[Par-reg] Haftara & the three weeks / Sefer Yirmiyahu - part two

[Menachem Leibtag]

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THE TANACH STUDY CENTER [http://www.tanach.org]

           In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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HAFTARA -- Sefer Yirmiyahu -part two

 

     Does God talk to His people through historical events? 

     And if He does, how are we supposed to interpret His
message?

     That is certainly a major question today, no less than
it was during the time period of Yirmiyahu.

     In the following shiur, as we discuss Yirmiyahu's
rebuke of the nation prior to the destruction of the Temple,
we will find several examples of how our prophets had
already dealt with that question several thousand years ago.


[If you read 'between the lines', you may notice how their
message may be no less applicable today.]

 

INTRODUCTION

     In last week's shiur, we explained how Yirmiyahu's
rebuke to the nation fell on deaf ears, as the people felt
sure that they were worshiping God in the proper manner (in
the Bet ha'Mikdash).

     Nevertheless, a cursory reading of Yirmiyahu chapter
two, certainly leaves us with the impression that the people
of Israel were ardent idol worshipers - and it was primarily
that sin (of idol worship) that angered God so much - that
He allowed His Temple to be destroyed, and His nation to be
exiled. [e.g. see 2:5, 11, 27-28]

     So why was the nation punished?  What sins led to the
Temple's destruction?  And why does the navi [prophet]
accuse 'devout Jews' of 'idol worship'? 

     To answer these questions, we undertake a careful
reading of that chapter, while considering its historical
setting.

 

THE 'TIME SET' - 

     Let's begin by returning to the opening lines of Sefer
Yirmiyahu, to pinpoint when and why Yirmiyahu began to
deliver his prophecies.

"The words of Jeremiah the son of Hilkiah ... to whom God
had spoken in the days of Yoshiyahu the son of Amon, king of
Judah, in the thirteenth year of his reign...(see 1:1-3)

 

     This opening date - the 13th year of Yoshiyahu - is
more than just a 'technicality'; for according to Divrei
Ha'Yamim II (see 34:1-4), that year coincides with the
beginning of Yoshiyahu's great reform - when he abolishes
idolatry , reversing the policy of his father [Amon / see
D.H. II 33:21-25].

To get a feel for how zealous Yoshiyahu was to rid Israel
from idol worship, let's take a quick look at how Sefer
Divrei ha'Yamim describes early years of his reign:

"Josiah was eight years old when he began to reign; and he
reigned thirty and one years in Jerusalem. And he did that
which was right in the eyes of the LORD, and walked in the
ways of David his father....

In the eighth year of his reign, while he was yet young, he
began to seek after the God of David his father...

In the twelfth year he began to purge Judah and Jerusalem
from the BAMOT [high places], and the Asherim, and the
graven images, and the molten images." (see 34:1-3)

 

DESTROYING THE IDOLS / RENOVATING THE TEMPLE

     This 'reform' was more than just philosophical.  The
people 'took to the streets' - destroying all forms of idol
worship.  Pay careful attention to how idol worship was
totally eradicated at this time, not only in Judah, but also
up north as well: 

"And they broke down the altars of the Baalim in his
presence; and the sun-images, that were on high above them,
he hewed down; and the Asherim, and the graven images, and
the molten images, he broke in pieces, and made dust of
them, and strewed it upon the graves of them that had
sacrificed unto them.  And he burnt the bones of the priests
upon their altars, and purged Judah and Jerusalem.

And so he did in the cities of Manasseh and Ephraim and
Shimom, even unto Naphtali, with their axes round about. And
he broke down the altars, and beat the Asherim and the
graven images into powder, and hewed down all the sun-images
throughout all the land of Israel, and returned to
Jerusalem"  (see 34:4-8)

 

     Only six years later, Yoshiyahu begins a total
renovation of the Bet ha'Mikdash - as it had been neglected
during the time period of Menashe and Amon.  During that
renovation, they found a copy of an original Sefer Torah
from the time of Moshe Rabeinu - and event that Yoshiyahu
used to further instill the people with the need to repent
and return to devout worship of God.  [See Divrei ha'Yamim
II chapters 34 & 35 for complete details!]

 

     It's rather clear from the description of this
time-period in Divrei ha'Yamim, that during the 13th year of
the reign of Yoshiyahu - idol worship in Judah was 'out'.
So what is Yirmiyahu complaining about?

