In Perek bet, the main thing trying to be avoided is destruction. Hashem does not want destruction. He had never left the people-the people had left him. Bnei Yisrael are abandoning the Brit that was made with Hashem at Har Sinai. Bnei Yisrael is forgetting Hashem. They have begun to worship the Baal. Their relationship with Hashem has turned into one of self-greed. They used Hashem for everything personal. Bnei Yisrael has left Hashem to Egypt-as a midah cneged midah punishment Egypt will break their heads. Bnei Yisrael refuse to listen to the navi and they think that they are innocent and are doing nothing wrong. Their sins will never be washed away since they refuse to admit that they have done anything wrong. In this perek there is a connection of Bnei Yisrael's relationship with G-d to the relationship of a marriage-a marriage acn be broken. Yirmyahu wanted to get them to realize that they should be in service to Hashem. If Bnei Yisrael would just do Teshuva they can avoid punishment. If they would return to Hashem the relationship will be repaired.
In perek Gimmel, it says again that Bnei Yisrael had abandoned Hashem. Hashem is still willing to take the people back. In this perek Yirmiyahu's mission is to get the people to realize that Hashem wants them back.To get Hashem back, the people must first do Teshuva, but their Teshuva must be sincere. The message in this perek is that the Teshuva that the people had done was not enough and it was not authentic. Even if they are not worshiping Avodah Zara, the nature of the relationship is like the ba'al. It was self-centered instead of doing things that were in service of Hashem.
In perek Daled, it says that if Bnei Yisrael were to do Teshuva properly, they can stop the destruction from coming. The destruction is happening because the people had bad behaviors in society, it's not just becasue of their worship. There were many false prophets that were predicting peace, but when Yirmiyahu came in and said that there will be destruction the people didn't believe him because there were so many falsse prophets telling them otherwise. Here a question arises to me. Should the people be punished for the actions of the false prophets? Bavel was Hashem's tool that was coming as a reaction to the people's sins. Now it has come ttime that thhere is no more chances for Bnei Yisrael-they must repent now or they will be destroyed. If they do not repent destruction will come and it will be horrible and painful. There will always be a remnant.
In perek Hay, The people are still sinning and they still won't recognize Hashem or realizing that they are doing something wrong. The society is so corrupt. The people are taking advantage of the orhans and the poor. They are still listening to the false prophets. They are committing adultery. They are worshiping Avodah Zara and they are swearing in the name of G-d when they are lying to make their lie more believable. A foreign nation is going to come, attack, and ruin the city-they will not be completely destroyed. Their punishment is a midah cneged Midah-just as they served foreign gods, they will now serve foreign nations. The exile is about to happen. Before things can get better they need to be exiled. There is a lack of Tzedek and Mishpat. The people refuse to follow in the ways of Hashem. A nation from the north is going to come and destroy the city.
In perek Zayin, Yirmiyahu is still giving Bnei Yisrael a chance to change. There is a description of how and what will happen after destruction. If Bnei Yisrael doesn't change their ways, they will no longer be able to dwell in that land-they will be exiled. Hashem tells Yirmiyahu to convince the people to not listen to the false prophets-the false prophets had told Bnei Yisrael that the Beit Hamikdash will never be destroyed and Bavel won't attack. The people had believed that if there was a Beit Hamikdash there would still be hope for them. They applied other nation's beliefs here because they believed that other nation's gods would never destory their temple. There was a huge lack of Tzedek and Mishpat. The people were stealing, murdering swearing falsely, and worshiping Avodah Zara. The people were bringing useless Korbanot. Everything that is happy will turn into something dark.
In mussar we had lessons on stubbornness. The question was-was there ever a time where you had your opinion but you realized that you needed to let go of your stubbornness and open up to other people's opinions? I think this really applies to Bnei Yisrael. They were so stubborn and refused to let themselves listen to Yirmiyahu or return to Hashem. All they had to do was listen. Just allow themselves to listen to other people's opinions-stop being so stubborn! if they were to just do that, it would have saved them from so much trouble. Though a question is still sticking in my mind-was it more of a fault to the false prophets or to Bnei Yisrael for listening to the false prophets? How could they know for sure which prophet was real or false?
Sunday, December 9, 2012
It's a Chanukah Miracle
This week in Navi, we continued learning ירמיהו by going through פרקים ב-יא. Instead of going through each Perek, I'll give a quick summary. The main ideas of פרקים ב-ז are 1. Bnei Yisrael do not realize that what they are doing is wrong. 2. There is still a chance for repentance. 3. False prophets are leading the people astray. 4. A foreign nation will come to bring destruction. 5. There is a major lack of צדק ומשפט.
The overall theme is that these פרקים are a description of the sins of the people with a hope/urging to do תשובה and to prevent destruction. It seems like the punishment might be inevitable but they have not reached that conclusion yet. The main MAIN idea is that there is still a chance for repentance. However, looking at the later פרקים, we saw that the chances of repentance were dwindling.
In פרקים ח-יב, there is a different approach. There is the conclusion that the punishment needs to occur. In ח, the message is being portrayed through a sort of internal debate inside Hashem's "head": the reason for the punishment is, again, that Bnei Yisrael sinned without recognition of Hashem and without תשובה even though they were given the chance to repent many times.
In ט, it is very similar to ב-ז, but without the idea of a chance for repentance. As a result of the people believing in their own strength, wisdom, and wealth, they oppressed the downtrodden and ignored Hashem. Therefore, the punishment must happen. In י, it describes the enemies' punishment. This is a different take, however it is very important. Hashem is telling the people that the ones who punish them will ultimately be punished, because they will believe that they won because of themselves. This all comes back to the same idea that haughtiness was really the cause of their entire mess.
Delving into פרק יא, we saw that the Pasukim were showing in detail the cause of the people's punishment. It mostly revolved around the fact that Bnei Yisrael left the ברית that they made with Hashem at הר סני. There is a difference between the punishment for specific sins listed in previous פרקים and describing how the people left the ברית described here. Also included is that the people abandoned Hashem for other gods and when they are punished no matter how much they cry to those other gods, they will not help them.
The people also wanted to harm ירמיהו because they were frustrated with his messages. Hashem responds by saying that there will not be a remnant of those who harm ירמיהו. If the people would accept the truth of the prophecies they would have to look at their own actions. However, the people simply did not want to listen to ירמיהו.
Relating back to my last blog post, this week's could also be connected to Chanukah. As of now, we are in (on?) the second night going on the second day. Each night we are remembering the different miracles that brought about the story of Chanukah and the entire celebration behind it. If Bnei Yisrael had turned around and actually listened to ירמיהו, that would have truly been a miracle and they could have been spared their awful punishment.
The overall theme is that these פרקים are a description of the sins of the people with a hope/urging to do תשובה and to prevent destruction. It seems like the punishment might be inevitable but they have not reached that conclusion yet. The main MAIN idea is that there is still a chance for repentance. However, looking at the later פרקים, we saw that the chances of repentance were dwindling.
