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Perek Yomi
The Book of Joshua
Study Questions
Background
The Book of Joshua opens the second part of the Tanakh known as Nevi’im or
Prophets. It continues the story found in the Torah, with G-d designating Joshua
to succeed Moses as leader of the Israelites. We read here about the conquest of
the Land of Israel, the division of the Land for each of the tribes, and Joshua’s
farewell address to the Israelites.
The major theme of the book is the holiness or kedusha of the Land of Israel: the
Israelites can only merit this holy Land if they observe G-d’s commandments.
Their military fortunes wax and wane according to whether or not they are faithful
to G-d.
The book also raises a fundamental moral dilemma: how can we justify the
Israelites’ invasion of the Land and their destruction of the peoples living there?
G-d emphasizes to Joshua that he must observe the Torah of Moses faithfully
because "only then will you be successful."
____________
Steven Chervin teaches Tanakh at the New Atlanta Jewish Community High School and is a
member of Ahavath Achim Congregation. Jennifer Stark-Blumenthal is a former Tanakh
teacher at The Epstein School, and is a member of Congregation Beth Shalom. Jill Jarecki is
Associate Director of Ramah Darom and a member of Ahavath Achim Congregation.
The spies are hidden and protected by a prostitute in Jericho by the name of
Rahab.
1. Why do you think Rahab offers to protect the spies’ identity from the king of
Jericho?
2. Do you believe her when she says "the Lord your G-d is the only G-d in
heaven above and on earth below"?
3. Rahab says that G-d’s show of power – performing wonders and miracles in
Egypt – convinces her that He is the Lord. What does it take today to
convince people to believe in G-d?
In the Book of Exodus we learn that G-d splits the Red Sea so that the Israelites
can cross through on dry land and escape the Egyptians. Now G-d stops the
waters of the Jordan River so that the Israelites can cross through on dry land.
Rather than escaping from an enemy chasing them however, this time they are
preparing to meet their adversaries – the Canaanites, the Hittites, the Hivites, etc.
1. Why do you think G-d needs to perform this miracle again for the people?
2. How do you think the people felt as they were preparing to cross the Jordan?
3. Why did the priests carrying the Ark of the Covenant lead the people?
4. How do we prepare ourselves for entering a new phase or experience in our
lives? What special teachings and instructions do we take with us to help us
navigate our way through new and unfamiliar transitions?
5. How do we as Jews prepare ourselves for turning points in our annual cycle
of holidays, e.g. Yom Kippur?
1. Why do you think the 12 stones had to be taken from the exact middle of the
Jordan River, where the priests’ feet were standing?
2. Which Jewish holiday is recalled by verse 21: "in time to come when your
children ask their father, ‘What is the meaning of these stones?’ tell your
children . . . "?
3. How do we teach our children today to remember important events in our
past?
Just as Rahab had said earlier (chapter two), the kings of the Amorites and
Canaanites "lost heart and no spirit was left in them because of the Israelites."
The Israelites are told in verse 8 not to "take anything from that which is
proscribed (banned)", meaning things were to be dedicated to G-d by being
destroyed.
This chapter introduces the central spiritual and moral dilemma found in the Book
of Joshua: does G-d’s promise to give this Land to the Israelites justify the
displacement of the peoples who live there? Do the beliefs and practices of these
peoples justify their destruction by the Israelites?
Israelites’ utter destruction of all the people of Jericho (except for Rahab and
her family)?
2. Do you think that all Israel should have suffered (especially the 36 men who
were killed by the men of Ai) for Achan’s sin?
3. Should a nation’s military fortunes be determined by the moral
righteousness of all of the members of that nation?
After the battle, Joshua built an altar to G-d and he wrote a copy of the Torah "in
the presence of the Children of Israel." Then "all of the congregation of Israel"
stood there to hear the Torah read.
In chapter 7, "all of the people" were involved in punishing Achan. In this chapter,
"all of the people" are present to see the Torah being written and to hear the
Torah being read.
In this chapter, Joshua is developing and testing his leadership skills. Like any
new leader, he must decide when to ask for help and when to make his own
decisions. Here, we are specifically told that Joshua and the men of Israel "did not
ask counsel of the Lord." In this case, Joshua and the men of Israel misjudged the
situation and made the wrong decision. Joshua then comes up with a plan to
minimize the damage.
1. Why do you think Joshua decides not to seek counsel? Should leaders
always seek counsel? How do leaders develop?
2. How does Joshua respond to those who deceived him? What action does
he take to protect the people? Does he keep his word? What kind of
leadership qualities does he display in his response?
3. What has Joshua learned from this incident? What do we learn from Joshua
about personal growth and development? How can we apply those
principles to our own lives?
1. Why do you think Joshua asked God to have the sun and moon stand still?
2. Why does the text tell us that there has never been and never will be
another day like that?
3. What does that imply about that miracle and about the consistency of our
natural world?
4. How does that affect our view of miracles? Should we request miracles that
go against the flow of nature?
In this chapter we hear Moshe’s name six times. The line is firmly established
from G-d to Moshe and from Moshe to Joshua.
In chapter 12, we just read a long list detailing Joshua’s conquest of the land.
Indeed, the number of kings conquered equals 31! And yet, two verses later, in
13:2, we read: "This is the territory that remains: . . ."
1. To what do you think the author is alluding?… Is Joshua’s job good, but not
good enough?
2. How does this verse clue us into both G-d’s and the peoples’ roles in the
conquest?
3. Is the Tanakh calling for human perfection, or does it recognize that
perfection is beyond our reach?
4. If perfection is beyond our grasp, what is it that we are striving toward?
Chapter 14: The nine and a half tribes divide the land
Unfortunately, in the Tanakh we hear too little from the voices of women. Thus,
each reference is precious, offering us insight into the life of our foremothers.
it as "When she came [to him], she induced him to ask her father for
property." However, as relayed in the notes, a Greek translation reads that
"he induced her," (to ask her father for property.)
3. Which reading makes the most sense to you?
4. How does each reading influence the way in which Caleb’s daughter is
portrayed?
5. Which portrayal do you prefer? Why?
6. Why do you think that we hear so little from the female voice in the Tanakh?
7. Has the lack of our foremothers’ voices influenced your relationship to the
text and to Judaism?
1. In order to "receive one’s portion" does one wait to be given it, or is one
obligated to go after it on one’s own? (18:1-3)
Are you more comfortable in letting someone else take the lead, or would
you rather be in control?
Are we aware of the types of roles that G-d plays in our lives?
Chapter 19: The portions of Simeon, Zevulun, Issachar, Asher, Naphtali, Dan
and Joshua
1. Why would Joshua or G-d divide the land so another’s surrounds that one
tribe’s portion? In 19:1, Simeon’s portion lay inside the portion of Judah.
Indeed, 19:9 reveals that Simeon received land that had already been given
to Judah.
2. Wouldn’t this arrangement create enmity between the two tribes?
3. Why do you think that G-d would create this possibly problematic situation?
4. What can this text come to teach parents about conflict among children and
how parents can handle it?
Here, in chapter 21, verses 1-3, is another example of someone getting what is
his due only after speaking up for it.
1. Can you recall two other examples of groups or individuals getting what is
rightfully theirs only after asking for it.
2. What does this repetitive theme come to teach us?
3. What themes are repeating lately in your own life? What do they come to
teach you?
6. What part does G-d play and what part do the people play?
In verse 42, we read that "Not one man of all their enemies withstood them."
5. How do you reconcile this statement with the Danites’ experience in 20:47?
6. Do these two accounts conflict, or can you reconcile them? If they conflict, how
do you account for it in this sacred text?
If the Tanakh was written by people, allowing for textual conflicts, how can we
view the Bible as Divine…sacred…?
1. How does Joshua summarize the Teaching that Moses taught to the people
of Israel? Is there anything you would add to Joshua’s description?
2. The tribes on the east side of the Jordan build an altar to G-d. Why does the
building of an altar to G-d cause so much strife? What does the PROCESS
of settling this issue come to teach us?
1. Why does Joshua emphasize that G-d is the One fighting Israel’s battles,
and that G-d has fulfilled all of G-d’s promises? Haven’t the people worked
hard alongside G-d? Does G-d need G-d’s ego stroked? Does G-d even
have an ego? What role does this image of G-d play for the Israelites?
2. What do the people of Israel have to do in order to maintain G-d’s presence
and protection? What does it mean to deviate, (vs. 6), from the Teaching? Is
interpretation deviation? Do we, today, deviate from the Teaching?
3. Verses 9-13 can be read as a dictum against intermarriage and assimilation.
Do you think the dangers of intermarriage and assimilation are the same
today?
1. Why does Joshua feel a need to review ALL that G-d had done for the
children of Israel? Verses 11-13 emphasize that the Israelites took other
peoples’ towns and vineyards. What sense of justice is there in attaining
power over the land at the expense of thousands of others’ lives? What is
the driving force behind attaining land and power?
2. In verses 16-18 the people openly declare their choice to serve
3. G-d. Why do they make this decision? Why is it important for the people to
make their own choice about serving G-d?
4. Do we, today, make our own decision in this matter, or do we simply and
somewhat blindly follow the decisions of our ancestors?
5. In your opinion, what is the significance of The Book of Joshua? What is its
purpose, and how well does it achieve its goal?
Perek Yomi
Shoftim: The Book of Judges
Study Questions
Questions prepared by these staff members of The Epstein School, Solomon Schecter
School of Atlanta: Rabbi Bradley Tecktiel, Rabbi in Residence; Myrna Rubel, Director of
the Middle School; Cheryl Finkel, Head of School. Edited by Steven Chervin
Background
This book opens an era of transition for the Jewish nation. Joshua and Moses are
gone, but the age of greatness under David lies far ahead. Without a single
national leader each tribe concentrates on settling its area, struggling against and
succumbing at times to local Canaanite influence. Despite threats from without
and within, a new community and a new pattern of life in keeping with the
principles of God’s Torah was emerging. The judges, chosen by God, led the
people in this time when "…there was no king in Israel; every man did what was
proper in his own eyes…" (17:6, 21:25). The period of the judges lasts for 400
years. Throughout the book the Israelites experience a repeating cycle of sin,
disaster, repentance and rescue.
Chapter 1: Conquest
The Tabernacle is situated in Gilgal during the fourteen years of conquest of the
land. This chapter deals with the geography of the land.
1. What do you think is the significance of putting the tribe of Judah in charge
of the conquest?
2. Israel now becomes the "conqueror" – how do the Israelites treat the tribes
who are already living in Canaan? Why are some tribes allowed to exist?
Can you make any predictions about the future?
3. Read verse 19 – How do you think modern technology has changed
warfare?
Chapter 2: Introduction
A prophet is sent to warn the people not to make treaties with idol worshippers.
The Israelites live among 5 great nations and must remain true to their God or be
conquered by others. The first few Judges continue with the conquest of the land
by defeating the Moabites.
1. What was a Judge’s job? What leadership qualities did a Judge need?
2. Describe the cycle of events that take place within each Judge’s career.
Chapter 4: Deborah
The conquest continues with war against the Canaanites. Deborah and Barak
unite the people into an army and defeat Sisera. They rule for forty years.
1. What do we know about Deborah? Why do you think that she is the
only female Judge?
2. Is it significant that this victory is won by two women – Deborah and Yael?
The miracle of defeating the Canaanites is put into a poem. This is one of ten
such songs found in the Tanakh. The poem is a historical song of victory to inspire
the people to be grateful to God and to understand why war is necessary.
The Israelites are now under the rule of Midian. Gideon is selected by God to be a
Judge and to fight the Midianites; he is remembered as a warrior. Both chapters
detail the war and victory.
4 God wants a small army; can you predict any reactions among the
Israelites?
1. Why do you think Gideon leaves the Ephramites out of the battle?
3. Why did Gideon have a hard time finding support for his
1. Why do you think Jephtah was reluctant to help his fellow Israelites?
2. What was the dialogue between Jephtah and the king of Ammon? Why did
the diplomatic approach fail?
3. What deal does Jephtah strike with God?
4. What is the ultimate tragedy of that deal?
3. Do you think that Jephtah handles the situation in the best possible
way?
3. What is missing in the story that Manoach’s wife tells about her
encounter with the angel? Why does she leave this part out?
1. What reason does Samson give to his parents for his desire to
marry a non-Israelite?
2. In verses 5-6 we read how Samson is able to rend a lion with his
bare hands like a small goat. The verse tells us that he is able to do
this because the spirit of God sits with him. Why do you think that God
continues to support Samson, even after Samson requests to marry a
heathen?
Samson aims to reclaim his wife, but her father has given her to another man.
Samson uses his physical might to take revenge against the whole Philistine
nation.
1. In verse 3, Samson says, "This time, when I do evil to the Philistines, I will
be without blame." What evil has he done them before and why does he
1. How does the introductory subplot of Samson’s visit to the prostitute in Gaza
and his uprooting of the city gate (verses 1-3) serve to advance the rest of
the story of Samson and Delilah?
2. Samson keeps the secret of his strength from Delilah until in verse 17 he
"told her all his heart," and reveals the reason he doesn’t cut his hair. Why
does shaving his hair cause Samson’s strength to "depart from him?" When
it begins to grow back (verse 22), why doesn’t he automatically become
strong again?
3. Samson regains one last burst of strength to destroy his enemies and
himself. Why does God grant him this strength?
1. What connection might there be between the Danites need to find a new
territory, and the long history of strife between Samson and the Philistines
told in chapters 13-16?
2. What is the implication of the tribe of Dan founding its new capital on the
ashes of the destroyed city of Laish? Why do they establish in Laish their
house of worship with the idol that they stole from Micah?
1. Compare the sexual attack of the Gibeites upon the Levite man and his
concubine in verses 20-25 with the sexual attack of the people of Sodom
upon Lot’s guests in Bereishit (Genesis) 19: 1-11.
2. Why was the old man, the host, more prepared to let the wicked
townspeople molest his virgin daughter and the Levite man his concubine,
than to let them attack the Levite man himself?
3. The atrocity at Gibeah is announced to all of Israel when the Levite man
sends each tribe a limb of the concubine’s murdered body (!). Was he
justified in desecrating her corpse in order to rouse the people against such
a crime?
4. Compare this message to Saul’s very similar call to war in I Samuel 11:7.
1. Why did the people of Benjamin refuse to turn over the Gibeite criminals to
the federation formed by all the rest of the tribes?
2. The Israelite federation seeks God’s military support twice (verses 18 and
23) and are defeated twice. Their third approach to God (verses 26-28) is
followed by victory over the Benjamites. What about this third entreaty made
it more acceptable?
1. After the tribe of Benjamin has been almost completely wiped out in this civil
war, the men of the other tribes swear not to intermarry with Benjamites in
the future. What picture do we get of an Israelite society prepared to let one
of the twelve tribes become extinct?
2. How do you understand verse 15,"The people had compassion upon
Benjamin because God made a breach in the tribes of Israel." Did God
cause the breach among the tribes? Was God the source of this (somewhat
belated) compassion?
3. Do you read verses 23-24 as a relatively happy resolution to the story?
4. Why do you think the book ends with a final restatement of the recurring
chorus, "In those days there was no king in Israel; a man would do whatever
seemed right in his eyes"?
Perek Yomi
Shmuel Aleph: I Samuel
Study Questions
Background Material:
Samuel is part of our sacred history, the third book of the middle section of the
Tanakh known as Neviim. Though no absolute archeological finds have shown us
that Samuel was an actual historic character, recent discoveries in Israel have
found proof of the existence of the House of David.
Samuel is a bridge book, connecting the period of the Judges to the period of the
monarchy. Samuel is the last of the judges and stands second only to Moses as a
prophet and leader of Israel.
The book opens with the Mishkan, the traveling sanctuary created in the desert
stationed in the city of Shiloh. Samuel’s family travels to the site of the Mishkan
regularly to make sacrifices in honor of the three pilgrimage festivals – Passover,
Shavuot and Sukkot.
Chapter One starts with the birth of Samuel. It follows the tradition of miraculous
births we have seen before, including the birth of Isaac, Jacob and Esau, Joseph
and Samson. These men were all born to barren women and became great
leaders of the people of Israel.
Hannah returns to Shiloh with her young son, Samuel, to return him to God by
having him give service in the Mishkan. We are also reintroduced to the High
Priest’s sons, Hophni and Pinchas. A man of God comes to Eli to give him a
message/prophecy from God.
Samuel receives his calling from God. Eli is the first to perceive what is happening
and demands to know what God has revealed to Samuel.
Chapter 4: The Capture of the Ark and the Death of Eli’s Sons
For the next three chapters, you will be reading about one of the wars between
the people of Israel and the more technologically advanced Philistines. Though
the Philistines win the war, they seem to lose the overall battle in their
confrontation with Israel due to God’s intervention. This is a theme which is
repeated a number of times in the book of Samuel.
1. Why do you think the warriors of Israel demand that the Ark of the
Covenant be brought to the battlefield? Were they right in bringing it
there?
2. How is the prophecy of the Man of God fulfilled?
3. How does the name of Pinchas’ son reflect/summarize the events of
the chapter?
The Philistines return to their own territory with the Ark of the Covenant as a prize
of their victory. They place it in the Temple of Dagon, the chief god in their
pantheon. Here we can begin to understand one aspect of paganism – the
Philistines saw the Ark as an idol, a representation or embodiment of the
Hebrews’ God. By putting the Ark in Dagon’s temple, they are showing that their
god has been victorious over another nation’s god.
The Philistines make a very logical decision on what to do with the Ark of the
Covenant, although it is not in keeping with their general attitude toward the
Israelites – that we were inferior and therefore our God must also be inferior.
1. Why would the priests and diviners of the Philistines prescribe a return
of the Ark to the Israelites?
2. Why do they tell the leaders of the Philistines to send a guilt offering
with the Ark – verse 3, "If you send away the Ark of the God of Israel,
send it not away empty…"
3. Why does God kill the people of Bet Shemesh? What sin do they
commit that antagonizes God? – This will come up again in various
chapters involving Saul and his battles with the enemies of Israel.
4. Try to locate Bet Shemesh as well as the Philistines’ territory. Did the
Philistine war on Israel accomplish their goal of domination of the
Israelites as they had hoped? (This question can be further answered
with a look at the end of Chapter 7)
According to some commentaries, over the 20 years the Ark resided in Kiryat
Yi’arim the Jewish people reverted to pagan practices as they had during the
cycle of events in the Book of Judges. In order for God to protect the people in the
land of Israel, the people must fulfill their part of the contract/brit, which was to
follow the mitzvot. Once they show remorse over their assimilation and do
teshuvah, God returns in full power to protect the people from their enemies.
As in other parts of the Tanakh, this chapter teaches us that hereditary leadership
is not always the best choice. If we look at the book of Genesis, we see that the
first born son never inherited the leadership of the original (Jewish) clan. Isaac not
Ishmael became the leader of the people after Abraham. Jacob, not Esau, Isaac
and Rebecca’s first born, became the next leader and depending on how you look
at it, Joseph or Judah become the next leader(s) – not the first of the twelve sons
– Reuben.
Even in the priesthood, inheritance did not always guarantee a good leader.
Neither Hophni nor Pinchas proved worthy of the position of High Priest after Eli.
Now we come to Samuel, a great judge and leader of the people, but his sons
prove unworthy of leadership. This leads the people of Israel to ask Samuel for a
king. This is not a request out of the blue, since God has already foretold of a king
for the people in the Book of Deuteronomy – see chapter 17:14.
1. What marks Samuel’s sons as evil? How does this compare with what
Hophni and Pinchas were doing?
2. How does Samuel feel about anointing a king for the people? How will
he know whom to choose?
3. What does God tell Samuel? Is this good advice? Is it good advice to
consider today in modern politics?
How does one choose a king for a nation like Israel? Samuel has no guidelines
other than God’s voice. A man is chosen from among all the men of Israel and we
need to look into the chapter to see what criteria God goes by to make a choice.
Samuel anoints Saul king. The anointing process was a simple procedure of
pouring olive oil over the head of the anointed one. This process was used for all
future kings of Israel.
Two important words come out of this chapter – Nagid, the title with which Samuel
first addresses Saul after the anointing. It is translated as prince, and has been
used for centuries since as a title of honor among the people of Israel. In Spain
during the Golden Age (800-1200 C.E.) the leaders of the Jewish community were
referred to as Nagid – see Shmuel/Samuel HaNagid (or Samuel ibn Nagrela) in
the Encyclopedia Judaica. The other term is Mashiach. It is currently translated as
messiah, but it literally means anointed one. The term appears many times in
Samuel relating to what we would call the coronations of Saul and David.
In this chapter we again witness Saul’s reluctance to accept the role of king.
Samuel tells him what will happen to him the first few days after he has been
anointed and Saul simply follows instructions. When Saul returns to his home in
the territory of Benjamin, he does not tell his family what has transpired. When the
people are gathered together for the formal coronation, Saul is so bashful he
hides and has to be brought to Samuel.
4. What does the expression from 10:12, "Is Saul also among the
prophets" mean?
5. Why does Saul hide among the baggage during his own
coronation?
In this chapter Saul proves himself as a solid military leader. We meet a notorious
individual, Nahash the Ammonite, who desires to take over some of Israel’s
territory and make the people of Israel his slaves. His name Nahash, means
snake and he proves himself to be one in the following reading.
messenger to ask for help from the other tribes? Does he have so
much contempt for Israel that he feels they are all such cowards that
none would come to help?
2. What is Saul’s immediate reaction to the messenger from Yavesh-
Gilad? How would you react as a leader if you were sent a piece of an
ox and told to rally for battle?
3. Why does the text differentiate between the men of Israel and the men
of Judah – verse 8?
4. How do the men of the army feel about Saul after the battle/victory with
the Ammonites? What do they want to do with those that originally
opposed Saul as king?
Now that Samuel has succumbed to the wishes of the people of Israel and given
them a king, and that king has proven himself worthy of their loyalty, Samuel
decides it is time to "retire". He calls the people together for two reasons: 1) to
announce his retirement and charge any member of the community to come
forward with any complaints about his term of leadership; and 2) to admonish the
people to behave properly and honor their covenant with God. This chapter is
similar in character to the chapters of the Book of Deuteronomy that warn the
people of Israel how they are to behave once they enter the Land of Israel.
As we read through the Tanakh, it is interesting to note that there are recurring
themes as well as repetitions of specific commandments and warnings of what will
happen to us as a nation if we break those laws.
How have you imagined Saul up to this point? Was he a young man when he
became king? Now that Samuel has retired as the leader of the people, we
discover that Saul has a son, named Jonathan and he is old enough to fight in the
army of Israel. Does this mean that many years have passed or that he was a
mature man when he was anointed king?
In this chapter we also discover the seeds of God’s discontent with Saul. Saul
makes a sacrifice without benefit of kohen/priest or prophet because he fears
loosing control over his army at a crucial moment in time. The Philistines have
once again risen to try and take over the Land of Israel and indenture the people,
but Saul shows a lack of faith in God and God’s messengers/prophets. It is this
lack of faith, which eventually leads to the end of Saul and his house (keep this in
mind when you go on to II Samuel and start to judge David in his actions).
What is a heroic act? In this chapter, Jonathan proves himself a true hero,
although some of you may think his actions were foolhardy. Jonathan sees an
opportunity to raid the Philistine camp and thereby cause the Philistines some
discomfort and confusion. As in many other places in the biblical text, the
protagonist states that if a certain thing should come to pass then it is God’s will
and must be followed up.
has broken the command, Saul threatens to kill his son, but the troops back
Jonathan and Saul sees it would be foolish to punish his son.
The last part of the chapter gives some background on Saul’s military
accomplishments, his family members and his officers.
1. What is the "sign" which Jonathan uses to assure that his actions
against the Philistines are guided by God? Why do you think he
chooses these words?
2. Why does Saul feel it is necessary to call a fast for the remainder of
the day’s fighting? Will this be a benefit to the troops or a detriment?
3. Why do you think God doesn’t answer Saul’s prayer for guidance
(verse 37)?
(Keep in mind that Saul already has one strike against him for offering
a sacrifice without benefit of a kohen)
4. How do the troops persuade Saul not to kill Jonathan? What do you
think Saul was trying to accomplish by announcing his intention to
execute Jonathan?
5. It is most unusual for the Tanakh to mention the names of wives and
daughters. Why do you think Merav, Michal and Ahinoam are
mentioned at the end of the chapter?
This is one of the most dramatic chapters of the entire Tanakh. Through Samuel,
God gives Saul a specific order to destroy all the Amalekites. Saul thinks he has
fulfilled that order, but he is wrong and it costs him his kingship, his hopes of
dynasty and eventually his sanity.
** This chapter is used as the haftarah on Shabbat Zachor – the Shabbat before
Purim
** If you look at Megillat Esther, when Haman is introduced in chapter 3 you will
see that his ancestry includes an Agagite – the rabbis infer that this is Agag the
king of the Amalekites mentioned in this chapter of I Samuel.
1. What does God tell Samuel to do in order to hide his true mission to
Bet-Lechem? How can we reconcile the fact that God instructs one of
God’s prophets to deceive someone?
2. Samuel asks Jesse to bring forth all his sons. How does Samuel know
which one is to be chosen as the next king?
3. Why do Saul’s advisors urge him to find a harp player to ease his
spirit?
4. Of all the harp players in Israel at the time, why do you think David is
chosen to come to Saul’s court – is this a coincidence? Is it ordained
by God? Is it part of the master plan to make David king? Is it a test for
Saul? for David?
This is the timeless narrative of David and Goliath, the fight between good and
evil. Read Goliath’s physical description carefully and his taunt/challenge to the
men of Israel. As you read try to consider if Goliath is truly evil, if he is simply a
large man being put to use by the Philistines, or if he is a mercenary.
For a wonderful visual depiction of this "scene" from the Tanakh, check out the
movie, King David, with Richard Gere. This particular scene is very well done and
follows the biblical narrative very closely.
In this chapter, David goes from being Saul’s trusted military commander,
Jonathan’s beloved friend and the light of Michal’s life, to becoming an enemy of
Saul. Why does Saul begin to distrust and dislike David – make sure to give a
moment extra to the reading of verses 6 – 8.
Jonathan is able to quell Saul’s desire for David’s death for the time being,
perhaps because the Philistines again rise up against the Israelites and Saul
needs David. David is again successful and when he returns to Saul’s court he
finds that Saul has once again turned against him. Michal proves herself a loyal
wife and helps David escape from her father’s wrath.
Jonathan is able to quell Saul's desire for David's death for the time being,
perhaps because the Philistines again rise up against the Israelites and Saul
needs David. David is again successful and when he returns to Saul's court he
finds that Saul has once again turned against him. Michal proves herself a loyal
wife and helps David escape from her father's wrath.
2. Why does an evil spirit come upon Saul AFTER the victory
over the Philistines - should he not have been pleased with David
at that point?
4. How do you think Michal and Jonathan felt being caught in the
middle between two people they both really loved? How does a
person find a path to follow in such a situation?
Part of this chapter is the haftarah reading for those Shabbatot which immediately
precede a New Moon/month. The reason for this is the content of the chapter - it
takes place the day before and the first two days of a new month.
In this chapter we see the great love that Jonathan has for David, even to the
point of betraying his own father. Jonathan and David work out an elaborate plan
to inform David, safely, of what will transpire if David returns to Saul's court. It is
almost as if Ian Fleming had read this chapter of Samuel before starting his
famous James Bond series of novels.
In this chapter the break between David and Saul becomes completely
irreconcilable. David flees Saul, knowing that he will never again be safe in the
man's presence. On the other hand as future chapters will illustrate, David
continues to hold Saul in respect because Saul is God's anointed.
Over the next few chapters it might be worthwhile to consider why and how Saul
has fallen from grace. What has he done which is so much worse than what David
1. Why does David lie to Ahimelech - the High Priest - about his
business in Nov?
*Remember Doeg the Edomite, he will appear again in the next chapter.
Interesting to note that in Hebrew, doeg means "worry".
In Chapter 22, Saul reaches the lowest point in his madness. The actions he
takes make a final and unresolvable break with God. Saul is so lost in his own
delirium, that he no longer understands the difference between right and wrong.
3. Why do you think Doeg volunteers to kill the priests when the
others (Israelites) won't raise their swords?
Here Saul begins an obsessive search and destroy mission to catch David. Each
time Saul is close to catching David, something occurs and David escapes.
Ironically it is the Philistines who save David at the end of the chapter.
2. In the previous chapter, David had 400 men; now he has 600;
how/why do you think his army grew?
3. How are David's preparations for battle and his life in general
4. The only thing that dissuades Saul from his pursuit of David is
a call to arms against the Philistines. Do you sometimes become
so obsessed with one thing that nothing but an impending
catastrophe will draw you away?
David is provided with the perfect opportunity to do away with Saul. He refuses to
take it! Through his actions, David makes Ein Gedi, a place of great beauty, into a
place name that we connect with great respect, love and honor.
1. What are the reasons which David gives his men (in the cave)
for not harming Saul?
**Note: a) When the text says that Saul was "covering his feet" verse 4, it means
going to the bathroom
b) When reading chapter 26 you will experience some deja vu - it is very similar in
character to this chapter
This chapter reads almost like a parable, one will, literally, reap what one sows. It
is interesting to note that the name of the "villain" is Naval, which in Hebrew
means villain or scoundrel - a base person. Also, this is the second time that a
woman plays a major role in David's life – helping him and eventually becoming
his wife. Remember Michal.
In this chapter we have the opportunity to do some biblical analysis from the
literary standpoint. The narrative here is almost identical in nature to that of
Chapter 24. As you read, make two columns to compare and contrast the events
of this chapter with those of 24. When you are finished look over the similarities
and the differences.
2. Why would the same basic narrative occur twice in such close
proximity in the text?
3. Are these two chapters given to us to show that Saul will never
learn his lesson, or that Saul is so out of control of his emotions
and his mind that he doesn't even realize that this has all taken
place before?
David now admits to himself that he will never be free of Saul's wrath. Whether he
understands Saul's hatred of him or not we will never really know. David resigns
himself to the fact that he has only one choice left if he does not want to confront
Saul and that is to move into the land of the Philistines.
Here we meet one of the more unique personalities of the Tanach, the Witch of
En-Dor. In the text, she is not referred to as a witch but rather as a woman. The
character of the woman - who remains nameless as so many women in the Bible
do, seems to be a combination of Shakespeare's trio of witches in Macbeth and a
stereotype of a Jewish mother, before she allows Saul to leave her house, she
insists that he eat something. We see in this chapter the desperate levels, which
Saul has sunk to in his desire to remain king
even though he has already admitted to David that his household will no longer be
the kings of Israel.
1. Why does Saul need to ban sorcery and witchcraft when it was
clearly stated in the books of the Torah that soothsayers, witches
and necromancers are not to be tolerated in the community of
Israel?
3. Even with the disguise that Saul puts on, the woman
recognizes him. Why do you think she calls up Samuel's spirit
anyway?
4. What does Saul ask of Samuel and what is the answer - how
does Saul react?
Chapter 29: The Opposing Forces are Mobilized and David is Sent Away
The Philistines are once again rallying for war against Israel. The problem for
Israel this time, is that David is not with them. David is with Achish, the king of
Gat, who brings David and his men to the battlefield. It is interesting to note that
when Achish is forced to defend David to the other Philistine lords he, swears by
God's name. The Philistines do not believe in the one God, but perhaps this is
because they do believe in the one God as one in their pantheon of gods.
1. What do the other Philistine lords fear David and his men will
do once they are in the heat of battle against Israel?
We are taken from the battle waiting to be fought between Israel and the
Philistines back to Ziklag and a problem, which David must deal with on a
personal basis. The Amalekites once again appear on the scene. This proves that
Saul did not fulfill God's command to utterly destroy them (back in chapter 15).
They again strike "to the rear" as they did in the Torah, attacking and capturing
women, children and the aged, proving their reputation as scum.
1. Do you think the Amalekites waited for David and his men to
leave Ziklag and planned their attack accordingly?
3. Why does the Egyptian agree to help David find his people?
Does this add to/or change your opinion of the Amalekites?
Here the first book of Samuel ends in a very sad and disturbing way. The army of
the Israelites is defeated and the House of Saul is slain. The matter of suicide is
very difficult here, as suicide is against Jewish law.
Background
When we study about King David, a continuing motif is one of relationships. How
he deals with God, his people, his friends, and his family, define David the
servant… the king… the father… the man. We see the development of his
character throughout I and II Samuel. In I Samuel, we learned of David as one
who has a deep respect for God. Indeed, though given the opportunity several
times to kill the vengeful Saul, David restrains himself. David did not want to take
the life of God’s anointed one, despite Saul’s attempts to kill him. How will David’s
expressed respect for God fare in II Samuel?
Jonathan’s death is heart felt. In addition, his desire to provide for Jonathan’s son,
as well as the actuality of his making a place for Mephiboshet at his table,
presents David as a friend who is true to his word.
David’s faults however are equally clear and deeply troubling. As a father, he is
insensitive at best to his children. He does nothing for example, to help his
daughter Tamar after his son Amnon rapes her. He abuses his political power and
advances his own interests at the expense of others, such as Uriah and Obed-
edom.
That David is not perfect is clear. But is he able to rise above his mistakes? How
are we to understand this king who, in tradition, stands on such lofty heights? How
are we to judge him as a person and as a leader? How does God judge David?
How might David judge himself?
An Amalekite tells David of King Saul’s and Jonathan’s deaths. Mortally wounded,
Saul tells the Amalekite to "finish him off."
1. Is this account of Saul’s death, verses 6-10, in conflict with what we just
read in I Samuel, chapter 31, verses 3-5? If so, how do you resolve it?
2. Is there a difference in how David grieves for Saul and for Jonathan?
3. Why do you think David has such outward displays of grieving for King
Saul? After all, it was Saul who tried to kill David.
4. Is it necessary for David to order the Amalekite’s death?
The power relationships and conflicts are set up for us here. David appears to be
in control, having direct communication with God. Indeed, David is able to reach
God on his own, whenever he desires God’s counsel. David’s control is
underscored when the people of Judah anoint him as their king. However, David’s
rise to power continues to be challenged by the House of Saul: Saul’s army
commander, Abner, sets up Saul’s son, Ishbosheth, as king over Israel. In
addition, Joab and Abner’s conflict emerges as symbolic of Judah and Israel’s
ongoing antagonism.
1. Why does David suggest that he go to one of the towns of Judah first?
2. God already anointed David king in I Samuel. What is the significance of
having David anointed again here?
