Perek Yomi - Zechariah

by Rabbi Robert Layman

Zechariah (Zekharyah in Hebrew) is the second of the post-Exilic Prophets. The book ascribed to him may represent two different personages who lived at different times, according to most scholars. Thus a basic unity appears to be lacking in this, one of the longest books of the Twelve Prophets. Most modem authorities agree that the book should be divided into two parts: Chapters 1- 8 record the pronouncements of the Prophet readily identified as the Zechariah who was a younger contemporary and most likely a disciple of Haggai. He began prophesying around the same time as Haggai, i. e., early in the reign of King Darius of Persia, about 520 B.C.E. The second part, consisting of Chapters 9-14, will be discussed below.

Noteworthy among Zechariah's prophecies is his insistence - like Haggai - on the rebuilding of the Temple as a prerequisite for the spiritual and national renaissance of the people of Judah. His message is much broader; he places great emphasis on justice, truth, peace, mercy, and compassion. The Book of Zechariah contains a wealth of visions and symbols. It is unique also in its references to a malakh (angel or messenger) as an intermediary rather than an experience of direct communication with God. Messianic expectations are prominent. Indeed, Zechariah sees Zerubbabel, the ruler of Judah, as a potential Messiah, a hope that is not fulfilled. It is also significant that, unlike the other Prophets, there is evidence that Zechariah reached his audience by the written word as well as by oratory.

The reader will recognize certain passages of the book as very familiar, particularly portions of Chapters 2, 3, and 4 which form the Haftarah for the (first) Sabbath of Hanukkah. Most memorable is the declaration: "Not by might, nor by power, but by My spirit - said the Lord of Hosts" (4:6).

The authorship and dating of the second part of the book has puzzled scholars. There is no clear reason for its incorporation into Zechariah unless portions can be attributed to a prophet with a similar name who was a contemporary of Isaiah in the Eighth Century B.C.E. The literary style of the last six chapters is vastly different from the first eight; it is poetic. Zechariah's name does not appear. There are prophecies which refer to the Philistines and to Damascus among other people and places that are associated with the period of the First Temple. Adding to the mystery is the mention of Yavan, generally understood as Greece, which implies the time of Alexander the Great (Fourth Century B.C.E.) or later. The prophecies in this portion, which some may prefer to call "Second Zechariah", are apocalyptic in character, particularly the final chapter (14) which describes an earthquake-like upheaval that will change the topography of Jerusalem. This chapter forms the Haftarah for the first day of Sukkot because it contains a reference to the Festival. It also includes a familar verse in which the Prophet envisions a time when all peoples shall acknowledge the sovereignty of God. It is the conclusion of the Aleinu prayer in the liturgy. The JPS translation differs from the rendering found in most prayer books: "And the Lord shall be king over all the earth; in that day there shall be one Lord with one name" (14:9).

Note: The prophet Zechariah is placed historically during the end of the 6th century before the common era. Accordingly, his prophecy is following the return to Israel of a number of those who had been exiled to Babylonia, the rebuilding of society and, most particularly, the rebuilding of the religious infrastructure which had as its focus (for the prophet and for others as well) the Temple rebuilding. This is the main emphasis of the first eight chapters. Chapters nine through fourteen reflect a more universal concern. (The book of Zechariah is generally considered to have a dual authorship as reflected in the core ideas of Chapters 1-8 and Chapters 9-14.)

Chapter 1

Would the opening passages of the prophet indicate why this particular volume was placed immediately after Haggai?
Is the subject matter in the opening passages of Zechariah comparable to, identical with or diverging from the Haggai material?
Does the name of the prophet have a particular significance -- "God will remember"?
What establishes the historical context of the prophet's tenure (verse 1)?
Is there any indication of where God's word came to Zechariah?
What might the name Berekh-Yah connote? (verse 2)
What action is required for the return of God's care to Israel?
And how would this action be different from their ancestors' response? (verse 4)
Is there any reference to leadership other than prophets? (verse 5)
Why might there be no reference to kings or other political leadership (at this time)?
How many months elapse from the first "word of God" to the next? (verse 7)
Who (or what) is visioned for the prophet? (verse 8)
The communicator to the prophet in verse 9 changes to?
The land is "quiet"; is this description positive? (verse 12)
In verse 13 the dialogue becomes a trialogue and the "messenger" is projected as advocate or critic of Israel?
The message, in sum, is one of consolation (hope for rebuilding and return) or other? (verses 13-14)
Why the anger at the nations that were "God's agents"?
Would verse 16 indicate that the Temple has been or is to be rebuilt?
Is there any prediction as to political restoration (as, for example, the Kingdom of David)?

