the beginning of Yishayahu: The kings and people of both Yehuda and Yisrael lacked morality in their actions and had wavering faith in G-d. They believed that they were the source of their own success and could not see G-d's hand in their lives. Because of this, the kingdom of Yisrael was exiled by Assyria. (Assyria was punished for this and for their haughtiness. Their punishment was that they were conquered by Babylon.) The kingdom of Yehuda will be exiled by Babylon and the Beit Hamikdash will be destroyed.
In perakim 11-12, G-d and Yishayahu slightly change the subject. Since things in the previous ten perakim were so depressing, G-d lightened the mood a bit by talking about the ideal future. In this ideal future, there will be an ideal leader. This leader will judge the people fairly, regardless of their external appearance. He will reward the righteous and punish the evil. He will be G-d fearing and possess the spirit of wisdom from G-d. He will influence the people to follow G-d. This leader will basically right the wrongs of society and restore the people to the way G-d had originally intended them to be; under this new leader, the people will act with morality towards each other and will create a just society. The leader will gather of Bnei Yisrael from all over the world and bring them back to Israel. They will unite and defeat their enemies. Also, G-d will he the one who leads them home.
The other interesting topic mentioned in these perakim is the end of the notion of predator and prey. In perek 11, it says that predators will lie down with their prey. There will be no more violence, death, or fear. All of these creatures will know G-d. Both of these metaphors talk about the time of Mashiach, when the world will be in its greatest form, exactly the way G-d intended for it to be.
You may be thinking, "What on Earth does the title have to do with anything?" "Always Look On The Bright Side Of Life" is a song from a Monty Python movie and appears in a scene about crucifixion. In this scene, there are a bunch of men on the crosses who know that they are going to die soon. One man starts singing about how there is a bright side in life or death, in other words, in fate. While this view was probably not popular at the time of the Romans when people were being killed for their beliefs, the message still stands. I feel like G-d was singing this song in his head when he gave Yishayahu the prophecies in perakim 11-12. Obviously, G-d felt that there was some kind of hope for the future. By looking at the light and bright things in life, He was able to get through this tough situation and create a brighter future, which, unfortunately, we haven't reached yet.
Nevi'im aside, this is an important message about life. Life can seem terrible at times, especially when you have a ton of homework and are totally stressed out. Don't forget that there is usually something better coming for you, no matter how bad things seem in the moment.
(Here is a link to the song. Please mute your volume and look away from 2:09-2:11 because there is one swear word. The point of the song is still made without that line. Enjoy! http://www.youtube.com/watch?v=JrdEMERq8MA
Here is an extremely quick review of the beginning of Yishayahu: The kings and people of both Yehuda and Yisrael lacked morality in their actions and had wavering faith in G-d. They believed that they were the source of their own success and could not see G-d's hand in their lives. Because of this, the kingdom of Yisrael was exiled by Assyria. (Assyria was punished for this and for their haughtiness. Their punishment was that they were conquered by Babylon.) The kingdom of Yehuda will be exiled by Babylon and the Beit Hamikdash will be destroyed.
In perakim 11-12, G-d and Yishayahu slightly change the subject. Since things in the previous ten perakim were so depressing, G-d lightened the mood a bit by talking about the ideal future. In this ideal future, there will be an ideal leader. This leader will judge the people fairly, regardless of their external appearance. He will reward the righteous and punish the evil. He will be G-d fearing and possess the spirit of wisdom from G-d. He will influence the people to follow G-d. This leader will basically right the wrongs of society and restore the people to the way G-d had originally intended them to be; under this new leader, the people will act with morality towards each other and will create a just society. The leader will gather of Bnei Yisrael from all over the world and bring them back to Israel. They will unite and defeat their enemies. Also, G-d will he the one who leads them home.
The other interesting topic mentioned in these perakim is the end of the notion of predator and prey. In perek 11, it says that predators will lie down with their prey. There will be no more violence, death, or fear. All of these creatures will know G-d. Both of these metaphors talk about the time of Mashiach, when the world will be in its greatest form, exactly the way G-d intended for it to be.
You may be thinking, "What on Earth does the title have to do with anything?" "Always Look On The Bright Side Of Life" is a song from a Monty Python movie and appears in a scene about crucifixion. In this scene, there are a bunch of men on the crosses who know that they are going to die soon. One man starts singing about how there is a bright side in life or death, in other words, in fate. While this view was probably not popular at the time of the Romans when people were being killed for their beliefs, the message still stands. I feel like G-d was singing this song in his head when he gave Yishayahu the prophecies in perakim 11-12. Obviously, G-d felt that there was some kind of hope for the future. By looking at the light and bright things in life, He was able to get through this tough situation and create a brighter future, which, unfortunately, we haven't reached yet.
Nevi'im aside, this is an important message about life. Life can seem terrible at times, especially when you have a ton of homework and are totally stressed out. Don't forget that there is usually something better coming for you, no matter how bad things seem in the moment.
(Here is a link to the song. Please mute your volume and look away from 2:09-2:11 because there is one swear word. The point of the song is still made without that line. Enjoy! http://www.youtube.com/watch?v=JrdEMERq8MA
Subscribe to:
Posts (Atom)