In פרקים ח-יב, there is a different approach. There is the conclusion that the punishment needs to occur. In ח, the message is being portrayed through a sort of internal debate inside Hashem's "head": the reason for the punishment is, again, that Bnei Yisrael sinned without recognition of Hashem and without תשובה even though they were given the chance to repent many times.
In ט, it is very similar to ב-ז, but without the idea of a chance for repentance. As a result of the people believing in their own strength, wisdom, and wealth, they oppressed the downtrodden and ignored Hashem. Therefore, the punishment must happen. In י, it describes the enemies' punishment. This is a different take, however it is very important. Hashem is telling the people that the ones who punish them will ultimately be punished, because they will believe that they won because of themselves. This all comes back to the same idea that haughtiness was really the cause of their entire mess.
Delving into פרק יא, we saw that the Pasukim were showing in detail the cause of the people's punishment. It mostly revolved around the fact that Bnei Yisrael left the ברית that they made with Hashem at הר סני. There is a difference between the punishment for specific sins listed in previous פרקים and describing how the people left the ברית described here. Also included is that the people abandoned Hashem for other gods and when they are punished no matter how much they cry to those other gods, they will not help them.
The people also wanted to harm ירמיהו because they were frustrated with his messages. Hashem responds by saying that there will not be a remnant of those who harm ירמיהו. If the people would accept the truth of the prophecies they would have to look at their own actions. However, the people simply did not want to listen to ירמיהו.
Relating back to my last blog post, this week's could also be connected to Chanukah. As of now, we are in (on?) the second night going on the second day. Each night we are remembering the different miracles that brought about the story of Chanukah and the entire celebration behind it. If Bnei Yisrael had turned around and actually listened to ירמיהו, that would have truly been a miracle and they could have been spared their awful punishment.
Recognizing Hashem's Control
In this week's Navi class, we continued to study Sefer Yirmiyahu. We began with an analysis of Perakim Bet-Zayin. Here is a brief overview of the main ideas stressed in the Perakim.
The major concepts in the Perakim are: Bnei Yisrael didn't recognize Hashem's control, and as a result, strayed away from Him. It is mentioned that the people worshipped Avodah Zarah, specifically Baal. However, the people thought they were doing the right thing, and thought their Teshuva was sincere! They continued to oppress the downtrodden, and maintained their corrupt society. Hashem declares that the punishment must come. Before, though, He remarks that He wants the people to return to him. Hashem didn't want the punishment to occur. The people didn't recognize this though, and expanded their evil even further.
Perek Yud Aleph begins with the Brit that the people were supposed to abide by. However, the Brit has been annulled, and the people are told to turn to their gods, to see if they will help them. The society was so corrupt, that the people wanted to harm Yirmiyahu because of their immense frustration with his messages. Hashem responds that a remnant will not remain of those who attempted to cause suffering to Yirmiyahu. The people didn't want to listen to Yirmiyahu, for if they accepted the truth and validity of Yirmiyahu's words, they would have to reflect on their own actions.
Chanukah is a time of realization that Hashem is in control. We celebrate the rededication of the Beit Hamikdash, the home of G-d. We recall the miracle of the victory of the Maccabim and the enduring light of the candles for eight days. We, as a nation, recognize Hashem's control, as demonstrated throughout the duration of the Chag.
There is a common phrase used to describe possessions: "You don't truly appreciate something until it is gone." The feeling when something is taken away from you is overwhelming. When the destruction occurred, many of the people wanted to so desperately to return to their homeland, Eretz Yisrael. However, the punishment had to occur, in order to appreciate and recognize Hashem's sovereignty.
This still occurs today, in our times. We are treated with so much love and care, and are exposed to so many opportunities that others can only dream of, that we never really take the time to sit back, and be thankful for what we have. Then, when something is forced from our grasps, we are unable to cope with ourselves.
Bnei Yisrael thought they had it easy. They thought that they were moral, and did everything good in the eyes of Hashem. The Beit Hamikdash was still standing, for the time being. The people didn't feel the need to improve their actions. Then, when the Beit Hamikdash, G-d's home, was destroyed, and the people were exiled, they didn't know how to deal with themselves.
Chanukah is the perfect opportunity to practice this. In Maoz Tzur, we sing through our history. Hashem has guided us always. We must learn to always keep Hashem's control in our minds, and hopefully, maintain a relationship with Him that will never be taken away.
Something Different
Of all of the Perakim that we learned this week, the most powerful one for me was Perek 11. This perek includes three things that are important to me: a continuation of the general theme of the Sefer/punishment for sins, emotion, and kharma.
Let's start with the continuation of the theme. Most of this Perek is Hashem talking to Yirmiyahu about the people of Yehuda and the wrongs they have done. The Perek begins with Hashem saying how the people have broken their covenant with Him. Yirmiyahu will try to get them to listen but they simply will not. The people are too far gone down the path of sin. This is a serious monkey-wrench in G-d's plans for the perfect people. Unfortunately, the people have transgressed so far that they are just as bad as the "first forefathers," meaning that the people of Yehuda were as bad as the generation of the flood. G-d then continues his monologue by saying that the people will be punished painfully. When they are punished, they will go out and pray to their idols, who won't answer or be able to save them. This is probably one of the saddest realization moments of all of Nevi'im. This speech is the culmination of both Yishayahu's and Yirmiyahu's worst fears: they were hoping (at least in the beginning) to prevent the destruction and the exile. Now, we see that avoiding it is impossible.
The part of the Perek that makes me the saddest is when G-d tells Yirmiyahu that he cannot pray for the people at all. Yirmiyahu seemed like a pretty compassionate person, so being told that he wasn't allowed to pray for his people must have been horrible for him. Then, in the next few Pesukim, we see G-d's reasoning. G-d uses the image of an olive tree reduced to a mass of broken branches. This is the way it was with the people. G-d gave them everything they needed to be successful Geo-politically and religiously. What did the people do? They threw it in G-d's face and went to worship other G-ds. It makes perfect sense for G-d to be angry and the punishment, however painful G-d wants to make it (and it seems like it will be very painful judging by passuk 22), is justified.
Now is the truly interesting part. The last passuk of the Perek, passuk 23, states that there will be no remnant from the people of Anatot. Why? They abused Yirmiyahu and seriously harmed him. Earlier on in this sefer, G-d said that he would protect Yirmiyahu from the people who would want to harm him. I know this perek is sad and everything, but I really like this idea. Often, when talking about punishment, we say that the punishment comes partially in this life and a lot in the next life. That never satisfied me. I always questioned this because it doesn't seem fair for bullies and oppressors to get away with doing evil and acting immorally without punishment. As a person and as a former victim of bullying, I love that G-d stands up for Yirmiyahu and totally protects him, however much Yirmiyahu doesn't want to see his people destroyed. There really is a nice lesson from this perek alone: if people protected each other from bullying (and oppression), the world would be a much more moral place. Through morality comes faith in G-d. Through faith in G-d comes complete teshuva. Through complete teshuva comes Mashiach.
