Rabbi David Sabato

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Yishayahu 13-14
Matan Al HaPerek
Rabbi David Sabato
Perek 13 opens the second section of the book of Yeshayahu which continues through perek 23 and primarily consists of prophecies addressed to Babylonia, Philistia, Moav and other non-Jewish nations. The majority of these prophecies describe destruction, but some prophecies of consolation are included as well. The first prophecy in perakim 13-14 addresses Babylonia and predicts the fall of the Median Empire and its monarch. Perek 13 opens with a description of the gathering of God’s army for war (2-5), moves to a description of those who fear war (6-18), and reveals the identity of Babylonia only at the end of the perek. Perek 14 includes a prophecy of consolation addressed to the Jewish people ,(1-2), is mainly dedicated to mocking the king of Babylonia (3-23) and concludes with a prophecy of destruction addressed to the Philistines (28-32).
Yeshayahu 17-18
Matan Al HaPerek
Rabbi David Sabato
The prophecy recorded in perek 17 was most likely delivered following the alliance established between Aram and Israel during the reign ,of Pekach ben Remalyahu (refer back to perek 7). In this prophecy Yeshayahu describes the complete destruction of Damascus, the capital city of Aram, along with the destruction of the Northern Kingdom. The perek ends on a slightly more positive note (pesukim 12-14): Yeshayahu prophesies the collaboration of the gentile nations for war and their miraculous defeat by God as restitution for their cruel treatment of Israel.
Yeshayahu 25-26
Matan Al HaPerek
Rabbi David Sabato
This perek continues the description of the End of Days begun in perek 24. It opens with a psalm of praise describing the upheaval of the evil city and the salvation of the poor (1-5). The psalm concludes with a description of Israel’s salvation and the defeat of Moav (9 12). The heart of the psalm describes the future annulment of death which completes the visions regarding the End of Days begun in perakim 2 and 11.
Yeshayahu 21-22
Matan Al HaPerek
Rabbi David Sabato
This chapter is comprised of three additional prophecies regarding -the gentile nations: The "Desert of the Sea Prophecy"(pesukim 1 10) foresees the fall of Babylonia; The "Dumah Prophecy" (pesukim 11-12) tells of Se'ir and is one of the most obscure prophecies in the book of Yeshayahu; The "In The Steppe Prophecy" (pesukim 13-17) tells of the defeat of the Steppe tribes and their subsequent .wanderings Desert of the
Yeshayahu 19-20
Matan Al HaPerek
Rabbi David Sabato
This prophecy, which describes Egypt’s replacement of polytheistic worship with worship of Israel’s God, completes Yeshayahu’s vision for the End of Days. The prophecy is comprised of two sections the first section (1-15) describes the stages of destruction which will be brought upon Egypt, and the second section (16-25) discusses ,the gradual process of rehabilitation which will bring Egypt and eventually Assyria, to a devoted commitment to God. This process is paralleled to Israel’s exodus from Egypt, beginning with enslavement, the harsh rule of a despot, and plagues which bring about recognition and worship of God. The surprising twist of this perek is that it is Egypt itself who undergoes this transformative process. Beginning from the time of Avraham, Egypt symbolized the spiritual, moral, and religious antithesis of the Jewish people. The exodus from Egypt was not simply a freedom from slavery, but represented redemption from everything Egypt symbolized. Many commandments in the Torah are presented as contrasts to the immoral behavior typical of Egypt. Yeshayahu’s prophecy transforms Israel’s exodus from Egypt into the paradigm of redemption which Egypt itself will one day merit.
Yeshayahu 15-16
Matan Al HaPerek
Rabbi David Sabato
Perek 15-16 details Yeshayahu’s prophecy regarding Moav. His pronouncement opens with a prediction of Moav’s destruction, however most of the prophecy is devoted to a description of the great mourning left in its wake (15:1-9). Scattered throughout this section are the names of Moav’s main cities. The second half of the prophecy (16:1-5) describes the pleas of Moabite refugees seeking refuge in Israel. In the third section (16:6-12), Yeshayahu vividly describes the destroyed ﬁelds and vineyards of Moav as well as the destruction of its temples and high places (bamot). In the ﬁnal pesukim of the prophecy (13-14), Yeshayahu reveals that there are only three years left until the arrival of Moav’s destruction.
The Personal Dimension of Yirmiyahu’s Prophecy
Part I
Rabbi David Sabato
Yirmiyahu stands out among the prophets with the descriptions of the deep involvement of his personal life with his prophecies. There is no other prophet whose prophecies are described as inseparably connected to the prophet's personal life as those of Yirmiyahu.

Embedded among Yirmiyahu's chapters of prophecy are his personal prayers, in which he pours out his supplications before God and reveals his doubts and troubles. A tension exists between Yirmiyahu the prophet, who is not permitted to cry in front of the people, because this would contradict his standing and his mission, and Yirmiyahu the representative of his people, who identifies with their grief and suffering and secretly weeps with them day and night. On the one hand he transmits God’s prophecies of destruction. On the other hand he attempts to rip up the decree of evil through his prayers. On numerous occasions God halts his prayers, but not because of a deficiency in Yirmiyahu, but because of the nation's inability to repent.
The Personal Dimension of Yirmiyahu’s Prophecy
Part II
Rabbi David Sabato
In the analysis of the personal dimension that are found in the chapters of Yirmiyahu, one encounters the complicated relations between Yirmiyahu and his neighbors, the agony that he suffered as a result of his prophecies, and his resignation from and reappointment to prophecy.

The descriptions in Yirmiyahu of the prophet’s conflicts with those who wished to stop him from prophesying raise another dimension of Yirmiyahu's personal tragedy: Yirmiyahu's twofold roles and identities – his being a member of his people and his mission as a prophet – not only cause a profound mental crisis, but also create a severe disconnect between him and the people. A false image is created of him as enemy of the people who seeks their harm, when there is nothing further from Yirmiyahu's true goal. The budding opposition and the attempted assassination at the beginning of his prophetic mission in Anatot herald the great dangers and challenges that await him in the future and prepare him for them.
The Personal Dimension of Yirmiyahu’s Prophecy
Part III
Rabbi David Sabato
God prohibits Yirmiyahu from partaking in normative life cycle events. He may not go to comfort mourners, attend wedding celebrations nor may he marry or procreate. As with Hoshea and Yehezkel, the command regarding his marital relations is a negative sign of the calamity that will strike the people. But in contrast to Hoshea and Yehezkel, Yirmiyahu is commanded to abstain from marriage from the outset.

Prophecy is described here as the prophet's fate, from which there is no escape. Prophecy is forced upon Yirmiyahu and he has no choice but to utter it with his mouth, lest it burn him from the inside. The word of God fills Yirmiyahu with joy and gladness, as he is called by His name. At the same time, however, the hand of God isolates him and fills him with deep rage. Yirmiyahu feels ostracized from society, and he can cannot sit and rejoice in the company of other people, owing to the heavy burden of prophecy and the calamity that is expected to arrive.
Yeshayahu 23-24
Matal Al HaPerek
Rabbi David Sabato
Perek 23 completes the first section of prophecies addressed to the nations with a final prophecy addressed to the opulent Tyre (in Hebrew, Zor), the maritime trade city. The prophecy ends with God’s remembrance and rehabilitation of the city after a seventy year period.

Perek 24 begins a new section of the book (24-27) which includes prophecies for the End of Days regarding the destruction of the land, the salvation of Israel and the revelation of God’s kingship. In perek 24 Yeshayahu describes the horrifying collapse of the land of Israel—a collapse which will reveal the kingship of God to the entire world.
Yeshayahu 27-28
Rabbi David Sabato
The first pasuk of perek 27 continues the same prophetic thread expressed by the two closing pesukim of perek 26. These pesukim describe the destruction of the world’s evil through vivid, symbolic images that connect the future redemption with the Exodus from Egypt and which hint to a war between God and His rebellious early creations. Pesukim 2-6 detail a positive ‘parable of the vineyard’ which contrasts with the critical parable detailed in perek 5. The rest of the perek describes the fortification of Israel in its land and the blessing the other nations will receive as a result. The prophecy concludes with the ingathering of the exiles in the land of Israel following the redemptive blast of the shofar.

Yeshayahu 28 discusses the people and leaders of Ephraim (1-6), the leaders of Yehuda (7-22), and includes harsh rebuke of their drunkenness and exaggerated confidence. This perek also teaches us about the leaders’ mocking reactions to Yeshayahu’s prophecies of calamity, which warned the nation of Assyria’s imminent arrival. The perek’s conclusion includes a parable borrowed from the world of agriculture.
Yeshayahu 29-30
Rabbi David Sabato
The first section of perek 29 laments Yerushalayim: it describes the debased state of the city and then shifts to a description of the enemy’s sudden defeat. It is suggested that this prophecy refers to the defeat of Sancherev’s army at Yerushalayim’s gates, an event that appears multiple times throughout the book of Yeshayahu. The second half of the perek (9-14) describes the blindness of the nation’s leaders and prophets. The perek concludes with words of rebuke addressing sinners who believe that God is ignorant of their sins.

The prophecies in perakim 30 and 31 deal with the fear of an Assyrian attack on Yehuda and Yerushalayim during the reign of Chizkiyahu. Yeshayahu, who strongly opposed dependence on Egyptian aid during the reign of Achaz (perek 7), prophesies Egypt’s failure and urges the officers of Yehuda to trust in God and bury their worries regarding the Assyrians (1-11). However, like Achaz, the officers of Yehuda refuse to listen to Yeshayahu. This perek describes the resulting crisis (12-18) which will ultimately transform into a miraculous salvation, a seeming reference to the fall of Sancherev (19-33).
Regarding the Kings of the Davidic Dynasty
Rabbi David Sabato
These chapters contain a collection of prophecies that Yirmiyahu delivered to the last kings of Yehuda. The institutions of the Beit HaMikdash and the Davidic dynasty are perceived by the people as stable, absolute, and unassailable. Both rely on a Divine promise regarding their eternity, and the two promises are intertwined. However, the biological continuity of the descendants of David does not in itself entitle them to the kingdom, but only when coupled with its moral continuity. Only then can they truly sit on the throne of David. In contrast, the non-realization of the moral purpose will lead to the destruction of the house of David, just as it will lead to the destruction of the house of God.

In contrast to the ideal description of the monarch at the beginning of the chapter, Yirmiyahu traces the debased moral situation in the days of Yehoyakim. This rebuke revolves around the building of Yehoyakim's magnificent royal palace, which involved the breach of the most fundamental principles of morality and justice.

The future of Yehoyakhin’s seed is described in bleak terms by Yirmiyahu, but that is contradicted by his descendant Zerubavel who takes a leadership role in the Return to Zion. In contrast, Tzidkiyahu is described by Yirmiyahu as a potential Mashiah, a role that his poor decisions do not allow him to realize.
Yirmiyahu and the False Prophets
Rabbi David Sabato
Clashes between true and false prophets take place in many places in the Bible. But for no other prophet does this type of confrontation play such a central role in his world as it does for Yirmiyahu.

Yirmiyahu highlights four distinctions between the true prophet and the false prophet.

Personality of the Prophet:

One cannot separate the prophet's personality from his prophecy. Prophecy is not a profession external to the prophet's person; rather, it must fill his entire world. Hence, a prophet who sins in his personal life cannot be a true prophet in his public life.

Purpose of the Prophecy:

The role of the true prophet, from the days of Avraham, is to speak out against the faults of society and try to fix them, thus trying to prevent the moral deterioration so that it not be destroyed like Sedom. The false prophets, on the other hand, work in the opposite manner: They turn Jerusalem into Sedom by way of their false prophecies of reassurance, thus betraying their role as prophets.

Wording of the Prophecy:

The authenticity of a prophecy is reflected in the unique style of the prophet who delivers it. He receives the word of God and then formulates it in his own words and his own personal style. The uniform style of the false testifies to its inauthenticity and the absence of inner connection to the prophet himself.

Experience and Clarity of the Prophecy:

The realm of dreams is by its very nature a place where the boundary between reality and imagination becomes blurred; a person is liable to think that he received a prophecy from above, when in fact he merely had a dream and imagined fantasies in his mind. The experience of prophecy, on the other hand, is unequivocal; a prophet who experiences the intensity of prophecy – "like a burning fire shut up in my bones" cannot be mistaken about it. The inner distinction between imagination and prophecy is sharp and clear, and anyone can distinguish between the two in himself.
The Rise of Nevuchadnetzar and the Beginning of the Babylonian Era
Rabbi David Sabato
After twenty-three years of prophecy during which Yirmiyahu and his fellow prophets warned about the impending calamity, the geopolitical situation becomes clarified; the "enemy from the north" about whom Yirmiyahu had warned over the years of his prophecy takes on concrete form in the figure of Nevuchadnetzar, king of Babylonia, serving as God's agent, who will come and punish the people for their refusal to hear His words during those years. Additionally, Yirmiyahu provides a long list of nations and kings who will fall into the hands of Nevuchadnetzar, and he thus highlights the global revolution that will take place in the wake of his conquests. After seventy years however, Babylon too will be destroyed.
The Attempted Rebellion against Babylon and Yirmiyahu's Prophecy Concerning the Bonds
Rabbi David Sabato
The chapter contains a three part prophecy: The first to the kings of the nations who plan a rebellion against Babylon; to Tzidkiyahu king of Yehuda; to the priest and the people. All three prophecies have a similar structure: They open with a positive command – to submit to the king of Babylonia – and then they warn against listening to the words of the false prophets who prophesy just the opposite.

King Nevuchadnetzar does not conquer countries by his own power. Rather, God puts them in his hands, and therefore anyone who rebels against Nevuchadnetzer rebels against God who gave him rule over the world. At the end, Nevuchadnetzer will be punished too since he did not act out of a sense of mission, but simply in an attempt to glorify his own name, he has no real right to do so, and he will therefore be punished for his actions.

Until the rise of the king of Babylonia, Yirmiyahu’s goal was to bring about the mending of Israel's ways so that they not become subjugated to the people from the north. However, now that this period has come to a close, Yirmiyahu's prophetic message changes. Now he preaches to accept the yoke of the king of Babylonia, and warns of the greater dangers that may fall upon the people should they try to turn back the clock and undo the decree.
Yirmiyahu and Hananya ben Azzur
Rabbi David Sabato
Yirmiyahu hears the words of Chananya which negate his prophecy, does not counter them, but merely warns Chananya against false prophecy. Moreover, Yirmiyahu who loves his people with all his heart, hopes and wants to believe that his own prophecy of calamity will be cancelled. Only after God speaks to him does he know that this was a false prophecy. A true prophet is aware of the possibility of change and of the dynamic quality of prophecy. The decree is not fixed and absolute, but rather dynamic and conditioned on the situation.

In contrast, Chananya presents the opposite position. He extrapolates from prophecies he heard from others and attempts to draw conclusions from them. The falseness in his prophecy stems from his failure to understand that God's word does not fit every generation in the same way, and in this regard, he is the total opposite of Yirmiyahu, the true prophet.
The Exiles In Babylon
Rabbi David Sabato
In the interim period between the exile of Yekhonya and the exile of Yehuda in the days of Tzidkiyahu, a complex situation was created in which there were two Jewish centers: one in Bavel, which included the elite of Jerusalem, and one in Jerusalem, where the poorest of the people of the land remained. There is a king in both centers: Yehoyakhin in Bavel and Tzidkiyahu in Jerusalem. This complex situation raised the question of the status of each center and the relationship between them.

One perception arises in Bavel among the elders of Israel who come to Yehezkel thinking that the covenant between God and Israel has been annulled and that they should now integrate themselves among the nations.

In contrast stands the opposite position, expressed primarily in the words of the false prophets, which views the exile as a temporary and fleeting event that will come to a close in the near future.

Yirmiyahu proposes a third possibility, one that is different and more complex. Yirmiyahu argues that the exile is not a passing event, but rather a significant one. It is a long and extended process for which preparation is necessary. The people must settle into it and build upon it, while knowing that its goal is the return to Eretz Yisrael. Exile is a necessary condition for redemption. However, for the first time, Yirmiyahu also expresses the idea that will accompany exiled Jews for thousands of years – identification with the country in which they are found.

