Yehezkel's Prophecies of Destruction

נמצאו 12 תוצאות חיפוש

Yehezkel 3-4
Matan Al Haperek
Rabbi David Sabato
With the completion of his dedicative prophecy, Yehezkel remains among the people of the captivity for seven days - "Then I came to those of the captivity who dwelled in Tel-Abib on the river Chebar...and I remained among them seven dreary days" (3:15). After seven days, Yehezkel receives a new prophecy that concerns the prophet's role as a watchman (16-21). The prophecy of the watchman in our perek parallels the prophecy in perek 33, and both belong to the series of prophecies dealing with the theory of reward and punishment. As the perek continues (22-27), Yehezkel is commanded to leave the captivity for the plain. There, for a second time, the vision of the Glory of God is revealed to him. He is commanded to shut himself in his house and remain silent.

A series of prophetic acts symbolizing the predicted fate of the nation appear in perek 4 and the beginning of perek 5. The first act- tracing on a tile (1-3) - symbolizes the siege of Jerusalem. The second act - lying on his side for many days (4-8) - symbolizes the sin of the city and its punishment. The third act - eating food by weight and drinking water by measure (9-17) - symbolizes the severe famine that will prevail in Jerusalem during the siege and the suffering of the exiles.
Yehezkel 7-8
Matan Al Haperek
Rabbi David Sabato
In perek 7 the prophecy is directed at the land of Israel and focuses on the violence that fills the land and with a description of the end and destruction that will follow as its consequence. This is a continuation of the previous prophecy to the mountains of Israel concerning the sin of idolatry. This prophecy contains phrases from the portion of disasters in Sefer Vayikra and for the first time in this sefer, the destruction of the Temple is mentioned. The first part of the prophecy (1-9) contains two parallel sections and describes the end that will be visited on the land. Beginning with pasuk 10, the process of destruction is described: the disruption of the way of life (12-13), the horrors of siege and war (14-15), refugees and grief (16-19), and finally the destruction of the Temple by the enemies (20-22). This prophecy is characterized by the repetition of words, ideas, and even entire phrases.

Perakim 8-11 describe Yehezkel's prophetic visit to Jerusalem. God's hand lifts Yehezkel while he sits with the elders of Judah, and he is taken in a vision to Jerusalem and exposed step-by-step to the great abominations being committed in the Temple, acts that will ultimately bring about its destruction.
Yehezkel 9-10
Matan Al Haperek
Rabbi David Sabato
Perakim 9 & 10 continue the description of Yehezkel's prophetic journey to Jerusalem. Yehezkel, who witnessed the abominations being committed in the Temple, now sees the punishment that will befall the denizens of the city. God sends his angels to kill the sinners among Jerusalem's population. The stages by which God's glory abandons the Temple are described along with the description of the destruction of the Temple and the city.

In the first part of perek 10 the man dressed in linen is commanded to burn the entire city (1-7). The burning and destruction of the city by the angels in the prophetic vision took place several years before its actual destruction by Nevuchadnezzar, and serves as the true source of the city's destruction "ground meal you have ground, a burnt city you have set ablaze." (Eichah Rabbah 1:41). The second part of the perek (8-22) contains a description of the living creatures of the chariot of God (merkava) that parallels the description at the beginning of the sefer (perek 1).
Yehezkel 11-12
Matan Al Haperek
Rabbi David Sabato
Perek 11 concludes Yehezkel's prophetc journey to Jerusalem. Two frequent expressions of the people of Jerusalem are quoted in this perek. The first (1-13) expresses the pride of the inhabitants of Jerusalem and their confidence in the fact that the Temple would not be destroyed. The second (14-21) expresses their feelings of superiority over the exiles in Babylonia. In His words, God refutes these two positions and the false theological thinking upon which they are based.

In perek 12, with the conclusion of his prophetic journey, Yehezkel returns to Babylonia and is commanded to perform two symbolic acts before the exiles. The first act (1-16) symbolizes going into exile. The second act symbolizes the concern and waste that will prevail in the land.
Yehezkel 12-14
Matan Al Haperek
Rabbi David Sabato
Perek 12:21-13

A series of prophecies concerning vision and prophecy appear in these pesukim. They are divided into two pairs. The first pair (12:21-28) decscribes two sayings concerning true prophecy that were prevalent at the time. The people discount the words of the prophets with the argument that they will not be realized in their time, while the prophet lays claim to legitimacy by saying that they will be realized shortly. The second pair (perek 13) consists of two prophecies against false prophets (1-16) and false prophetesses (17-23).

Perek 14 begins by condemning the elders who come to consult God while they still cling to idolatry in their hearts (1-11). The rest of the perek deals primarily with the principle of personal retribution during a period of national punishment. The end of the perek concerns the fate of Jerusalem and it survivors in the context of this principle.
Yehezkel 17-18
Matan Al Haperek
Rabbi David Sabato
In the prophecy in perek 17 Yehezkel uses parables from the world of plants and animals to describe the events at the end of the Kingdom of Judah: The exile of Yehoyachin, the crowning of Tzidkiyahu and his rebellion in Babylonia (1-10). In the continuation of the perek the prophet rebukes the Kingdom of Judah for breaking the covenant with Nevuchadnezzar (15-20) and foresees serious repercussions to the revolt of Tzidkiyahu against the king of Babylonia. The prophecy ends with words of consolation which tell of the return to Zion (22-24).