3. What is your assessment of David’s leadership abilities thus far?
4. In Joab and Abner’s battle and ensuing chase, what do you make of the two
leaders’ personalities?
The House of David overcomes the House of Saul in battle as well as in politics.
David’s strength blazes on the battlefield, and is accompanied by the numerous
births credited to David. In addition, David’s political strength rises greatly not only
when Abner defects to David’s side, but also when David openly grieves over
Abner’s death.
1. Why would Abner leave the House of Saul, given his past loyalty to it?
2. Does David demonstrate wisdom or naivete in his dealings with Abner?
3. Why does the text underscore 3 times that David does not harm Abner?
4. What is your assessment of Joab’s punishment for killing Abner? Does it fit
the crime?
5. Once again, women are integral to the Biblical story. How do you
understand the roles that Ritzpah and Michal play in the rise of King David?
Take note that "ritzpah" translates as "floor."
Upon hearing of Abner’s death, Ish-bosheth loses hope in his struggle for power.
David’s ability to unite Israel and Judah is a testimony to the kind of leadership
encouraged by the Biblical text. In order for a king of Israel to be successful, he
must find a way to satisfy both God’s commands as well as the people’s interests.
1. What is the difference between how David and Saul arrive at their respective
kingships? What is the significance of this difference?
2. How does David demonstrate his faith in God in his battle with the
Philistines?
In an attempt to bring God to the people by bringing the Ark to Jerusalem, the
people, David, and perhaps, even God, falter. Uzzah touches the Ark, despite the
fact that only Levites are permitted to touch it. Following Uzzah’s death at the
hand of God, David steps back, away from God, by sending the Ark to the home
of Obed-edom.
1. Uzzah touches the Ark because the oxen shook it. What was Uzzah trying to
prevent? What does Uzzah’s action say about his faith in God?
2. David has a working relationship with God. We witnessed this in chapter
two, when David suggests to God that he first go to Hebron for support of
his kingship. Should we all have a working relationship with God? Was
Uzzah trying to have such a relationship in which he has a voice in what
happens around him?
3. What does God’s punishment come to teach the people?
4. In verse 8, we read that "David was distressed because the Lord had
inflicted a breach upon Uzzah." According to David, did God act too rashly in
dealing with Uzzah? What does David learn from this experience?
5. In response to Uzzah’s death, why does David send the Ark to the home of
Obed-edom? Is David willingly putting an individual and his family at risk in
order to save the larger community in Jerusalem? If so, is this a wise
leadership decision or not?
6. Is this story a metaphor for how to handle one’s relationship with God? Is it
possible for us to get too close to God, and in turn, for God to get too close
to us?
7. What is David’s political and religious statement as he dances with and
feeds the populace upon the Ark’s arrival in Jerusalem?
8. Michal is very much a pawn, moved back and forth by those in power. She
does finally speak up for herself – for her dignity – when she sees David
dancing like a commoner. How do you understand the punishment of
barrenness inflicted upon Michal?
Until now David has had an open line of communication with God. Here in
Chapter 7, Nathan appears as an intermediary between the two.
David conquers regions, subjugating the people, while gaining fame, and
monetary resources.
3. It states in verse 15 that "David executed true justice among all his people."
Yet it is noteworthy that Joab remains commander of the army, despite his
grievous act of killing Abner. Is it "true justice" to have retained him in his
position of authority?
Here, in Chapter 9, David seems to stop for a moment to take a breath. He recalls
his vow made with Jonathan in I Samuel, and inquires about living relatives of
Saul and Jonathan. Here he meets Mephiboshet, Jonathan’s son.
1. Why does it take David such a long time before he tries to fulfill with his vow?
2. What is the significance of Mephiboshet being handicapped?
3. What is Mephiboshet’s response to being before the king?
4. Why does the text emphasize that Mephiboshet ate at King David’s table?
David fails in his attempt to retain good political relations with the Ammonites after
their king’s death. His reputation as a conqueror precedes him, influencing the
new Ammonite king to flex his own muscles first.
1. Why doesn’t David allow his servants to return to Jerusalem, after they are
abused by the Ammonite king?
2. What is your assessment of David’s leadership skills here?
3. Where is God’s voice in the battle plans?
Despite knowing that Bath-sheba is Uriah’s wife, David sends for her to meet with
him privately. Learning that Bath-sheba is pregnant with his baby, David calls for
Uriah to come home from the battlefield. After his attempt to cover up the
pregnancy fails, David orders Uriah’s death.
God sends Nathan to reprimand David. Nathan corners David into the truth by
presenting him with a parable, which parallels his own actions with Uriah and Bath-
sheba.
David’s son Amnon plots to rape his half sister Tamar. Though Tamar uses words
to negotiate her way out of the situation, Amnon persists.
loss?
After being presented with a parable of a fight between two brothers, which ends
in one of the brothers’ deaths, King David agrees to allow Absalom back into
Jerusalem. Yet it takes the king two years to permit a meeting between himself
and Absalom.
1. Who arranges for the clever woman to present David with a parable, and
why?
2. What do these words mean: "We must all die; we are like water that is
poured out on the ground and cannot be gathered up"? (verse 14)
3. Why does King David decide to bring Absalom back to Jerusalem?
4. Why does King David choose not to see Absalom for two years after he has
already returned to Jerusalem?
5. Would you describe King David as passive or active in his relationship with
Absalom?
In chapter 14 we read that after being ignored for two years by his father,
Absalom finally reacts with enough negative behavior to be noticed by King David,
his father. In their meeting, Absalom exhibits great emotion by flinging himself
face down before the king. David responds by kissing him. But things are not as
they seem. For as we meet Absalom in this chapter, he is actively working against
the king, against his father.
1. Why does Absalom choose to denigrate King David in the eyes of the
people, and how does he do so?
2. Apparently it takes 40 years for Absalom to build up his following to the point
where he feels capable to confront the monarchy, his father, militarily. Why
does it take so long? What does this tell us about David’s relationship with
the people?
3. David’s first reaction to Absalom’s military action against him is to flee from
Jerusalem…to flee from Absalom! Why? David is an accomplished warrior
and leader. Why would he give up his city at the first word of physical
conflict with his son? How does this speak of David as both a military leader
and as a father?
4. After his initial response to flee from Absalom, David seems to regroup.
What are his plans? What do you think enabled him to change direction?
5. King David’s relationship with God also climaxes at this point: David orders
that the Ark of God stay in Jerusalem, rather than with David and the people
during their flight. What does David’s decision tell us about his relationship
with God?
6. Why would David leave his concubines behind in Jerusalem?
Now that David is "gone," the truth about the people’s loyalty becomes apparent.
1. According to verses 1-4, how does Mephiboshet see his place in the conflict
between David and Absalom?
2. The servant tells David that Mephiboshet expects Israel to appoint him
(Mephiboshet) king as the rightful heir to Saul’s (i.e. his father’s) throne.
How does David react?
3. David allows Saul’s relative to cast both insults and stones at him, without
retaliating. Why?
4. What is David’s view of his own mistakes, his role as king, and his
relationship with God?
5. Does Absalom actually accept Hushai, David’s friend, into Absalom’s
counsel? Of what does this remind you? What does this tell us about
Absalom, the man and military leader?
6. Absalom’s first act is to have intercourse with all of David’s concubines left
behind in Jerusalem. We already saw that such an act brought down not
only Abner, but also Ish-bosheth’s reign. Why does Absalom want the
people to know that he has committed such a brazen act?
Ahitophel and Hushai present two different plans to wipe out King David.
1. In what two ways do Ahitophel’s and Hushai’s battle plans differ from one
another?
David has a conflict of interest in that while he wants both to salvage his kingship
and save his people, he also wants to be able to deal gently with his son,
Absalom.
1. The war itself was quite consuming in that at least 20,000 men died. What
alternative could David had taken in order to avoid such bloodshed? Is there
a point in family relations when diplomacy can no longer work?
2. What do you think it was like for King David to stand beside the gate while
the troops marched out in pursuit of Absalom?
3. All of the troops hear that David wants to deal gently with Absalom, verse 5.
What are their thoughts?
4. Why doesn’t Joab follow David’s instructions to deal gently with Absalom,
instead of torturing him to death?
After learning of his son’s death, King David is shaken. A man of expression,
David openly mourns before both his people and the army.
1. Why does Joab rebuke King David for mourning over Absalom?
2. Are you surprised that David replaces Joab with Amasa as army
commander? Why or why not?
3. While on his way back to Jerusalem, David meets not only Shimei son of
Gera, who earlier insulted and threw stones at David, but also Mephiboshet,
who David understood to be working against him. How does David deal with
these individuals? What do his rulings signify about his own development as
a person and as a king?
In 19: 41-44, the men of Judah receive the honor of escorting King David back to
Jerusalem. Meanwhile the men of Israel resent their being supplanted for this role.
However, in chapter 20, these same people – the men of Israel - leave David yet
again: they follow Sheba son of Bichri in a revolt against King David.
1. What do we learn from Israel’s lack of loyalty to King David and Judah’s
steadfast loyalty to him? Indeed, recalling Ish-bosheth and Absalom, this is
the third time that Israel acted against the King.
2. Joab has been dismissed by David. One would expect him to retaliate by
killing his replacement, Amasa. Instead he pursues and kills Sheba, in the
name of David. Why?
3. Why is it that we hear nothing of David’s responses, either to Joab killing
Amasa, or to Joab’s reassuming his position as commander of the military?
4. Again we read of a clever woman, verses 16-22. What role does the clever
woman play here and elsewhere in our text? Why is this role played by a
woman and not a man?
Chapter 21: David seeks help from God for his people
In an effort to restore the crops to the land, David follows through with the
Gibeonites’ request to impale seven of Saul’s sons.
1. Why does David respond to Ritzpah’s guarding the dead bodies of her sons
by burying them with Saul and Jonathan’s bones?
2. There is a sense that war will never cease and that bloodshed will not stop.
Indeed the king’s relationship with the military is an important one. How
Ever thankful for his life, and for his kingship, David creates this song of praise to
God.
God’s anger with Israel causes God to incite David against Israel.
1. How does taking a census help God and/or David deal with being angry with
Israel?
2. Why does David react by feeling badly about taking the census—about
numbering the people?
3. Again, God does not speak directly with David. What happened to change
their relationship?
4. What is the point God is making by killing 70,000 people?
5. David’s reaction to this mass destruction is to label himself as guilty, while
the people were innocent. Of what is David guilty?
6. Why must an offering to God cost one something?
CONCLUSION
1. Why has God shown such favor to David, wanting his monarchy to succeed?
2. How do you judge David in his roles as: king, military leader, father, friend,
role model?
3. How would you characterize his relationships with women? With God?
4. Who is David, the friend?
5. Why does the Tanakh ordain that the Messiah will be a descendant of
David?
I KINGS
Background
The Books of Kings, the last of the Earlier Prophets in the Tanakh, were originally
one book known as Sefer Melachim. The text was divided into two parts by the
translators of the Septuagint sometime between 250-100 BCE. As is often the
case, there is some controversy regarding the authorship of the book. The Talmud
attributes the text to Jeremiah. Modern scholars however, attribute Kings primarily
Both I and II Kings continue the history of the monarchy already begun in I and II
Samuel. They tell how God’s promise to David of a continuous succession was
fulfilled in the life of Solomon and his successors, right through to the end, where
there is a record of a surviving prince of the Davidic line held captive in Babylon.
I Kings begins with the story of Solomon and his succession to the throne of
Israel. The account of his rise and fall drives home the lesson that as long as a
person pursues the path of righteousness all will be well with him. When one
deviates from this path he becomes the object of divine retribution. This is true of
everyone, no matter what his station in life. A people who follow the path of
righteousness are rewarded with national security and prosperity. Disobedience is
punished by national calamity.
The first 11 chapters of I Kings tell the story of Solomon. He ascends to the throne
in glory. His adversaries are removed, he is granted great wisdom, wealth and
fame. He succeeds in expanding his empire and building the Temple and palace
in Jerusalem.
The subsequent chapters of I Kings, 12-22, tell the stories of the divided kingdom.
The Davidic line continues to reign in Judah. While not as loyal to God as their
ancestor, David’s descendants are still rewarded with the monarchy. A few of the
kings remain loyal to the God of Israel themselves, however, they cannot contain
or restrain the people from building personal shrines and worshipping foreign
gods.
The Northern Kingdom of Israel is full of idolators. The text is quick to note that
each king is more evil than the one who preceded him. Thus, there is little or no
succession to the throne of Israel by the reigning kings. In II Kings we learn that
the kingdom is destroyed, the people taken into captivity and the land is colonized
by foreign settlers.
On a historical note, Israel in the biblical world was a major caravan route from
north to south and vice verse. It was also a corridor for warring factions from the
north, such as Syria and Lebanon; and the south, such as Egypt. In I Kings there
is constant war and a struggle for survival. The people are attacked one time by
enemies from the north and at other times by enemies from the south. Alliances
are not long lasting and dependent on the economic situation of the times.
There is reference to the book the "Annals of the Kings." This is probably a record
of the exploits of the kings that have been lost over time. Subsequent books in the
Tanach, such as Chronicles retell many of the stories, however, there is still the
belief that other records have been lost to us.
There is also reference to Solomon’s "slaves." These were not people who were
enslaved as our ancestors in Egypt or even as the Negroes brought to America
from Africa. They were similar to what we know as indentured servants—people
who were expected to work for a period of time and then acquire their freedom.
There is some evidence that they may not have been treated in the most humane
manner.
Finally, a word about the "prophets." It seems that there was a proliferation of
"prophets" living in the land at that time. These were probably individuals who
were social critics and whose voices were suppressed by the reigning monarchs.
We learn that Jezebel sets out to kill many of them and Obadiah saves them in
chapter 18.
First Kings opens in the waning days of King David. We see a man who is old and
advanced in years. A young woman is brought to him to give him comfort.
The palace intrigue that was taking place during the days of David’s monarchy
continues. While it is known to the appropriate people that David’s son Solomon,
also son of Bathsheba, has been designated heir apparent, a struggle emerges.
Adonijah, son of Haggith appoints himself king. He gives a banquet and invites a
number of important people.
Solomon is taken to the spring of Gihon and anointed king. There is much pomp
associated with this. When Adonijah learns of this he is afraid and begs Solomon
for his life. Solomon spares his life and sends him home.
1. Why do you think Adonijah thought he was going to ascend to the throne?
Do you think his actions reflect a person worthy of leadership as exhibited in
his guest list for his feast and other actions?
2. Look at the verses which describe Solomon’s coronation—38-40 and the
second half of verse 45. Compare the ceremony of the crowning of a king of
Israel with the way we inaugurate a president of the United States today.
What kinds of things are similar/what is markedly different? What does this
tell you about the monarchical society as compared to a modern democracy?
This chapter records the death of David. Before he dies David gives his son
Solomon final instructions.
As the chapter proceeds, Solomon avenges all the wrongs that were done to the
King. The traitors to David are killed one by one. The chapter ends with the
statement, "…Thus the kingdom was secured in Solomon’s hands."
The chapter opens with Solomon solidifying the first of his many alliances by
marrying a daughter of Egypt.
Solomon has a dream that he is granted a wise and discerning mind. When he
awakens he makes sacrifices to God and fetes his courtiers. The chapter
proceeds with the famous story of the two women who claim one child. We see
the first overt example of Solomon’s wisdom in how he handles this incident to the
satisfaction of the true mother and the approval of all the people.
1. Look at a map of modern Israel and see if you can identify some of the
areas named in this chapter. If you look in the Jewish History Atlas by Martin
Gilbert, page 5, you will have a map of the area cited in this chapter.
2. In looking at the area, what do you think is at the root of the conflict for the
current Palestinian state regarding the territories of Solomon?
The chapter opens with a description of Solomon’s prosperity. The land is safe, "…
everyone under his own vine and under his own fig tree." (v. 5)
Solomon decides he wants to build a house to the Lord. He enters into a treaty
with Hiram, King of Lebanon. Hiram sends him cedar and cypress logs and in
return Solomon provides him with food. There is a description of the "forced
labor", people who go to Lebanon to bring back the wood and also a description
of those who are hewing the stone for the foundations of the Temple.
1. Why do you think Hiram was so eager to enter into an agreement with
Solomon? What was Solomon’s motivation in seeking out Hiram?
2. How would this chapter go over in the current peace talks? What would you
exchange for peace? How do you think the Israelis feel about this?
1. Look at verse 7. Why do you think it was important or necessary to use only
finished stones and not have tools present in the House while it was being
built?
2. Why does the historian go to such lengths to describe the House? Compare
the description here with the synagogue you attend. What elements are
similar/what has been adapted? What is different?
3. How has synagogue architecture been influenced by the areas and times we
live in?
1. What do you think is the purpose of going to such great lengths to describe
the construction and design of this building? What were the rabbis
attempting to tell us by including this chapter in the book?
2. How do the actions of Solomon, particularly in verse 51, reflect the
relationship and the regard he had for his father David?
3. Throughout history kings have been criticized for building and living in
dwellings that are opulent and decorative while the people live in more
humble circumstances. Imagine for a moment that you were living in the
time of Solomon, how would you feel about having such an opulent edifice
erected around you? Compare this to Versailles.
The Temple is finally completed. In verse 2 we learn that the people of Israel
gathered in the month of Ethanim—the seventh month. Modern commentators tell
us that is the time of Sukkot. Solomon comes out to bless the people. He reminds
them that while David intended to build a House to the Lord, the actual task of
doing so was left to him.
1. Read through verses 23-53 carefully and note the various times God is
asked to forgive His people Israel. Can you make a connection between this
prayer/supplication and some of the confessions or prayers we recite on
Yom Kippur? What are the similarities?
2. Modern psychology teaches us that when we remove someone from a
In this chapter, Solomon continues to safeguard his land and watch over
Jerusalem. He enslaves the remnants of the Amorites, Hittites and Perizites (vs.
20, 21) and the Israelites who remain loyal to him he promotes to higher ranks (v.
22).
In v. 24 Pharoah’s daughter moves into the palace Solomon has built for her and
he builds a citadel.
1. We are told that Hiram is displeased with his gift of the towns from Solomon
(vs. 11, 12), but he still sends him gold and remains allied with him. Why do
you think Hiram continues the alliance despite his displeasure?
2. Solomon builds a citadel (millo) in Jerusalem and fortifies Hazor, Megiddo
and Gezer. What is Solomon’s motivation in fortifying these places? How do
these acts of fortification contribute to his reign as King of Israel?
3. At the end of the chapter there is the establishment of the royal navy. Given
Israel’s strategic place in the world, which would you build up today, the
infantry/ground forces or a navy? Why?
visited by the Queen of Sheba who brings numerous gifts including camels,
spices, gold and precious stones. We also see the opulence of Solomon’s
household. There is a description of an ivory throne (vs. 18-20) as well as
treasures that are brought to the land from all parts of the world. Solomon is
described as excelling all the kings on earth in wealth and wisdom (v. 23).
1. The Queen of Sheba comes to see Solomon and his kingdom for herself
and is left breathless (v. 5). Do you think she may have had an ulterior
motive for coming to see him? Was she genuinely overwhelmed and
returned to her own country without acting on a previous plan?
2. In v. 21 we read that silver did not count for anything in Solomon’s days, yet
in v. 27 we are told that the king made silver as plentiful in Jerusalem as
stones. What does this imply to you regarding silver?
3. Solomon is visited by other royalty who bring him gifts and pay homage to
him. With the decrease in royal houses of the world, how is this played out
today?
A Man of God comes before Jeroboam to warn him that if he does not repent from
his evil ways his kingdom will be destroyed by a member of the Davidic line. The
rest of the chapter is an allegory which underscores what can happen to someone
who scorns the word of God.
The Man of God is lured to the house of a local prophet and given sustenance
even though he was commanded not to accept any. He ultimately is killed by a
lion on the roadside fulfilling the prophecy that he will not be buried with his
people. The prophet, however, recovers the body and buries the Man of God
among his people. The prophet requests of his children to bury him beside the
bones of the Man of God.
Like other kings of his time, Asa has to fight a war with King
Baasha of Israel. Ben-hadad of Damascus forms an
alliance with Asa and together they defeat Baasha.
In this and the next two chapters, Elijah is the dominating personality. He appears
on the scene very suddenly. The rabbis in the Talmud attempted to establish a
connection between him and the incident related at the end of the preceding
chapter. Ahab refuses to see the hand of God and cites Israel’s worshipping of
idols as a curse put upon the people by the words of Moses to Joshua.
1. Elijah appears very suddenly in this chapter; yet those who are
familiar with even minimal ritual aspects of Jewish life recognize his
name as important. Take a few moments to make a list of the various
occasions or places where we create or ask for a presence from Elijah.
See how many you can count. Compare your list with a friend.
3. What is Elijah’s role in Israel now that he is on the scene? Why does
he appear in Israel and not Judah?
Obadiah, the steward of the palace, defies the evil Jezebel by rescuing a hundred
prophets from being killed by her. Elijah appears before Obadiah and tells him to
give Ahab a message. However Obadiah, who knows of Elijah’s sudden
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I KINGS
The confrontation between Elijah and Ahab involves the potency of Baal. As
expected, Elijah triumphs and Ahab returns to his home in Jezreel.
Ben-hadad regroups and is defeated once again. The two men enter into an
agreement. However, in the end Ahab is punished for letting Ben-hadad live and
entering into a treaty with him.
1. Why do you think Ben-hadad wanted to attack Israel? What did he have to
gain by defeating his neighbor?
2. It is clear that the army of Ben-hadad is stronger than that of Ahab, yet Ahab
prevails. Why do you think this is so? How would you contrast this incident
as depicted in verses 26-30 with the story of the Maccabees?
3. What is the role of the prophets and the men of God in this chapter? How
does it reflect the times? Who are our "prophets" and "people of God"
today? What role do they play in our lives?
Ahab makes an offer to acquire Naboth’s vineyard. Naboth refuses to relinquish it.
Ahab tells this to Jezebel who concocts a scheme to get Naboth killed so that
Ahab can get the vineyard. She succeeds!
1. Why does Naboth refuse to give the vineyard to Ahab even for a larger
piece of land? Why would Ahab crave this specific piece of property when,
as king, he probably has access to many places?
2. What do you think of Jezebel’s actions? Do you think that Ahab was
ignorant of her deeds or did he just look the other way?
3. What lesson can be learned from Ahab’s actions at the end of the chapter
and God’s reconsideration of his punishment?
This is the last chapter in I Kings. It opens with a temporary peace, three years,
between Judah and Israel. It is an alliance against Syria. They consult their
prophets who predict victory. However, Jehoshaphat asks if there is not one
prophet on whom they can rely. Ahab tells him there is a man, Micaiah, who never
prophesies good for him, only misfortune. Michaiah predicts victory, but in the
process he also describes the demise of Ahab. Michaiah’s prophecy, which is
really Elijah’s, is fulfilled (vs. 37-38).
Jehoshaphat rules for 25 years. He was like his father, Asa, in that he did things
that were pleasing to the Lord. Despite this, there was still idol worship and illegal
sacrifices in Judah.
Ahaziah, son of Ahab, becomes king after the death of his father. Like those
before him, he continues to be an idol worshipper and commit acts that are
displeasing to the Lord.
A Project of MACCJ
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Conservative Judaism)
II Kings
Background
I Samuel. This volume traces the line down to the Babylonian captivity. God’s
promise to David is fulfilled as this book chronicles the Davidic line. The three
main elements recurring throughout this book are the Temple, prophecy, and the
Davidic dynasty.
The rewards of living a life according to God’s word are emphasized, as we see
that the kings who "did what was pleasing" merited national security and personal
fulfillment. The kings who "did what was displeasing" suffered personal loss and
fell victim to conquerors. The book ends with the destruction of Jerusalem and the
exile of the people to Babylon.
The ability to convey God’s message is explored here through the prophets as
well as through the kings themselves. The prophets repeatedly try to remind the
kings and the people of the covenant, and to warn them of the consequences of
disobeying the word of God. The prophets meet with mixed success. Some of the
kings attempt to return to God’s teachings and to lead the people toward the path
of the mitzvot. They, too, meet with limited success.
Ahaziah, son of Ahab, is now the king of Israel. He displeased God. This chapter
starts with Ahaziah falling and getting injured. He then sends messengers to a
foreign god, in order to inquire whether or not the King will recover. But the
prophet Elijah is told to go and confront the messengers of the King.
1. Why doesn’t Elijah come down to talk to the King’s captain the first time he is
asked?
2. Look carefully at the wording of the demand: "Man of God – by the order of the
King, come down!" What might the phrasing of this demand have to do with
Elijah’s refusal?
3. How does the request of the third captain differ in tone and in implication? Why
do you think Elijah agrees to the third request?
In this chapter, Elijah and Elisha begin a journey as God is about to take Elijah up
to heaven in a fiery chariot.
1. If Elisha and Elijah both know that God is going to take Elijah on this day, why
do they both pretend and continue traveling? Why don’t they confront the
information directly?
2. What actions of Elisha’s reflect his grief over losing Elijah, his master?
3. Why do you think the verses describing Elisha’s "healing the water" are
followed by his cursing of the children who jeered at him?
4. What can we learn from these passages about how to comfort a person in grief?
In this chapter, Jehoram, Ahab’s son, becomes King of Israel. He does what is
displeasing to the Lord. However, unlike his father and mother, he removes the
pillars of Baal that his father had made. In this chapter, the king of Israel, the king
of Israel, and the king of Edom set out against the king of Moab.
1. What is Elisha’s reaction to the presence of the kings of Israel, Judah, and
Edom?
3. In the last verse, verse 27, why do you think a "great wrath came upon Israel?"
4. How do you think each of the kings reacted to Elisha’s words and the events
which followed? How would you have reacted?
Chapter 4 - Miracles
This chapter describes four miracles in which Elisha participates. They involve oil,
the life of a child, stew, and bread.
3. Do you believe in modern miracles? Can you think of any? Who are the people
who participated in these miracles?
4. If you were to write out a description of a modern miracle, how would you
choose to describe it? Would it be similar to or different from these descriptions?
Why do you think these miracles are described this way?
2. What does Gehazi think of his master’s decision? Why does Gehazi run after
Naaman?
This chapter begins with Elisha and his disciples setting out on a journey to collect
logs to build bigger living quarters. While they are chopping wood, an iron ax head
falls into the water.
1. Why do you think Elisha bothers to retrieve the ax head? Do you think that the
fact that the ax head was borrowed influences Elisha’s response?
2. In verses 15-23, why does Elisha have the invading armies served a lavish
feast? How does this compare with the response to other invaders?
3. Why does the King of Israel want Elisha’s head? What provokes his anger at
Elisha? Do you think this anger is justified?
In this chapter, four lepers help the king to defeat the Aramean army. In the
process, the king’s aide is trampled, as Elisha predicts.
In this chapter, despite the sins of the people, the Lord refrains from destroying
Judah.
1. Why do you think we are "re-introduced" to the woman whose son Elisha
revived? Why is it important for the reader to know this piece of the story?
3. Why does God refrain from destroying Judah, even though the king did what
was "displeasing to the Lord?"
4. Do you think God has "maintained a lamp for his descendants for all time," as
God promised David?
4. Why do you think there is such an emphasis here on fulfilling the words of the
Lord, as spoken by Elisha and Elijah?
Jehu kills many people who were considered enemies of the people and unfaithful
to God. However, he ultimately does carefully follow the Teaching of the Lord.
1. What do you think motivates Jehu to commit so many actions which serve to
"fulfill God’s word?"
3. What evidence do we have from this chapter that Jehu did not follow the
"teaching of the Lord," (verse 31) with all his heart?
4. What do we learn about "following the letter of the law" from this chapter?
Chapter 11 – The Covenant Between the King, the People, and God
In this chapter, Joash becomes King. The priest Jehoiada solemnizes the
triangular covenant between the King, the people, and God. The people smash
the idols to Baal and they rejoice.
2. Why does Athalia tear her clothes when she hears the news?
3. How do the people show that they are "people of the Lord?"
4. Do we show that we are "people of the Lord" today? How and when?
Jehoash does "what was pleasing to God"; he initiates a repair project for the
House of the Lord.
3. Why do you think we are told, in verse 16, that the men dealt honestly with the
money they were given?
4. Do you think that honesty reflects upon the king, as well as those men?
In this chapter, Elisha dies and is buried. A few verses later, in verse 21, we learn
of what happens when a band of Moabites approaches Elisha’s grave.
King Amaziah becomes king and takes care to follow one specific mitzvah from
the Torah quoted here in verse 6.
1. According to the text, how does King Amaziah compare to King David? How
was King David different?
2. What is the significance of the quote of a verse from the Torah, in verse 6?
Whose reputation benefits from the quotation of this verse?
3. This text implies that the actions of parents and children reflect upon each
other. How do you see this in terms of your own personal experience? What
behaviors of yours do you hope have affected your children and/or your parents?
4. Why does God decide at the end of this chapter against blotting out the name
of Israel?
In this chapter, we read a rather bloody account of the transition of kings in Israel
and in Judah. In this account, many of the kings are punished. However, there is a
distinction made between the kings who "do what is pleasing to the Lord" and the
kings who do "that which is displeasing to the Lord."
1. King Azariah does "what was pleasing to the Lord" and acts "just as his father
had done." However he does not remove the shrines. What is his punishment for
this transgression?
2. Why do you think King Azariah was punished with a disease that forced him
into isolated quarters? Do you feel that the punishment fits the crime?
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Perek Yomi Questions – Kings II
3. What happens to all of the other kings in this chapter, the kings who do "what
was displeasing to the Lord?" Are their punishments public or private? What is the
significance of a private punishment versus a public punishment? Do any of them
die a natural death?
4. According to the text, some information about each of these kings is recorded
here and the rest is recorded in the "Annals of the Kings of Israel." Why do you
think these particular episodes are recorded here? Do you see a particular pattern
of behavior from which we are to learn?
King Ahaz follows the abhorrent practices of other nations. He also "loots" the
House of the Lord in his attempt to please the king of Assyria.
1. What is included in the list of things that Ahaz does which are "displeasing" to
the Lord?
2. The text specifically notes that Ahaz does something forbidden by Torah law –
"he passes his son through the fire. . . the same abomination as the nations which
God had drawn out before the Israelites." According to this text, what is his
punishment?
3. How does Ahaz’s behavior compare with the behavior of the kings described in
the previous chapter?
4. Why do you think Ahaz does not appear to meet the same end?
In this chapter the Israelites as a whole are punished for their sins. This chapter
reiterates the words of the Torah in order to show how far the people have strayed
from those words.
1. In verse 7, we are given the direct cause and effect relationship between the
people’s actions and their political state of affairs. Why do you think we are
reminded here that God freed the people from Egypt, from the hand of Pharaoh?
2. In verses 13-17, we are told of how the people disobeyed God’s laws. We are
also told that God sent many prophets to remind the people of the right path, but
they spurned the laws and the covenant. Why do you think the people did not
listen, despite these reminders?
3. In verse 16, we read that "they went after delusion and were deluded; they
imitated the nations that were about them." Why is the pull of the surrounding
culture so strong? Why did the people continue to follow these forbidden
practices, even with reminders from prophets?
4. Does the description in this chapter apply to us today as well? If not, how are
we different? If so, what changes can we each make to return to our covenant?
In this chapter, Hezekiah, son of King Ahaz becomes King and does "what was
pleasing to the Lord." He emulates King David in that he behaves in accordance
with God’s word, and he abolishes the pagan shrines. We are told that King
Hezekiah "clung to the Lord."
1. Why does King Hezekiah break the bronze serpent that Moses had made?
Look at the phrasing in verse 12. We are told that the people "did not listen and
they did not do" their part of the covenant. The words that are used to state this
reflect the exact opposite of what the Israelites promise. In the desert, after
leaving Egypt, the Israelites say, "we will do and we will listen."
3. What is the original covenant between God and the Children of Israel? Why do
you think the Israelites are unable to keep the promises of their ancestors?
Should they be obligated to keep those promises?
4. The depth of the betrayal is felt as we read the same words " do and listen" and
we see that the Israelites did not "do or listen" as they had promised. Do you think
being forced from their land will cause the Israelites to turn back to the covenant?
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Perek Yomi Questions – Kings II
5. Do you think that we, the Jewish People today, are keeping the promises of our
ancestors? How? Do you think God considers us loyal to the promise? Why or
why not?
The King of Assyria tells the people not to listen to King Hezekiah and not to count
on God to save them. The people are silent and rend their clothes, the traditional
sign of mourning.
We are then introduced to the prophet Isaiah. The King’s ministers go to Isaiah to
see if Isaiah will pray on behalf of the people.
1. Why do the people go to Isaiah? Why don’t they all just begin praying on their
own?
3. Isaiah reports God’s words to Hezekiah. Why do you think God’s word here
appears in the form of a song? Think of other "songs" in the Bible. One is the
song that is sung after the people safely pass through the Red Sea. Another song
is sung by Devorah, after the Israelites defeat an enemy. Thinking about those
two songs, what do you think is the message of these words being spoken in the
form of a song? What affect do you think this message has on the people, both in
terms of its form and its content?
In this chapter Hezekiah becomes ill. Isaiah tells Hezekiah that he is not going to
recover from this illness – he is going to die. Hezekiah prays to God. God hears
the prayers of Hezekiah and is then healed by God.
2. Why does Hezekiah show his treasure house to the guests from Babylon?
What is Isaiah’s reaction to this? What is God’s reaction?
5. There is an allusion here to how Hezekiah brings water into the city.
"Hezekiah’s tunnel" was a major engineering feat that had a lasting impact on
Jerusalem. Perhaps some of you have been to Israel and walked through this
tunnel. Why do you think this significant development is not elaborated upon in
this text?
Manasseh, Hezekiah’s son, succeeds him as king. He leads the Jews astray to do
even more evil than the nations that God had destroyed from before the Israelites.
2. We don’t know very much about Manasseh’s upbringing – only that he was
twelve years old when he becomes King. Based on what we do know about
Manasseh, what do you suppose his young childhood was like? What kind of a
relationship do you think he had with his father?
5. What lessons do we learn from King Hezekiah and his son, King Manasseh?
In the next two chapters we read about King Josiah, the son of King Amon, the
grandson of King Manasseh. He was a righteous King, despite having an evil
father and grandfather. During his reign, the High Priest found a "scroll of the
Teaching." When Josiah hears what was written in the scroll, he rends his clothes.
He realizes how far the people have strayed from the teaching of the Lord, and
tries to lead them back to the commandments.