Now is the truly interesting part. The last passuk of the Perek, passuk 23, states that there will be no remnant from the people of Anatot. Why? They abused Yirmiyahu and seriously harmed him. Earlier on in this sefer, G-d said that he would protect Yirmiyahu from the people who would want to harm him. I know this perek is sad and everything, but I really like this idea. Often, when talking about punishment, we say that the punishment comes partially in this life and a lot in the next life. That never satisfied me. I always questioned this because it doesn't seem fair for bullies and oppressors to get away with doing evil and acting immorally without punishment. As a person and as a former victim of bullying, I love that G-d stands up for Yirmiyahu and totally protects him, however much Yirmiyahu doesn't want to see his people destroyed. There really is a nice lesson from this perek alone: if people protected each other from bullying (and oppression), the world would be a much more moral place. Through morality comes faith in G-d. Through faith in G-d comes complete teshuva. Through complete teshuva comes Mashiach.
Who's at Fault?
Obviously the people are not in a good place. G-d wants the people to come back to Him and do Teshuva so He doesn't have to punish them but the people are stubborn. The people are even said to have been worse than the people of Yisrael because they should have learned from what had happened to Yisrael. The people were not all worshipping Avodoah Zara but their relationship with G-d was like worship of the Baal. They only prayed when they wanted something. The people were corrupt. The only righteous people cowered in their houses. The people used G-d's name when they lied and committed adultery. They did not recognize G-d and were taking advantage of the downtrodden (poor, orphans etc). The people were trying to to trap their fellow man like trappers for animals and their houses were full of trickery like the trappers cages are full of birds (Perek Hay). The people just don't care about justice. Now because they have served foreign gods, they will now serve foreign nations. G-d does not want to punish them but by perek 11 He realizes He has no choice. The people have abandoned G-d therefore they have also abandoned the Brit. G-d even tells them that they can cry to their "gods" but they will not save them and they can cry to Him but He will not listen. The extent of the punishment has not been determined yet but there will be punishment.
I understand that the people were corrupt and there was a significant lack of Tzedeck and Mishpat among this generation but I don't think everything that happens was solely their fault. The people thought they were doing Teshuva and returning to G-d. They thought they were religious. Of course, they were not doing Teshuva properly and they weren't as religious as they thought they were but how were they supposed to know? The false prophets were telling them that everything was fine, they were doing the right thing, and there was going to be peace. The false prophets were, of course, killed for relaying these false prophesies to the people. How were the people supposed to know that these prophets were fake? For all they knew, these prophets were sent from G-d and they were doing the right thing by listening to them. When Yirmiahu came along, why should we blame them for not listening? After all this time of believing that these false prophets were speaking the truth, why should they believe this new guy telling them that they were going to be punished because they were sinning against G-d?
After the fall of Ashor the people thought the worst was behind them. They had finally recieved a reward from G-d which must have meant they were following G-d and He was happy with them. They had defeated the greatest superpower in the world. How could G-d possibly be mad at them? The people did not have the correct guidance. They had been following these false prophets and seeing these great things happen to them. There was no reason they should think that Yirmiahu was telling the truth or that G-d was angry with them and a punishment was coming. In my opinion, G-d should have made some type of miracle to show the people that Yirmiahu was telling the truth. Eliyahu showed the people during his time that G-d was the real G-d and He had sent him by making the fire come from the sky and burn his offering/alter. The false prophets of the Baal were exposed when the people saw that they could not get the fire to come from the sky. I think that G-d should have done something like this to prove to the people that He had sent Yirmiahu. I'm actually surprised that He doesn't considering how badly He wants the people to return to Him.
Overall, I understand why the people were punished. They behaved completely disrespectfully towards their fellow man and towards G-d. Their lack of Tzedeck and Mishpat was a huge component as well. If only they had recognized that G-d is in control sooner and acted with morality then this whole catastrophe could have been avoided. I still think, however, that the people are not completely at fault. I don't blame G-d but I do think that more could have been done to get the people to see the light and listen to Yirmiahu's message.
I understand that the people were corrupt and there was a significant lack of Tzedeck and Mishpat among this generation but I don't think everything that happens was solely their fault. The people thought they were doing Teshuva and returning to G-d. They thought they were religious. Of course, they were not doing Teshuva properly and they weren't as religious as they thought they were but how were they supposed to know? The false prophets were telling them that everything was fine, they were doing the right thing, and there was going to be peace. The false prophets were, of course, killed for relaying these false prophesies to the people. How were the people supposed to know that these prophets were fake? For all they knew, these prophets were sent from G-d and they were doing the right thing by listening to them. When Yirmiahu came along, why should we blame them for not listening? After all this time of believing that these false prophets were speaking the truth, why should they believe this new guy telling them that they were going to be punished because they were sinning against G-d?
After the fall of Ashor the people thought the worst was behind them. They had finally recieved a reward from G-d which must have meant they were following G-d and He was happy with them. They had defeated the greatest superpower in the world. How could G-d possibly be mad at them? The people did not have the correct guidance. They had been following these false prophets and seeing these great things happen to them. There was no reason they should think that Yirmiahu was telling the truth or that G-d was angry with them and a punishment was coming. In my opinion, G-d should have made some type of miracle to show the people that Yirmiahu was telling the truth. Eliyahu showed the people during his time that G-d was the real G-d and He had sent him by making the fire come from the sky and burn his offering/alter. The false prophets of the Baal were exposed when the people saw that they could not get the fire to come from the sky. I think that G-d should have done something like this to prove to the people that He had sent Yirmiahu. I'm actually surprised that He doesn't considering how badly He wants the people to return to Him.
Overall, I understand why the people were punished. They behaved completely disrespectfully towards their fellow man and towards G-d. Their lack of Tzedeck and Mishpat was a huge component as well. If only they had recognized that G-d is in control sooner and acted with morality then this whole catastrophe could have been avoided. I still think, however, that the people are not completely at fault. I don't blame G-d but I do think that more could have been done to get the people to see the light and listen to Yirmiahu's message.
The Chanukah Miracle: Oil vs. Victory
With this weekend being the start of the wonderful holiday of Chanukah, I would like to further discuss what the miracle is that we are really celebrating on Chanukah. This week in mishmar, given by Mrs. Perl, we learned about two different miracles and which one we are really celebrating on Chanukah. We learned about the miracle of the oil, and the miracle of winning the war against the Chashmonaim.
The first source that we learned from was a part of the Gemara telling us all about the miracle of the oil, and implying, of course, that this is the miracle that we are celebrating. This source suggests that the miracle is a religious/spiritual miracle, and that when they lit the menorah that meant there was an everlasting presences in the Beit HaMikdash.