       

THE FALL OF ASHUR [& THE RETURN TO ZION]

     As your read the above psukim, you may have wondered
(if you know your Jewish history) why Yoshiyahu traveled as
far north as far north as Menashe & Naphtali (the northern
Shormon & Gallil) to destroy the idols (see again D.H. II
34:6-7).   After all, Yoshiyahu's reign was many decades
after the Ten Tribes had been exiled by Ashur (during the
time period of his great grandfather Chizkihayu).  Were
there Jews still living in the Shomron some seventy years
later?

To answer this question, once again we must consider the
historical setting - for it was precisely during the reign
of Yoshiyahu when the great empire of Ashur began to
crumble.  Their great city of Ninveh had fallen, leaving a
vacuum in the military control of Mesopotamia - which
provided an opportunity for some of the Assryian Exile to
return.  In fact, Chazal claim that Yirmiyahu himself went
on a mission to Mesopotamia to encourage their return!  [See
Megilla 14b, and Radak on II Melachim 22:14. See also
Yirmiyahu 3:11-14!]  

 

THE 'TESHUVA' DURING THE TIME PERIOD OF YOSHIYAHU

>From this perspective, the time period of Yoshiyahu could be
considered no less than 'messianic'.  The empire of Ashur,
Israel's greatest enemy had fallen.  The Exile had begun its
return.  Israel's borders were expanding. The King was just
and upright; idol worship was eradicated.  Was this the
redemption that Issiah had envisioned?  Was the worst over? 

The people of Judah had every reason to think so.  They
returned to God, renovated His Temple, and became dedicated
to its rituals and service (simply read Melachim II chapter
23). Religious observance was on the rise, and so too the
spirit of nationalism. 

Nevertheless, the prophets (such as Chulda / see Melachim II
22:14-16 and Tzefania, as well as Yimiyahu) realized that
their "teshuva" [repentance] was only skin deep.  They
warned the people that calamity was forthcoming, should they
not perform proper "teshuva".  But their words fell of deaf
ears, as the people were convinced that they had repented -
for they had returned to ritual.

As the years passed, redemption remained incomplete. Israel
began to suffer from attacks by their local enemies. - But
who was to blame for these calamities, God or the people?

The people think that as long as they perform all the
rituals, i.e. as long as they offer the proper sacrifices
and pray for the redemption of Israel - God should (and
will) continue to assist them.  The prophets must explain,
that there is much more to Judiasm than the offering of
sacrifices, and praying for prosperity. God also expects His
nation to act in a manner that is just and upright - to
become a model nation, characterized by exemplary behavior,
acting in the ways of "tzedek u'mishpat". [See Breishit
18:17-19.]  Without that, their sacrifices and prayers
become meaningless.  

 

With this in mind, let's return to our study of Sefer
Yirmiyahu, to better appreciate why the navi accuses the
nation of idol worship - even though they don't appear to be
worshiping other gods.  

 

'WHERE' IS GOD - OR WHY IS HE NOT 'HERE'!

Yirmiyahu's opening rebuke, that begins in 2:4, accuses the
people for blaming God for their misfortune:

"ma matzu avoteichem bi avel"  - What fault did you find in
Me - that caused you to distance yourself [from God]?" 

[See 2:4-5, note that 1:1 thru 2:3 discusses the navi's
appointment, while his actual rebuke of the people begins in
2:4.  Based on the story in Yirmiyahu chapter 36, it seems
that 2:4 was the opening line of the "megillat sefer" the
Yirmiyahu read to the people in the bet ha'Mikdash, when
they gathered on a fast day.]

 

     In the next pasuk, the navi accuses the present
generation for following in the crooked ways of the
forefathers, who didn't 'appreciate' God for taking them out
of Egypt:

"Neither did they say: 'Where is the God that brought us up
out of the land of Egypt; that led us through the
wilderness, through a land of deserts.... And I brought you
into a land of fruitful fields, to eat the fruit... but when
ye entered, you defiled My land, and made My heritage an
abomination" 

 

     Then he invokes a similar complaint about the leaders
of the people:

"the kohanim did not ask: 'Where is God'  - and the
'teachers of the Torah' did not know Me!  - and the

leaders transgressed against Me; and the 

prophets also prophesied by Baal..."  (see 2:6-8)

 

At first glance, the opening rebuke has nothing to do with
these lines that follow.  First, he accuses the nation for
'blaming God' for their misfortune - then he complains that
they did not search (or look) for God at all.  Are these two
separate complaints?

In our above quotes, we have translated the Hebrew word
"ayeh" as 'where' [as most all English translations do]. 

However, that translation may not be so accurate, for "ayeh"
in Hebrew does not always imply a simple "where".  In
Hebrew, if you want to ask 'where' something is - the word
is "aifo"; while if you enquire why something is not here -
the word is "ayeh".