1. Why do you think these teachings were lost? (Many believe that the scroll
found was the Book of Deuteronomy) How is it possible that these teachings,
these scrolls, were not carefully and respectfully guarded?
2. Based upon this scroll, Josiah initiates reforms. He destroys the idolatrous
temples, ends child sacrifice and male prostitution at the Temple. However, his
reforms seem to die with him. Why do you think these reforms don’t last? What
does it take to change an institution? What lessons can we learn from this short-
lived reform?
King Josiah holds a public reading of the scroll that had been found. He then
destroys all of the idolatrous temples.
1. King Josiah has the people "enter into the covenant" after they hear the entire
scroll. How did they enter into the covenant? What did they say or do, to show
their commitment to these laws? What would you have done? What do we do
today to show our commitment?
2. The King commands the people to offer the Passover sacrifice. It had
apparently not been offered for many years. How do you feel knowing that this
important ritual was ignored? What was this ritual like for this generation? What
did they miss by not having someone to pass down the tradition of the Passover
offering?
3. The text states that "there was no king like Josiah…who turned back to the
Lord with all his heart and soul and might…." Do you think Josiah was a good
leader? While we know that he himself was good, how able was he to influence
the people? What qualities enable one to lead others to action? What Jewish
leaders today possess these qualities?
King Nebuchadnezzar of Babylon captures Jerusalem, taking back with him all of
the inhabitants of the city along with the treasures from the Temple. Only the
poorest people are left in the land. The text states that all of this befalls Judah
because of Manasseh’s sins.
1. Do you think this generation should have been punished for the sins of
Manasseh? In what way was this punishment a consequence for Manasseh’s
behavior? What is King Nebuchadnezzar’s role in this punishment? What
responsibility does he bear?
2. What responsibility do the people have for the sins of the kings? What
responsibility do they have the kings’ repentance? Who is ultimately responsible
for the people’s actions, in each generation?
3. It states in verse 4 that Manasseh "filled Jerusalem with the blood of the
innocent, and the Lord would not forgive." This seems to indicate that there are
sins which are unforgivable. Do you agree? Who decides when one can return in
repentance and when one has committed deed that are unforgivable? What are
The saddest day on the Jewish calendar is the ninth of Av – Tisha B’Av. This is a
major fast day and is considered the day on which both the First and Second
Temples were destroyed. Other tragedies in Jewish history are also recorded as
having occurred on this day.
On the third day of the month of Tishrei (immediately following the two days of
Rosh Hashana) is the Fast of Gedaliah. This minor fast commemorates the
slaying of Gedaliah, recorded in this chapter.
1. How do you feel when you read of the destruction of the Temple and of
Jerusalem? What do you think about the three fast days that were added to our
calendar as a result of the events recorded in this chapter?
2. Throughout the Book of II Kings, many people die at the hands of others. Why
do you think the death of Gedaliah warrants a fast day? What is unique about the
circumstances surrounding his death?
3. How would you summarize this book? Is there a single theme that threads
throughout this book? What do we learn from this book that we can apply to our
lives today?
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Conservative Judaism)
Background
Found in the middle portion of the Tanakh known as Nevi’im or Prophets, the
Book of Isaiah opens the section known as the Later Prophets (Nevi’im
Achronim). With its 66 chapters, this book is the Bible's largest collection of
prophecies. Isaiah lived in the days of Kings Uziah and Hezekiah, a period of forty-
five years in the eighth century before the Common Era. He lived through a
variety of significant events in the Kingdoms of Israel and Judea, some of which
are recorded in the first and second Books of Kings. He played a major role in the
political life of the kingdom of Israel.
Though he provided moral guidance and harsh rebukes to the people, Isaiah is
the supreme prophet of consolation. After taking the people to task for their sins –
oppressing the poor and vulnerable, worshiping idols, acting in an unrighteous
manner – he sought to comfort them. A member of the royal family who was also
knowledgeable about the lives and concerns of ordinary residents, Isaiah was
able to communicate with all members of society on their own terms. Perhaps
because of this, he was privileged with a vision of God as He was enthroned in
His Temple as King.
The themes of the book include: the salvation of Jerusalem from the Assyrian
army, the Jews’ return from the Babylonian exile, God’s judgment against the
nations, and the Messianic era. The Prophet is clear that God does not
necessarily desire sacrifices even in the Holy Temple. To God, prayer and fasting
must take place in conjunction with good deeds and acts of loving kindness. This
theme proclaimed in many of his prophecies is the Haftara of Yom Kippur
Morning. The Prophet is perhaps best known for his vision of the end of days: the
sword will disappear from the land, nation will not lift up swordagainst nation,
humanity will be ruled by our King of RighteousnessWho is filled with the spirit of
God.
The Book can be divided into three parts: chapters 1 to 35; 36 to 39; and 40 to 66.
The first part (1 to 35) has three basic sections of prophecies:
(c) 28-35 Prophecies of both chastisement and hope for the end of days.
The second section in the book (36-39) contain events which happened in the
days of Hezekiah, and Isaiah's role in these events.
Who is zealous for His people. He describes Zion's future greatness after the
redemption, and the ultimate glory of Israel, the true
Jerusalem after judgment has been visited upon the evil kingdoms.
Most Biblical scholars agree that this third section (40-66) was
written by an anonymous Prophet who attached his writings to the Book of Isaiah.
This author is commonly referred to as Deutero-Isaiah (the Second Isaiah). It is
believed he lived during the Babylonian Exile and brought hope to his people by
telling them that God had not
abandoned them. Many Biblical scholars insist that references to the destruction
of Babylonia (chapters 13 and 14 ) were not written by the original Isaiah.)
Chapter titles and some background notes are taken from the Living Nach: Later
Prophets, a part of the Living Torah Series.
In this, the opening chapter of the book, we find many powerful and memorable
verses such as: "Hear, O heavens, and listen, O earth, for God has spoken . . .
Cleanse and purify yourselves. Remove your evil deeds from My sight, and cease
doing evil. Learn to do good, seek justice, and support the oppressed. Demand
justice for the orphan, and plead the cause of the widow!"
1. In Isaiah's eyes what is the sin of the people? Why does he call Jerusalem a
"harlot"?
2. What does the Prophet see as the difference between Sodom Gomorrah and
Jerusalem?
3. Who in Isaiah's day does he see as the leaders of Sodom and the
nation of Gomorrah?
4. What does Isaiah reject? What does God reject? Why does God reject
5. Why is this chapter chosen as the Haftara for the Shabbat before
Tisha B'Av? That Shabbat is called Shabbat Chazon from the opening word in
Chapter one: Chazon Yeshayahu - the vision of Isaiah.
Here we find perhaps the most famous verse in the entire Tanakh – "And they will
beat their swords into plowshares and their spears into pruning hooks. Nation will
not lift up sword against nation, neither will they learn war any more. (vs. 4)" This
chapter also contains a verse which we sing in the synagogue as we take the
Torah out of the Ark.
idolatry?
5. How does the Prophet conclude this chapter? Note the standard of
1. Who and what are the supports upon which the community relies and how have
they failed Zion?
2. What is God's agenda with the leaders and what is the Prophet's
4. What does he predict will be their ultimate fate? [See verse 24.]
1. What is the force of the prophecy that there will be seven women
for one man? What is it that women desire in the relationship and why
is it being withheld from them? Why do they see their unmarried status as a form
of shame?
alluding to?
1. The song of the farmer and his vineyard. He struggles and farms
the land with great diligence hoping for wonderful grapes. What grows,however,
are wild or unripe grapes. What is the interpretation of this metaphor? Who is the
farmer? What is the vineyard? Who and what are the unripe grapes?
[justice] and in its place there was mispach [oppression] and in place
3. Verses 8, 11, 18, 20, 21, and 22 begin with the Hebrew word hoy
this anguish in each instance where the Prophet cries out hoy?
does it say about unwarranted pessimism or optimism? What does the Prophet
expect his people to embrace? How does the Prophet summarize the moral
failure of the people, and what does he see as their fate? [see verses 24 through
30.]
2. The angels call out to one another in the words we repeat today, in the blessing
found in the Amidah known as the Kedusha. They call out: "Holy, Holy, Holy is the
Lord of Hosts. The whole earth is full of His glory. (Kadosh, kadosh, kadosh . . .)"
3. What is the Prophet saying about God's power and His presence in
the world? In the Prophet's vision, what physical act stamps him as a
Prophet?
6. Note that the Prophet concludes with some words of comfort assuring the
People that they will return after the destruction. What is the percentage of those
who survive? Note that he compares the survivors to trees that are sturdy and
hardy, and even if cut down, their roots remain from which future trees will come
into being.
In this chapter God tells Ahaz (through Isaiah) to request a sign that He will save
Ahaz from the tribes of Aram and Ephraim. When Ahaz declines, Isaiah says
"God will give you a sign. The young woman will conceive and bear a son. She
will call him Immanuel." (vs. 14)
2. What was to be his message to the King? Look at the power of the
Christian sources translate alma as virgin; however the Hebrew word for virgin is
betulah. Alma means "a young woman" who could certainly be married. Rashi, Ibn
Ezra and Malbim, three Jewish commentators, say the reference is to Isaiah’s
wife; Radak (another Jewish commentator) says it refers to Ahaz’ wife.
4. The son's name Immanuel is the Hebrew Imanu El [God is with us]. As he
matures he will be able to choose between good and evil. What does the Prophet
insist will happen by the time when this child has so matured?
5. What is the force of the prophecy in verse 22 that they would live
only on butter and honey? What has happened to the crops? What can the land
hope to send forth in the future? Is survival possible with only butter and honey?
Note the repetition of butter and honey in verses 15 and 22. What connection is
there between the diet of Immanuel and the prophesied diet of the People?
King of Israel, who united to attack Judea. Isaiah contends that had
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Perek Yomi: Isaiah ch 1 - 22
Judea and Israel united, Judea would have been able to withstand
1. Why is the Prophet told to take a great tablet and to write the message clearly
in common script? Why does the written word have
Once again a new son is born and named - Maher Shalal Chash Baz (the booty
speedeth the prey hastens.) The end will come for the evil
metaphor for the Kingdom of David, which began at Hebron at the south of the
city, and is a source of strength and inspiration.
EmanuEl (God is with us). Refer back to chapter 6:14 where the
Prophet proclaims that a child, born unto the young woman, shall be
called Emanuel.
5. In verse 18, who are the Prophet's children? His flesh and blood or
his disciples? Does faith in the Prophet's message make one his
child?
6. The Prophet concludes with a warning not to turn to the ghosts and
1. Who are those who walk in darkness? What is the great light?
The proof of this is the birth of another child. Note specifically the reference to the
last two words of his name, Sar Shalom - Prince of Peace. Why has this become
an important verse in the Christian reading of the Bible? Refer to verse 6.
Kingdom of Israel, each ending with the words: "Through all of this
His anger is not turned away, but His hand is stretched out still."
The first prophecy is verses 9 to 11; the second 12 to 16; the third
4. Against whom was the Prophet venting his anger, and what is the force of
saying that God's hand is not to be turned away and His hand is stretched out
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Perek Yomi: Isaiah ch 1 - 22
still? Note that the word n'tuyah (outstretched) is the word used in the Book of
Exodus describing how God redeemed us with a z'roa n'tuyah (an outstretched
arm). Can we always be certain that the outstretched arm of the Lord will be a
weapon on our behalf ?
1.Verses l to 4 condemns those Judges who pass judgement against the poor, the
underprivileged, the widows and orphans, those who were especially vulnerable in
days gone by. (Has this changed in our day?) When these Judges face their
punishment, they will look for help, but to no avail.
its arrogant King Sencherab. There are seven distinct sections : (a)
anger" is a reminder that God uses those who are evil in order to
punish the righteous. (There are many who believe that the Nazis were such an
instrument to punish Jews for their sinful ways. Do you accept that Nazi Germany
was the rod of God's anger?)
perceiving itself as more significant than the hand that wields it, to
b. Verses 16 to 19: God will cause the fat to suddenly become lean,
former glory, but sadly. The people once as plentiful as the sand of
d. Verse 10:24-27: The Prophet turns to his people and tells them not
place in the war against Midian - through the use of a staff believed
and lay siege to Jerusalem, but the campaign will fail. The Prophet
Chapter 11: "A Shoot Will Grow Out of the Stump of Jesse"
1.Verses 1-10: The Kingdom of Judea will now be under the hegemony of the
righteous and God fearing King, the seed of David. Chapter 11, opens with the
famous text: "a shoot will grow out o the stump of Jesse and the spirit of the Lord
shall rest upon him." We take this as a reference to the Messiah who is yet to
come; whereas Christians interpret this as referring to Jesus. Verses 2-5 describe
his strengthof character. Verse 6 is the very famous prophecy that the lamb and
the lion shall lie together, a time when all of nature will be at
peace. This section ends with the prophecy that the branch of Jesse
will be a banner for the nations, and all the nations shall seek God.
the exiles will come together. There will be miracles equal to those
performed at the Exodus. The Prophets have faith that unity will bring
about the ultimate salvation. Such unity was elusive in Isaiah's day;
1. Verses 2 and 3 are the text of the first two verses introducing the
and my song, and He has been my salvation" is taken from the Song of Moses
following the splitting of the Sea of Reeds. Why are verses 2 and 3, which depict a
great military and spiritual victory, recited
immediately after the Shabbat? Verse 4 has the words hodu l'Adonai, give thanks
unto God. The word Hodu repeated often in the Book of Psalms is a proclamation
of thanksgiving. We give thanks to God for all the good that has come our way.
The Psalm concludes urging the dwellers of Zion to "rejoice for the Great One, the
Holy One of Israel, is in your midst."
a super power.)
destruction and desolation. What will happen to the heavenly constellations on the
Day of the Lord?
4. Verse 17: God indicates that Media ( the fore runner of Persia
but not for loot. This will be a war without an economic component and any desire
for economic gain. Would Marxists believe this? In verse 19, the Prophet makes
reference to the overthrow of Sodom and Gomorrah and of the total desolation of
Babylon. What was the sin of Sodom and Gomorrah? Why were these cities
destroyed? How do their sins apply to Babylonia?
glory of its king while in life, and his fate after death.
4. Verses 16 and 17 speak of the King's power when he was with his
forces. Verse 19 speaks of his ultimate down fall. Note the Rabbinic
5. The power of these prophecies is captured in verse 27: "The Lord of Hosts has
proposed and who shall annul it? His hand is stretched out and who shall turn it
back". Once God has spoken, His edict cannot be challenged or nullified.
2) Since Moab was no particular friend of Israel, why would the Hebrew prophet
say (vs. 5), "My heart cries out for Moab" ?
3) Along the lines of question #2, what is the narrative tone of the prophet here in
this chapter - triumphant or neutral?
4) In verse 9 there is a word-play with the name of the place, "dimon" and the
noun which soon follows which is "dam" (blood) - The waters of Dimon are filled
with 'Dam', blood." Where else in the Bible have we read about blood filling up
waters, and what can we learn from the allusion?
Vs. 1-6 - The Moabites, fleeing the "intruders", arrive in Edom, and appeal to the
powers that be in Jerusalem for asylum.
1) Looking at verse 6, do you think Moab was granted asylum? Why not?
3) In verse 14, the prophet reports verbatim God's pronounced judgement that
Moab will be destroyed in three years. Why the reference to a "hired laborer?"
What is the image supposed to convey?
Chapter 17: A Prophecy About Damascus and the Fall of the Kingdom of
Israel
2) In verses 7 and 8, the prophet is making some clear predictions about what our
'spiritual' response will be to the devastation of Israel. How would you characterize
that response?
4) In the context of question #3 and given the content of verses 10 and 11, what
do you make of the apparent hope in verses 12-14?
In this chapter, Ethiopia is assured that they are safe from the attacks of Assyria.
1) Although it's nice that Ethiopia is being reassured that she remains in safety,
how do we feel about the ongoing graphic detail of the horror that other nations
face?
3) As a reader, do you find reading these passages which talk a lot about very
real, Divine retribution, comfortable? If yes, how? If not, why not?
1) Why would God choose to create civil strife (verse 2), to punish instead of
straightforward Divine destruction? What would be the different messages in
those two approaches?
3) "…several towns speaking the language of Canaan and swearing loyalty to the
God of Hosts" (19:17) is a clear reference to Jews. What does this suggest about
the relationship between Jews and the Egyptians at that time?
4) The next verses (19-22) imply that because of the presence of "loyal" Jews in
Egypt, that Egypt will be saved from total decimation by God. Are we comfortable
with the notion of Jews as a "light unto the nations" which these verses seem to
imply?
5) At the end of this chapter, Jews seem to have facilitated a peace between three
warring parties. Are there still ways in which Jews can be facilitators of peace in
our world? Our local communities? Do we still have the talent or "obligation" to
1) Verses 3-4 talk about a kind of a quid pro quo between Isaiah's
"humiliation" and the humiliation of the Egyptians -"young and old"-by the
Assyrian conquerors. There seems to be unabashed collective punishment going
on here-could all the "young and old" been personally responsible for humiliating
Isaiah? As modern readers, how do we respond?
1) What do you think the 'shomer", the guard, could have meant in verse 12 when
he said: "the morning came and so did night". What if "morning" meant
deliverance and "night", oppression? What theological truth would he be
articulating?
2) There are commentators who think that "come back again" in verse 12 refers to
doing tshuvah, or repenting. In other words, "go and repent, then inquire about
your destiny." What do you think of this reading? Does it seem in this situation
that repentance would have a significant effect on the reality being described
here?
2) How is the phrase "the slain are not slain with the sword, nor dead in
battle" (verse 2) taken to be a further example of suffering? What is the message
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in that?
3) In verses 12 and 13, God takes as a particularly grievous sin that the people,
upon hearing their impending fate, instead of responding by repentance and grief,
simply fell deeper into their revelry and debauchery, thinking, "we're doomed
anyway, why not have fun before we go?"
4) Why would God take particular offense at this 'what the heck' reaction (see
verse 14)? How would we characterize the Israelite's fatalistic reaction in modern
terms? Is this response of the people really heretical or just realistic?
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Conservative Judaism)
Chapter titles and some background notes are taken from The Living Nach: Later
Prophets, a part of the Living Torah Series.
A prophecy against two of the great Phoenician cities of the north located on the
shore of the Mediterranean. The destruction of these mighty city-states reflects
God's power. The Prophet insists that after seventy years, Tyre will be restored to
its former greatness, seventy being a significant number in prophecy. Note that
the first Exile of Judea lasted for seventy years, a span covering the lifetime of
most people alive at the event. In this case, the entire sinful generation would
have perished during these seven decades.
1. Vs. 1-18: God will alter the nature of the world. Since all life is wicked and evil,
the land will no longer provide its harvest, joy will
disappear from the world and only the righteous, now few in number,
will be saved. Verse 17 refers to "terror, pit and trap" of which the
describes how even if one is able to flee the terror, he will fall
into the pit, and if he is able to extricate himself from the pit, he
will fall into a trap. These were three different types of punishment, or perhaps
metaphors for Babylonia, Persia and Greece.
2. The Prophet concludes with the imagery of the windows of heaven opening up
and the very foundation of the earth being shaken. This image recalls the words
found in the Book of Genesis, which describe the waters of the Great Flood, with
the windows of heaven opening up, and the rain falling. Even as that flood
destroyed the world, so too will destruction come upon these nations.
the world, concluding with a reference in verse 23 to the moon and sun which will
be embarrassed before God, the Lord of Hosts. The idolatrous nations of the
world worshipped the heavenly bodies, and the Prophet dismisses their gods by
affirming that the ultimate power and majesty of Israel's God will confound and
overwhelm them.
1) The last 2 words of the 1st verse "emunah omeyn" are translated
variously as "completely fulfilled," "with faithfulness and truth," "in perfect faith,"
"steadfast faithfulness."
What do you think are the implications of these different translations? Which
translation do you think best fits within the context of the first few verses?
2) Why, in verse 3, does the text go out of its way to use the image
God-worshippers matter?
only the Israelites should be allowed to enter Jerusalem. But the rabbis have
broadened their understanding of this phrase to
include "righteous gentiles." Which do you think the author meant? Which do you
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Perek Yomi: Isaiah ch 23 - 39
prefer?
as a response to suffering?
Chapter 27: Jacob’s Iniquity Will be Atoned and Israel Will Flourish
might look like? What does God mean? Is it simply a matter of faith?
language/world?
2) In verses 9 and 10, the Prophet is clear about the way Israel can
3) How does the great ingathering of all the Jews dispersed and exiled all over the
world to Israel strike you as an image? Given the
many commentators do, that Isaiah was speaking literally about alcohol
consumption, or do you read drunkenness as a metaphor for other negative
traits? Why would the Prophet focus on alcoholism as one of the major sins of the
people?
maturity.
Do you think the tone of prophecy should be constrained in any way? What do
you think of ridicule and contempt as motivational methods in the context of our
texts? Is your answer different if the context is your own life? How do you explain
the validity of different standards
3) In verse 15, the text says that the people have made "falsehood
their refuge". What does that mean? How might falsehood be a refuge? In what
ways have we made "falsehood our refuge" in the modern world?
one mean to say? What are modern corollaries to only plowing and never sowing?
Using a tool designed for one kind of plowing, in the process of a different kind of
plowing? What is the "marvelous wisdom (verse 29) of God's that is being
explicated here?
A powerful prophecy concerning the future of Jerusalem despite the demise of its
enemies.
1. Ariel has two connotations: (1) the inner hearth of the Temple where the
sacrificial altar was situated, and (2) the city of Jerusalem. Isaiah begins by
referring to Jerusalem and the inevitability of the attack within the year. At that
time Ariel, the city, will be like the
sacrificial altar, where only the charred remains of sacrifices can be found.
3. The tragedy is that the leaders who do not understand God's great deeds and
works, seek foreign alliances. They fail to put their trust in God.
5. Verses 9:14 represent a diatribe against leaders who have shown themselves
to be faithless. Verse 13 is an especially powerful denunciation of those who
honor God with their lips but perform mitzvot by rote and thus do not honor God in
their hearts. (They "talk the talk, but don't walk the walk".)
describe the rebellious son ben soreh u’moreh) whose parents have given up on
him. The allusion here is to a son who has gone so far astray that God (the
Father) can no longer abide him. At what point does God give up on us? What
could motivate Him to do this today?
2. The disdain for Egypt finds expression in the Prophet's description of Egypt as
b’hamot negev, literally the beasts of the South.
predicts that "one thousand shall flee at the shout of one." (v. 17)
thousand of the enemy? When in recent Jewish history did a few of the enemy
control masses of Jews? When did few Jews overcome larger numbers of the
enemy?
faithfulness assures successful harvests, the Prophet extols those who defile the
graven images (v.22) and thus will be rewarded with "brooks and
watercourses." (v. 25)
righteously, and the difference between the fates of the righteous and the wicked.
b. Vs. 9-20: a call to weep and wail because of the hard times of
2. V.3 contains an assurance that the righteous shall not lose their
capacity to see or to hear. Note how the Prophet returns to his theme
forever."
1. V.1 is a difficult verse. The Hebrew verbs SHDD (to ravage or take spoils) and
BGD (to betray, to lie, to deal falsely) are each repeated four times. The
translation reflects the interpretation that the one who has been guilty of ravaging
and betraying others will never feel secure. Even when he makes the decision to
renounce his evil ways, he will remain at risk of suffering at the hands of others,
just as he caused others to suffer. This verse seems to posit there is a limit to the
power of t'shuva or repentance because people have long memories. Is this a
valid insight? Is it an acceptable moral posture?
2. V.2-5: a prayer of Thanksgiving to God Who has redeemed His people. The
reference to locusts is interpreted to mean that the booty will be consumed even
as locusts consume crops.
3. V.7-11: a condemnation of the foe that has reneged on its commitment to live in
peace, but now engages in war.
Aleichem.
b. Is the Prophet referring to the heavenly angels who long for peace
4. V.15: the Prophet describes those who shall survive the catastrophe of
destruction. Compare this verse with Psalms 24:3-6 which is a description of who
can hope to stand in God's holy place.
b. V. 22: God is referred to as Malkenu ("our King") and Yosheanu ("one Who
shall redeem us"). In which prayers are these phrases found?
2. The opening verse with its reference to "the world and all that is
V'dor (from generation to generation)- which has found its way into
a. A Song of Deliverance. God's wonders will be beheld not only in the conquest
of the enemy, but in the miracle of the blind getting sight
and the deaf being able to hear and the lame being able to walk. This may refer to
actual miracles of healing or to the miracle of a people that had been blind to
God's ways, deaf to His teachings, and lame when it came to walking in His ways
- now being a changed community, aware of God's presence and willing to hear
His voice and to walk on the path of righteousness
1) Read the Rabshakeh's speech (36:4-10). What are the arguments he is making
for the Israelites to offer unconditional surrender? What is he saying about God?
3) Traditional commentary suggests that Eliakim and Shebna rent their clothes in
mourning and anger over the threats and blasphemy of the Rabshakeh. Do you
agree with this interpretation? Can you think of any other kind of loss and
mourning which might have caused the rending of clothes?
1) When Hezekiah's representatives go and talk to Isaiah about all that is going
wrong, they say "the children are come, but there is no strength to bring [them]
forth." (37:3) What do you think this means? Traditionally it was understood as a
phrase expressing helplessness in a critical moment. But why "no strength"?
like He did with Nadav and Avihu, the sons of Aaron, back in the wilderness?
1) Do you think that God's telling Hezekiah about his impending death (38:1) was
a blessing or a curse? What about the information that he would live "another 15
years". What would it be like to live with the exact knowledge of when we will die?
How would that information affect the way we live?
2) Note Hezekiah's immediate prayer, which is a response to the bad news of his
own impending death. What does this say about the enterprise of praying? What's
your reaction to the answer he gets from God? What's your reaction to the fact
that God answers him at all? Is that kind of concrete answer what we look for in
our prayers?
3) Take a close look at Hezekiah's poem after his recovery - how would he have
answered the previous question? In what ways does it seem that he was moved
by his brush with death? How did it make him re-evaluate his relationship with
God?
1) What sense do you make of the text's emphasis on how open Hezekiah was in
showing the visiting Babylonian king's representatives all that was in his house?
2) Why, when faced with a gloomy prophecy about the defeat and capture of the
Israelites and their imprisonment in the Land, does Hezekiah King of Israel,
respond that the word of God is "good" (39:8)? Hint: look at the last words of this
chapter and consider someone who no longer wants to deal with trouble.
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<
Conservative Judaism)
Introduction
Chapters 1-39 have taken us through a roller coaster of emotion. As heirs of our
ancestors, we cannot escape the sting of Gd's rebuke of Israel as delivered
through the moral prince we know as Isaiah. His are not words of rhetoric, rather,
they are true words of warning, alarm, and discomfort. Gd will not allow the
nations of the world lives of moral decadence. At a time in history when Gd's
participation was not shrouded in mystery - ignorance, or shall we say ignore-
ance, meant dire consequences. The previous chapters raised us to heights with
prophecy of future glory, and brought us low with the realization that "future"
meant that, for Isaiah's day, the present generation merited retribution, not
salvation.
Inwardly, we are eased that Gd will "teach lessons" to Israel's enemies, but the
ease is fleeting when we come to realize that our Covenant with Gd means our
own sins surpass those of our enemies.
The last few chapters (36-39) leave us reeling with the chaos of instability. Gd
protects us from the Assyrian army, and the evil of its leader Sennacherib, but
Gd's reward to Hezekiah, a King of Judah who seemingly embodies what is good,
is prophecy of familial punishment. We are part of the People Israel who has
survived the first 39 chapters of heralding and heresy. Our minds are dizzy, our
hearts are heavy, and our souls search for stability. The web of Isaiah's words
need anchoring, and, finally, we hear from this prophet of puzzlement, "Nachamu,
Nachamu, Ami", "Comfort, Comfort, my people."
1) Who is it that hears these words of comfort from Isaiah? Is it the same
audience from Chapter 1, when the messages of woe and rebuke are delivered?
2) Keeping in mind those who are committed enough to remain and lend an ear to
Isaiah, why does Isaiah feel the need to recount Gd's greatness and human
insignificance even while delivering comfort?
3) Using the Gd / Israel model, how does a parent maintain the expression of
unconditional love while constructively disciplining a child?
1) Verse 2 speaks of Gd's favor being bestowed on "a man from the East." Our
Tradition reads this verse as either prophecy (King Cyrus of Persia who will allow
Israel's exiles to return from Babylonia to Eretz Yisrael), or as history (Avraham
leaving his homeland and his acquisition of Canaan). Perhaps it is a prophecy of
Messianic times. Which reading speaks most impactfully to you? As an Israelite
during the time of Isaiah, would you prefer the prophecy or the history?
2) Verse 10 offers relief after the storm of previous chapters. Two areas of Gd's
help are described: verses 11-16 and verses 17-20. Are these areas of Gd's help
significantly different? Having experienced the bite of Gd's wrath for our own
transgressions, and the protection of Gd's shield from our enemies - does the
promise of help by Gd as warrior sound comforting, or otherwise?
3) Verses 21-24 are read with a whip of sarcasm toward idolaters. Verse 24
succinctly expresses our Tradition's view of idol worship. Are you in agreement
with our Tradition? If yes, why? If no, why?
2) There are those who claim that observant Jewish communities are too insular
to be a light unto the nations. Others claim that social action / community service
without a commitment to Jewish observance does not embody uniquely Jewish
values. How do you respond to these 2 positions?
3) In verse 14, we learn through Isaiah that Gd has kept silent against those who
worship other gods, but now Gd "will cry out (against idolaters) like a woman in
labor, panting and sighing." What does the use of the image of a woman during
childbirth tell us about the urgency of the message? What do we learn about
Gd's / Isaiah's opinion of a woman's labor?
3) Verses 22-25 speak of Israel's trepidation to cling easily to Gd. Gd's attempt to
draw Israel close has included warnings of reward and punishment, the promise
of future glory, the curse of present destruction, the candy of Torah and the
protection from enemies. Still, Israel has not listened. Now, having felt the wrath of
Gd's judgment, Israel is afraid to draw close to Gd. How could Gd have dealt with
Israel's insolence and avoided instilling fear and caution in the people? (or, is fear
and caution Gd's goal?).
1) The prophecy of Exile is now followed with one of Ingathering. Our daily Tefillah
(in the Amidah) includes the prayer for our return to the Land of Israel. Should the
ingathering of Jews to the modern State of Israel be viewed as the kernels of the
fulfillment of this prophecy?
2) In verse 10, Gd tells us, the People Israel, that we are "witnesses" to the world
on behalf of Gd's unique and lone existence. In parshat Ki Tisa (Exodus
32:11,12), Moses appeals to Gd not to destroy the Children of Israel over their sin
of the molten calf in order that the Egyptians (i.e., the nations of the world) will not
think the Gd of Israel is one of cruelty and destruction. This theme that Israel, and
our very existence, testifies for Gd is a significant part of our Tradition.
How do you think the nations of the world conceive of Gd based on Jewish
testimony? What is the message about Gd that you, personally, exemplify to
those who view your life as a testimonial?
3) In earlier chapters, Gd calls the sacrifices of Israel meaningless, for they are
merely acts without proper intention. In this chapter, verses 22-24, Gd is upset
with those people who have not offered sacrifices! How do you reconcile this
contradiction? (how does this message apply to modern observance, or lack
thereof, of Jewish practice?).
1) Verse 3 contains part of Gd's blessing to Israel, "As I pour water on the thirsty
land and liquid on the parched earth, so will I pour My spirit on your children and
My blessing on your offspring."
"sprout?"
3) Verses 6-20 speak of those who create idols. On the one hand, these
craftspeople use the ubiquitous natural resources for practical, physical needs. On
the other hand, they fashion idols of the same materials in order to explain that
which is only explicable as Gd. Can this claim be made about those who use
Science and Mathematics to negate the existence of Gd?
4) Verse 22. Gd says to Israel, "I have wiped away your sins. Return to me for I
have redeemed you." Rashi says, "Return" means to repent. If Gd has wiped
away Israel's sins, what is the meaning of "repent"?
2) In verse 14, Isaiah prophesizes that the Egyptians, Kushites, and Sabaites (all
idolaters) will come to know Gd through the works / victories of Cyrus. Without the
prophecy of Isaiah, would anyone know that Gd is responsible for the victories of
Cyrus and for Israel's return? What would lead idolaters to Gd at the hands of a
gentile leader? Today, are there modern day gentiles whose acts lead us to a
greater belief in Adonai?
3) Verse 17 reads, "Israel will be saved by Gd forever, you will never be shamed
or disgraced." Who will never be shamed or disgraced, Gd or Israel? (see the
Hebrew). Is this prophecy accurate?
1) Through Isaiah, Gd tells the House of Jacob that, in contrast to false idols, Gd
will carry and bear the Israelite people. This theme has been repeated for several
chapters. When is the last time you recall Isaiah telling Israel what we must do in
order to merit Gd's salvation? Why has Israel's piece of the partnership gone
unmentioned for so long?
2) How does one reconcile verse 10 with the concept of Free Will?
3) We know Isaiah as a person of great moral rectitude and integrity. His renown
as a prophet is due to the truth of his words as they unfold through history.
Imagine what public reaction to Isaiah was like as he repeatedly delivered the
message of Gd's anger, Gd's grace, Gd's unity and Gd's chosen people. Given
the events of the time, how would you have reacted to Isaiah?
Here's a thought: 140 years ago, slavery was the reality in America (not just in the
South). There were individuals calling for change throughout the enslavement, but
most Americans dismissed these people as radicals, not visionaries. As recently
as the 1960's, MLK Jr. was pushed to the periphery by many Americans. And 80
years ago women in the U.S. were not allowed to vote.
This chapter has 3 themes, 3 messages for the Babylonians. These themes are
contained separately in verses 1-7, 8-11, and 12-15. How would you
characterize / distinguish the three themes?
1) This chapter has Isaiah telling Israel the reason for his prophecy. What is that
reason?
2) In verse 3, Isaiah says, "I have foretold past events long ago." Rashi says the
"past events" refer to the Exodus from Egypt. Isaiah lived nearly 700 years after
the Exodus, so how do you think Rashi would explain this reference of former
prophecy?
3) Verse 19 tells of Gd's reward for a life of observance. Has history proven these
words true (at the macro, rather than micro/individual level)? Do the Jews of
today, the survivors of a history of oppression and dispersion, support this
prophecy of reward by Isaiah?
4) Gd says that for those who follow the mitzvot, "your seed will be like sand."
