Arrogance
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Nevukhadnetzar's Second Dream
Part 1
Rabbi Yaakov MedanNevukhadnetzar’s second dream seems easy to interpret. The special skill needed by Daniel, that Nevukhadnetzar’s other servants lacked, was the courage to say the harsh message to the king. Nevukhadnetzar’s arrogance demanded humiliation. The legitimacy and correctness of Daniel’s advice to him to give charity is questionable. Twelve months later, once the charity ceases and Nevukhadnetzar’s arrogance is still in place, as is seen by his rooftop statement, the punishment is carried out. His rooftop show of arrogance raises an association to David’s rooftop arrogance prior to his sin with Bat Sheva.
The Writing on the Wall
Rabbi Yaakov MedanOpinions vary regarding the precise chronology of the Babylonian dynasty. The kingdom of Babylon is limited to seventy years when no such limitation existed with any previous empire. Belshatzar’s pride and confidence leads him to drink out of the vessels of the Beit HaMikdash. This is similar to the Sages’s description of Ahashverosh’s behavior. Koresh’s desire to send the vessels of the Beit HaMikdash with the Jews back to Israel may have stemmed from a desire to remove the vessels that brought about Belshatzar’s downfall. Daryavesh’s age of sixty two when he assumes the throne of the empire means his birth corresponds with the first time Nevukhadnetzar first entered the Beit HaMikdash.
Yeshayahu 1-2
Matan Al HaPerek
Neta ShapiraPerek 1 of Yishayahu, read in synagogue as the haftara for Parshat Devarim, dramatically oscillates between rebuke and repentance, punishment and salvation, anger and forgiveness. This perek is surrounded by two introductory pesukim (1:1 and 2:1). Many commentators view this perek as a survey of the nation’s problematic religious behavior during the reigns of the four kings mentioned in pasuk 1. This perek thus serves as a representative summary of Yishayahu’s central prophetic messages.
Yeshayahu 3-4
Matan Al HaPerek
Neta ShapiraIn contrast with the universal prophecy which appears in perek 2, perakim 3-4 detail prophecies directly toward only Yehuda and Yerushalayim. The beginning of perek 3 (1-12) describes the unraveling of Yehuda’s leadership, bringing utter chaos and destruction to the kingdom. Following this section, the prophecy laments the moral corruption mentioned in previous chapters 13-15) and then includes another rebuke against the prideful and) haughty (16-25). This pride is not the pride of creativity mentioned in perek 2, but rather pride exhibited by pampered and overindulged .women who devote themselves to shallow pursuits of materialism. The rebuke is accompanied by a description of their fate: harsh destruction which will punish them measure for measure.
Amatzya and the War with Yoash
Rabbi Alex IsraelSefer Melakhim presents Amatzya as a King who is religiously devoted and successful in expanding his empire. His aggression towards Yisrael, possibly generated by overinflated hubris, lead to his demise. Divrei Ha-yamim detail the sources of political tension between the North and South, but it also presents two distinct stages of Amatzya's reign. Prior to the campaign against Edom, Amatzya obeys the prophet and acts faithfully to God; he demonstrates compassion (against his father's assassins) and seeks national unity. After the successful campaign in Edom, he worships idols, intimidates the prophet and resists his message, exhibits extreme cruelty to Edom, and engages in a bombastic war campaign. Divrei Ha-yamim offers a coherent rationale for Amatzya's downfall; his turn to idolatry and his direct challenge to God arouse God's punishment.
In some ways Amatzya recalls his father, Yoash of Yehuda, whose early life was marked by ardent devotion to God, but who altered radically in later life, rejecting the priesthood, turning to idolatry. Both kings disastrously mismanaged a war which resulted in Yerushalayim being penetrated by the enemy, and both kings were assassinated by political opponents.
The Best of Times: The Reigns of Yerovam ben Yoash and Uziya
Rabbi Alex IsraelThe long and impressive reign of Yerovam ben Yoash sees the Northern Kingdom reaching the summit of its regional power and material prosperity. The prophet Amos who prophesies during this period, reveals a society of enormous wealth, complacency, and security and yet bearing startling inequalities of income, and outrageous exploitation of the poor by the rich.