Historically, the complex picture that Yirmiyahu tried to fix in the nation's consciousness in the exile was not always successfully absorbed. Sometimes, Jews became overly settled in their lands and over-emphasized seeking the peace of exile; occasionally, they strongly opposed their country and preached rebellion.
The Good Figs and the Bad Figs
Rabbi David Sabato
The prevalent mood among those who remained in the Land of Israel after the exile of Yehoyakhin was that their brothers had been exiled from the land and they viewed themselves as heirs to the land. Yirmiyahu struggled against this perception, arguing that it is precisely the exiles, who are likened here to good figs, who will return to the land and inherit it, while those who remained in the land, who are likened to bad figs, will become diminished in numbers and disappear.

There are several lines of similarity between the vision concerning the figs in Yirmiyahu's prophecy and the dreams of Pharaoh that were interpreted by Yosef. Yosef interprets Pharaoh's dream and reveals to him that a great calamity is about to fall upon Egypt. However, Yosef, who was sold as a slave to Egypt, succeeds in saving his family in the years of famine and sustaining them in the exile of Egypt.

In the same way, Yirmiyahu, the prophet of destruction and exile, stands before a great calamity that is threatening to befall the people. In this vision, Yirmiyahu reveals that it is precisely in the depths of the calamity that we find a bright spot in the form of the good figs, the exile of Yehoyakhin, who were "picked" at an earlier stage, before they became ruined, in order to constitute a base for the renewal of the people after the destruction and after the exile in Babylon.
Rachel Weeping for Her Children
Rabbi David Sabato
This unique prophecy exalts the figure of Rachel and has been a source of inspiration for future generations. It has engraved the image of a loving and compassionate mother on the consciousness of the exiled and tormented people for thousands of years.

Yaakov's lack of reconciliation with the loss of Yosef expresses his inner recognition that Yosef is alive. This is the principle alluded to by Rachel's continuous bitter weeping. Her non-stop weeping and refusal to be comforted testify to a similar cognition: Deep inside, Rachel knows and feels that her children will one day return to their land. This weeping is not a weeping of despair but a weeping meant to stir up the mercies of Heaven for her children and return them to their land. Just as Yaakov merited to be comforted and to see his lost son, so too Rachel is promised that her weeping will have an effect, and in the end her children will return to their land.

In contrast, the second part of the prophecy describes a return of a different kind. Here, the son is active in the process; Ephraim's desire to return is what drives the wheels of salvation. Indeed, here too there is parental love for a lost son, but this is a father's love for his son, which symbolizes God's love for Israel.

The difference between the two parts stands out in the root "shov." In the first part, it appears twice and denotes the children's return to the land as a result of Rachel's weeping. In contrast, in the second part, it appears three times and describes Ephraim's repentance, which will bring about his salvation.
Three Prophecies Regarding the Future
Rabbi David Sabato
In three prophecies in the unit of prophecies of consolation, Yirmiyahu foresees the changes that will take place at the time of the redemption.

The first prophecy deals with Israel being replanted in their land and the new relationship between the actions of the fathers vs. the consequences to the sons.

The second prophecy deals with a new covenant and its consequences. The difference between the old covenant and the new one relates not to the contents or the addressee as Christianity believes, but to the manner in which it will be made and its consequences. The prophet contrasts the old covenant that was broken by the people and the new covenant that apparently will not be broken because it will be engraved on the hearts of the people. One of the general motifs in the book of Yirmiyahu is the internalization of holiness and opposition to the formal, mechanical conception of holiness. Standing out against this in many places in the book of Yirmiyahu is prayer and moral deeds as a condition for holiness. The underlying problem with the tablets of the covenant and ark is their remoteness from the people, which allows people to escape from them. The removal of the ark and the transfer of its contents inwards into the hearts of the people will create the desired change and turn the covenant into an eternal covenant.

The third prophecy addresses the rebuilding of Jerusalem which will be holy to the Lord and will not be plucked up again forever.
The Redemption of the Field of Hanamel
Rabbi David Sabato
Yirmiyahu is commanded by God to buy the land of his cousin, Hanamel, despite the fact that the destruction is imminent. At the beginning of the story, Yirmiyahu acted as a prophet – a messenger of God who fulfills His word without hesitation. But after the fulfillment of the words of the prophecy in the presence of all the people, Yirmiyahu turns to God as a person with a turbulent prayer and challenges God.

Yirmiyahu's objection does not refer to the contrast between the real situation and the utopian prophecy. This is a theological objection that focuses on a contradiction in God's ways, for the prophecy of consolation contradicts the entire course of Yirmiyahu's prophecies from the beginning of his path as a prophet until the present. According to the principles of reward and punishment established by God, calamity must now befall the people; why then does he speak of redemption and consolation? The focus of the prayer is not found in the practical unreasonableness, but rather in the theological aspect of the deed, and this is an objection against God's ways of governance.

God’s response to Yirmiyahu stresses that He is not only the Maker of heaven and earth, but also the God of all flesh, and therefore, God has the power to turn the hearts of His people toward Him in the future and to thereby ensure the redemption.
The Freeing of Slaves
Rabbi David Sabato
During the time of the Babylonian siege, the king and princes of Jerusalem decided to free all the slaves in a sweeping manner in order to alleviate the situation of the city under siege. However, as soon as the Babylonian army left Jerusalem and the siege was lifted, the motive for liberating the slaves was canceled, and the people therefore restored the slaves to their previous status.

As opposed to the breach of the covenant in chapter 11 in which Yirmiyahu describes the violation of many many mitzvot, here only one mitzva is violated. Why were the people punished so severely for the violation of a single commandment?
The Descendants of Rekhav
Rabbi David Sabato
The descendants of Rekhav, who abstain from drinking wine and do not settle down permanently, symbolize absolute adherence to the ancient ancestral command. This is a lesson for Israel, that they must keep God's commands. But why does this adherence deserve an extreme Divine promise?

The prohibition against settling down might not stem from a nomadic perception, but rather from experience that teaches that settling down leads by necessity to forgetting God and ultimately to idol worship, as the book of Devarim warns many times in anticipation of Israel's entry into the land.

Additionally, farmers whose lives were dependent on the seasons of the year and on the forces of nature deified these forces and worshipped them. Therefore, the Torah is concerned about the dangers of agricultural life in the land of Israel, the chief of which is immersion in idolatry, which will lead to the removal of the people from their land.
The Scroll of Yirmiyahu
Rabbi David Sabato
The fourth year of the reign of Yehoyakim is a pivotal one for the prophecies of Yirmiyahu. Babylon’s victory over Egypt made Babylon the most powerful empire in the region. This victory was a clear proof of the validity of Yirmiyahu's prophecies over the course of twenty three years. Now it became clear to all that Babylon was the primary enemy threatening the kingdom of Yehuda. Yirmiyahu is commanded to summarize all of the prophecies that he delivered until that time and to record them in a scroll. This scroll is read in Beit Hamikdash and ultimately in the ears of King Yehoyakim. The account of the reading of the scroll in the ears of Yehoyakim brings to mind a similar event involving his father, Yoshiyahu, when the Torah was read in his ears.

There is an enormous difference between the responses of the two kings. While Yoshiyahu rends his garments when they read the scroll before him, Yehoyakim abstains from rending his garments, and instead tears up the scroll itself! Yoshiyahu is shocked to the depths of his soul, and he drags his princes and the entire people after him to take dramatic action to change the decree. In contrast, Yehoyakim demonstrates terrible scorn. While his princes are shocked by the scroll and bring it before the king, the king himself holds it in contempt, tears it up, and burns it. Rather than the king influencing his princes and dragging them after him, the reverse takes place here; the king stops his princes and refuses to listen to the princes who plead with him not to burn the scroll. Yoshiyahu immediately sends a delegation to seek the word of God from the mouth of Chulda the prophetess, whereas Yehoyakim sends his emissaries to kill the prophet and prevent him from sounding the word of God.

Yehoyakim is absolutely impervious to the words of the prophet; he is not prepared to listen even after the Babylonian enemy begins to go up against Yehuda, and all of his behavior demonstrates scorn and contempt. Yehoyakim's conduct, which is described here and in other places in the book of Yirmiyahu, brings the people one step closer to the destruction.
The Last Days of Jerusalem
Part 1
Rabbi David Sabato
King Tzidkiyahu requests of Yirmiyahu to pray on behalf of the city, which is under siege, and Yirmiyahu refuses to do so. This scenario is reminiscent of Hizkiyahu’s request of Yishyahu to pray when the city is facing an Assyrian siege. While Yishyahu answers Hizkiyahu’s request affirmatively, Yirmiyahu refuses Tzidkiyahu’s request.

This difference is reflected in the circumstances surrounding the request. Unlike Hizkiyahu, who performs actions of repair and repentance, rending his garments and going to the Temple, Tzidkiyahu contents himself with sending messengers to Yirmiyahu with the request to repeat the miracle from the days of Hizkiyahu. Whereas Hizkiyahu sets God's honor in the center and prays for the cessation of the insults hurled at God by the king of Ashur, Tzidkiyahu asks Yirmiyahu to pray for him and the people.

When the Babylonian siege is lifted due to Egyptian intervention - an event that was viewed as miraculous, but was ultimately temporary - Yirmiyahu attempts to leave the city fearing he would be arrested as a false prophet. He fails to leave and is accused of attempting to defect to the enemy by none other than the grandson of Hananya ben Azzur. This accusation reflects the perception of officials and princes of Jerusalem, who saw Yirmiyahu as a traitor who was helping the Babylonians against his people. This fundamental misunderstanding of the people and their ministers concerning Yirmiyahu's objectives has accompanied Yirmiyahu throughout his mission.
The Last Days of Jerusalem
Part 2
Rabbi David Sabato
The chapter opens with a difficult prophecy of Yirmiyahu to the people, which is delivered in the presence of the princes of Yehuda. Yirmiyahu holds fast to his prophecy concerning the destruction of Jerusalem, but he now goes even further and preaches to the people that they should go out to the Babylonians and surrender. Delivering this prophecy in public is a justification for killing Yirmiyahu for weakening the spirit of the fighters and lowering the people's morale in a time of crisis. Like in the previous chapter, Yirmiyahu is accused of a crime, however, the respective positions become more extreme, and the consequences become harsher and more severe. Yirmiyahu is saved only by a non-Jewish attendant of the king.

Yirmiyahu being thrown into the pit is reminiscent of Yosef being thrown into the pit. In both instances the majority overrules a single opinion and throws the person in question into the pit, in an attempt to indirectly kill him. Just as Yosef’s intentions towards his brothers were misunderstood, so too Yirmiyahu sought the welfare of the people, but was accused of being a traitor. Just as Yosef prepared his family for their first exile, so too Yirmiyahu is preparing the nation for their first exile. Both Yosef and Yirmiyahu see the future, but their visions arouse the anger of those around them.

Tzidkiyahu stands between two forces: the political pressure of his ministers, on the one hand, and the truth of Yirmiyahu's prophecies on the other. His hesitation and fear of his princes overcome his recognition of the truth in the words of Yirmiyahu. Tzidkiyahu prefers to adhere to the known position of refusing to surrender and passively preserve the status quo, rather than to change his perception and policy in the wake of reality and the prophecy and to adopt the clear-eyed policy of Yirmiyahu, against the advice of his princes.

Tzidkiyahu's portrayal in these chapters is not that of an evil or dense king, but rather that of a weak and spineless one. Tzidkiyahu's inability to stand up to the pressures of his princes, despite his personal acquaintance with Yirmiyahu, wipe out the last chance to save Jerusalem and lead to its destruction.
Introduction to the Book of Yirmiyahu
Rabbi David Sabato
The introduction to the study of Sefer Yirmiyahu discusses the introductory verses of the book, including the biographical information provided about the prophet and the background of the time period in which he lived. Also discussed is the place of this book among the other books of the Prophets, and as its structure.
Yirmiyahu’s Prophecy of Consecration
Rabbi David Sabato
The consecration prophecy of Yirmiyahu is compared to the opening prophecies of Yishayahu and Moshe. What does this consecration prophecy teach about Yirmiyahu and his prophecies in general and what is the significance of the fact that God chose the prophet "from the womb"?
Yirmiyahu’s Prophecy of Consecration - The Visions
Rabbi David Sabato
Despite the similarities between the vison of the almond rod and the vision of the boiling pot, there is a striking difference between the two visions. In the vision of the pot, the calamity is explicitly stated in the words of God, and even the direction from which it will come is explicitly noted. In the vision of the almond tree rod, on the other hand, the impending calamity is not explicitly mentioned. Indeed, references to God’s “haste” in fulfilling His Word appears later in Yirmiyahu's prophecies and allows for interpretation in two directions. It falls upon Yirmiyahu to identify in his prophecies of doom not only the catastrophe, but also the good that is concealed within them as the foundation for rebuilding.

Additionally, it falls upon Yirmiyahu to stand firm and fearlessly proclaim the words of God; at the same time, God will strengthen him and protect him from those who wish to harm him. The threat and the encouragement highlighted in these verses were meant to prepare Yirmiyahu for the difficult trials that he would be forced to undergo over the course of his prophetic mission – real mortal danger and acute suicidal thoughts.
From Love to Betrayal: Yirmiyahu's First Prophecy of Rebuke
Rabbi David Sabato
Yirmiyahu's first prophecy conveyed to Israel is comprised of a series of sections, linked one to the next linguistically and substantively. Together they paint a difficult, varied, and penetrating picture of the moral and spiritual state of the people. The prophecy opens with one of the most moving accounts of the early relationship between God and His people, but it immediately takes a sharp turn to the difficult, spiritual reality in the days of Yirmiyahu, when the people have abandoned and betrayed their God. The description of Israel's youthful devotion in the wilderness serves only as a background and introduction to the essence of the passage – a prophecy of rebuke.
"Shall He Return to her Again?" - A Collection of Prophecies of Repentance
Rabbi David Sabato
In chapter 3, Yirmiyahu presents a prophecy that portrays the difficulty inherent in the repentance of the Jewish People through a parable. Israel is compared to a woman who has left her husband – God - for other men - idols. Such a woman is halakhically forbidden to return to her first husband and that sin pollutes and defiles the Land of Israel. Can Israel possibly return to God?
Yirmiyahu's Prophecy of the End of the Days
Rabbi David Sabato
The second section of chapter three focuses on Yirmiyahu's prophecy regarding the end of days. In this section, Yirmiyahu portrays the ark in a negative light. What is the reason for this, and how is this prophecy connected to the prophecies of repentance that surround it?
"The Temple of the Lord, Are These"
Rabbi David Sabato
Yirmiyahu addresses the "lying words" regarding the Temple's intrinsic holiness and inability to be destroyed. The people's misconception regarding the role of the Temple led them to think that they could continue to sin without repercussions. Further discussed is the connection between this chapter and the prophecy in chapter 3 regarding the Ark and the destruction of Shilo, as well as the contrast with the prophecies of Yishayahu regarding Jerusalem.
"The Words of the Covenant" in the Prophecy of Yirmiyahu
Rabbi David Sabato
In Yirmiyahu's three part prophecy in chapter 11, he relates to the historic covenants at Sinai and at Arvot Moav. He challenges the people to keep the covenant which was attempted during Yoshiyahu’s reign. In this regard, Yirmiyahu differed from the prophetess Hulda by expressing hope in Yoshiyahu’s ability to repair and save the covenant. But the days of Yoshiyahu’s reign ended with the realization that his upheaval did not succeed in penetrating deeply and did not succeed in creating a real change. With the arrival of Yehoyakim’s reign it becomes apparent to the initially optimistic Yirmiyahu that the covenant will not be repaired and the fate of the people is sealed to the extent that Yirmiyahu is forbidden to pray on behalf of the people.
Shabbat in the Book of Yirmiyahu
Rabbi David Sabato
In this unique prophecy, Yirmiyahu discusses the breach of the covenant of Shabbat. While the Torah and other prophecies connect immorality with the destruction of Jerusalem, Yirmiyahu stresses the importance of the observation of Shabbat as a condition for the people's continued existence in their country due to its nature as a national covenant with a most public nature. This prophecy is compared the prophecy in chapter 7, as well as to the prophecies of the other prophets regarding Shabbat.
The Destruction of Jerusalem and the Fate of Yirmiyahu
Rabbi David Sabato
The account of the capture and the destruction of Jerusalem parallel – both linguistically and substantively – Yirmiyahu's prophecy of consecration, in which he predicted the destruction already at the beginning of his mission. This parallel indicates that Nevukhadnetzar's rebuke of Tzidkiyahu for rebellion and treachery represents, as it were, God's rebuke of him for his spiritual rebellion.

