Beha-Alotekha Numbers 8-12; Haftorah is Zechariah 2-14-4:7
By Irv Jacobs, M.D.
LA JOLLA, California –This poetic prose extract from Zechariah, a minor prophet (one of 12 in the Tanakh) was composed circa 520-510 BCE in Judea. His total writings consist of only 14 chapters. He lived in Judea, following the release of the Judean exiles by the Persian Emperor Cyrus, who had conquered the Babylon Empire (539 BCE). The then ruling emperor of Persia was Darius I (522-486 BCE).
Zechariah urged the returnees to rebuild the Jerusalem Temple, in elaborate prose peppered with strong images, references, and metaphors.
The connection of this Haftorah to the Torah parasha is that both give special attention to the menorah and its lamps. In the Torah, the context is God’s instruction concerning the kindling of lights in the Tabernacle. In Zechariah’s prophecy, the lights imagery is in the future Temple along with references to Judea’s new leaders. [1]
I have chosen to review the Haftorah translation and commentaries in The Hebrew Bible by Emeritus Professor Robert Alter of the University of California at Berkeley. This publication is a three volume opus. [2]
Zechariah opens with optimism:
“Sing gladly and rejoice, Daughter of Zion, for I am coming and will abide in your midst, said the Lord. And many nations shall join the Lord on that day and become My people, and I will abide in your midst…And the Lord shall bestow upon Judah its portion on the holy soil”…[3]
“And he showed me Joshua the high priest … and the Adversary was standing on his right to accuse him…the Lord said to the Adversary, ‘The Lord rebuke you…the Lord, who has chosen Jerusalem, rebuke you. Is this not a brand saved from the fire? And Joshua was clothed in foul garments standing before (an angel, who said)…’Remove the foul garments from him (Joshua).’ [4]
The angel continued: ‘See, I have taken away your guilt…and dressed you in fine raiment.’ The he added, ‘Let them put a pure diadem on his head’…and they dressed him in fit garments.
And the angel warned Joshua (from God)…’If you walk in My ways…I will let you go among these angels. You and your companions I am bringing My Branch. [5]
The angel continued: “For look, the stone that I set before Joshua…(has) seven eyes (facets). I am about to engrave, said the Lord…and I will wipe away the guilt…on a single day…said the Lord…(and) you shall invite…each man (Israelite) to come under the vine…and fig tree.” [6]
Here the focus changes, for the mandated upbeat Haftorah climax.
The angel woke me as from sleep, [7] and said…What do you see?”
“I said, ‘I have seen…a lamp stand of gold…and its lamps (and) seven pipes for the lamps. And there were two olive trees by it … And I spoke out … What are these, my lord?’ [8]
‘And the angel…answered, “Why, you know … This is the word of the Lord to Zerubbabel, Not by might and not by power but by my spirit, said the Lord. [9]
What are you, great mountain? … By Zerubbabel you become a plain … And he shall bring out the capstone, [10] (amid) shouts of ‘lovely, lovely.’”
These dream sequences are done in poetic prose with subtle but strong metaphoric images. I give credit to the prophet’s skill in these writings.
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NOTES
[1] Etz Hayim,The Jewish Publication Society, 2001, New York, p. 836
[2] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019
[3] Ibid. p. 1360: Zechariah anticipates a universal acceptance of the one God.
[4] Ibid. p. 1360: Here, in this vision, ‘Adversary’ is like a ‘prosecuting attorney’ (accuser, or Satan in Hebrew)) in the divine entourage, as in Job. Note Satan, in the Christian tradition, came to mean the Devil. The foul garments mean prior violations of the Law, which led to the exile.
[5] Ibid, p. 1361: Branch refers to resumption of a dynasty, in this case by Zerubbabel, who was of David’s line.
[6] Ibid, p. 1362: This metaphoric proverbial expression means ‘a time of peace and prosperity.’
[7] Ibid.p. 1362: All these visions convey sights in a dream. He awakes from one dream to another.
[8] Ibid, p. 1362: The golden lamp stand with seven oil lamps, flanked by two olive trees is to be a focal point in the Temple, a token of God’s presence. The symbol persists today in synagogue decor.
[9] Ibid. p.1362: A famous refrain in Jewish recitations. The rebuilding of the Temple, in difficult material conditions, will be consummated through God’s spirit.
[10] Ibid ,p. 1362: This imagines the completion of the rebuilt Temple, despite obstacles, with King Zerubbabel setting the capstone in place and the assembled Judeans bursting into cheers.f
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Irv Jacobs is a retired medical doctor who delights in Torah analysis. He often delivers a drosh at Congregation Beth El in La Jolla, and at his chavurah.