Typically, the "like sand" simile refers to quantity, but seeing how few are our
numbers, how else can "sand" symbolize the remnant Israel?
1) Isaiah believes that he had a "calling" from Gd toward his work, that his work
was assigned to him while he was still in his mother's womb. This calling answers
the question for Isaiah, "what is the meaning/purpose of life." Most people ask this
same question of themselves. Has there ever been a time when you felt a calling
toward something? How did you respond? Was your response one that you are
comfortable with, if, in fact, it was initiated by Gd? If this calling was not initiated
by Gd, was your response appropriate?
3) Theodicy, the idea that Gd rewards righteousness and punishes sinful acts,
allows for an understanding of verses 14 & 15. If one does not accept the
theology of theodicy, what could the message of these verses be?
1) Sarah shares (almost) top billing with Avraham! Why now? Why does Gd/Isaiah
find the inclusion of Sarah necessary, or helpful, at this point in Jewish history?
2) In verse 6, Gd tells us that Earth, the world as we experience it, is finite. Does
this revelation support or hinder the claims of environmentalism?
1) Did you notice the shared language of verse 1 and verses found in the hymn
sung during the Kabbalat Shabbat service, Lecha Dodi?
2) The city Jerusalem is not mentioned in the 5 Books of Moses. Only during the
reign of King David does Jerusalem take on significance as host to the Temple.
With the Temple intact, Jerusalem symbolizes Gd's dwelling amongst Israel. Now,
even after the destruction of the First Temple, Isaiah still describes Jerusalem as
the crown of Israel. Her loss is seen as punishment. How do you respond to those
who are willing to divide her for the chance of peace with the Palestinians? How
do you respond to those who refuse to divide her for the chance of peace with the
Palestinians? Do Isaiah's words shed any light on either position for you?
3) Verse 10 uses language that would seem to indicate Gd's vulnerability, Gd's
exposure. Read in this way, what would you say is Gd's vulnerability?
4) When Israel leaves Egypt, Gd instructs the people to take valuables from the
possessions of the Egyptians, and then the Israelites flee hurriedly from Egypt.
This return to Zion is very different. How and why?
2) A traditional Jewish reading of this chapter suggests that the nations of the
world recognize their responsibility for Israel's suffering (either as perpetrators of
Israel's suffering or as sinners for whom Israel's suffering is atonement).
A reminder: Isaiah does not simply describe the events of his generation, rather,
his words are prophecy. In this light, we must read his words in conjunction with
Jewish history, and the Jewish future, to extract the entirety of the Book's
meaning and truth.
2) Forty years after the Exodus from Egypt, the Children of Israel, led by Joshua,
conquer the Land of Israel and dispossess the Philistines, Canaanites, and other
peoples. In the 20th Century, Jews returned to the Land of Israel and reclaimed
the land through purchase and force. Are these 2 periods of Israel's restoration
comparable? Do the same justifications apply to both? Are there similar ethical
implications that apply to the peoples who were dispossessed by Israel's return?
4) Verse 4 says that, "Israel will forget the shame of your youth, and no longer
remember the disgrace of widowhood (loss of independence)." Is forgetfulness of
this kind a Jewish value?
you." Is this an admission of Gd's desire for evil to befall Israel? How might this
relate to Jewish events of the 20th Century?
6) Verse 16: What are the tools of destruction that Gd admits to fashioning? Does
ownership over the creation of these tools equate to responsibility for the evil
which ensues at their hands? (how does this line of reasoning apply to current
gun control debate?)
1) On public fast days (except Yom Kippur), there is a special Haftarah that is
chanted during the afternoon tefillah service. This Haftarah begins with verse 6 of
Chapter 55. Why do you think the first 5 verses of the chapter are excluded?
2) Verse 6 says, "seek Gd when Gd may be found." The use of the word "when" is
quite remarkable. It does not say "where Gd may be found" nor does it read "how
Gd may be found." Why "when"? When is "when"?
3) What does the message of this chapter, particularly from verse 8 forward, do
for your understanding of Gd?
1) Significant commentators (including Rashi and Rav Yosef Karo) believe the
opening line of this chapter is directed toward potential converts. Why do they
make this distinction?
3) Why does Gd address the foreigner (non-Jew) and the eunuch? (what is it
about them that would cause Gd to want to speak specifically to them?)
4) Verses 1-8 seem to address those people who are outside the fold of Israel.
Who is addressed in verses 9-12?
5) The Holocaust Memorial in Israel, Yad Vashem, derives its name from verse 5.
The Hebrew reads, "yad vashem" - literally, "hand and name," and the English
translation reads, "memorial." What is the connection between the literal Hebrew
words and the English meaning?
2) Verses 3-13 are full of sexual imagery. Our tradition reads these verses as
pertaining to the lechery of idol worship. At the Passover Seder, it is common that
we speak of modern forms of idolatry that enslave us (money, greed, materialism,
the media). What are other forms of modern idolatry? Do/should Isaiah's words of
warning about idolatry resonate with us today?
3) Verses 14-21 speak of Gd's forgiveness toward the penitent: "Clear the way,
remove obstacles (to Gd)," Isaiah instructs. Then we are told that the humble are
those in whom the spirit of God dwells. What is the process, the "way" to true
humility? If you were asked to identify those in your life who could learn from this
lesson (take time to think), do you start with yourself? (the answer to this question
should awaken each of us).
This chapter comprises the bulk of the Haftarah that is read in shul on Yom Kippur
morning. It is an impassioned plea for ethical behavior. The examples of
goodness and Gdly behavior truly paint a messianic picture. Christianity teaches
that the moral and ethical values of the Bible remain relevant, but that observance
of Jewish law and ritual are no longer a requirement of being in covenant with Gd.
Much of Jewish custom and law can be viewed as a polemic against Christian
teachings. The Rabbinic Tradition is absolute in its dedication and obligation to
the observance of Jewish law.
1) In light of the above, why then did the ancient compilers of our Jewish liturgy
choose this chapter, a chapter that seems to espouse much of Christian ideology,
for the most prominent Haftarah reading of the year?
2) Why select a reading that places such little emphasis on ritual observance, and
so much emphasis on moral prescription?
1) The first lines of this chapter speak of Gd turning away from Israel. Should Gd's
protection of Israel be unconditional? Is unconditional protection the same as
unconditional love? Should it be? What is the result of a parent's unconditional
protection of a child? (is Gd being responsible or irresponsible by "turning away"
from the recalcitrant child, Israel?
2) Verses 9-15 are written in first person form. What are the possibilities for who is
speaking? (do not be bound by historical times in coming up with possibilities). Of
these possibilities, which is most plausible for you?
3) Beginning with verse 15, why is Gd displeased? (see verse 16). Does Gd have
reason for this same displeasure today?
4) Verse 20 is the opening line to a significant prayer in our daily liturgy. Is the
spoken of 'redeemer' the Messiah? If so, this line insinuates that it is not
necessary for all of Israel to comply with Jewish practice in order to initiate the
Coming, which seems to contradict Tradition. If this 'redeemer' is not the Messiah,
then to whom does the term refer?
1) The lines in the 5th stanza of Lecha Dodi correlate to the first line of this
chapter, however, the order of the words is different. Why did the poet/author of
Lecha Dodi change the order of the words? How does the new order change the
nuance of the message?
2) According to Isaiah, what will make the adults of Israel 'glow?' Does it speak to
adults of this generation? What is Gd's role in this phenomenon today?
1) In the opening verse, Isaiah claims, "the spirit of Gd is upon me." What actions
does Isaiah mention that, as an outgrowth of being filled with the spirit of Gd, we,
too, can emulate today?
2) Verse 9: "Everyone who sees them (the Children of Israel) will recognize them,
for they are the seed blessed by Gd." Is this a blessing? Do/should Jews want to
be recognized? In the past, has being recognized as the seed blessed by Gd
dissuaded the 'recognizers' from mistreating the People Israel?
1) Gd's affection and attachment to Jerusalem and the Land of Israel are depicted
in the chapter's opening lines. After reading of our Tradition's understanding of
Gd's relationship to this land, and Gd's relationship to the People, is it logical that
the Jews should feel a responsibility to safeguard and occupy the land?
2) Part of the blessings we say when laying tefillin each morning uses the image
of Gd betrothing Israel. Isaiah, too, speaks of this same image in describing Gd's
relationship with Jerusalem (v. 4 and 5). Why the Gd/Land spousal image rather
than parent/child?
3) Verses 8-12. Isaiah prophesized of a return from Exile. A return did occur, and
the Second Temple was built. The Second Temple stood for 650 years, but it fell
to the Romans in 70 CE. How do these events surrounding the Second Temple fit
with the last 4 verses of this chapter?
1) The first 6 verses of the chapter are curiously, and amazingly, presented as a
dialogue between Gd and Isaiah. What impact does a presentation of exchange
like this one have on the reader that would be absent if written as soliloquy?
2) Why does Isaiah recount Gd's deeds to Israel? (v. 7-14) To whom does Isaiah
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Perek Yomi Questions: Isaiah Chapters 40-66
address?
3) From verse 15 through chapter 64, Isaiah makes a plea to Gd for Divine mercy.
How many different ways does Isaiah attempt to illicit Gd's mercy? (I count more
than 10) (example: v.15 - "Where is Your zeal? Where is Your might?" -
challenging Gd's potency)
4) In verse 13, Gd speaks of the punishment for idolaters in the World to Come. In
this verse, we learn Gd's definition of severe and painful circumstances: hunger,
thirst, shame. There are many, many people who suffer these circumstances in
our own day, which are not to be viewed as divine punishment. What are our
responsibilities and obligations toward them? (Ethiopia, Sudan, India.)
5) Verse 25 ends chapter 65 with a vision of wonder. The most natural of enemies
will co-exist, and the king of carnivores will no longer choose destruction to satiate
appetite. This image is one of our Tradition's visions of Peace on Earth.
Christianity teaches of heaven above, while Judaism teaches of heaven in the
living world. To be a Jew means to be active - proactive. Where can the individual
contribute to the vision of verse 25?
1) This final chapter begins with a rebuke of hypocrisy. The sacrifices of the
wicked are more evil than good. Can/should this message extend to Jewish
observance and ritual of today? (I do not believe that it should - can you make my
argument for me?)
2) Verses 7-9. The "she" of verse 7 is Zion/Jerusalem. Who is the "boy" she
delivered? (historic, present, Messianic?) (According to Rashi, these verses speak
about the process of Redemption).
We've come to the very last chapter of a long Book of Isaiah. One would expect
the last words of this text to be some type of summary, to give some bottom line
as to the meaning of the experience of Gd through Isaiah. However, like most of
the other 65 chapters, the reader is left emotionally spent, puzzled and searching
for meaning. The Gd / Israel relationship.go figure.
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Conservative Judaism)
Background
Son of Hilkiah the priest, Jeremiah came from the town of Anatoth in the territory
of Benjamin. He was the last major prophet before the Babylonian destruction of
the Temple in 586 BCE. He prophesied during a climate of dark religious and
social conditions for the Jews, from the year 627 to 586 BCE. He career ended
most probably with his death in Egypt.
Known as "the lonely man of faith," Jeremiah lived a tortured life apart from other
Jews. In his eloquence, he alternately expressed both love and bitter denunciation
for his people, and had similar feelings toward God as well. Throughout his life he
resisted his divine appointment, and suffered ridicule and persecution at the
hands of the Jews he wished to help. His "jeremiads" were taken as treasonous
attacks rather than as noble and divine cautions for a people on the precipice.
The Book of Jeremiah is one of the richest accounts of all biblical books in
regards to biographical information about its author. Jeremiah’s life is portrayed in
detail, from his humiliations to his greatest oratory and achievements. His life was
a paradox in the sense that the Jews whom he loved abused him endlessly, while
he found protection at significant moments in his life among the enemy.
We are privy not only to the extensive, external biography, but also to his inner
most emotions, which are revealed to us in pathetic, painful and powerful detail.
His agony and sorrow cannot help but move us to pity this towering yet shattered
prophetic giant. Jeremiah does more than preach – he opens himself up and
shares his deep confusion and anguish as a coerced spokesman for God. He is a
reluctant prophet, unmarried and lonely, friendless and vindictive. He profoundly
resents the day of his birth. Jeremiah was a tragic personality, a lone voice who
performed his duty but in the process, lost his self and untimely his life as well.
Questions to Ponder
This chapter continues the theme of Jewish infidelity with adultery as Jeremiah’s
metaphor.
1. What are some of the specific references used to describe the Jews’
wandering?
2. God, as the rejected partner, offers an olive branch and reassurance of
forgiveness by saying what? (V.13-15)
This chapter introduces us to the threat from the north and is the first of
Jeremiah’s self laments on his inner pain as a prophet.
In this chapter Jeremiah asks the Jews to search Jerusalem for righteous souls.
1. How are the Jews to prepare for the catastrophe? (V.l, V.6)
2. Who will suffer in this attack? (V.11)
3. What does the word "lightly" mean in this context? Explain this famous
verse -"peace peace when there is no peace." (V.14)
4. How does this verse describe the hopelessness of penance?
This chapter addresses the oblivious nature of the Jews regarding their sinful
ways. They are led to believe by their leaders that all will be well and that peace
will prevail.
This chapter refers to the covenantal relationship between God and the Jews. The
covenant was to create a centralized religious cult in Jerusalem and borrows text
from Deuteronomy. (V.3, 4,5)
1. How do we explain why the wicked prosper? Do they receive their "just
desserts" in the "world to come"? How can we relate these ideas to the
Holocaust? (V.1)
2. God uses this powerful verse in His dialogue with Jeremiah in what
manner? How can we understand and apply it to our lives? (V.5)
3. What hope is offered in the two closing verses?
Prophets used familiar motifs and items in preaching and teaching. In this chapter
Jeremiah refers to the Jewish fate as a rotted girdle and a useless wine jug.
1. How does Jeremiah use the girdle in this message? The wine bottle?
(V.1 to 14)
2. How is the exile described in this verse? (V.16) Does darkness invoke
fear?
3. How does Jeremiah describe the habituated evil of the Jews? (v.23)
In this chapter God instructs Jeremiah not to pray for rain. He reminds Jeremiah
that the Jews are sinners and their prayers will not be answered.
1. Why are an iron pen and a diamond point used in this imagery? (V.1)
2. Why is Shabbat brought in, in the closing verse? Is there a messianic
message?
The Jews are to God like clay in a potter’s hands. Only if they repent of their evil,
will He change His mind about punishing them.
Pashur, the overseer and chief priest of the Temple hears of Jeremiah’s
preaching, hits him and has him put in stocks. Jeremiah concludes without a
pathetic self-appraisal of his life.
This chapter begins the siege of Jerusalem in 588 BCE and marks the end of King
Jehoiakim’s reign and the start of Zedekiah’s. The King asks Jeremiah to plead for
the city of Jerusalem but Jeremiah says that it is too late.
This chapter offers us hope that someday a righteous king will lead the Jewish
people. The balance of the text is an attack on the false prophets and the warning
that heeding their words will lead to disaster.
The Jews who were left behind in the Land of Israel felt that they were the
righteous ones, because they were not living in exile. However Jeremiah
preaches that only those enduring the exile would return.
1. What is the message of the two baskets of figs? What do the baskets
represent? (V.1-10)
Chronologically this chapter comes before the last four chapters and was written
in the year 604 BCE. It is clear that Jeremiah realized that this was
Nebuchadrezzars first year as King of Babylonia and that soon Babylonia would
1. God warns the Jews that He, God, will send Nebuchadrezzar to
destroy them. What reason do the Biblical writers rely upon to see our
enemies as tools of God? Is there a disturbing side to this? (V.9)
2. Why is the text able to be specific in saying seventy years? (V.11)
3. "Take this cup of wine…" is a prophetic vision rather than a literal text.
Where else do we come across an image of "a cup"? (V.15,16,17)
4. What is Sheshach and why is the word written cryptically? (V.26)
Thus far the text has been a collection of Jeremiah’s words. This section
introduces us to biographical and historical material. Some sermons and poetry
find their way into the text but a new style now emerges. Much of the text is in the
third person, perhaps, related by Baruch, Jeremiah’s secretary and companion.
This chapter tells of Jeremiah’s arrest by the priests for foretelling the destruction
of the Temple. He stands trial and defends himself by saying that he only said
what God had instructed him.
1. What specifically had Jeremiah said that incurred the anger of the
priests? (V.8)
2. Who comes to the aid of Jeremiah when he is threatened with death?
(V. 11-15)
This chapter pits Jeremiah against the false prophet Hananiah. What did
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The Book of Jeremiah
In this letter of encouragement to the exiled Jews, Jeremiah urges them to build
homes and be patient. Though there would be no quick return to Judea, their exile
would not be oppressive. A prophet in Babylonia resents Jeremiah’s words and
asks the authorities to silence him.
1. What does Jeremiah tell the exiled Jews to do? (V. 5,6,7)
2. Scholars see the rise of the synagogue as a result of the Babylonian
experience. The need for sites of prayer and socialization evolves into
the synagogue which was brought back to Judea when the exile
ended. How has the institution of the synagogue saved and preserved
the Jews throughout our history? (V.7)
3. Name the two false prophets who attacked Jeremiah (V.22)
Since the style of these chapters is more similar to second Isaiah and since the
theme of consolation is rarely found in the Book of Jeremiah, scholars question
whether this section was an original part of the book. These two chapters are
directed at the Ten Tribes whose exile preceded that of Judea.
6. What role reversal is involved to show renewed Jewish unity with God?
(V.22)
This chapter continues the historical narrative and condemns the Jews for re-
enslaving their once-freed slaves.
descendants of Judah, others feel they come from the family of Jethro. Their
teetotaling is used by Jeremiah to show fidelity to tradition and proper behavior.
1. Why were the Rechabites invited into the Temple and offered a drink?
(V. 2,6,7,10,14)
2. Can Jews learn morality and ethical behavior from non-Jews? Can
Jews have
Jeremiah dictates his text to Baruch, his scribe, who reads it at the Temple. It is
subsequently burned but then re-written.
Zedekiah asks Jeremiah to pray for the Jewish people but he is told that it is too
late. In a brief lifting of the Babylonian siege Jeremiah leaves Jerusalem and is
accused of desertion to the enemy. He is thrown in jail, once again, but is soon
released and protected by the palace guards.
Jeremiah is thrown into a muddy pit and almost dies. Jerusalem is about to fall to
the Babylonians.
1. Why do the princes throw Jeremiah into a pit? What is he saying that
scares them? (V.2-6)
2. Who took Jeremiah out of the pit? (V. 11)
3. Why was Jeremiah afraid to tell Zedekiah the truth? (V.15)
4. What did Jeremiah tell the King? (V. 17-21)
1. What was done to Zedekiah and his family when Jerusalem fell? (V. 6-
9)
2. Who did the Babylonians leave behind? (V.10)
3. Nebuchadezzar puts Jeremiah in protective custody. Why would he
protect a Jewish prophet?
Gedaliah is appointed by the Babylonian king as ruler of the city, but is murdered
shortly thereafter.
The remaining Jews migrate to Egypt against God’s wishes and take Jeremiah
In Egypt, Jeremiah continues to criticize the people for their idolatry, telling them
they have learned nothing from their experiences.
1. What did the people argue about and defend? (v. 15-19)
2. Why did Jeremiah specifically address the women? (v. 24)
3. Who was Hophra and what was Hophra an anagram for? (v.30)
This chapter begins a series of nine oracles against a variety of nations. This text
is primarily dialogue with assorted speakers. The chapter ends with God’s
reassurance that the remaining Jews in Egypt will survive. The first oracle mocks
Egypt for its defeat at Carchemish and the second oracle describes the imminent
invasion of Egypt by Nebuchadnezzar.
(v.3)
3. What expressions of pagan grief are mentioned in this verse? (v.5)
4. In direct reaction to such pagan practices what did Judaism prohibit?
These two chapters serve as a lengthy unit. Their combined text is longer than the
other oracles of doom because Babylonia was the most immediate conqueror of
the Jews and consequently generated more hostility.
(v. 26)
8. The invading army is referred to as what? (v. 42)
9. To symbolize Babylonia’s ultimate collapse what did Jeremiah tell
Seraiah to do when he arrived in Babylonia? (v. 39-64)
The Book of Jeremiah technically ends with the final words of Chapter 51.
Chapter 52 serves as an appendix and describes Jerusalem’s fall relying on
material from II Kings.
1. What was Zedekiah’s fate after the collapse of Jerusalem? (v. 10-11)
2. What specifically was taken to Babylonia from the Temple? (v.17-23)
3. How many Jews did Nebuchadrezzar take captive? (v.28-31)
4. What happened to Jehoiachid, King of Judah? (v. 31-34)
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Conservative Judaism)
Background
Ezekiel is the last of the three great "literary prophets," following Isaiah and Jeremiah. As
a young man he served as a priest or kohen in the Temple. In 598 BCE when the
Babylonians first occupied Jerusalem he was exiled to Babylon, becoming the first
prophet to live outside the land. From there, he prophesied that Jerusalem would be
destroyed, as it was in 587 BCE. He lived in Babylonia for 22 years, during which time he
predicted that the Jews would return to their homeland. Exile must have been particularly
difficult for him as a priest, because of his concerns over ritual purity.
The Book of Ezekiel is most notable for its remarkable visions of G-d and Israel’s future,
and its use of sexual imagery (see chapters 16 and 23). In the book’s most famous vision
(37:1-14), G-d sets Ezekiel down in a valley filled with "dry bones" representing the
seemingly "dead" House of Israel. G-d asks, "O mortal, can these bones live again?" to
which Ezekiel replies, "Only You know." That the bones return to life is a powerful
message of the indestructibility of the Jewish people.
Ezekiel begins his book with a bang, getting our attention quickly with his vision of G-d’s
Glory upon a chariot. The question for Ezekiel is whether or not he was able to get his
primary audience’s attention.
those already exiled from the land, from Judah. Even before
the era of the Sixties, and the drug culture, might wonder what drug Ezekiel was taking to
elicit such a spiritual experience! And yet, we are forced to ask ourselves whether one can
achieve such an experience without drugs.
Is one able to attain such intimacy with and knowledge of G-d, and to recognize the
experience as such, without being "crazy" or using mind altering drugs? If so, how?
haftarah for Shavuot. During this holiday we celebrate G-d’s giving Moses and the
Israelites the Ten Commandments. Why do you think the Rabbis chose to read this
specific section during Shavuot?
1. G-d refers to Ezekiel as "Mortal," literally, ben adam, or son of man. Ezekiel is the only
prophet with whom G-d uses this term. a. What message does G-d convey to Ezekiel by
using this term?
Despite the glorious encounter we just read of in chapter one, G-d couches Ezekiel’s
mission in a somewhat dispassionate tone. Indeed, two times within seven verses G-d tells
him to prophesize "whether they listen or not," (2:5; 2:7).
a. Why do you think G-d sends Ezekiel if G-d acknowledges that the people probably
won’t listen to his message?
This tone runs throughout the material. We later see it in chapter three (verses 7 and 11).
d. Is G-d resigned to them not listening? If so, why even try to speak to them anymore?
Chapter 3: Ezekiel Eats the Scroll; G-d Outlines This Prophet’s Responsibilities to
the People
He said to me, Mortal, "…eat this scroll and go, speak to the Israelites." So I
opened my mouth and He fed me the scroll. Then He said to me, "Mortal,
feed your belly and fill your intestines with this scroll, which I give you," (3:1-
3).
b. Do you think that this method would work for or against him?
a. Why would he feel anger after having just encountered the Glory of G-d?
3. After arriving at Tel Aviv (not the modern city, but a Babylonian name), Ezekiel sits
among the exiles in silence for seven days. Later in this chapter G-d silences Ezekiel,
binding him with ropes and making him unable to speak.
4. G-d has put a tremendous amount of responsibility onto Ezekiel. Indeed, if Ezekiel is
told by G-d that a wicked man will die, and he (Ezekiel) does not warn that man, then not
only will the wicked man die, but G-d will "demand his blood from… Ezekiel" (3:18).
Alternately, if Ezekiel does warn the wicked man, despite the man’s lack of repentance
and his ensuing death, Ezekiel’s own soul will be saved.
a. What is at stake here: the saving of the people’s soul or the saving of Ezekiel’s soul?
c. To what extent is the individual dependent on the community and vice versa for
salvation?
2. We encounter Ezekiel being commanded to carry out actions, which will symbolize the
people’s suffering under the city’s siege. His bread and water are to be measured out
denoting a lack of life sustaining supplies. What is G-d’s intention here: Is this a
preview of what is coming or is this a depiction of a horrible scene that the people
3. G-d tells Ezekiel that part of his job description as prophet is to suffer for the sins of
Israel. What kind of a job is this? Not only does he have to face this rebellious people with
G-d’s words, but he has to suffer for them as well.
a. What will his suffering accomplish? Will it atone for Israel’s sins, as many rabbinic
texts would suggest, (Sanhedrin 39b, Moed Katan 28a, Isaiah 53:4-6)?
b. If so, what happens to Israel after such atonement? If they are still to be destroyed
despite their atonement, what is the purpose in Ezekiel’s suffering?
c. How does this passage compare to the view of Christian theology, that Jesus died for the
people’s sins?
4. Ezekiel has not questioned any of G-d’s requests until 4:12, when he is told to bake a
mixture of grains into bread over a fire fed by human dung. By insisting that he has been
ever most vigilant in maintaining bodily "cleanliness,’ he beseeches G-d to find another
way. He must endure 390 days of lying on his left side in order to bear the iniquity of
Israel’s sins, and then another 40 for the "iniquity of the house of Judah". But this act is
beyond him. G-d’s response is one of compromise, changing the type of dung used.
Chapter 5: The cutting of Ezekiel’s Hair; Jerusalem Will Be Punished for Her Sins
dangerous way. Again Ezekiel’s body is used to demonstrate the future to this
rebellious nation. What might Ezekiel’s hair represent?
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Perek Yomi: Ezekiel 1-24
(Lev.19:27). How can we reconcile this law with G-d’s order to pass a sharp sword
over his head and beard?
4. Why do you think G-d tells Ezekiel to take a few hairs and to tie them up in the
corner of his garment?
5. God wants to unleash G-d’s fury over this people’s
rebellious behavior. G-d wants to destroy Jerusalem by unthinkable means… all in the
sight of the other nations.
Why? What is to be gained by the other nations witnessing the battering of the Israelites?
1. Ezekiel tells not only of the impending destruction and defilement of the altars of the
idol worshipers, but also of the destruction of those Israelites themselves who worship
idols.
this remnant will be those who had turned away from G-d in
b. What does G-d want to achieve by allowing this remnant to survive, (verse 10)?
2. What are some of the specific crimes which the Israelites have committed? Look to
the following verses:
a. verse 11
b. verse 19
c. verse 20
d. verse 24
4. G-d wants to be known, recognized, respected and followed as the Law Giver. G-d
appears devastated that the great majority of people have rejected G-d’s laws, and
therefore G-d. The future looks bleak, filled with doom, as G-d speaks of acting out G-d’s
anger in a wild display of inflicted pain and suffering.
a. What do you think would be the end result of such a violent reaction from G-d?
b. Are there moments in parenting, in leading, when it is acceptable and even necessary to
punish with such an extreme use of violence?
f. What is the result of the violence to which our children are exposed (from TV, video
games, friends, movies, music, etc.)?
(8:1,2).
c. Does the use of anthropomorphisms conflict with your own understanding of G-d, and if
so, how do you reconcile it?
2. In Ezekiel’s vision, the religious leaders are worshipping idols within the Temple. They
do so believing that "G-d does not see us. G-d has abandoned the land," (8:12).
a. What do our leaders try to get away with because they don’t think that we are watching?
b. Have we in the United States abandoned the electoral process, thereby making it appear
as if we don’t care what our leaders do?
leadership. Believing that G-d has abandoned them, they feel justified in their use of idols.
And yet, despite all of G-d’s anger with this people, G-d usually speaks of retaining a
remnant… a remnant that will find its way back to G-d.
b. Based on this verse, what is one thing that G-d wants from the leadership?
chapter?
a. verse 1
b. verse 10
Ezekiel’s vision continues from that of Israelite idol worshiping to G-d’s commanding the
defilement of the Temple and the killing of the people.
b. What does this passage imply regarding the death penalty? How do you react to
this implication?
from this remnant? (As a note of reference, Ezekiel uses female imagery harshly,
against the nation, specifically in chapter 16.)
be a part of this remnant? Can you find a "proof text" to support your argument?
1. The criterion for being a part of this remnant requires that one "moan and groan
over all the abominations," (verse 4).
What does it mean to "moan and groan over all the abominations"?
quite powerful.
the Israelites deserve this great punishment. For G-d, in this verse, their great mistake was
to believe that "G-d has abandoned the land, G-d does not see."
this group?
will of destruction?
b. Why would G-d enter the Temple right before giving the order
to set it on fire?
Chapter 11: Jerusalem’s Wicked Leaders Will Be Judged; G-d Will Restore Israel
Ezekiel’s vision takes him to Jerusalem’s leadership, which is gathered at the main
gateway to the city. There they react to the reality of the many Israelites already exiled to
Babylonia.
1. The leaders view Jerusalem as a pot and they are the meat
inside it, (verse 3). In other words, the walls of Jerusalem will protect those who are
within the city, just as a pot protects the meat. G-d reacts to this understanding two times,
in verses 7, and 11. What is G-d’s response?
2. Ezekiel cries out to G-d for a third time when Pelatyahu dies, (verse 13).
b. What does Ezekiel seem to fear most about G-d’s desire to destroy Jerusalem?
3. There is a sense from verses 3 and 15 that the leadership was willing to profit from the
exiles’ situation:
…These are the men who plan sin and plot evil in this city, who say, ‘No need
to build houses,’ (verse 3) and
How is the leadership planning to take advantage of the reality of the first exile?
1. G-d compensates the exiles in verse 16 by becoming "a small sanctuary in the lands
where they have gone."
2. G-d shines a light of hope onto the exiles, telling Ezekiel that it is the exiles
themselves who will restore Jerusalem to G-d. In order to do this they will need G-d
to give them a "new spirit" (verse 19).
a. Is it impossible for people to change on their own? Do they need G-d’s intervention?
b. If so, how does one become worthy of deserving G-d’s intervention according to the
theology of our text?
G-d tells Ezekiel to be a sign for the people of their exile to come. In placing the
horrifying consequences of their behavior before their eyes, G-d is hoping to persuade this
people to recognize their role as a rebellious people…to admit to doing something wrong,
(verse 4).
equipped physically "to see," and "to hear," the Israelites could not see and could
not hear.
a. Clearly, this is a metaphor. What could they not see and not hear?
b. What does this verse point out about the relationship between people and G-d?
c. All of us at times choose to block out various things. What or whom do you
choose not to see and not to hear?
2. Ezekiel’s prophecy is quite bold in that it is physical - full of action and live drama.
Was the author dealing with the concept that people learn in different ways? Perhaps
with Ezekiel G-d addresses the visual learners, while with Isaiah
3. G-d is willing to prove G-d’s Self to this people, according to the standards that the
people, themselves, set forth. G-d realizes that the people do not listen to the
prophetic word because the actual prophecy is not about the present, but rather
about the future. Therefore, in order to grab their attention, G-d claims that
"none of My words will be drawn out. What I say will come about…(verse
28) For in your lifetimes… I will say the word and I will do it, (verse 25)."
Based on this text, who seems to have the upper hand in this conflict?
1. Verses 4 and 5 describe what the false prophets did not do,
thereby setting guidelines for distinguishing between true and false prophecy.
Based on this information, what are some of the expectations G-d has of true
prophets?
wall and covering it with plaster, which washes away in the rain.
1. a. Why does the next note specifically that "some," not all of "the men of the elders of
Israel came and sat before… Ezekiel" (verse 1)?
c. Does this one word, "some," make a difference in one’s understanding of the text or
not? If so, how?
If other evil thoughts are not punishable within Judaism, why is idolatry?
persistent faithlessness, even the most righteous men, (here, Noah, Daniel and Job),
can only save their own lives.
What does this verse come to teach us about individual and communal
responsibility?
(verse 22).
Do you think that seeing the deeds of these survivors will console Ezekiel, leading him to
a better understanding of his role in announcing and portraying the destruction? If so, how?
In this short chapter, Ezekiel concentrates on the question of the future for the inhabitants
of Jerusalem. He describes the wood of a grapevine in great detail, using it as a metaphor
for the inhabitants of Jerusalem. It is clear that by questioning the usefulness of this
grapevine, Ezekiel questions the future usefulness of his people (verse 3).
1. Another important symbol used here is that of fire. The grapevine, or people, was
consumed by fire on both ends, leaving the center charred, but intact (verse 4).
What event, or two events could correspond to the fire consuming the wood at both
ends?
wood could be useful, especially given that it was not useful before the fire, Ezekiel sets a
grim view of the future of those left in Jerusalem, (verse 5). In verse 7, G-d states that
indeed, the Israelites in Jerusalem have escaped the fire, but the fire will consume them.
This too appears extremely grim.
How does one’s understanding of this verse differ when reading it literally, as fire,
and when viewing it metaphorically, as _(fill in the blank)________?
It is in these two approaches to the text that we find Ezekiel’s angst over whether or not
there will be a remnant, and if there is, how it will function, vis a vis G-d.
In his longest chapter, Ezekiel rails against the Israelites through a metaphor of a husband
devastated by his wife’s sexual betrayal. The introduction provides a picture of a man
going out of his way to aid an otherwise outcast baby, who later grows into a mature
woman. He takes her as his own, only later to be extremely pained by her licentious
behavior.
Then, your time for love had come. I spread My cloak over you and covered your
nakedness. I gave you My oath and entered a covenant with you, says the Lord G-d,
and you were Mine.
What is your emotional response to the image of Israel and G-d embraced in a
relationship between lovers?
c. What effect might this negative use of the image of women have on the listener’s
concept of women?
d. Do you think it’s possible that Ezekiel is transferring some of his own personal
anger onto women in general through this metaphor?
learn about all of those wonderful things that G-d did for this woman - this people.
We never hear about any positive things that this woman – Israel - did for G-d. Is
the relationship really so one sided.
What are some positive things that Israel has done for G-d?
b. What lessons can we derive for women today from this statement in verse 15?
If yes, then does this text condone physical abuse as a method of controlling one’s
wife?
Neither answer is satisfying. Perhaps it leads us to the harsh reality that abuse within
marriage is a reality, whether we condone it as a religion or not. Despite our
unwillingness to see it, it is there. Men -Jewish men - within the walls of marriage
beat women - Jewish women.
b. The question then begs itself: What are we doing as a community to help both our
women and our men learn to expect and to live within supportive, loving
relationships?