Chapter 39 is the direct continuation of chapter 38, and it describes the fulfillment of Yirmiyahu's prophecy in two directions. It emphasizes the contrast between the fate of the heads of the kingdom – Tzidkiyahu and his princes who failed to heed Yirmiyahu's prophecy and even tried to kill him – to the fate of Yirmiyahu, the prophet who remained faithful to God's word. Yirmiyahu was saved by Nevuzar'adan on the direct order of Nevukhadnetzar himself and Tzidkiyahu and his princes are severely punished. Therefore in this chapter the remaining of Yirmiyahu in Eretz Yisrael is not described as his choice.

In the account in chapter 40, Yirmiyahu chooses to remain in Eretz Yisrael and not be under Nevukhadnetzar’s care in Babylon. This action clarifies the fact that Yirmiyahu's support for surrender did not stem from political motives or from excessive closeness to Babylon, but was rather a result of his prophecy. It seems that after the destruction, Yirmiyahu thinks that that there is hope for reestablishing national life in Eretz Yisrael through Gedalya. Therefore, it is stressed in this chapter that the remaining of Yirmiyahu in Eretz Yisrael was by his choice.

Insisting upon the honor due to the Father and the honor due to the son characterizes the entire length of Yirmiyahu's mission. This duality underlies the two accounts of Yirmiyahu's fate: On the one hand, chapter 39 describes Yirmiyahu's rescue at the hand of the king of Babylon owing to his "pro-Babylonian" loyalty, as it were, and his prophecies of calamity and rebuke of the people – and his call for surrender. All these are the result of his prophetic mission from God. On the other hand, chapter 40 emphasizes that Yirmiyahu tied his fate of his own free will to the fate of the nation that he so greatly loved.
The Potter's House and the Earthen Bottle
Rabbi David Sabato
In the prophecy in the potter’s house, the house of Israel is like clay in the hand of God, the creator of history, and the fashioning of its destiny is based on its moral quality. But Israel's moral quality does not depend upon God's will because from the moment that God created the world and constricted Himself, He entrusted the choice between good and bad in the hands of man alone. If they choose to do that which is good in God's eyes, their historical destiny will be fashioned in a positive manner. But the moment that they corrupt their ways, their destiny will perforce change in accordance with their deficient moral quality. Despite the resoluteness of the prophecy itself and the decree of calamity that it contains, there is always the possibility of change, which depends exclusively on the people.

In contrast, the breaking of the bottle prophecy symbolizes the hopeless situation – the potter's vessel that cannot be made whole again. The first prophecy was delivered to the people at a stage when there was still a place for repair and renewal, while the second prophecy reflects the crisis to which the people arrived when the malleable clay hardened to the point that it turned into a bottle that could no longer be changed and that can no longer be fixed, but only broken.
The Assassination of Gedalya
Part 1
Rabbi David Sabato
Yirmiyahu decided to join Gedalya out of religious-prophetic motives, since he saw in his appointment God's desire to rebuild the nation. The military personal decided to join him for political motives, relying on Gedalya's official status vis-à-vis the Babylonian kingdom, which they feared. And the Diaspora Jews joined Gedalya out of nationalistic-popular motives and a desire to return to their own country.

Yohanan ben Kareah and his men attempt to convince Gedalya of the assassination plot of Yishmael ben Netanya. Gedalya's refusal to heed the warning is not merely complacency on the personal plane regarding the danger posed to his life, but also a great risk on the public-national level. The political struggle against Gedalya has widespread national consequences.

Having failed to heed the warning of Yohanan, Gedalya falls into a trap that was set for him by Yishmael the son of Netanya and his men; he is killed in his house in Mitzpa in the course of a Rosh Hashana dinner that he hosted for them. Here Gedalya's naiveté reveals itself in a most striking manner – not only did he not agree to prevent the assassination, but he did not even take any precautions against Yishmael.

What were the motives of Yishmael the son of Netanya? It is likely that this murder is just the tip of the iceberg of the fierce political struggle that took place in the kingdom of Yehuda prior to the destruction. The royal family and most of the ministers supported the rebellion against Babylon, and apparently received support from the people of Ammon in the east, who opposed Babylonian rule. Against them stood the "pro-Babylonian" faction, with Yirmiyahu's support and led by members of the family of Shafan the scribe. Thus, the assassination plot stems from deep political memories and from the tension between the royal family of Yishmael and the family of Shafan, to which Gedalya belonged. Apart from this, there is also a deeply personal cause: Yishmael, who was of royal descent, cannot accept the possibility that Gedalya, who came from a family of scribes, should become the political leader of the people of Yehuda.

Three biblical events are alluded to as the backdrop for the story of the murder of Gedalya: the massacres of Yehu, the war between Asa and Basha, and the story of the meeting between Avner and Yoav at Givon. These events paint Yishmael's deed with the red color of mass murder and civil war, and turn it into another link in the chain of internal civil wars in the history of the people of Israel that led to the destruction. Internal strife and narrow personal and political motivations joined together in the story of the assassination of Gedalya to become the fatal blow to the last chance to rebuild the nation in its land.
The Assassination of Gedalya
Part 2
Rabbi David Sabato
There has been no mention of Yirmiyahu since his meeting with Nevuzar'adan; we do not know how he reacted to the assassination and the events that preceded it. The text, as it were, has made Yirmiyahu disappear. On the other hand, in contrast to the period that preceded the destruction when the people bluntly and repeatedly rejected the words of Yirmiyahu, here they seek the word of God from his mouth. It seems that now they are finally ready to listen to him and receive the word of God from his mouth.

Yirmiyahu urges Yohanan and his men to remain in Eretz Yisrael and warns them against going down to Egypt. This reverses the prophetic message that Yirmiyahu preached during the years that preceded the destruction – that of submission and acceptance and encouraging life in exile. But now the time has come for building and planting in Eretz Yisrael.

The second part of Yirmiyahu's words, which is several times longer, moves on to the negative side – the refusal to remain in the land and its consequences. Yirmiyahu senses the mood of the people and their inclination to go down to Egypt, and he begins to warn them not to go down to Egypt. The warning is repeated and intensified from one stage to the next. There is a fundamental contradiction between the building and reconstruction of Eretz Yisrael and the descent to Egypt.

Not only do they refuse to listen to him, contrary to their own declaration, but they accuse him of speaking falsely to them. Yirmiyahu is accused here with the same old accusation levelled against him by his opponents – that he is a false prophet who seeks the detriment of his people. Yohanan wisely sought the word of God from the mouth of Yirmiyahu, but lacked the strength to listen to it. His timidity, his irresoluteness, and his little faith made him a partner in the self-destruction of the remnant of Yehuda.
Chapters 39 and 40: Yirmiyahu's Fate and Free Will
Rabbi David Sabato
Yirmiyahu's Initiation: The Pot and the Almond Rod
Rabbi David Sabato
Yirmiyahu's First Address: Nostalgia or Confrontation?
Rabbi David Sabato
Can the People Keep the Covenant?
Rabbi David Sabato
Clay Pottery and Broken Bottles: Free Will and Destiny
Rabbi David Sabato
Yirmiyahu's Prayers and the People
Rabbi David Sabato
Yirmiyahu and the People
Rabbi David Sabato
Yirmiyahu's Prophetic Joy and Agony
Rabbi David Sabato
The Davidic Kingdom - Absolute or Conditional?
Rabbi David Sabato
False Prophets: Yirmiyahu's Criteria
Rabbi David Sabato
The Enemy from the North: Nevukhadnetzar's Ascent
Rabbi David Sabato
Why does Yirmiyahu's Message Change?
Rabbi David Sabato
True or False: Yirmiyahu vs. Hananya
Rabbi David Sabato
Babylonian Exile: Fleeting or Enduring?
Rabbi David Sabato
Visions of Disaster and Solutions: Yirmiyahu's Figs and Pharaoh's dreams
Rabbi David Sabato
Yaakov and Yosef, Rachel and Israel: Weeping for the Exiled and Hope for Return
Rabbi David Sabato
Redemption: Return, Rebuilding and a New Covenant
Rabbi David Sabato
Buying a Field before Destruction - Is God Sending a Contradictory Message?
Rabbi David Sabato
Ending Liberty and Breaking the Covenant
Rabbi David Sabato
A Message from Rekhav's Commandments: What can Israel Learn?
Rabbi David Sabato
Ripping Scrolls or Tearing Clothes: Yehoyakim is not Yoshiyahu
Rabbi David Sabato
Praying for Jerusalem: Yirmiyahu and Tzidkiyahu vs. Yeshayahu and Hizkiyahu
Rabbi David Sabato
Yirmiyahu and Yosef in the Pit
Rabbi David Sabato
Politics and Murder: the Assassination of Gedalya
Rabbi David Sabato
Post-Gedalya Fallout: Yirmiyahu Warns Against Fleeing Israel
Rabbi David Sabato
Yeshayahu 31-32 - Matan Al HaPerek
Rabbi David Sabato
The harsh rebuke regarding the nation’s dependence on Egyptian aid mentioned in the previous perek, is highlighted from a different angle in this perek as well (1-3): dependence on Egyptian military prowess, symbolized by its infamous horses and chariots. The second half of the perek (4-9) discusses the flip side of this situation: If the nation trusts in God instead of Egypt, Yerushalayim will be saved and the Assyrians will be destroyed in a miraculous, Divine victory.
Yeshayahu 33-34 - Matan Al HaPerek
Rabbi David Sabato
Perek 33 focuses on Assyria's campaign against Jerusalem, prophesying God's deliverance of Jerusalem and the destruction of Assyria, followed by the glory and moral purity of Jerusalem that would follow.

Perek 34 includes a prophecy of destruction of Edom, which is described as similar to that of Sodom.
Yirmiyahu 1-2
Matan Al Haperek
Rabbi David Sabato
Perek 1 of Yirmiyahu serves as a preface to the entire book. It opens with a short introduction to Yirmiyahu, his consecration as a prophet, and continues with two visions symbolizing suffering.

Perek 2 starts with descriptions of the close relationship between God and Israel, and continues with strong rebuke.

The attached pages include guiding questions for self study, explanation of words, and a comparison between Yirmiyahu and Moshe.
Yirmiyahu 3-4
Matan Al Haperek
Rabbi David Sabato
Perek 3 details prophecies relating to the repentance of both the northern and southern kingdoms, specifically criticizing the nation's insincere repentance during the reign of king Yoshiyanu. The continuation of the perek includes a vision of consolation including mention of the ingathering of the exiles, a perfected spiritual atmosphere, and the unification of the kingdom. The prophecies in this perek echo the rebuke in perek 2 through the use of similar phrases and imagery.

In perek 4, Yirmiyahu envisions the sights and sounds of Yehuda's future destruction: the arrival of the enemy from the north which is compared to a lion (5-8, 12-13), the helpless response of Yerushalayim's leaders (9), and the destruction and abandonment of the land of Israel in the wake of the enemy takeover (23-29). Interwoven through these descriptions, are Yirmiyahu's pained reactions to the shocking images of his own prophecy.
Yirmiyahu 5-6
Matan Al Haperek
Rabbi David Sabato
Tragically, the hope for national repentance voiced by Yirmiyahu in earlier prophecies does not bear any fruits in perek 5. Severe immorality and betrayal of God have seeped into every layer of society, from the simplest of men to the loftiest of leaders. Yerushalayim's destruction quickly approaches...

In perek 6 Yirmiyahu's attempts to reform the nation through prophetic warnings are unsuccessful. In a continuation to the description of the destruction in perek 4, this perek also discusses the destruction set to arrive from the north. Yirmiyahu's hopes for national improvement have dwindled. Calls for repentance have been replaced with intensified emphasis on God's wrath and the impending destruction.
Yirmiyahu 7-8
Matan Al Haperek
Rabbi David Sabato
Two painful prophecies appear in these perakim. The first discusses the ideal relationship one should have with the house of God, while the other deals with the conceptual approach to sacrifices. In both prophecies, Yirmiyahu dispels the nation's erroneous understanding of the role of the Temple and its sacrifices, notions which have misguided the people by encouraging them to continue in their evil ways.

The prophet returns to describing the destruction which will punish the nation for its idol worship, and rallies for national mourning for the future deaths of the masses (7:29-8:3). Yirmiyahu makes one final desperate attempt to touch the nation's heart and bring them to repent (4-12). The continuation of the prophecy once again describes God's wrath and the future destruction, and as characteristic of Yirmiyahu, is intertwined with moments of personal pain and deep empathy (13-23).
Yirmiyahu 9-10
Matan Al Haperek
Rabbi David Sabato
Perek 9 opens with Yirmiyahu's painful wish to abandon the immoral and corrupt nation (1-8). In the pesukim that follow, Yirmiyahu laments the land's destruction which will take place as a result of the nation's abandonment of God and His Torah.

Perek 10 focuses on the comparison between the futility of idol worship and the eternal nature of God. It has been suggested that these prophecies addressed the inhabitants of Yehuda who had been displaced by the first wave of the Babylonian exile during the reign of Yehoyachin. Living in a completely pagan society, the exiles find themselves seduced by the surrounding culture. Yirmiyahu tried to strengthen their resolve and their belief in God. The second section of the prophecy (17-25), discusses the coming destruction and concludes with Yirmiyahu's request for God to have mercy on His nation.
Yirmiyahu 11-12
Matan Al Haperek
Rabbi David Sabato
The prophecy in perek 11 is the product of three combined prophecies delivered on three different occasions. The combination of these prophecies reflects the deterioration of the nation's spiritual state. The first section (1-5) describes a covenant that engendered hopeful expectations. The second and third sections (6-8, 9-13) describe the nation's failure to fulfill their commitment. After the description of the punishment in the third section (11-13), Yirmiyahu requests permission to pray on behalf of the nation. However, God refuses his request.

The second half of perek 11, and perek 12 reveal painful details of Yirmiyahu's tortured life by describing the mistreatment and harassment he suffered at the hands of his family and neighbors. The first section (11:18-23) describes the evil committed by the people of Anatot and the punishment they received as a result of their behavior. In the second section (12:1-6), Yirmiyahu joins the ranks alongside great leaders, prophets, and composers of Tehillim who have questioned the ways of God, wondering why the sinners succeed while the righteous consistently suffer. The perek continues with two prophecies in which God speaks about the destruction of the Temple and the land of Israel as an event which has already taken place. God's distress over the nation's betrayal is interwoven with expression of His deep love for them and His pain at the site of the destruction.
Yirmiyahu 13-14
Matan Al Haperek
Rabbi David Sabato
Perek 13 opens with God's command to Yirmiyahu to perform a symbolic act (1-11). Many biblical prophets were instructed to perform physical tasks in order to visually convey God's messages to the nation (eg. Yirmiyahu 32: 1-15, Yechezkel 4, Hoshea 1). After completing the three stages of the action, God appears to Yirmiyahu and explains its significance . The perek continues with a description of the arrival of the "enemy from the north" who will reach as far as Israel's southern Negev region. Yirmiyahu urges the nation's leaders, who have betrayed their public positions and turned to idol worship, to be humbled by the severe punishment they will soon receive.

Perek 14 opens with a horrifying description of a drought that strikes the kingdom of Yehuda and describes the dire situation of both the humans and animals in the kingdom (1-6). The prophet describes the hopeless state of the nation in pasuk 18: "If I go forth into the field, then behold the slain with the sword! And if I enter into the city, then behold them that are sick with famine! For both the prophet and the priest are gone about to a land and knew it not." The severe drought motivates the people to turn to God in prayer, to admit their sins, and beg for forgiveness (7-9, 19-22). Yirmiyahu attempts to defend the nation, however, the gates of heaven have already been closed.
Yirmiyahu 15-16
Matan Al Haperek
Rabbi David Sabato
In perek 15 we once again encounter Yirmiyahu's personal life and the duality which troubles his tortured soul. In the first section of this perek (1-9), Yirmiyahu responds to God's refusal to accept his prayers which was discussed in perek 14. God tells Yirmiyahu that even if the greatest leaders of past generations would stand before Him in prayer, they wouldn't be able to save the nation. The perek continues to describe the many facets of the exile: plagues, death by the sword, famine, and captivity. In the second section of the perek (10-21), Yirmiyahu laments the suffering, mockery, and isolation he has endured and gives expression to the anguish caused by his life's mission. God's response to this outcry encourages Yirmiyahu to continue marching forward despite his desperation.

