Divine Providence

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1. Nothing is Nearer than Him

   Haftarot: Yitro

   Rabbi Mosheh Lichtenstein

   God’s exaltation is beyond all measure; how then can He act within the confines of the world He created? God's transcendence stands in contradiction to His involvement in our material world. Yeshayahu’s message is that wherever we find a description of God’s exaltation, we also find a description of His providence.

2. Tehillim 107 - Yom Haatzmaut

   Rabbi Menachem Leibtag

   In Israel, Yom Ha'zikaron [Memorial Day] and Yom Ha'Atzmaut [Independence Day] are separated by a mere split second. It is precisely this proximity that gives extra meaning to both days. Our awareness that the dedication of those who fell made our independence possible gives us the strength to cope with the sorrow of Yom Ha'Zikaron. At the same time, our awareness of that terrible price, encourages not only to appreciate our joy on Yom Ha’Atzmaut, but also to strive to channel our independence in the proper direction.

        This contrast between sorrow and joy at a time of redemption is reflected in Tehillim 107.  It is the custom in Israel to recite that perek before davening Maariv on Yom Ha’Atzmaut.  The following shiur will analyze the internal structure of Tehillim 107, and will explain why it was chosen to be read on this day.

3. 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.

4. 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.