6. In the end, G-d is willing to recommit to this nation. What do we learn about the
biblical view of marital relationships from this scenario, (verses 60-63)?
Ezekiel presents a parable of an eagle that takes the top of a cedar tree to a different city.
The eagle replaces what it took with a seedling, which becomes a low-lying vine.
Introduced is yet another eagle to which this low vine bends, hoping to be taken better
care of by it than by the first eagle. Yet, claims the text, the seeds had been already in a
good location, one in which they could grow and thrive.
1. Directly following this parable are three possible interpretations of it: verses 11-18,
verses 19-21, and verses 22-24.
2.With Babylonia taking control of Judah, and King Zedekiah attempting a rebellion with
Egypt’s help, which interpretation do you find to be most consistent with this political
situation?
3.According to this parable, what does Ezekiel think the leadership should do vis-à-vis
Babylonia’s political hold on the nation?
4.Why does Ezekiel find it necessary to add the third, more positive interpretation, (verses
22-24)?
parable to the people throughout the land. The following is the parable in question:
The parents eat sour grapes and the children’s teeth are set on edge.
This parable deals with the question of responsibility for sin. Does the
responsibility rest solely with the individual who sinned, or does it get passed
down through the generations? What is Ezekiel’s perspective on this issue? See
verses 4, 14-17, and 20.
parent’s accountability for his/her child’s sins. Ezekiel holds that even a righteous man
will die due to his child’s sins, which are enumerated in verses 10-13. Ezekiel specifically
states that such parental accountability is limited to the case in which the son is a murderer
who later commits these certain other sins.
a. What message is Ezekiel sending about parental responsibility by portraying this son as
such an extreme character, as one who does not live within society’s norms, but outside of
it?
b. To what extent do you think that a parent should be held responsible for his/her child’s
actions against others?
In this dirge, a mother lion takes her cubs, one by one, and places them in a situation in
which they have to become young lions… leaders. The mother symbolizes either the
people of Judah, the royal house or Jerusalem. The lion cubs are the successive rulers and
sons of Josiah: Jehoahaz and Jehoyakim. Politically speaking, Egypt dethroned Jehoahaz
and replaced him with Jehoyakim.
1.Were these two leaders too naive, too young, to be able to lead successfully?
2.Do we today expect too much from our youth, placing them in situations that are beyond
them, either emotionally, physically or spiritually?
This chapter, set five years before the Temple’s destruction, provides one more
opportunity for G-d to review the faults of the people within their relationship to G-d: G-d
couches the wonders that G-d did for the Israelites in the context of the people’s rejection
of G-d’s ways in the long run.
On the day I chose Israel, I took an oath to the seed of Jacob’s house and revealed
Myself to them in the land of Egypt, (verse 5).
G-d became vulnerable to the people by revealing G-d’s Self to them. G-d expressed
love for them while making plans for their future. Instead of holding onto G-d, the
people rejected G-d’s words, and grasped onto their idols.
Despite G-d’s feelings of violation, G-d hangs onto this people. The question which
begs itself is "Why?"
acted for the sake of My Name, not to profane it in sight of the nations who watched
me take them out, (of Egypt, verse 14).
b. What does this come to teach us about the power of the onlooker?
c. In what ways do you let others, who stand outside looking in,
have power over your actions taken within your intimate relationships?
1.A. What does the image of a continuous flame within every dry tree recall for
you? (verses 1-4)
parable spreader!" (verse 5). He is chided for telling representational stories, which remain
only stories. The people do not experience the reality of them. Because the people do not
experience his truth for themselves, they do not believe in his message.
a. How might you reword Ezekiel’s complaint to G-d, explaining why he might feel
betrayed by G-d and angry with G-d.
b. When was the last time you did not believe someone because you could not relate to his
or her situation?
c. How do our radically different experiences shape the relationships among ethnic groups?
the blood you shed," (verse 4). When couched in the feminine form, Jerusalem
becomes a woman who is shedding blood during menstruation and guilty for it. This
interpretation may seem like a stretch in a different context. Here, however, given
all of the previous expressions of Ezekiel’s negative attitudes toward women, this
interpretation emerges readily from the text.
a. Could the guilt incurred by Jerusalem for shedding blood – needless murder – be
parallel symbolically to a woman’s shedding blood, in that she is shedding the
possibilities of a new life?
2. Verse 6-12 explain how the princes of Israel have each shed
blood. Yet none of the images is one of murder. What are enumerated are the different
laws from G-d that the people have violated. How might these laws symbolize blood?
3. Ezekiel describes Israel’s leaders as wicked. The priests violated G-d’s Torah and did
not distinguish between holy and profane.
a. What do these two terms, "holy" and "profane", mean within a biblical context?
b. If you look at your day through the lenses of "holy" and "profane", what do you see?
In this chapter, Israel and Judah are described as two sisters who prostituted themselves
while they were young and in Egypt.
2. Rashi holds that just by seeking foreign alliances, and taking part in power politics,
Israel took on idolatry. How would you explain his view?
3. In verse 4, G-d takes these two prostituting sisters to be G-d’s own, despite knowing
this about them.
What do we learn about G-d (or Ezekiel, the man) from this situation?
This chapter is rich with issues of Jewish law. In the parable of meat in the pot, choice
pieces of meat are taken out of the pot (Jerusalem) because of the blood that is in it.
Reference is made here to the Israelites not letting the blood (here, from slaughtering
animals) pour to the ground and thereby not covering it with dust. This is part of the
method used to kasher meat, a method not used by the Israelites.
From the passage on Ezekiel’s inability to mourn for his wife, we also find the foundation
for laws on mourning. Since Ezekiel was forbidden to mourn, the rabbis inferred that
whatever he was explicitly permitted to do is normally forbidden to mourners. Thus, since
Ezekiel is told to put on "your glory," or your tefillin, as the rabbis understand these
words, the rabbis derived that it is forbidden to put on tefillin between the time of death
and the burial of an immediate relative.
1. What does the text tell us about Ezekiel’s relationship with his wife? (verse 16)
2. Why do you think that G-d forbid Ezekiel to mourn for his wife?
3. How does the process of mourning help the mourner through his/her loss?
4. Why would G-d take one of G-d’s most loyal followers and put him through such a
painful loss, (verse 24)? What does this tell us about the relationship between G-d and this
prophet?
1. What is more important, the life and death of an individual, or the lesson G-d tries to
teach us in the experience of that death?
A Project of MACCJ
http://uscj.org/soeast/atlanta
Conservative Judaism)
http://uscj.org/soeast/atlanta/perekyomi/Ezekiel25-48.html (1 of 12)17/02/2006 13:49:45
Perek Yomi: Ezekiel 25-48
Background
A major theme of the book of Ezekiel is the cycle which includes sin, exile from
the land as punishment, the demand for repentance, and then a promised return
to the land. The primary sin of the people is that of idolatry, as they abandon the
laws of the Torah and embrace the gods and practices of their pagan neighbors.
The mighty kingdom of Babylonia becomes a central instrument of God’s
punishment, both toward the Israelites as well as toward other neighboring
nations (Tyre, Sidon, Egypt, Edom, Mt. Seir, Ammon, Moab, Philistia, Assyria,
etc.) which also prey upon the Israelite kingdoms (i.e. Judah and Israel).
Ezekiel thunders at his compatriots in Babylonia, that they have gotten what they
deserve, that God is punishing them severely for their faithlessness. Their land
has been conquered and destroyed by foreign powers, and the Israelites
themselves have been exiled to other lands. These are the inevitable outcomes of
their actions. As both priest and prophet, Ezekiel warns the people of their
punishments for violating God’s commandments, both ritual and moral. The
language he uses is very similar to that found in the Torah itself (particularly in
Exodus and Leviticus), and is based on the brit or contract that we find there.
But even as the Israelites have abandoned God, God has not abandoned them.
The center of Jewish life shifts from Judah/Israel to Babylon, and the Shekhinah
(God’s Presence) shifts with them. "God accompanied the Jews into exile, thus
demonstrating His unending love for them" (The Living NaCH, p. 310). Indeed, as
terrible as the Israelites’ sufferings are, the exiled people can "return" spiritually to
God. However even if they don’t repent, God will "return" them physically to their
land, in order to shame them into repentance. A central purpose of the text then is
to prove emphatically to Israel - as well as the nations - that Israel’s misfortunes
are a result of God’s wrath, not His weakness. The rabbis understood that the
final redemption, or return of the people to the land and rebuilding of the Temple,
would take place during the Messianic period.
According to biblical scholars, the events recounted in the Book of Ezekiel (except
for those referring to the time of the Messiah) cover the years roughly between
597-573 BCE, as corroborated by other books in the Tanakh as well as
Babylonian chronicles. They take place primarily in Babylonia, although there are
several times in which God transports Ezekiel by vision to Jerusalem. For
example chapters 40-43 take Ezekiel to the site of the future Temple (i.e. during
Messianic times), in order for him to see and then teach the Israelites the exact
dimensions of the structure.
Many sections in the text are confusing however, and their meaning has eluded
both traditional commentators as well as contemporary scholars. Moreover, there
are theological elements and halachic directives which contradict verses found in
the Torah itself. Thus while Exodus 20:5 says that God will visit " the guilt of the
fathers upon the children, upon the third and fourth generations of those who
reject me," Ezekiel 18:4 maintains that "only the person who sins will die." With
respect to halacha, Leviticus 21:7 forbids the high priest to take a widow or
divorcee as a wife, whereas Ezekiel 44:22 extends this prohibition to all priests.
As a result of problems such as these, the Talmud records an attempt to remove
the Book of Ezekiel from the Tanakh, and conceal it. Rabbi Hananiah ben
The Talmud cites four halachot that are derived from the Book of Ezekiel.
"Although all of these laws were given to Moses at Mt. Sinai, it was Ezekiel who
recorded them for posterity. The Talmud credits no other prophet in this way" (The
Living NaCh, p. 310)
1. All priests must trim their hair once every 30 days (44:20)
2. An uncircumcised priest who serves in the temple profanes the Temple
service (44:9)
3. A marker/monument must be set up near an unburied corpse, so priests will
not unwittingly defile themselves through contact with the dead (39:15)
4. The "bad" mentioned in connection with priestly garments in Exodus 39:27-
28 refers to linen (44:18)
A number of key questions and problems underlie the entire book, and are worth
considering as we read through each chapter. Some of these are questions to
which we will probably never know the correct answer. However each of us may
want to offer his/her own conjecture; consider those that are meaningful to you.
They include the following:
● Why did the Israelites turn to idolatry? Was this a result of their feeling
abandoned by God? How exactly did they absorb the practices of the
surrounding pagan nations? How did the Israelites respond to their own
prophets? Why does the book place such heavy emphasis on punishment
and destruction?
● At the end of virtually every prophecy of doom against the other nations,
God concludes that "The nations will know that I am the Lord God." What do
we make of this refrain? What is the message that God wants the nations to
know? Can the nations win God’s favor? If so, how? Must they adopt the
rituals and practices which God has already commanded the Israelites?
● How much of what is described in the text actually happened? Which of the
prophecies actually "came true"? If they have already happened, did they
occur before or after Ezekiel wrote about them? Should the book be
understood as a "post hoc" explanation and rationalization for events which
had already taken place, i.e. the destruction of Jerusalem and the Temple,
and the exile of the Israelites to Babylonia? Obviously Ezekiel sees these
events as divine punishments which the people "deserved". Is the text then
an elaborate way of reassuring the Israelites that they will be redeemed, that
they should not lose faith in God, that they can control their fortunes by
righteous behavior, and that God is indeed with them?
● Scholars disagree as to whether the text had a single author – i.e. Ezekiel
himself - or whether a circle of his disciples played a significant role in
shaping the text we have today. Indeed we do not even know whether or not
the man Ezekiel ever existed. Does this debate make a difference to our
understanding of the text?
● How did the Jews of the Second Temple period perceive Ezekiel’s
prophecies? Did they see themselves as fulfilling those prophecies? Did
they consider themselves "redeemed"? If not, how did they rationalize their
actions in light of the fact that the Messiah had not yet appeared? But if it
was acceptable for the exiles to return to Israel and build the Second
Temple, all without the Messiah’s presence, then why do some ultra-
Orthodox sects today deny the legitimacy of the modern State of Israel? And
why do some extremist sects seek to build a Third Temple, without the
presence of the Messiah?!
● Are diaspora Jews today still "in exile"? Given that the Messiah has not yet
appeared to fulfill Ezekiel’s prophecies, can we legitimately recognize the
State of Israel as the Jewish state? Or was the birth of modern Israel indeed
"the first flowering of the redemption" as foretold by the prophet? Will there
ever be a Third Temple?
Summary: The second half of the Book of Ezekiel begins with prophecies of
doom against foreign nations, which will be followed by the ingathering of the
Israelite exiles and then the restoration of Israel itself. Chapter 37 contains the
classic image of the "dry bones" of Israel being revived, along with the
reunification of the two (northern and southern) Israelite kingdoms. This is one of
the sources upon which traditional Jewish belief in bodily resurrection is based.
The remainder of the text gives specific details and dimensions as to what the
Temple will look like during messianic times. Ezekiel is transported in a vision
from Babylonia to the site of the future Temple, where he is also instructed
regarding the laws of sacrifice and the roles of the priests and Levites. This
section is followed by the vision of a life-giving stream which flows out of the
Temple. The book concludes with the allocation of land to the 12 tribes, along with
the site for the Temple and the prince’s living quarters.
Chapter 25: Prophecies against Ammon, Moab, Seir, Edom and the
Philistines
Now that the news has come that Jerusalem has been destroyed (chapter 24),
God’s and Ezekiel’s attention turns away from the Israelites and their sins and
punishment. The focus shifts to the surrounding nations who celebrated
Jerusalem’s downfall. Ezekiel prophesies the destruction that God will wreak on
these nations. Each prophecy concludes with the declaration, "They will know that
I am God."
1. Why does the text consider it important to tell us about the punishments in
store for these peoples?
2. Do we need God to punish Israel’s enemies – the Arab nations – today?
3. Why do you think every prophecy of doom concludes with the words "They
will know that I am God"? Why is this message so important?
Ancient Tyre, built on an island off the coast of Phoenicia (today’s Lebanon), was
one of the great trade centers of the ancient world. Since it lived by trade, it was
jealous of rivals such as Jerusalem (vs. 2). Ezekiel describes in graphic detail how
Babylonian King Nebuchadnezzar will utterly destroy the city. Tyre was one of
seven nations who had been told by God (Jeremiah 27) to submit to
Nebuchadnezzar (in the book of Jeremiah he is called Nebuchadrezzar; both
names refer to the same king). These nations included Ammon, Sidon, Moab,
Seir, Edom and Philistia. They are singled out for punishment for not obeying
God’s command.
1. Compare the ancient city of Tyre to the modern Lebanese city. Note how
history has repeated itself: a once proud and mighty city has been defiled by
foreign elements (i.e. Syrians, Hezbollah, Palestinian terrorists).
1. Why does the text take such pains to describe the glory of Tyre in so much
detail?
After the dirge in chapter 27, chapter 28 returns to the prophecies of doom. It was
the Babylonians who would besiege Tyre for 13 years without actually conquering
it.
This chapter continues the theme that those who take credit for their
accomplishments without acknowledging God, will be doomed by God. Here, it is
Pharoah who claims to have made the Nile and channeled it to supply all of
Egypt’s needs: "It is my river; I made it!" (vs. 9).
1. How does Egypt’s punishment recall the Israelites’ wandering in the desert
before entering Canaan?
This chapter tells us how God will cause the Egyptians to suffer: "I will water the
fertile land with your blood from the mountains" (vs. 6). And "the sword of the king
of Babylonia will come upon you" (vs. 11). Egypt’s dead will be shamed by being
buried "with the uncircumcised."
The ideas and language here regarding responsibility for sins, are very similar to
those found in chapter 18: 21-32. We hear the despairing cry of the people: how
can we live, immersed as we are in sin? (vs. 10). As the watchman for his people,
Ezekiel responds unequivocally: "Repent, repent of your evil ways. Why should
you die, O house of Israel?" (vs. 11)
Vs. 21 reports the catastrophe: "The city has been conquered!" Vs. 25-26
document the specific sins which Judah has committed.
Chapter 34: Israel’s shepherds have failed to lead the people; only God, the
true shepherd, can bring the people back
God promises a wondrous bounty for the people when they return to their land: "I
will grant them and their surroundings a blessing on My hill. I will bring down the
rain in its time . . .the trees of the field will yield their fruit and the earth its
produce. . . they will know that I am God when I break the bars of their yoke and
save them from those who enslave them. They will no longer be booty for the
nations . . ." (vs. 26-28)
Vs. 14: "The Lord God says, "I will make you desolate while the rest of the earth
rejoices. As you rejoiced when the heritage of the house of Israel was made
desolate, that is how I will treat you. Mt. Seir and all of Edom will be ruined. They
will know that I am God!" Edom refers to the area just south of the Dead Sea
(straddling modern Israel and Jordan), while Mt. Seir covers the territory further
south in today’s Jordan, down to the Red Sea (Gulf of Eilat).
Chapter 36: God will return the exiles and replenish the land
In a striking use of imagery, God addresses a prophecy to the mountains and land
of Israel: "I will settle you as you were before . . ." (vs. 11). God consoles the
mountains and land for having been plundered and maligned by the surrounding
nations (e.g. Edom), and promises to restore and rebuild the land with the
returning Israelites, its true residents.
This chapter emphasizes that God is the author of all that has happened, and the
guarantor of what will happen. Indeed the return of the Israelites to the land is not
for their sake but for God’s! "I am not doing this for your sake, O house of Israel,
but for the sake of My holy Name which you profaned among the nations. . .
(vs.22) "I will not act [redeem you] for your sake, says the Lord God. Know this!
Be ashamed and humiliated because of your behavior, house of Israel!" (vs. 32)
And finally, "the peoples left around you will know that I, God, have rebuilt ruins
and replanted desolate places. I, God, have spoken and acted!" (vs. 36)
The image of the dry bones coming to life, is one of the key "proof texts" for
Jewish belief in the resurrection of the dead. This prophecy also teaches that God
will bring all of the Israelites – exiles from both the southern kingdom (Judah) and
the northern kingdom (Joseph) - back into a single, unified kingdom.
1. In light of what we know about Jewish history for the last two and a half
millennia, what meanings might this prophecy have for us?
Scholars are uncertain as to whether Gog and his kingdom known as Magog refer
to actual peoples, or whether Gog may simply be a generic name for the leader of
the Messiah’s opponents. In either case, the certainty and meaning of God’s
victory is clear: "I will make Myself known to many nations, so they will know that I
am God." (23)
1. Do we have an obligation today to make our God known to the rest of the
world? If so, how can we do this?
In verse 15 we learn that if an Israelite finds bones of the invaders from Magog,
he must put a marker at the site until the bones can be buried. From this the
rabbis inferred the halacha that all graves must be marked.
1. If the markers were to identify sites where unburied remains were found,
why would the rabbis of the Talmud rule that graves (i.e. buried remains) be
marked?
concern for priestly matters, as they give fine details and exact measurements for
each of the Temple’s components. The dimensions differ greatly however from
those of the First Temple which had just been destroyed. In addition the builders
of the Second Temple several centuries after Ezekiel, ignored his architectural
plans completely in their design. The rabbis explained these discrepancies by
declaring Ezekiel’s blueprint as a vision for the Messianic age.
An angel shows Ezekiel a stream coming out from the entrance to the Temple.
The angel then leads Ezekiel to different depths of the water, i.e. ankle-, knee-,
and hip-deep, and then over his head. Malbim suggests that the stream
represents the increasing Torah wisdom that the various nations will absorb in the
days of the Messiah, depending on their historical commitment to God vs. idolatry.
He also sees the 10 "fishermen" as a symbol of the great number of prophets who
will live in the days of the Messiah; the fish represent the peoples of all nations.
The cities of Ein Gedi ("eye of the goat") and Ein Eglayim ("eye of the calf")
represent former centers of animal worship. The "places for spreading nets" refer
to places to teach Torah and "catch" others for service to God. As the land
described here is considerably larger than Israel’s borders at the time, Malbim
also views Ezekiel’s description as referring to the Messianic era.
The book closes with the name of the holy city – "God is there (Hashem shama)" -
what we know today as Jerusalem.
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Conservative Judaism)
These twelve prophets are often called "minor" - not because their works are
unimportant – but because their books are shorter in length than those of their
http://uscj.org/soeast/atlanta/perekyomi/minor-1.html (2 of 14)17/02/2006 13:50:48
Perek Yomi: Hosea, Joel, Amos
In addition to the well-known story of Jonah for example (read on Yom Kippur), we
also find here the prophecies of Amos, who proclaims the Jews as God’s Chosen
People: "You alone have I singled out of all the families of the earth – that is why I
will call you to account for all your iniquities" (3:2). Amos is also credited with
declaring: "Let justice well up like water, righteousness like a mighty
stream" (5:24). The prophet Hosea’s first communication from God is the startling
command to "go marry a prostitute and conceive children of questionable
legitimacy" (1:2). The prophet Zechariah is the author of a verse that has long
inspired our people, and is today a popular song: "Not by might, nor by power, but
by My spirit – said the Lord" (4:6)
The Book of Micah frames the essence of what God demands of us in three
memorable lines (6:8):
Only to do justice,
The Talmud credits Habakkuk for summarizing all of the Torah’s commandments
in a single sentence:
The lives and work of the twelve prophets span a period of approximately 350
years, beginning with Obadiah during the reign of King Ahab in Israel (871 BCE),
and culminating with Malachi during the building of the Second Temple in Judah
(520 BCE). "The Men of the Great Assembly, who compiled the Book of Twelve
Prophets, did not arrange the prophecies in chronological order." (The Living
NaCH) In fact we do not know for certain where or when each prophet lived.
The "twelve" are sometimes referred to as a single book, and other times as 12
different books. In Aramaic they are known as trei asar, which simply means
"twelve." A total of fifteen haftarot are drawn from these sets of prophecies.
Sources: The Living NaCh (part of the Living Torah Series); Biblical Literacy,
Joseph Telushkin.
Introduction
"The first chapter of Hosea contains some of the most puzzling verses
in Scripture. God, Who is said to loathe promiscuity, commands
Hosea, a righteous individual and a prophet, to marry an adulteress
and to bear illegitimate children by her." (The Living NaCh)
"To ensure that there is at least one Israelite who fully understands the
pain and betrayal God feels because of the Israelites’ repeated
reversions to idolatry, the Lord makes an unprecedented demand of
the prophet Hosea: ‘Go and get yourself a wife of whoredom and
children of whoredeom’"(1:2) (Biblical Literacy)
This is a truly shocking command, the very first communication that God makes to
Hosea. And yet with the unfolding of the text, the full meaning of this command
becomes clear. The prophet obeys God’s will by marrying the prostitute Gomer,
but he is constantly betrayed by her. The husband/wife relationship thus becomes
a metaphor for God’s relationship with Israel:
Hosea’s offspring are given names that show that they are living examples of
God’s anger toward the Jewish people. What kind of life will these children have?
2. If her lovers will not "supply her with bread and water, wool and
4. According to verses 16-19, who will take the responsibility of bringing her
back to faith in God?
Is the woman mentioned in thid chapter the same Gomer bat Diblaim?
What does Hosea tell the people God truly wants from them?
What is the connection between the blowing of the ram’s horn (shofar) and the
fact that the Israelites have transgressed God’s laws?
1. Hosea makes constant references to both Assyria and Egypt. Assyria is to the
north and Egypt to the south. Why does he make constant references to the
alliances made between Israel and these nations?
How does the book end? What does God require of the Israelites?
Introduction
The Book of Yoel is the second book of the Minor (shorter in length) prophets.
The only biographical detail we have about Yoel is the name of his father, Pethuel
(1:1). The detailed references within the book to agriculture suggest that he might
have been a farmer (1:7, 10-12).
Since Yoel makes no mention of the Judean or Israelite kings who lived during his
time, it is difficult to date the period during which he prophesied. He describes a
terrible plague of locusts that has recently swept over the land and destroyed so
much foliage and crops that Judah’s people and animals face starvation (chapter
1).
However, Yoel’s real intent in describing the plague is to warn of the much greater
devastation that will be wrought on Gd’s Day of Judgment, the sufferings of which
can only be averted if the people "turn back to Me (Gd) with all your hearts." Yoel
promises that if this desired repentance occurs, then "Judah shall abide forever,
and Jerusalem from generation to generation" (4:20).
Among the book’s most famous verses are Yoel’s appeal to the people to "rend
your hearts rather than your garments" (2:13, the essence of repentance is
internal transformation, not the performance of external rituals). He also
admonishes the people to go to war when necessary: "Beat your plowshares into
swords, and your pruning hooks into spears" (4:10). [introduction taken from the
book, Biblical Literacy by R. Joseph Telushkin].
1. The opening lines of the Book of Yoel are instructions regarding our
masoret, our chain of Tradition. How does this message continue to play
itself out in Jewish life in the 21st century? Why does the prophet Yoel begin
with these words of introduction?
2. The theme of this chapter, this entire book, is the destruction done by the 4
types of locusts mentioned in verse 4. In II Kings 8:1, we read of a famine
caused by 4 species of locust. Some scholars believe that this reference in II
Kings is proof that Yoel lived during that same time period. Others believe
that Yoel prophesized at a later time, and that his references to 4 species of
locusts represent 4 different oppressive nations of Israel. Which 4 nations
may be included in Yoel’s prophecy?
3. Verse 6: Teeth of a lion vs. Fangs of a lioness – What is the difference?
4. What is the significance of the types of foods mentioned in verses 10-12?
Which food stands out in the crowd? Why is it included?
5. In verse 14, Yoel instructs the Israelites to declare a fast. Why? (prevention
or cure?).
1. Chapter 3 contains just 5 verses. Why were these verses set off as their
own chapter?
2. Many scholars believe this chapter is prophecy of Messianic times. If so,
according to Yoel, what will be unique about that period?
3. Verse 5: "everyone who calls out in the name of Gd will escape
(punishment)" – Christian doctrine claims that to call out and to receive
Jesus into one’s heart will ‘save a person’s soul.’ Judaism teaches
something different. Jewishly, what does it mean to "call out in the name of
Gd?"
1. The beginning of the chapter has Gd chastising the nations of the world for
their mistreatment of Israel. But Gd seems to have used these other nations
as tools/pawns for Gd’s own punishment of Israel. Is Gd’s treatment of these
nations fair? Why/why not?
2. Gd’s language speaks as if a violation against Israel is a violation against
Gd (verses 4-6). Is Gd, therefore, guilty of self-affliction?
3. Compare verse 10 with Micah 4:3. What is the difference between the
verses? Who do you believe influenced whom?
4. Verse 15: How does this verse compare in meaning to Yoel 2:10?
5. From verse 9 forward is found a description for an end-of-days,
Armageddon-like battle and Day of Judgment. Gd will take vengeance on
the nations who oppressed the People Israel. Gd will show some form of
mercy on Israel’s oppressors except for one crime. What is that crime?
Background
Amos, one of the earliest of the classical (latter) prophets, was a herdsman and
dresser of sycamore trees. Born in Tekkoa in the south, his profession led him to
travel and come into contact with the northern kingdom of Israel during the 8th
century BCE. His prophecies began two years before an earthquake which shook
the area during the reigns of King Uzziah of Judah and King Jeroboam of Israel.
Amos’ prophecies are directed primarily at the northern kingdom of Israel. This
was a period of great prosperity in the north where corruption was rampant and
people failed to take the laws of the Torah seriously. Amos saw the religious
practices of the elite as mirroring their perpetuation of social injustice. Therefore,
Amos repeatedly calls for a renewed allegiance to the Jewish principles of justice,
and reminds Israel that God’s covenant was conditional in nature and required
their obedience to the mitzvot, ethical as well as ritual. He warns of the coming
downfall of Israel that would result from the people failing to live according to
God’s will.
For Amos, morality is the supreme value, while the sacrificial cult is merely
symbolic. Amos railed against those who paid attention only to the ritual
requirements of the sacrifices while ignoring the more crucial religious
requirements of justice and righteousness. He also reminds Israel that their
chosen-ness is not absolute and that they are no more special to God than the
other peoples of the earth. God is the universal God of all humanity, yet because
of the special relationship and covenant between God and Israel, God expects
more from them and will sorely punish them if they fail to follow in His ways.
Amos teaches a great and relevant message for our day. He portrays God as
intensely interested in the ethical conduct of Israel and passionately concerned
about all humanity and its moral standing. Amos is the first prophet to discuss the
"smaller sins" of honesty in the marketplace, etc., and views these as being equal
to, if not even more important, than the remainder of the commandments.
1. Why is God so disturbed about the "burning of the king of Edom’s bones into
lime" that He threatens to respond with "fire upon Moab"? Is this an early
example of the concept of respect for the dead?
2. Of what transgressions is Judah guilty?
3. Does God appear to be more upset with Judah or with Israel? Why?
4. What is the meaning (verse 6) of the phrase "Because they sell the
righteous for silver, and the needy for a pair of shoes"? How is this message
relevant to us in our own day?
5. What do verses 9 – 11 tell us about the relationship between God and
Israel?
6. What "day" is verse 16 talking about?
1. What is the meaning of (verse 2) "Only you have I known of all the families
on earth"?
2. How does Amos view God’s role in shaping history? What is the purpose of
the prophet being alerted by God in advance of His actions?
4. Once again we see the lion motif in the text (verse 12). But how is it used
differently this time?
5. What is the significance of punishing the altars; and the horns of the altar
being cut off and falling to the ground?
1. Amos criticizes those who enjoy feasting and the "good life" while
oppressing and exploiting the poor. Does prosperity inevitably lead to some
form of oppression? How can we attain affluence while remaining socially
responsible?
2. In verse 4, Amos mocks those who transgress while coming to offer the
prescribed ritual sacrifices. Can one be religiously observant while living
unethically? Can an ethical person who disdains ritual be considered
"religious"?
3. How has God punished the people for their abuses? Does God bring similar
punishments upon us today? Is the current drought we are experiencing the
1. Has Amos given up all hope in the people or does he believe that there is
still a chance that they can be saved and reconciled with God?
2. How many Hebrew "word plays" can you identify in verse 5?
3. In verse 8, what does the phrase "He brings on the shadow of death
(tzalmavet) in the morning" mean?
4. What does God want the people to do in order to find favor with God?
5. What is "The Day of the Lord"? What did the people believe would occur on
that day, and how was their version different from what Amos predicted
would occur?
6. What is Amos trying to convey in verse 25 by bringing up the lack of
sacrifices during the years of wandering in the wilderness?
1. What role do visions play in this latter portion of the book of Amos?
2. Is God presented as an unmovable force, or does Amos believe that God
can be reasoned with and persuaded to change His mind?
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Perek Yomi: Hosea, Joel, Amos
1. How does a "basket of summer fruit" signify the destruction of Israel (Hint
Hebrew root for the word ‘summer’ – kayitz.)
2. What does Amos identify as the reasons for the coming destruction?
3. What kind of famine are verses 11-13 speaking about? Are we perhaps
experiencing such a famine today?
1. Is there any escape from God’s wrath in executing judgement over Israel?
What about in exile? In the chapter’s opening verses, is there any hope of a
fresh start?
2. What is the meaning (in verse 7) of God asking "Are you not as the children
of the Ethiopians to Me?" What does this say about the nature of the
relationship between God and Israel?
3. At what point in this chapter does Amos appear to shift the tone of his
prophecy to sounding a more hopeful message? Why the sudden change?
4. What purpose does "The Day of the Lord" serve according to Amos? How
does Amos’ description compare to what some of the other prophets have
written about that day?
5. When the restoration finally occurs, will that be the end of any future
punishment for Israel? Are we in the period of such a restoration today?
Study Questions
Summaries and questions prepared by Janet Schatten, Ahavath Achim
Synagogue (Obadiah), Rabbi Shalom Plotkin, Agudath Israel
Synagogue, Montgomery, AL (Jonah), and Steven Chervin, Ahavath
Achim Synagogue (Micah)
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Conservative Judaism)
The book of Obadiah consists of only one chapter, which is entirely devoted to
describing the punishment that will befall the nation of Edom. Throughout their
common history, beginning with Jacob and Esau, the Edomites and Israel were
enemies. Edom is a nation residing southeast of the land of Israel (Gen. 32:4).
Although the nation of Edom assimilated and thus no longer exists, the Roman
Empire adopted its religion and articles of faith. According to the sages, all
references to Edom’s future are to be understood as alluding to Rome (Sifre 343).
Who is Obadiah? Obadiah means "one who serves God." Rashi cites the
Rabbinic identification with the Obadiah who was a contemporary of Ahab and
Elijah and was an Edomite proselyte (Kings xviii.3). On the other hand, Ibn Ezra
places Obadiah in the period following Isaiah, Amos and Jeremiah. His general
thesis is that Edom’s downfall will come during the Messianic era.
The prophecy refers to eagles in their nests, thieves, wise men and warriors.
What powers do each of these have and how will God take away these powers?
The eagles in their nests, for example, are powerful because they are perched up
high in a position that is advantageous in combat. God will take away these
powers: even if you raise your nest as high as the eagle’s, even if you establish it
among the stars, I will bring you down from there! – declares God (1:2).
Some say that Edom is being punished as a result of the adversity between Esau
and Jacob, while others suggest it is a consequence of the behavior of the
Edomites during the destruction of the First Temple (e.g. they turned the escaping
Israelites in to the Babylonians). Yet others say it refers to the future, to the
Roman Empire’s active role in the destruction of the Second Temple. Do you think
Edom deserved to be punished? What is the message that God is giving to
Edom? To Israel?
● The house of Jacob shall be a fire, and the house of Joseph a flame, and
the house of Esau for stubble, and they shall kindle in them and devour
them. . .
● The saviors will ascend Mount Zion to rule Mount Esau and the kingdom will
be God’s.
The Aleinu ends with the parallel prophecy of Zechariah (xiv.9): And the Lord shall
be King over all the earth; in that day shall the Lord be One and His name One.
How might the Aleinu be a response to these verses 15-21?
Introduction:
The gates of heaven are open, God is close, our supplications and prayers have
been sung, it’s Yom Kippur afternoon, and we sit down to read this powerful story
about repentance.
descend into the lowest part of the ship where he falls away
Why doesn’t Jonah pray to God when all the sailors are praying to their
idols because of the ferocious storm? Even the non-
change his mind, reconsider their fate, and take pity on them.
