Chapter 7:1-28

Yirmiyahu A Teachers' Guide

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Verse 2:

עמוד בשער בית ה' וקראת שם את הדבר הזה ואמרת שמעו דבר ה' כל יהודה הבאים בשערים האלה להשתחוות לה'

עמוד בשער בית ה'

1. This was the eastern gate, the most special of the gates of the Temple. (Radak)

 

2. This was a special prophecy, aimed at those that came to bring sacrifices to the Temple. (Malbim)

הבאים בשערים האלה להשתחוות לה'

1. These people think that coming to the Temple and offering sacrifices is sufficient in order to obtain forgiveness. (Abarbanel)

 

2.* These people think that Hashem desires cultic worship. (Malbim)

 

The students should differentiate between the purpose of Temple according to each approach. According to the view of the Abarbanel, the people came to the Temple to gain forgiveness, before continuing their evil deeds. The Malbim contends that the people sincerely believed that the best way to serve Hashem was through sacrifices. As the students go through the chapter they will find substantiation of both views, and they can identify which view each verse supports.

 

Verse 3:

כה אמר ה' צבקות אלוקי ישראל היטיבו דרכיכם ומעלליכם ואשכנה אתכם במקום הזה

היטיבו דרכיכם ומעלליכם

It is the performance of good deeds that Hashem requires as the way to serve Him. (Malbim)

ואשכנה אתכם במקום הזה

Hashem will allow the Jews to continue to dwell in the land; He won't exile them. (Metzudat David)

Verse 4:

אל תבטחו לכם אל דברי השקר לאמור היכל ה' היכל ה' היכל ה' המה

אל תבטחו לכם אל דברי השקר לאמור

1. These are the words of the people to Yirmiyahu. (Radak)

 

2. These are the words of the false prophets to the people. (Radak, Abarbanel)

 

The teacher can mention the concept of false prophets - נביאי שקר, so the students will have some familiarity with the topic. It will be studied in greater depth in later chapters. In more advanced classes, the teacher can assign the students the reading of Devarim 18:20-22 as homework.

היכל ה' היכל ה' היכל ה' המה

1. The people contended that since Hashem's Divine Presence was in the Temple, the Temple would never be destroyed. The phrase היכל ה' is repeated three times, corresponding to the three main parts of the Temple, all called heichal: the ulam, the heichal, and the dvir. (Metzudat David)

 

2. The people should not think that since the Temple was built as a heichal Hashem , that it is indeed His heichal - the good deeds of the people are the heichal Hashem. (Malbim)

 

The students should note how the ta'amei hamikra (in this case, the zakef katan) support the Malbim's reading of the verse.

The teacher can discuss the concept of kedushah, holiness, of place, time and people. The students should recognize that people can affect the presence of the Shechinah through their actions.

Verse 5:

כי אם היטיב תיטיבו את דרכיכם ואת מעלליכם אם עשו תעשו משפט בין איש ובין רעהו

אם עשו תעשו משפט

1. This is a reference to the positive commandments (mitzvot aseh). (Abarbanel)

 

2.* These acts and deeds mentioned in the following verses are the prerequisite for the presence of the Shechinah among the people. (Malbim)

Verse 6:

גר יתום ואלמנה לא תעשוקו ודם נקי אל תשפכו במקום הזה ואחרי אלוהים אחרים לא תלכו לרע לכם

גר יתום ואלמנה לא תעשוקו

This is a reference to the negative commandments (mitzvot lo-ta'aseh). (Abarbanel)

ודם נקי אל תשפכו במקום הזה

To commit these atrocities in the Temple area, the place of the Shechinah, is particularly bad. (Radak)

ואחרי אלוהים אחרים לא תלכו לרע לכם

1. The worship of these idols will cause only bad, not good. (Metzudat David)

 

2. Idol-worship causes the Jews to fall before their enemies. (Radak)

Verse 7:

ושיכנתי אתכם במקום הזה בארץ אשר נתתי לאבותיכם למן עולם ועד עולם

ושיכנתי אתכם במקום הזה בארץ אשר נתתי לאבותיכם

If the Jews follow the path of goodness, Hashem will keep them on their land forever. (Metzudat David)

למן עולם ועד עולם

1. From the time they entered the land, and forever after. (Metzudat David)

 

2. From the time of Avraham Avinu and forever after. (Radak)

 

The students should distinguish between the individual and national approaches taken by the commentaries regarding the concept of olam.

