Rebellion against Babylon

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1. 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.

2. Tzidkiyahu

   Part 1

   Dr. Tova Ganzel

   Tzidkiyahu is not mentioned by name in Sefer Yehezkel. The kingdom of Babylonia is likewise only mentioned in these chapters indirectly and there is no prophecy that deals with the future of Babylonia and its destruction in the upcoming group of chapters that offer prophecies to the nations. Because Yehezkel is based in Babylonia, he is unable to denounce the empire in which he dwells. For the kings of Babylonia, the coronation of Tzidkiyahu in Jerusalem had the effect of creating an artificial quiet, while in effect discontinuing the monarchy of the dynasty of David in Jerusalem. Therefore, paying explicit attention to Tzidkiyahu as king may have aroused the ire of the Babylonians.

   Through a symbolic act, Yehezkel is commanded to “exile” himself, carry his “gear for exile.” The departure into exile is undertaken in the evening, in the dark, with his face covered, through a hole he digs in the wall. This prophecy is God’s response to Tzidkiyahu’s rebellion against Babylonia, which contravenes God’s order conveyed to him by the prophet. The descriptions in Melakhim and in Yirmiyahu of Tzidkiyahu’s exile match the details of Yehezkel’s prophecy: the capture of the king, bringing him to Babylon, his judgement, blindness and the fate of his company. 

3. Tzidkiyahu

   Part 2

   Dr. Tova Ganzel

   Yehezkel continues his criticism of Tzidkiyahu by means of a parable. By relying on the king of Egypt to aid him and rebelling against Nevukhadnetzar, Tzidkiyahu decreed his own death in Babylonia. This violation was a grave breach of trust.  Yehezkel goes further by comparing the violation of the covenant with Nevukhadnetzar to violation of the covenant with God.

   This conclusion to the prophecy indicates that the potential for renewal of the monarchy in Israel rests with Yehoyakhin, who is in exile. This conclusion once again emphasizes the unique status of Yehoyakhin in Sefer Yehezkel; and, indeed, it is Zerubavel – the grandson of Yehoyakhin – who will eventually lead the nation at the start of the Second Temple period.

    

4. The Beginning of the End

   God’s Sword in the Hand of the King of Babylon - Part 2

   Dr. Tova Ganzel

   This article provides historical background about the king of Babylonia, Nevukhadnetzar and contrasts how he was seen by the two major prophets of his time, Yirmiyahu and Yehezkel. Additionally, this article examines life in the Babylonian exile, based on extra-biblical sources.

5. Prophecies to Tzor

   Dr. Tova Ganzel

   Tyre 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.

6. Prophecies to Egypt

   Dr. Tova Ganzel

   Egypt’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.

7. Why does Yirmiyahu's Message Change?

   Rabbi David Sabato