Authorship of the Books of the Prophets and Writings

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1. Authorship of the Books of the Prophets and Writings

   Part 1

   Rabbi Amnon Bazak

   The questions concerning the authorship of the Books of the prophets are less critical and sensitive than the question of the authorship of the Torah. With regard to the Torah, very few medieval commentators – and sometimes even then only through allusion – speak of the existence of verses added at a later date, while in relation to the Books of the Prophets and the Writings many commentators have no objection to stating openly that a certain verse was added by the redactor. Such a position can be supported by the well known beraita in Bava Batra which claimed that most of these books did indeed have redactors who could well have added clarifications as necessary, as any faithful editor would do.

   The impression arising from many sources is that the beraita in Bava Batra does not represent a tradition that was accepted unanimously, and that there are authorities who differed – both in later sources among Chazal, and also amongst medieval commentators.

2. Authorship of the Books of the Prophets and Writings

   Part 2

   Rabbi Amnon Bazak

   A fundamental difference of opinion exists between the secular, critical view of Tanakh, and the religious view. If a person believes that the Tanakh possesses sanctity and that the prophet receives his messages from God through prophecy and Divine inspiration, then he will obviously regard as illegitimate the view that a prophet is simply an eloquent and insightful member of the general population with no real ability to discern the future. Such a position represents a denial of the whole concept of prophecy, regardless of one's position on the question of whether Sefer Yishayahu is a single work or two separate ones brought together. It was this, then, that caused the great controversy concerning the existence of a second prophet prophesying the prophecies from chapter 40 of Yishyahu and onwards.

3. Introduction to Ezra-Nehemya

   Rabbi Tzvi Sinensky

   As opposed to the conclusion of Sefer Melakhim, Divrei Ha-Yamim sees hope for the future of the Judean Commonwealth. The city can and will be rebuilt and the Davidic line will be restored. In this sense, Ezra-Nehemya represents the fulfillment of Divrei Ha-Yamim’s optimistic vision for the future, and is properly viewed as not only a continuation but even a culmination of that work.

   There can be no question that the dominant personality the first chapter of Ezra is Cyrus himself. Jewish leadership is all but absent. As opposed to the prophets, who were spurned time and again by their Jewish audience, Cyrus’ message is well received. Whereas Yirmiyahu failed miserably in his attempts to goad the people to follow his commands, Cyrus succeeded spectacularly.

   In the prophetic period’s twilight, it is no longer a Jewish prophet who leads the Jews. Now, it is a gentile monarch (Cyrus), a Jewish scholar (Ezra), and a Jewish statesman (Nehemya). Cyrus’ dominance in Ezra-Nehemya’s opening chapter points to a wider motif of Shivat Tzion: the abatement of prophecy is marked by new forms of leadership and new modes for the Jewish people to connect with God.

4. Authorship of Sefer Yishayahu

   Rabbi Amnon Bazak