(3) Verse 16
ideology?
(1) Verse 1
help?
(3) Verse 6
(1) Verse 4
would you send him? Why did the powerful and wealthy
(2) Verse 8
(3) Verse 10
Israelite tribes and send them into exile forever. Why didn’t
the Jew?
(1) Verses 2 + 9
These verses prove that Jonah still has the death wish that he
exhibited when he asked to be thrown overboard. If you were his
friend, how would you help him?
(2) Verse 2
(3) Verse 11
Which people today would fall into the category of people who
Introduction
The text tells us that Micah prophesied during the reigns of Kings Jotham, Ahaz,
and Hezekiah of Judah – corresponding roughly to the period 750-700 BCE. The
book follows a clearly identifiable cycle: (1) the people sin (idolatry, immorality),
(2) which leads to divine punishment, (3) followed by the people’s repentance
(teshuvah), and finally (4) divine redemption. The overriding message then is that
God keeps faith with His people Israel, that despite our sinful ways, He always
takes us back. The brit/covenant is irrevocable and eternal.
● The prayer that we say when we take the Torah out of the ark on Shabbat –
ki mitzion tetze Torah. . . – "For Torah will emanate from Zion, and the Word
of God from Jerusalem," is found in 4:2.
● A vision of world peace - using the same language as found in the Book of
Isaiah - is found in 4:3:
"They will beat their swords into plowshares and their spears into pruning
hooks. Nation will not take up sword against nation. They will never again
know war."
● Micah condenses all of the teachings and laws of the Torah into three
memorable phrases (6:8):
"He has told you O man what is good and what the Lord
requires of you:
Only to do justice,
● The tashlich ceremony on the first day of Rosh Hashanah quotes 7:18-20,
which includes the verse, "He will vanquish our iniquities and cast all our
sins into the depths of the sea." For this reason we symbolically cast off our
sins by throwing bread crumbs into running water.
Two haftarot are taken from the Book of Micah: Balak (5:6-6:8), and the
conclusion of the haftorah for Shabbat Shuvah and Yom Kippur afternoon (7:18-
20).
This opening chapter uses striking imagery to show God coming down from His
throne to judge the people. Rashi says that "when He deems it fit to punish those
who transgress His Will, He rises from the Throne of Mercy – "His place" – and
sits on the Throne of Judgment." Micah says "Listen, all you nations" (vs. 2), a
reference either to the tribes of Israel, or the nations of the world.
1. The kings who lived in Samaria and Jerusalem influenced their subjects to
worship idols, and are therefore held responsible for their nations’ sins (vs.
5). Can we hold political leaders responsible for their nations’ sins? Can we
hold nations responsible for the sins of their leaders? What if those leaders
oppress their own people? Consider Pharoah in the time of Moses. What
about leaders like Iraq’s Sadaam Hussein today?
God accuses the people of stealing land and property from each other and
declares, "Prophets! Stop preaching! Don’t preach to them, lest you become the
target of their insults." (vs. 6)
In verse 4 Micah says that God "will conceal His face from them, in return for the
evil things they did." Radak explains this by saying that in return for the leaders’
ignoring the needs of the poor among their nation, God will ignore the leaders’
prayers for protection from their enemies.
1. Do you agree with the notion of God "hiding His face" as a form of
punishment?
2. God warns the people against false prophets who "proclaim peace yet
summon war" (5). Do we believe contemporary leaders whose words say
one thing but whose actions say another?
3. These false prophets "mislead My people - who when they chew with their
teeth proclaim peace" (vs. 5) – meaning (most commentators) that they
prophesy peace for those who provide them with food and drink. How can
we prevent contemporary leaders from being unduly influenced by campaign
contributions?
This chapter tells us that the nations of the world "will come and say, ‘Come, let
us go up to the Mount of God and to the Temple of the God of Jacob. He will then
teach us His ways, and we will walk in His paths.’ For Torah will go forth from
Zion, and the Word of God from Jerusalem." (vs. 2)
1. In what sense can we say that "Torah goes forth from Jerusalem"? What is
Israel’s responsibility to teach Torah to Diaspora Jews? To the non-Jewish
world?
2. The vision in this chapter is to be realized at the End of Days (i.e. in the time
of the Messiah). Should we work toward a goal of the whole world learning
Torah?
3. What is our responsibility for fulfilling the vision for world peace: "They [the
nations] will beat their swords into plowshares and their spears into pruning
hooks. . ."? (3) How can we solve our more immediate problems of making
peace, between Jew and Jew, and between Israeli and Arab?
1. How does this Messianic vision of the reunion of all 12 original tribes, compare
to a reconciliation of all segments of the Jewish people today? Secular and
religious in Israel? Reform, Conservative, and Orthodox in this country?
Micah asks rhetorically if the people can atone for their sins by simply bringing
burnt-offerings before God. He answers with his signature formulation of what
God really expects: "Only to do justice, love kindness, and walk humbly with your
God" (8).
1. Is there any connection then between animal sacrifice and the demands to
"do justice, love kindness, and walk humbly with God"? If this is what God
really wanted, why did He command sacrifice in the first place?
2. Why are we commanded to "do" justice, but to "love" kindness?
Chapter 7: Forgiveness
The book concludes climactically with God’s forgiveness: "Who, O God, is like
You, forgiving iniquity and overlooking transgression for the remnant of His
heritage? He does not remain angry forever, because He is a lover of kindness.
He will once again have mercy on us. He will vanquish our iniquities and cast all
our sins into the depths of the sea." (18-19)
1. The tashlich ceremony on the first day of Rosh Hashana thus recalls the
sins of ancient Israel. Isn’t it enough for us just to recall our own personal
sins during the past year? Must we also take responsibility for what our
people did 25 centuries ago (and by extension throughout Jewish history)?
Study Questions
Summaries and questions prepared by Cheryl R. Finkel,
(Nahum), Janet Schatten (Habakkuk), Rabbi E. Noach Shapiro
(Zephaniah), Rabbi Adam Frank (Haggai), Rabbi Loren Sykes
(Zechariah), Rabbi Shalom Lewis (Malachi)
A Project of MACCJ,
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Conservative Judaism)
Introduction
We know very little about the Prophet Nahum, nothing beyond what is told
in the first verse of his book, where we learn that he comes from Elkosh, a
city not mentioned anywhere else in the Bible. His book is seventh in order
of the Twelve Prophets. It consists of three chapters, divided into 47 verses,
which predict the fall of Nineveh, the capital of Assyria and seat of its
mighty empire that dominated the entire Near East from Mesopotamia to the
Mediterranean for more than a century.
Nahum delivers his simple message with emotional and dramatic power, in
matchless poetry full of vivid imagery. Only a reading in the Hebrew can
capture his use of alliteration, assonance, striking metaphors, similes, and
sophisticated word play.
This introduction describes God’s protection for those who trust in Him and
His anger against those who provoke Him.
Here Nahum explains that Nineveh’s fall is punishment for the merciless
treatment of its former victims. The glory that was once Assyria will fall, like
newly ripened figs, into the hands of the conqueror.
repetition?
2. Note verses 4, 5, and 6 where Assyria is compared to a "whore full of
whorishness" and a "mistress of witchcraft," to a shamed adulteress,
and to something "vile." Why all the imagery of female degradation?
3. In verse 14, Nahum exhorts the city to start collecting water for a siege
and to strengthen its fortifications with bricks. Why this advice when
the preceding verses have already portrayed unremitting destruction?
4. The chapter ends with Assyria’s former victims clapping hands –
rejoicing – at the report of her downfall. Why is there no mercy for her
suffering women, her innocent young children?
Introduction
Three years after Babylonia’s victory over Assyria, King Josiah of Judea
intercepted the Egyptian army on their way to the north in the Megiddo
Valley Pass. Josiah was killed in battle. Later the Babylonians, led by the
king’s son, Nebuchadnezzar defeated the Egyptians and ruled over the
nations west of the Euphrates- including Judea- which had once been under
Assyrian domination. This was the fulfillment of Habakkuk’s prophecy
concerning the Babylonian’s rise to power. Nebuchadnezzar destroyed
Jerusalem and the Temple, and exiled to Babylon the rest of the inhabitants
of Judea. This was the fulfillment of Habakkuk’s vision of Israel being
destroyed by the Babylonians. Then, thirty years after the destruction of the
First Temple, Babylonia was destroyed, in fulfillment of the third part of
Habakkuk’s prophecy.
1. What are the evil things that haunt Habakkuk? Why does he hold God
responsible for the evil? What do you think he would say about free
will?
God answers the question of theodicy by explaining that the ultimate justice
will come. Babylon will not be satisfied with their numerous victories but
will continue to wage war against other nations (Rashi).
2. Explain the reasons for the prohibition against idol worship (18).
The final chapter recognizes the greatness of God. Many of the references
to God’s greatness are related specifically to the Jewish people’s past and
future experiences. Look at verses 2, 4, 9,10, 11 and 15 to find lines that
might represent the following:
(Kimchi).
● The mountain shook during the Revelation at Sinai.
● During the Israelites’ war in Gibeon, the sun and the moon stood still
for Joshua
● The Egyptians were destroyed in the Red Sea (Kimchi).
clearly on tablets so that it can be read easily. The book ends with
a request that the prophecy should be sung frequently along with
musical accompaniment. Why is this book’s message so powerful
for future generations?
Introduction
Rabbinic commentary agreed that Zephaniah came from a noble line, if not a
royal one. His emphasis in preaching was not necessarily to advocate for
the poor like Isaiah, but he does burn with a fire of moral righteousness.
Besides emphasizing the vindication of the innocent and the destruction of
the wicked nations, Zephaniah also discusses what he considers
fundamental religious responsibilities: sincerity, integrity, humility, and
unflinching loyalty to God.
The dating of this Book is generally accepted to be during the early part of
Josiah's rule (639-608, BCE).
plunder and steal. Does this make sense to you? How do you
understand this phrase?
6. In verse 13, in what way does the prophet use the images of building
houses and not living in them, and planting vineyards without drinking
their wine? What are the messages here? How are these images
effective in communicating that message?
example of one of the places that God will destroy, and yet we
know from the book of Jonah that Nineveh actually does tshuvah
(repents) and is saved. How do we reconcile this apparent
contradiction?
Introduction:
Now, 18 years after their initial return, the prophet Haggai admonishes the
Israelites who returned to their homeland from the Babylonian exile for
postponing the construction of the Temple. Conversely, the prophet gives
encouragement to those who took his words of rebuke to heart and began
working on the Temple Mount. He promises them that the Divine Presence
will reside among them, that the glory of the Second Temple will surpass
that of the First, and that the land of Israel will be blessed with great
prosperity. [Introduction taken from The Living NaCh: Later Prophets]
1. The Jews returned to the Land of Israel 18 years earlier. Why would
they continue to say, "The time has not come for rebuilding the House
of Gd"? (verse 2)
2. Verse 6 speaks of the hardships of the people. According to Haggai,
why do they suffer these hardships?
3. At this point in Jewish history, the First Temple has been non-existent
for seventy years. However, Joshua son of Hehozadak is explicitly
identified as the Kohen Hagadol, the High Priest. Without a Temple,
why is there an identifiable High Priest and what is his role?
1. How long did it take to build the Second Temple? How does this
Introduction
The prophet known as Zechariah lived in the period of the return of the
exiles and the beginning of the construction of the Second Temple, around
the years 536 - 520 BCE. Biblical scholarship indicates that Zechariah was a
contemporary of Haggai and preached a similar message. The book is rich
in images, notably a series of visions that the prophet describes and which
are explained by an angel of God. The visions of the four horsemen, the four
horns, the flying scroll and others are classic in their style.
The book is generally divided into two sections. Chapters 1 - 8 contain the
majority of the vision narratives. Biblical scholars, such as Bright and
Gottwald, seem to agree that chapters 9 - 14 constitute a separate unit. They
are different in both tone and style. The themes of repentance, the centrality
of and the return to Jerusalem, and the advent of yemot hamashiach, the
days of the Messiah form the core of the messages of Zechariah. At other
times, Zechariah preaches the themes most common to the prophets, those
of righteousness and justice, of care for the widow and the orphan, of truth
and repentance.
And the Lord shall be King over all the earth; on that day the Lord
shall be One and His name One.
This is the same verse that appears at the end of the second paragraph of
the Aleinu prayer: V'ne'emar, v'haya...
The message is that what will move people to repent, to rebuild, and to
change is not force or power, but the Divine spirit, the inspiration we receive
on a daily basis. On the day when that becomes the operating principle in
society, on that day, God will be King over all the earth. Welcoming the
Divine Spirit, the Shekhina, into our lives and into our world will bring about
the days of Universal peace, the days of the Messiah.
Two haftarot are taken from the Book of Zechariah: Behaalotekha and
Shabbat Hanukah (2:14-4:7) and the first day of Sukkot (14:1-21)
4. What is the meaning of the phrase "...we have walked throughout the
earth and the earth is still and at rest..." (11)?
5. In verse 16, the prophet quotes God saying: "...a line shall be stretched
out over Jerusalem..." What type of line is this? Why is it important?
1. Think about the state the prophet describes in verse 1. How do you
feel when you are awakened from a deep slumber? How do you first
react?
2. How do you understand the warning given to Zerrubavel in verse 6?
3. How might we implement the spirit of chapter four, verse 6 in this
world? How can we in our own way impart it to both our leaders,
ourselves, and our descendants?
4. As in chapter 2, we have a powerful numeric image. In these chapters,
the focus is on the number 7. What other groups of seven can you
think of in our tradition? Why are they important?
4) What feeling do you get from the abrupt end to this chapter?
2) How does the image of the return of the exiles speak to you?
4) In verse 10, the prophet says in the name of God that "...to the
one who came in or who went out, there was no peace because of
the enemy." Who or what is your enemy who keeps you from
feeling peace and completeness?
1. What is the meaning of the phrase "...For men’s eyes will turn to God,
and to all the tribes of Israel" (1)?
This chapter contains the familiar verse (9) found at the conclusion of the
Aleinu prayer: V’ne’emar, v’haya Adonai . . .
And God will King of all the earth. On that day, God will be One
and His Name One.
The commentator Malbim says that this is a prophecy that all the many
names by which God is called will fall away. God will then have only one
Name, the holy Tetragrammaton (the four letter name), and, as opposed to
the present, it will be pronounced as it is written (rather than as Adonai).
Introduction
Based on internal references and evidence, it appears that the text was
written after the Jews returned from Babylonian exile and had completed
building the Second Temple. While the Talmud tells us that Haggai,
Zechariah, and Malachi all prophesied in the same period (Megillah 15a),
Radak places Malachi last since, unlike his two contemporaries, he makes
no mention of the Temple’s construction, which presumably had already
been completed.
The prophet’s primary goal in the book is to re-establish the purity of the
Temple priesthood and sacrificial cult. Malachi speaks to a nation that is
riddled with corrupt priests, and practices adultery, intermarriage, and
cruelty. A secondary purpose thus is to separate the sinners from the
righteous, reminding the Jews that God will forgive the truly penitent.
Malachi praises the heathens who are sincere in their worship of God, in
contrast to the corruption and hypocrisy of the Jews. He addresses the
issue of intermarriage extensively, and concludes with a warning that God’s
day of judgement is near.
The book is divided into three chapters, including six oracles delivered in
question and answer or Socratic style. It contains two haftarot: Toldot (1:1-
2:7) and Shabbat HaGadol (3:4-24).
Points to Ponder
● Why did the Jews’ excitement wane after their return from exile?
● Why did the masses see God as supportive of tyranny? What was the
result?
● Are there any parallels between the sloppy conduct of the priesthood
then, and today’s synagogue practices? What can we learn?
● The priests’ failure to lead, led to the social decline. What can rabbis
today learn from this shirked responsibility?
● What responsibility did the Israelites have for creating an ideal
society? What responsibility do congregants have today for creating
an ideal synagogue?
● The promise of punishment for evildoers and reward for the righteous
was a major part of Malachi’s teachings. We know that all too often
"the righteous suffer and the corrupt prosper." How do we explain
that? Does the concept of a hereafter help?
● Though Malachi was considered the last prophet, do you believe that
prophecy still exists? Why? Why not?
● What are the unique aspects of the Jewish prophetic tradition?
The prophet admonishes the young Israelite men for marrying non-Jewish
women by declaring, "have we not all one Father? Has not one God created
us"? (10) The commentators understand this verse as, "we Jews all believe
in One God, as opposed to the non-Jews who believe in several different
deities".
A Project of MACCJ
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Conservative Judaism)
The Book of Psalms is, probably, the original book of prayer. Prayer is addressing
God: speaking to, and for, God, the people, and oneself. The psalmist prays to
Studying the psalms is the first step toward praying them. The psalms are deep
and profound. They cannot be read like a newspaper article; they must be
studied. Study, however, poses many questions: First, what does the text mean?
This is not so simple because the text is poetry and, hence, it is allusive. The text
has also been transmitted, orally and in written form, over many centuries by
many people; hence, it contains irregularities. Literary styles, too, change; hence,
for example, what may seem repetitious to us may have been an art form to the
psalmist. All these issues complicate the problem of determining what the
meaning of the text is.
Second, what is the situation of the psalmist? What moment in life prompted the
psalm? And, together with this, what is the religious feeling, the spiritual attitude,
behind this psalm? What makes it "religious" or "spiritual"? Third, there is a long
history of commentation to the psalms. What do the voices of the tradition say
about the psalm? Only after having studied psalms can we pray them.
To pray a psalm, one should first choose a psalm which says that which one
wants to say. If you are joyous, choose a joyful psalm. If you are angry, choose an
angry psalm. There are psalms for all moments in life.
Then, study the psalm. Divide it carefully into its internal voices, for the psalmist
changes perspective every few lines, speaking sometimes to God, sometimes to
the reader, and sometimes to himself.
● Pick the most important line, or the most important phrase or word in a line.
● Read the psalm over and over until you understand it.
● Read it yet again, and again, until it speaks for you.
● When you have made the psalm yours, you are ready to pray. Bring yourself
into the Presence and speak the psalm slowly, to God.
I have been very fortunate in my own study and prayerful use of the psalms, and
in having students who have responded to the call of the psalms. We have,
together, read the text and determined its basic meaning. We have analyzed the
situation of the psalmist and the religious experience that the text conveys. And
we have, then, made the psalms our own by writing interpretive commentaries,
Psalms – 1-10
Ramah Darom
Psalm 1
As we read the psalms, we can try to imagine and enter the mind-set of the
author. In addition, we can try to internalize the message that the author is
conveying through his poetry. Many of the psalms address the differences
between the righteous and the wicked.
In this psalm, the first verse focuses on the righteous person – the person who
enjoys spiritual joy. This person does not "walk in the counsel of the wicked."
1. Why do you think the author encourages us not to "walk, stand, or sit" with the
wicked, sinners, or those who are scornful? What is the power in using these
images?
2. Who are the people in our lives who may be "scornful"? How can we limit the
influence that they have? How can we "walk, stand, and sit" with people who are
righteous?
3. Who is your role model? Who is someone in your life who "delights in the law of
the Lord?" (Verse 2) How can you emulate that behavior? Who are the role
models for your children? Are you? How can you surround your family with
positive role models, so that they are not "walking, standing, or sitting" with those
who may have a negative influence?
Psalm 2
This psalm is a warning to both nations and individuals to serve the Lord.
1. Why do you think the author employs the image of God sitting in heaven and
laughing? (verse 4)
2. Those who are not serving the Lord are held in "derision, wrath, and
displeasure." (verse 5) What event or events would cause the author to create this
psalm?
3. Why would the author choose to focus on the punishment of the wicked rather
than on the reward of the righteous?
4. Why do you think this psalm ends with a reference to those who "take refuge
in" the Lord?
Psalm 3
1. Verse 1 tells us about the circumstances surrounding the creation of this psalm.
How does that information help us to understand the mind-set of King David and
the imagery he uses?
2. How do you think King David was able to compose such a psalm of faith and
hope as he fled from his own son?
3. At the end of verse 3 we see the word "selah." Some commentators believe
that "selah" indicated a change in tune at that point. Why might this be a place for
a change in tune? What do you think the tune was until the end of verse 3? What
kind of tune do you think it would change to as verse 4 begins?
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4. Under what circumstances might someone find comfort in this psalm today?
Psalm 4
This psalm is viewed as a sequel to psalm 3, composed when some of the danger
had subsided. King David speaks both to God and to others in this psalm.
1. In the structure of this psalm, King David thanks God in verses 1 and 2, advises
people to follow God in verses 3-7, and then thanks God again in the final two
verses, 8 and 9. What do you think is the message of that structure?
2. In verse 5, King David urges each individual to "commune with your own heart."
What would be the purpose of this self-reflection?
3. In verse 8, King David speaks to God and says that "You have put gladness in
my heart." Who controls what is "in someone’s heart?" Does verse 5 contradict
verse 8? How can one commune with his/her own heart and have God put
gladness into one’s heart? How does prayer help us to achieve both?
Psalm 5
1. David asks God in verse 1 to hear his words and to consider his meditation.
When might someone want God to listen to unspoken words?
3. Verse 13 praises God for "blessing the righteous." David must have had
experiences where he saw righteous people who did not appear to be blessed.
What allowed him to write this, in spite of those experiences?
Psalm 6
2. What does David hope to accomplish by telling God that "in death there is no
remembrance of You?"
3. In verses 9 and 10, David feels that "the Lord has heard my supplication." What
do you think caused David to feel that his prayers had been answered here when
just two verses earlier, in verse 7, he is "weary with groaning?"
4. Do you think this psalm would provide comfort for someone who is ill today?
Psalm 7
This psalm appeals to God for protection from foes. Verses 13 – 17 detail the
activities of evil people.
1. At the end of verse 17, David concludes that that those who commit evil deeds
will eventually succumb themselves to that evil. Do you agree?
2. Verse 15 speaks of mischief and falsehood. Does this prevent one from being
righteous? Are mischief and falsehood evil?
Psalm 8
This psalm expresses glory at God’s creations and the role of people in the
universe. Verses 5 and 6 are often read in conjunction with the Yizkor service.
1. What do you think aroused these sentiments in David? Have you ever had an
experience which caused you to wonder at creation?
3. What does David mean when he says that people are "but little lower than
angels?" (verse 6) What can people accomplish that raises them to the level of
angels? What can you accomplish that links you to the angels? Why do you think
these verses are often associated with the Yizkor prayers?
4. What is meaningful about taking a step back and considering one’s place in
relation to all of creation? How does this help to comfort a person in times of fear
or illness? Why might this psalm follow psalms expressing fear and asking for
protection?
Psalm 9
1. In this psalm, the first three verses are praises and songs of thanksgiving. The
rest of the psalm continues to praise God and also details the downfall of God’s
enemies. Who might be considered God’s enemies today?
2. Verse 19 refers to the needy and poor being forgotten. Who is forgetting them?
Who is responsible for caring for the poor and the needy?
4. The psalm concludes with verse 21 asking God to "let the nations know that
they are but men." How does the tone of this verse compare to the tone of psalm
8 where men are "little lower than angels?" How do people balance "just being
people" with being "little lower than angels?" Which actions of ours are only
human? Which bring us closer to God?
Psalm 10
1. Verse 6 describes a wicked person as feeling in his heart that he shall not be
moved. How does one prevent himself or herself from being "moved"? Why do we
sometimes close our eyes to something that may "move" us?
2. Verse 7 points to the wickedness that comes from one’s tongue. How do we
prevent ourselves from falling into this trap? Why is cursing and deceit so harmful?
3. Verse 11 describes the wicked as believing that God does not see the
wickedness. Do we use this excuse today when we are tempted to follow the
"yetzer ha-rah," the evil inclination?
4. In addition to praying for the oppressed, how can we right the wrongs in our
community? What prevents us from doing so? What motivates us to take action to
help those in need? How can we motivate others?
Psalms 11-20
Psalm 11
In this Psalm, the author is writing from a perspective of being in danger, with life
being threatened. His friends urge him to seek safety in flight but he refuses,
preferring to rely on God’s protection.
1. How does the Psalmist find the courage to "take refuge" with God in the face of
danger? How do we respond in similar situations?
3. In verse 4, David refers to the "Holy Temple," but it has not yet been built. To
4. Also in verse 4, David uses the image of God’s eyelids testing men. What is
this image that he is trying to portray?
Psalm 12
This is another of the "persecution Psalms": The innocent are beset by enemies
trying to destroy them.
1. In verse 1, we are told that this Psalm was accompanied by a sh’meneet. The
sh’meneet was a type of instrument with a deep tone. What does musical
accompaniment add to a prayer?
2. In this particular Psalm, David prays to God to punish those who use their
mouths to do evil. What are some of the ways in which we use our mouths to do
evil?
3. In verse 5, the Psalmist puts the onus on us to control our tongues. What can
we do to curb our idle gossip, and the harm we do with our lips?
Psalm 13
In this Psalm, we find David crying out to God about the length of the suffering he
must endure.
1. How many times have we called out to God saying, "how long?" Is it right to
question God’s plan?
2. In verse 4, David asks God to "answer him." What answer is David looking for?
What kind of answers are we looking for when we call out to God?
Psalm 14
This Psalm is a lament about how hard it is for an Israelite to live in a God-less
world.
1. Verse 1 seems to charge atheism as being the reason for corruption and
decadence in the world. Does one have to believe in God to be good? Can there
be ethics, values and morality in a world with no God?
Psalm 15
1. In verse 1, the Psalmist asks, "Who will dwell in your tabernacle?" What is this
tabernacle to which the Psalmist refers?
2. What are the criteria for gaining entrance into this tabernacle? Do you agree
with the criteria? Are there more you would add? Are there some you would leave
out?
3. The Talmud states that this Psalm is a summary of the 613 commandments.
How so?
Psalm 16
This Psalm is a hymn of joy. It uses the term michtam, the meaning of which is not
clear. There are six Psalms that are called michtamim. Most commentators
understand the term to be a musical title.
1. The Psalmist finds joy in the mere acceptance of God. In verse 5, he gives at
least one reason for this when he says, "you have maintained my lot." Is the
psalmist suggesting an ascetic lifestyle? Does enjoyment of material goods
decrease our commitment to God?
2. Verse 8 is a popular phrase, "I have set the Lord always before me." What
would it mean for us to always put God and the mitzvot before everything else?
3. In verse 9, the Psalmist refers to his heart, glory and flesh as being protected
by God. Each of these is a metaphor for something larger. To what is the Psalmist
alluding?
Psalm 17
There are three Psalms that are referred to as, "A prayer of David." This particular
Psalm gives the sense of the author being pursued by those bent on his
destruction.
1. Compare the mood in this Psalm with that of the last. Does the Psalmist have
the same sense of joy and "protection"?
2. According to the Psalmist, what has he done to maintain God’s favor? What
lesson can we learn from the Psalmist here?
3. One way of interpreting verse 11 is that the Psalmist suddenly includes God
with him as the pursued, "at our every step they now encompass us." In what
ways are those that pursue the Psalmist also trying to destroy God?
Psalm 18
In this Psalm David thanks God for saving him from his pursuers. There is an
almost exact parallel in II Samuel Chapter 22.
2. Verses 22-28 beg the question of why bad things happen to good people.
According the Psalmist, reward and punishment are in direct proportion to
obedience to God’s word. Is this the only answer to the question of theodicy? Can
we still find meaning in our day with this image of an omniscient God?
3. What lesson can we learn from the Psalmist’s earnest desire to give God credit
for his victory over his enemies? De we accomplish all of our goals on our own?
Do we take full credit for our successes or are there others in our lives who help
us achieve our desires?
Psalm 19
This Psalm gives us two distinct ways to witness God, in nature and in Torah.
Psalm 20
One commentator suggests that this Psalm – a prayer on the eve of battle – was
not written by David, but rather was written for him. It is read at the end of
weekday morning prayers, right before the Aleinu.
1. Verse 4 mentions meal offerings and burnt offerings. Do you think that this
Psalm accompanied these offerings? What might we do today in place of these
offerings?
2. Why does the Psalmist choose to refer to God as the "God of Jacob," as
opposed to the "God of Abraham," or even just the "God of Israel"? What
happened to Jacob that was reminiscent of the impending battle?
Psalms 21-30
Psalm 21
Many commentators suggest that this Psalm is the logical conclusion to the
preceding one. While Psalm 20 requested God’s assistance in battle, Psalm
21 indicates that there was a victory to be celebrated. The connection
between the leader of the people - in the person of the king - to God is
apparent from verse 8: "For the king trusts in the Lord; Through the
faithfulness of the Most High he will not be shaken."
This power that comes with belief is absolute and somewhat daunting, as
indicated in verse 10; "You set them ablaze like a furnace when you show
Your presence. The Lord in anger destroys them: Fire consumes them."
Both of these verses might cause us to examine our faith from two vastly
different perspectives. Comment: First, it is fair for all of us, especially with
the conclusion of the High Holidays, to examine the depth of our belief in
God. Is our faith in God unshakable? Clearly, life - with all its ups and
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downs, good and bad times - might cause us to question the validity of our
beliefs and practices. Yet, our faith should be a constant reality in our lives.
It should be strong enough to help us deal with most of life’s contingencies.
What is the status of our belief structure: strong, weak, or just so-so?
Psalm 22
Have you found yourself in similar circumstances as the Psalmist? Was our
faith there for you? If so, in what way? If not, why not? Was a rabbi or other
Psalm 23
This is perhaps one of the most recognizable readings from the entire
Tanakh. A joke told about this Psalm is that two Jewish people attend a
funeral of a non-Jewish friend. As part of the service this Psalm is read. The
first Jew turns to the other and says, "I wish we had beautiful readings like
this in our faith!" Indeed, this is all ours that the world freely shares!
This Psalm is in direct response to the previous one. This is the relationship
that most people would aim for with God: "God is our shepherd we shall not
want." Verse 4 gives the message most succinctly: "Though I walk through
a valley of deepest darkness, I fear no harm, for you are with me; Your rod
and your staff - they comfort me." What a magnificent thought! In fact this
type of relationship is called for in our Shema when we are told to love the
Lord our God with all our hearts, souls, and might. This contact with God is
based on daily prayers and thoughts about our own spirituality. This Psalm
is so powerful that we as individuals might want to recite it daily. Comment:
I would recommend that we start choosing parts of our tradition that speak
to us on a spiritual level. This Psalm may resonate with you to help increase
your own religiosity. Enjoy it!
Psalm 24
Psalm 25
This psalm continues the theme that was raised in conjunction with the
previous one. Verse 5 asks of God very specific guidance in a very
fascinating area: "Guide me in Your true way and teach me, for you are God,
my deliverer; it is You I look to at all times." In effect, this prayer has us
asking God to help us with our morals and daily ethical behavior. What a
powerful message! Comment: What is it that motivates us? How are we able
to maintain fidelity to our loved ones? How are we able to stay in loving
relationships with our children? Most significantly, in our daily business
and dealings what is our moral anchor? The reward for being guided by
God’s values of morality is expressed in verses 12 and 13: "Whoever fears
the Lord, he shall be shown what path to choose. He shall live a happy life,
and his children shall inherit the land." Perhaps this Psalm can serve as a
daily reminder that God’s belief in our need for honesty, ethics, and morality
is ever-present.
Psalm 26
This Psalm takes the ideas of the prior one and explicitly gives us examples
of inappropriate behavior. Look at verses 5 and 9: "I detest the company of
evil men, and do not consort with the wicked. Do not sweep me away with
the sinners, or snuff out my life with murderers." This message is clear: Be
careful with whom we associate. This is a fair admonition. We, as well as are
children, are clearly influenced by those around us. Comment: How many of
our children are powerfully impacted by today’s negative music, violent
videos, and other forms of teenage entertainment? If we are not vigilant with
our children as this Psalm indicates, then they will be negatively affected by
evil people.
Psalm 27
This is a well known Psalm, as it is read for the month prior to the High
Holidays. It would be interesting to discuss why this Psalm rather than any
of the other 149 was chosen to be read in preparation for our most holy
days. Perhaps it is verse 7 which holds the connections to our days of
repentance: "Hear O Lord, when I cry aloud; have mercy on me, answer
me." The words, especially in the Hebrew, speaking of God’s mercy and
answering us, are very similar to the many prayers offered during those
days. Yet, perhaps it is verse 10 which makes what is perhaps an even more
basic point, "Though my mother and father abandon me, the Lord will take
me in." Comment: This verse is at the core of our belief system. Even
though we go through periods of time when it feels like we have been
abandoned by everyone that we know including our parents - we are never
alone. If, at the core of our beliefs we know that God is present, then
perhaps we will never feel that we have been abandoned.
Psalm 28
Once again the Psalmist is in crisis as in verse 3: "Do not count me with the
wicked and evildoers who profess goodwill toward their fellows while
malice is in their heart." In this Psalm, however, it appears that the prayers
of the author were answered as he indicates in verse 7: ‘I was helped and
my heart exulted, so will I glorify Him with my song." Comment: This verse
raises a point about contemporary life. When things are going bad for
people, they don’t hesitate to call upon God. This is natural. However, when
our prayers are seemingly answered are we as forthcoming with our thanks
to God? Do we do good deeds and acts of charity to acknowledge our good
fortune? It might be helpful for us all to make a list of all our blessings and
then make a second list which notes how we acknowledge our bounties.
Psalm 29
Psalm 30
Psalms 31-40
The first half of verse 6, "Into your hands I entrust my spirit" (b’yadcha
afkid ruchee) is the basis of the verse in Adon Olam: b’yado afkid ruchi.
Pikadon means placed in the hands of someone to hold or to guard for you. The
Psalmist thus hopes that his soul, deposited with God at night, will be guarded by
Him and ultimately returned to him in the morning. The mystics perceived the soul
ascending to heaven each night as we sleep, while God not only watches over it,
but also refreshes it. He then returns it in the morning in a pure state. The Psalm
ends with the words, "Be strong and of good courage all you who wait for the
Lord." This is a variation of the term
chazak v’ematz which the angels who visited Joshua said to him. This Hebrew
expression is used to this day.
The Psalm begins with the words: L’David Maskil. No one is quite certain of the
meaning of the word Maskil. It is the opening of 13 different Psalms, with this
being the first of the series. Some commentators argue that Maskil is from the
word sekhel or knowledge, which indicates that the purpose of this Psalm is to
inform and to teach an important lesson.
