The Return to Zion

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Wall or Doors
Haftarot: Shabbat Hanuka
Rabbi Mosheh Lichtenstein
After speaking out against the nations who have disrupted the lives of those who have returned to Zion, the prophet turns to the Jewish nation and explains that the nature of the redemption will be determined by them.
Anticipating Trouble with its Remedy
Haftarot: Beha-alotekha
Rabbi Mosheh Lichtenstein
The haftara from Zekharya, with its message about rebuilding in the aftermath of severe fall, and the rehabilitation of the people through the spiritual leadership of a priest and a political leader, fill the needs bubbling beneath the surface of our parasha. In addition to the menorah and the status of the High Priest as leader, there is also a connection between the rest of the haftara and the reality that first appears in Parashat Beha'alotekha and continues through the entire length of the book of Bamidbar.
A Tale of Two Cities: Chanina bar Ada
Chazal's Preambles to Megillat Esther: Part 2
Rabbi Moshe Taragin | 17 minutes
What’s wrong with enjoying Achashverosh’s feast? While the Jews of Persia spent 180 days partying, the Jews who had returned to the Land of Israel were fighting for their lives and were trying to build the Beit HaMikdash. The Persian Jews had distanced themselves from the destiny of the future of Am Yisrael, enjoying lavish feasts while ignoring Jewish history. The Persian Jews needed a jarring reminder of their collective identity and national destiny, and this came in the form of Haman’s edicts.
Mizmor 126
Shir HaMa'alot (Part 5)
Rabbi Avi Baumol
Mizmor 126 is said weekly at the Shabbat table before Birkhat Ha'Mazon. Three interpretations of this Mizmor are analyzed and evaluated: A historical Mizmor incorporating an agricultural metaphor, an agricultural Mizmor, or a synthesis between a historical and agricultural Mizmor.
Chanukah's Biblical Roots- Part II
Rabbi Menachem Leibtag
Why was the 25th of the ninth month chosen for the foundation (and re-dedication) of the Second Temple, and why did the holiday of Chanukah continue after the destruction of the Second Temple? As we explore these questions, we find that they are related to stories of much earlier and much later- a midrash about Adam haRishon and the miracle of the Chanukah story, as well as a miracle in the time of the first Temple. What emerges is an enduring message of the importance of hope in a time of darkness.
The Historical Context of Megillat Esther
Prof. Jonathan Grossman and Rabbi Dr. Yehoshua Reiss
The historical context of the story is investigated and reveals a tension between the Jews who returned to Eretz Yisrael and the Jews who stayed in Shushan.
Historical and Prophetic Setting
Rabbi Menachem Leibtag
After the seventy years of the Babylonian exile come to an end with the Cyrus declaration, a small number of Jews decide to return to Eretz Yisrael while the majority of Jews choose to stay in Babylon and Persia. The story of the Megillat Esther in Shushan takes place after Cyrus's declaration with those Jews who did not return.
The Theme of the Megilla and its Satire
Rabbi Menachem Leibtag
Based on this historic and prophetic setting, one might suspect that the impending destruction of Am Yisrael by Haman may be a Divine punishment for their apathy. After all, the Jews living in the Persian empire appear to have:
- Preferred Shushan over Yerushalayim;
- Opted to subjugate themselves to Ahashveyrosh rather than respond to God's call to return to their land;
- Replaced the Beit HaMikdash with the palace of Ahashveyrosh!
Textual and Thematic Support
Rabbi Menachem Leibtag
Several hints in Megillat Esther imply that the sin of Am Yisrael is the abandonment of the mission of returning to Eretz Yisrael and rebuilding the Beit HaMikdash:
- Parallels between Ahashverosh's Palace and the Beit HaMikdash
- The use of the term "Birah" - a term used only for the Beit HaMikdash and Shushan
- 70 days between Haman's letters of destruction and Mordekhai's letters of salvation are reminiscent of the 70 years of exile
Megillat Esther and Sefer Zekharya
Rabbi Menachem Leibtag

According to the chronology posited by Seder Olam, Ahashveyrosh was the king immediately after Cyrus but before Darius, and the story of Megillat Esther immediately led to the building of the second Beit HaMikdash and a mass Aliya. However, according to the common historical approach Ahashverosh was the king who succeeded Darius. The Beit HaMikdash was already built and two decades pass before any new Aliya movement. In fact, no major event takes place immediately after the events in Megillat Esther. However, parallels between Megillat Esther and the prophecies of Zekharya imply that the initiators of the holiday of Purim understood that the ultimate success of the Return to Zion and the rebuilding of the Beit HaMikdash depended on the implementation of social Mitzvot.
Redemption: Return, Rebuilding and a New Covenant
Rabbi David Sabato
Destruction to Restoration - Chart and Explanation
Rabbi Dr. Yehoshua Reiss
"Houses and fields and vineyards shall yet again be bought in this land" (Jer. 32:15)

The chart below displays the story of Am Yisrael during the last 300 years of the Biblical era. It depicts the dramatic story of the transition between the destruction of the kingdoms of Israel and Yehuda and the Temple to the return to Zion and the building of the second Temple. The optimistic conclusion of the Tanakh reflects the prophetic perception of the revival and rebuilding of Am Yisrael in its land.
Self Study Questions for Tisha B'Av
"Houses and fields and vineyards shall yet again be bought in this land" (Jer. 32:15)
Rabbi Dr. Yehoshua Reiss
Below is a series of questions related to the "Destruction to Restoration" chart. These questions facilitate an in-depth study of the chart and an understanding of the general historical outlook on the period of the final kings of Yehuda, the destruction of the Temple, and the return to Zion.

Please download the attached file for a formatted question sheet.
Answers for Self Study Questions
"Houses and fields and vineyards shall yet again be bought in this land" (Jer. 32:15)
Rabbi Dr. Yehoshua Reiss
Please see the attached answers for the self study questions for Tisha B'Av.

