Consecration Prophecies

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1. Yirmiyahu and Moshe - Two Models of Prophecy

   Haftarot: Pinhas

   Rabbi Mosheh Lichtenstein

   The haftara describes Jeremiah's initiation as a prophet. This lesson compares Jeremiah's initiation with Moshe's consecration. Moshe refuses his appointment, while Jeremiah requests reinforcement. The different reactions stem from the different roles they are expected to fill.

2. Yirmiyahu’s Prophecy of Consecration

   Rabbi David Sabato

   The consecration prophecy of Yirmiyahu is compared to the opening prophecies of Yishayahu and Moshe. What does this consecration prophecy teach about Yirmiyahu and his prophecies in general and what is the significance of the fact that God chose the prophet "from the womb"?

3. Yirmiyahu’s Prophecy of Consecration - The Visions

   Rabbi David Sabato

   Despite the similarities between the vison of the almond rod and the vision of the boiling pot, there is a striking difference between the two visions. In the vision of the pot, the calamity is explicitly stated in the words of God, and even the direction from which it will come is explicitly noted. In the vision of the almond tree rod, on the other hand, the impending calamity is not explicitly mentioned. Indeed, references to God’s “haste” in fulfilling His Word appears later in Yirmiyahu's prophecies and allows for interpretation in two directions. It falls upon Yirmiyahu to identify in his prophecies of doom not only the catastrophe, but also the good that is concealed within them as the foundation for rebuilding.

   Additionally, it falls upon Yirmiyahu to stand firm and fearlessly proclaim the words of God; at the same time, God will strengthen him and protect him from those who wish to harm him. The threat and the encouragement highlighted in these verses were meant to prepare Yirmiyahu for the difficult trials that he would be forced to undergo over the course of his prophetic mission – real mortal danger and acute suicidal thoughts.

4. Yehezkel’s Prophetic Mission

   Dr. Tova Ganzel

   Yehezkel is told at the outset that he is being sent to the nation to convey God’s word, for them to know that a prophet was among them before the Destruction. But the people dwelling in Jerusalem – like those in Babylon – will not change their ways. The role of the prophet is not to bring about repentance but rather to convey God’s word and thereby justify the imminent punishment. Therefore when he is commanded to eat the scroll, he is ambivalent. Just as the scroll contains lamentations, with no hint of redemption, so too Yehezkel’s prophecy includes, initially, only the coming of the Destruction.

   Nonetheless, there is a message that the prophet addresses to each individual in his generation: the Temple is going to be destroyed, and the nation will be exiled from its land, but every person bears personal responsibility for his own fate, because even at this most bitter time there will be those who will die and those who will be saved. Every individual is responsible for his own actions. Yehezkel must therefore carry out his mission even if the nation’s fate is already sealed.