[For example, when Yitzchak (on his way to the Akeyda) wants
to know why there is no lamb;  he asks his father "ayeh
ha'seh l'Olah"  - he doesn't want to know 'where' the  lamb
is, rather, he wants to know why the lamb is not here.  On
the other hand, when Yosef is searching for his brothers, he
asks the stranger "aifo heym ro'im" - where are they grazing
their sheep - implying where are they - i.e. at what
location.]

 

If this understanding is correct, then when Yirmiyahu
accuses the nation for not asking "ayeh Hashem..." - this
implies that he is bothered because the nation has not
asked: Why has God not been with us, i.e. why is He not
helping us (as He had done when He had taken us out of
Egypt).  Stated more simply, Yirmiyahu is angry at the
people for blaming God when calamity befell them, rather
than blaming themselves.  

Yirmiyahu is trying to tell the people that calamity that
befalls the nation should be understood as sign from God
that He is disappointed by their behavior, and hence the
need do repent properly.  The people counter that they are
angry with God, for they feel that He should have helped
them, especially in lieu of the numerous offerings that they
bring to the Temple. 

>From a prophetic perspective, this attitude - that by ritual
alone, one can (and should) expect God's favor - is
equivalent to idol worship, thus allowing Yirmiyahu (and
other prophets as well) to be so harsh in their criticism -
accusing a 'devout nation' of idol worship, as they stand
before Him in His own Temple (see again Yirmiyahu chapter
7).

 

WHAT ARE THE TEACHERS DOING WRONG?

Yirmiyahu's censure of the "kohanim" - who officiate in the
bet Hamikdash - for not asking this same question "ayeh
Hashem" (see 2:8) can be understood in the same manner;
however, what is his criticism of the "tofsei ha'Torah" -
those who uphold (or teach) the Torah - that they don't KNOW
God ["lo y'dauni"/ see 2:8)? 

>From this pasuk alone, it's unclear what this word "y'dauni"
refers to, but from several other sources in Yirmiyahu, it's
rather clear - and congruent with our above explanation.
Later on, in chapters 8 & 9 (not by chance the Haftara for
Tisha b'Av), when Yirmiyahu tries to explain why God is
bringing destruction upon His people, we find both the word
Torah and the concept of what it means 'to know God'.  We'll
selectively quote from those chapters, but it is recommended
that you read them in their entirety.  Yirmiyahu asks a
rhetorical question:

"Why does this rebellious people refuse to return...

I attended and listened, but they spoke not aright; no man
repented from his wickedness, saying: 'What have I done?'

...  How can you say: 'We are wise, and the TORAH of God is
with us'?" (see 8:5-8)   ...

"And they bend their tongue, their bow of falsehood; and
they are grown mighty in the land, but not for truth; for
they proceed from evil to evil, and Me they KNOW not... 

Take heed every one of his neighbour, and trust not your own
brother; for every brother acts subtly, and every neighbor
goes about with slanders... (see 9:2-3)

And they deceive every one his neighbor, and truth they
speak not; they have taught their tongue to speak lies, they
weary themselves to commit iniquity. They live in the midst
of deceit; through deceit they refuse to KNOW Me..." (9:4-5)

  "Shall I not punish them for these things...?"  (see 9:8)

Who is the wise man, that he may understand this? 

Wherefore is the land perished and laid waste...?

And God said: Because they have forsaken My TORAH which I
set before them, and have not hearkened to My voice, neither
walked therein" (see 8:11-12)

 

Finally, pay special attention to these two final psukim
(the finale of the Haftara for Tisha b'Av), for they explain
precisely what it means 'to KNOW God':

"Let not the wise man glory in his wisdom, neither let the
mighty man glory in his might, let not the rich man glory in
his riches; -- Rather -  let him glory in this:  that he
understand, and KNOW ME - for I am the LORD who exercises
mercy, justice, and righteousness, on earth; for in these
things I delight, says the LORD."  (see 9:22-23)

 

To 'know God', means to understand that He expects man to
act in the ways of "chesed, tzedek u'mishpat"  (see Rambam's
conclusion to Moreh Nevuchim).  According to Yirmiyahu,
those who were teaching the Torah were teaching everything
but these concepts - as they were putting all of their
emphasis on ritual rather than on ethical behavior. 

[See also Yirmiyahu 22:16 in its context, & Breishit
18:17-19.]

 

PROPHETS OF BAAL, or LIKE BAAL

     In 2:8, Yirmiyahu concludes with one final rebuke to
the 'prophets' - "v'ha'Neviim nibu b'Baal" - which would
imply that the "neviim" - usually referring to God's
prophets - were speaking on behalf of the God Baal (a well
know Canaanite rain god).  But why would they be doing this,
if only a few years earlier, Yoshiyahu had eradicated all
idol worship, including the Baalim, from the land?