The chart below displays the story of Am Yisrael during the last 300 years of the Biblical era. It depicts the dramatic story of the transition between the destruction of the kingdoms of Israel and Yehuda and the Temple to the return to Zion and the building of the second Temple. The optimistic conclusion of the Tanakh reflects the prophetic perception of the revival and rebuilding of Am Yisrael in its land.
Gedalya ben Ahikam and the Return to Zion
Rabbi Yaakov Medan
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).
The Seventh Month in Nevi'im and Ketuvim
Elisheva Brauner
The First of the Seventh Month - Rosh HaShana in Tanakh
Elisheva Brauner
Chagai's Rosh Chodesh Elul Teshuva Derasha
Shani Taragin | 4 minutes
In this short shiur, Rabbanit Shani Taragin focuses on the first chapter of Haggai. Haggai tries to urge the returnees to Zion to recognize that God is in their midst and that it is time to rebuild the Beit HaMikdash. On the first day of Elul, Haggai turns to the people to look at their past actions and begin a process of transformation. He tells them that they can still change their fate for the coming year.
Chagai on Hoshana Rabba and Chanukah
Shani Taragin | 4 minutes
In the second chapter of Haggai, Rabbanit Shani Taragin notes how Haggai speaks on days that are significant to us today for different reasons. On the 21st of Tishrei- Hoshana Rabba – Haggai further encourages people to continue building, saying that God will make this Mikdash great- and provide much – needed rain. Haggai turns to the Kohanim, quizzing the delegated teachers about purity and impurity. The book of Haggai concludes on the 24th of Kislev with a call for a political turnover in addition to the glorification of the Mikdash. Though Zerubavel does not not heed his call, the prophecy continues to reverberate in later generations.
The 24th of the 9th Month - Biblical Hanukka
Elisheva Brauner
Menorah and Oil Miracles in Tanakh
Elisheva Brauner
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 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.
The Satan in Zekharya's Vision of Yehoshua
Rabbi David Silverberg
Overview of Megillat Esther
Gina Junger | Hour and 40 minutes
Who is the author of Megillat Esther? What is the purpose of the Megilla, and why was it included in the Tanakh? This lecture places Megillat Esther within historical context and presents an overview of the structure and story. Through a close exploration of the text we notice a subtle but important message to the Jews living in Persia, and note its relevance throughout history and in present times as well.
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).
Hanukka and the Book of Ezra
Rabbi Ezra Bick | 8 minutes
Years before the events of Hanukka, the end of Kislev was nevertheless a time of religious observance during the time of Ezra. Dismayed by the high assimilation rates of the Jewish communities returning to Israel, Ezra calls a fast. The twentieth of Kislev and the following days constitute an assembly of teshuva. During the time of the founding of the Second Beit HaMikdash, the period that we know as the dates of Hanukka - were dedicated to national repentance and renewal, an important element of the Hanukka story as well.
Avraham's Aliya, Our Aliya, and the Chagim
Rabbi Jonathan Snowbell | 18 minutes
We see from last week’s parsha that Avraham has picked up and headed for Canaan, even before receiving a commandment from God.

This parasha is full of messages about belief, trust in God, and Aliyah - in the midst of Avraham's immigration which is full of question marks.

There is a commandment but also a pull toward Eretz Yisrael. For Avraham and for contemporary olim (immigrants), there is no initial promise that everything is going to work out - we have to wait for the next part of the parasha where God will give us the promise. The idea of hope during a time of many unknowns also relates to Rosh Hodesh, a time of optimism and looking forward to the middle of the month when the moon is in full view, and when many of our festivals are celebrated, symbolizing God's manifestation to Israel after periods of seeming obscurity - periods to cultivate optimism.
On The Waters of Babel: A Celebratory Psalm (Tehillim 137)
Rabbi Yitzchak Etshalom | 51 minutes
Although traditionally Psalm 137 is seen as a sad and mournful psalm, through a close examination of the psalm we can view it in a completely different light. Rather than describing the mourning in exile, the psalm may be expressing the mourning as the cause for celebration- by refusing to forget about our status in exile we merited our return to the land of Israel.

Courtesy of www.tanachstudy.com
Doves of a Mother and Doves of the Return to Zion
Rabbi David Silverberg
A Psalm for Independence Day
Rabbi Dr. Yoel Bin Nun
The first Chief Rabbis of the State of Israel, Rav Herzog and Rav Uziel, along with several other important rabbinical figures, selected chapter 107 of Tehillim for recitation on Yom Ha-atzmaut (Israel Independence Day). This prophetic psalm is composed with a view towards the future (“God’s redeemed shall declare…”); it is indeed well suited to the day, as it speaks of the ingathering of the exiles, to which we are witness in our generation and of which Yom Ha-atzmaut is the principal symbol.

We examine this exciting psalm in detail.

Translated by Kaeren Fish
Acharei Mot - Kedoshim and Yom HaAtzmaut
Rabbi Shlomo Dov Rosen
Shir HaMaalot and Yom Yerushalayim
Rabbi David Silverberg
Background of Shivat Tzion
Rabbi Tzvi Sinensky
Yirmiyahu predicted that within just seventy years the Babylonian Empire would be humbled and the Jews restored to their homeland. However, Yirmiyahu alluded to multiple counts of seventy, underscoring the utter opacity of the prophet’s prediction.

