The Tanakh Podcast

This chapter has been a polemic between Christians and Jews for 2000 years. We relate to the Jewish readings and the significance of "The Suffering Servant".

Our chapter describes the reawakening of Jerusalem and the palpable presence of God in the Holy City.

A special 9 Av edition on Chapter 51 exploring connections between the readings of Destruction and Chapter 51.

In a candid moment, we gain a window into the challenging experience of serving as a prophet.

Tanakh office two models of relationship between Israel and God. Are we God's children? Or is the relationship between Israel and God a relationship of husband and wife? In this podcast we evaluate the two models.

This chapter, seemingly addressed to the Babylonian exiles, after the Cyrus Declaration, urges: "Go forth from Babylon, Flee from Chaldea! ...Say: “The LORD has redeemed His servant Jacob!”

Isaiah relates to the fall of Babylon, the unexpectedness of her demise, and Babylon's vulnerability and fall, from the aristocratic "dainty and delicate" lady, to the humiliation of the slave-girl.

Isaiah addresses the skeptics who doubt that God will save the Jewish people. In contrast to the "powers" of the nations around, God affirms that he has always carried the Jewish people, from the womb, and he will continue to carry us for all time. Music. Paul Simon - Mother and Child Reunion

Isaiah celebrates the Persian king as God's annointed. Indeed Cyrus was the ruler who allowed the Jews to return to Jerusalem and even funded the rebuilding of the Temple. But, as we shall see, the prophet here is commenting on what is now known as the "Cyrus Cylinder", a text that attributes Cyrus's poer to the Persian God., Marduk. Isaiah uses identical language to affirm that...

Our chapter offers a speech mocking idolatry. we try to probe what makes idolatry so problematic.

Today we demonstrate how our chapter incorporates many themes that we have studied in previous chapters: 1. Creation themes in the redemption - God as "creator" of Israel 2. "You are My witnesses" - The Jews as a Light Unto the Nations and a delegate of God 3. "Do not Fear" 4. Elements of Redemption: a. The Ingathering of the Exiles, b. The desolate wasteland is rejuv...

Isiah uses Creation language and motifs from Genesis 1-3 to depict the redemption of Israel, expressing the idea that the restoration of the Jewish people gives new meaning and redemption to God's creation.

This chapter is an answer to the question posed by the Jewish exiles to God: "Our path has been hidden from God and our justice has been passed over." Here God returns to the biblical figure of Abraham, "My beloved", and reaffirms the special place of the Chosen People.

Chapter 40 opens the chapters of consolation after the Temple's destruction and the national exile. We compare these words of comfort with the expressions of doom and abandonment in Eikha.

In today's podcast, we examine the fraught question of whether Isaiah is one single book or two separate works conjoined. We present a series of arguments which suggest that ch.39 is the close Isaiah's prophecies, and that ch.40-66 constitute a prophetic collection communicated in a post exilic, post-Hurban world, consoling the nation, and instilling the hope of a return to land, sovereign...

Hezekiah is struck by a life-threatening illness. He is told he will die. But Hezekiah appeals to God, and 15 years are added to his life. In our chpater, we gain a window into Hizkiyahu's beautiful prayer of thanks to God; a prayer which is omitted from the parallel accounts in Kings and Chronicles.

The center stage of the drama of Ch.37 is the theme of blasphemy. God is assailed by Sannecherib and God will take action to defend His name.

The Assyrians have destroyed the major cities of Judah. Now their army advances to besiege Jerusalem. Our chapter offers us the speeches of the senior Assyrian official, named here Rav-Shakeh, and his psychological intimidation of the besieged people of Jerusalem.

This is a jubilant chapter of healing, redemption and joy: The desert blooms, illness and handicap are removed (possibly a spiritual metaphor), and God redeems and returns Israel from exile.

The rivalry and antagonism between Israel (Judah) and Edom, takes us back to Yaakov and Esav. In this period violence seems to have flared between the kingdoms. The prophet's ire might be directed to Edom in particular because of the expectation that they should act in a brotherly way.

Chapter 33 is a series of interlocking themes: the downfall of our enemies, God's salvation, justice, Jerusalem, but we shall focus one final theme: the definition of human worthiness.

Isaiah paints a vision of a national leadership that is dedicated to justice, and fostering a society of attentiveness, care for all, equity, law, kindness and fairness. The image of the impervious hedonistic upper-class is presented as a foil for the alternative, which is a public culture of peace, kindness and truth.

Isaiah advises Hezekiah to remain independent, and God will protect Israel: "Like a lion roars over its prey... like birds fly free." But can we simply rely on God and abandon human initiative? Is Isaiah's religious policy a reasonable one? In this article I quote: https://www.etzion.org.il/en/philosophy/great-thinkers/harav-aharon-lichtenstein/bittachon-trust-god

In chapter 30 and 31, Isaiah warms Hezekiah, in the lead-up to the Assyrian assault - not to forge alliances with Egypt. We will go into the biblical roots of this policy, and show that this instruction goes back to the very beginnings of Israelite nationhood.

Isaiah contrasts his prophecy with the political prognosis of other religious and political figures in Jerusalem as the Assyrians advance. Isaiah says that God's word is not being "read" by the people; it is indecipherable: 'Like the words of a sealed document. If it is handed to one who can read with a request to read it, the response will be, “I can’t, because it is sealed.”&#3...