Perek Yomi - Jeremiah

Introduction by Rabbi Robert Layman

Jeremiah (Yirmeyahu in Hebrew) is the second of the major Prophets in the Tanakh who is popularly known as a messenger of "gloom and doom". Because of that characterization and the traditional association of Jeremiah with the authorship of Lamentations (1), his name came into the English language as jeremiad, a word which the dictionary defines as a lamentation or tale of woe. A careful and thorough reading of the Book of Jeremiah will convince the student, however, that such a characterization is inaccurate and misleading, for the Prophet preached stirring messages of hope and consolation also, as noted below.

There is a unique quality to this Prophet which sets him apart from the other great Prophets of the Bible. We know a considerable amount about his life and personality because he is autobiographical and introspective and because he has a personal secretary or scribe whom we know by name - Baruch ben Neriah - who faithfully records the Prophet's utterances. We know that Jeremiah is a kohen, a member of a priestly farnily who lives in the town of Anathoth, that he leaves his home town and spends most of his adult life in Jerusalem where he utters the majority of his prophecies, and that, like many of his colleagues, he accepts his role reluctantly, probably when he is in his teens (see 1: 6).

We also know from the references to the line of kings of Judah, starting with Josiah, that Jeremiah flourished during the second half of the Seventh Century B.C.E. and well into the Sixth Century. He certainly witnessed the destruction of Jerusalem and the beginning of the Babylonian captivity, although he managed to escape the fate of most of his countrymen, finding refuge in Egypt where, presumably, he died in old age.

Jeremiah reveals a deep faith in God to Whom he, nevertheless, complains bitterly when his prophecies go unheeded and he is subjected to derision by the populace and threats to his life by the political leadership. He attempts to reject his calling and goes so far as to "curse the day that he was born", but the divine compulsion to prophesy is irresistible so he continues to preach fervently and dramatically.

Why is Jeremiah the object of so much scorn? His messages include condemnation of the pagan practices which were rife following the death of the God-revering King Josiah and of the cruel monarchy which encourages them. Primarily, when the Babylonian conquest appears inevitable, he counsels accommodation to King Nebuchadnezzar and his forces whom he views as the instruments of God's retribution against His people. Jeremiah's preachments are seen as seditious by the authorities; they are derided by those who advocate rebellion against Babylonia and by the "false" prophets who attempt to convince their audiences that they will be spared the worst of the Babylonian onslaught.

On the other hand, we see Jeremiah the optimist who encourages his people to buy land in Eretz yisrael because eventually they will return to it. He depicts God as essentially merciful to His people and he envisions a time when the Almighty will fashion a new Covenant with Israel. This Covenant is not intended to replace the original, as some maintain, but will provide the Jewish people the opportunity to renew their commitment to God's Torah and thus make amends for the lapses of their forebears and their own shortcomings. His depiction of Mother Rachel weeping for her children and refusing to be comforted and of his efforts to reassure her that her children will return from exile is especially poignant (Chapter 31) and presents a different side of the usually chastising Prophet.

It is also important to note the extensive use of a variety of symbols which add force to God's and Jeremiah's messages. They appear as early as Chapter One.

The name Yirmeyahu means "the Lord will exalt".

Notes:

1. See the forthcoming study guide for Lamentations for a discussion of the authorship of this book.

Chapter 1

1. The prophet identifies his ancestry. From what group of Jews does he descend?. What is his tribe? What is his "home city"?
2. Yirmiyahu's father is named Hilkiyahu. Breaking the word down into its three constituent elements it would be Hilki (my portion) Yah (God) Hu (he is) or properly presented, "my portion (that is my lot and my destiny) is Yah" - is (with) God. Consequently, would that help to explain why the son is called Yirmi Yah Hu – and what might that mean?
3. Is there any relationship between the father of the prophet and the Kohen Hilkiyah in Kings II, Chapter 22?
4. According to verse 2, when does the prophet first "receive the word of God," and where?
5. How, then, does verse 3 coalesce with the chronology of verse 2?
6. And further, according to verse 3 was this particular volume written before or after the "exiling from Jerusalem"?
7. And, in verse 3, do you see any similarity in naming with the names Tzidkiyahu and Yoshiyahu?
8. How explain the shift from third person (through verse 3) to the first person in verse 4?
9. According to verse 5, what is the charge given to Jeremiah - a prophet to Israel or a prophet per se?
10. Does verse 5 indicate that the "calling" of Jeremiah was attendant upon his achieving maturity or was he "destined"?
11. Verse 5 includes the word "hikdashtikha". What does this word imply - "made you holy "or" uniquely assigned you a responsibility" or some other definition?
12. Based upon verse 6, would it appear that the call to the prophet was when he was young or older?
13. When, in verse 6, Jeremiah notes that "I do not know how to speak", is this a reference to the Mosaic tradition or, rather, to his own estimate of his oratorical ability?
14. What assurance does Divinity provide to the prophet in terms of his hesitations?
15. In verse 9, there is an anthropomorphic reference. Or is this to be taken literally? And, if not, what is the poetic symbolism?
16. Does the sequence of verbs in verse 10 indicate a particular "philosophy" as to how future improvement is to unfold? Or is the sequence of verbs addressed to two different constituencies, the one to be destroyed and the other to be built?
17. Does verse 11 indicate that this is a new "dialogue" between Divinity and the prophet or is this a sequential part of the original exchange?
18. And, in comparing this with the Burning Bush vignette in Shmot, what are the similarities, including the "makeyl"? Are these similarities (if such they be) deliberate or happenstancial?
19. The first vision (of the staff), in the pun involving noun and verb, indicates time or event?
20. In verse 13, the open vessel pointing northerly indicates what eventuality?
21. What are the northern kingdoms to which reference is made in verse 15?
22. Essentially, according to verse 16, what is the signal transgression and "the desertion "of Divinity?
23. Verses 17 through 19 provide the prophet with assurance that he is not to fear them. Who is the "them"?
24. Is the prophet to be "flexible" in addressing his responsibility to those whom he is to castigate?
25. And if the prophet is to prevail, what is it that will assure his success (verse 19)?