Cyrus was the king who finally fulfilled Yirmiyahu’s prophecy – at least the first count of seventy. Still, the mystery shrouding the end of the seventy years heightens the dramatic irony in the opening of Ezra. The people who had been expelled to Babylonia had not fully anticipated the destruction, preferring to believe the conveniently optimistic message of the false prophets. Those who did arrive were traumatized and had little meaningful hope of redemption. While Yirmiyahu had predicted that the Temple would be rebuilt in relatively short order, it wasn’t entirely clear when exactly it would be rebuilt, by whom and how. There was no meaningful plan in place for a return to Zion. The Jews were just becoming comfortable in their new surroundings as they received news of Cyrus’ proclamation. And so when Cyrus did issue his proclamation, relatively few heeded the call. Those who did return were reproached by Chagai and Zekharia for their apathy, and required constant goading and emphatic leadership to finally complete the Temple.

It is against this backdrop of unanticipated trauma, unmitigated disaster, renewed comfort and prophetic uncertainty that the period of Shivat Tzion was ushered in. These challenges, and the overall sense of ambivalence, continued to plague the returnees.
The Missing Years
Rabbi Tzvi Sinensky
Before studying the book of Ezra, the controversy concerning the chronology of the kings of Persia must be addressed.

Modern scholarship assumes that the Persian Empire spanned approximately 206 years and the Second Mikdash stood for 585 years.

By contrast, traditional rabbinic sources present a dramatically different portrait of the Persian era. The Persian empire spanned 52 years and the Second Mikdash stood for just 420 years.

Five traditional approaches exist as how to deal with this controversy. It is evident that the dispute concerning the chronology of the Persian kings carries significant theological, historical and exegetical implications. Throughout our treatment of Shivat Tzion we will be operating within the framework of the scholarly consensus.
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.
The Census
Rabbi Tzvi Sinensky
The chapter neatly captures the fundamental tension running throughout all the accomplishments of the Shivat Tzion community. While the people’s achievements are remarkable, it is always a struggle, achieved against the backdrop of the significant challenges plaguing the community.

The Jewish return to Zion seventy years after the destruction is nothing short of miraculous. Still, fewer than 50,000 people in total returned, most of whom were lacking in means, leaving the community undermanned and lacking in resources to fend for itself.

The glaring gaps in the community’s genealogical records speak directly to some of the key challenges facing the community: intermarriage, mass ignorance, and the concomitant need to establish religious bona fides.
An Imperfect Inauguration
Rabbi Tzvi Sinensky
Having resettled in their homes, the Jews are ready to turn to the task of rebuilding the Temple. In the seventh month they construct the altar, and in the second month following the first wave of aliya, the Levites are appointed to oversee the process of the reconstruction of the Temple. The foundation is laid and a great inaugural celebration is held in which the elderly people cry remembering the first Mikdash.

However, there are several signs that not all is well. The Altar was built without the Temple. Only a small group participated in the building of the Altar. Fear of the local population existed in the background of all of this activity. Only limited sacrifices were offered. The building of the first Mikdash was a grand and independent project. This project was a small one under Persian rule.

The message of the chapter’s narrative is two-fold. Even joyous occasions may be marked with elements of sadness. Human reality is complex and chapter three shines a spotlight on the tensions inherent to the human condition. Second, the fact that a celebratory moment is imperfect is no reason to avoid rejoicing altogether. An imperfect altar dedication is still cause for joy.
Confronting Anti-Semitism
Rabbi Tzvi Sinensky
Ezra-Nehemya is sub-divided into three major sections: Each of the three major segments evinces a similar organizational structure: (a) aliya, (b) a confrontation with antisemitism, (c) support of the Temple/Jerusalem, and (d) working toward ensuring the everyday functioning of society.

On a local level, chapters 4-6 of Ezra neatly break down in similar fashion. The three chapters sub-divide into three sections. All three segments consist of the enemies’ efforts to stall the construction, a response from the Jews or king, and a resolution.

The author of Ezra-Nehemya implies that although the events of Shivat Tzion transpired over the course of nearly a century, featuring varied monarchs, Jewish leaders, and gentile antagonists, fundamentally the story is the same. The major motifs in Shivat Tzion are recurring: the challenge of abandoning comfortable diaspora communities and returning to Judea; the need for proactivity in combating antisemitism and rebuilding; and the importance of confronting the social rifts in our community. By presenting the stories of Shivat Tzion in chronologically interwoven, structurally repetitious fashion, our author suggests that these challenges are universal to the era of Shivat Tzion, and possibly all eras as well.
Haggai: The Practical Prophet
Rabbi Tzvi Sinensky
As opposed to many other prophets, Haggai describes no visions. Instead, he conveys a plain, clear message to rebuild the Beit HaMikdash. This stands in sharp contrast to Haggai’s colleague Zekharia who witnesses numerous visions conveying obscure meanings. Zekharia writes in poetry, Haggai in prose. For this reason, Haggai is called “the Navi” - God’s mouthpiece.

Haggai tells the people that if they abandon the building of God’s house, they cannot expect material comfort and success in their own homes. Whereas most prophets emphasize personal repentance from moral shortcomings, Haggai calls for a national return to the task of rebuilding the Temple.

The disparity in message between Haggai and earlier prophets – Haggai being a more practical book with more modest aims and a relatively upbeat message – is reinforced by another key distinction: the people actually obey Haggai’s prophecy! Precisely because Haggai’s message was more specific and optimistic, less radical and cataclysmic, his message was more readily embraced by the people than the doomsday scenarios prognosticated by his predecessors.
Haggai Redoubles His Efforts
Rabbi Tzvi Sinensky
Haggai once again exhorts the community to remain committed to the building process. Although they had obeyed his first prophecy, they had apparently become discouraged yet again. The prophet conveys a similar message, if one more specifically directed at the Shivat Tziyyon period: Although things might presently appear grim, ultimately a transformation will occur, and the Second Temple’s glory will outstrip even that of the First.

By comparing the present reality to the Exodus from Egypt, Haggai reinforces just how radical is the transformation he anticipates. During the period of the Jewish enslavement in Egypt, the notion that the impoverished slave nation would suddenly take possession of their captors’ riches would have seemed utterly implausible. Much the same, argues Haggai implicitly, may be said for the metamorphosis he foresees.