Chapter 2

What do the four "horns" represent? (verses 1-2)
What is the function of the "man" with the measuring card? (verse 6)
The message (verse 5) posits hope or despair?
In verse 9 is "Eheyeh" a verb or a proper name (recalling Moses at the burning bush)?
Will the fire (verse 9) be destructive or protective?
Should anyone "touch" (attack) the returning exiles, what would be the Divine reaction? (verse 12)
The "daughter of Zion" should be joyous because? (verse 14)
What is predicted for Judah and Jerusalem? (verse 16)
God's manifestation from "the unique place" promises for Israel? (verse 17)

Chapter 3

Is "Satan" the "devil" or the force decrying redemption (or both)?
What (who) is the "burnt remnant of a stick" that has been saved -- and from what "fire"?
The Kohen is dressed in soiled clothing, symbolizing what as to the condition of the priesthood?
And with the removal of the soiled garments, what exculpation is projected -- and what were the transgressions? (verse 4)
The new, clean clothing symbolizes what change in the priesthood?
Cleansed, there now is set forth the mandate to the Kohen, which is? (verse 7)
Is the priesthood, then, to lead; why no mention of political leadership (independence)?
Who (what) is "my servant Tzemah"; messianic? Or a leader coming from Persia?
The "stone" before the Kohen is attestation to the coming era of peace and security -- symbolized by "each man under..."? (verse 10)
Why might this portion have been selected for the Haftarah of Shabbat Hanukkah?
Is the prophecy in this chapter intended to encourage or to warn -- or both?

Chapter 4

Poetically, what is the purpose of "as one awakened from sleep?" (verse 1)
What does the seven branched candelabrum call to mind?
Does the prophet appreciate the meaning (verses 4-5)?
The interpretation that "it is not by might nor by strength" but by (with, through, by way of) God's spirit -- that what will come about?
What is the implication for the relationship, then, between political and religious leadership?
Zerubavel, then, who is to plan the rebuilding -- is to be guided by the objective of political power and military powers or? (verse 9)
Would verse 9 imply that "the House" is rebuilt or (at least) in the process of rebuilding?
And, as to the two olives, do they represent bilateral rule: priesthood and political leadership?
Is this, then, a prediction for the "return" of Davidic rule?
At any point is there any (oblique or specific) reference to the removal of Darius' control?
Is the prophet calling for religious restoration led by the priesthood?
Who is "the Lord of all"? (verse 14)

Chapter 5

In this vision what does the prophet see?
According to the third verse, what is the purpose of this "scroll"?
And, in verse 5 what is the mandate given to the prophet where this scroll is concerned?
In the second vision (verses 6 and 7) what does the prophet perceive?
Is there any significance in terms of seeing a scroll which is "a measurement of conduct" and the "eyfah" which is also a measurement or is this purely coincidental?
To what evil is reference made in verse 8?
Would verse 11 indicate that this vision predicts the elimination of "evil" and/or those forces which may be inhibiting reconstruction and relegating same to some distant place?