Chapter 2

1. Is the "word of God" in the opening passages of Chapter II a sequitur to Chapter I or does it appear to move in a different direction?
2. What is the "youthful period" to which verse 2 makes reference?
3. And what is the "wilderness" through which the Israelites followed Divinity?
4. And, indeed, if this refers to the move from Egypt to Canaan, is history, as recorded in the "Five Books", supportive of the conclusion?
5. What is the meaning, in verse 3, that Israel is "kodesh" to God and of the attendant phrase "the first of the wheat"?
6. In verse 4, is there any difference between the "house of Jacob" and the "families of the house of Israel" or is this in the nature of a hendiadys?
7. Does the passage address itself to the auditors or to their ancestors - or to both (verse 5)?
8. What historical events are recalled (verse 6) as documenting the Divine concern for B'nai Yisrael?
9. The goal was reached when …?
10. But what was the result (verse 8)?
11. Was the transgression of the Kohanim ritual "maladministration" or theological?
12. Who (what) are "Tofsei haTorah"?
13. Who are the "shepherds"?
14. And was there no prophecy?
15. As a consequence, what is (will be) God's reaction (verse 9)?
16. What atypicality of national conduct is reflected in verses 10 & 11?
17. What is the "non-efficacious" (non-yielding) in verse 11?
18. In summary (verse 13), what are the two signal evils of "My people"?
19. In verse 15, the consequences are set forth. What are they?
20. Why the reference in verse 18 to Egypt and Assyria? Is it theological or political?
21. What is an "execrable whore" in the context of verse 20?
22. The vine in verse 21 refers to…?
23. Verse 23 cites the essential transgression of Israel. What is it?
24. In verse 24, to what is Israel derogatorily compared?
25. Are all elements of the Jewish society involved in transgression (verse 26)?
26. How numerous are the idolatrous sites (verse 28)?
27. What is the "ed-yah" in verse 32?
28. And what is the social evil denounced in verse 34?
29. Will reliance on Egypt solve the problems of the state (verses 36 - 37)?
30. What will solve Israel's difficulties?

Chapter 3

1. To what Deuteronomic (divorce) legislation does verse 1 refer?
2. What actions have adulterated the land (verse 2)?
3. What natural disaster was a consequence?
4. In verse 6 who is the "to me"?
5. Was the hope that Israel would finally return to God realized (verse 7)?
6. Why is Judah mentioned in verse 8?
7. Yet, does the charge to the prophet (verse 12) indicate Divine dismay or hope?
8. What contemporaneous High Holy Day action is derivative of verse 14 (and verse 22)?
9. And if there is "return", what will result (verses 16 - 18)?
10. From whence will succour come (verse 23)?
11. Is the current transgression precedented in Israel (verse 25)?

Chapter 4

1. What is to be "removed" in order to effectuate a meaningful "return"?
2. What are the three elements stressed in "God's oath"?
3. What type of "circumcision" is called for in verse 4?
4. And (verse 6) there is a disaster looming. From whence will it come and who will cause it?
5. What are the characteristics of mourning as set forth in verse 8?
6. In verse 9, the response of the leadership to the impending threat is described. What is it?
7. But (verse 10), what is the plaint of the prophet?
8. In verse 12, the prophet accepts what approach to the people?
9. And, how is the enemy described in verse 13?
10. Does the prophet experience any satisfaction at the fulfillment of his admonitions and predictions (verse 19)?
11. Basically (verse 22), what is the stupidity and lack of understanding evidenced by Israel?
12. Nature itself is in disarray. How is this described (verses 23-25)?
13. Will external trappings (understood either politically or religiously) be in any way useful (verse 30)?
14. Does the chapter end on a note of consolation or a seal of total dismay?

Chapter 5

1. What is the essential lack in Judah which is leading to its destruction?
2. How has the prophet rationalized the stiffneckedness of the Judeans (verse 4)?
3. And, how did he attempt to redress the situation (verse 5)?
4. Finally, how does he conclude as to the inevitable (verse 6)?
5. What sexual transgressions are described in verses 7 and 8 and what will be their consequences?
6. In verses 12 and 13, what was rejected by both the populace and the "prophets"?
7. In verse 14, reference is made to "your mouth". Whose mouth?
8. Verses 15 through 17 describe the nature of the enemy. Will he show any mercy?
9. And yet, will the destruction be complete (verse 18)?
10. In verse 19, over and above the destruction of the land, what else is to occur to the populace?
11. In sum, how are the Judeans described in verses 22 through 27?
12. And what is the concluding evil as set forth in verse 25?
13. In verse 31, the role of the leadership is described in what fashion?

Chapter 6

1. Why is the tribe of Benjamin addressed - and what relationship has it, traditionally, to Judah?
2. Does this echo any portion of the Joseph story in the book of Berayshit?
3. What does it mean to "pour a mound" around Jerusalem (verse 6)?
4. In verse 10, reference is made to "uncircumcised ears". What is the actual meaning?
5. Does verse 13 indicate that there are any exceptions to the overall malady of transgression?
6. Is there any sense of shame or regret in Judah in terms of its action (verse 15)?
7. What choice was given to the Judeans and what was their reaction (verse 16)?
8. And since the Judeans did not listen, to whom are verses 18 and 19 addressed - calling witness to what will occur?
9. Once again (verse 22), the prediction of an invasion is from what direction and (verse 23) by what type of military force?
10. At times, the prophecy of the dismal concludes with a ray of hope. Is this the case in verses 27 through 30, which conclude the chapter?