Perek 16 continues the portrayal of Yirmiyahu as a man struggling with his divinely ordained fate to live a life which reflects his tragic prophecies. The perek opens with an unbearable and unusual commandment: Yirmiyahu is forbidden to marry and create a family; The instruction to disconnect from general society is meant to symbolize the future destruction which is described in great detail by the continuation of the perek.
Yirmiyahu 17-18
Rabbi David Sabato
Perek 17 opens with harsh criticism given to the people of Yehuda who, in contrast to other nations who will one day forgo their foreign worship (16:9), have let idol worship become an intrinsic part of their identity (1-4). The perek's next section includes a series of psalms and reflections surrounding the topic of belief in God and divine justice (5-18). In the third and most central section of the perek (19-27), Yirmiyahu is commanded to publicize a prophecy about the city's failure to properly observe Shabbat by the gates of Yerushalayim.

Perek 18 opens with a prophetic parable: Yirmiyahu is commanded to go to a potter's shop and wait for the continuation of God's message. The prophecy recieved in the potter's shop is comprised of a parable (1-4) and its explanation (5-12) relating to the ethics of divine decrees. The perek continues with Yirmiyahu's personal struggle with those who vehemently object to his prophecies. As we saw in perek 11 regarding his enemies from Anatot, here too the unbearable harrassment and persecutin incite Yirmiyahu to beg God not to forgive the nation's sins.
Yeshayahu 35-39 - Matan Al HaPerek
Rabbi David Sabato
Chapter 35 vividly depicts the journey of the exiles back to Zion. The Chapter is replete with different expressions of joy, and is dotted with happy descriptions of the blossoming of the desert and the flowing of its waters, as well as the healing of human wounds.

Chapters 36-39 are parallel to Chapters 18-20 of II Kings (Melakhim Bet), with only very minor differences (which we will not be discussing in this article). We will focus on the additions that occur in the Book of Yeshayahu and not in Melakhim Bet:Hizkiyahu's expression of thanks after his recuperation (38, 9-20).
Yeshayahu 40-41 - Matan Al HaPerek
Rabbi David Sabato
The prophecy in Chapter 40 opens with a call of consolation for Jerusalem, followed by a call for the clearing of a path to prepare for God's return to Jerusalem, and then God's arrival to Jerusalem is heralded. In the second part of the Chapter (12-31), the prophet presents an argument against idolaters, and contrasts the unique nature of God-with God as Omnipotent Creator and Ruler of the World against the futility and nothingness of idols.

Chapter 41 continues the polemic against idols and idol-worshippers from the previous chapter and calls for idolaters to be brought to justice. The chapter continues with a description of the desert blooming during the time of Redemption.
Yeshayahu 42-43 - Matan Al HaPerek
Rabbi David Sabato
Chapters 42-43 and afterward are made up of short prophetic speeches that deal with the redemption of the People, their special relationship with God, and their national and universal destiny as a "Light Unto the Nations."

Chapter 42 opens with a description of the Servant of God and ends by turning to Him. In the middle verses, the inhabitants of the ends of the earth are called to sing to God of valor. Chapter 43 opens with a heralding of the Redemption. After that, God calls the nations of the world to Judgment, as the People of Israel serve as witnesses to God's acts of salvation in history.
Yeshayahu 44- 45 - Matan Al HaPerek
Rabbi David Sabato
In these two chapters, God is revealed as the God of the entire world and all of its inhabitants: in the center of Chapter 44 (9-20), there is a long, mocking depiction of idol worshippers and craftsmen of idols wherein their futility is illustrated.

At the climax of Chapter 45, which deals with the prophecy about Koresh (Cyrus), God turns to the multitude of nations to abandon their idols and to instead serve God in unity.
Yeshayahu 46-47 - Matan Al HaPerek
Rabbi David Sabato
Chapter 46 describes the destruction of the Babylonian idols following Koresh's conquest of Babylonia. Chapter 47 discusses the political downfall of Babylonia and includes a prophecy of destruction and scorn for "Maiden Babylonia." This prophecy foresees Babylonia's fall from an exalted height-the biggest empire in the world- to the lowest possible position.
Yeshayahu 48-49 - Matan Al HaPerek
Rabbi David Sabato
In contrast to the majority of the prophecies that we've encountered up until now, in which the prophet argues with the idol worshippers outside the nation of Israel; in these chapters the prophet deals with other difficulties from within Israel.

In Chapter 48, the prophet addresses the Babylonian exiles with a harsh rebuke for being unfaithful to God. In the continuation, he details the supremacy of God over the idols, and his dominion and power over the world and throughout history.

Chapter 49 opens with the prophecy of the “Suffering Servant” and then continues by depicting a dialogue between Zion, who is in despair, and God, who consoles her, describing the strength of their connection and promising the return of the children to their borders.
Yeshayahu 50-51 - Matan Al HaPerek
Rabbi David Sabato
Chapters 50-51 emphasize God's commitment to the redemption of Israel, and contrast the responsibility placed on Israel not to delay the time of redemption.
Yeshayahu 52-53 - Matan Al HaPerek
Rabbi David Sabato
Chapter 52 describes the future redemption as a redemption that is grander than the Exodus from Egypt. Chapter 5 discusses the "Servant of God" and despicts the transformation of his status and of the attitude of the Nations toward him.
Yeshayahu 54-55 - Matan Al HaPerek
Rabbi David Sabato
In Chapter 54, the Prophet Yeshayahu continues to console and encourage Zion. This time, the consolation involves a dramatic, impossible, transformation: from a barren, desolate woman to a beloved wife who is the happy mother of children; from a weak, destitute woman to a wealthy, secure lady.

Chapter 55 includes one of the most well-known prophecies about teshuva, one that is read on regular Fast Days. Throughout the prophecy, the idea of Divine awakening is interwoven with the idea of human awakening: God approaches man, and it is upon man to take advantage of this time of favor to come close to God through his teshuva (return).
Yeshayahu 56-57 - Matan Al HaPerek
Rabbi David Sabato
In Chapter 56, the sphere of redemption widens and comes to one of its highest peaks. The prophet prophesies about the idea that the redemption of Israel and the building of the Beit HaMikdash (Temple) will be spiritual processes with universal significance and import.

At the center of Chapter 57 is a strong rebuke against idol worshippers among the People. The prophet describes the moral degeneration connected with idolatrous rituals: ritual prostitution and killing of children.
Yeshayahu 58-60 - Matan Al HaPerek
Rabbi David Sabato
Chapter 58 deals with the question of the nature of Fast Days, and ends with the ideal characteristics of Shabbat.

Chapter 59 describes the redemption as God's kindness toward humanity, whose sins are responsible for the state of the "Hidden Face" of God.

Chapter 60 depicts a bright, spectacular image of redemption, at whose center stands Zion, shining with a precious light.
Yeshayahu 61- 64 - Matan Al HaPerek
Rabbi David Sabato
Chapter 61 begins with the heralding of the redemption and continues with the transformation of all of Israel to Priests of God.

Chapter 62 depicts the redemption as the rejoicing of a bride and groom, blossoming, and a great light. Chapters 63-64 present a communal prayer and supplication about the destruction and exile engulfing Israel.
Yeshayahu 65-66 - Matan Al HaPerek
Rabbi David Sabato
The two concluding perakim of Yeshayahu include both rebuke of the nation’s sinners and discussion of the goodness bestowed on the righteous. The first section of our perek (1-7) harshly rebukes the nation for its addiction to idolatry. In the second section (8-15), the prophet contrasts the punishment of the evil doers to the reward of the righteous. In the third section (16-25), the prophet describes the hidden remuneration saved for the righteous. He likens this reward to the creation of a new world, a description which is parallel to the prophecies regarding the end of days in perakim 2 and 12. The prophecy of consolation in our perek, unlike the previous prophecies regarding the end of days, describes the refinement of Yerushalayim’s reality which will occur within the framework of the natural order.
Yirmiyahu 19-20
Matan Al Haperek
Rabbi David Sabato
One of Yirmiyahu's harshest prophecies of rebuke appears in perek 19, addressing the worshippers of Ba'al in the Valley of Ben-hinnom who sacrifice their children in the name of divine worship. The prophecy opens with God's commandment to Yirmiyahu to buy a "jug of potter's ware," a symbolic act similar to the purchase of the belt (perek 13) and the shattering of the earthenware (perek 18). Yirmiyahu is commanded to first share his prophecy with the elders and priests of the nation, and then repeat it in front of the nation in the courtyard of the Temple. Pashchur the son of Immer, who is both a priest in the Temple and a false prophet, reacts with vehemence to the prophecy: Pashchur beats Yirmiyahu and then jails him overnight. Upon his release from jail, Yirmiyahu pronounces a severe prophecy of destruction about Pashchur himself.

While the previous perek discusses Yirmiyahu's actions and prophetic messages, perek 20 gives the reader insight into Yirmiyahu's emotional reality. His prophecy, which rages uncontrollably inside of him, cannot be suppressed and brings Yirmiyahu great pain and suffering. The first section of the prophecy ends on a brighter note of thanksgiving (7-13); however, in the prophecy's continuation, Yirmiyahu regrets his entering the world and curses the day he was born (14-18).
Yirmiyahu 21-22
Matan Al Haperek
Rabbi David Sabato
Perakim 21-22 are comprised of a unit of prophecies rebuking the kings of Yehuda for their sinful behavior. These prophecies, which are not organized in chronological order, were received at different points in Yirmiyahu's life and relate to a number of different kings. Tzidkiyahu, the last king to rule Yehuda before the destruction of the Temple, sends a group of messengers to Yirmiyahu in order to receive words of comfort. The prophecy in perek 21 is a response to the arrival of that group. Yirmiyahu sends the messangers back to Tzidkiyahu, who had refused to believe in Yirmiyahu's prophecies until that point, with a prophecy depicting Yerushalayim's destruction. The perek continues with a rebuke of Tzidkiyahu's corrupt justice system which is partly responsible for the destruction of the kingdom.

The unit of prophecies discussing the kings of Yehuda continues into this perek as well. Four kings reigned in Yehuda after Yoshiyahu. Yehoachaz, the son of Yoshiyahu, who in this prophecy is named "Shalum", rules Yehuda for three months before being exiled by Pharaoh Necho. Yehoyakim, the son of Yoshiyahu, rules for eleven years. His son, Yehoyachin, rules for three months and is then exiled with his mother by the Babylonian king. Tzidkiyahu, the son of Yoshiyahu, serves as the final king of Yehuda. The perek begins with general words of rebuke addressed to the king of Yehuda (1-9). This is followed by a prophecy of destruction about "Shulam" (Yehoachaz) (1-12), Yehoyakim (13-19), and Yehoyachin (24-30). In these prophecies, Yirmiyahu paints a picture of the ideal kingship, which stands in stark contrast to the immoral nature of the kings mentioned.
Yirmiyahu 23-24
Matan Al Haperek
Rabbi David Sabato
As a continuation to the rebuke which was addressed to the kings in prakim 21 and 22, perek 23 rebukes the leaders of the nation. The leaders are compared to shepherds who have abandoned their flocks, just as they have not taken care of their people and thereby brought the nation to the difficult situation they are in. The rebuke ends with a prophecy of future consolation which speak of establishing new, trustworthy shepherds, and of setting up a new king from the House of David who will embody the values of David, justice and righteousness. In the continuation, the prophet turns to a different type of leader - the false prophets, who constitute one of the most difficult obstacles in Yirmiyahu's life. The false prophets prophesize in God's name, but their prophecies are lies and foresee peace for the sinning nation. Yirmiyahu turns to them and points out the foundation of lies upon which their behavior rests and the differences between them and the true prophets. In addition, he rebukes them for leading the nation astray with their false prophecies and thereby causing the situation to further deteriorate.

After the exile of Yehoyachin king of Yehudah, along with the elite members of society, his uncle, Tzidkiyahu, became king of the people who were left in Israel. Those who remained in Israel interpreted the fact that God had not exiled them as a sign that they were better than those who were exiled to Babylonia. Yirmiyahu, however, has a vision which shows this to be wrong: the exiles in Babylonia will merit returning to the land and reestablishing themselves while those who remain in the land will become lost.
Yirmiyahu 25-26
Matan Al Haperek
Rabbi David Sabato
Perek 25 is the first perek in Yirmiyahu which opens with the date on which the prophecy was said. During the prophecy, Yirmiyahu summarizes twenty-three years during which he tried in vain to cause the nation to repent and change their ways. Because the people refused to listen to the prophecies they will be punished by the king of Babylonia, who will destroy the land and enslave the people. In the second half of the perek (15-38) the calamity spreads past the borders of Israel. The prophecy describe the "wine cup of fury" which God will give to the nations to bring them to their destruction. It seems that the prophetic vision in these pesukim symbolizes the domination of the Babylonian empire over the nations and kingdoms mentioned in the prophecy.

Perek 26 goes back to deal with Yirmiyahu's prophecy about the Temple, a prophecy which first appeared in perek 7, this time from a different angle. While perek 7 focused on the content of the prophecy, our perek focuses on the story of Yirmiyahu being put on trial for the prophecy of the destruction of the Temple (described in brief in pesukim 1-6), and on the rescue of Yirmiyahu from death as a result of his pronouncements. The Priests make a serious accusation against Yirmiyahu, but his response does not directly answer their accusation, and so he brings a second explanation to prove his innocence. The story presents to us the nation's distorted perception of holiness in relation to Jerusalem.
Yirmiyahu 27-28
Matan Al Haperek
Rabbi David Sabato
Perek 27: After Tzidkiyahu's rise to the throne, the countries in the area attempt to reorganize against the Babylonian Empire. The smaller countries rely on the strength of the Egyptian superpower, and their representatives meet in Jerusalem to oppose the spreading Babylonian occupation. The prophecies to the kings of the gentile nations, to the king of Judah and to the nation which are found in our perek were given in light of this gathering. From the perek we see that the false prophets found among both the Jews and the gentiles are encouraging opposition to the Babylonian Empire, and Yirmiyahu stands alone, warning against opposition and accompanying his words with symbolic visual aids - bonds and bars - which are meant to strengthen the message to the kings that they must accept the bondage of Babylonia and not listen to the words of the false prophets.

In perek 28 we have a continuation of the description of Yirmiyahu's struggle with the false prophets in the time of the king Tzidkiyahu. Central to the perek is the direct confrontation between Yirmiyahu and one of the false prophets - Chananya ben Azur, who publicly contradicted the prophecies of Yirmiyahu. Throughout the story the character of the false prophet is described and contrasted with the unique character of the true prophet.
Yirmiyahu 29-30
Matan Al Haperek
Rabbi David Sabato
Yirmiyahu's war against the false prophets continues in perek 29, this time describing his struggle with the false prophets in the Babylonian exile. Those exiled in the exile of Yehoyachin were influenced by the false prophets who prophesied that the exile would end soon and there would be a return to Jerusalem. In contrast to these prophecies stands Yirmiyahu, who sends a letter to the exiles to convince them to settle in and establish themselves in the exile, which will continue for a while longer. Paradoxically, it is Yirmiyahu's prophecy of the long exile which contains within it the seeds of hope and redemption. In the continuation of the perek we hear how Yirmiyahu's letter angers one of the false prophets in Babylonia, Shmayahu haNechelami, who requests that the priests in Jerusalem imprison Yirmiyahu. In response Yirmiyahu prophesies that Shmayahu's descendants will not merit seeing the consolation.