Chapter 6

In the vision of the "chariots" is there any comparison with the vision of Ezekiel and "the chariot"?
According to the reply to the prophet's inquiry (verse 5) what do these chariots represent and from whence do they emanate?
In the vision do these "chariots" have a particular function and a particular destination?
What turn does the prophecy or text take in verses 9 and 10 and does this have any relationship to the vision?
Who is to be designated as the Kohen Gadol (and is there any reference to any parallel development on the political level)?
Who or what is "Tzemah" (usually rendered in English translation as "a shoot growing from a plant or a tree")?
From verse 12 would one conclude that "God's house" is already built?
Would verse 13 imply that there will be two leaders -- the one the Kohen and the other in a different category -- and that there would be a happy coalescence of views and authority where they were concerned?
In verse 14 what are the atarot and why are they to be assigned to the individuals mentioned -- and have these individuals been mentioned earlier (see verse 10)?
Is the last refrain in verse 15 a truncated introduction to that which might have followed or is it a conclusion indicating that what has been predicted in this chapter would come about -- if?

Chapter 7

According to the calendar reference in verse 1 when does the Jewish year begin -- with Tishrei or with Nisan?
Why would a message have been sent to "God" and to whom was the message delivered?
Would verse 3 indicate that there were a number of prophets who had returned to Israel?
Why would there be lamentation in the fifth month and what would that month be if one were to begin the counting with Nisan?
In verse 5 does "Am HaAretz" refer to the general populous or rather to the Council of Representatives?
In verse 4 et. seq. what is the response to the inquiry as forthcoming from Divinity through the prophet?
Would it appear that the fasting, then, is efficacious in terms of resolving the lamentations for the destruction of Israel and Judea?
Would verse 9 indicate that, instead of fasting, there is another approach which, indeed, is efficacious?
And, according to verse 11, had this particular course of action been clearly projected before -- and with what reaction prior to the destruction in Judea and Israel seventy years before?
As a result, what was the consequence (verse 12)?
Moreover, (verse 13) what will be the response now to conduct which is mourning but, evidently, which does not include a consistent regular pattern of ethical conduct?
Does the chapter, then, end on a positive note, a negative note, or an indication of what might happen if a particular course of (ethical) conduct were to be adopted now?

Chapter 8

Does verse two reflect the prophet's view of God in his own time -- or is it the third verse which is crucial?
Will Jerusalem be reputed as the city of power or of truth?
How does length of days relate to established society (verse 4)?
Is the result Jerusalem a place for "nostalgia" and/or youthfulness and joy (verse 5)?
From whence will the exiles be redeemed (verse 7)?
In verse 8 is the word Eheyeh a noun or a verb?
How does verse 8 re-emphasize the essential nature of rebuilt Jerusalem?
What is the core structure of the rebuilt Jerusalem -- walls? palaces?
How determinative is the rebuilt (rebuilding of) "God's house" for the future? (verse 10)
What natural phenomena will accompany the rebuilding? (verse 12)
Verse 13 predicts a "new reputation" for Judah and Israel, which is to be?
In verses 14-15 what is the relationship of the lot of the ancestors to the contemporaries of the prophet?
What mandate is given to the returnees in terms of the essential of their interpersonal conduct? (verses 16-17)
Why are the "fast (mourning) days" to be replaced by joy -- only if accompanied by what action? (verse 19)
Is "God's house" to be solely for Israel/Judah? (verse 22)
Why will all peoples turn to the "Ish Yehudi" at that future time? (verse 23)

Chapter 9

While the opening verses predict firm chastisements for the neighbor of Judah/Israel, what is the concluding refrain? (verse 7)
Is the ruler of Zion (to come) a symbol of power, military achievement -- as described in verse 9?
Is the description of a supernatural nature?
Has verse 9 been given a provenance of import in the Christian testament?
Will Israel/Judah, then, be a militarily powerful entity (verse 10)?
Is the "blood of the covenant" (verse 11) a reference to the Sinai experience?
Yet, is the tenor of verses 12-15 that of peace or of military -- and, if the latter who/what is the "power and the victory"?
In conclusion -- joy is described in what chronological frame? (verse 17)

Chapter 10

Nature, in the last analysis, is independent of or reliant on Divinity? (verse 1)
Appealing to idols has what efficaciousness? (verse 2)
Who are the "shepherds" that evoke "God's anger" -- those who led nations that attacked Israel or the misleaders in Israel? (verse 3)
Do verses 4-7 seem to be descriptive of the period of the exiles' return or prior thereto?
And, would verses 3-12 (cast in future tense) provide the answer to the timing of the prophecy?
Does this chapter refer (directly or obliquely) to the restoration of "God's house" and/or the Kohanim?