The second source that we learned from is a part of our everyday Chanukah davening. The prayer that we say on Chanukah and on Purim is על הנסים and this prayer doesn't mention the miracle of the oil at all. So shouldn't this tell us that we are not celebrating the miracle of the oil? Well, if you think about when in davening we say על הנסים, it is right after we say מודים in שמונה עשרה. What we are praying for in מודים is thanks. We are thanking Hashem for the everyday miracles he causes. So in this sense we aren't implying that the miracle is religious or spiritual but, it is the miracle of the victory against the Chashmonaim. That was more of an everyday miracle. It was still huge, but it wasn't as huge as making 1 little jug of oil last for 8 days. It was that Hashem was helping us. So from these two sources I think that we can concur that we are more celebrating the miracle of the victory because Hashem makes more of those everyday miracles in reality rather than rare, huge miracles like the miracle of the oil.
Let's now go back to the miracle of the oil that the Gemara talks about. It is implying that lighting the Menorah with that oil meant that there would be an everlasting presence of Hashem in the Beit HaMikdash. When I heard this a light bulb switched on in my head. We have been learning about how Hashem is going to destroy the Beit HaMikdash because of the people's lack of morality. I know that in the Chanukah story, we are speaking of the second Beit HaMikdash, but still. I am sure that Hashem and the people, for that matter, expected His everlasting presence in the Beit HaMikdash. How could this miracle represent this presence if ultimately the Beit HaMikdash is going to be destroyed? Now, my standing question would be, how can this miracle represent the everlasting presence in the Beit HaMikdash if there is no such place anymore? This, to me, is another big factor of why we aren't really celebrating the miracle of the oil. It represents something that isn't possible now.
The first source that we learned from was a part of the Gemara telling us all about the miracle of the oil, and implying, of course, that this is the miracle that we are celebrating. This source suggests that the miracle is a religious/spiritual miracle, and that when they lit the menorah that meant there was an everlasting presences in the Beit HaMikdash.
The second source that we learned from is a part of our everyday Chanukah davening. The prayer that we say on Chanukah and on Purim is על הנסים and this prayer doesn't mention the miracle of the oil at all. So shouldn't this tell us that we are not celebrating the miracle of the oil? Well, if you think about when in davening we say על הנסים, it is right after we say מודים in שמונה עשרה. What we are praying for in מודים is thanks. We are thanking Hashem for the everyday miracles he causes. So in this sense we aren't implying that the miracle is religious or spiritual but, it is the miracle of the victory against the Chashmonaim. That was more of an everyday miracle. It was still huge, but it wasn't as huge as making 1 little jug of oil last for 8 days. It was that Hashem was helping us. So from these two sources I think that we can concur that we are more celebrating the miracle of the victory because Hashem makes more of those everyday miracles in reality rather than rare, huge miracles like the miracle of the oil.
Let's now go back to the miracle of the oil that the Gemara talks about. It is implying that lighting the Menorah with that oil meant that there would be an everlasting presence of Hashem in the Beit HaMikdash. When I heard this a light bulb switched on in my head. We have been learning about how Hashem is going to destroy the Beit HaMikdash because of the people's lack of morality. I know that in the Chanukah story, we are speaking of the second Beit HaMikdash, but still. I am sure that Hashem and the people, for that matter, expected His everlasting presence in the Beit HaMikdash. How could this miracle represent this presence if ultimately the Beit HaMikdash is going to be destroyed? Now, my standing question would be, how can this miracle represent the everlasting presence in the Beit HaMikdash if there is no such place anymore? This, to me, is another big factor of why we aren't really celebrating the miracle of the oil. It represents something that isn't possible now.
Sunday, December 2, 2012
Hashem is Always There
In class we finally began Yirmiyahu! We introduced Yirmiyahu by learning about the last of the kings of Yehuda. We learned about Yoshuyahu who is a good king. He had refurbished the Beit hamikdash and attemted to stop the idol worhsip of Bnei Yisrael. After Yoshiyahu we are introduced to the last of the kings. All of the last of the kings had done some sort of evil in the eyes of Hashem. They brought idol worship back into Yehuda.
Then we got into the actual Sefer of Yirmiyahu. At this time in history Assyria was the superpower. At this time, Yoshiyahu was the king of yehudah and he was doing a good job. After Yoshiyahu's ruling things started to get bad. After him there were four kings that were going terrible jobs ruling over Bnei Yisrael. In the Time of Yoshiyahu the main focus was to avoid destruction. After the the ruling of Yoshiyahu the main focus had changed and it had become that there will be destruction.
We are introduced to Yirmiyahu as a Kohen from Antot. He became a prophet in the 13th year od Yoshiyahu's ruling and he was a prophet until the destruction. At first he was a little unsure of himself to become a Navi but Hashem reassured him that he was being chosen and he is the right person to become a navi. His purpose was to uproot, destroy, rebuild, and plant.
Yoshuyahu has his first two visions. In his first vision he saw an almond branch. The message from Hashem was saying "I will hasten my word to perform it." In his second vision he saw an open pot that was facing north. The meaning of that vision was that from the north there will be bad that will come to the inhabitants of Yerushalaim.
Yishayahu had 4 missions. His first mission was to go and speak Hashem's judgements about Bnei Yisrael's evil. Bnei Yisrael had begun to bring sacrifices other gods. They would bow down to idols and they had believed that their success came from them and not Hashem. His second mission was that he needs to get up and to speak the messages that Hashem gives him. His third mission was to not be scared of the people because Hsahem will be with him. His last mission was that Bnei Yisrael will try to attack him but he shouldn't worry because Hashem will always be with him.
I think that what we can learn from the beginning of the Sefer is that we take all that Hashem does for us for granted. Most of us don't actually sit there and recognize that Hashem is with us all the time and with everything we do. Hashem will be with us in our good and also our bad times. He is there watching over us. On the Shabbaton I was recently on this weekend I learned that when you first daven and recognize Hashem, even if He doesn't answer right away or all the time, He is still there watching over us and listening to our prayers.
Then we got into the actual Sefer of Yirmiyahu. At this time in history Assyria was the superpower. At this time, Yoshiyahu was the king of yehudah and he was doing a good job. After Yoshiyahu's ruling things started to get bad. After him there were four kings that were going terrible jobs ruling over Bnei Yisrael. In the Time of Yoshiyahu the main focus was to avoid destruction. After the the ruling of Yoshiyahu the main focus had changed and it had become that there will be destruction.
We are introduced to Yirmiyahu as a Kohen from Antot. He became a prophet in the 13th year od Yoshiyahu's ruling and he was a prophet until the destruction. At first he was a little unsure of himself to become a Navi but Hashem reassured him that he was being chosen and he is the right person to become a navi. His purpose was to uproot, destroy, rebuild, and plant.
Yoshuyahu has his first two visions. In his first vision he saw an almond branch. The message from Hashem was saying "I will hasten my word to perform it." In his second vision he saw an open pot that was facing north. The meaning of that vision was that from the north there will be bad that will come to the inhabitants of Yerushalaim.