The question of intergenerational reward and punishment disturbed the generation of the destruction, and created a feeling of despair and hopelessness because of the sins of the previous generaions. This prevented them from trying to correct their ways and repent. The parable here is rooted in folk sayings, and expresses the widespread perception among the people: "The fathers have eaten sour grapes, and the children's teeth are set on edge?" (2). The prophet counters this by saying: "Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine; the soul that sins, it shall die." (4). The personal responsibility and free choice of each person are the fundamental principles which are the basis for this perek.
Yehezkel 19-20
Matan Al Haperek
Rabbi David Sabato

The series of prophetic allegories continues, and in perek 19 the prophet Yechezkel describes the process of political deterioration in Judah in its last years using an allegory from the world of plants and animals. Unlike other allegories, the purpose of this allegory is defined at its beginning and end - it is a lamentation for the princes of Israel. The first part of the lamentation (2-9) includes an animal based allegory which describes a lioness and her cubs. The young lions represent the last kings of Judah - "Judah is a lion cub" (Bereshit 49:9), who are trapped by foreigners. The second part (10-14) includes an additional allegory from the world of plants, which laments the fate of Judah and Tzidkiyahu, its last king.

Perek 20 is Yechezkel's third prophecy to the Elders of Israel who come to ask him for God's word (the previous prophecies were in perakim 8 and 14). In response to the Elders, Yechezkel gives a unique and broad historical survey of the nation of Israel from its begninng until his time. This survey begins and concludes with the words of God to the elders "As I live, says the Lord God, I will not be inquired of by you" (3,31), and includes four historical stages which are described in a set format: making a covenant with God and revelation, warning the nation, the sinning of the nation and the desire of God to wipe them out, and finally mitigation of the punishment. This description sheds new light on a few different periods in the history of the nation. In the second part of the prophecy (32-44) the prophet turns to the future and describes the redemption in a unique way.
Yehezkel 23
Matan Al Haperek
Rabbi David Sabato
Perek 23 surveys the history of the nation of Israel from the exile in Egypt until the time of the prophet, in a way similar to the historical surveys in perakim 16 and 20. This survey is based on an allegory which describes two sisters- Judah and Israel. The ancient connection to Egypt recurs throughout the perek, along with the influence of political ties and idol worship from foreign lands. In this perek we find some of the most shocking and horrendous descriptions in this book of the sins and punishments of the people. The perek opens with an introduction which descibes two young women in Egypt (1-4), after which it turns to a description of the way that Israel has prostituted itself with Assyria and the punishment for that (5-10), followed by a description of the harlotry of Judah with Assyria and Babylonia (11-21), and its future punishment (22-35). In the last section of the perek (36-49) the prophet summarizes the abominations in the temple, the harlotry and the punishments.
Yehezkel 24-25
Matan Al Haperek
Rabbi David Sabato
Perek 24 includes two prophecies. The first, the prophecy of the pot and the meat, is said by Yechezkel on the tenth of Tevet- the beginning of the Babylonian siege on Jerusalem. In this prophecy, the walls of the city become a death trap for the inhabitants (1-14). The second prophecy tells of the death of Yechezkel's wife, which is symbolic of the destruction of the Temple. The prohibition to mourn her teaches us of the nation's reaction to the destruction (15-27). The first section of the book of Yechezkel closes with perek 24, and the two prophecies which are included in it symbolize the impending fulfillment of the prophecies of the destruction of Jerusalem.

Perek 25 opens a unit of prophecies about the nations, which concludes in perek 32. This unit divides between the prophecies of doom which were said before the destruction and the prophecies of redemption which come afterwards. In perek 25 Yechezkel prophesies about Ammon, Moav, Edom and the Philistines who rejoiced over the distress of Israel during the destruction.
Yehezkel 34-36
Matan Al Haperek
Rabbi David Sabato
Perek 34 is dedicated to harsh criticism of the leaders of Israel, who are compared to shepherds who misuse their positions. Instead of taking care of their sheep they take advantage of them for their own use. The perek is full of descriptions taken from the world of shepherding and describes in detail the supposed role of the leader as shepherd and the neglect which was the reality. There are two main sections to the perek: the first section (1-16) deals with the neglect of the shepherds/ leaders, and with God taking over for them and correcting their wrongdoings. The second section (17-25) contains criticism of the conduct within the flock and the lack of justice in it. It foresees the correction of these wrongs through a just trial by God and the appointment of David as prince over them. The perek ends with a blessing that will come to the people, which includes peace and agricultural prosperity. This blessing is based on the blessing in Vayikra 26.

After the prophecy about the shepherds we find two parallel prophecies: the first (perek 35) is directed at Mount Se'ir, the homeland of Edom, and predicts its destruction and desolation (in Hebrew: Shemama- a word which appears seven times in the prophecy). The second prophecy (36: 1-15) is directed at the desolated mountains of Israel, and foresees their rebirth, blossoming and resettlement by the nation of Israel.
Yechezkel's Contribution to the Redemption
Dr. Adina Sternberg | שעה ו- 10 דקות
A comparison between Judah's exile and redemption and Israel's exile, seemingly without redemption, raises the question what affected the change in outcome. We will deal with a few of Yechezkel's tactics and issues that he addresses, to try to suggest part of the answer.
Sefer Yehezkel: Archaeology
Nachliel Selavan | 21 דקות
Sefer Yehezkel begins in Babylon, in the 4th year after the exile of Yehoyachin (which took place in 597 BCE). He prophecies about the pending destruction by Babylon, addresses the newcomers to the Exile after the destruction, prophecies to other powerful nations and also envisions the future redemption - the Ge’ulah.

Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.