Uziya's long reign is filled with a long list of impressive accomplishments: Military conquests, extensive fortification of Jerusalem, development of agriculture and a cutting-edge military. However, his successes lead to arrogance and his eventual downfall, plagued till his death with Tzaraat. Yishayahu describes a society in Yehuda similar to what Amos described in the North.
While Sefer Melakhim dwells almost exclusively on the issue of idolatry, Amos and Yishayahu highlight the sins of arrogance and social injustice. Amos warns of an earthquake which shakes the kingdom a mere two years after Amos begins his prophecy. And yet, even with a national disaster of this proportion, Israel and Yehuda fails to harness its peace and wealth towards kindness, justice, and communal support.
Tests of Faith
Rabbi Alex IsraelHizkiyahu's prayer in the face of a prophecy from Yishayahu of his impending death and the reversal of this prophecy to extend his life and his reign for 15 more years makes Hizkiyahu a paragon of faith. Conversely his dealings with Berodakh Baladan, King of Babylon, are criticized harshly by Yishyahu. Divrei Hayamim paints a picture of arrogance and pride as leading to Hizkiyahu's illness and perhaps the censure he received for his dealings with the Babylonian King. Melakhim seems to be critical of putting faith in other nations and forming alliances as a rejection of faith in God.
These two stories lead to a broader discussion within Hizkiyahu's character and in general of proactiveness versus faith in God. The Sages criticize Hizkiyahu for chanelling the waters of Gihon into the city and for utilizing the Book of Remedies as expressing a lack of faith. Are these criticisms justified?
Prophecies to Tzor
Dr. Tova GanzelTyre was an economic and cultural power throughout the duration of the Israelite kingdom. This was the source of various problems: including the introduction of idolatry in the times of Shlomo and Ahav and the causing problems regarding Shabbat observance in Nehemya’s days. There were periods when positive ties prevailed between Israel and Tyre, including the building of David’s house by emissaries from Tyre and Hiram’s assistance in building the Temple.
While Jerusalem was conquered by the Babylonians, Tyre withstood the siege throughout the period of the Babylonian empire. The steadfastness of Tyre in contrast with the destruction of the Temple served to compound the psychological difficulty facing the inhabitants of Jerusalem: now, God’s status in the eyes of the nations had fallen even more. Not only had the god of the Babylonians seemingly prevailed over the God of Israel, but there seemed to be a different god that watched over Tyre that was even stronger than the Babylonian power. In effect, Nevukhadnetzar’s conquest of Jerusalem proved to the nations what they had wanted to demonstrate, namely, the weakness of the God of Israel. This religious challenge, and the desecration of God’s Name among the nations, are apparently the reason for the length and vehemence of the prophecy to Tyre. Tyre – which, from the earliest history of the Israelite monarchy maintained commercial ties with it – has grown arrogant to the point where it has presumed itself above the Lord God of Israel.
Yehezkel’s prophecy to Tyre and to Sidon ends with the ingathering of Israel in its land. This does not appear to be an after-thought to the prophecy, but rather an essential component, a conclusion that completes the prophecies of destruction to the nations. Sanctification of God’s Name in the eyes of the nation begins with their downfall, but it will not be open and clear until God gathers up His nation.
Prophecies to Egypt
Dr. Tova GanzelEgypt’s long-term stability in the region, its geographic proximity, and its historic connection with Israel form the foundation of Yehezkel’s prophecies to this country. The prophet points an accusing finger at Egypt in three areas:
The first and most central accusation, common to Tzor and Egypt, is the sin of arrogance towards God. The kings of Tzor and of Egypt attribute their successes to themselves. They pride themselves on their successes, boast about them, and scorn the God of Israel. However, the prophet assures Egypt that even when the Temple is in ruins and God’s nation is exiled, it is God Who determines the fate of all nations, including Egypt, and its king.
This was a period when Egypt hoped to become a superpower with influence beyond the region, following the fall of Assyria and prior to Babylon reaching its zenith. Therefore, Egypt encouraged Tzidkiyahu to rebel against Babylon which ultimately brought upon the downfall of Yehuda. Yehezkel’s prophecies put an end to the possibility of an Egyptian empire, not only in the worldly realm, but also from the Divine perspective. From now onwards, as in the past, Egypt will be a “lowly kingdom,” not an empire.
Finally, Egypt is accused of the religious harlotry that infiltrated Israel.
Yeshayahu 31-32 - Matan Al HaPerek
Rabbi David SabatoThe 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.