Prophetic Visions

Found 10 Search results

1. 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.

2. Yirmiyahu's Initiation: The Pot and the Almond Rod

   Rabbi David Sabato

3. Visions of Disaster and Solutions: Yirmiyahu's Figs and Pharaoh's dreams

   Rabbi David Sabato

4. When are Prophecies NOT Written?

   Rabbi Dr. Yoel Bin Nun

5. Yirmiyahu 1-2

   Matan Al Haperek

   Rabbi David Sabato

   Perek 1 of Yirmiyahu serves as a preface to the entire book. It opens with a short introduction to Yirmiyahu, his consecration as a prophet, and continues with two visions symbolizing suffering.

   Perek 2 starts with descriptions of the close relationship between God and Israel, and continues with strong rebuke.

   The attached pages include guiding questions for self study, explanation of words, and a comparison between Yirmiyahu and Moshe. 

6. Yirmiyahu 3-4

   Matan Al Haperek

   Rabbi David Sabato

   Perek 3 details prophecies relating to the repentance of both the northern and southern kingdoms, specifically criticizing the nation's insincere repentance during the reign of king Yoshiyanu. The continuation of the perek includes a vision of consolation including mention of the ingathering of the exiles, a perfected spiritual atmosphere, and the unification of the kingdom. The prophecies in this perek echo the rebuke in perek 2 through the use of similar phrases and imagery.

   In perek 4, Yirmiyahu envisions the sights and sounds of Yehuda's future destruction: the arrival of the enemy from the north which is compared to a lion (5-8, 12-13), the helpless response of Yerushalayim's leaders (9), and the destruction and abandonment of the land of Israel in the wake of the enemy takeover (23-29). Interwoven through these descriptions, are Yirmiyahu's pained reactions to the shocking images of his own prophecy. 

7. Amos 7-9 - Matan Al HaPerek

   Rabbi David Sabato

   In Chapters 7-9, Amos experiences five prophetic visions that signify the impending destruction of the Kingdom of Israel. Between the third and fourth visions appears the story of the reacton of Amatzia, the priest of Beit El, to Amos’s prophecy and Amos’s sharp response to that reacton. Between the fourth and the fifth visions there is a series of prophecies (8:4-14) which describe the oppression and deceit in trade which were prevalent in the kingdom of Israel, and the calamity which they will bring.

    The book ends with two prophecies: the first deals with the the chosenness of the People of Israel. Tee second, a prophecy of consolation discusses the rebuilding of the tabernacle and dynasty of David, and of the return of Israel to its land afer the exile. 

   The study packet includes guided questions and an appendix with Bialik's poem "Seer, Begone!"

8. Haggai: The Practical Prophet

   Rabbi Tzvi Sinensky

   As opposed to many other prophets, Haggai describes no visions. Instead, he conveys a plain, clear message to rebuild the Beit HaMikdash. This stands in sharp contrast to Haggai’s colleague Zekharia who witnesses numerous visions conveying obscure meanings. Zekharia writes in poetry, Haggai in prose. For this reason, Haggai is called “the Navi” - God’s mouthpiece.

   Haggai tells the people that if they abandon the building of God’s house, they cannot expect material comfort and success in their own homes. Whereas most prophets emphasize personal repentance from moral shortcomings, Haggai calls for a national return to the task of rebuilding the Temple.

   The disparity in message between Haggai and earlier prophets – Haggai being a more practical book with more modest aims and a relatively upbeat message – is reinforced by another key distinction: the people actually obey Haggai’s prophecy! Precisely because Haggai’s message was more specific and optimistic, less radical and cataclysmic, his message was more readily embraced by the people than the doomsday scenarios prognosticated by his predecessors.

9. Haggai: Spotlight on the Twelve Prophets

   Rabbi Tzvi Sinensky

10. Malakhi’s Opening Chapter

    Rabbi Tzvi Sinensky

    Malakhi structures his prophecy as an ongoing series of dialogues between God and the Jewish People, forming the backbone of the book and as well as its central motif.

    Malakhi consistently sees the world through the lenses of the intimate relationship between God and the Jewish People. In this sense, he is fittingly named “my messenger,” emphasizing the immediacy of the connection between God and His people.

    Malakhi places great emphasis on the centrality of family relations to our responsibilities not only toward God, but also our fellow Jews and humanity.

    Although the Second Temple has not yet attained the honor described in Haggai’s prophecy, Malakhi chastises the priests for relating dishonorably to the sacrificial service.  Apparently, given the Temple’s relatively sorry state, the priests likely saw no reason to act reverentially toward the service. Moreover, although the exact date of Malakhi’s prophecy is unknown, the sense is that the Temple had already been functioning for some time. At this point, the Temple was likely no longer a novelty, and quite possibly was taken for granted by the priests.

    Today, many younger people take the existence of Israel for granted; they did not see the founding of the State or the miraculous victories in wars, such as in 1967. The challenge of the current generation is not to fall into the trap that ensnared the priests – to remain passionately committed to Jerusalem even when its restoration is no longer freshly imprinted upon our hearts.