Perek 30 opens the section of prophecies of consolation in the book, which continues through perek 33. Our perek describes the Day of the Lord, the day when the great war will begin which will begin the salvation of Israel, a prophecy which seems to hint at the fall of the Babylonian empire. In the continuation of the prophecy, the stages of redemption are described - the return of Israel to its land and to independence, the rebuilding of the desolate land and the renewal of the connection between God and His nation.
Yirmiyahu 31-32
Matan Al Haperek
Rabbi David Sabato
At the center of the prophecy of consolation in perek 31 is the description of the Matriarch Rachel who pleas bitterly before the Creator that He should return her sons to their land and redeem them from their exile; a plea which has echoed in the heart of the Jewish nation in all the generations and in all the diasporas. The perek focuses on the Kingdom of Israel which is in ruins in exile and foresees repentance, the return to the land and the unification of Israel and Judah. The deep change which will happen in the Nation of Israel is expressed also in the continuation of the perek (26-39), where we find three short prophecies which open with the phrase "Behold the days come, says the Lord", which describe the future which will take place in the era of the redemption.

Perek 32 describes the second year of the siege on Jerusalem, about a year before the city's destruction. Yirmiyahu, who is imprisoned in the court of the guard, receives a commandment to do something extraordinary - to purchase a field from his cousin. This action, which symbolizes renewal and redemption, is totally contrary to the current situation in the city and to Yirmiyahu's prophecies about absolute destruction by the king of Babylonia. This contrast brings Yirmiyahu to question God's behavior (16-25). His question is answered by God in a long and detailed answer (26-44), which presents the purchase as a symbol of redemption and growth after the Babylonian exile.
Yirmiyahu 33-34
Matan Al Haperek
Rabbi David Sabato
The section of the prophecies of consolation in Yirmiyahu ends in perek 33, with a prophecy which foretells the return of Judah and Israel and the revival of Jerusalem (1-13). This prophecy is given in the court of the guard, and appears to be a continuation to the prophecy of Yirmiyahu about the purchase of the field of Chanamel and the message of consolation which follows that. The second half of the prophecy deals with the eternal covenant between God and the house of Levi and the house of David. In contrast to the people's understanding, this covenant will not be broken with the destruction of the Temple, rather will continue eternally (14-26).

The historical background to the prophecy is described in the first pesukim in perek 34 (1-2): the siege on Jerusalem in the tenth year of Tzidkiyahu's reign. Immediately afterwards we see a personal prophecy of calamity for Tzidkiyahu which is mixed with a small amount of consolation (3-5). The main section of the perek tells us how during the siege, about a year and a half before the destruction, the people of Jerusalem made a covenant agreeing to free their slaves. When the siege was removed due to the victory of Pharaoh over the Babylonians (which turned out to be a temporary respite), the people of Jerusalem took back their slaves, thus breaking the covenant. Yirmiyahu rebukes the nation strongly for this act, prophesying that the destruction will come because of this infringement.
Yirmiyahu 35-36
Matan Al Haperek
Rabbi David Sabato
At the time when the Babylonian army reached Jerusalem in the days of Yehoyakim, Yirmiyahu is commanded to take action to demonstrate to the nation their sins. Yirmiyahu is told to go to the house of Rechav, a family of nomads who were in danger for their lives and who had escaped into the city, and to give them wine to drink. The Rechav family passes the test and declines the wine, and reveals to Yirmiyahu that the patriarch of the family, Yehonadav ben Rechav, who had lived 250 years previously, forbade them to settle the land and to drink wine. In contrast to the complete devotion of the Rechav family to the commandments of their father, stand the traitorous acts of Israel who transgress the commandments of God.

In the fourth year of Yehoyakim's reign, the year that Nevuchadnezzer took the throne, Yirmiyahu is commanded to write down all of his prophecies, and this gives us a rare glimpse into the process of the writing of Sefer Yirmiyahu. Yirmiyahu asks Baruch ben Neryah the scribe to transcribe his prophecies and read them to the people in the Temple on the fast day which was set for the month of Kislev. From a Babylonian chronicle we learn that in that month Nevuchadnezzer conquered Ashkelon, and this act symbolized the beginning o fthe Babylonian conquest of the land of Israel. It may be that the fast day was set because of this event, making this an appropriate time to cause the nation to repent. However, while the words of Yirmiyahu are still ringing in the ears of the nation and their leaders, Yehoyakim remains rebellious, and tears and burns the scroll of prophecies.
Yirmiyahu 37-38
Matan Al Haperek
Rabbi David Sabato
Perakim 37-38 deal with the end of the days of the kingdom of Judah, when the Babylonian army is standing at the gates of Jerusalem. Two characters are central to the perakim: Yirmiyahu - who repeats again and again his prophecy that those left in the city must surrender to the Babylonians and save what can still be saved; and Tzidkiyahu, the last of the kings of Judah, who is described here in all his complexity, his indicision and political weakness. Tzidkiyahu's heart follows the words of the prophet, but his hands are tied by the opinions of his ministers. Perek 37 opens with a temporary respite from the siege on Jerusalem as a result of Pharaoh's coming to help the kingdom of Judah. Yirmiyahu takes advantage of the break in the siege to exit the city, but he is caught at the gate, accused of treachery and thrown in jail. When Tzidkiyahu gets involved, Yirmiyahu is taken out of jail and moved to the court of the guard.

In perek 38 we are in the midst of the second Babylonian siege on Jerusalem, which ends with the city being conquered and destroyed. Even at this point, Yirmiyahu continues to try to convince the people of Jerusalem to surrender to the Babylonians. In a way similar to the events of the previous perek, Yirmiyahu is accused of treachery and of lowering the morale of the troops. The ministers and the king sentence him to death, and throw Yirmiyahu into a pit full of mud, so that he should die there. In the last moments of his life, Yirmiyahu is saved by Eved-Melech the Kushi, and he attempts one last time to convince King Tzidkiyahu to recant and surrender. The King's apprehensions outweigh the fact that he acknowledges the truth in what Yirmiyahu is saying - and he continues to rebel until the destruction of the city.
Yirmiyahu 39-40
Matan Al Haperek
Rabbi David Sabato
Perek 39 describes the bitter end of Jerusalem, when after a prolonged siege of about a year and a half the walls are breached. Yirmiyahu's attempts to convince the nation to surrender, to accept the yoke of Babylonia and to save the city from destruction have been unsuccessful, and the city has fallen to the hands of the Babylonians. Yirmiyahu's prophecies have been fulfilled: the city, and within it the Temple, have been burnt and destroyed, the remainder of the residents of Jerusalem who were in the besieged city have been exiled to Babylonia, and Tzidkiyahu, who tried to escape the Babylonians, has been caught and punished cruelly. But even within the harsh description of destruction we can see signs of hope: Nevuzaradan leaves a remnant of the nation under the authority of Gedalyahu ben Achikam (10), and by command of Nevuchadnezzar saves Yirmiyahu (11-14). The perek ends with a prophecy of rescue about Eved-Melech the Kushi who saved him from death in the mud pit which Yirmiyahu prophesied before the destruction, in the court of the guard (15-18).

Perek 40 describes what happens among those left in the land after the destruction. The perek opens with the story of Yirmiyahu, who chooses to stay in the land after the destruction and join forces with Gedalyahu ben Achikam, who is appointed by the king of Babylonia over the meager group of people who are left in the land (1-6). Perakim 40-43 deal with the gloomy story of this group led by Gedalya, which was the hope for reconstruction after the destruction; a hope which disappeared with the murder of Gedalya.
Yirmiyahu 41-42
Matan Al Haperek
Rabbi David Sabato
The appointing of Gedalya as governor over Judah gave hope for a renewal of life after the destruction. With the assassination of Gedalya by Yishmael ben Netanya and his men, this hope was cut off, and the destruction and the exile became an indisputable fact. Gedalya refuses to hear the warnings of Yochanan ben Kareach and his soldiers (in perek 40) and is caught in the trap set for him by Yishmael ben Netanya and his men, who murder him in Mitzpa during the Rosh Hashana meal. In addition to this foul murder, there is a massacre of the pilgrims to Jerusalem who came from the Shomron area. Gedalya's murder has an immediate effect on the small Jewish population remaining in Israel, who are hesitant to stay in Israel and want to emigrate to Egypt because they are afraid of the Babylonians taking revenge on them.

After the Assassination, those remaining in Judah are at a loss as to what to do. In their distress, they turn to Yirmiyahu, and ask to hear the word of God from him. Yirmiyahu encourages them to stay in Israel and to continue Gedalyahu's work to rebuild the nation. He warns them not to go to Egypt, despite their fear of revenge by the Babylonians for murdering the governor whom they had placed in the land. But their fear of revenge overcomes their commitment to God and the remaining people, under the leadership of Yochanan ben Kareach and his officers, decide to go to Egypt and request refuge there.
Yirmiyahu 43-44
Matan Al Haperek
Rabbi David Sabato
This perek describes the first prophecy of Yirmiyahu in Egypt. Yirmiyahu is commanded in his prophecy to perform an action which will symbolize the "laying of the cornerstone" of Nevuchadnezzar's rule over Egypt.

In perek 44 we see that despite the fact that Yirmiyahu's prophecies of the destruction of Judah have come true, the people have not learned their lesson and have continued to worship idols. This causes a harsh confrontation between Yirmiyahu and the Judeans who are now in Egypt. Yirmiyahu chastises the men and their wives for their sin of idolatry, while reminding them of the process which led to the destruction of Jerusalem and the exile of Judah. He warns them that calamity will continue to befall them (1-14). The people react to this speech by reinterpreting history such that the cause of the fall of Judah and the destruction was that the people ceased worshipping idols in the time of Yoshiyahu and therefore they conclude that they must return to idolatry (15-19). The confrontation ends with a prophecy of doom for the Jews living in Egypt (20-30). On this harsh note we conclude the last prophecy of Yirmiyahu to Israel in our book, from here on the book brings prophecies for the gentile nations and historical descriptions.
Yirmiyahu 45-46
Matan Al Haperek
Rabbi David Sabato
The prophecy in perek 45 is dated to the fourth year of Yehoyakim. This year was a turning point in Yirmiyahu's prophecies. This was the year that Nevuchadnezzar rose to power, and the year in which Yirmiyahu was commanded to write down his prophecies in a book (see perakim 25 and 36). The prophecy in perek 45 is given during the reading of the prophecies to Baruch ben Neriah (this reading is described in perek 36). During the reading Yirmiyahu suddenly turns to Baruch the scribe and prophecies about him.

Perek 46 opens the section of the book which deals with Yirmiyahu's prophecies to the gentiles. Two prophecies of doom about Egypt in different eras are included in the perek: the first prophecy was given in the fourth year of Yehoyakim and foresees the fall of the Egyptian army to the Babylonian army at Karkhemish, near the Euphrates River (1-12). The second prophecy in the perek is not dated, although it takes place after the first prophecy, and describes the rise to power of Nevuchadnezzar over Egypt itself, the occupation of the country and the exile of a portion of the population (13-26). The perek ends with consolation for Israel - "But fear not, O Yaakov My servant, neither be dismayed, O Israel; for, lo, I will save you from afar, and your seed from the land of their captivity..." (27)
Yirmiyahu 47-48
Matan Al Haperek
Rabbi David Sabato
The prophecies for the gentile nations continue in perakim 47-48. Perek 47 includes a short prophecy on the destruction of the Philistine cities, which neighbored Israel to the west. Perek 48 includes a long, detailed prophecy about the destruction of Moab, which neighbored Israel to the east. The prophet describes Moab as an arrogant land, full of self-confidence, and goes on to describe at length the complete destruction of the land and its grief, while listing the names of the cities and areas which will be destroyed. In the prophecy of doom of Yirmiyahu we find selections from previous prophecies of doom about Moab.
Yirmiyahu 49-50
Matan Al Haperek
Rabbi David Sabato
Perek 49 includes prophecies to five nations. The perek opens with a prophecy about the destruction of Ammon, Moab's northern neighbor, who fought with the tribes of Israel who were in the Transjordan area (1-6). Afterwards, there is a prophecy about Edom which is south of the Transjordan area (7-22). The third prophecy deals with Damascus in the North, which was the capital of Aram in the past (23-27). Afterwards there is a prophecy about Keidar and the nomadic tribes that lived in the Syrian- Arabian desert and were conquered by Nevuchadnezzar twelve years before the destruction of the First Temple (28-33). The final prophecy in our perek deals with the distant kingdom of Elam, which was east of the Tigris River, and whose capital city was Susa (Shushan) (34-39).

The portion of the book which deals with prophecies of the gentiles closes with a series of long prophecies of doom about Babylonia in perakim 50-51. The prophecy of doom which will come to Babylonia has woven within it prophecies of consolation and redemption for Israel. The destruction is divine retribution and revenge for the destruction of Israel and the Temple, and will bring redemption to Israel and allow it to return to its land.
Yirmiyahu 51-52
Matan Al Haperek
Rabbi David Sabato
The prophecies about Babylonia, which continue in perek 51, are the final prophecies in the book of Yirmiyahu. Described in these prophecies is God's revenge on Babylonia and its gods which will bring to its total destruction. The perek ends with God's command to write a book of prophecies about Babylonia and to throw it into the Euphrates River, an act which symbolizes the "sinking" of this great empire.

Perek 52 which concludes our book does not include any prophecies by Yirmiyahu, rather it is a summary of his prophecies, and describes the realization of his different prophecies of destruction. The perek opens with a description of Tzikiyahu's bitter fate, and afterwards the destruction of Jerusalem and the Temple is described, the looting of the Temple, and the murder and exile of the residents of Jerusalem by the Babylonians. Perek 25 in Melachim II is the parallel source to our perek, and parts of it are mentioned as well in perek 39 of Yirmiyahu. Here, as well as in the parallel source in Melachim, the book ends with a spark of hope - the "lifting of the head" of Yehoyachin in the 37th year of his exile.
Yehezkel 1-3
Matan Al Haperek
Rabbi David Sabato
Yechezkel's prophecy is unique because it was delivered in exile. These learning pages deal with the background to Yechezkel's prophecy, the vision of the divine chariot, and his inauguration prophecy and unique mission.
Yehezkel 3-4
Matan Al Haperek
Rabbi David Sabato
With the completion of his dedicative prophecy, Yehezkel remains among the people of the captivity for seven days - "Then I came to those of the captivity who dwelled in Tel-Abib on the river Chebar...and I remained among them seven dreary days" (3:15). After seven days, Yehezkel receives a new prophecy that concerns the prophet's role as a watchman (16-21). The prophecy of the watchman in our perek parallels the prophecy in perek 33, and both belong to the series of prophecies dealing with the theory of reward and punishment. As the perek continues (22-27), Yehezkel is commanded to leave the captivity for the plain. There, for a second time, the vision of the Glory of God is revealed to him. He is commanded to shut himself in his house and remain silent.

A series of prophetic acts symbolizing the predicted fate of the nation appear in perek 4 and the beginning of perek 5. The first act- tracing on a tile (1-3) - symbolizes the siege of Jerusalem. The second act - lying on his side for many days (4-8) - symbolizes the sin of the city and its punishment. The third act - eating food by weight and drinking water by measure (9-17) - symbolizes the severe famine that will prevail in Jerusalem during the siege and the suffering of the exiles.
Yehezkel 5-6
Matan Al Haperek
Rabbi David Sabato
In perek 5 we reach the climax of the series of symbolic acts to which we were introduced in the last perek. This perek includes a difficult, long and complex symbolic act (1-4) as well as the meaning of the act (5-10). The purpose of this act is to symbolize the conquest of the city, and the bitter fate of its citizens.

While the previous prophecy dealt with Jerusalem and her citizens, in the prophecy of perek 6 the prophet turns to the mountains of Israel and prophesies a major calamity for them. Yehezkel specifies the sins for which the nation is being punished with destruction and exile, focusing on the sin of idolatry whose roots lay in the long years of rule of Menashe, King of Judah.
Yehezkel 7-8
Matan Al Haperek
Rabbi David Sabato
In perek 7 the prophecy is directed at the land of Israel and focuses on the violence that fills the land and with a description of the end and destruction that will follow as its consequence. This is a continuation of the previous prophecy to the mountains of Israel concerning the sin of idolatry. This prophecy contains phrases from the portion of disasters in Sefer Vayikra and for the first time in this sefer, the destruction of the Temple is mentioned. The first part of the prophecy (1-9) contains two parallel sections and describes the end that will be visited on the land. Beginning with pasuk 10, the process of destruction is described: the disruption of the way of life (12-13), the horrors of siege and war (14-15), refugees and grief (16-19), and finally the destruction of the Temple by the enemies (20-22). This prophecy is characterized by the repetition of words, ideas, and even entire phrases.