Chapter 7

1. Why is Jeremiah instructed to stand in the gate of the city? Why is this an appropriate location?
2. Essentially, in verse 3, what is the meaning of "improve your ways and your deeds"? How does this relate to the reference in verse 4: "God's house, "God's house", "God's house"?
3. Specifically, what is called for in verses 5 and 6 - "ritual" (in the externalistic, meaningless sense) or social action?
4. In verse 9 there is a mélange of mitzvah transgression. What two elements are admixed?
5. And, in verse 10, what is the reaction if, following mitzvah violation, one comes to "God's house" to ask for "salvation"?
6. What is the nature of God's house as set forth in verses 11 and 12?
7. Indeed, as a result of the actions of the Judeans and their "relationship" to God's house, what is to become of it (verse 14)?
8. How does the historical reference to Shiloh relate to the prediction in verse 14?
9. And to the prophet (verse 17), what is God's mandate - and why is it so voiced?
10. In verse 20 what is "this place" and what is to become of it?
11. In verses 21 through 24, is the meaning of the castigation that the externals of worship have no pertinence or relevance or, rather, that when unaccompanied by appropriate personal action these "rituals" are misdirected and actual travesties?
12. Verses 25 and 26 indicate a particular perception as to when prophets first emerged in Israel. According to these verses, who, then, would have been the first prophet – and is there any reference to this in the book of Devarim?
13. Would verse 30 indicate that the Temple included idols and other objects of alien faiths?
14. Were there other sites for idol worship and what took place at these sites according to the prophet (verse 31)?
15. There is a play on words in verse 32 involving a well-known site in Jerusalem. What will this valley be called?
16. In sum, will there be any softening of the prediction of destruction (verse 34)?
17. Would this type of chapter seem to warrant the term "Jeremiad"?

Chapter 8

1. What is the ultimate desecration that the enemy will visit on Judea (verses 1 - 2)?
2. How does verse 3 recall the Scroll of Lamentations?
3. What is the comparison between the simple creatures of nature and the people of Jerusalem (verse 7)?
4. Have the "scholars and teachers" used their skills appropriately or for falseness (verse 8)? Does the very first word of this verse called to mind another writing of Jeremiah?
5. What was the prediction of the misleaders of the people and what classic phrase is reflected in verse 11?
6. Are the hopes for some easing valid (verses 15 - 20)?
7. Verses 21 through 23 represent the prophet's reaction to what has occurred. What is this reaction?

Chapter 9

1. Why does the prophet call for isolation (verse 1)?
2. What does the word "yaakov" mean in the context of the third verse?
3. And, how does the word "mirmah" (verse 5) relate to Yaakov in the blessing narrative of Berayshit?
4. What is the hypocrisy described in verse 7?
5. Accordingly, what will Divinity do to the Judeans?
6. And, what is the reaction of the prophet (verse 9)?
7. A summary statement of transgression and consequence is set forth in verses 12 through 15. What is the final punishment as described in verse 15?
8. Who or what are "mekonenot" (verse 16)?
9. Which of the Scrolls would have text comparable to that which appears in verses 17 through 21?
10. What is the essential "glory of the good man" as set forth in verses 22 and 23 and what "does not count"?
11. What is meant by the phrase that the house of Israel is of "uncircumcised heart"? How is this comparable to the uncircumcised (other) peoples?

Chapter 10

1. What practices of the "other peoples" are denounced and to be avoided in the opening peroration of this chapter?
2. And in sum, the truth of the matter is set forth in verse 10. Who then, is, indeed, God?
3. Why is verse 11 cast in the Aramaic?
4. What is the appropriate "portion" of Jacob (verse 16)?
5. Who is speaking in verse 20? What is the "tent"? Who are "my children"?
6. And who are the "shepherds" who have not served properly?
7. Once again (verse 22), from what direction is the destruction to come?
8. Verse 25 has been carried over into a major Jewish text. Which?

Chapter 11

1. To whom is the Brit charge directed?
2. What is the lot of whomsoever will not heed this Brit?
3. What is the essential act of the Jew to warrant that Eheyeh will be his/her God?
4. Is Jeremiah prepared to communicate the charge (verse 5)?
5. Is the description of our ancestors in verses 7 and 8 one of an obedient constituency or of precursors (in their actions) of the residents of Judea whom Jeremiah is now addressing?
6. In verse 10, the charge is that the Brit has been violated by the Judeans and, accordingly, what is the consequence (verse 11)?
7. In verse 13, there is a "statistic" as to idolatrous sites. Are they numerous?
8. What mandate is given to the prophet in verse 14?
9. Who is the "I" in verse 19?
10. Does the prophet in any way rebel against God's judgment (verse 20)?
11. Would verse 21 indicate that Jeremiah and his prophecy were "popular"?
12. And, indeed, do the residents of Jeremiah's "home town" show any friendliness to him?
13. What, then, is the final consequence to the Judeans?

Chapter 12

1. What is the question which the prophet asks of a "just God" and how does it echo the text of Job?
2. The destruction of nature and its yield is attributed to whom in verse 4?
3. Who is described in verse 7?
4. In verse 10, who are the shepherds who have "destroyed my vineyard"?
5. And, in verse 14, what is the response of the Divinity as to the evildoers who seem to succeed?
6. But, is there yet some hope (verse 15)?
7. And, is that hope to be realized under any circumstances or only if there is certain action (verses 16 - 17)?