Yishayahu had 4 missions. His first mission was to go and speak Hashem's judgements about Bnei Yisrael's evil. Bnei Yisrael had begun to bring sacrifices other gods. They would bow down to idols and they had believed that their success came from them and not Hashem. His second mission was that he needs to get up and to speak the messages that Hashem gives him. His third mission was to not be scared of the people because Hsahem will be with him. His last mission was that Bnei Yisrael will try to attack him but he shouldn't worry because Hashem will always be with him.
I think that what we can learn from the beginning of the Sefer is that we take all that Hashem does for us for granted. Most of us don't actually sit there and recognize that Hashem is with us all the time and with everything we do. Hashem will be with us in our good and also our bad times. He is there watching over us. On the Shabbaton I was recently on this weekend I learned that when you first daven and recognize Hashem, even if He doesn't answer right away or all the time, He is still there watching over us and listening to our prayers.
Yirmiyahu vs. The Maccabees
This week we finally came to ירמיהו. We first began by learning the historical background so we could understand further about the politics of that time and how it contrasted to ישעיהו. We began around 640-609 BCE, around the reign of Yosheyahu. Assyria was no longer the superpower, so Egypt and Babylonia were vying for control. ירמיהו's main focus during this period was on telling the people how to avoid destruction and eventually switched to warning them that Babylonia was bring the destruction. Over the next few years, ירמיהו's primary focus was on a religious revival- to try to bring the Jewish people closer to Hashem.
Over the next few years the different kings caused many terrible things to happen. Yosheyahu received a message from ירמיהו telling him NOT to attack Egypt, but Yosheyahu did not listen and attacked anyway. In the end he repented, but he didn't actually submit to Hashem, which implied that he did not believe in Hashem's control. Yehoachaz and Yehoyakim both had issues with Egypt- Yehoachaz was imprisoned by Egypt and Yehoyakim was a vassal state to Egypt until Babylonia took over. After three years, the people finally rebelled and Babylonia attacked. This began the final exile that was predicted many times by both ירמיהו and ישעיהו. During Yehoyachin's reign began the first wave of exile, and during Tzidkiyahu's reign (the last real king) was the final exile and the destruction of the Beit Hamikdash. This all took place around 627-586 BCE.
We learn that ירמיהו was an interesting Navi. He is told by Hashem when he finds out that is to be one of G-d's messengers that he was destined for this even before he was born. He responds saying that he isn't sure he can properly interpret Hashem's visions. However, Hashem gives him confidence, replying that He will be with him and that He is choosing him as a Navi. Hashem sends ירמיהו a vision, thereby confirming that ירמיהו can, in fact, interpret visions.
ירמיהו's first two visions were interesting. He sees and almond branch, which Hashem then indicates is meant to convey that Hashem will speedily fulfill his word- it is a play-on words of שקד, which means both almond and speedy. His second vision is of an open boiling pot facing North. This is meant to indicate that the "bad" will come from the North and wreak havoc on the cities.
ירמיהו's mission was similar to other Navi's. He is supposed to tell the people of their sins, that they should stop, and that Hashem is upset with them. He should only convey the TRUE word of Hashem, unlike the many false prophets of the time, who reassured the people that nothing was wrong. Hashem will always be with him, guiding along his path. He warns ירמיהו that the people will not believe him and will try to attack him, but to no avail, for Hashem will stand by him.
ירמיהו's mission was not an easy one. Imagine having to stand up for what you believe in when the whole world is against you. With Chanukah right around the corner, this comes to an astoundingly close comparison to what it must have been like for the Maccabees. They were so little in numbers, so outnumbered, constantly persecuted, and yet they still stood up for what they believed in. They must have known that Hashem stood by them as well, as He does with all those who truly believe in the Torah and will stand up for what they believe in.
Over the next few years the different kings caused many terrible things to happen. Yosheyahu received a message from ירמיהו telling him NOT to attack Egypt, but Yosheyahu did not listen and attacked anyway. In the end he repented, but he didn't actually submit to Hashem, which implied that he did not believe in Hashem's control. Yehoachaz and Yehoyakim both had issues with Egypt- Yehoachaz was imprisoned by Egypt and Yehoyakim was a vassal state to Egypt until Babylonia took over. After three years, the people finally rebelled and Babylonia attacked. This began the final exile that was predicted many times by both ירמיהו and ישעיהו. During Yehoyachin's reign began the first wave of exile, and during Tzidkiyahu's reign (the last real king) was the final exile and the destruction of the Beit Hamikdash. This all took place around 627-586 BCE.
We learn that ירמיהו was an interesting Navi. He is told by Hashem when he finds out that is to be one of G-d's messengers that he was destined for this even before he was born. He responds saying that he isn't sure he can properly interpret Hashem's visions. However, Hashem gives him confidence, replying that He will be with him and that He is choosing him as a Navi. Hashem sends ירמיהו a vision, thereby confirming that ירמיהו can, in fact, interpret visions.
ירמיהו's first two visions were interesting. He sees and almond branch, which Hashem then indicates is meant to convey that Hashem will speedily fulfill his word- it is a play-on words of שקד, which means both almond and speedy. His second vision is of an open boiling pot facing North. This is meant to indicate that the "bad" will come from the North and wreak havoc on the cities.
ירמיהו's mission was similar to other Navi's. He is supposed to tell the people of their sins, that they should stop, and that Hashem is upset with them. He should only convey the TRUE word of Hashem, unlike the many false prophets of the time, who reassured the people that nothing was wrong. Hashem will always be with him, guiding along his path. He warns ירמיהו that the people will not believe him and will try to attack him, but to no avail, for Hashem will stand by him.
ירמיהו's mission was not an easy one. Imagine having to stand up for what you believe in when the whole world is against you. With Chanukah right around the corner, this comes to an astoundingly close comparison to what it must have been like for the Maccabees. They were so little in numbers, so outnumbered, constantly persecuted, and yet they still stood up for what they believed in. They must have known that Hashem stood by them as well, as He does with all those who truly believe in the Torah and will stand up for what they believe in.
Yirmiyahu's Message
This week in class, we started learning about Yirmiyahu. (Sophie's blog post gives an excellent comparison of the books of Yishayahu and Yirmiyahu so far, in case you were interested.) I want to specifically discuss Yirmiyahu's message and how he delivers it. In Perek 1, we hear about Yirmiyahu's first prophecy ever, in which G-d told him his purpose and mission. Yirmiyahu's purpose was to uproot and destroy but also rebuild and plant. Keep in mind that this all happened after the rule of Chizkiyahu, when the kingdom was crumbling in the wake of the people's sins. This purpose is different from the purposes given in other situations because it contains both a positive and a negative. Yirmiyahu has to uproot and destroy the evil. This uprooting and destruction will come with the exile by Bavel, so Yirmiyahu's real task is to rebuild and plant the people of Yehuda in that he has to help them return to G-d.