Perakim 8-11 describe Yehezkel's prophetic visit to Jerusalem. God's hand lifts Yehezkel while he sits with the elders of Judah, and he is taken in a vision to Jerusalem and exposed step-by-step to the great abominations being committed in the Temple, acts that will ultimately bring about its destruction.
Yehezkel 9-10
Matan Al Haperek
Rabbi David Sabato
Perakim 9 & 10 continue the description of Yehezkel's prophetic journey to Jerusalem. Yehezkel, who witnessed the abominations being committed in the Temple, now sees the punishment that will befall the denizens of the city. God sends his angels to kill the sinners among Jerusalem's population. The stages by which God's glory abandons the Temple are described along with the description of the destruction of the Temple and the city.

In the first part of perek 10 the man dressed in linen is commanded to burn the entire city (1-7). The burning and destruction of the city by the angels in the prophetic vision took place several years before its actual destruction by Nevuchadnezzar, and serves as the true source of the city's destruction "ground meal you have ground, a burnt city you have set ablaze." (Eichah Rabbah 1:41). The second part of the perek (8-22) contains a description of the living creatures of the chariot of God (merkava) that parallels the description at the beginning of the sefer (perek 1).
Yehezkel 11-12
Matan Al Haperek
Rabbi David Sabato
Perek 11 concludes Yehezkel's prophetc journey to Jerusalem. Two frequent expressions of the people of Jerusalem are quoted in this perek. The first (1-13) expresses the pride of the inhabitants of Jerusalem and their confidence in the fact that the Temple would not be destroyed. The second (14-21) expresses their feelings of superiority over the exiles in Babylonia. In His words, God refutes these two positions and the false theological thinking upon which they are based.

In perek 12, with the conclusion of his prophetic journey, Yehezkel returns to Babylonia and is commanded to perform two symbolic acts before the exiles. The first act (1-16) symbolizes going into exile. The second act symbolizes the concern and waste that will prevail in the land.
Yehezkel 12-14
Matan Al Haperek
Rabbi David Sabato
Perek 12:21-13

A series of prophecies concerning vision and prophecy appear in these pesukim. They are divided into two pairs. The first pair (12:21-28) decscribes two sayings concerning true prophecy that were prevalent at the time. The people discount the words of the prophets with the argument that they will not be realized in their time, while the prophet lays claim to legitimacy by saying that they will be realized shortly. The second pair (perek 13) consists of two prophecies against false prophets (1-16) and false prophetesses (17-23).

Perek 14 begins by condemning the elders who come to consult God while they still cling to idolatry in their hearts (1-11). The rest of the perek deals primarily with the principle of personal retribution during a period of national punishment. The end of the perek concerns the fate of Jerusalem and it survivors in the context of this principle.
Yehezkel 15-16
Matan Al Haperek
Rabbi David Sabato
Perek 15 begins a series of prophetic parables that concern the history of Jerusalem and its fate. The focus of perek 15 is a parable that compares the nation of Israel to a grapevine. This comparison is common in the Tanakh (see for example: the parable of the vineyard in Yeshayahu 5:7 and Tehillim 80:9), however, the comparison usually focuses on the grapes while the prophecy here mentions only the vine and not the fruit.

The central theme of perek 16 is the parable of the foundling. The prophet recounts the history of the nation of Israel and its convoluted relationship with God with a dramatic, harsh and unique simile. The prophecy begins with a description of the creation of the nation that is compared to a foundling abandoned in a field at birth (3-5). God then passes over her, takes her in, marries her and cares for her (6-14). However, her status and her beauty lead her to betray Him and to commit adultery with any available partner. She even gives them of the gifts that God has given her (16-34). As a punishment, God deprives her of all that He gave her, returns her to her position of origin and punishes her harshly (35-43). This harsh prophecy concludes with the promise of a renewal of the covenant between God and Israel (59-63).
Yehezkel 17-18
Matan Al Haperek
Rabbi David Sabato
In the prophecy in perek 17 Yehezkel uses parables from the world of plants and animals to describe the events at the end of the Kingdom of Judah: The exile of Yehoyachin, the crowning of Tzidkiyahu and his rebellion in Babylonia (1-10). In the continuation of the perek the prophet rebukes the Kingdom of Judah for breaking the covenant with Nevuchadnezzar (15-20) and foresees serious repercussions to the revolt of Tzidkiyahu against the king of Babylonia. The prophecy ends with words of consolation which tell of the return to Zion (22-24).

The question of intergenerational reward and punishment disturbed the generation of the destruction, and created a feeling of despair and hopelessness because of the sins of the previous generaions. This prevented them from trying to correct their ways and repent. The parable here is rooted in folk sayings, and expresses the widespread perception among the people: "The fathers have eaten sour grapes, and the children's teeth are set on edge?" (2). The prophet counters this by saying: "Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine; the soul that sins, it shall die." (4). The personal responsibility and free choice of each person are the fundamental principles which are the basis for this perek.
Yehezkel 19-20
Matan Al Haperek
Rabbi David Sabato

The series of prophetic allegories continues, and in perek 19 the prophet Yechezkel describes the process of political deterioration in Judah in its last years using an allegory from the world of plants and animals. Unlike other allegories, the purpose of this allegory is defined at its beginning and end - it is a lamentation for the princes of Israel. The first part of the lamentation (2-9) includes an animal based allegory which describes a lioness and her cubs. The young lions represent the last kings of Judah - "Judah is a lion cub" (Bereshit 49:9), who are trapped by foreigners. The second part (10-14) includes an additional allegory from the world of plants, which laments the fate of Judah and Tzidkiyahu, its last king.

Perek 20 is Yechezkel's third prophecy to the Elders of Israel who come to ask him for God's word (the previous prophecies were in perakim 8 and 14). In response to the Elders, Yechezkel gives a unique and broad historical survey of the nation of Israel from its begninng until his time. This survey begins and concludes with the words of God to the elders "As I live, says the Lord God, I will not be inquired of by you" (3,31), and includes four historical stages which are described in a set format: making a covenant with God and revelation, warning the nation, the sinning of the nation and the desire of God to wipe them out, and finally mitigation of the punishment. This description sheds new light on a few different periods in the history of the nation. In the second part of the prophecy (32-44) the prophet turns to the future and describes the redemption in a unique way.
Yehezkel 21-22
Matan Al Haperek
Rabbi David Sabato
In perek 21 we have a number of prophecies which are difficult to understand, and the connection between them is unclear as well. The perek opens with the fire which will burn in the forest of the Negev (1-5) and proceeds to a prophecy about the sword which will come to the Land of Israel and Jerusalem (6-12). The next prophecy continues the description of the sword which symbolizes the Babylonian army, which will cut from the North to the South (23-32). The perek ends with taking vengeance on Israel's enemies who are happy at their misfortune- Bnei Ammon. This ending parallels the beginning of the perek giving a description of the sword and fire which will finish off Bnei Ammon (33-37).

Along with the approaching destruction, comes the trial during which Jerusalem will be judged for all of its sins from time immemorial. Perek 22 is a harsh indictment against Jerusalem. It is divided into three parts: the first part (1-16) includes a detailed list of Jerusalem's different sins. The second part (17-22) describes the punishment- the destruction of the city - using imagery of silver smelting in a forge. In the third part (23-31) there is another detailed list of the sinners and sins committed in the city.
Yehezkel 23
Matan Al Haperek
Rabbi David Sabato
Perek 23 surveys the history of the nation of Israel from the exile in Egypt until the time of the prophet, in a way similar to the historical surveys in perakim 16 and 20. This survey is based on an allegory which describes two sisters- Judah and Israel. The ancient connection to Egypt recurs throughout the perek, along with the influence of political ties and idol worship from foreign lands. In this perek we find some of the most shocking and horrendous descriptions in this book of the sins and punishments of the people. The perek opens with an introduction which descibes two young women in Egypt (1-4), after which it turns to a description of the way that Israel has prostituted itself with Assyria and the punishment for that (5-10), followed by a description of the harlotry of Judah with Assyria and Babylonia (11-21), and its future punishment (22-35). In the last section of the perek (36-49) the prophet summarizes the abominations in the temple, the harlotry and the punishments.
Amos 1-2 - Matan Al HaPerek
Rabbi David Sabato
Amos's prophecies emphasize the moral wrongs of the corrupt society in the Kingdom of Israel. He warns that the punishment for this terrible societal behavior will be the destruction of the Kingdom of Israel. The first two chapters of Amos contain a structured list of prophecies of rebuke directed at various other nations: Damascus, Gaza, Edom, Ammon, Moav and Yehuda. Each "stanza" has a similar opening and refrain: "For three sins...and for four, I will not reverse it..." which then describes the fourth, most egregious sin, which God will not forgive. This litany of sins of the nations comes to a final crescendo with a prophecy of rebuke for the sins of the Kingdom of Israel. This prophetic rebuke, the longest and most detailed, is revealed to be the purpose and "punch-line" of the prophetic section beginning in Chapter 1.

In the study guide you will find guided questions as well as a discussion of the text as well as an appendix about the earthquake.
Amos 3-4 - Matan Al HaPerek
Rabbi David Sabato
In the beginning of Chapter 3, Amos warns the nation that being the chosen people will not prevent them from being punished. In fact, the opposite is true – the choice imposes on them a responsibility which, if ignored, will bring harsh punishment. In the continuaton of the perek there is a series of rhetorical questons with similar structures, emphasizing that the prophet is compelled to prophesy (3-8). Afer the series of questons, Amos begins to give prophecies of rebuke against the upper classes in Samaria, whose wealth is derived from exploitaton of the poor.

Chapter 4 begins with rebuke for the idol worship in Beit El and Gilgal. The naton absorbs blow afer blow, but remains rebellious and does not return to God.

The study guide includes guided questions and an appendix about the Kingdom of Israel.
Amos 5-6 - Matan Al HaPerek
Rabbi David Sabato
Central to perek 5 is the call to “seek the Lord” through righteousness and judgment, contrary to what was happening among the people at that time. The first section of the chapter uses the language of a lament for “the house of Israel” (1-17). Amos rebukes the people for focusing on the idolatrous rites in various temples instead of seeking God Himself through righteousness and judgment. In the second secton of the perek Amos argues with the nation about the nature of the day of the Lord which they are longing for (18-20).

In Chapter 6, Amos again argues with the people of Israel about their attude toward “the day of the Lord”, and shatters their illusions about the nature of the day.

This study guide includes guided questions and an appendix about Orion and the Pleiades constellations.
Amos 7-9 - Matan Al HaPerek
Rabbi David Sabato
In Chapters 7-9, Amos experiences five prophetic visions that signify the impending destruction of the Kingdom of Israel. Between the third and fourth visions appears the story of the reacton of Amatzia, the priest of Beit El, to Amos’s prophecy and Amos’s sharp response to that reacton. Between the fourth and the fifth visions there is a series of prophecies (8:4-14) which describe the oppression and deceit in trade which were prevalent in the kingdom of Israel, and the calamity which they will bring.

The book ends with two prophecies: the first deals with the the chosenness of the People of Israel. Tee second, a prophecy of consolation discusses the rebuilding of the tabernacle and dynasty of David, and of the return of Israel to its land afer the exile.

The study packet includes guided questions and an appendix with Bialik's poem "Seer, Begone!"
Hoshea 1-3 - Matan Al HaPerek
Rabbi David Sabato
The first unit in the book of Hoshea includes perakim 1-3, and deals with the prophet’s marriage and its symbolic meaning as regards the relationship of God and Israel.

These perakim are a mixture of prophecies of doom and harsh rebuke with words of consolation and visions of redemption. The unit comprises six sections, which are arranged in a chiastic structure. In this study guide, we will follow the sections in order, while comparing them to the parallel sections. An appendix deals with the topic of Ba'al worship.
Yehezkel 24-25
Matan Al Haperek
Rabbi David Sabato
Perek 24 includes two prophecies. The first, the prophecy of the pot and the meat, is said by Yechezkel on the tenth of Tevet- the beginning of the Babylonian siege on Jerusalem. In this prophecy, the walls of the city become a death trap for the inhabitants (1-14). The second prophecy tells of the death of Yechezkel's wife, which is symbolic of the destruction of the Temple. The prohibition to mourn her teaches us of the nation's reaction to the destruction (15-27). The first section of the book of Yechezkel closes with perek 24, and the two prophecies which are included in it symbolize the impending fulfillment of the prophecies of the destruction of Jerusalem.

Perek 25 opens a unit of prophecies about the nations, which concludes in perek 32. This unit divides between the prophecies of doom which were said before the destruction and the prophecies of redemption which come afterwards. In perek 25 Yechezkel prophesies about Ammon, Moav, Edom and the Philistines who rejoiced over the distress of Israel during the destruction.
Hoshea 4-6 - Matan Al HaPerek
Rabbi David Sabato
Perek 4 begins the second unit in Sefer Hoshea (perakim 4-14), which mostly deals with the
moral sins of the people and their leaders. These sins are rooted in the fact that the people
have forgotten God – “for there is no knowledge of God in the land”.

Like perek 4, perek 5 begins with a call to hear a harsh accusation; however this accusation is
not against the people, but rather against the leadership alone – the priests, the princes and
the “house of the king."
Yehezkel 26-27
Matan Al Haperek
Rabbi David Sabato
In perakim 26-28 we find a series of three long prophecies about Tyre. The first prophecy begins with the sin of Tyre (2), and gives the details of the punishment in four sections. The first and second sections (3-6 and 7-14) describe the conquering and destruction of Tyre. The third section (15-18) deals with the reaction of the islands to the destruction of Tyre. The fourth section (19-21) describes the city's descent into the depths and its becoming an eternal wasteland.

Perek 27 is a lament about Tyre, which was the center of international trade, and is called here "a merchant of the peoples". Tyre is described in great detail as a magnificent, stately ship, which is built of the finest materials. The majority of the lament is dedicated to describing the ship and its contents: at first the parts of the ship are described, each part taken from another country (4-7). Afterwards the description turns to the crew and the fighters on the deck of the ship who come from different countries (8-11). Finally, the diverse and expensive goods are described (12-25). The second part of the lament is shorter and describes the sinking of the ship at sea in a dramatic fashion, and the lament that will be said about it after the ship sinks (26-36).
Hoshea 7-8 - Matan Al HaPerek
Rabbi David Sabato
In perakim 7-8 Hoshea rebukes the people of the kingdom of Israel and their leaders for the
evils which have spread among them. Perek 7 begins with a description of the decay of the
political system in the kingdom of Israel, which we see from how often the kings change, the
different rebellions and coups and the alliances forged with the local nations. Deceit and
falsehood are the main features of the political culture in Israel: treachery and intrigue prevail
in the internal leadership and betrayal is found of both the political treaties and of God.
Yehezkel 28-29
Matan Al Haperek
Rabbi David Sabato
In perek 28 we find a series of prophecies. The first two prophecies deal with the leaders of Tyre. The first prophecy (1-10) turns to the "prince of Tyre" and focuses on the fact that his great wisdom which has caused him to have a proud heart will bring his downfall. The second prophecy (11-19) is a lamentation for the king of Tyre, which outlines his character in terms taken from the story of the Garden of Eden and the sin of Adam. In the continuation of the perek we find a prophecy of doom for Sidon, Tyre's neighbor, and a prophecy of consolation for Israel (20-26).