Verse 8:

הנה אתם בוטחים לכם על דברי השקר לבלתי הועיל

על דברי השקר

This is a reference to their false belief that the Temple would protect them from all evil befalling them. (Metzudat David)

Verse 9:

הגנוב רצוח ונאוף והשבע לשקר וקטר לבעל והלוך אחרי אלוהים אחרים אשר לא ידעתם

הגנוב רצוח ונאוף

1. Yirmiyahu is asking them if they really believe that they will not be punished for these terrible acts, just because they come to the Temple and bow down there. (Radak)

 

2.* Yirmiyahu is asking the people if they think that entering the Temple is enough to save them from punishment, after violating most of the Ten Commandments. (Abarbanel)

 

The students can make a chart of the sins mentioned in the verse, and their corresponding verses in the Ten Commandments.

Verse 10:

ובאתם ועמדתם לפני בבית הזה אשר נקרא שמי עליו ואמרתם ניצלנו למען עשות את כל התועבות האלה

ואמרתם ניצלנו

Yes, the people think that they can commit sins, and then come to the Temple, pray and be forgiven. (Metzudat David)

 

The teacher should review with the students Rambam, Hilchot Teshuvah, chapter 4, halachah 1.

למען עשות כל התועבות האלה

The people will continue to do these bad deeds in the future as well, thinking that the Temple will protect them. (Abarbanel, Metzudat David)

Verse 11:

המערת פריצים היה הבית הזה אשר נקרא שמי עליו בעיניכם גם אנוכי הנה ראיתי נאום ה'

המערת פריצים היה הבית הזה אשר נקרא שמי עליו בעיניכם

1. Do the people think that the Temple is like a cave to which bandits flee for safety after committing crimes? (Metzudat David)

 

2.* The Temple was a place for people to hide their deeds. If people saw someone actually praying there, they thought he was a tzaddik. (Malbim)

גם אנוכי הנה ראיתי נאום ה'

1. Hashem cannot be fooled like a man, and He knows if a person, when entering the Temple, has any intention of returning completely to Him. He knows, then that the people who come to the Temple still want to commit their terrible deeds. (Radak)

 

2.* Although a person might be successful in hiding his misdeeds from others, Hashem knows what is truly in a person's heart. (Malbim)

 

3. Hashem sees that they view the Temple as a me'arat paritzim. (Rashi)

 

The students can try and figure out the relationship between בעיניכם andהנה ראיתי according to each approach.

Verse 12:

כי לכו נא אל מקומי אשר בשילו אשר שיכנתי שמי שם בראשונה וראו את אשר עשיתי לו מפני רעת עמי ישראל

כי לכו נא אל מקומי אשר בשילו

The people should internalize the message learnt from the destruction of Shiloh. (Metzudat David)

וראו את אשר עשיתי לו מפני רעת עמי ישראל

Hashem wants the people to recognize the falseness of their claim that Hashem won't destroy the Temple. Shiloh, where the tabernacle was, was destroyed, and the Holy Ark was captured by the Philistines, as a result of the Jews' sins. (Radak)

 

The students should be assigned the reading of Shmuel I, chapter 4, and note that the actual destruction of Shiloh is not mentioned there. They should try to determine the reason for this, keeping in mind the centrality of the Holy Ark in the story. They should also read Tehillim 78:58-64, where a description of the actual destruction of Shiloh does appear.

Verse 13:

ועתה יען עשותכם את כל המעשים האלה נאום ה' ואדבר אליכם השכם ודבֵּר ולא שמעתם ואקרא אתכם ולא עניתם

ועתה יען עשותכם את כל המעשים האלה

The situation now is even worse than it was in the times of Shiloh - the stealing and murder at that time were not as rampant as they are now. The people should have learned from the Shiloh experience. (Malbim)

 

As a homework assignment, the students should list the reasons that Shiloh was destroyed, based on Shmuel I, chapter 2.