The portrayal of Yirmiyahu in Yirmiyahu intrigue me. In class, I was given Perek 4 to examine. Perek 4 contains a part of Yirmiyahu's mission. The mission, as originally stated in Perek 1, contains several steps. The most important of these steps is that Yirmiyahu must tell the people what G-d has decreed for them as a result of their sins. This is what we see in perek 4.
Perek 4 has an interesting structure: Yirmiyahu first talks about what the people have to do to be saved and then continues to tell the people what will happen if they don't. This is particularly fascinating because he could have written the Perek about one subject only, either a description of the destruction or how to avoid the destruction. However, the structure that actually appears in the Sefer makes me think about Yirmiyahu as a person. Maybe he was just passing on the word of G-d verbatim. I personally think that he didn't want to give up on the people of his time. (Yishayahu was the "prophet on record"; his mission stated that he had to warn the people and give up on them.) Yirmiyahu, as a new prophet, probably isn't prepared to assume the worst about people. We have been learning all year about how immoral the people were. They might have been good religiously, but morally, they were beyond repair. If I were Yirmiyahu, I would also try my hardest to get my people to repent; death and destruction in any form is not good.
The emphasis in Perek 4 seems to be on the positive things the people can do to prevent Bavel from exiling them. When I went through the perek and made a list of the five major ideas, positiveness was one major theme. (I will now list my 5 major ideas.) First, proper Teshuva can stop the destruction from coming. This is repeated numerous times throughout the perek. Second, the people are on the wrong track but they don't think so. They believed that Assyria's downfall was a positive thing for them. Third, Bavel is G-d's tool and is sending destruction as a result of the people's actions. The thing that I find most interesting is that Yirmiyahu seems to put a twist on this statement. He does make it sound as though Bavel's coming should strike fear into the hearts of Bnei Yisrael and they will repent. This is definitely a nice initiative by Yirmiyahu and or G-d. Fourth, the people will have no more chances for repentance. Previously, G-d gave them a new chance every time there was a spark of repentance. Now is their last shot at salvation. Fifth, a remnant will always remain. No matter how bad the people are, G-d will always leave a remnant that can be built off of.
Maybe it's just me projecting my positiveness on this material but I genuinely feel that Yirmiyahu didn't want to give up on the people.
For more on Yirmiyahu and Perek 4, stay tuned for the presentations in class tomorrow. :)
The portrayal of Yirmiyahu in Yirmiyahu intrigue me. In class, I was given Perek 4 to examine. Perek 4 contains a part of Yirmiyahu's mission. The mission, as originally stated in Perek 1, contains several steps. The most important of these steps is that Yirmiyahu must tell the people what G-d has decreed for them as a result of their sins. This is what we see in perek 4.
Perek 4 has an interesting structure: Yirmiyahu first talks about what the people have to do to be saved and then continues to tell the people what will happen if they don't. This is particularly fascinating because he could have written the Perek about one subject only, either a description of the destruction or how to avoid the destruction. However, the structure that actually appears in the Sefer makes me think about Yirmiyahu as a person. Maybe he was just passing on the word of G-d verbatim. I personally think that he didn't want to give up on the people of his time. (Yishayahu was the "prophet on record"; his mission stated that he had to warn the people and give up on them.) Yirmiyahu, as a new prophet, probably isn't prepared to assume the worst about people. We have been learning all year about how immoral the people were. They might have been good religiously, but morally, they were beyond repair. If I were Yirmiyahu, I would also try my hardest to get my people to repent; death and destruction in any form is not good.
The emphasis in Perek 4 seems to be on the positive things the people can do to prevent Bavel from exiling them. When I went through the perek and made a list of the five major ideas, positiveness was one major theme. (I will now list my 5 major ideas.) First, proper Teshuva can stop the destruction from coming. This is repeated numerous times throughout the perek. Second, the people are on the wrong track but they don't think so. They believed that Assyria's downfall was a positive thing for them. Third, Bavel is G-d's tool and is sending destruction as a result of the people's actions. The thing that I find most interesting is that Yirmiyahu seems to put a twist on this statement. He does make it sound as though Bavel's coming should strike fear into the hearts of Bnei Yisrael and they will repent. This is definitely a nice initiative by Yirmiyahu and or G-d. Fourth, the people will have no more chances for repentance. Previously, G-d gave them a new chance every time there was a spark of repentance. Now is their last shot at salvation. Fifth, a remnant will always remain. No matter how bad the people are, G-d will always leave a remnant that can be built off of.
Maybe it's just me projecting my positiveness on this material but I genuinely feel that Yirmiyahu didn't want to give up on the people.
For more on Yirmiyahu and Perek 4, stay tuned for the presentations in class tomorrow. :)
Identity Theft
In this week's Navi class, we concluded Sefer Yeshayahu and began the study of Sefer Yirmiyahu. We also discussed the different reigns of the kings Yirmiyahu prophesied in.
I would like to begin with a brief description of Yirmiyahu. Yirmiyahu, a Kohen, was from Anatot. He is implied to have been a lad at the time he was given Nevuah to by Hashem. However, Yirmiyahu is a bit of a contrast from other Neviim. He seems to have been destined to be a Navi, for Hashem tells him that he was sanctified before he was born. During his first interaction with Hashem, he is insecure of his capabilities, but is assured that Hashem will guide him, thus bestowing confidence in him.
Yirmiyahu experiences two visions throughout this interaction. The first begins with the image of an almond stick. The almond staff is the first to blossom in the spring, and is interpreted as Hashem hastening to bring his word to Yirmiyahu.
The second vision is rather destructive. An open pot facing north is depicted. This is interpreted as the destruction approaching and occurring from the north.
Yirmiyahu is then given a detailed mission; to speak Hashem's verdict upon the evil ways of the people, who had brought sacrifices to other gods, left Hashem, and bowed down to the work of their hands
(which can be attributed to the people believing they were the source of their own success or idol worship). Yirmiyahu is told not to fear the people, even when they attempt to attack him, for Hashem will be present with him, and they will not prevail. However, once everything is uprooted and destroyed, there will be a time of comfort, of rebuilding.
This message provides a clear understanding of the moral standings of the people: complete and utter corruption. What kind of mentality do the people have, attacking a prophet, someone who is trying to help the people, even if destruction is involved? This marks the time where the people must experience destruction, for they are totally off the correct path.
Yirmiyahu prophesied from the thirteenth year of Yoshayahu until the destruction. A brief timeline of events leading up to this tragic time is: Yoshayahu strived to bring the people closer to Hashem, instituting a religious revival. However, it was forced and didn't endure, for the people were not committed. This is another reminder that it was the actions of the people, not Hashem's, that brought about the punishment. Then, the exile gradually began. During the time of Yoshayahu, there was still a warning, do Teshuva and prevent punishment. However, the focus switched in the time of the other kings. The message was now simple: there will be destruction.
We then concluded Sefer Melachim Bet with the destruction of the Beit Hamikdash and the start of a terrible exile.