Chapter 13

1. What type of "gartel" is the prophet to acquire?
2. And, having followed directions, what has become of the gartel (verse 7)?
3. What is it meant to symbolize (verse 9)?
4. And why was this particular symbol utilized (verse 11)?
5. What is the symbolism of the wine flask (verses 12, 13)?
6. Who is the speaker in verse 17 and why the dismay?
7. And, once more, from whence will the disaster emanate (verse 20)?
8. What is the "act and consequence" reaffirmed in verse 22?
9. What very familiar phrase appears in verse 23?
10. Again, does this particular prophetic statement end with hope or with inevitable disaster?

Chapter 14

1. What natural disasters are described in the opening sentences of this chapter?
2. What plea is offered by the Judeans to God (verses 7, 8, and 9)?
3. And, what then is the response of Divinity (verse 10)?
4. This is further firmed in the instruction to the prophet in verse 11. How?
5. In verse 13, Jeremiah indicates that there is reason for the people's failure to act properly - which is?
6. Is the argument acceptable or rejected (verses 14, 15)?
7. What is the intent of the prophet's statement in verses 17 through 22?
8. Has the prophet accepted the inevitable destruction of Judea and Jerusalem?

Chapter 15

1. The first verse constitutes the response to the conclusion of chapter 14. What is that response?
2. Is this response eased in any way in verses 2 through 8?
3. Who is speaking in verse 10 and why does the speaker describe himself as "a quarreling man"?
4. And, in verses 15 through 18, is it the prophet speaking for himself or for Judea?
5. Who is addressed in verses 19, 20, and 21 - Judea or the prophet?

Chapter 16

1. Why is the prophet instructed not to marry and not to have children "in this place"?
2. The prophet is further instructed not to mourn for what is to become of Judea. Why (verse 5)?
3. Will all joy, then, be removed (verse 9)?
4. What will the response of the people be when the prophet shares this message with them (verse 10)?
5. And how will the prophet respond (verses 11-12)?
6. Does the future hold any promise (verses 14-15) and why will one no longer refer to "God who took us out of Egypt"?
7. But, will this pleasant prediction come quickly or is there to be a purification first (verses 16-18)? And, then?
8. Do verses 19 through 21 constitute a promise? A threat? Neither?

Chapter 17

1. Why the reference to these writing implements in terms of the transgression of Judea?
2. What is to become of the transgressive sites (verses 2-4)?
3. A basic theological principle is set forth in verses 5 through 8 in terms of alternate basic direction. What is it?
4. Is God all knowing (verse 10)?
5. To what is Divinity compared in verse 13?
6. Who is speaking in verse 14?
7. Is it the prophet who is speaking in verses 17 and 18 and, if so, why these sentiments?
8. What message is the prophet to give the political rulers of Judea (verses 19 - 22)?
9. Which mitzvah, in particular, would it appear that the king has violated?
10. And (verses 24 et seq), were this mitzvah to be observed, what are the consequences?
11. But (verse 27), should there not be a "return" to the observance of this mitzvah, what is the denouement?

Chapter 18

1. What is "bet ha'yotzer"?
2. In verse 4, what has become of the first effort of the artisan?
3. And how is this symbol declined in the verses which follow?
4. In verse 6 appears a phrase that is well known from the liturgy of Yom Kippur Maariv; what is it?
5. The 11th verse indicates "what is to be created" for the Judeans. Is it positive or destructive?
6. But, irrespective, what is the response of the Judeans (verse 12)?
7. Once again, then, the prediction is of total destruction (verses 15-17). But (verse 18) what is the reaction of the Judeans and to whom directed?
8. Disliking the message of the prophet, against whom will the Judeans direct their ire?
9. And, what is the plaint/plea/ request of the prophet (verses 19-20)?
10. Is the prophet prepared to be forgiving at this particular juncture (verses 21-23)?

Chapter 19

1. What symbol is to be utilized by the prophet for his message?
2. Where is Gai Ben Hinom (and how has this phrase been utilized in recent times by some for a non-geographic reference related to post-mortem)?
3. In his message, is the prophet to be soothing (verses 3-9)? In what scroll do these verses echo and when is it read?
4. In confirmation of the prophecy, what is the symbolic action of the prophet (verse 10)?
5. Verses 14 and 15 are in the third person. Might this indicate a supplement to the chapter written at a later date? Is this an editorial technique?

Chapter 20

1. Verse 1 constitutes a continuation of the prior chapter. Which new person - laity/ official is mentioned?
2. What action is taken by this "personality"?
3. What is a "mahpekhet" and how long is Jeremiah in that "locale"?
4. Is Jeremiah's voice stilled by what has occurred (verses 3-5)?
5. And as to the persecutor, what is the prediction (verse 6)?
6. What are the tensions that the prophet has sensed and what are the final resolutions of these tensions (verses 11-12)?
7. Who is the "impoverished" saved from the hands of evildoers?
8. And yet, is Jeremiah entirely content with his lot (verses 14 through 18)?
9. In certain other religious disciplines, are these verses applied otherwise?

Chapter 21

1. What is the role of Pashhur in this particular passage as compared with the prior chapter?
2. Why has the king sent representatives to Jeremiah?
3. What is the name of the military leader threatening Jerusalem?
4. Does Jeremiah hesitate in terms of his response?
5. Is the answer such that Tzidkiyahu would be reassured?
6. And indeed (verse 7), what is to be the final outcome of the confrontation with the Chaldeans?
7. What country, then, will conquer and destroy Jerusalem?
8. Does this sequence posit an inevitable consequence to anti-mitzvah (or non-mitzvah) living (verse 14)?

