Difference between revisions of "Emancipating the Slaves/2"
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<category>Combination | <category>Combination | ||
<p>The people's decision to free their slaves stemmed from a combination of factors, both economic.and religious.</p> | <p>The people's decision to free their slaves stemmed from a combination of factors, both economic.and religious.</p> | ||
− | <mekorot>R. Menachem Bula</mekorot> | + | <mekorot><multilink><a href="MenachemBulaDaatMikraYirmeyahuJerusalem1983-443" data-aht="source">R. Menachem Bula</a><a href="MenachemBulaDaatMikraYirmeyahuJerusalem1983-443" data-aht="source">Menachem Bula, Da'at Mikra, Yirmeyahu (Jerusalem, 1983): 443</a></multilink></mekorot> |
<point><b>Historical background</b> – The events of the chapter take place in the tenth year of Tzidkeyahu's reign, while the nation was under siege by the Babylonians.</point> | <point><b>Historical background</b> – The events of the chapter take place in the tenth year of Tzidkeyahu's reign, while the nation was under siege by the Babylonians.</point> | ||
<point><b>Role of Tzidkeyahu vs. Yirmeyahu</b> – R. Bula suggests that Tzidkeyahu (rather than the prophet) spearheaded the initiative to free the slaves, as it is his role which the verses emphasize. Nonetheless, he likely did this with the encouragement of Yirmeyahu.  It is even possible that Yirmeyahu's prophecy to Tzidkeyahu in the opening of the chapter, in which he predicts the king's exile, is what goaded Tzidkeyahu into action.</point> | <point><b>Role of Tzidkeyahu vs. Yirmeyahu</b> – R. Bula suggests that Tzidkeyahu (rather than the prophet) spearheaded the initiative to free the slaves, as it is his role which the verses emphasize. Nonetheless, he likely did this with the encouragement of Yirmeyahu.  It is even possible that Yirmeyahu's prophecy to Tzidkeyahu in the opening of the chapter, in which he predicts the king's exile, is what goaded Tzidkeyahu into action.</point> |
Version as of 02:47, 31 January 2019
Emancipating the Slaves
Exegetical Approaches
Political & Economic Considerations
Tzidkeyahu's decision to free the slaves stemmed from political and economic considerations rather than religious ones.
- Political – Malbim suggests that, during the siege, the king feared that the slaves might rebel and side with Nevuchadnezzer in order to free themselves of the yoke of debt2 and bondage. Shadal alternatively brings an opinion that Tzidkeyahu freed the slaves since slaves are not particularly motivated to fight their enemies, while a free man will risk much to guard his freedom.
- Economic – During the siege, the slaves were a burden on their owners who had to house and feed them, yet received almost no utility in return, as the fields which they normally worked lay outside the city and were inaccessible due to the siege.3
Religious Motives
Tzidkeyahu's emancipation of the slaves stemmed solely from religious motives and a (temporary) desire to abide by the Torah's laws. This position divides regarding the historical background of our story and thus the specific impetus for the reform:
Before the Siege
The emancipation and re-enslavement took place several years before the Babylonian siege and, thus, the siege played no role in the people's various decisions.
- All the time markers in Sefer Yechezkel refer to the exile of Yeyohachin, which was the same year as the ascension of Tzidkeyahu. As such, an event dated to the "seventh year" would have occurred in the seventh year of Tzidkeyahu's reign.
- In our chapter Yirmeyahu tells the people, "כֹּה אָמַר י"י... אָנֹכִי כָּרַתִּי בְרִית אֶת אֲבוֹתֵיכֶם בְּיוֹם הוֹצִאִי אוֹתָם מֵאֶרֶץ מִצְרַיִם... לֵאמֹר". Yechezkel similarly says, "וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם וָאֶשָּׂא יָדִי לָהֶם לֵאמֹר".
- In his rebuke, Yechezkel repeatedly mentions how throughout history the nation has not observed Hashem's "Shabbatot".8 Though, in context, he appears to speaking about the weekly Shabbat, the word recalls the cycle of Sabbatical years and, thus, might be seen as hinting to the people's negligence in the freeing of slaves in the Jubilee years. This would fit well with our chapter, where the people re-enslave the nation, with apparently no plans of freeing them thereafter.
During the Siege
The emancipation took place during the Babylonian siege and this played a role in the people's various decisions.
- Prof. Elitzur suggests that initially the nation attributed the lifting of the siege to the hand of God, assuming that, as Yirmeyahu promised, their observance of commandments brought with it miraculous salvation. When they learned of the role played by the Egyptians, however, they were disillusioned, concluding that Egypt alone was the cause of their salvation. Not recognizing that Hashem works through natural means, they thought Yirmeyahu had lied to them. Moreover, as Yirmeyahu had constantly advised them not to seek Egypt's aid, they were further convinced that he was totally mistaken in his notions, leading them to return their old ways and re-enslave the people.
- One might suggest more simply that in times of crisis people are often willing to turn to Hashem,17 reflect, and change, yet when a crisis passes (as did the siege), they return to their old ways.18
Combination
The people's decision to free their slaves stemmed from a combination of factors, both economic.and religious.