There is, then, a straightforward literary structure to Sefer Haggai. The simplicity of the book’s design mirrors the directness of the prophet’s message. Anxiety about agricultural yield increases the peoples’ motivation to follow Haggai’s charge. Haggai’s succeeds in ultimately setting the reconstruction project back on its footing. By single-mindedly urging the people again and again to focus on one task, he ultimately achieves what he sets out to accomplish.
Zekharya: Spiritual Visionary
Rabbi Tzvi Sinensky
Haggai and Zekharya, while radically different – Haggai is straightforward and political, Zekharya quasi-mystical and spiritual – can in fact be seen as two sides of the same coin. Similar to Haggai, Zekharya’s message says that while things may appear grim at present, in the long run they will turn around dramatically. However, while Haggai calls for the Jews to roll up their sleeves and begin the work. Zekharya cries for repentance, suggesting that the rebuilding of Jerusalem will materialize regardless. Throughout Zekharya, the Jews’ role is to strive in matters of spirituality, and God will take care of the rest.

Jerusalem will be so expansive that it will not be able to contain its population with walls. The expansive nature of the city is, of course, in sharp contrast to the meager numbers that plagued the community of returnees.

God commands the Jews of Babylonia that the exile has ended, and they must now return to the holy city of Jerusalem. Eventually, the other nations will join the Jews in worshipping God in Jerusalem.
Sefer Zekharya: Optimistic Visions
Rabbi Tzvi Sinensky
Yehoshua, the Kohen Gadol is a survivor who has returned to lead his people in the service of the Temple that had been destroyed. Despite his imperfections, Yehoshua is appointed to a prominent position due to this status as a survivor.

Like Yehoshua, the people are perhaps not fully innocent and worthy. Still, just as in the high priest’s poignant story, they are all deserving of consolation after the trauma they have endured. Therefore, God will ensure the success of their endeavors.

As in the imagery of the rock, the seven-pronged menora indicates that God’s providence will ensure the success of the rebuilding. Once again, as opposed to Haggai, Zekharya’s message is not an instruction to build, but that the project will succeed. Despite its humble start, no one should “scorn a day of small beginnings.” The method for achieving those steps is not by military might, but through spirituality.

The olive trees would appear to signal the durability of Zerubavel and Yehoshua’s leadership. God’s eyes will watch over the community and its leaders, ensuring the survival of the imperiled community.
Obscure Reveries
Rabbi Tzvi Sinensky
Anyone who steals the Temple’s materials or otherwise defiles the holy house will be cursed. All this refers to the Jews’ enemies, who seek to stifle the Jews’ attempts to build the Temple by way of theft and any other means possible. Their end, hints the prophecy, will be that of curse and failure.

The appointment of multiple leaders without a clear hierarchy is generally a recipe for disaster. The prophecy predicts that despite the potential for tension, Yehoshua and Zerubavel will cooperate peaceably. The Hasmoneans acted contrary to the spirit of this prophecy.

Zekharia transitions to an uplifting messianic vision depicting the old and young flourishing in the streets of Jerusalem. He concludes, all the fasts associated with the destruction of the Mikdash will be transformed into joyous occasions.

Whereas at the beginning of the sefer the prophet presents repentance as a necessary precondition for the Jews to receive Divine reward, by the end of the eighth chapter, the two appear to have been disentangled from one another. Certainly the Jews are required be righteous. Still, the simple reading of our chapter indicates that the salvation will be forthcoming whether or not the Jews follow God’s word.
The Pessah Sacrifice
Rabbi Tzvi Sinensky
The Jews restart the construction of the Beit HaMikdash, but are met with opposition by the locals, who turn to Darius to complain. However, Darius locates Cyrus’ letter, and support the Jews’ right to continue building. The Mikdash is finally completed more than four years later, during the month of Adar, during the sixth year of Darius’ reign. The Jews celebrate the dedication by offering hundreds of sacrifices and appointing the Kohanim and Leviim. Shortly afterwards, after purifying themselves, they offer the Pessah sacrifice on the 14^th of Nissan.

The remarkable resemblances between this Pessah sacrifice and Hizkiyahu’s, as described in Divrei HaYamim, indicates the religious potential of even the most sinful and uneducated of communities. The Jews of Hizkiyahu’s time were largely recalcitrant, to the point that many refused to participate in the sacrifice and celebration. At the time of Ezra, the Jews were similarly unobservant. Yet both communities were swayed, even transformed, under the influence of extraordinary events and historic leadership. Our narratives are testaments to the deep religious recesses of the Jews’ soul, and the capacity of inspired leaders to spark that passion.
Ezra Arrives on the Scene
Rabbi Tzvi Sinensky
Ezra chapter 7 finally introduces us to Ezra himself. During the reign of Artaxerxes, Ezra led a group of Jews on aliya. Ezra is referred to as both Kohen and scholar. There is particular emphasis on the role of the priestly teacher in the works of Shivat Tzion. This represents a larger shift away from charismatic priestly and prophetic roles toward an emphasis on Torah. The fact that Ezra is identified as a Kohen without reference to the Temple service accentuates the transition underway.

Whereas in the opening section of Ezra, the only form of worship practiced by the Jews is that of sacrifice, Ezra ushers in a new emphasis on Torah study and observance. This shift foreshadows the revolution on which Ezra was about to embark.

Ezra deflects credit from himself toward God. This theme of hashgacha – that while God no longer performs open miracles, He nonetheless profoundly influences world events – pervades the literature of Shivat Tzion. While prophecy may be waning, divine inspiration remains, so too God continues to guide earthly events.

