Assyria
נמצאו 13 תוצאות חיפוש
But WHY didn't Ahab kill Ben-Haddad?
Rabbi Gad Dishiתאריך פרסום: תשע"ג | | שעה ו- 5 דקות
Why is Chapter 20 of Melakhim located where it is? It appears to be a battle narrative that is out of place with the surrounding chapters. And why is there such an emphasis on Ahav building up Yeriho (Jericho)? Why is God displeased by the end of the story in Chapter 20?
Rabbi Gad Dishi brings the perakim to life through an interdisciplinary approach. Literary and linguistic tools, Ancient Near East studies, and archeological findings all enhance our understanding of Tanakh and of the important theological message within. Linguistic and thematic parallels to other parts of Tanakh and to other texts call into question whether these stories are meant to be read as battle narratives -or whether they are a different genre: a satirical polemic with an important message.Nevukhadnetzar's Second Dream (continued)
Part 2
Rabbi Yaakov MedanThe parable of the great tree in Nevukhadnetzar’s dream and his predicted fall is compared to the fall of previous empires of Assyria and Egypt. There are several ways of understanding Nevukhadnetzar’s punishment to live with the beasts: losing his mind and acting like a beast; a storm wind carried him far away from humanity and he lived with the beasts; he started to act like an animal and was cast out of his palace; he was imprisoned by his wife who took over his kingdom; he developed a terrible illness for several years.
The Fall and Rise of Yisrael
Rabbi Alex IsraelDuring Yehu's reign Aram, headed by Hazael occupy the Eastern bank of the Jordan. In Yehoahaz's time the situation becomes direr as Aram imposes a full demilitarization of Israel. The turnaround begins in the days of Yoash who receives a deathbed prophecy from Elisha of a victory over Aram and peaks in the time of Yerovam ben Yoash who receives a prophecy from Yona ben Amitai and restores the Northern border to a magnitude previously witnessed only during the days of David and Shlomo. While historians describe the decline of Aram due to the rise of Assyria, the book of Kings describes a divine process which is surprisingly almost entirely devoid of any repentance.
Does the outcome of the prophetic action that Elisha preforms with Yoash on his deathbed actually have an impact on the outcome in reality?
Is the resurrection from death of the man who came in contact with Elisha's buried bones just another miracle of Elisha or does it symbolize a national resurrection?
Tumult and Decline
Rabbi Alex IsraelThe chapter opens with the formidable King Uzzia of Yehuda, and closes with his son, "the flawless" Yotam, presenting a sixty-two year span of dynastic stability and serenity in the South. Concurrently, and occupying the central space of the chapter, five Northern kings are described as passing in rapid, tumultuous succession, with the Northern state racked by relentless political opportunism in which one national revolt is swiftly followed by further mutiny. The quick pace of coup and counter-coup along with foreign invasion race toward Yisrael's end, as Yisrael stands on the precipice of exile.
The looming danger is the ascent of the Empire of Ashur, a superpower the likes of which the Middle East has never seen. It is a historical event that will fundamentally change the region. As a result, an unprecedented four prophets prophesy during this period.
King Ahaz – Abandoning God
Rabbi Alex IsraelAfter two generations of kings who upheld God's worship unequivocally, we encounter Ahaz - a king who is attracted to everything Assyrian. He looks to Assyria to offer his country military backing against Israel and Aram's alliance, disregarding an explicit prophetic directive from Yishayahu. In the religious sphere, he transforms the Beit HaMikdash into an Assyrian shrine.
Sanheriv’s Siege of Jerusalem
Rabbi Alex IsraelHizkiyahu takes advantage of a gap in Assyrian rule and joins Egypt and Babylon in rebellion against Assyria. He fortifies Jerusalem and channels water into the walled city, while cutting off the water supply outside of the city. However, the new Assyrian king Sanheriv fights back, destroying 46 fortified cities in Yehuda, and sets his sights on Jerusalem. Sanheriv sends emissaries to Jerusalem to deflate the moral of the people and encourage them to surrender while boasting that God cannot stop him. After Yishayahu first prophecy sends Sanheriv away temporarily, Sanheriv returns to Jerusalem once again. This time Hizkiyahu prays to God and miraculously the entire Assyrian army is killed in one night. This description has an indirect corroboration in Assyrian historical documents that describe the war against Hizkiyahu in a manner which is jarringly inconsistent with other battles. This miracle led to the concept of Jerusalem's invincibility, a concept that the prophet Yirmiyahu could not change when he prophesied its destruction over a century later.
King Menashe – An Idolatrous Kingdom
Rabbi Alex IsraelMenashe introduces idolatry and bloodshed into Yehuda in ways previously unknown. He accepts complete Assyrian domination and sets the wheels of destruction and exile into motion. Sefer Melakhim ends the description of Menashe on this note. However, Divrei HaYamim describes Menashe being taken into captivity by the Assyrian general, praying to God, repenting, God returning him to his kingdom and Menashe removing the idolatry that he instituted. This enormous gap between the two stories shed light on the different agendas of the two books. Despite his repentance, Menashe's negative influence impacted beyond his reign, and specifically to his son Amon who followed in his evil ways.
The Rise of Nevuchadnetzar and the Beginning of the Babylonian Era
Rabbi David SabatoAfter twenty-three years of prophecy during which Yirmiyahu and his fellow prophets warned about the impending calamity, the geopolitical situation becomes clarified; the "enemy from the north" about whom Yirmiyahu had warned over the years of his prophecy takes on concrete form in the figure of Nevuchadnetzar, king of Babylonia, serving as God's agent, who will come and punish the people for their refusal to hear His words during those years. Additionally, Yirmiyahu provides a long list of nations and kings who will fall into the hands of Nevuchadnetzar, and he thus highlights the global revolution that will take place in the wake of his conquests. After seventy years however, Babylon too will be destroyed.
From Love to Betrayal: Yirmiyahu's First Prophecy of Rebuke
Rabbi David SabatoYirmiyahu's first prophecy conveyed to Israel is comprised of a series of sections, linked one to the next linguistically and substantively. Together they paint a difficult, varied, and penetrating picture of the moral and spiritual state of the people. The prophecy opens with one of the most moving accounts of the early relationship between God and His people, but it immediately takes a sharp turn to the difficult, spiritual reality in the days of Yirmiyahu, when the people have abandoned and betrayed their God. The description of Israel's youthful devotion in the wilderness serves only as a background and introduction to the essence of the passage – a prophecy of rebuke.
Foreign Kings and Empires during the Destruction of the Beit Hamikdash
HaTanakh.com StaffYeshayahu 33-34 - Matan Al HaPerek
Rabbi David SabatoPerek 33 focuses on Assyria's campaign against Jerusalem, prophesying God's deliverance of Jerusalem and the destruction of Assyria, followed by the glory and moral purity of Jerusalem that would follow.
Perek 34 includes a prophecy of destruction of Edom, which is described as similar to that of Sodom.
He Who Answered Hizkiyahu
HaTanakh.com StaffHosea: Spotlight on the Twelve Prophets
Rabbi Yaakov Beasley