Perek 29 begins a series of prophecies about Pharaoh and Egypt which ends in perek 32. The perek includes two prophecies, both of which have dates: the first is from the tenth year, the year after the beginning of the siege on Jerusalem, and the second is from the twenty-seventh year. The first prophecy (1-15) begins by referring to the god-like pride of Pharaoh and his self-identification with the crocodile and the Nile River, the source of Egypt's strength. The punishment for this pride is that Egypt will become parched and disconnected from its source of life. The prophecy ends with a description of the exile of Egypt and its redemption. The second prophecy (16-21) deals with Tyre and Egypt- Egypt will be punished by Tyre, and will be looted by Nevuchadnezzar.
Hoshea 9-11 - Matan Al HaPerek
Rabbi David Sabato
Perek 9 is divided into two sections – the first section (1-9) predicts the cessation of happiness
and holidays in Israel because of the exile. In the second section (10-17), the historical events
which brought the nation to this predicament from the time of the founding of the nation are
listed. These types of references are made in the coming perakim as well.
Yehezkel 30-31
Matan Al Haperek
Rabbi David Sabato
Perek 30 includes two prophecies about the destruction of Egypt. The first prophecy (1-19) is of a general nature and deals with the "day of the Lord" in which God will destroy all of Egypt and its allies. The second prophecy (20-26) is more focused and speaks of the destruction of Egypt by the Babylonians. The main imagery in this prophecy is the image of the "arm" - the breaking of Pharaoh's arm as contrasted with the strengthening of the arm of the king of Babylonia.

In perek 31 the prophet compares the fate of the Assyrian superpower, which had disintegrated about 100 years earlier, to the expected fate of the Egyptian superpower. The prophecy consists of a frame narrative (2,18) which speaks about Egypt and an enclosed narrative which describes the fate of Assyria as a precedent to the fate of Egypt, using an allegory based on the description of the Garden of Eden in Bereishit 2.
Yehezkel 32-33
Matan Al Haperek
Rabbi David Sabato
The two prophecies in perek 32 end the series of prophecies about Egypt and the entire series of prophecies about the nations. The first prophecy (1-16) returns to the imagery of Pharaoh as a crocodile. The second prophecy (17-32) describes the descent of Pharaoh and his men to the grave, and his lying down with the "uncircumcised" - with the empires which preceded him.

Perek 33 begins the third unit in the book- the unit of the prophecies after the destruction, which mainly includes consolation and hope for the future. From now, the role of the prophet will be to educate and prepare the exiles for the redemption. This perek is a transition between the two periods. The first section (1-22) reminds us of two previous prophecies - the prophecy of the watchman (1-9) and the question of punishment and reward (10-20). It ends with the arrival of the fugitive from Jerusalem who tells of the destruction of the city (21-22) and thus ends Yechezkel's long mute period, as God has said would happen in perek 24:26-27. At the heart of this section appears a folk-saying which reflects the great despair among the people, "For our transgressions and our sins are upon us, and because of them we are melting away, so how can we live?" (33:10). Yechezkel wants to bring hope into the hearts of the people and therefore fights against what they are saying. In the second section of the perek (23-33) the prophet deals with another saying which is prevalent among the refugees who remain in Judah after the destruction ("the dwellers of the ruins") who see themselves as the inheritors of the land- and he chastises them strongly.
Yehezkel 34-36
Matan Al Haperek
Rabbi David Sabato
Perek 34 is dedicated to harsh criticism of the leaders of Israel, who are compared to shepherds who misuse their positions. Instead of taking care of their sheep they take advantage of them for their own use. The perek is full of descriptions taken from the world of shepherding and describes in detail the supposed role of the leader as shepherd and the neglect which was the reality. There are two main sections to the perek: the first section (1-16) deals with the neglect of the shepherds/ leaders, and with God taking over for them and correcting their wrongdoings. The second section (17-25) contains criticism of the conduct within the flock and the lack of justice in it. It foresees the correction of these wrongs through a just trial by God and the appointment of David as prince over them. The perek ends with a blessing that will come to the people, which includes peace and agricultural prosperity. This blessing is based on the blessing in Vayikra 26.

After the prophecy about the shepherds we find two parallel prophecies: the first (perek 35) is directed at Mount Se'ir, the homeland of Edom, and predicts its destruction and desolation (in Hebrew: Shemama- a word which appears seven times in the prophecy). The second prophecy (36: 1-15) is directed at the desolated mountains of Israel, and foresees their rebirth, blossoming and resettlement by the nation of Israel.
Yoel 1-2 - Matan Al HaPerek
Rabbi David Sabato
Chapter One of the book of Yoel begins with a descripton of a harsh plague of locusts in Israel which destroys the entire crop. The prophet calls to the people to mourn the great calamity.

Chapter Two opens with a warning to the people about the calamity which will befall the land as the day of the Lord approaches. The chapter continues with a call to the people to repent, return to God, and declare a public fast day. Finally, there is a response from God and a descripton of the salvaton and joy, showing a complete reversal of the harsh calamity.

This study guide includes structural overviews, guided questions, analysis and a look at the plague of locusts.
Yoel 3-4 - Matan Al HaPerek
Rabbi David Sabato
The first part of Chapter Three describes the spiritual abundance that will be granted to the entire nation, which comes as a continuation of to the material abundance from the end of Chapter Two. Chapter Three moves on to describe the Day of the Lord, its aftermath, and the salvation that will come to those who call out to God.

In Chapter Four the prophet expands and interprets the vision of the Day of the Lord which was described in Chapter Three. The Day of the Lord is described as a day of judgment which will come to the natons of the world as retributon for the harm which they caused to Israel. Calamity befalls the opressors, but those dwelling in Zion are promised security and salvation.

The study guide includes explanations, guided questions, and an appendix about the Valley of Yehoshafat.
Yehezkel 36-37
Matan Al Haperek
Rabbi David Sabato
Perek 36 begins with words of consolation and redemption for the land and continues with a description of the redemption for the nation. The description of the redemption of the people includes a prophetic-historical survey of the nation of Israel which concentrates on the desecration of God's name in the exile and on the redemption which will follow it.

Perek 37 includes two prophecies which describe the stages of the redemption using bole imagery. These are some of the most prominent prophecies in the national consciousness. The first prophecy (1-14) is the vision of the resurrection of the dry bones which is revealed to Yechezkel in the valley. This wonderful vision is a metaphor for the revival of the nation and its redemption. The second prophecy (15-28) is a symbolic prophecy, in which Yechezkel is commanded to join together two sticks which symbolize the two kingdoms, Israel and Judah, as an expression of the reunification of the tribes of Israel in the land in the time of the redemption.
Yehezkel 38-39
Matan Al Haperek
Rabbi David Sabato
In perakim 38-39 we find the prophecy of the war of Gog from the land of Magog, known more familiarly as the "War of Gog and Magog". This prophecy closes the unit of prophecies of redemption in the book and describes the last stage of the redemption which will occur after the nation returns to their land and the tribes are reunited. The war will involve a large army and many nations and is expected to conclude with a harsh defeat of Gog on Israel i land. The purpose of the war is to sanctify and glorify God's name, in keeping with the perceptions of exile and redemption which we have found throughout the book.

Perek 39 includes an additional prophecy about the war with Gog and parallels perek 38 in many ways, but the focus of the perek is different: while perek 38 deals mostly with Gog coming to the war and ends with its downfall, perek 39 describes at length and in detail Gog's downfall and the results of the downfall- burning the weaponry, cleansing the land of the fallen- and ends with the purpose of the war, the knowledge of God that will spread among the nations and Israel.
Yehezkel 40-41
Matan Al Haperek
Rabbi David Sabato
Perek 40 begins the last section of the book, which deals with the vision of the future temple and the borders of the land inheritances of the tribes after the redemption. In perakim 40-42 we find a description of Yechezkel's visionary tour through the temple "in the visions of God", which parallels the tour described in the first section of the book, in perakim 8-11. While the first tour is meant to demonstrate to the prophet the sins which defiled the temple and caused the Shechina (spirit of God) to leave and the destruction of the temple, here the tour is meant to herald the return of the Shechina to the temple, and the rebuilding of the temple in the future. The unique characteristics of the future temple embody the trend of repair and sanctification as compared to the first temple which was defiled and destroyed.

The vision opens with an introduction which describes the time setting of the vision and the encounter with the man (40:1-4). This is followed by the man and Yechezkel beginning to tour the wall which surrounds the temple through the eastern gate, the hall (ulam) of the gate and the cells on the sides of the gate (5-16), and entering the outer court (17-27). In the next stage he enters the inner court and its various gates (28-37), sees the tables and other implements in the court for the purpose of the sacrifices (38-43) and the chambers of the priests in the inner court (44-46). Subsequently, Yechezkel enters the temple and sees the hall of the temple, the inner temple and the holy of holies (40:47-41:26).
Yehezkel 42-43
Matan Al Haperek
Rabbi David Sabato
In perek 42 Yechezkel continues his tour of the future temple, and returns to the outer court after his visit to the holy sanctuary. In pesukim 1-14 the tour of the northern and southern chambers is described, and in pesukim 15-20 Yechezkel goes out onto the temple mount and sees its measurements and the wall which surrounds it.

In perek 43 the vision of the future temple comes to its climax with the return of the Glory of God to the temple through the eastern gate through which it left in perek 11. Just as the first tour of the temple ends with the Spirit of God leaving the temple, so too the tour of the future temple ends with the return of the Spirit of God to the temple. In the second half of the perek, (13-27), the dimensions of the altar and the dedication of the altar are described. This section is a connecting link between the description of the temple and its dimensions and the laws of the temple and the priests which will be described in the coming perakim.
Yehezkel 44-45
Matan Al Haperek
Rabbi David Sabato
Perek 44: Having finished prophesying about the structure and measurements of the temple, Yechezkel turns to discuss the ritual order which will be in the future temple. The perek begins with the instruction that the Eastern Gate should remain closed (1-3). The majority of the perek is dedicated to the laws of the Priests and their work. First, aliens are distanced from the temple, and the Levites who have sinned are separated from the priests, the sons of Tzadok, who remained loyal to God. Afterward the laws of the priests, which reflect the change in the status of the priests, are given in detail.

Following the laws of the priests in perek 44 and the offerings to the priests in the end of the perek, Yechezkel turns in perek 45 to a different type of offering: the offerings of the land (1-8). This offering is a part of the process of redividing the land which will be described in detail in perek 48, and is a continuation of the process of repair and protection which will take place in the future temple.
Yehezkel 45-46
Matan Al Haperek
Rabbi David Sabato
Central to perakim 45 and 46 are the roles of the prince among the people and in the temple, which are part of the process of renewal and repair in the future temple. The laws of the prince in these perakim reflect the complex status of the king- the king's honor and exalted status on the one hand, and the balances and limits which are meant to emphasize his subordination to God and the Torah on the other hand. This change was meant to prevent the king from taking advantage of the people, as was prevalent in the time of the First Temple. One expression of this change is Yechezkel's use of the term "prince" (in Hebrew, Nasi) in place of "king".

Perek 46 continues to deal with the laws of the prince. the perek begins with the sacrifices of the prince and his roles on Rosh Chodesh and Shabbat (1-15). It continues with the laws of transfer of property by inheritance from the prince (16-18). These end the listing of laws for the prince. The perek ends with the completion of Yechezkel's tour in the Temple- in the cooking places (19-24). Here, too, we see the trend of additional sanctification in the separation of the cooking places of the priests in the inner court, where the sacred meats are cooked, from the cooking places of the Levites in the corners of the outer court, where the sacrifices of the people are cooked, which are at a lower level of sanctity.
Yehezkel 47-48
Matan Al Haperek
Rabbi David Sabato
Perek 47: the perakim about the Temple end with a wonderful vision of a stream that trickles out of the Temple and flows to the Dead Sea (1-2). The stream begins as a weak trickle and grows until the prophet can no longer pass over it (3-6). The wondrous waters revive and heal everything around them, eventually reaching the Dead Sea which becomes a vibrant and blossoming area (7-12). The vision of the stream trickling out of the Temple is the transition from the perakim of the Temple which come before it to the perakim which deal with the division of the land and the borders which come after.

The section which ends Sefer Yechezkel deals with the future borders of the land and its division for the tribes. This division of the land for the tribes is completely different from the division which took place in the days of the First Temple. It is based on dividing the land into equal strips, with the Temple and the city being central and shared by all the tribes.
Ovadiah
Matan Al Haperek
Rabbi David Sabato
The book of Ovadiah comprises only 21 pesukim, making it the shortest book in the Tanakh. Ovadiah's vision revolves around the disaster which will befall the Edomites as a punishment for the oppression of their brother Israel in his time of trouble. The book does not mention a time or place in which it occurs. The rabbis identify Ovadiah as "Ovadiah, who was over the household" who appears in Melachim I 18. However, Ibn Ezra already disagreed with that identification. Today the accepted opinion is that Ovadiah prophesied during the destruction of the first Temple, and the background to his prophecies is the cooperation of the Edomites with the Babylonians in the conquest of Judah. Ovadiah emphasizes that not only did Edom stand aside and not help his brother Yehuda, he also betrayed him, by helping his enemies and turning over the refugees from the war to the Babylonians. Sefer Ovadiah is divided into three sections: in the first part the malicious ways of Edom which brought to its downfall are described (1-9). The second part (10-14) speaks about Edom's oppression of Yaakov and estrangement in his time of need. The third section (15-21) envisions the coming of the Day of the Lord to the nations in general and to Edom in specific, when the wheels of fortune will turn and the exiles of Israel will inherit Esav.
Yonah 1-2
Matan Al Haperek
Rabbi David Sabato
Perek 1 opens with an introduction (1-3), which describes Yonah's mission and how he runs away from it, and includes the central question of the book: why does Yonah evade his mission to prophesy to Nineveh and decide to run away from God? The text does not give any explanation in the beginning of the book, and only toward the end we find an allusion to the reason. In the continuation of the perek we are told how Yonah's plan to run away from God goes awry, and God chases him into the ocean using His messengers- the storm and the fish.

After Yonah was brought to the depth of the sea in perek 1, Yonah is trapped in the belly of a fish. In the middle of perek 2 we find Yonah's prayer to God from the belly of the fish. This prayer is a turning point in the plot, and represents Yonah's return to God.
Yonah 3-4
Matan Al Haperek
Rabbi David Sabato
Perek 3: After Yonah’s “rebirth” upon leaving the belly of the fish, Yonah starts out again on his mission. The perek opens with an additional commandment to Yonah (1-2). This time Yonah fulfills the commandment (3-4), and his prophecy bears fruit- the people of Nineveh repent (5-9) and the decree is cancelled (10). The significance of the perek becomes clear when we compare it to the first mission and its results in perek 1.

It would seem that perek 3 is the end and the resolution of the story- the city is saved from being overturned and the mission is successful. However, having the climax of the story in perek 4 teaches us that the focus of the book is not the repentance of Nineveh, but rather the character of Yonah. While the previous perakim spoke of unilateral actions, without dialogue, this perek begins with a dialogue between Yonah and God in the city (1-4), and afterward continues to a dialogue between Yonah and God outside the city (5-11).
Nahum 1-3
Matan Al Haperek
Rabbi David Sabato
Sefer Nahum opens with a psalm of praise which focuses on the power of God to avenge His enemies. It begins with descriptions of the attribute of justice and of the disaster (2-3). In the continuation (4-14), the fall of Assyria is described. Three pesukim (7, 12 and 13) which describe the redemption of Israel are interspersed in the description of the fall.

Perek 2: After the general description in perek 1, perek 2 is dedicated to a detailed description of the downfall of Assyria. The perek opens with the news of the victory and the salvation of Judah (1-3). The middle of the perek consists of a detailed description of the sights and sounds from the conquest of Nineveh (4-11). The last section describes the fall of Assyria using an image of the lion as the king of the beasts who is removed from his greatness (12-14).

Perek 3: This perek tells of the sins of Nineveh which caused their downfall. In the beginning, Nahum presents the reader with rabidly changing images and sounds from the conquest of Nineveh (2-3). In pesukim 4-7 we have a new image of Nineveh as a harlot and in the continuation (8-10) the prophet compares the fate of Nineveh to the fate of No Amon which was recently destroyed. He continues to mock Nineveh and compares Assyria to a swarm of locusts (11-17). The perek ends with the world gloating over the defeat of the king of Assyria (18-19).
Havakuk 1-3
Matan Al Haperek
Rabbi David Sabato
Perek 1 begins with a harsh complaint by the prophet against God because of the distortion of law and justice in the world (2-4). In the continuation of the perek Havakuk describes the rise of the Chaldeans (5-11), who are the epitome of evil as described in general in the first section. The complaint of the prophet becomes harsher in the third section, in which he describes the world order under the rule of the evil Chaldeans.