Absolute divine clarity is declining. In that vacuum, divinely-inspired personal reminisces rise to the fore.
Ezra’s Journey
Rabbi Tzvi Sinensky
By many measures, Ezra’s journey is a resounding success. With God’s help, he earns the support of the king and hee convinces Jewish leaders to accompany him. His fast and prayer are apparently effective, and his group arrives safely in Jerusalem. After carefully appointing the priests as stewards of the gold, silver, and other materials, those items are delivered safely and precisely accounted for in the Temple.

Despite his successes, though, Ezra confronts significant challenges along the way. The Levites at first are a no-show. Later on in our chapter, Ezra notes that he was required to pray for safety on his trip because he was embarrassed to ask the king for protection. Almost immediately after arriving, Ezra learns that intermarriage is rampant among the Jews

Ultimately, the fact that Ezra was compelled to face a series of challenges extending him beyond his scholarly expertise serves to highlight the extent of his self-sacrifice. It is his willingness to abandon the comforts of his diaspora home to teach Torah to a far-flung, ignorant community – in short, his shelichut – that is the mark of his heroism.
Intermarriage During Shivat Tzion
Rabbi Tzvi Sinensky
The books of Ezra and Nehemya put a new emphasis on the sin of intermarriage, including seemingly harsh responses. The leaders of Shivat Tzion seem to present the sin somewhat differently than earlier Biblical works.

According to the Torah, exogamy is prohibited so as not to lead one’s children toward idolatry. In contrast, the leaders of Shivat Tzion seem to speak with a different point of emphasis, introducing new terminology implying that the sin is not so much about the concern for idolatry or otherwise sinful lifestyle, but runs counter to the holiness of the Jew, an act of betrayal.

For arguably the first time in history, during the period of Ezra and Nehemya, the temptation of idolatry no longer looms large. Therefore, whereas Devarim and Melakhim tended to stress the lure of paganism, Ezra, Nehemya and Malakhi, no longer confronting this threat, emphasized the inherently objectionable nature of the proscription.

What does emerge with clarity from Ezra-Nehemya is that there are times, especially when the Jewish community faces an existential challenge, when an unyielding approach is necessary. Although many might take offense to such a “heavy-handed” response, sometimes proper leadership demands an approach that closely follows the firm stand taken by Ezra and Nehemya.
Separating From Foreign Wives
Rabbi Tzvi Sinensky
Ezra’s response to the news of intermarriage is at once severe and passive. His actions seem conflicted. The success of the initiative is similarly mixed. At first glance, it appears to be a remarkable triumph. Upon closer examination, however, the people’s commitment appears lukewarm. The fact that Nehemya was repeatedly required to confront the sin implies that Ezra had failed to truly solve the problem.

Ezra was a different type of leader than Nehemya. Whereas Nehemya was a forceful political personality deeply grounded in Torah values, Ezra was first and foremost a brilliant, dedicated scholar. Ezra was not, in essence, a man of action. Only when prodded does Ezra rise to the occasion and move mountains to profoundly shape his community.

The parallels to the Revelation at Sinai teach despite the fact that the community has sinned, repentance creates the possibility of renewed covenantal commitment. Shivat Tzion represents a time of renewed commitment to our relationship with God.
Introduction to Nehemya
Rabbi Tzvi Sinensky
A cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.

While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.

Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo.
Nehemya's Fateful Request
Rabbi Tzvi Sinensky
Building and Securing Jerusalem's Walls
Rabbi Tzvi Sinensky
Having inspired the community to commit to rebuilding the wall, Nehemya moves swiftly to repair the breaches, dividing responsibility for forty-two stretches of wall among a range of leaders, families, and townspeople. By the chapter’s end, the Jews had managed to complete the wall’s entire circumference, albeit to only half its intended height.

Sanbalat and his colleagues turn to the threat of physical violence. Nehemya responds by establishing guard duty throughout the course of the night. Giving arms to the citizens of Jerusalem, he inspires the people to be unafraid, remember God, and fight on behalf of their families.

Instead of dwelling on the negativity or engaging in extended conversations, Nehemya responds with decisive action, moving at breakneck pace to create the facts on the ground necessary to ensure the Jews’ safety. In so doing, he co-opts the Jews’ energies into assisting with the construction, rendering irrelevant their complaints.

Throughout the process, Nehemya does not take a moment for himself. He not only oversees the building and guard duty, but accepts personal responsibility for both.
Nehemya Fights for the Poor
Rabbi Tzvi Sinensky
Nehemya Wards Off his Enemies
Rabbi Tzvi Sinensky
Prophecy is on the wane. In this transitional moment, the book of Nehemya invokes the term “navi” in both ambiguous and shifting ways. Prophecy still exists, but it casts a far shorter shadow than in earlier ages.

During the time of the patriarchs and Moshe, prophecy certainly existed. Indeed, Moshe himself was the greatest of prophets. Nonetheless, Moshe’s primary mode of leadership was not necessarily exercised in the way of the later prophets. The same may be said of the patriarchs. Similarly, as the Biblical period ebbs away, prophecy continues to exist, but no longer represents a major mode of Jewish leadership. It is appropriate, therefore, that just as the earliest usages of navi are unclear, so too in Ezra-Nehemya, we find ambiguous usages of the word that gradually transition away from prophecy.

While divine reward and punishment still figure heavily in Ezra-Nehemya, Sanbalat and Tovia’s concern for tarnishing Nehemya’s reputation has a strikingly modern ring to it; they wished to embroil him in scandal. As before, here too we find evidence that the transition to a post-prophetic period is well underway.
The Teshuva Revolution
Part 1
Rabbi Tzvi Sinensky
The events of Shivat Tzion are cyclical. Although three different sets of events are recorded in our sefer, each mirrors the others. The similarity dramatizes the striking parallel between the events of the early chapters of Ezra, in which the Jews are restored to their homes and engage in a religious revival by rebuilding the altar, and Nehemya’s repopulation and inspiring Torah reading. The details differ and some sixty years separate the two events, but the fundamental challenges of Shivat Tzion remain the same.