ואדבר אליכם השכם ודבר ולא שמעתם ואקרא אתכם ולא עניתם

There were many prophets calling the people to repent, unlike in the times of Shiloh, when there weren't so many. (Malbim, Metzudat David)

Verse 14:

ועשיתי לבית הזה אשר נקרא שמי עליו אשר אתם בוטחים בו ולמקום אשר נתתי לכם ולאבותיכם כאשר עשיתי לשילו

ועשיתי

Hashem will do to Jerusalem exactly what He did to Shiloh. (Metzudat David)

ולמקום אשר נתתי לכם ולאבותיכם

1. This is a reference to Jerusalem. (Metzudat David)

 

2. This is a reference to the entire land of Israel. (Malb)

 

The students should bring support for both views from the verse itself.

 

3. The Patriarchs are mentioned in order to emphasize the holiness of Jerusalem throughout history. Avraham Avinu went there for Akedat Yitzchak. Yitzchak went from there לשוח בשדה, and Yaakov had a vision in that place. Yirmiyahu is stressing that although the place has intrinsic holiness, Hashem will still destroy it. (Alsheikh Hakadosh)

Verse 15:

והשלכתי אתכם מעל פני כאשר השלכתי את כל אחיכם את כל זרע אפרים

והשלכתי אתכם מעל פני

1. They will be sent to another land. (Metzudat David)

 

* The students should compare this imagery with Devarim 11:12.

 

2.* Exile is actually a blessing from Hashem: Hashem took out his anger on the Temple instead of on the people. If he would not have done so, he would have had to destroy them. (Alsheikh HaKadosh)

כאשר השלכתי את אחיכם את כל זרע אפרים

This is a reference to the exile of the ten tribes. They are called Ephraim, since their first king, Yerovam ben Nevat, came from the tribe of Ephraim. (Metzudat David)

Verse 16:

ואתה אל תתפלל בעד העם הזה ואל תישא בעדם רינה ותפילה ואל תפגע בי כי אינני שומע אותך

ואתה אל תתפלל בעד העם הזה

1. Yirmiyahu was told that he can't pray for the people. (Metzudat David)

 

2. Hashem told Yirmiyahu that his purpose in coming to the Temple is to talk to the people, not to pray on their behalf. (Malbim)

ואל תישא בעדם רינה ותפילה

He is told not to lift his voice in supplication. (Radak)

 

^ The students can bring examples of prophets praying for the people, even when these people have sinned.

 

^ Compare with Shemot 32:10: ועתה הניחה לי ויחר אפי בהם. What is the relationship between Hashem and the prophet praying for the people in both of these cases?

Verse 17:

האינך רואה מה המה עושים בערי יהודה ובחוצות ירושלים

ובחוצות ירושלים

The people commit their sins in public, without any sense of shame. (Radak)

 

 

The students should note the different references to seeing in the chapter, and state what is being seen and by whom. They should also note the different levels of seeing which are referred to.

Verse 18:

הבנים מלקטים עצים והאבות מבערים את האש והנשים לשות בצק לעשות כַּוונים למלֶכֶת השמיים והסך נסכים לאלוהים אחרים למען הכעיסני

הבנים מלקטים עצים

1. From their very youth, the children are raised to serve avodah zarah. (Abarbanel)

 

2. All the members of the family participate in the worship of avodah zarah. (Metzudat David)

לעשות כוונים

They prepare different foods to offer as a present to their gods. (Metzudat David).

למלכת השמיים

1. This is a reference to the sun, which rules (מולכת) over the other celestial bodies. (Metzudat David)

 

2.* The women worshipped the moon, as their queen (מלכה) of the skies. The men worshipped the sun, the Baal, as the prime god. (Abarbanel)

למען הכעיסני

The people were aware that there was no point to their idol-worship. They did these acts solely in order to anger Hashem. (Metzudat David)

Verse 19:

האותי הם מכעיסים נאום ה' הלוא אותם למען בושת פניהם

האותי הם מכעיסים נאום ה'

This statement should be read as a question: Do the people think they are angering Me? Hashem does not have any feelings of anger. (Radak)

הלא אותם למען בושת פניהם

The anger will be harmful to them, to their own embarrassment. (Metzudat David).

