State of Israel

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1. Yeshayahu 42-43 - Matan Al HaPerek

   Rabbi David Sabato

   Chapters 42-43 and afterward are made up of short prophetic speeches that deal with the redemption of the People, their special relationship with God, and  their national and universal destiny as a "Light Unto the Nations." 

   Chapter 42 opens with a description of the Servant of God and ends by turning to Him.  In the middle verses, the inhabitants of the ends of the earth are called to sing to God of valor. Chapter 43 opens with a heralding of the Redemption. After that, God calls the nations of the world to Judgment, as the People of Israel serve as witnesses to God's acts of salvation in history. 

    

2. The Vision of the Dry Bones

   Dr. Tova Ganzel

   God’s status and His power stand at the center of Yehezkel's prophecy. The nation’s past, present and future is clarified by its relationship with God. Indeed, from the prophet's perspective it is altogether possible that not a single survivor of the nation will remain. Therefore, for the observer of the vision of the dry bones the outcome is not clear. The prophet therefore has no indication as to the future of these dry bones based on prior knowledge or principles such as the covenant, the merit of the forefathers, desecration of God’s Name, or the like. The answer will depend only on God’s own decision.

   The description in the book of Yirmitahu of human bones that are strewn outside of their graves expresses more than just the great number of deaths during the years of siege and destruction. The withholding of burial dishonors the dead, and the removal of bones from their burial place likewise shows contempt. In light of this, Yehezkel’s encounter with a valley full of bones may testify to the disgrace of the people, and not necessarily to its future revival. How will the situation develop?  That depends entirely on God.

   What unfolds is a slow process of rebirth that is realized in stages. Whether the description in the book of Yehezkel is of an actual occurrence or an allegory, it is clear that in the Jewish national consciousness, this prophecy remains timeless. For our generation, seeing the establishment and prospering of the State of Israel after the horror of the Holocaust, this consciousness of the redemption being bound together with the vision of dry bones is greatly amplified.

    

3. Sefer Zekharya: Optimistic Visions

   Rabbi Tzvi Sinensky

   Yehoshua, the Kohen Gadol is a survivor who has returned to lead his people in the service of the Temple that had been destroyed. Despite his imperfections, Yehoshua is appointed to a prominent position due to this status as a survivor.

   Like Yehoshua, the people are perhaps not fully innocent and worthy. Still, just as in the high priest’s poignant story, they are all deserving of consolation after the trauma they have endured. Therefore, God will ensure the success of their endeavors.

   As in the imagery of the rock, the seven-pronged menora indicates that God’s providence will ensure the success of the rebuilding. Once again, as opposed to Haggai, Zekharya’s message is not an instruction to build, but that the project will succeed. Despite its humble start, no one should “scorn a day of small beginnings.” The method for achieving those steps is not by military might, but through spirituality.

   The olive trees would appear to signal the durability of Zerubavel and Yehoshua’s leadership. God’s eyes will watch over the community and its leaders, ensuring the survival of the imperiled community.

4. 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.