Chapter 22

1. What is the essential action pattern called for if there is to be any respite from the tragedy impending for Judea (verse 3)?
2. In this instance, then, is the emphasis upon avoiding idol worship or is the emphasis, rather, on appropriate societal norms?
3. And, in terms of the imperatives as set forth in verse 3, are they "new" or do they reflect what is set forth in the Five Books of Moses?
4. If the rulers of Judea pay no heed to what they should do, what consequence awaits (verse 5)?
5. In verse 7 appears the word "vekidashti" from the root "kadesh" or "kadosh" which is usually translated as "holy". This particular text affirms that the correct translation is "to uniquely set aside". Why would this particular translation of the phrase appear the only appropriate one?
6. Whereas verse 3 dealt with essentials of social justice, what is the accusation set forth in verse 9?
7. Has there already been an exile of Judeans (verses 11 and 12)?
8. How do verses 16 and 17 reflect the earlier observations in verse 3?
9. In verse 19 there is the reference to the burial of an ass. How does this refer to the royal house of Judea?
10. Does verse 24 promise good things for Kanyahu son of Yeho'yakim?
11. What future (verse 30) does the prophet see for the royal house of David?

Chapter 23

1. Who are the evil shepherds and what constitutes the flock of sheep?
2. Does verse 3 reflect a time of exile?
3. Does verse 5 reverse the earlier prediction that there is hope for the royal house of David?
4. Have verses 7 and 8 been encountered earlier in Jeremiah's prophecy?
5. Who is speaking in verse 10?
6. Are the prophets of Shomron (verse 13) loyal to their calling and what of the prophets in Jerusalem?
7. Why does the prophet choose to compare the lying prophets to Sedom and Amorah?
8. What, essentially, was the message of the false prophets (verse 17)?
9. In verse 25, what "medium of prophecy" appears to have been employed by the false prophets
10. What is the opinion expressed re: "prophecy through dream visions" (verse 28)?
11. In the continuing denunciation of the false prophets (verses 32 et seq) the final denunciation in verse 40 indicates that their misleading will result in what timeless reputation?"

Chapter 24

1. This particular chapter represents the prophet's words following what destructive act involving both the royal family and the populace?
2. Does the symbol of dates, one good and the other spoiled, call to mind any other dream of a similar nature in Biblical text?
3. Does the vision (verse 6) portend "good things" for those who have been exiled?
4. In verse 7, what is the name of Divinity and how does it reflect the first encounter between God and Mosheh?
5. And, as to those who were not exiled but remained in the land (verse 8), to what are they compared and what will be their lot?
6. Why would the prophet be more favorably inclined to those who have gone into exile rather than to those who have remained on the land?

Chapter 25

1. When reference is made to the first year of Nebuchadnezzar, is this "first year" the first year of his rule?
2. How long has Jeremiah been prophesying (verse 3)?
3. In verse 9, Nebuchadnezzar is referred to as "My servant". What principle is evidenced here as to individuals and country serving as the instruments of punitive action for covenant violation?
4. For how many years would Babylonia be served (verse 11)?
5. And following that period of time, what is to be the destiny of Babylonia itself?
6. In verse 13, reference is made to "this book". What book?
7. Which countries, then, are to be dealt with punitively during the course of Babylonian ascendancy - only Judea or others as well?
8. Would the listing indicate a substantial series of conquests by the Babylonians?
9. What conclusion do verses 30-38 set forth for those countries which are to be conquered by Babylonia?

Chapter 26

1. From verses 1 and 2, would it appear that the Temple was in existence at the time when this chapter was "spoken" and/or written?
2. In verse 3, reference is made to God's "turning away from the destruction which It has planned". How is change to be understood in the Immutable?
3. What is predicted for the Temple (verse 6) if the mitzvah pattern is not followed?
4. And, having heard Jeremiah, what is the reaction of the officials of the Temple (verse 8) and what is their aspiration for the prophet?
5. According to verse 11, what is the charge against Jeremiah? Has he done something or is it a matter of having said something?
6. Is Jeremiah's reaction one of apologia? Or, does he affirm his mandate?
7. And, in verse 14, what is the attitude of the prophet towards his person in comparison with his attitude towards his calling?
8. Do the officers share the opinion of the Temple officials (verse 16) or do they take a different point of view?
9. Who else joins with the officers in siding with Jeremiah?
10. Were there others who prophesied in God's name along similar lines (verses 20-21)?
11. What was the final destiny of that prophet who was "extradited" from Egypt?
12. What are the "burial places of B'ney Ha'am"?
13. Who, then, finally protected Jeremiah from the masses (or mob)?

Chapter 27

1. Why is the prophet to place chains and a yoke on his neck?
2. Which of the attributes of Divinity is stressed in the messages that are to be sent to the nearby rulers?
3. And, what is to become of these lands?
4. Is the rule of the Nebuchadnezzar to be of short duration?
5. Verse 9 indicates that predictions forthcoming from the "prophetic sources" in these lands would be of what value?
6. Would verse 11 indicate a positive posture towards Bavel?
7. Is the advice, then, that the Judean rulers should accept Babylonian hegemony?
8. Were the "false prophets" (verse 14) calling for rebellion against Babylonian authority?
9. Will the rebellion succeed, in the opinion of Jeremiah?
10. And, is there to be a speedy rebuilding of Judea under any circumstances, according to the message in this chapter?
11. What is the destiny for the remaining (few) articles of worship in the Temple? And what is the symbolism related to this prediction?

