How to React to Exile?

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1. The Exiles In Babylon

   Rabbi David Sabato

   In the interim period between the exile of Yekhonya and the exile of Yehuda in the days of Tzidkiyahu, a complex situation was created in which there were two Jewish centers: one in Bavel, which included the elite of Jerusalem, and one in Jerusalem, where the poorest of the people of the land remained. There is a king in both centers: Yehoyakhin in Bavel and Tzidkiyahu in Jerusalem. This complex situation raised the question of the status of each center and the relationship between them.

   One perception arises in Bavel among the elders of Israel who come to Yehezkel thinking that the covenant between God and Israel has been annulled and that they should now integrate themselves among the nations.

   In contrast stands the opposite position, expressed primarily in the words of the false prophets, which views the exile as a temporary and fleeting event that will come to a close in the near future.

   Yirmiyahu proposes a third possibility, one that is different and more complex. Yirmiyahu argues that the exile is not a passing event, but rather a significant one. It is a long and extended process for which preparation is necessary. The people must settle into it and build upon it, while knowing that its goal is the return to Eretz Yisrael. Exile is a necessary condition for redemption. However, for the first time, Yirmiyahu also expresses the idea that will accompany exiled Jews for thousands of years – identification with the country in which they are found.

   Historically, the complex picture that Yirmiyahu tried to fix in the nation's consciousness in the exile was not always successfully absorbed. Sometimes, Jews became overly settled in their lands and over-emphasized seeking the peace of exile; occasionally, they strongly opposed their country and preached rebellion. 

2. Babylonian Exile: Fleeting or Enduring?

   Rabbi David Sabato

3. Vayetze: The Parasha of Exile

   Rabbi Jonathan Snowbell | 20 minutes

   Parashat Vayeitze seems to be the parasha of galut. Both forced and voluntary aspects of exile are present. We attempt to define "galut" and ask why Yaakov - and later, Israel - is in exile? Is it merely a punishment, or is there something more - another purpose? Why is the Torah given outside of Eretz Yisrael? Perhaps acceptance is a step that is necessarily before the period of implementation - exile lessens responsibilities, and perhaps offers an important opportunity for growth and development.

    

4. Shemot - Purpose and Nature of Exile

   Rabbi Jonathan Snowbell | 20 hours

   Parashat Shemot makes us think of many issues of galut and geula (exile and redemption). -What is the nature and purpose of this exile? Is it a punishment for the selling of Yosef? But how would this explain God telling Avraham that his descendants would be enslaved for hundreds of years, after which they would leave triumphantly?

   Should we really be asking why the exile happened, or what our response should be - what behavior or changes should exile prompt?

    

5. "HaTikva" Then and Now

   Rabbi Yaakov Medan

   The prophet Yechezkel speaks about an exiled nation mired in despair; they are thus compared to corpses that are not only lifeless but whose flesh and skin have decomposed and whose bones have been scattered. "Ha-Tikva" likewise describes a nation in exile, but the soul of this nation is alive and its eyes look towards Zion.  Hope has another aspect to it, as expressed in the words of Iyov. Elements from Tanakh are compared to their references in HaTikva and to other Jewish sources about hope for the return to Zion.