Yirmiyahu

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1. A Fresh look at Eicha Chapter 5

   Rabbi Chaim Brovender

   תאריך פרסום: תשס"ט | |

   Rabbi Menachem Leibtag provides a ten minute introduction concerning the book of Yirmiahu, and Yirmiahu's purpose as related to the Destruction of the Temple. Yirmiahu's purpose is not to predict the destruction, but to prevent it. This serves as important background to Megillat Eikha, which is ascribed by Chazal to Yirmiahu and which presents the Destruction in the past tense. Rabbi Brovender discusses the fifth chapter of Eikha and connects its ideas to other parts of Tanakh.

2. Shmuel's Consecration Prophecy

   Chapter 6

   Rabbi Amnon Bazak

   Chapter 3 describes Shmuel's dedication as a prophet. This lesson will discuss the unique way in which Shmuel is called to duty, Eli's role, and the revolution in the availability of God's word among his nation.

3. Eikha: Chapter Three (Part B)

   Part 6

   Dr. Yael Ziegler | 50 minutes

   This second part of Chapter Three traces the development of the individual as he re-discovers and re-connects with himself, his community, and his God. There is a transition from “I” to “we”. Although his situation itself doesn't change, the individual is changed. He finds purpose again, and sees himself as part of destiny instead of merely fate.

4. The First Dream and Its Interpretation (Part 3)

   Rabbi Yaakov Medan

   While Pharaoh’s dreams are a detail in the main story line of Yoseph’s rise to power, the story in Sefer Daniel stresses that God’s interest in communicating with Nevukhadnetzar is the primary purpose of his dreams. Nonetheless, since Nevukhadnetzar is such a sinful person, God cannot communicate with him, and therefore the dream is forgotten and Daniel is necessary. Daniel thanks God both for the content of Nevukhadnetzar’s dream and for revealing it to Daniel. God’s knowledge of man’s secrets is viewed differently by Iyov, who believes this reality damns man to fail in judgement before God – and by David as expressed in Tehillim, who views the knowledge as an opportunity for man to do better.

5. Eliyahu in Horev (Part 2)

   Eliyahu's Flight (Part 3)

   Rabbi Elchanan Samet

   Despite the fact that he has performed great miracles, Eliyahu senses danger and flees because he no longer identifies with his Divine mission. The Midrash points to Eliyahu’s humanity despite the fact that his actions are paralleled to God’s actions. This is what makes the great figures of Tanakh our moral guides and shining examples for all of humanity: for all of their elevated greatness, they never cease to be human. And for this reason, they are susceptible to human mistakes and weaknesses.  

6. Mizmor 3

   A Response to Suffering

   Rabbi Avi Baumol

   There are various ways of dealing with suffering. In Mizmor 3 David uses a three-pronged approach to suffering that was brought upon him by Avshalom’s rebellion. He describes his suffering, he declares his faith in God and he cries out to God for salvation.

7. The Birth of Shimshon the Nazirite

   Rabbi Michael Hattin

   Once again, in the Book's final gasp, the sorry cycle of Israelite treachery and Divine counter-wrath is stated, but this time the oppressors have a new identity.  Gone are the Canaanites, Moavites, Midianites and Ammonites of earlier cycles, now replaced by a foe far more menacing and more fierce: the Philistines.

   The character of Shimshon is introduced as a Nazir from birth which demands an in depth investigation of the laws of the Nazir. 

    

8. Yirmiyahu and the Goal of Prophecy

   Rabbi Menachem Leibtag

   תאריך פרסום: תשס"ט | | 10 minutes

   Who is Yirmiyahu? This short shiur explores the personality of this prophet who is commonly associated with the destruction of the Temple and the exile. Through a discussion about the seventy years usually attributed to the length of exile, we can learn about Yirmiyahu and the goal of prophecy in general. 

9. Rachel's Prayer

   HaTanakh.com Staff

10. Yirmiyahu and the People

    Rabbi David Sabato

11. 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. 

12. 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. 

13. 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. 

14. 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).                               

15. 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.  

16. 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.           

     

                    

17. 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.   

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.  

19. 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. 

     

20. 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. 

21. 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.           

22. 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.  

23. 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.  

24. 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. 

25. 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. 

26. Sticks, Stones, & Sour Figs: Misinterpreting Messages of Nevuah

    Shani Taragin |

    What is the unique nature of Yirmiyahu's mission? By focusing on the first perek detailing Yirmiyahu’s inauguration, we can explore Yirmiyahu’s prophetic purpose at a deeper level. God asks Yirmiyahu three times over the course of the book - "what do you see", and through an analysis of the text we can infer that this as a test to see whether he grasps the full meaning of his prophetic mission. This leads us to grapple with the concept of true and false prophecies in general, and the messages we are meant to learn from these prophecies for the future.

27. Yirmiahu and Family Metaphors for God's Relationship with Israel

    Erev Shabbat Pinchas 5769

    Rabbi Jonathan Snowbell | 18 minutes

    We begin the Three Weeks leading up to Tisha Be'Av (the Ninth of Av) with Haftarot from the book of Yirmiahu. Yirmiahu seems to be very pessimistic and dark on the most part. He is constantly disbelieved and must warn the people of the bitter reality which they do not wish to confront.

    He is commanded to tell the people of Israel about God's plan to destroy - but also about His plans to rebuild. During the Three Weeks, the haftarot seem to focus on the more depressing content, but within these chapters are also some messages of hope.

     

    Chapter 3 begins with an analogy of a wife who is unfaithful, who cannot then return to her first husband. Can the people of Israel return to God, or are they too far gone in their sins? We find that Yirmiahu begins to take up a different theme, using the metaphor of a parent-child relationship. No matter how far the children stray, there is always an option to return. 

28. Yirmiyahu's Opening Prophecy - Abarbanel vs. Malbim

    Rabbi David Silverberg

29. When Politics and Religion Clash: A Crash Course on Sefer Yirmiyahu

    Rabbi Menachem Leibtag | Hour and 4 minutes

    Yirmiyahu, like most other prophets, rebukes the nation on issues relating to idol worship and ethical behavior. However, at a certain point in his career, Yirmiyahu finds himself in a unique and most uncomfortable position, when God demands that he tell the people (and the King) to surrender to the Babylonian army. In our class, we will explain when and why this happens, and how it affects our understanding of not only the book of Yirmiyahu, but also the underlying reason for the fall of Jerusalem and the destruction of the first Temple.