Chapter 28

1. When do the events narrated in this chapter take place?
2. Hanan - Yah is described as a "navi." Is the title technical or real?
3. What does the name Hanan - Yah mean?
4. Where does the dialogue take place?
5. What is the basic assertion of Hanan - Yah?
6. What is the specific assertion as to the group (royalty and others) exiled to Babylonia?
7. Is Jeremiah opposed to the prediction of Hanan - Yah? But does he consider it a "true prediction"?
8. What will establish the veracity of Hanan - Yah's prediction?
9. Why is Jeremiah wearing a yoke and why does Hanan - Yah break it?
10. To which, how does Jeremiah respond?
11. Does the Divine accept this reaction (or lack of action)?
12. In sum, what do the concluding verses affirm as to (a) Hanan - Yah's "prophetic authority" and (b) the actual course of events to ensue?
13. Was Jeremiah's prediction as to Hanan - Yah's destiny long in being realized?

Chapter 29

1. How does Jeremiah communicate with the exiled community in Babylonia?
2. What is "God's word" as transmitted by the message (verse 5 et seq.) - return to Eretz Yisrael or prolonged exile?
3. How should the exiles relate to the authorities/community of their exile – rebellious or accepting?
4. And, if "accepting", passive or active affirmative measures?
5. Was Jeremiah's message an echo of the necromancers and "prophets" resident in the exile?
6. How long before restoration to Eretz Yisrael would take place (verse 10)?
7. Eventually, then, will God respond to the exiles' hopes?
8. And, as to those remaining in Jerusalem, are they regarded as devoted patriots or misleaders or charlatans?
9. Does Jeremiah's prophecy (and communication) to the Babylonian exile community call for resistance, plans for immediate return - or denunciation of efforts to do either/both?
10. Is he, then, a "traitor"? A realist? An aspirer to meaningful efforts at the proper time?
11. And, as to Shma - Yah (the "nehelami" - dreamer? interpreter of dreams?), what is to become of him?
12. What tension, then, does this chapter reflect as to the correct posture of (a) the exiles and (b) the remnant of Eretz Yisrael?
13. In fact, how did history resolve this tension?

Chapter 30

1. Why is Jeremiah to record in written mode that "which God has spoken to him"?
2. Where else do the words "Ve'ayleh hadevarim" appear in the Tanakh?
3. In verses 5 - 11, what final outcome is posited for B'nai Yisrael?
4. But (verses 12-15) is there any point in the current complaining and planning?
5. What will yield and bring redemption and good times - political planning or reliance on Divine action when warranted by mitzvah living?
6. In verse 22, is "Eheyeh" a verb or a proper name (vide: Moses and the Burning Bush vignette)?
7. But (verses 23-25) what is the time element governing the coming of good times?
8. Can the Divine intent be "rapidized"?

Chapter 31

1. Is the wilderness reference in verse 1 historical (Exodus) or future oriented?
2. Is God's love for Israel time - bound or infinite (verse 2)?
3. What are the hallmarks of future redemption (verses 3 - 5)?
4. Why the emphasis on the handicapped (verse 7)?
5. What is a "gan raveh" (verse 11)?
6. What is the allusion to "a voice heard in Ramah"?
7. Throughout the chapter, what central theme is repeatedly emphasized as to God and Israel and the future?
8. What is a "ben yakir" and is Ephraim a tribe or a cognomen for all Jews (verse 19)?
9. And why the specific reference to Judah (verse 23)?
10. What does "the seeding/ planting" imply (verse 26)?
11. What theological principle re: generational transgression and "punishment" is set forth in verses 28-29? Does it take issue with another thesis?
12. In verse 30 is "Brit Hadashah" a covenant to replace/supplant or supplement the original covenant?
13. Does verse 31 constitute a comparison or indicate the prophet's assertion that it is a change?
14. Is the "inscribed heart" (verse 32) a reference to heart as seat of emotion or repository of thought? (Which bodily organ did the ancients think of as the source of judging and value formation?)
15. Does verse 33 imply that "instruction" will no longer be necessary - and/or that understanding will be universal?
16. Why is the verb "to know" employed rather than the verb "to love"?
17. To what city does verse 37 refer?
18. Will the restoration be permanent (verse 39)?
19. Are verses 30 - 33 of significance in the ideology of other (another) faith(s) - and if so, how interpreted?

Chapter 32

1. Where is Jeremiah when the text of this chapter is composed - and what is the political/military situation?
2. Why is Jeremiah incarcerated?
3. What is the prophetic prediction for Tzidkiyahu and Jerusalem and Babylonia?
4. What is meant by "the obligation to redeem" (verses 7-8)?
5. What does verse 10 indicate as normative in property transactions at that time?
6. Who is Barukh (verse 13)?
7. The "message" of the transaction and its symbolism as set forth in verse 15 is what?
8. In verses 16-25 the prophet (most reverently) challenges the "message". Why?
9. What is the "Divine Response" (verses 26-41)?
10. And what is the core principle of theodicy which explains the response (verses 42 - 44)? Is history happenstance and subject to human preference or the unfolding of God's "plan" - based on Israel's mitzvah mode?
11. How do chapters 31-32 relate to one another: contradiction? parallelism?

Chapter 33

1. Is Jeremiah still imprisoned?
2. What is the implication of "Hidden Face" in verse 5? And why hidden?
3. Is forgiveness for Israel's transgressions to be expected (verse 8)?
4. What refrain is repeated in verses 10-11?
5. What is the "good thing" that will come about - presently (verse 14)?
6. What is meant by "a shoot (growth) of justice for David" (verse 15)?
7. What attribute of God is stressed in verse 16?
8. Is there a secure future predicted for the Davidic line and for the Kohanim (verses 17- 18)?
9. Does this chapter affirm, modify, depart from the central ideas of chapters 31 and 32; if so, how?