This Psalm is specifically recited on Yom Kippur immediately following the Psalm
for the Day. It concludes with the very beautiful verse 11: "Rejoice in the Lord and
exalt all you righteous and shout with joy all who are
upright." The reference to sing harninu is a natural segue into Psalm 33 which
begins with the words, " Rananu Tzaddikim Adonai" ("seek forth all you righteous
to the Lord and all who are the upright acclaim Him.")
Both this Psalm and the next are included in the Pesukei D’zimrah or introductory
prayers on Shabbat and festivals.
The Psalm tells us that God controls the world. He specifically oversees those
who fear Him - both the individual and the covenanted community. Verses 1- 3
begin with a call to sing unto God and to give thanks to Him. Then follows a
description of God revealing Himself both through nature and in history. Hence
verse 10: "God frustrates the nations and brings to naught the designs of peoples."
What God plans endures forever; what He designs endures for ages.
Verse 12 continues an affirmation of faith: "happy is the nation whose
God is the Lord, the people He has chosen to be His own."
This Psalm concludes (verses 20 –22) with the affirmation that "we set
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Perek Yomi: Psalms
Psalm 34
Psalm 34 begins with the words, " Psalm of David, when he feigned
madness in the presence of Abimelech who turned him out and he left."
This incident is described in I Samuel 21. While fleeing Saul, David seeks
refuge in the land of the Philistines. He comes to the city of Gat and in
order to prevent being killed by the Philistines, he acts like a madman
and is sent away. The name of the King who sent him away was Achish,
but Abimelech is a generic name for Philistine Kings, even as Pharaoh is
a generic name for Egyptian Kings.
Psalm 35
The Psalmist complains about enemies who slander him and rejoice in his
discomfort. He prays to God to save him and to punish his enemies accordingly.
What makes them especially evil is their denial of the good done to them. The
Psalmist insists that in his own life he has shown them love, but his goodness has
The Psalm is divided into three sections, each beginning with a prayer
and ending with words of gratitude.
a. vs. 1 –10: a prayer that God shall battle with the Psalmist’s enemies and punish
them.
b. 11 - 18: a description of the sin of his enemies who repay good with evil.
c. 19 –28: another prayer to God to judge the Psalmist in righteousness, to save
him and to shame his enemies.
Verse 10: "All my bones shall say Lord, Who is like You?" This is the
basis of what is called the "body language" of Jewish prayer. By swaying
and shuckling we pray to God not only through words, but literally
with our entire body.
justice is like the great deep, and You deliver man" is one of the verses
that is recited as part of the Mincha Service on Shabbat. Verse 8: " How precious
is Your faith for faithful care, O God, mankind shelters in the shadow of Your
wings" is one of the verses recited when putting on the tallit. It describes God’s
concern for His creatures, that only by the grace of God we all exist.
Psalm 37
Verse 25- One of the most famous verses in all of Psalms is recited in the
next to the last verse of the Birkat Hamazon, Grace After Meals: " I
have been young and I am now old, but I have never seen a righteous
man abandoned, and his children seeking bread." Human experience,
obviously, does not substantiate this claim, and hence there are several
interpretations of this verse:
a. Rabbi Jose taught that we have a tradition that a scholar will not become
impoverished. When his student said that in fact many are impoverished."
Rabbi Jose replied, "Even if the righteous fall into poverty, they are assured that
they will never sink into such a situation as to force them to go begging from door
to door." (Talmud)
The verse does not say that a righteous man would never be reduced to poverty,
for that would equate poverty with wickedness which is a patent falsehood. The
verse implies that a tzaddik, a righteous person will not be completely forsaken
even if he must beg alms for his sustenance. Since
we are all obligated to help one another, therefore someone will always extend a
helping hand. Despite all of these interpretations, the meaning of the text defies
human experience and, for this reason, there are many who do not recite this
verse in the Birkat Hamazon, or say it very softly.
Verse 27: "Shur ma’ra v’asei tov – shun evil and do good, and you shall abide
forever" has been set to song. The Psalmist proclaims that since the success of
the tzaddik has been clearly demonstrated, we should try to follow his ways. One
can begin by turning away from the path of the wicked, and one will dwell forever
in the perpetual security of those who fear the Lord.
Verse 37: "Mark the one who is blameless and note the upright, for there
is a future for the man of integrity", one of the verses included in the burial litany.
The "future" is, of course, one’s portion in the world to come.
The Psalmist asks whether his terrible illness is punishment for his sins. This is a
basic theme not only in Psalms, but also in the books of Job and Ecclesiastes.
Especially painful is his cry in verse 12, "My friends and companions stand back
from my affliction. My kinsmen stand far off."
Verse 22: "Do not abandon me, O Lord, my God, be not far from me" is
one of the verses in the Shema Kolanu prayer recited on Yom Kippur.
In his illness, the Psalmist seeks to clasp God to his bosom.
Psalm 39
This Psalm continues the theme of suffering and hope. The Psalmist comes
before God not to complain, but to ask how long his pain will continue. He reflects
upon the frailty of human life, and prays that God will make our few days on earth
as pleasant as possible. This theme of the ultimate meaningless of human life
again finds greater expression and development in the books of Job and
Ecclesiastes.
Psalm 40
The Psalmist is still mired in his pain and illness. He recalls how God has healed
him in the past and he is, therefore, prepared to proclaim God’s goodness to all.
The underlying hope is that God will once again exercise His power to bring about
his return to good health.
Verse 17: "But let all who seek You be glad and rejoice in You, let those
eager for Your deliverance, say Yigdal Adonai, may God be magnified."
Yigdal, the first word in the hymn by that name, is an affirmation that
God’s name shall be magnified and made great. The use of Adonai, the
Divine name associated with the attribute of mercy, reflects the view
that God’s mercy takes precedence over His attribute of justice.
The Psalmist concludes in verse 18: "But I am poor and needy. May the
Lord devise (deliverance) for me. You are my help and my rescuer, my
God do not delay." Salvation, the Psalmist reminds us, comes from God.
Since , it is You (Oh God) Who will eventually redeem me today or
tomorrow, why tarry? Do it now."
Psalms 41-50
Ramah Darom
Psalm 41
Note: This Psalm is one that is read especially on behalf of those who are ill.
1. With few exceptions, we typically view the onset of illness as out of our
hands. How does this view compare with David’s words in verse 5?
How can you explain the message of the verse?
2. David, who seems to have written this Psalm during a time of his own
illness, assesses his relationships with others. Which of his
relationships survive the pessimism of his illness?
3. Why does David speak of vengeance while even on his sickbed?
Vengeance toward whom?
Psalm 42
Psalm 43
Psalm 44
Psalm 45
Theme: Praise of Israel’s Torah scholars, describing their splendid virtues. Others
say this Psalm refers to the Messiah describing his great splendor and glory.
1. The first one-third of the Psalm includes imagery of battle. If the Psalm
is a praise of Torah scholars, to what battle does the Psalm refer?
2. Tradition teaches that the "daughters" (v.10) that visit are those that
approach for the purpose of conversion and marriage. How is the
scholars’ response to these women consistent with Judaism’s
response to potential converts?
3. One verse in this Psalm is the textual source for the traditional
definition of a woman’s humility and modesty. Can you find the verse?
Psalm 46
Psalm 47
Theme: Traditionally, the shofar described here refers to the horn of deliverance
that the Messiah will blow on the day of our ultimate deliverance. At that time, all
nations of the world will recognize and accept Gd as the sole Ruler of the world (a
theme very similar to our prayer, the Aleinu).
The Hallel service is dedicated to exclusive praise of Gd. Why do you think the
sages who determined our liturgy excluded this Psalm from the Hallel service?
Psalm 48
Theme: The beauty and glory of Jerusalem, the city of Gd. The psalm describes
the city’s joy at the ultimate redemption of Israel and their return to her.
Note: This is the Psalm of the day for Monday, the second day of the week. On
the second day of Creation, Gd makes the separation between the heavenly and
earthly components. This Psalm speaks of Jerusalem, the earthly place of heaven
presence.
Psalm 49
Theme: This Psalm is significant for all humankind. If humans fail to recognize our
purpose in life and we regard the acquisition of material wealth as the primary aim
of life, we forfeit all hope of immortality. Our existence will not continue beyond the
grave.
Psalm 50
Psalms 51-60
Psalm 51
This psalm is attributed to King David, who wrote it after being confronted by
Nathan the Prophet for committing adultery with Batsheva and arranging the
death of her husband. Those who have been studying Perek Yomi from the
beginning will remember this incident from the second book of Samuel, chapters
11 and 12.
1. In II Samuel 12, David immediately confesses his sin before Nathan the
Prophet, saying, "I stand guilty before the Lord!" In this psalm, verse 6,
David again confesses before God, saying, "Against You alone I have
sinned, and done evil in your sight."
Why does David define his transgressions as sins against God alone when
they clearly involved other people? Has David already made amends with
the people he wronged?
2. David asks that God erase all his sins and create a pure heart for him.
This request sounds remarkably like the process of teshuvah, a kind of
rebirth that we undergo every year at Yom Kippur. If you read the Hebrew of
verse 13 you may recognize it from the Yom Kippur liturgy. (See the
repetition of the Musaf Amidah, "Sh’ma koleynu.")
3. Another liturgical reference can be found in verse 17. Some people recite
this verse just prior to the Amidah. It is striking that David asks God to open
his mouth in order to draw forth praise. Why does David, and why do we,
ask God to help elicit praise?
Psalm 52
The attribution of this psalm refers to an incident in the first book of Samuel,
chapters 21 and 22. After reviewing that passage, we find that Saul had Doeg the
Edomite kill 85 priests who failed to inform Saul of David’s whereabouts. At the
end of chapter 22, David holds himself responsible for their deaths, claiming that
he should have known that Doeg would ultimately betray him.
Psalm 53
This psalm reflects a pessimistic view of the world, filled with people who neither
believe in nor fear God.
1. Note the image of God in verse 3, looking down from heaven to see if there
is anyone who seeks God. What does God find, according to verse 4? What
experiences might have led the author to portray God in this way?
2. How does the author portray the evildoers? What will be their punishment
when God decides to punish them?
3. Under what circumstances would you choose to pray this psalm?
Psalm 54
This psalm’s attribution returns us to the first book of Samuel, chapter 23, and so
according to the narrative it should follow immediately after Psalm 52. In that
chapter, King Saul continues his pursuit of David until he learns that the
Philistines have invaded and he must return to defend his land.
1. Looking back to Psalm 52, how does the author’s approach differ? Why
does the author seem less angry toward his pursuers in this psalm?
2. The word selah has been understood to be a musical notation, which may
have indicated a change in melody, similar to a new movement in a
symphony. Why might the music have changed at the end of verse 5?
3. Is the author’s promise of sacrifice and praise conditional?
4. "Bargaining" with God is a time-honored tradition among our biblical heroes.
What biblical heroes spoke to God in this manner? Under what
circumstances would you find this psalm useful as a form of prayer?
Psalm 55
This psalm is complex because the author changes his perspective several times.
It is best understood by first breaking it into sections.
1. The author begins by addressing God. In verses 2-3, he asks God to hear
his prayer. He then proceeds to describe his feelings through verse 6. To
whom are verses 7-9 addressed? (It seems that the author is repeating to
God something he already said.)
2. What is the second thing the author asks of God, in verses 10-12? Do you
detect a progression of feelings from the first plea before God to this one?
What feelings prompted the author to address God in the beginning of the
psalm, and what is he feeling now?
3. In verses 13-16, the author explains his distress. Note how the perspective
changes in verse 14, to the second person. The author is addressing
someone - a friend perhaps - whom he holds responsible for his pain. In
verses 15-16, the perspective changes back to the third person, and he
seeks revenge against a group of people. Do you detect another shift in the
author’s feelings?
4. Verses 17-20 have a triumphant ring to them. Why does the author boast (in
verse 19) that God "redeems me unharmed from the battle against me"?
When could this section of the psalm be useful as a prayer?
5. In verses 21-22, the author again describes his friend who betrayed him.
Psalm 56
This psalm is a lyrical expression of the author’s faith in God despite the
difficulties he must face.
1. The sentiment that the author trusts in God is repeated throughout the
psalm. (See verses 5 and 12.) The author asserts his ultimate trust in God,
and his belief that mortals cannot harm him. This sentiment will be repeated
in many psalms, including one recited in the liturgy of Hallel. Do you find this
idea comforting? If so, why?
2. Verse 14, "You have saved my soul from death, my foot from stumbling, so
that I may walk before God in the light of life," is a stirring declaration of the
author’s belief in a personal God. Many people have difficulty feeling this
personal connection to God, let alone articulating it. Have you ever thought
that God saved you in a situation? If so, how did you thank God?
Psalm 57
This psalm is divided into three sections, two of which end with the word "selah."
According to the attribution, it is an expression of David’s feelings when he fled
from King Saul into a cave. Imagine what the author must have been experiencing
and evaluate whether this psalm would be useful to you as a prayer in times of
need.
1. In the first section, verses 2-4, where does God dwell? What are God’s
defining characteristics?
2. Verse 6, "Exalt Yourself over the heavens, O God, let Your glory be over all
the earth!" is repeated in the third section, verse 12. How does this coda
implore God to help?
Psalm 58
This is one of the angrier psalms in the book, vividly describing the unredeemable
evil of the wicked and calling for their downfall.
1. In verse 4, the author asserts that "The wicked are defiant from birth; the
liars go astray from the womb." How can this be reconciled with the rabbinic
belief that all people possess the inclination to do good as well as evil and
that all people can be redeemed through the process of teshuvah? Do you
believe that some people are born evil?
2. In verse 11, the author further asserts that "The righteous man will rejoice
when he sees revenge; he will bathe his feet in the blood of the wicked."
While one may subscribe to the belief that "revenge is sweet," is this the
view of a righteous person? Are we not taught to believe that forgiveness
and humility are characteristics of righteousness?
3. In the final verse, to whom does the author refer when he states, "Men will
say"? In this psalm, who do you think possesses the need for "divine
justice"?
Psalm 59
The attribution of this psalm returns us to the first book of Samuel, chapter 19,
and echoes the sentiments of Psalms 54 and 56.
1. How does the author characterize himself in the first section (verses 2-6) of
this psalm? Why does he ask God to save him?
2. As in psalm 55, what is the weapon the enemy uses against the author?
3. What is your opinion of the author’s desire to "gloat over" his enemies?
(verse 11)
4. The author refers to God as his "haven" (in Hebrew, misgav) three times in
this psalm. How do you understand this reference? Have you ever felt that
God is your haven?
Psalm 60
This psalm is a battle cry, which according to its attribution refers to the second
book of Samuel, chapter 8 and the first book of Chronicles, chapter 18. In the first
section, verses 3-7, the author suggests that God has rejected the people. He
asks God to "mend" the cracks in the land and to deliver the people. In the second
section, verses 9-11, he reminds God of the divine promise to defeat the
Moabites, Edomites and Philistines. In the final section, verses 12-14, the
suggestion that God has rejected the people is repeated and the author asks for
God’s help against the enemy.
1. The statement in verse 12, "God, You do not march with our armies" can be
interpreted more broadly to mean that we do not feel God’s presence. Often
my students ask me why God doesn’t talk to people directly anymore. What
can we do to elicit God’s help and to feel God’s presence more strongly?
2. In verse 13, the author states that "the help of man is worthless." While he
makes this assertion in order to enlist God’s help in battle, we can evaluate
this statement on its own merits. Is the help of another person truly
worthless? When can the help of a fellow human being feel like divine help?
Psalms 111-120
Rabbi Loren Sykes
Executive Director, Ramah Darom
Psalm 111
1) What literary allusions do you see that might connect this psalm to
birkat hamazon?
2) The New Jewish Publication Society (JPS) translates the second
verse of our psalm as follows: The works of the Lord are great, within
reach of all who desire them.” The editors of the JPS translation then
note that the meaning of the Hebrew is uncertain for the second clause of
the psalm. What do you think that the Psalmist means by the phrase, “…
within reach of all who desire them”?
3) What does it mean to you to have fear of God?
4) How is fear or awe of God the beginning of all wisdom?
Psalm 112
This psalm speaks of the rewards that come to those who have fear of God,
and the confusion that the wicked will experience. This Psalm is also
written as an acrostic.
1) What similarities do you see between this psalm and the previous
one?
2) What are the rewards that come to those who are Yirei HaShem,
those who fear God?
3) How do you reconcile the blessings listed in the psalm with that which
we see in our own daily lives?
4) How does awe of God give the person the Psalm speaks of strength
even in the face of evil tidings?
This group of psalms makes up the body of what we refer to today as the
Hallel. We generally associate the recitation of Hallel with Yom Tov, Rosh
Chodesh, and other joyous occasions. It should be noted that according to
the 10th chapter of Pesachim (Babylonian Talmud), Hallel was recited at
times of tension when Israel was facing great challenge or fear, and was
then recited in praise of God for having redeemed the people from
whatever challenge or potential disaster they had survived.
Psalm 113
Psalm 113 represents the opening psalm of the Hallel prayers. The
1) How do you think that this psalm was recited? What was the
context? What was the pattern?
2) How can we see to it that God’s name is blessed throughout the
world?
3) The psalm begins with general praise and then speaks about God’s
role in raising up the downtrodden. Why do you think the Psalmist shifts
to this new direction?
4) How can we imitate the Divine characteristics listed at the end of the
psalm?
Psalm 114
1. Put yourself in the position of the sea and the mountains. Imagine
what it would have been like to witness the great redemption of Israel.
What do you see? How would you in the position of nature react to this
wonder?
2. To what rock does the Psalmist refer in verse 8?
3. Why do you think God is described as “The God of Jacob” in verse 6?
Psalm 115
Psalm 115 follows quickly on the heels of Psalm 114. Some commentators
suggest that this Psalm is the extension of the one that precedes it, arguing
that they in fact constitute a single unit, as opposed to two distinct works.
The absence of the word Halleluyah at the end of Psalm 114 as well as its
absence at the beginning of Psalm 115, in addition to common themes,
supports the position that these two works form a single unit.
1. Why does verse 18 sound familiar? Where else have we read these
words?
2. How might you connect Psalms 114 and 115 to the Exodus from
Egypt?
3. The Psalmist writes about the false gods worshipped by his enemies.
What are the false gods we face in our world today? How are they
different from the ancient world? How are they the similar?
4. What prescription does the Psalmist provide for triumphing over the
false gods?
5. What blessings did you recognize in your life today?
6. Think about Rosh Chodesh or Yom Tov. When you reach verse 12
and start to sing, how does the moment feel?
Psalm 116
The tone of the Psalmist in this tehilah is of a person crying out to God from
a place of great danger or sadness. The tone quickly changes to one of
praise and thanks to God for answering the Psalmist’s call. The Psalmist
closes with a commitment to fill vows he committed to God either before he
found himself in danger, or those commitments he made in the “foxhole.”
Psalm 117
Psalm 117 is the shortest of all of the psalms, consisting of only two
verses. Some commentators believe that this is actually not a psalm unto
itself, but is in fact the conclusion of the psalm that precedes it. Others,
however, view this as an independent text that may serve as an
introduction to the recitation of other psalms or prayers.
1. The Psalmist calls on the nations of the world to praise God precisely
because of God’s love and support of Israel. Why?
2. The JPS translation of the Tanakh translates the phrase “Emet
Adonai” as the faithfulness of God. Others translate it as God’s Truth.
What is the difference? What impact might that have on our own
theologies?
Psalm 118
Psalm 118 includes the final portions of what we know as Hallel, exclusive
of the blessing we recite at the end of Hallel. The Psalmist opens with a
call to praise God. Given that the Psalmist then goes on to describe a
battle where God saves the speaker, combined with the ending call to God
for salvation, it may be that what we have here is more than a simple call to
praise; in fact it may be what amounts to a battle cry. The psalm concludes
in the same way that it opened.
1. What can you infer from the order of groupings the Psalmist gives at
the beginning of our Psalm (Israel, the House of Aaron, and those who
fear God)?
2. Does this text invoke any images for you that might relate to the
circumstances of the Jewish people today? If so, what are those
images? What lessons might we learn from this text?
3. To what punishment do you think the Psalmist is referring in verse 18?
4. On what significant Jewish occasion do we recite verse 26? Who are
we welcoming?
5. What are the ways that we as human beings give praise to God?
What method do you find most comfortable? Most challenging?
Psalm 119
This wonderful Psalm comes in praise of Torah and mitzvot and those who
love them, study them, and live in their ways. According to the commentary
Da’at HaMikra, published by Mossad haRav Kook, the Psalm is organized
as an alphabetical acrostic, but in an unusual fashion. Each letter of the
alphabet starts eight sequential verses – verses one through 8 all begin
with a word that starts with the letter alef. The bet verses begin in verse 9,
and are repeated for a total of 8 verses. In total, there are 176 verses in the
Psalm. Da’at Hamikra notes most importantly that each verse contains a
different name for Torah or the mitzvot.
1. Try and identify each of the different names for Torah or the mitzvot
used in this psalm.
2. This psalm speaks passionately of the joys associated with learning
Torah. We have committed to daily learning through the Perek Yomi
project. But the psalm calls us to strive to do more. So, what do you see
as the next step for your own learning?
3. What hold on your daily life do the teachings of Torah and the
Psalm 120
1. Is the Psalmist describing a situation that has already taken place and
from which God has saved him? Or does it describe the current
circumstance in which the Psalmist finds himself?
2. What is lashon r’maya?
3. What is the correlation between the state of war the Psalmist finds
himself in - as described in verses five and six - and the opening verses
concerning speech?
Psalms 121-130
Jennifer Stark- Blumenthal,
Congregation Beth Shalom
Psalm 121
1. The psalmist describes G-d as a guard, One who will not sleep. This
concept of G-d is so important, that it is emphasized three times in just
two verses (3 & 4).
A. So G-d is awake. So what?! Why does the author insist on this
state of being?
B. If one agenda for Jews is to act G-d-like, and G-d is portrayed as
our guardian, then it would follow that we too should act as guardians.
1. What are you guarding? Are you asleep or awake while
undertaking this responsibility?
2. What are we as a community guarding? Are we asleep or awake?
Psalm 122
1. What an appropriate psalm this is for us today:
2. In vs. 8, who are “my brothers”? Are they those who are blood relations,
partners in religious belief, or relations through a definition of humanity?
Psalm 123
The psalmist makes an analogy between G-d’s relationship to people, and
the relationships between master and servant, and mistress and maid.
1. What is the purpose of naming both sexes here, rather than grouping
every person into one category?
3. Does G-d expect different things from males and females? Do males
and females need different things from G-d?
Psalm 124
1. The psalmist uses the word nafshaynu, (the Hebrew root is n-f-sh), three
times in succession. What does this word mean to the biblical writer?
According to the Encyclopedia Judaica, the nefesh was not often
distinguished from the physical person as a whole. Based on this
understanding, one is able to read nafshaynu as “our body”:
Compare the previous reading with one using “our soul” as the translation
of nafshaynu. What specific nuances in meaning does each translation
bring to the text? What are the theological implications here?
Psalm 125
1. According to verse 1, those who trust in G-d will not die.
A. What does “to trust in something” actually mean?
B. In what and/or whom do you fully trust?
C. For what end is the psalmist trusting in G-d?
Psalm 126
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Psalms - Part II
Here the psalmist declares G-d’s greatness for having brought the
Babylonian exiles back to Jerusalem. Surprisingly, however, in verse 3 the
psalmist calls for Israel’s renewed captivity! What is to be gained from this
horrific situation, and why is it needed?
Psalm 127
1. This psalm, unlike any other so far, is addressed to Solomon. Why?
Psalm 128
According to the psalmist, if you demonstrate your fear/awe of G-d by
walking in G-d’s ways, what are the various ways you will experience
happiness? In other words, what is happiness in the eyes of this psalmist?
(You need to read the rest of the psalm to answer)
Psalm 129
1. Does the repetition of the first phrase in vs. 1-2 make sense to you? If
not, how might you explain it?
2. With a focus on verse 2, what do you think is the spirit which this
psalm expresses?
Psalm 130
1. Reading this psalm, one can imagine the writer beseeching G-d on
hands and knees, bowing before the Creator . . . begging. The question at
hand is - for what? What does the psalmist want from
G-d? In answering, pay attention to the nuances in the language employed
ever so purposefully by the author in verses 1-2.
Psalms 131-140
Jill Jarecki Mainzer
Associate Director- Director of Education, Ramah Darom
Psalm 131
This psalm gives us some insight into the soul of David.
2. Knowing what you do about David, what is your reaction to verse 1, ”My
heart is not haughty nor my eyes lofty…?”
3. How do you think David managed to “still and quiet” himself? How do
you calm yourself in times of stress? Do you think the Psalms could be a
4. What is the connection between David’s quiet self and the last verse,
”Let Yisrael hope in the Lord forever?”
Psalm 132
In the first few verses of this psalm, the author speaks of his desire to “find
out a place for the Lord, a habitation for the Mighty One of
Ya’akov.” (Verses 3-5)
1. Why does G-d need a habitation? How is it possible for G-d to be in one
particular place?
Psalm 133
This short psalm contains perhaps one of the most well-known verses in
Jewish tradition. Verse 1 states, hinei ma tov u’ma-naim shevet achim gam
yachad. “How good and how pleasant it is for brothers to dwell together in
unity.”
2. This unity is also compared to precious ointment running down the beard
of Aaron. What qualities of Aaron make this a particularly striking and
appropriate comparison?
3. What are some actions we can take to create this kind of pleasantness
and unity within our own communities?
Psalm 134
The theme of this Psalm is “blessing.” The author exhorts us to bless the
Lord and asks that the Lord bless us.
3. What does it mean for G-d to bless us? What kinds of blessings do we
seek? How do we respond to G-d’s blessings?
Psalm 135
This Psalm uses many images from nature to attest to the power of G-d.
Verses 5-8 praise G-d for everything that has been created in “heaven,
earth, the seas, and all the deep places.”
1. Verse 7 states, “ G-d causes vapors to ascend from the ends of the
earth.” How do you picture this verse? Is this a scene which makes you
feel the presence of G-d? Does this image cause you to want to praise G-
d?
3. Here, we are shown the contrast between the idols that others worship
and the power of the G-d of Israel. The inability of the idols contrasted with
the miraculous wonders performed by the G-d of Israel are meant to inspire
the people of Israel to praise G-d. Does this psalm accomplish that goal
for you?
Psalm 136
Psalm 136 is said every morning during the Shacharit service. It is also
included in the Passover Haggadah. The structure of this psalm includes a
phrase and then the repeated refrain, “G-d’s love endures forever.” The
beginning phrases of the psalm praise G-d for being good and for creating
the wonders of the world. The psalm ends with praising G-d for taking the
Israelites out of Egypt.
Psalm 137
It appears as if this psalm was written some 400 years after the reign of
King David, during the Babylonian exile. The Temple in Jerusalem was
destroyed and many of the inhabitants of Judah were exiled to Babylon.
The Babylonians were taunting the Jews and asking them to sing the songs
they once sang in Jerusalem. Verses 1 and 5-7 are among the most well-
known verses from the entire Tanach:
1. What is the role of song in Jewish tradition? Do you feel that we, as
modern Jews, are maintaining this tradition of song?
Psalm 138
In this psalm, David expresses his trust in G-d’s protection.
1. Verse 3 reads, “In the day I called, You answered me; You uplifted me –
You strengthened my soul.” What do you think was the nature of this
answer from G-d? Do we receive these kinds of answers when we call
upon G-d? What kinds of experience allow a person to feel uplifted by G-d?
2. Similarly, we read in verse 7, “If I walk in the midst of distress, You keep
me alive…” What do you imagine were the circumstances behind this
statement? Do you ever feel that G-d helps you in times of distress? How
does a person get this kind of strength from G-d?
3. Why do you think David mentions in this psalm that G-d “regards the
lowly… but admonishes the haughty?” What is the connection between
this phrase and the rest of the psalm? When might someone feel inspired
to recite this psalm?
Psalm 139
This psalm describes the omnipresence and omniscience of G-d.
Psalm 140
This psalm is a supplication in which David asks to be saved from those
who slander.
1. Verse 4 states, “They have sharpened their tongue like a serpent, viper’s
venom is under their lips.” This is the description David uses of those who
slander. Do you think this characterization is justified?
2. David asks for protection from those who “conspired to divert my steps.”
How do slanderers divert a person’ s step? What happens to a person who
has been slandered? What does that person become diverted from? Why
does David need G-d’s protection from this type of diversion?
3. In verse 13, David understands that G-d will perform “justice for the
needy.” Who are the needy in this psalm? What will G-d provide for
them? How do we imitate G-d and provide justice for the needy?
A Project of MACCJ
the Metro Atlanta Council for Conservative Judaism
http://uscj.org/soeast/atlanta
Edited by StevenChervin
Sefer Mishlei
The Book of Proverbs
by Rabbi Dr. Analia Bortz,Assistant Rabbi of Education, Ahavath
Achim Synagogue
Introduction
The Book of the Proverbs of Solomon belongsto the three poetic books of
theTanakh(along with Psalms and Job). Thesebooks were distinguished
from the rest of the writings by a special system ofpunctuation. Some
Hebrew manuscripts aswell as important codices of the Septuagint
preserve the book as lines ofpoetry. The Book of Proverbs is alsoone of the
three wisdom books (along with Job and Ecclesiastes /Kohelet). The
inclusion of the book in the canon wasnot entirely a matter of course, and
was debated by the rabbis at Yavneh.
Thisintroduces the subject of the form of the book. The fact that Proverbs is
amongthe poetical books shows that the ancients regarded it as poetical in
form.Some Hebrew manuscripts as well as important codices of the
Septuagint preserveit as lines as poetry.
What is clear, however, is that the wise is to look for salvation or success,
thefool for the contrary, that wisdom is of God and that the fear of God
leads towisdom. Indeed, not only is wisdom fromGod, but wisdom existed
before the worlds and was present with God in creation(8), and is God’s
throne companion. The reader is warned against grave sins andgiven rules
for guidance in practical affairs; by following these is theblessing of God
attained, and an ethical content is injected.
The section from 22:17 through 24: 22,takes the form of a letter or
exhortation to a young man whose parents stilllive (23: 22); the letter is
designated as"words of the wise." The substance is set forth in a series
oflines of poetry which warn against indulgence in wine, unchastity,
andunbecoming behavior in business and society. The king is mentioned,
but in the general sense of"ruler."(24: 21).
“Give her the reward she has earned; she shouldbe praised in
publicfor what she has done”
Thus the idealwoman is not retiring, servile, or entirely domestic! Instead,
she has strongcharacter, great wisdom, many skills, and great compassion.
Besides being anexcellent wife and mother, she is a manufacturer,
importer, manager, realtor,farmer, seamstress, upholsterer, and merchant.
Her strength and dignity do notcome from her amazing achievements
however. They are a result of her reverencefor God. Her physical
appearance is never mentioned; her attractiveness comesentirely from her
character:
“Strength anddignity are her clothing, and she laughs at the time to come”
Proverb 1
1)What is the source of wisdom?
2) Why is “thefear of God the beginning of knowledge” (7)?
Proverb 2
1) Who is the“son” that the author refers to?
2)What is thedifference between wisdom and understanding?
3) Which waymarks wisdom and understanding?
4) Who is the“strange woman”?
Proverb 3
1) Why do youthink king Solomon is talking about merchandise?
2) How doesthis Proverb teach us about the relationship between human
beings?
Proverb 4
1) What is thedescription of the Torah in this Proverb?
2) How do weuse this description in our prayer?
3) Why do youthink the author is speaking in this Proverb to his
“sons” (plural)?
4) What is themeaning of the “crown” in this Proverb?
5) In verse 20the author is talking again to his “son” (singular). Why does
he make this change in address?
Proverb 5
1) What is themeaning ofShe’ol?
2) What is theauthor’s intention when he says, “Drink water out of thy own
cistern”? What canwe learn from this verse?
Proverb 6
1) Which arethe things that God hates and which ones are abominations?
Compare verse20 and Proverb 1, verse 8.
Proverb 7
1) Why doesthe author repeatedly admonish one not to follow the “alien
woman”?
2) Who is the“husband” in this Proverb?
3) What is the“long journey” in verse 19?
Proverb 8
1) What is thedifference between wisdom and knowledge?
2) Why iswisdom considered the pillar of our lives?
Proverb 9
1) “The fearof the Lord is the beginning of wisdom” (verse 10). How?
Compare this to 1:3.
2) Doesknowledge increase your years?
Proverb 10
1) In verse 1, why is the wise son relatedto the father, and the foolish son to
the mother?
2) What is themeaning of verse 19?
Proverb 11
1) “Tzedakahdelivers from death” (4). In what way?
2) Are wegoing to live more years (literally) if we give tzedakah?
3) In verse 18the source in Hebrew teaches us to “plant” tzedakah. Why
does the text use thisbeautiful expression?
Proverb 12
Proverb 13
1) How can theTorah be both a gift from God,andaguide to our behavior?
2) Which kindof inheritance is mentioned in verse 22?
Proverb 14
1) Verse 15tells us: “The simple man believes everything.” Do you agree?
Is this good?
2) What is themeaning of verse 28?
Proverb 15
1) Why does the author mention the mouth, tongue and lips? What is the
essence of thissymbol?
2) The other symbol mentioned in thisProverb is the heart. What is the
relationshipbetween the tongue and the heart?
Proverbs– 16 – 31
Jill Jarecki Mainzer
Associate Director –Director of Education
Ramah Darom
Proverb16
Verse 8 states“better is a little with righteousness than great revenues
withinjustice.” This speaks directly tothe situation in which many Jewish
organizations find themselves.
Proverb17
Verse 1 teaches “better is a dry morsel and quietness within the housethan
a house full of feasting and strife.”
1. Given this opening verse to Proverb 17, whatkind of family life might the
author have experienced?
Proverb18
Verse 21reminds us that “death and life are in the power of the tongue.”
Proverb19
Verse 11 teaches “it is the discretion of a person to be slow to angerand it
Proverb20
Verse 24 addresses the struggle between free will and DivineProvidence.
“A man’s goings are of the L-rd; how then can man look to his way?”
4. How do you think the author of Proverbs has resolved this issue?
Proverb21
Verse 17instructs that “he that loves pleasure will be a poor man, he that
loves wineand oil will not be rich.”
yourdefinition?
Proverb22
This proverb contains one of the most quoted verses in Jewishtradition.
“Educate a child in the wayhe should go, and even when he is old, he will
not depart from it.” (Verse 6)
3. Do you feel that this verse is appliedin your family? Do you feel that
Jewisheducation today mirrors this verse?