Whereas Ezra was highly esteemed as a scholar and role model, his political acumen was no match for that of Nehemya. Throughout the events which until this point had emphasized matters of security, Ezra stood outside the limelight. Now that things have settled down considerably and Nehemya is finally ready to turn to religious matters, Ezra once again steps forward and plays a prominent role alongside his colleague.

As we make our way through the Torah reading ceremony, it becomes clear that Ezra’s ritual is intended to recreate the Hakhel ceremony. Hakhel is a septennial recreation of the Revelation at Sinai. Thus, the Torah reading ceremony is a transformative event of Shivat Tzion, and even of Jewish history. It is evident that there was mass ignorance on the part of the remnant in Judea. Had Ezra not ascended from Babylonia, it is not at all self-evident that the Judean community would have ever learned the basics and recommitted themselves to a Torah-based lifestyle. The comparison to Sinai is thus certainly not an exaggeration.
The Teshuva Revolution
Part 2
Rabbi Tzvi Sinensky
Consistent with the transition detailed from a Temple-based Judaism to a Torah-centered lifestyle, the emphasis in this chapter is decidedly not on the Temple service. Many, if not all, of the practices omitted in this chapter bear significant connections to the Temple service. Ezra’s revolution, which seeks to reimagine Jewish life in the aftermath of the destruction of the First Commonwealth, envisions an observance of the holidays that does not revolve around the sacrificial service.

Putting Esther and Nehemya together, it appears that repairing the Jewish People’s social fabric was a major point of emphasis for both post-exilic communities. It is almost as if Tanakh implies that Jews of Persia and Israel sought to “undo” the sins of previous generations, in which the wealthy trampled upon the poor and there were irreparable divisions between the different classes of society. Both Esther and Nehemya worked to create greater unity by emphasizing the importance of generosity at times of communal celebration, so that no one would feel excluded.

The extraordinary moment of solidarity around the celebration of Sukkot – with all the difficulties it raises regarding contemporary observance of that holiday - coupled with the dramatic impact of the Torah reading ceremony just a few days earlier, combines to make the events of Nehemya chapter eight some of the most climactic known to biblical history.
The Great Prayer and Confession
Rabbi Tzvi Sinensky
After reading the Torah and celebrating Sukkot in spectacular fashion, the people remain behind, mourning and fasting for their sins. Those who had intermarried separate from their foreign spouses, and the community recites confession. The Levites proceed to offer a whirlwind tour of Biblical history, Notwithstanding the Jews’ unfaithful behavior, God remains compassionate and continues to provide.

Perhaps the most conspicuous aspect of the prayer of the Levites is the extent to which they draw upon earlier scriptural sources. The ideal is to anchor our prayers, as our actions, in those of the outstanding scholars of the current and previous generations. The prayer exemplifies the key role played by religious commitment born of deep understanding. As the curtain closes on the prophetic period, a new emphasis on the Torah tradition rises to the fore.

It was the leadership of the Shivat Tzion community that helped to renew the community’s commitment to Mosaic law as the touchstone for Jewish life and Jewish learning. Above all, this is the legacy of Ezra-Nechemia.

Our invocation of Nechemia during our daily prayers hints to the larger idea that the miracles of the exodus are not isolated events, but are but one piece of the compassion with which God graced His people throughout the course of history.
The Oath
Rabbi Tzvi Sinensky
Nechemia chapter 10, perhaps the climax of the nation’s renewed commitment to Torah, summarizes the binding oath accepted by the community.

In many instances, the oath seems to supersede the obligations that are set forth explicitly in the Torah. The commentators struggle with a fundamental question: to what extent was the oath a renewed commitment to the ancient laws of the Torah, albeit with some novel interpretations, and to what extent are these new, proto-Rabbinic laws? As we have seen, it is most likely that our chapter presents a mix of the two views. On any view, our chapter – and, indeed, the entire period of Shivat Tzion – exemplifies a careful balance between commitment to tradition and an understanding that specific commandments require additional emphasis or even innovation at particular moments in history.
The End of Nehemya
Rabbi Tzvi Sinensky
Chapter 11 reports that a tenth of the Jewish population of Judea was selected by lottery to live in Jerusalem, with an eye toward ensuring the city’s ongoing security. The Jerusalem lottery was a random, rather than Divine, mechanism for determining who was to live in the holy city, consistent with the tenor of desacralization running throughout the period of Shivat Tzion.

The celebratory dedication of Jerusalem’s walls closely resembles the celebration in the third chapter of Ezra. Buried among the many similarities, however, is a basic difference. In Nehemya, the joy is unmitigated. In Ezra it is muted by the sobbing of those who had witnessed the First Temple’s grandeur. Thus, Nehemya is to be viewed as having brought Ezra’s work to a point of greater completion.

Nehemya’s final chapter neatly summarizes many of his major concerns throughout his tenure in Judea, and it brings his story full circle. The differences between the events of Nehemya chapter 1 and chapter 13 neatly capture the enormity of the governor’s achievements. At the book’s opening, there is an existential crisis. The walls of Jerusalem are burnt to the ground, and the community’s survival is far from assured. By the end, the wall has been completed and the community’s safety secured. Nehemya has turned his attention to matters of ethics, the Temple, and religious practice. However, for all his accomplishments and efforts, Nehemya concludes his sefer with his work incomplete. The battle for the hearts and minds of the people was destined to continue in Sefer Malakhi, a work written some years following Ezra and Nehemya’s careers.
Malakhi’s Opening Chapter
Rabbi Tzvi Sinensky
Malakhi structures his prophecy as an ongoing series of dialogues between God and the Jewish People, forming the backbone of the book and as well as its central motif.