     It seems once again that Yirmiyahu is being sarcastic
in his criticism - for he compares God's prophets - who
focus only on ritual - to prophets of other gods.  One could
suggest a very logical reason for this comparison, for
worship of Baal is a classic example of offering a sacrifice
for the sake of 'return' - for if you offer Baal the proper
sacrifice (their prophets claim) - Baal will provide you
with rain at the proper time. 

     [See Hoshea 2:18-22! - You see the exact same theme!]

 

     If the people of Israel view their own God in a similar
manner, that by simply offering him "korbanot", He will
provide them with their physical needs, then they are
treating their God like Baal.  Instead, God wants His
prophets to explain that rain will come at the proper time
as a function of deeds and dedication to God, and not for
the sake of offerings.  [Note how we emphasize this very
point in our daily recitation of Kriyat Shema, as detailed
in Sefer Devarim chapter 11).

     These same false prophets (of God) continue to promise
the people that everything will be fine -that God will help
them (as long as they bring their offerings), thus
misleading the people and causing them not to repent
properly. 

 [See 8:10-12, 14:11-18, and 23:9-40.]

 

WHAT ARE WE DOING WRONG? 

Yirmiyahu continues his censure of the nation, but to
conclude the shiur - let's simply point out numerous other
examples that support our above explanation - and how the
people think that they are doing fine, while the navi
totally disagrees.  For example, Yirmiyahu asks the people:

"How can you say: 'I am not defiled, I have not gone after
the Baalim'? ..." (see 2:23 in its context)

 

     Clearly, the people think that they doing nothing
wrong.  Similarly, to show how the people are blaming God,
and how God wants them to blame themselves, note 2:29-30:

"Why do you all argue against me?  You have all
transgressed! - Have I smitten your children in vain? -

They do not know how to receive rebuke; your own sword has
devoured your prophets..."  (see 2:29-33)

Later on: 

"But you contend: 'I am innocent; surely His anger is turned
away from me'--behold, I will judge you, because you say: 'I
have not sinned!"  (see 2:35)

 

In regard to not learning from God's punishment:

"... Therefore I have withheld the showers and the 'malkosh'
[late winter rain] didn't come; But you kept the forehead of
a harlot - you refused to be ashamed..."  (see 3:3) 

   

Finally, let's cite one last example from a prophetic
conversation that takes place in chapter three, between God
and a group of returnees, who think they have repented, and
God implores that their repentance is not complete:

"Hark! upon the high hills is heard the suppliant weeping of
the children of Israel; for that they have perverted their
way, they have forgotten the LORD their God

[GOD SAYS:]

"Return, you backsliding children, I will heal your bad
ways"

[THE PEOPLE ANSWER (repenting):]

"Here we are, we have come unto You; for You are our God'

... truly in the LORD our God is the salvation of Israel...
Let us lie down in our shame, and let our confusion cover
us; for we have sinned against the LORD our God, we and our
fathers, from our youth even unto this day; and we have not
hearkened to the voice of the LORD our God."

[GOD QUESTIONS:]

'If you indeed want to repent, O Israel, return unto Me; 

 --If you will indeed put away thy detestable things out of
My sight, and will not waver; And will swear in God's Name,
only  in truth, in justice, and in righteousness; then shall
the nations bless themselves by Him, and in Him shall they
glory."       (see 3:20 thru 4:1)

 

However, later it appears that they did not change, for:

"As a cage is full of birds, so are their houses full of
deceit; therefore they are become great, and waxen rich -
yet  they don't plead the cause of the orphan...and the
rights of the poor do they not judge... 

Shall I not punish for these things? says Hashem" (5:27-29)

 

In summary, we have considered the historical setting of
time period of Yoshiyahu - in an attempt to better
understand the nature of Yirmiyahu's rebuke in chapter two.
It was a tragic time period, for the people truly believed
that they had returned to God, and hence expected that their
'redemption' would continue. 

Yirmiyahu tries to explain how the people have misunderstood
what God desires from them, but it doesn't seem to work.

Their 'self-righteousness' rather than 'true righteousness'
had blinded them. 

 

Let's hope that through our study of Yirmiyahu, not only
during this time of the year, but also during this critical
time in our national history, that we too can learn from our
mistakes - and see our calamities as a signal from God that
we too must re-examine ourselves, and to make every effort
to act (as individuals and as a nation) in a manner that we
become deserving of true redemption.

                           

                shabbat shalom,

                menachem

 

 

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