Proverb23
Many of theverses in the Book of Proverbs are difficult for us to agree with
or accepttoday. Verse 13 is an example of averse that is difficult to
reconcile with our modern understanding of raisingchildren.
“Withhold notcorrection from the child, for though you beat him with the rod,
he will notdie.”
1. Today, we can not accept this verse asis, especially as we read all too
often of children who do die from beatingsadministered by their parents.
Aspeople who understand these texts to be holy, what do we do with this
verse?
3. While we cannot accept the literal meaning,what can we glean from this
verse? Perhaps we can use it to highlight theimportance of providing
some measure of structure and discipline for ourchildren.
Proverb24
Verse 3 teaches us about wisdom. “Through wisdom is a house built, andby
understanding it is established.”
2. How does one fill his or her house withthat kind of wisdom?
Proverb25
Verse 17 warns,”Let your foot seldom be in your neighbor’s house; elsehe
will be sated with you and hate you.”
3. What do youthink is the real concern here? Whatis the author warning
against?
Proverb26
Verses 1 and 2 provide some vivid imagery: “As snow in summer and
2. Why does the author use the snow andrain to make his point? What
effectdoes this imagery have on the reader?
Proverb27
Verses 1 and 2 advise against boasting.
Proverb28
Verse 5 counsels that “evil men don’t understand justice, but they thatseek
the L-rd understand everything.”
1. Do you agree with this verse? Which phrase or phrases do you agree
ordisagree with?
Proverb29
Verse 11 gives us some insight into the value of controlling one’semotions.
“A fool spendsall of his spirit, but a wise person stills it within him.”
3. How does this ability render onewise? Do you agree that the ability
tocontrol one’s anger is a necessary characteristic of a wise person?
Proverb30
Verse 1 explains that this proverb is an addition, attributed to alater time.
Verses 18 and 19 point tothe author’s recognition of some of life’s
mysteries. He refers to “the eagle in the air, the serpent, a ship in thesea,
and the way of a man with a young woman.”
1. When one considers the wonders of theworld, why do you think this
author stops to marvel at the eagle? Do you think there is a connection to
thedescription in the Torah of the people being led out of Egypt “on the
wings ofeagles?”
Proverb31
This proverb is perhaps the most famous in this book. Beginning with verse
10, we have “EishetHayil – A Woman of Valor.”
Hazak,hazak, v’nithazek!
(Beth Shalom); Jill Jarecki Mainzer and Rabbi Adam Frank (Ramah Darom); and Rabbi
Albert Slomovitz and Steve Horn (North Fulton Jewish Center).
PEREK YOMI
THE BOOK OF JOB
Notes prepared by Janice P. Alper
Foreword
A personal indulgence.
More than 40 years ago when I was a student at Brooklyn College in New York I took a course in Hebrew
Literature. One of the books we studied was Job. To be honest, I have no memory of the content of the course, or
what we discussed in class, and never took another serious look at Job until recently.
Last spring, Dr. Simcha Pearl, Director of the New Atlanta Jewish Community High School, invited me to teach a
text course this year. I had some discussion with a few of the students who said they were interested in studying
Job. After further discussion with Sim we agreed that I would tackle the Book of Job in the spring semester.
So here I am. I spent part of the Fall reading Job and had discussions with local rabbis and educators to assist me
in identifying sources to help make the study coherent. Special thanks go to Barbara Rosenblit, Rabbis Noach
Shapiro and Mark Zimmerman, and Dr. Carol Newsome from Emory University.
I want to especially thank my students in the 12th grade class at NAJCHS-Emily Baldauf-Wagner, Danielle Borrin,
Laura Clark, Lora Dagi, Gene Germanovich, Jonathan Ginburg, Joshua Halpern, Jennifer (Gig) Jacobs, Bradlee
Kersh, Navit Robkin. Every week we plow through Job together, examining the book through various lenses. The
students are thoughtful and insightful and bring fresh ideas to the text. They ask stimulating questions and make
erudite comments. This is truly an instance where the teacher learns more from the students, than the students
learn from the teacher.
Before reading Job for Perek Yomi you may find it helpful to read some background material. The most concise,
comprehensive article may be found in The Anchor Tanakh, edited by Martin Pope. It is available, as are other
sources, from the Library at Jewish Educational Services, 770-677-9487, libdir@jesatlanta.org
If you do not read this article, take a few moments to read the introduction to a translation you may own. There is
also a very good article in the Encyclopedia Judaica.
I have been using The Book of Job, by Norman Habel ( 1985, The Westminster Press) as the primary reference for
my comments. Habel gives each chapter a title and I have included them in my notes below.
It is very difficult to read Job one chapter at a time. Therefore, I have digressed from the regular format of one
chapter a day and divided the book into different segments, each of which should be read as a unit. Here are the
divisions I suggest:
The language in Hebrew is esoteric and sometimes very difficult. I have been referring to three translations at one
time. When discussing the book at Perek Yomi sessions, you may wish to compare translations to see how the
various editors interpret them.
Finally, the text is so rich that you may want to explore it with various lenses. In our class at NAJCHS we try to see
the text in three different ways—religious, literary and philosophical. You may want to use only one lens to look at
the book or certainly see an alternative one to those suggested.
3. Parallels to Abraham—had faith, rich, left his homeland, believed in God despite hardships.
5. Supposition that many books of the Tanakh are based on life experiences—the authors are trying to tell us
that they saw people facing these travails and used their knowledge of lore to put it together for the ancient
Israelites.
1. Current position, right after Mishlei (Proverbs) and before Shir haShirim (Song of Songs). Evidence
shows that it may have been positioned in the Tanakh differently in the past.
2. Baba Bathra (BB) 15b indicates that Job lived in the time of Abraham and married one of Jacob’s
daughters.
3. Other places, BB 14b, ascribe the authorship to Moses; also talked about in Sanhedrin 106a and
Sotah 11a among other places, with regard to Job’s life and “crimes.”
4. In BB 15a, Rabbi Resh Lakish expressed a view that Job never existed and that the story is simply
a poetic comparison or parable.
5. Historic evidence shows that similar stories existed in the ancient world —some even earlier than
our book.
B. (4:19) Those who dwell in clay houses, whose faith is dust, are crushed like a moth—
perishable—this is what it is to be human—mortality means suffering, it is a human condition
Testament of Job
2. Parallel story in Greek, probably between 100 BCE and 100 CE. Another story about an old guy
about to die who calls his children together and gives them his testament/will.
1. See Baba Batra 14—rabbis ask about the authorship of various parts of the Prophetic literature.
Some say Job married Jacob’s daughter Dina.
2. Issue of who is/can be a Navi (Prophet)—Bilaam is problematic because he is not Jewish. Ethnic
status of Job is problematic too. Rabbis tend to see him as a Jew who prophesied to the heathens.
3. How righteous was Job—similar to a discussion about Noach. Rabbis deflated Noach’s status, vis
a vis Abraham. Comparison of Job to Abraham—Job tends to get deflated.
1. Two fundamental pillars of Job—the parameters of the entire discussion of Job’s two beliefs:
A. God is absolutely just. Job never denies this, he just wants to understand it.
B. Job is a tsadik (his friends deny this). The book’s problem is how to square these 2 points with
the facts of Job’s life.
2. At the end of the book, Saadia posits that until God spoke, Job’s knowledge of God was hearsay.
In the last chapter he has reached a new superior understanding of God
1. Rambam deals with this in the Guide to the Perplexed—Moreh N’vuchim. It is generally regarded as a
book which explains terms used in the Tanakh.
2. Rambam says the reader has to be well qualified to enter into the questions posed by Job. Only people
who have studied logic, physics, mathematics and metaphysics are capable—a very small audience!
3. Many Tanach passages may not be taken literally—one needs to look beyond the words to determine
what they are trying to say.
4. Rambam says evil is a privation of form—all evil does not come from God (consistent with his
notion of free will [JPA]).
A. Natural evils deriving from the material world, such as earthquakes, eclipses, etc. Rambam
posits that these are relatively seldom and are not generally bad in the long run. If they happened
more frequently, they would destroy the world.
B. Moral Evil—between people, such as violence and dominance. These are more numerous
but come about because we cause them; from our own free will.
7. Rambam rejects the anthropocentrism of humanity—thus, Job is not so important in the cosmic
picture; but Satan is more important. (Idea is that if heavenly bodies are superior to man, then they must
not exist for human beings. We are high on the ladder, but there are higher rungs than us.)
8. Rambam wants to deflate man and to blunt Job’s complaint—(essentially takes God’s position.)
9. Rambam reads Job as a mashal (example)—Evidence: historians cannot agree on Job’s facts,
therefore it is easier to understand what everything means if we look at it as a parable which needs
explaining. He identifies characters as B’nei Elohim, Satan and others:
A. B’nai Elohim are the angels, who live in the upper world. Satan lives in the land and wanders.
There is no relation between them.
B. All Job’s sufferings are caused by Satan directly. However, this fact is unknown at first to Job
and his friends—they all think God is the cause—“no evil can come from high—lo ra ml’ma’alah.”
Neil Gilman
Theory of old and new myth. Job is the first book to challenge philosophy that if God has “smiled” upon you, you
are expected to take what God metes out. Thus, if you are broke, you must have done something wrong. The
friends represent the old myth. The new myth challenges whether the plan is correct. Should you accept
everything as part of a larger plan?
Robert Gordis
Openly condemns a lack of justice. God’s answer to Job is “I (God) run the natural universe, not everything has to
fit. The plan is bigger than you are, so don’t necessarily look for divine justice.”
1. Organizing principles
There is general agreement that the book is organized into 5 or 6 separate elements: prologue and epilogue;
three cycles of poems, which are dialogues between Job and his three friends—the major part of the book;
Elihu; Job and God, which is further sub-divided into the very last part where Job is redeemed. Some
speculations that the major work of the poetic elements were there long before the prologue and epilogue.
The rest may have been inserted to give validation as to why this was placed in the canonical literature of the
Jews.
b. Gilman finds the book ironic and almost humorous in its presentation.
c. Ora Prouser posits that fear is the theme of the book. Job, in his effort to conquer fear, chooses to
scorn it. We take comfort in knowing that we have a higher sense of justice than God.
3. Characters
a. Job—protagonist—what kind of protagonist is he? What questions does he ask—what is his
question over and over again?
b. Satan; Friends—Eliphaz, Bildad and Zophar; Elihu; God
4. Language
a. Martin Pope, in the introduction to Job in the Anchor Tanakh, notes that the Hebrew is characterized
by brevity and terseness which is often not reflected in the translation.
b. The terms for God -YHVH and Elohim - are used frequently in the prologue and later chapters of the
book. Other names for God, or other forms of Elohim, appear frequently in the poetic dialogues.
c. Hapex LeGamana—A word found only once in the Tanakh. The Book of Job has more words of this
nature than any other book of the Tanakh.
2. Sequence of events—Both chapters have the same sequence; both are God versus Satan.
Setting; Catalyst; Conflict—challenge, challenge accepted, execution; Apparent resolution; Closure
3. Analyze the dialogue between God and Satan—what is really going on there? Why does God
accept Satan’s challenge?
4. What do you think of Job’s behavior? How do you look at it in light of the Jewish view of faith? How
does Job’s behavior change from chapter 1:20-21 and chapter 2:14?
5. In chapter 2 we are introduced to Job’s wife—what do you think about her? Is it a normal way for a
wife to behave? What is the text trying to tell us?
6. Now that you have looked at these first two chapters, what does this tell you about things to come?
2. According to some scholars, by cursing his birth, he sets in motion forces of destruction.
3. The curses are almost an extension of his wife’s complaints—thus the analogy to a woman giving
birth—see v. 11.
4. Some of his lamenting takes on the form of tribal incantations. See v. 3—contrast this with Gen.
1:3: “let there be light” —Job says “Let there be darkness.” Darkness which God called night is
characterized as Job’s day of origin.
5. V.9b—Job uses the word amal to characterize his misery—this may also have the connotation of
evil minds or an evil deed that God cannot tolerate.
6. In vss. 11-19, we see questions of “why.” As we proceed into the next few verses we begin to see
that Sheol, usually depicted as gloom and doom, darkness and forgetfulness, is now a place; though of
darkness, it is also appealing, especially to kings and princes.
7. In the last few verses we see that Job begins to come to terms with his plight. This is particularly
evident in verse 23 where Job’s complaint becomes existential—it is not the suffering or bitterness of life as
such that consumes him, but the misery of meaninglessness.
Before proceeding to the next chapter, try to put yourself in Job’s mind. (Remember that he is Everyman). How
would you characterize his behavior? What kinds of help would you try to get for him in today’s world?
• Falls into several parts—4: 1-11, Exploration of Job’s situation; 12-21, A teaching revealed to Eliphaz;
5:1-7 a teaching verified by Eliphaz; 8-16: Eliphaz’s affirmation of hope;17-27: assurance of restitution.
• When Eliphaz breaks the silence he does so hesitantly. He is now playing a role that Job had played
in former times as the wise counselor and guide to friends. See vss 4-5, Job is experiencing a downfall he
used to see in others. Eliphaz is ignorant of the wager between God and Satan.
• Chapter 5, we begin to see Eliphaz change from sympathetic to adversarial, especially in the first 7
verses.
• In vss. 5:8-16 there is a message of assurance from Eliphaz—he tries to place himself in Job’s shoes
by designating a course of action he would follow had this happened to him. We see a distinctive character
of El, as the maker of marvels.
• Closing verses of the chapter, 17-27 reveal that El, the Maker of all, creates creatures of clay, making
them subject to forces of destruction similar to the ones that came upon Job.
• Basically Eliphaz’s picture of a restored world reflects an ancient Near Eastern mythic motif of primal
harmony between humans and their environment in Paradise.
• Verse 23 bothers scholars. Rashi proposed reading this as Lords of the field; Pope, in the Anchor
Bible changes it to “sons of the field.”
1. What do you think is the cause of Eliphaz’s change of attitude/behavior from chapter 4 to chapter 5? Is he really
a friend to Job?
• Major focus of Job’s response is on Elphaz’s failure to fulfill his function as a friend—see 6:14.
• The whole diatribe falls into 3 parts, vss. 2-13, 14-27 and 28-30.
• Job moves from being sufferer to explaining that God has become his enemy, a possibility Eliphaz did not
even imagine.
• In the closing section, 28-30, Job appeals to his friends to abandon their duplicity and engage in honest
communication—he is the truly honest one because he is the sufferer and he knows the nature of agony and
he can interpret misfortune.
2. In one place the Hebrew word havot is translated as misfortune. Elsewhere it is translated as evil or sinful. How
do each of these translations impact the text and what is going on with Job? Is a misfortune an evil or a sin?
1. Richard Rohr has written a book entitled Job and the Mystery of Suffering, Spiritual Reflections. In
commenting on this chapter he says the only thing that could now give Job satisfaction would be the knowledge that
he is not estranged from God. Do you agree?
3. What are your feelings about God—write them down, put them in a sealed envelope and open it up after you
have completed reading this book.
• Bildad’s speech is almost like the form of Greek tragedy, where the words of speakers have connotations
intended for the audience, but hidden to the characters in the plot. Can you determine what might be “hidden
words” directed to the reader rather than Job?
• Verses 1-4
A. He begins his discourse in a traditional manner—he uses a form that we see in chapter 1:5…although
this is unknown to him, it illustrates that Bildad is a traditionalist who is concerned with history.
B. He has a diatribe against Job’s children—the reason Job is suffering is because his children sinned…
evildoer. He says the blameless will not be abandoned in their time of disaster and the evildoer will be
sustained in their sin.
• Scholars regard these two chapters as a vehicle for litigation against God.
A. Why would Job want to bring a suit against God?
B. What happens when you take action—do you feel that your action was wasted if things don’t turn out
the way you hoped?
C. How does Job move from the futility of litigation to actualizing it?
There is a tension in this chapter between wisdom and understanding. Both can be discerned by mortals, but the
depth can only be discerned by God. Zophar sets himself up as one who can discern wisdom because he is
initiated into the esoteric ways of interpreting it.
3. How do you think wisdom is regarded in our society today as compared with the time of Job?
This closes the First Cycle of speeches in the Book of Job. We now move to the Second Cycle.
• Job’s challenge to the various claims to knowledge and authority cited by his friends.
• Eliphaz reported an anonymous messenger (4:12ff); Bildad espoused the primordial tradition (8:8ff) and
Zophar challenges Job to know the deep things of God (11:7-12)
• Job questions wisdom—first he asks if wisdom can be found with the aged (12:12) and then he answers
• The last part of chapter 12, vss. 13-25 takes on the form of a hymn praising God’s wisdom and power.
1. Refer back to your thoughts about wisdom from the previous chapter. Here we see a distinction between
knowledge and wisdom—what do you think marks that distinction?
2. In terms of developmental psychology as we know it, how do we acquire knowledge? Is it the same way we
acquire wisdom?
• Reverts back to the idea of litigation similar to a declaration or consideration of legal preliminaries.
• Covers three areas:
A. Interrogation of witnesses (6-12)
B. Public challenge to the adversary at law (17-23)
C. A cry of complaint and frustration (24-28)
• The key word in this part of the speech is “face”—panim, vs. 8, 10, 15,16. What do you think is the
significance of the repetition of this word so many times in this chapter?
1. Do you think Job has a chance of putting God on trial? How would you go about doing this?
2. Have you ever felt that you put God on trial? Has God ever put you on trial?
Note: At the end of our semester at NAJCHS we are going to have a reader’s theater with two books, The Trial of
God (as it was held on February 25,1649 in Shamgorod) A Play in Three Acts, by Elie Wiesel and The Book of
Job as translated by Stephen Mitchell.
• Uses nature analogies juxtaposed with traditional axioms about mortals and provides a bold new theme of
hope.
On the following pages, covering chapters 15-21, I have laid out the speeches of the three friends in
juxtaposition to each other and the speeches of Job in the same way. If you are printing this out, you may
want to start a new page here as I am doing.
Habel titles these chaptes as follows:
1. How would you compare the speeches from the first cycle with those of the second cycle?
2. Has the image of God changed from one cycle to the other?
3. How would you characterize Job’s mental state now? What kind of counsel would you give him?
2. The heart of the speech is God 3. In verses 13-20 we see the sympathy from fellow
as the brutal foe (16:18-22) There second major unit—a catalog of mortals.
are bold metaphors and imagery those social intimates who have 3. He calls on his
which highlight the poem. rejected, deserted, or disowned friends to be astounded
3. the progression of images from him. The sufferer, in this case Job, at the harsh truth evident
animal ferocity to military might finds no one willing to identify and in his tragic plight.
comes from diverse traditions about empathize with him. 4. When he reflects on
God: 4. In the last part he moves from the ugly reality he has
A. Wild beast, Num. 23:22 admonition, to indictment to hope experience (v. 6), he is
B. Scavengers waiting for and conviction. overcome with spasms of
scraps of meat, Hos. 5:14 horror.
C. A commander directing his 5. He sets aside his
archers, Deut. 32:23-24. legal complaint against
4. Looking at the speech as a God for the time being.
whole we see that if Job were in the
place of his friends, he might just
act the same way they do.
Scholars believe this to be an incomplete cycle. You have Eliphaz continue his diatribe against Job; Job replies;
then Bildad chimes in very briefly and Job replies again. There is no evidence of Zophar in this cycle.
2. Have you ever had occasion to challenge God? What was it like?
3. Is there a difference between sin and injustice? One of my NAJCHS students noted that if one sins, one
eventually commits an injustice— do you agree?
• Job is so desperate that he seeks to find God himself and face God—vs. 3
• Job envisions proceedings before the heavenly court—vss. 4-7
• He goes on to imagine, from his own anxiety, about the intimidating terror of God which will hinder a fair
trial.
1. Why do you think Job continues to go along with his litigation? What do you think he hopes to accomplish?
2. How do his actions here help him to cope with his situation?
• Some scholars feel that this speech has no connection to the one that came before. Others argue that it
is a recapitulation of what Job said in chapter 23.
• Verse 1 presents the question in dispute—if times of judgment are set to punish the injustices of the world,
why are they not evident to the faithful?
A. Eliphaz (15:23) says a “day of darkness is set for the wicked.
B. Zophar describes the appointed time as the day of God’s wrath (20:28)
1. How would you describe injustices in the world today? What can we do about them, if anything?
1. If you were to complete the cosmic design, what would you add?
2. Why is it important to discuss the cosmic design of the universe in this book of the Tanakh?
1. Now that the Third Cycle of speeches is completed, how would you characterize Job’s friends? What do you
Chapters 28-31
These four chapters are sometimes considered a unit. They appear to have no relation to what preceded them;
they represent a transition in the text. Chapter 28 stands on its own as a quest for wisdom, ending up with wisdom
as a solution to the dilemma facing Job. Chapters 29-31 are considered a formal testimony addressed to a public
assembly. In 27:2-6, Job pronounced a public oath against perjury and summarized his claim to integrity. In these
chapters he presents the substance of that claim. Since one of his goals is to pursue litigation with God in court
(23:3-7), the final testimony is also a formal challenge to God, the adversary at law.
The authenticity of chapters 29-31 has been questioned by scholars over the years, arguing that they are the work
of a new author who developed the lament to prepare Job for his meeting with God. One commentator suggests
that argumentation with God has stopped and melancholy has set in. Habel posits that a close examination of Job’s
final testimony reveals that he is far from humble and that Job is bold and assertive, using every technique he
knows to make God show his face.
Several views
1. Gordis considers the chapter an early lyrical creation of the poet, but pays little attention to its
location in the design of the book.
2. Another scholar posits that the answer articulated by the poem renders the later speeches of God
unnecessary, something clearly not intended by the author.
3. A different scholar comments that this chapter is like a Greek tragedy in which the speaker “looks
back to the inadequacy of wisdom as portrayed in the first part of the book and forward to God’s speeches
in the second part of the book.
4. A fourth scholar considers this chapter an interlude of the storyteller who sums up the case as it
stands to that point and lays the foundation for the later speeches by God.
Job’s words of remembrance are tantamount to a speech of self-praise. He begins by acknowledging that his
greatness began when God was watching him, verses 2-6, but afterward he continues to affirm his own
achievements.
• Job sees himself as the paragon of righteousness, giving help to the oppressed.
• The expression, “the light of my face,” normally used only for God (as in Ps. 31:17, Num. 6:25 and other
places), becomes a boast that Job himself was the source of public blessing.
This chapter is divided into two distinct segments. It differs considerably from the Speech of Remembrance in
chapter 29. In 29 Job proudly parades his capacity to administer justice, however in chapter 30 he bemoans the
misery of his debasement and denial of justice.
This chapter, Job’s oath of innocence, is the third segment of his closing testimony. Some commentators view the
design of this speech as a random listing of diverse crimes, which Job denies he ever committed. Habel argues
that there is a double frame.
• The outer frame, verses 1-3, 38-40, recalls traditional covenant motifs which underscore Job’s oath of
purity.
• The inner frame, verses 4-6, 35-37, make up a double challenge that is inclusive of what is around it and
within it.
• In between there is the core of Job’s oath, verses 7-34, which is a catalog of crimes Job denies ever
committing.
• In the end, verses 35-40, Job presents his closing challenge and makes a formal plea for his trial to
proceed.
Rohr notes that in verse 15 the morality is far ahead of its time; and is reflected in most of the chapter. It is a
profound theological statement and among other things we see the equality of slaves and free persons. Job poses
a number of defenses:
2. Do you agree that these chapters may have been written by a different author than those previously
presented?
3. Are they meant as an interlude in the text to give us pause to reflect on what is happening with Job?
It is unclear who Elihu is and what his role is supposed to be. He appears to take two sides of the issues, arbiter
and counselor. As his speeches unfold we get a picture of a person who might be making a mark for himself. You
be the judge of that as you read through the chapters.
• Elihu comes on the scene after Job has made his speeches and a formal request for litigation against God.
• In the opening verses Elihu is depicted as passionate and hotheaded. His anger is matched by his ego.
• Elihu says the elders of the community and Job’s friends are devoid of wisdom. He is the one who will give
all of this a new approach.
• Elihu says there is no one to handle Job’s case (12b-c), so he will step into the breach and wait patiently
until he is needed.
• Elihu’s “apology” consists of an attempt to establish the need for an arbitrator and defendant of God. He
clarifies his past involvement (as looking from the sidelines?) and demonstrates his credentials as a wise,
capable and impartial individual.
This is Elihu’s third speech; it is concerned with trials and non-trials, a litigious lecture in the form of an apology
before a court to vindicate God’s process of justice.
• A summons to judge Job’s case, vss. 1-6; an argument about God’s justice, vss. 10-30; an appeal for Job’s
confession, vss. 31-33; and finally a preliminary verdict, vss. 34-36.
• The overall presentation seems to be most concerned with the process of divine justice rather than proving
Job in the wrong.
• Elihu does arrange litigation for Job in an earthly court before human beings (vs. 23).
Elihu continues as the self-appointed arbiter judging Job’s legal claims. He is concerned with Job’s guilt and the
legitimacy of Job’s demand for a public trial before God. It appears that he wants to prove to the public court that
Job has no case.
• In 34:9 Elihu cited Job’s claim that courting God’s favor was pointless. According to Habel, “A life of
righteousness…appears to have no effect on God; God is free to follow His personal whim.” (p. 491) At this
juncture Elihu pits two of Job’s claims against one another:
A. Job has a just claim for litigation (vs. 2) and that he has been deliberately ignored by God.
B. Conversely, Job has argued that whether or not he sins does not seem to affect God in any way.
• As the chapter proceeds we see the detachment of God from the process (vss 5-13)
A. God’s exalted detachment protects his transcendence, making him above anything that happens
on earth.
B. Elihu contends that God is not affected by individual cases such as Job’s, and Job’s attempts at
forcing God to descend in person to vindicate him are ludicrous.
C. Elihu further posits that the cries of the oppressed never really find their target—by being heard
by God; but rather are expressions of self-interest, not devotion to God. (Doctrine of free will!)
• In the last section of the chapter, verses 14-16, Elihu classifies Job as just another opportunist who
attempts to exploit God with his empty cries and take advantage of God’s reticence to interfere in human
affairs.
Elihu sets out to forge ahead with his defense of God’s governance. His goal is to prove God innocent of the
charges of injustice implied by Job.
• Elihu is seen as having a keen mind (36:4), his skills are free from lies and falsity and his reasoning skills
are perfect.
• Here God is presented as having been courageously involved as opposed to the way he was shown in
chapter 35.
• Elihu goes on to interpret affliction from God noting that those who turn or refuse to repent from their sins,
face life and death respectively (v. 10)
• In verses 36:16-17 the text notes that God’s purpose is to rescue Job from the brink of disaster caused by
his affliction. Job, however, is obsessed with the idea of having a public court case thus being incapable of
hearing God’s attempt to communicate with Job (as through his affliction)
• At the end of the chapter, verses 36:26-33 and the beginning of the next one, chapter 37: 1-13, we see the
spectacular works/hand of God and Elihu attempts to interpret them for Job. The storms are evidence of
God’s control over the earth.
• Finally there is a closing challenge to Job, 37:14-22. Up to this point, Elihu, as the human arbiter, has
accepted the task of judging Job’s case and the defense of God. Now he challenges Job to prepare his case.
• Summation, verses 23-24:
A. Job had explicitly called on God to answer his complaint (31:35) and appear before a civil court.
B. Elihu explains in details, 33:12ff., that God only answers directly through dreams and affliction.
He does not respond to formal complains of people like Job, 35:13-14.
C. Elihu, in his role as human arbiter, reminds Job that if the wise cannot see God. Thus, Job
cannot expect God to appear before an earthly court.
D. Case closed!
2. In serving as the human arbiter between Job and God, does he represent both sides fairly? What does it take to
get a fair trial in our time? Would Elihu’s tactics work in this day and age?
• From a literary point of view, these verses are majestic poems, rich in lyricism, literary ambiguity and
theological profundity.
• God appears to Job in a “tempest/whirlwind” (depending on your translation—the Hebrew word is sa’arah),
as close as He will get to appearing before Job for a trial. (38:1)
• God re-establishes Himself as the supreme ruler of the universe by a series of challenges to Job:
37:4, Where were you when I founded the earth?
37:12, In all your days did you command the morning? did you tell the dawn its place?
38:32a, Can you take out the constellations each in its time…
39:1, Do you know the time for the mountain goats to give birth? Do you wait for the hinds to calve?
39:13-18, in talking about the ranaim (a bird, probably a peacock), and describing her behavior, verse 17: “For
god caused her to forget wisdom, and He did not giver her a share of understanding.”
• The domains in the cosmic design in chapters 38:4-39:30:
• Finally Job speaks, 40:3-5. He does not confess that he has sinned, but rather says, “I am small.”
There is an implication that the phrase indicates that Job is humbled by the speeches of God just as he
was humbled by his afflictions. This is somewhat anti-climactic in that for Job the case might be closed,
except that God renews his challenge in the next few verses in chapter 40 ff.
• The function of the symbols of behemoth and leviathan are somewhat controversial. Scholars have
differing opinions about this.
A. Behemoth is identified with the red hippopotamus; a symbol of the wicked to be hunted and
conquered.
B. Behemoth is a symbol of the mighty historical enemies of Israel. It may be taken as a mighty
force controlled by God.
C. Behemoth and Leviathan are mythic symbols of the forces of chaos overcome by Baal in the
Canaanite tradition, by Marduk in Babylonian lore and by Horus in Egyptian mythology
D. Behemoth and Leviathan are mortal creatures like Job.
• The message for Job is unclear—perhaps a person cannot control such creatures, only God. The God
who subjugates Behemoth can control Job’s fury and arrogance.
• Leviathan is master of chaos (the sea) and Job is challenged to subdue him as God did with Behemoth
(40:25-26). However, in the end, Leviathan remains invincible and no mortal creature (dust) can subdue him.
• God wins!
• The first part of the chapter is Job’s final response, verses 1-6. It represents four discrete positions:
A. A complete surrender of Job’s will to the will of God. In its final form, it is the capitulation of the
hero to his God.
B. Reconciliation rather than capitulation—Job comes to a new understanding of God with God’s
appearance in the whirlwind. He recognizes that God controls the cosmos, not people.
C. Job’s confession is “tongue in cheek” and the acceptance of his confession by God exposes the
duplicity of God.
D. The closing speech is a final act of defiance
• God’s verdict, verses 7-10 is pronounced after Job has withdrawn his suit
• Finally, Job receives consolation, his life is restored and he lives a long life, verses 10-17.
• The premise of this book is why is there suffering in the world? What answers do you think are presented by
the text? What answers emerge from your own experiences?
• How does Job as Everyman embody suffering—do you think his feelings are justified—puzzlement, anger,
depression, resentment?
• How does Judaism help us to cope with suffering, misfortune, injustice and evil in this world? How do you
deal with it personally?
• Has reading this book changed how you think about God?
Introduction
Shir HaShirim, The Song of Songs - also known as the Song of Solomon,
and Canticles - is the first of the Five Megillot (scrolls) which appear in the
Tanakh. Each of these scrolls is traditionally read in the synagogue on a
particular holiday as follows: Shir HaShirim (Passover), Ruth (Shavuot),
Eicha/Lamentations (Tisha B’av), Kohelet/Ecclesiastes (Sukkot), and
Esther (Purim). The title Shir HaShirim is derived from the superscription,
shir ha-shirim asher lishelomo, “the song of songs which is Solomon’s.”
Several theories have been advanced regarding why the book is included in
the liturgical readings. One suggestion is that it is a dramatic reading with
assigned parts. Originally it may have been a collection of various songs
and fragments combined into the single work that we have today, meant to
be read as poetry reflecting its time and place.
If we take a purely literary stance, the book deals with human love. There
are frequent references to human relationships and how two people in love
may regard each other. It is also reminiscent of Syrian wedding rites, which
gives us some clues as to the dating of some of the fragments and poems.
In the first part of the 20th century there was an attempt to attribute the book
to various pagan cults. One scholar suggested that the book represents a
version of an Egyptian Osiris ritual, while another proposed it as liturgy of
the Ishtar cult. Gordis insists that these claims are not valid since the book
focuses on human love and concrete situations with no references to cults
or gods playing a role in the experiences.
• The book was probably edited in the Persian period, most likely no
later than the 5th century B.C.E.
On occasion the words for wisdom and song are used interchangeably.
This is evident in I Kings 5:10-12where we read “And Solomon’s wisdom…
and his songs were a thousand and five.” In the case of Balaam in the
Book of Numbers, wisdom and parable are equated.
Initially the idea of song, in relation to ritual, contained within it both music
and poetry. The subjects were ordinary/secular concerns of life, such as
combat and victory, opening of a well, vintage and harvest, feasting and
carousing, the glory of nature and the tragedy of death.
Rabbi Akiba equated Shir HaShirim with the Holy of Holies. He said the
book is of such great importance that it could not be eliminated from a
position of importance in our liturgy.
Gordis posits that there are 28 songs and fragments which fall into several
patterns throughout the book, sometimes overlapping. He divides these
elements into 9 basic units and titles each one as follows: (pages 35-36)
A. Songs of Yearning
• The Call to Love (1:2-4)
• The Rustic Maiden (1:5-6)
• Tell Me Where My Love (1:7-8)
• Love’s Proud Proclamation (2:4-7)
• Would thou Wert My Brother (8:1-4)
• Let Me Hear Thy Voice (8:13-14)
B. Songs of fulfillment
• Love’s Barriers—a Duet (4:12-5:1)
• How Delightful is Love (7:7-10)
• The Beloved’s Promise (7:11-14)
• Love Under the Apple Tree—a Duet (8:5)
• Surrender (2:16-17)
F. Dream Songs
• The Dream of the Lost Lover (3:1-5)
• Love’s Trial and Triumph (5:2-6:3)
The entire book of Shir HaShirim consists of eight brief chapters. Since this
is Perek Yomi-a Chapter a Day, you should proceed in this fashion. Each
chapter stands alone and provides lovely imagery and poetry that will lend
itself to personal interpretations and questions.
There are several other approaches you may want to take with this
volume. You may decide to read the book in its entirety and when you are
finished simply write down your own reactions or questions or poetry. You
may even want to write a “love letter” to someone important in your life!
Finally, try reading Shir HaShirim for its allegorical and metaphorical
meaning. How does the book reflect the love of God for His people Israel?
What metaphors are used? Try to think of your own metaphors to describe
a modern relationship between God and Israel.
Above all, this is a book of our tradition that should be savored and
enjoyed. Read it, take from it what you will, and share your thoughts and
ideas in our discussions.