Malakhi consistently sees the world through the lenses of the intimate relationship between God and the Jewish People. In this sense, he is fittingly named “my messenger,” emphasizing the immediacy of the connection between God and His people.

Malakhi places great emphasis on the centrality of family relations to our responsibilities not only toward God, but also our fellow Jews and humanity.

Although the Second Temple has not yet attained the honor described in Haggai’s prophecy, Malakhi chastises the priests for relating dishonorably to the sacrificial service. Apparently, given the Temple’s relatively sorry state, the priests likely saw no reason to act reverentially toward the service. Moreover, although the exact date of Malakhi’s prophecy is unknown, the sense is that the Temple had already been functioning for some time. At this point, the Temple was likely no longer a novelty, and quite possibly was taken for granted by the priests.

Today, many younger people take the existence of Israel for granted; they did not see the founding of the State or the miraculous victories in wars, such as in 1967. The challenge of the current generation is not to fall into the trap that ensnared the priests – to remain passionately committed to Jerusalem even when its restoration is no longer freshly imprinted upon our hearts.
Harsher Criticism
Rabbi Tzvi Sinensky
Echoing the covenant of peace forged with Pinhas, and especially Moshe’s blessings before his death, in this passage Malakhi castigates the priests for their shortcomings not in regard to their role in the sacrificial service, but as Torah teachers. In contrast to a previous era, in which the Levites observed the covenant and feared the Almighty, they have now “turned out of the way of that course.”

The emphasis on the priests’ lapses as halakhic decisors, although to a degree rooted in earlier Biblical passages, sounds strikingly post-prophetic. All this betokens a clear transition in leadership from priest as primarily focused on the Temple service to one also centered on Torah education.

In light of the centrality of the familial metaphor, it may be that the dialogue between God and the nation is the perfect organizing principle. Constructed as a series of tense exchanges between quarrelling but loving spouses, the discussion motif offers a realistic snapshot of a marital relationship and is therefore particularly apt.
Malakhi’s Grand Conclusion
Rabbi Tzvi Sinensky
By addressing the immediate concern of the mediocre Temple service while nostalgically hearkening back to a golden age, Malakhi hews to his mandate of remaining anchored in his own times while summing up all of Nevi’im.

Malakhi mirrors Tzefania, but his subject differs. For Malakhi idolatry is no longer a burning issue. The point of emphasis therefore shifts from pagan worship to an exclusive focus on ethics and morality. By building off the language of his predecessors yet addressing contemporary concerns, all the while prophesying about the Messianic period, Malakhi continues to stay true to his multiple mandates.

As an antidote to the shortcomings of Eliyahu’s overly zealous leadership, at the End of Days he will enact an historic reconciliation among family members and between God and His people.

The culmination of Sefer Malakhi and Nevi’im offers an inspiring message that is at once relevant to its time and simultaneously universal: The reunification of family is a signal of redemption. That family includes both the Jewish people and God Himself. This comforting message must have proven powerfully uplifting for the beleaguered Shivat Tzion community. Like Zekharia, Malakhi reminds the people that redemption would ultimately arrive, and that modest steps toward repentance and building families were steps toward that deliverance.
Targum Onkelos
Dr. Avigail Rock
In this first lesson of the series Targum Onkelos is examined. There is no doubt that Targum Onkelos succeeded, for over a millennium, in maintaining its honored place in the Jewish community as the authoritative translation of the Torah. In every publication of the Torah with commentaries, Targum Onkelos maintains its place of honor, and throughout the Jewish world, the weekly study of the Targum is a halakhic obligation.

The challenges, difficulties and limitations of any translation of the Bible are visited as well as the specific overarching principles of Targum Onkelos that include:
- Simple translation of the text without details from the Midrash
- Avoids the anthropomorphization of God
- Explanation – not translation – of metaphors
- Explanation – not translation – of biblical poetry
- Varying translations of similar terms in different contexts in order to avoid the desecration of God’s name
- Maintain the dignity of the leaders of the Jewish nation, often concealing questionable actions
- In accordance with Halakha
A Retrospective
Rabbi Tzvi Sinensky
Conflicting proofs exist as to whether the books of Ezra and Nehemya are one book or two. The preponderance of evidence inclines toward the position that they are a unified work. The differences noted center on Ezra and Nehemya’s distinct leadership styles, one religious and the other political - two contrasting modes of leadership that are crucial in the post prophetic era.

While similarities to the rest of Tanakh are abound in the books of Shivat Tzion, still, there are significant departures from the rest of Tanakh.

The omnipresent temptation of idolatry has been overtaken by the allure of intermarriage.

The post-prophetic period will feature uncharted territory for a Jewish community that had been led by monarchs and prophets for as long as they could remember. As opposed to the prophets’ black-and-white, explicit directives, the Shivat Tzion community must learn to embrace ambiguity.

The contemporary messages of the works of Shivat Tzion include:
- There are multiple legitimate models of Jewish leadership.
- At times leadership demands clinging to core principles, even if at great risk.
- Redemption, in Shivat Tzion as today, is not an all-or-nothing proposition. Shivat Tzion interweaves idealism and realism. We must celebrate partial victories, even as the work remains dauntingly incomplete.
- National rituals and shared memory are keys to Jewish survival.
- Education is the key that unlocks Jewish commitment and continuity.
- Politics are unpleasant, but are necessary and not inherently evil.
- No matter the challenges, we remain God’s beloved.
The Sukkot Celebrated By Those Who Returned To Zion From The Babylonian Exile
Rabbi Yaakov Medan
There are two important novelties in the festival of Sukkot celebrated by those who returned from the Babylonian exile. First, it seems that they were hearing of the mitzva of the festival of Sukkot for the first time in their lives. How could that be?