Chapter 11

Why would the prophet (in verses 1-3) so scathingly address Lebanon? Is this a reference to an earlier relationship between the land north of Israel and Israel and/or a prediction for the future?
In verse 4 (and subsequently) are the sheep mentioned to be taken literally or, rather, are they people who are being led by shepherds?
Indeed, would verse 6 seem to make it abundantly clear that this is the reference in the preceding verses?
But, who are these sheep -- and who are the shepherds? Is this a reference to Israel? To some other country or countries?
In verse 6, reference is made to not pitying the inhabitants of the land -- which land?
In verse 7, who is speaking -- the prophet?
In verse 7 and subsequently, is the reference to sheep and staff literal, since this is to serve as an example of what will happen to the people?
Is the declaration in verse 9, that there would be no further concern for "the sheep," a reference to no further concern for the people -- and is this the people Israel?
In these passages (verses 7-10) whatdo the two shepherd's staffs (unity and favor) possibly represent -- and who, then, would be the shepherd?
Would the reference in verse 14 make it absolutely certain that the "sheep" are the people of Judah and Israel?
In verses 15-17 who is the "shepherd," who will actually be the destroyer of the flocks and who, then, is the "worthless shepherd who abandons the flock"?
Would it be an exaggeration to say that the prophet is not entirely clear as to the message although, perhaps, in his own day those who heard it (or read it) understood precisely that to which he was referring?

Chapter 12

Would the first verse indicate a declaration of the prophet as to the universal provenance and power of God?
Verses 2-5 describe what will be become of Jerusalem and of Judah at a future date. Is this prediction favorable to the Judeans or favorable to their enemies?
And, were there any question as to the first section of this chapter, how does verse 7 make it conclusive as to the future of Judah and Jerusalem?
Does verse 7 make any reference to either the House of God or to the Kohanim or, rather, to some political aspiration?
Why, then, would there be a wailing and bitter grief (verse 10), stressed, further, in verse 11?
Do verses 12 and 13 indicate a total isolation and how would this relate to the spirit of verses 9 and 10?
In conclusion, then, would the prophecy in this chapter be favorable to Judea, not favorable or, simply put, somewhat confusing?

Chapter 13

Would the first verse indicate a concern with the political leadership or with the religious leadership in "that day" -- and would "that day" indicate a projection for an undetermined future?
In verse 2 reference is made to the elimination of the prophets; to which prophets is reference made?
Verse 3 talks of a violent end to a prophet -- again, what "calibre" of prophet is described here?
What does the "hair shirt" indicate as to the garb of certain of those who claim to be prophets?
To what constituency does the phrasing of "shepherd and sheep" is there a substantial remnant of Israel anticipated in "that day" (verse 8 and 9)?
The final refrain in the 9th verse would indicate that, finally, there would be a satisfying condition or a "continuing problem"?

Chapter 14

The second verse refers to what destiny for Jerusalem and for those who dwell therein?
What is the meaning of "God will war against the peoples" -- what significance does this have for Jerusalem and for its population remnant?
In verse 5 reference is made to "raash" -- what is the actual meaning of the word and what recall does this prophecy have in connection with an event in the past?
The unnatural condition described in verses 6 and 7 would imply what force at work in nature?
And, in the concluding portion of this prophecy, what is anticipated for Divinity and does the word Aretz mean or Israel or the world?
Verses 9 and 10 indicate, as well, a certain future for the dwellers in Israel; what is it?
In verse 13, the tone changes to one of admonition for those nations which attack Jerusalem; what is to become of them?
Will the "plague" be limited to the warriors themselves (verse 15)?
What holiday is singled out as the "pilgrimage" festival which will obtain in the future?
And, what is to become of any nation which does not send pilgrims to Jerusalem at that time?
At the end of days as described in the concluding refrain of this last chapter of the prophet what is the emphasis -- on the political aspect or on the aspect of God's house?
And what is the meaning of the fact that there will no longer be a Cannanite in God's house?