Verse 20:

לכן כה אמר ה' אלוקים הנה אפי וחמתי ניתכת אל המקום הזה על האדם ועל הבהמה ועל עץ השדה ועל פרי האדמה ובערה ולא תכבה

הנה אפי וחמתי ניתכת אל המקום הזה

Hashem's anger will rain down on the land. (Metzudat David)

על האדם ועל הבהמה ועל עץ השדה

Since the animals and the vegetation are used for the benefit of mankind, they will therefore also be destroyed, if the human inhabitants are destroyed. (Abarbanel)

ולא תכבה

The anger/punishment will not subside, until everything is destroyed. (Metzudat David)

Verse 21:

כה אמר ה' צבקות אלוקי ישראל עולותיכם ספו על זבחיכם ואכלו בשר

עולותיכם ספו על זבחיכם ואכלו בשר

The people should bring burnt offerings (olot) as thanksgiving offerings (korban shlamim, part of which is eaten). Since Hashem does not want to accept their burnt offerings, they might as well not waste the meat, but bring it in a way that it can be eaten. (Metzudat David)

 

The teacher should make sure that the students know the difference between a korban olah and a korban shlamim. The students should bring examples from the Tanach where people offered these sacrifices.

Verse 22:

כי לא דיברתי את אבותיכם ולא ציוויתים ביום הוציאי אותם מארץ מצרים על דברי עולה וזבח

 

The students should be encouraged to raise the obvious question, raised by all the commentaries: How can Yirmiyahu say that the sacrifices are not mitzvot?

 

1. This is a reference to the first mitzvot given to the Jewish people at Marah (see Shemot 15:25, and Rashi there). They were taught there about Shabbat and dinim, and not about sacrificial offerings. Neither do the Ten Commandments, containing the basics of the Torah, mention sacrifices. The Torah was given on condition that the Jews listen to Hashem, not that they should bring Him sacrifices.

Furthermore, unlike other mitzvot of the Torah, one is not obligated to bring sacrifices - rather, in certain circumstances an individual may bring a sacrifice to atone for sins committed by accident. (Radak)

 

2. The purpose of the sacrifices is not the act of sacrifice itself. Rather, the sacrifice is supposed to elevate the person, so that he will listen to Hashem. (Malbim)

 

3.* Hashem's original intention when the Jews left Egypt was that they would serve Him in ways other than sacrificial offerings. However, after the sin of the golden calf, Hashem realized that the people were prone to sin, and therefore instituted the sacrifices as a way for them to gain forgiveness. (Abarbanel)

 

The students should explain the phrase ביום הוציאי אותם מארץ מצרים, according to each approach.

They should also analyze the purpose of the sacrifices according to each commentator, and note whether the sacrifices are perceived as positive or negative.The teacher should also discuss the purpose of sacrifices according to the Ramban on Vayikra 1, 9.

Verse 23:

כי אם את הדבר הזה ציוויתי אותם לאמור שמעו בקולי והייתי לכם לאלוקים ואתם תהיו לי לעם והלכתם בכל הדרך אשר אצווה אתכם למען ייטב לכם

כי אם את הדבר הזה ציוויתי אותם לאמור

The Jews were commanded at Mount Sinai to heed the voice of Hashem, and that is the main point in serving Him. The sacrifices, like any mitzvah, have value only if they are in accordance with this general command. (Metzudat David)

והייתי לכם לאלוקים

Sacrifices establish a relationship between Hashem and His people.

והלכתם בכל הדרך אשר אצווה אתכם

The sacrifices were meant to remind the people to follow the ways of Hashem (for instance, sacrifices were brought as part of the mitzvah of aliyah la-regel). (Malbim)

למען ייטב לכם

It is the people who benefit from following Hashem, not Hashem himself.

 

* At this point the teacher can discuss the concept of the purpose of mitzvot, as being for us, and not for Hashem. See Ramban, Devarim 22:6, on

:כי יקרא קן צפור לפניך: "שרצו לומר שאין התועלת במצות... לצרף את הבריות".