In class, we were each given a Perek to study. I was given Perek Bet. Although I will present on Monday, I want to provide a message that really struck me as I studied the Perek. Hashem did not wish for the destruction to happen! The people were given numerous opportunities to turn to Hashem! All they needed to do is turn to Hashem! However, this was not the intention of the people.
Could the destruction have been averted? Of course! However, when someone begins to have immense success, they can become haughty and lose sight of who they really are. Identity is always wavering. We are always asked who we are, what we represent, what we stand for. The people had such skewed values; they could not even answer these questions. They did not understand who they were, what they were meant to be. Bnei Yisrael could have been a light onto the nations. They could have lead a Torah lifestyle. However, they failed to recognize their true identity, and left Hashem.
Jewish identity is a raised issue in our modern world. Some people are unaware if they are Jewish or not, while others intermarry and raise their children with beliefs and ideology of other religions. When attending a Jewish school like ours, and exposed to an environment where we interact with people who share the same faith as us, it is much simpler to maintain our identity. However, there is communication with the outer world. We are not only in our little bubble. We encounter situations where our identity seems to be on the verge of disappearing. When approaching these situations, we must remember who we are and what we believe in, something the people of Yehudah seemed to disregard and neglect.
I would like to begin with a brief description of Yirmiyahu. Yirmiyahu, a Kohen, was from Anatot. He is implied to have been a lad at the time he was given Nevuah to by Hashem. However, Yirmiyahu is a bit of a contrast from other Neviim. He seems to have been destined to be a Navi, for Hashem tells him that he was sanctified before he was born. During his first interaction with Hashem, he is insecure of his capabilities, but is assured that Hashem will guide him, thus bestowing confidence in him.
Yirmiyahu experiences two visions throughout this interaction. The first begins with the image of an almond stick. The almond staff is the first to blossom in the spring, and is interpreted as Hashem hastening to bring his word to Yirmiyahu.
The second vision is rather destructive. An open pot facing north is depicted. This is interpreted as the destruction approaching and occurring from the north.
Yirmiyahu is then given a detailed mission; to speak Hashem's verdict upon the evil ways of the people, who had brought sacrifices to other gods, left Hashem, and bowed down to the work of their hands
(which can be attributed to the people believing they were the source of their own success or idol worship). Yirmiyahu is told not to fear the people, even when they attempt to attack him, for Hashem will be present with him, and they will not prevail. However, once everything is uprooted and destroyed, there will be a time of comfort, of rebuilding.
This message provides a clear understanding of the moral standings of the people: complete and utter corruption. What kind of mentality do the people have, attacking a prophet, someone who is trying to help the people, even if destruction is involved? This marks the time where the people must experience destruction, for they are totally off the correct path.
Yirmiyahu prophesied from the thirteenth year of Yoshayahu until the destruction. A brief timeline of events leading up to this tragic time is: Yoshayahu strived to bring the people closer to Hashem, instituting a religious revival. However, it was forced and didn't endure, for the people were not committed. This is another reminder that it was the actions of the people, not Hashem's, that brought about the punishment. Then, the exile gradually began. During the time of Yoshayahu, there was still a warning, do Teshuva and prevent punishment. However, the focus switched in the time of the other kings. The message was now simple: there will be destruction.
We then concluded Sefer Melachim Bet with the destruction of the Beit Hamikdash and the start of a terrible exile.
In class, we were each given a Perek to study. I was given Perek Bet. Although I will present on Monday, I want to provide a message that really struck me as I studied the Perek. Hashem did not wish for the destruction to happen! The people were given numerous opportunities to turn to Hashem! All they needed to do is turn to Hashem! However, this was not the intention of the people.
Could the destruction have been averted? Of course! However, when someone begins to have immense success, they can become haughty and lose sight of who they really are. Identity is always wavering. We are always asked who we are, what we represent, what we stand for. The people had such skewed values; they could not even answer these questions. They did not understand who they were, what they were meant to be. Bnei Yisrael could have been a light onto the nations. They could have lead a Torah lifestyle. However, they failed to recognize their true identity, and left Hashem.
Jewish identity is a raised issue in our modern world. Some people are unaware if they are Jewish or not, while others intermarry and raise their children with beliefs and ideology of other religions. When attending a Jewish school like ours, and exposed to an environment where we interact with people who share the same faith as us, it is much simpler to maintain our identity. However, there is communication with the outer world. We are not only in our little bubble. We encounter situations where our identity seems to be on the verge of disappearing. When approaching these situations, we must remember who we are and what we believe in, something the people of Yehudah seemed to disregard and neglect.
Two Leaders, Destined for Greatness
This week we have started learning about a new prophet, Yirmiahu. He prophesized during the times of Yishayahu and Yehoakim and until the end of Tzidkiahu's rule (the final exile). His mission was to tell the people what did they did wrong but they were already past being forgiven. They were to be punished regardless of their future actions. When Yishayahu began to prophesize the people were sacrificing to other gods and worshipping Avodah Zara. A religious revival was beign forced upon them but the people would worship idols regardless of what their king wanted. Yishayahu was meant to tell the people of G-d's judgement of their evil deeds. The introduction to Yirmiahu which we have been learning this week caused me to see come similarities between him and another famous Jewish leader, Moshe Rebeinu.
When G-d first speaks to Yirmiahu, He tells him that even before he was born he was holy and was always meant to be a prophet. He was destined to be a Navi since before birth. Moshe, although was not a navi for the nations like Yishayahu, he was also destined for greatness. Some mefarshim say that when he was born the room lit up. The entire story of Moshe's early life seems incredible and unbelievable. The fact that he was saved when the whole point of Pharoah's decree (to kill the Jewish boys) was to get rid of Moshe. Then Paroah's daughter finds him and some say her arm stretched out to reach him. Yocheved ends up being his wetnurse and Moshe grows up in Pharaoh's palace. This is not the early life of any normal kid. He was obviously someone special. He was able to kill a man by using G-d's special name. This is not normal. When he runs away to Midyan, he notices a fire in a bush. This is the first time G-d speaks to him.
The first time G-d speaks to Yirmiahu, he tells him that he was destined to be a prophet for the nations. Yirmiahu, however, is insecure. He tells G-d that he is only a boy and does not know how to speak (which really means he doesn't think he will be able to interpret G-d's messages correctly to the people). When G-d talks to Moshe for the first time and tells him to go to Pharoah and tell him to release the Jewish people, Moshe has a similar response. He is also insecure about his speaking abilities but for a different reason. He has a speech impediment and therefore does not think he is capable of speaking on behalf of G-d. G-d also gives them similar responses. G-d tells Yirmiahu not to be afraid because He will be with him. He then touches his mouth and gives him His words and appoints Yirmiahu the prophet over the nations and kings. He then asks Yirmiahu what he sees and Yirmiahu says a blossoming almond stick. G-d tells him that Shaked also means 'speed' and G-d will speedfully fulfill His words. G-d also tells Moshe that He will be with him. He also gives him some reassurance by telling him that Ahron will be there to speak for him.