The second novelty is the Biblical comment that since the days of Yehoshua bin Nun the festival of Sukkot had not been celebrated in such a grand manner. Is it true that the people of Israel did not celebrate the festival of Sukkot in such an embellished way during the days of David, Shelomo, and the other righteous kings? What was special about the sukkot that were erected in the days of Ezra and Nechemya?

It may be suggested that the novelty in the celebration of Sukkot in the days of Nechemya lies in the unique intensity of the way the festival was celebrated.

When the people of Israel dwell in Jerusalem across from the Temple, when they occupy themselves with the Torah and accept it upon themselves anew – as they had done at Mount Sinai – the Shekhina rests around them and upon them.
Universal Recognition of God’s Kingdom on Israel and the World
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 9 minutes
The Rosh Hashanah Mizmor

Mizmor 47, its Context with 46-48 and the 1st Korach collection (K1)

What are the unique messages of mizmor 47? (And how to understand its role for Rosh Hashana immediately prior to the blowing of the Shofar)?

Mizmor 47 is part of the first Korach collection K1 (42-49). The internal narrative of this group of mizmorim presents the nostalgia to Zion, mourning its destruction and hope for the future vision when all nations will recognize God in Jerusalem. The text, context and intertext of mizmor 47 are presented (and compared to the themes of Rosh Hashana).

Comparison of the two Korach collections, K1 (42-49) and K2 (84-88), will be briefly presented but will be elaborated later on during the series.
Hitting Rock Bottom; the Only Way to Go is Up
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 14 minutes
2nd Bnei Korach Collection K2 (84-85, 87-88) and Mizmor 89

How are the Korach collections in Book II (42-49) and Book III (84-85; 87-88) connected to each other and what is their overall structure and message? What can we learn from their placement adjacent to mizmor 89, which concludes Book III of Tehillim?

The 1st Bnei Korach collection K1 (42-49) precedes and sets the stage for the 2nd David collection (51-72), which closes the Kingdom of David at the end of Book II. The 2nd Bnei Korach collection K2 (84-85; 87-88) in Book III repeats the nostalgic hope, concepts and messages for the Temple expressed in the K1 collection; the striking similarities between K1 and K2 also introduce new aspects for the post-David era. Mizmor 89 at the very end of Book III is not only a dramatic closing of King David’s era but also serves as the foundation for the new chapter of the return to Zion and the building of the 2nd Temple in Books IV and IV. The crisis at the end of Book III prepares the new historical chapter of returning from the diaspora to Zion.
The Rehabilitation of Am Yisrael – Back to the Torah of Moshe!
The Structure & Story of Book IV (90-106)
Dr. Beni Gesundheit | Hour and 17 minutes
Structure & Story of Book IV (90-106) and its opening with Mizmor 90

What can we learn from the placement of Moshe Rabeinu’s prayer as the interface between the destruction described at the end of Book III and the rehabilitation presented in Book IV?

After Book III and the destruction of David’s Kingdom in Mizmor 89, Book IV opens a new chapter of the spiritual restoration and response to the destruction described in Mizmor 89. Book IV consists of three units, all related to the advancement of God’s sovereignty in the world. Mizmor 90, Moshe’s prayer, which introduces Book IV, asks for compassion for the Jewish people and for success in what they do. This mizmor leads the process of rehabilitation; the goal of which is to restore God’s sovereignty to Israel and the nations (95-100), to the renewal of David’s Kingdom (101); these historical changes (102-106) pave the way to the return from the diaspora and ingathering of the exiles (Book V). A historical review of the twin mizmorim 105-106 closes Book IV with a thesis and antithesis, while Mizmor 107, which opens Book V continues with the synthesis of these twin chapters and a message that continues to resonate with us, the generation that has merited to see the return to Zion.
A Tale of Two Hallels: Similarities and Differences Creating the Narrative in Book V
The Structure & Story of Book V (107-150)
Dr. Beni Gesundheit | Hour and 7 minutes
Mizmorim 113-118 (Egyptian Hallel) and 135-136 (Great Hallel)

Why are there two Hallel collections and why are they not placed together as one unit? What can we learn from their specific locations before and after Mizmorim 119-134?

The Egyptian Hallel describes the Exodus and anticipated journey to Yerushalayim; the Great Hallel reflects the universal dream of Israel’s life in the Land of Israel amidst the nations of the world. The break between these wonderful Hallels by the praise of the Torah (Mizmor 119) and the Shirei HaMaalot (120-134) precisely emphasizes the progression from particularity of the Jewish nation to its universal messages for other nations. The entire collection of Mizmorim from 113-136 tells the story of the revival of the Jewish people in Zion following their return from the exile.

Additionally, the two Hallel units are an important part of the Pesach Seder. Contextual interpretation will be used to understand the significant messages of the two Hallels and contribute to our Seder experience.
The Ultimate Hallel: Praising God in Zion by All Peoples and Creation
The Structure & Story of Book V (107-150)
Dr. Beni Gesundheit | Hour and 20 minutes
Pesukei deZimra: the Concluding Mizmorim of Tehillim (145, 146-150)

How do these concluding Mizmorim of the Book of Tehillim contribute to the narrative of the book? And why were they chosen to be an integral part of the daily Shacharit prayers?

In Tehila 145 David praises God for the last time and invites the entire world to follow him; indeed in 146-150, that is what King David's audience does. The final Mizmorim that conclude the Book of Tehillim display a subtle tension between God’s unique covenant with the Jewish people and the universal vision for the future of the world. Intertextual and contextual observations reveal the historical background of the 2nd Temple period and the philosophical messages of this final unit of the entire book of Tehillim: everybody - Jews and Gentiles alike - are encouraged to join King David's praise of God in the rebuilt city Zion; all citizens of Zion and all nations will join till the entire universe and every soul will praise God - HALLELUYAH.