Verse 24:

ולא שמעו ולא היטו את אזנם וילכו במועצות בשרירות לבם הרע ויהיו לאחור ולא לפנים

ולא שמעו ולא היטו את אזנם

Although the people brought the sacrifices, they did not accomplish the real purpose of the sacrifices - they did not listen to Hashem. (Malbim)

וילכו במועצות בשרירות לבם הרע

They followed the advice of their evil inclination, and did whatever they desired. (Metzudat David)

ויהיו לאחור ולא לפנים

1. Each day they furthered themselves from Hashem, instead of coming closer to Him. (Metzudat David)

 

2.* There was a curse upon their productivity, causing them to retrogress. (Radak)

 

The students should be able to translate ויהיו differently according to each approach. They can also try to analyze which approach is closer to פשוטו של מקרא.

Verse 25:

למן היום אשר יצאו אבותיכם מארץ מצרים עד היום הזה ואשלח אליכם את כל עבדי הנביאים יום השכם ושלוח

ואשלח אליכם את כל עבדי הנביאים

The people can't argue that they were not sufficiently directed to move forward rather than backwards. Hashem sent them many prophets to warn them. (Malbim)

השכם ושלוח

Hashem usually sent the prophets to address the people in the morning, before they startedtheir daily business. (Radak)

Verse 26:

ולוא שמעו אלי ולא היטו את אזנם ויקשו את ערפם הֵרֵעו מאבותם

ולא שמעו אלי ולא היטו את אזנם

* If the people would at least have turned their ears to listen, and then rejected the words of the prophets, one could say they did not like what they heard. However, these people did not even bother to turn their ears. (Malbim)

 

* The Malbim, in his introduction to the book of Yeshayahu, notes that when similar points are presented in the text, the second time the point is made is more powerful and inclusive than the first.

The students should explain verses 13, 22, 27, 28 in view of this principle.

ויקשו את ערפם

1. It was as if their necks had become stiff, and they could not turn themselves back to the way of Hashem. It is similar to a person who does not want to turn his head to hear what his friend has to say. (Metzudat David)

 

2.* They refused to learn from the miracles and the punishments that Hashem brought upon them. (Malbim)

הרעו מאבותם

In each generation the actions of the people were worse than those of their forefathers. (Radak)

Verse 27:

ודיברת אליהם את כל הדברים האלה ולא ישמעו אליך וקראת אליהם ולא יענוכה

ודיברת אליהם את כל הדברים האלה ולא ישמעו אליך

Hashem notifies Yirmiyahu in advance that the people won't listen, and, in fact, will avoid listening to his words. (Metzudat David)

וקראת אליהם ולא יענוכה

When Yirmiyahu will call after the people running away from him, they will not even respond. (Metzudat David)

 

^ The students should note whether the ו' here is ו' החיבור or ו' ההיפוך.

Verse 28:

ואמרת אליהם זה הגוי אשר לוא שמעו בקול ה' אלוקיו ולא לקחו מוסר אבדה האמונה ונכרתה מפיהם

ואמרת להם זה הגוי אשר לוא שמעו בקול ה' אלוקיו

The people acted as if they were not present at Mount Sinai, and were never taught the proper way of conduct. (Metzudat David)

אבדה האמונה ונכרתה מפיהם

The belief in Hashem was no longer in their hearts, nor was it something they spoke about. (Metzudat David)

 

 

 

Summary - Chapter 7:1-28

Key phrases

 

· "היכל ה' היכל ה' היכל ה' המה" [ד]

· "המערת פרצים היה הבית הזה" [יא]

· "ואתה אל תתפלל בעד העם הזה ואל תישא בעדם רינה ותפלה" [טז]

· "כי לא דיברתי את אבותיכם ולא ציוויתים ביום הוציאי אותם מארץ מצרים על דברי עולה וזבח" [כב]

Major Themes

 

· The worship of the people in the Temple is for naught.

· A re-emphasis of the ideal relationship of the Jew with Hashem.

· False hope in the security of the Temple.

· The true intent of sacrifice worship.

Yirmiyahu A Teachers' Guide

Home || Intro || Gen. Intro || 1 || 2:1-29 || 2:30-3:5 || 7:1-28 || 8:13-9:23 || 16:19-17:14 || 19 || 23:13-40 || 26 || 27 || 28 || 29:1-14 || 31:1-19 || 36 || 39 || 40 || 41 || 42 || App.

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