Perek 2: After the complaint and fierce outcry which we find in perek 1, Havakuk waits for an answer from God (1), and receives it in pesukim 2-4. From pasuk 5 and on there is a series of 5 short laments about the downfall of the Chaldeans in general, and especially their evil king, which begin with the word “Woe” (in Hebrew- Hoy).

Perek 3 is a prayer, “A prayer for Havakuk the prophet concerning the errors.” Perakim 1-2 are universal in nature while perek 3 refers in part to Israel. The prayer opens with a description of the revelation of God at Mount Sinai during the giving of the Torah (3), and continues with a description of the revelation of God and the salvation of Israel at the sea (8-15).
Tzefaniah 1-3
Matan Al Haperek
Rabbi David Sabato
Sefer Tzefaniah opens with a description of the complete destruction which will come to the land (1-3). Immediately after the opening pesukim there is a list of the sins of Judah (4-9) and a description of the sounds of crying and wailing which will be heard from Jerusalem (10-13). The perek ends with a description of the day of the Lord (14-18). The perek wavers between descriptions of world destruction and descriptions of the national sins and destruction.

At the beginning of perek 2, Tzefaniah calls to Judah to repent (1-3), and then he goes from nation to nation and kingdom to kingdom: he foresees the desolation of the land of the Philistines (4-7), Moab and Ammon (8-11) and the Kushites (12). The perek ends with a prophecy about the destruction of Nineveh, the capital of Assyria (13-15).

In perek 3 the prophet goes back and forth between prophecies about Israel and prophecies about the nations. At the beginning of the perek Tzefaniah details the distorted moral situation of the “dove-like city” ha’ir hayonah (1-4), which apparently alludes to Jerusalem, and its judgment (5-7). After this there is a description of the judgment of the nations and their repentance in the future (8-10), and then he returns to the repentance of Jerusalem and the remnant which will (11-13) be left in it. The perek ends with a prophecy of consolation for Jerusalem (14-20).
Michah 1-2
Matan Al Haperek
Rabbi David Sabato
Michah prophesied to Israel and Judah in the second half of the eighth century BCE. He is the last of the “four prophets who prophesied at the same time” and we can see a similarity between his prophecies and those of Yeshayahu, who came slightly before him. Michah is called “the Morashtite” from the name of his village, Moreshet, which was in the area of Beit Guvrin. Michah rebukes Judah for the social injustice which has spread among them, and the ruling classes of Judah and Israel for the oppression of the lower classes and for taking their inheritance. In addition, he foresees the destruction of Samaria by Assyria and the Assyrian domination of Judah in the time of Chizkiyahu.

Sefer Michah begins with a prophecy of the destruction of Samaria and the calamity which will befall Judah (2-9). At the beginning of the prophecy there is a description of the revelation of God as a witness and a judge (2-4), afterward the sins which are grounds for the case are listed (5) and in the end the verdict is described (6-7).

Perek 2: The bulk of the chapter deals with the prophet’s struggle with the wealthy landowners in Judah. It opens with a rebuke to those who steal the fields and inheritances of those weaker than them (1-5). It then shows the argument between the prophet and the wealthy oppressors who demand that he stops prophesying (6-11). The perek ends with a prophecy of consolation which envisions the return of the exiles of Israel (12-13).
Hoshea 12-14 - Matan Al HaPerek
Rabbi David Sabato
Central to the prophecy of rebuke which appears in Chapter 12 are fraud and deception, which characterize the people’s actions in Hoshea’s time. Throughout the perek, scenes from the life of Yaakov Avinu serve as background and basis for the rebuke of his descendants.

The rebuke in Chapter 13 is mostly devoted to an attack on the worship of the golden calves in the kingdom of Israel.

The book of Hoshea ends with a prophecy of consolation. There is a sense of progression moving from the failed earlier attempts at repentance to the people's more sincere, effective repentance followed by God’s responsiveness.
Michah 3-4
Matan Al Haperek
Rabbi David Sabato
Perek 3 includes three prophecies of rebuke. Each of the prophecies is directed at a different social group which leads the nation and misuses its power. The first prophecy turns to the heads and officers of the nation, who are meant to enforce the laws and deal justly, but in fact they distort justice and oppress the needy (1-4). The second prophecy turns to the prophets who misguide the nation out of greed (5-8). In the third prophecy the prophet returns to the heads and officers of the nation, and includes among them the priests and prophets. From this grouping of prophecies we see a distorted social order, which is supported by the judicial and religious heads of the nation.

At the beginning of Perek 4 we find the transcendent vision of the Temple Mount in the End of Days, a vision which had a deep influence on human civilization and served as a source of inspiration for generations. This vision appears in the prophecies of Yishayahu (perek 2) as well, and it prophesies world peace and the pilgrimage of the gentiles of the world to Jerusalem where they will unite under the kingdom of God (1-5). In the second half of the perek we find a few prophecies which include, among others, a prophecy of consolation which deals with the ingathering of the exiles and the renewal of the kingdom of the House of David, and encouragement and consolation to the people of Jerusalem (6-14).
Michah 5-7
Matan Al Haperek
Rabbi David Sabato
Following the prophecies of consolation and the description in the End of Days in Perek 4, Perek 5 includes four prophecies of consolation about the future. The four prophecies speak of: the renewal of the Davidic dynasty (1-3), the peace which will come forth from Beit Lechem in the times of the Messiah (4-5), the “remnant of Yaakov” which is found among the gentile nations (6-8) and the destruction of idolatry in Israel (9-14).

Perek 6: The developed economic situation in Judah caused the increase of trade routes in Judah, and with that came fraud and deceit. Foreign influence on the kingdom of Judah is noticeable in its idolatrous rituals and in social and economic spheres. This perek includes two rebukes of the people which are constructed as if they are legal actions of God against His people. In the beginning of the perek (1-7), God calls His people to justice for their ingratitude for the good that they have been granted. In the end of the perek there is a rebuke to the merchants of the city who are influenced by the distorted social order which was created by Omri and Achav (9-16). In contrast to these two rebukes, in the center of the perek we find God making a claim against man (8), which summarizes the ethics of the prophets. The Rabbis commented on this: “Michah came and reduced them to three [principles], as it is written, It has been told to you, O man, what is good, and what the Lord does require of you: Only to do justly, and to love mercy and to walk humbly before your God.” (Makkot 24a).

In the beginning of perek 7 (1-7), Michah laments the gloomy situation of society in his time. He describes a discouraging social situation, where there is rampant corruption and no man his honest and faithful. From the general description of the evil, the prophet turns to describe the corruption in public life, and then he focuses on friends and family. The intimate relationships between people are replaced by deep suspicion and mistrust. The book ends with two prayers: a prayer to renew the kingdom of Israel to its former glory, as in the days of the Exodus from Egypt (14-17), and a prayer for the forgiveness of the sins of Israel (18-20).
Haggai 1-2
Matan Al Haperek
Rabbi David Sabato
Chaggai is the first prophet of the three prophets of the Second Temple – Chaggai, Zechariah and Malachi- who are called the “latter prophets”. The prophecies of Chaggai which are included in the book were all said in the second year of Daryavesh’s reign, eighteen years after the decree of Koresh (520 BCE), in the very short time period of 4 months (from the first of Elul to the 24th of Kislev).

The prophecies mainly revolve around the building of the Second Temple. The picture that arises from these prophecies is gloomy, due to the difference between the enthusiasm and great vision and the expectation of redemption which those who returned to Zion felt, and the harsh reality with which they were dealing. Chaggai is faced with the problems of the people’s despair and their lack of motivation to rebuild the Temple, and seeks to give them hope and desire despite the difficult reality in the Land of Israel. His prophecies turn to the people and their leaders- Zerubavel ben Shealtiel, the governor appointed by the Persian government, and Yehoshua ben Yehotzadak the high priest.

The book comprises four prophecies which can be divided into two pairs. In the first pair, which includes the first prophecy, (perek 1) and the second prophecy (2:1-9), Chaggai deals with the problems which thwarted the building of the Temple and seeks to inspire the nation to build. The third (2:10-19) and fourth (2:20-23) prophecies were said on the same day and they parallel the first two prophecies.
Zechariah 1-2
Matan Al Haperek
Rabbi David Sabato
The prophet Zechariah lived and prophesied in the early days of the Second Temple. His prophecies mention the prominent figures of his generation – Chaggai, Zerubavel, and Yehoshua the high priest. Zechariah’s first prophecy, in perek 1, was given two weeks after Chaggai called for the building of the Temple, and his last prophecy was given about two years later. Like Chaggai, Zechariah encouraged the building of the Temple- in his own unique prophetic style. The book of Zechariah is divided into two distinct sections- 1-8 and 9-14. The unique character of Zechariah’s prophecy is prominent in the first section in which we are presented with a series of exceptional prophetic visions seen by Zechariah, with prophecies interposed between them. The second section of the book has visions which are mostly about the fate of the nations of the world.
Zechariah 3-4
Matan Al Haperek
Rabbi David Sabato
Perek 3: Central to Zechariah’s prophetic visions are two visions which parallel each other: the first focuses on Yehoshua ben Yehotzadak, the high priest, and the second deals with Zerubavel, the governor of Judah. These two people are mentioned together in several places in Sefer Chaggai as the two leaders, religious and political, of those who returned to Zion.

Perek 4 begins with a new vision which centers on a unique and wonderful description of the Menorah in the Temple. This is followed at first by a general explanation of the meaning of the vision (4-10) and then by a more detailed explanation (11-14). This vision is closely related to the previous vision and the symbolism of alluding to the stone and to Zerubavel in the previous perek is explained here.
Zechariah 5-6
Matan Al Haperek
Rabbi David Sabato
Zechariah’s prophetic visions continue in these perakim. The two visions in perek 5 are similar in style and content, and they describe items which are in the air and going from place to place. In the first vision (1-4), Zechariah sees a “flying scroll”, which God sends out across the land. The second vision (5-11) is more complicated and enigmatic. It is comprised of three stages. It describes an ephah (a type of measure) with a woman inside it symbolizing evil, which is carried through the air to the Land of Shinar, another name for Babylonia. The two visions symbolize the eradication of evil in the new state, and the distancing of evil from Jerusalem and Israel. The visions of Yechezkel which described the destruction of the Temple and the exile are the background to these visions. Here, too, we can use allusions and parallel texts in Tanakh to understand the symbolic meaning of these enigmatic visions.

The first part of perek 6 (1-8) describes the last vision which Zechariah saw- the vision of the chariots. This vision parallels the first vision which he saw, the vision of the horses which symbolize God’s messengers on Earth. The second part (9-15) also includes a symbolic act, but here Zechariah himself is commanded to do it- to make crowns which symbolize the joint rule of Yehoshua, the high priest, and Zerubavel, the political leader- the tzemach, the scion of the House of David.
Zechariah 7-8
Matan Al Haperek
Rabbi David Sabato
With the building of the Second Temple and the end of the seventy years of exile, the people began to wonder how to relate to the fast days which were decreed after the destruction of the First Temple. Perek 7 begins with a description of the arrival of a delegation, apparently from the Babylonian exile, to the priests and prophets in Jerusalem in order to ask about one of the fast days (7:1-3). Zechariah’s answer includes several short prophecies which are based on quotes from earlier prophecies of the “former prophets”, mostly from Yirmiyahu. At the beginning and again at the end Zechariah addresses the question of the status of the fast days directly, and in the middle he reviews the past and remembers the early prophecies of doom and then the prophecies of consolation. These prophecies are presented in a chiastic structure and together are designed to deal with this question.
Zechariah 9-10
Matan Al Haperek
Rabbi David Sabato
The first unit in perek 9 includes a prophecy about the cities of the enemy to the North (1-8). At the center of the perek we find a wonderful and unique vision of the future arrival of the king to Jerusalem, bringing peace to the entire world (9-10). The perek ends with the redemption of the nation and the ingathering of the exiles, and tells of the blessing and prosperity which will come to Israel (11-17).

Perek 10 begins with the nation crying out to ask for rain from God, and not from the pagan gods (1-2). The bulk of the chapter is devoted to a prophecy of the victory of the house of Yehuda and the house of Yosef, which are compared to a war horse which defeats its enemies (3-7). In the last section (8-12) the ingathering of the exiles and the defeat of the superpowers, Assyria and Egypt, are described.
Zechariah 11-12
Matan Al Haperek
Rabbi David Sabato
The different prophecies in perek 11 have a common theme- the use of the shepherd and his flock in their imagery. The first part (1-3) describes the difficult sounds and visions of the fire and destruction. Afterward two symbolic acts are described, each one of them an unfavorable description of different types of shepherds. In the first act (4-14), God commands the prophet to herd the “flock of slaughter”, a flock which is intended for slaughter. The prophet herds the sheep and then abandons them; this is symbolized by the cutting off of the two shepherd’s crooks. In the end he receives his reward and throws it to the “keeper of the treasury”. In the second act the prophet is commanded to act as a “foolish shepherd” as a symbol of the corrupt rule. The prophecies in this perek and in the following perek are full of hints and obscure symbols. The commentators explained these hints in different ways, but even so it is difficult to understand their meaning.

Perek 12 describes the war of the nations on Jerusalem and Judah in the End of Days. In the first section the enemy’s failed attempt at placing a siege on Jerusalem is described (2-9). The second section describes the great mourning which will be in Jerusalem after the war (10-14). The perek is divided into sections which open with the words “On that day”, and which list the various events in the End of Days. The background to this prophecy is other prophecies of the End of Days – the rescue of Jerusalem from the Assyrian army in the days of Chizkiyahu, the vision of the war of Gog and Magog, and others.
Zechariah 13-14
Matan Al Haperek
Rabbi David Sabato
Perakim 13 and 14 continue the succession of prophecies about the End of Days. Perek 13 includes two short prophecies about the End of Days: the vision of eradicating the pagan gods and prophets (2-6), and the vision of the purification and refining of the nation, which climaxes in the renewal of the covenant between God and His nation (7-9).

Perek 14: The succession of End of Days prophecies in our book ends with a long and lofty prophecy which describes in detail the war of the End of Days. This prophecy is similar to the prophecy in perek 12. However, while the prophecy in perek 12 dealt with the fate of Jerusalem and Judah, our prophecy expands the perspective to the whole world. The prophecy opens with a description of the gathering for the war and the conquest of Jerusalem (1-2), followed by the appearance of God to go to war with the enemy (3-5). In the end, the transition from dark to light symbolizes the hope which will come after the war (6-9). Unlike Jerusalem which will be secure, the nations will be plagued (12-15). In the second half of the prophecy the prophet describes the kingdom of God over the land which will come after the war (16-21).
Malachi 1-2
Matan Al Haperek
Rabbi David Sabato
Malachi is the last of the prophets of the Second Temple, and he ends the sequence of prophecy in the Tanakh. His time period is not mentioned explicitly in the book, but based on his prophecies it appears that he prophesied after Chaggai and Zechariah, while the Temple was standing, close to the time of Ezra and Nechemia. Malachi’s identity is not clear, his father’s name is not mentioned, and even the name “Malachi” may only be a description of the prophet as a messenger (malach). Malachi’s prophecies reflect the reality of his time, when the Temple was already built, but the services in it were neglected. The central purpose of the Temple was not realized, and respect for the Temple went down in the eyes of both the people and the priests. Central to his prophecies is his debate with the priests, and his criticism of their attitude to the Temple. An additional problem which arises in the prophecies of Malachi is the trend of the people to divorce the Israeli women and intermarry, which is mentioned in the book of Ezra as well. The concept of covenant is important to the book- between the nation and God, the covenant of the Levites, and the covenant between man and wife.
Malachi 2-3
Matan Al Haperek
Rabbi David Sabato
In our previous study-guide we learned the first two prophecies in Sefer Malachi. We will now complete the remaining four prophecies in the book. These prophecies, as well, reflect the problems which were characteristic of the period of the return to Zion. First, the marrying of foreign women by Israelite men in violation of their covenant with Israelite women. Second, the question of reward and punishment which bothered many of the returnees because of their bitter disappointment in the difficult reality they were dealing with, which was in contrast with their high expectations. The book ends with three general pesukim which are a conclusion for all of the books of the prophets (3:22-24).