Chapter 34

1. What is the military situation as described in this chapter?
2. What is the prophet to tell the King (verses 2-5)?
3. Does Jeremiah communicate the message?
4. With verse 8, another subject is introduced: the "proclamation of dror" (vide: the shmitah and jubilee years). What is Tzidkiyahu's action?
5. Why is the "proclamation" a farce (verse 11)?
6. And, as a direct consequence, what will become of the slave holders? What will be their "dror"?
7. What is meant by the "calf cut in two" (verse 18)? What was the import of the act?
8. Does this chapter end on a note of optimism?
9. Essentially, is the transgression which is described idolatry - in some mode?

Chapter 35

1. Who are the Rekhavim?
2. What does Jeremiah ask them to do (verse 5)?
3. Why do they refuse?
4. What is their life style?
5. The purpose of the vignette regarding this "clan" is set forth in verse 14. What is it?
6. Obedience, then, will result in what (verse 19)?
7. And, disobedience?!

Chapter 36

1. Is the current text of the book of Jeremiah (necessarily) that which is described in verse 2?
2. What is the purpose of the composition - historical or hortatorical (verse 3)?
3. How is the recording undertaken by the prophet -- writing or dictating?
4. What might (does) this indicate regarding the current text?
5. Who is Barukh (verse 4) - and is the writing what "Jeremiah said" or what "God said"?
6. Why cannot Jeremiah himself read the text in "God's house"?
7. When is Barukh to read the text (verse 6)? And to whom - the people and/or the leadership?
8. What purpose was in mind for the "fast day" described in verse 9?
9. What is the response of "the leadership" (verses 14-17)?
10. Does the scroll reach the King (verses 19-21)?
11. Why the detail in verse 22?
12. What becomes of the scroll?
13. What precaution has been taken by Jeremiah and Barukh (verses 19 and 20)?
14. Is the recording, then, destroyed (verse 28)?
15. Would verse 32 seem to indicate that with chapter 36 the Jeremiah prophesy is concluded?

Chapter 37

1. Why do the Babylonians lift the siege of Jerusalem (verse 5)?
2. What is Jeremiah's reaction (verses 8-9)?
3. Is the destruction of Jerusalem inevitable (verse 10?)
4. Jeremiah "relocates" in Binyamin territory (verses 11-12)? Why?
5. Does the prophet's condition improve in the new location (verses 13-16)?
6. Is Jeremiah's imprisonment of short duration?
7. What is the substance of the dialogue between the prophet and the king?
8. What does Jeremiah ask of the king - and what does this indicate as to the tensions between those advocating opposition to Babylonia and those calling for survival?
9. What does the phrase (verse 21) "until all the food was gone" explicate?

Chapter 38

1. What reason do those who wish Jeremiah killed argue before the king (verse 4)?
2. And how does the king respond?
3. Is Jeremiah, then, doomed (verse 6)?
4. What is a "Kushi" and what role is he given in this narrative (verses 7-10)?
5. Does the king appear "consistent"?
6. Why the advice given by the Kushi to Jeremiah in verse 12?
7. Has Jeremiah decided to prophesy no more (verses 14-15)?
8. Does Jeremiah rely on the (vacillating) king's oath or resume his mandate, oath to the contrary notwithstanding?
9. What does Jeremiah urge on the king?
10. And what does the king fear?
11. As recorded in verse 28, what course will the king have taken - and with what result?

Chapter 39

1. According to verses 1-2, how long was Jerusalem sieged?
2. What is the action of the leadership following the breach of the walls?
3. And what becomes of Tzidkiyahu? Is the prophetic prediction realized?
4. Were any Jews permitted to remain in Judea (verse 10)?
5. What is the lot of Jeremiah (verses 11-14)?
6. Who, now, is the conduit of Jeremiah's message to the residual leadership - and why this selection (verse 16)?
7. Who, now, is the political "leader" of what is left in Judea?

Chapter 40

1. Would the Babylonian aristocracy - as here narrated - appear to be familiar with the content of Jeremiah's teaching?
2. What options do the conquerors give to the prophet?
3. What is Jeremiah's choice?
4. Is Gedaliah prepared to accept Babylonian hegemony for whatever and whomsoever is left in Judea (verse 9)?
5. Would verse 11 indicate that the dispersion of the Jews was (already) widespread?
6. Would verses 13-16 indicate that Gedaliah's position was "shaky"?

Chapter 41

1. Judging by the listing of names in this and other chapters of the volume, would it appear that "someone" had kept careful records?
2. What does the phrase "from royal stock" convey (verse 1)?
3. Why is Gedaliah assassinated? Does the text specify?
4. What ensues following the killing - and what does the act imply as to Babylonian reaction (verse 18)?
5. How is Gedaliah's murder reflected in the Jewish calendar to the present?

Chapter 42

1. To whom does the remnant of the remnant turn?
2. Is Jeremiah prepared to "cooperate"?
3. Why the delay in "the message" reaching Jeremiah (verse 7)?
4. Does Jeremiah urge remaining on the land or migration to Egypt?
5. What is "Sh'eyrit Yehudah" (verse 15)?
6. What will become of those who choose to flee to Egypt (verses 16-22)?
7. Is the message consistent with the earlier prophecies as to the "ultimate outcome" if one is but patient?

Chapter 43

1. Continuing the previous chapter, what is the response to Jeremiah?
2. Who is blamed for influencing Jeremiah to "lie"?
3. And, in fleeing to Egypt, what becomes of Jeremiah and Barukh?
4. Verse 8 affirms the Jewish principle that God is not "geographically positioned". How?
5. Jeremiah's prophecy is that the conflict between Babylonia and Egypt will be resolved in what manner (verses 10 - 13)?
6. What is "the house of the sun" and what does the plural "the houses of Egypt's gods" indicate?
7. This prophecy, then, is that the flight would result in escape or destruction?