Both Moshe and Yirmiahu were sent to punish nations. The difference is Moshe was sent to punish a nation who had been oppressing the Jews (and set them free) while Yirmiahu was sent to punish the Jews who had sinned against G-d and could no longer be forgiven for it. In Yirmiahu and Moshe's time the people desperately needed saving. In Yirmiahu's time the people were too far gone to be saved. That was Yishayahu's job. Now Yirmiahu must deliver the punishment. By the time he's done prophesizing the punishent has already been given. The final exile has begun.
When G-d first speaks to Yirmiahu, He tells him that even before he was born he was holy and was always meant to be a prophet. He was destined to be a Navi since before birth. Moshe, although was not a navi for the nations like Yishayahu, he was also destined for greatness. Some mefarshim say that when he was born the room lit up. The entire story of Moshe's early life seems incredible and unbelievable. The fact that he was saved when the whole point of Pharoah's decree (to kill the Jewish boys) was to get rid of Moshe. Then Paroah's daughter finds him and some say her arm stretched out to reach him. Yocheved ends up being his wetnurse and Moshe grows up in Pharaoh's palace. This is not the early life of any normal kid. He was obviously someone special. He was able to kill a man by using G-d's special name. This is not normal. When he runs away to Midyan, he notices a fire in a bush. This is the first time G-d speaks to him.
The first time G-d speaks to Yirmiahu, he tells him that he was destined to be a prophet for the nations. Yirmiahu, however, is insecure. He tells G-d that he is only a boy and does not know how to speak (which really means he doesn't think he will be able to interpret G-d's messages correctly to the people). When G-d talks to Moshe for the first time and tells him to go to Pharoah and tell him to release the Jewish people, Moshe has a similar response. He is also insecure about his speaking abilities but for a different reason. He has a speech impediment and therefore does not think he is capable of speaking on behalf of G-d. G-d also gives them similar responses. G-d tells Yirmiahu not to be afraid because He will be with him. He then touches his mouth and gives him His words and appoints Yirmiahu the prophet over the nations and kings. He then asks Yirmiahu what he sees and Yirmiahu says a blossoming almond stick. G-d tells him that Shaked also means 'speed' and G-d will speedfully fulfill His words. G-d also tells Moshe that He will be with him. He also gives him some reassurance by telling him that Ahron will be there to speak for him.
Both Moshe and Yirmiahu were sent to punish nations. The difference is Moshe was sent to punish a nation who had been oppressing the Jews (and set them free) while Yirmiahu was sent to punish the Jews who had sinned against G-d and could no longer be forgiven for it. In Yirmiahu and Moshe's time the people desperately needed saving. In Yirmiahu's time the people were too far gone to be saved. That was Yishayahu's job. Now Yirmiahu must deliver the punishment. By the time he's done prophesizing the punishent has already been given. The final exile has begun.
So Similar, But Yet So Different
So far we have learned one book, ספר ישעיהו. Now we have started to learn a second book from the נביאים אחרונים, which is about the Navi, ירמיהו. All week long, I have been trying to compare the two books in my head as we are learning about ירמיהו, and every time I find a similarity, I find one difference to go along with it. Of course they both came from different backgrounds, but also their whole missions are different. They might sound just alike, but they are so different. So just a little background for you on ירמיהו. He is from ענתות, from the family of cohanim, and prophesized from the time of יאשיהו until the time of the destruction of the Beit HaMikdash.
Some of the similarities that we can detect from both their missions are, they both had to make the people realize Hashem's power, and warn them of what was to come if they didn't change their ways. If I had to make a generally differentiation between them, I would say that ישעיהו was more of the started of the prophecy, and not only because he came first. He was the one who tried to get the people to change their ways, and he gave them so many chances, but they didn't listen. He was more of the warning prophet, and ירמיהו is now the action prophet. We learned that ירמיהו's reasons for being a Navi were to uproot, destroy, and rebuild and plant. Just from that we can see that ירמיהו was more of the action prophet. He wasn't going to give the people as much of a chance as ישעיהו did.
Another difference that I saw was that Hashem told the people, through ירמיהו, that he would be with them even through the destruction. It seems like He either has more hope, He is just being nicer. During the time of ישעיהו he didn't say that He would stand with the people during after the destruction or exile. This got me thinking that maybe the people weren't as bad in the kingdom of Yehudah. Maybe the kings we worse. Why would Hashem say that he would stand with them during destruction and tell ירמיהו to rebuild and plant new roots if they were so terrible. He is sort of contradicting his words and actions in the last book.
I did point out in class that the decline of a kingdom seemed to be led by changing kings so many times, which happened in ישעיהו and in ירמיהו. So, why should the people be blamed for the decline in this situation? The kings are the ones who keep failing, its not the people's fault. Yes, they do lack a sense of צדק ומשפט but the kingdom just keeps rolling through kings, and the people are having to suffer because of it. I think that in ירמיהו, that is why they are destroyed. Hashem is definitely going to destroy the Beit HaMikdash but he is going to let ירמיהו rebuild and replant the root after it is done, unlike in ישעיהו, the people were told they had to almost earn their way back in.
Some of the similarities that we can detect from both their missions are, they both had to make the people realize Hashem's power, and warn them of what was to come if they didn't change their ways. If I had to make a generally differentiation between them, I would say that ישעיהו was more of the started of the prophecy, and not only because he came first. He was the one who tried to get the people to change their ways, and he gave them so many chances, but they didn't listen. He was more of the warning prophet, and ירמיהו is now the action prophet. We learned that ירמיהו's reasons for being a Navi were to uproot, destroy, and rebuild and plant. Just from that we can see that ירמיהו was more of the action prophet. He wasn't going to give the people as much of a chance as ישעיהו did.
Another difference that I saw was that Hashem told the people, through ירמיהו, that he would be with them even through the destruction. It seems like He either has more hope, He is just being nicer. During the time of ישעיהו he didn't say that He would stand with the people during after the destruction or exile. This got me thinking that maybe the people weren't as bad in the kingdom of Yehudah. Maybe the kings we worse. Why would Hashem say that he would stand with them during destruction and tell ירמיהו to rebuild and plant new roots if they were so terrible. He is sort of contradicting his words and actions in the last book.
I did point out in class that the decline of a kingdom seemed to be led by changing kings so many times, which happened in ישעיהו and in ירמיהו. So, why should the people be blamed for the decline in this situation? The kings are the ones who keep failing, its not the people's fault. Yes, they do lack a sense of צדק ומשפט but the kingdom just keeps rolling through kings, and the people are having to suffer because of it. I think that in ירמיהו, that is why they are destroyed. Hashem is definitely going to destroy the Beit HaMikdash but he is going to let ירמיהו rebuild and replant the root after it is done, unlike in ישעיהו, the people were told they had to almost earn their way back in.
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