Chapter 44

1. The opening verses summarize what has happened - basically a refusal to "listen" - to whom?
2. Now, the latest transgression is the refusal to do what?
3. Is idol worship being practiced by the Jewish group in Egypt?
4. What, then, is to become of the Jews in Egypt (verse 12)?
5. What is the response to Jeremiah?
6. According to the "argument" in verses 17-18, idol worship brought peace and plenty. When did the troubles ensue?
7. Jeremiah (verse 23) clearly indicates that inefficacious "worship" is unaccompanied by what?
8. The proof, as set forth in verses 29 and 30, is what?
9. Historically, did the events involving Egypt and Babylonia unfold as Jeremiah anticipates?

Chapter 45

1. Does verse 1 continue the time sequence of the previous three chapters or is it positioned in an earlier time?
2. Who continues in the role of amanuensis?
3. Is the charge to Yeho'yakim consistent with the earlier prophecies to this ruler?
4. Why might this (brief) chapter be positioned at this point in the text?

Chapter 46

1. To whom is the prophecy in this chapter addressed?
2. Which Pharaoh is specifically designated in verse 2?
3. What had become of the Egyptian expedition against Babylonia?
4. What was the "real reason" for the Egyptian defeat (verse 10)?
5. What is predicted as the result of the Babylonian "counter attack"?
6. But, as to Jacob (verse 27), what is its destiny without a time element projected?

Chapter 47

1. Timewise, is this chapter placed before or after the flight to Egypt following the killing of Gedaliah?
2. What are "the waters flooding from the North" (verse 2)?
3. What is to become of the Philistines (verse 4)?
4. What is "God's sword" (verse 6)?

Chapter 48

1. What is Moab's destiny?
2. The "Pride of Moab in Heshbon" refers to what?
3. Shall any Moabite city be spared (verse 8)?
4. In verse 13, what action common to Moab and Israel is condemned?
5. Why is Bet El denounced (verse 13)?
6. What word appears in verse 17 which Jeremiah employs for his mourning scroll?
7. Would verses 20 et seq. indicate a firm familiarity with Moab's "geography"?
8. In verse 35, what in particular will be eradicated in Moab?
9. What forms of lamentation are described in verse 37?
10. In verse 42, what is the sense of "raised himself above God"?
11. Does verse 45 (seem to) echo part of Balaam's words in Torah text?
12. And yet, as with Israel, is there some (long range) hope (verse 47)?

Chapter 49

1. Why no specific statement such as "A prophecy regarding" ora similar introduction (see 46:1)?
2. Who will inherit what remains of Amon?
3. But - as with Moab - what ultimate destiny (verse 6)?
4. With verse 7, the text turns to…?
5. Why is Esau mentioned; cognomen for…?
6. Does the phrasing of verse 16 indicate the native of the Edomite country?
7. What destruction awaits Edorn - in Torah terms (verse 18)?
8. In verse 22, the eagle symbol is employed destructively. How is it presented in Torah text for the departure of the Israelites from Egypt?
9. In verse 23, the text turns to?
10. And in verse 28?
11. In all instances, who is the "Divine instrument" for this destruction?
12. Other countries have been dealt with, but the seeming introduction in verse 34 is for what possible purpose?
13. And in each instance (with but few exceptions), what will become of the nations destroyed?

Chapter 50

1. As to "God's instrument", Babylonia, what is to become of it?
2. And, when Babylonia is conquered, what is to ensue for the Jewish exiles resident therein?
3. How does Jeremiah "apologize" (explain) the malfeasance of the people (verse 6)?
4. Verse 15 sets down a principle of "just sequence". What is it?
5. Do transgressions "disappear" or are they (in time) forgiven - for some (verse 20)?
6. If Babylonia is God's instrument, what is the thrust of the judgment (rendered "vengeance" in most translations) in verse 28?
7. Who will free the exiles of Judea to return (verses 34-35)?
8. Which nation is to destroy Babylonia (verse 41)?

Chapter 51

1. Is there any indication as to when (or where) this chapter was composed?
2. What is the prediction for Babylonia and is Nebuchadnezzar mentioned?
3. Have the exiles been treated well in Babylonia (verse 5) – or is the "asham" of some other nature?
4. What is meant by the phrase "Babylonia is a gold cup in God's hand" (verse 7)?
5. Does verse 11 identify the destroyers of Babylonia?
6. What comparison is made between the belief patterns of the "nations" and the Jews in verses 15-19?
7. In verse 24, Babylonia is specifically excoriated for what it did in and to Zion, but was it not "God's instrument"?
8. Did "the instrument" appreciate its role or did it glory in the destructive action itself? (And, note verse 47.)
9. In verse 57, is any hope predicted for Babylonia - as (for example) for Edom, for Moab?
10. Verse 59 indicates that the predicted fall of Babylonia was shared with Tzidkiyahu - in what fashion?

Chapter 52

1. The first verse identifies a "Yirmiyahu" - is this the prophet?
2. Is there any additional detail on Tzidkiyahu, Babylonia, etc., in the introductory passages?
3. Or is this an epilogue - as the concluding chapter of the book?
4. What is the "tenth day of the fifth month" (verse 12)?
5. What became of the Temple (and king's palace) treasures?
6. What does the phrase (verse 24) "kohen harosh" designate?
7. The phrase "am haaretz" (verse 25) has what political connotation?
8. How does the volume end? Is Yeho'yakhin returned to Jerusalem? (Compare: Kings II, 25: 27-30.) What has become of Jeremiah?
9. Does the reader detect any glimmer of hope in this chapter for the future?
10. Was this the concluding chapter of Jeremiah's message or an added synopsis?

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