Hosea

Hosea began prophetic activity in the prosperous days of the reign of Jeroboam II (786-

746 B.C.E.) and lived during the period on anarchy, which followed Jeroboam’s death.

Prior to his prophesizing the kingdoms of Israel and Judah were left undisturbed by any

great foreign power. By the middle of the ninth century B.C.E. this time of peace was

coming to an end as Assyria emerged as a powerful empire. The Assyrians moved across

the Euphrates and eventually the northern kingdom of Israel had to submit to Assyrian

sovereignty and pay tribute.

By 745 B.C.E. the reign of Tiglath-pileser III saw the empire emerge as a world power.

Pileser introduced a new policy of conquest, which demanded the deportation of

conquered peoples from their land.

During the period of Pileser’s reign the kingdom of Israel was in a state of anarchy.

Within ten years of Jeroboam’s death, Israel had five kings, three of which seized the

throne by violence. In 745 B.C.E. Menahem usurped the throne and became a vassal of

Assyria. Menahem remained King of Israel for six years, primarily because of the support

from Assyria. Menahem’s pro-Assyria policy however, evoked strong opposition.

Menahem’s son Pekahiah, (738-737 B.C.E.) was murdered by Pekah (737-732 B.C.E.)

who after taking the throne tried to form an alliance with those countries that were

against Assyria as well as Egypt. Either alliance would eventually lead to exile. (The

Prophets: Hosea Page 43)

Hosea’s prophetic messages dealt primarily with the northern kingdom of Israel -its

religion, moral and politics. His favorite name for the land was Ephraim. (The Prophets:

Hosea Page 39) Hosea was married, the father of three children, and well acquainted with

agricultural life. It has been postulated that Hosea was a baker, a farmer, and was

associated with the priesthood and the sanctuaries.

Hosea is the first of what we call the “minor prophets’. That is to say that his book is the

fist book of a group of twelve prophets who are minor in verse, not in distinction. Hosea

did what many prophets of the time did. He taught Israel that they has lost their

connection to God and were behaving poorly.

Hosea was big on using metaphors to teach the people of Israel. He uses the story of a

bad marriage to describe the trials and tribulations of the relationship between the Jewish

people and God. Hosea compared the Jewish people to an adulterous woman. He told the

story of his being married to a harlot at God’s command. This allowed him to base his

teachings on real life experiences, being able to translate his lesson in an understandable

way. By the end of his book Hosea uses the metaphor of a parent and child to describe

the relationship between God and the Jewish people. This parent child relationship was

used to express god’s unconditional love for the Jewish people. (Grishaver)

For Hosea there was no legitimate king in Israel at all. For Hosea, kingship derived its

power from divine election, not violence and rebellion. “They made kings, but not
through Me, They set up princes, but without My knowledge. (Hosea 8:4) Hosea also

believed that Israel’s allegiance with foreign powers would lead to its downfall. (8:7-8)

(11:5)

While Israel was on course for destruction and exile Hosea taught that the fall of Israel

was not the final phase in God’s relationship to Israel. He preached that God’s love for

Israel was ineradicable. God could not give up the people He loved. (11:8) Hosea was

sent primarily, not to denounce doom, but to effect return and reconciliation. (The

Prophets: Hosea Page 43)

While many prophets focused on God’s anger and the destruction of Israel, Hosea’s main

purpose was to spell out “the astonishing fact of God’s love for Israel. God not only

demands justice but is in love with his people.” (The Prophets: Hosea Page 44) While it

is clear that Hosea believed that God is still in love with Israel, Hosea is haunted by

Israel’s desertion from God. “Israel has forgotten his Maker” (8:14)

Hosea continued to criticize those that refused to abandon the God of their fathers, yet

continued to worship Baal. “She went after Baalim and forgot Me, says the Lord”.

(2:13)

The comfort of the people who felt safe worshipping both God and Baal was destroyed

when Hosea preached these verses ….. So I will be like a lion, Like a leopard I will lurk

beside the way. (13:4-8)

While these verses give the appearance that Israel cannot be redeemed, Hosea believed

these words of destruction were not a final judgment or a prediction. “There true

intention was to impart the intensity of divine anger”. God is perceived by Hosea to be

not detached, but sensitive and despite deception from Israel, pleads for her loyalty,

longing for reconciliation. (11:8-9)

Hosea goes on to describe the possibility that God will consider withholding the

execution of His judgment, waiting for Israel to acknowledge guilt and to return. (Hosea

5:15-6:3) Hosea, however, feels there is little hope for reunification. (6:4-5) While God

loves Israel He will not forgive carelessly and ignore the wicked.

To Hosea, marriage is the image for the relationship between God and Israel.

Consequently, he equates idolatry with adultery. It is a betrayal of God. Israel is like a

wanton wife, the lord like a faithful, loving but forsaken husband. It is quite clear that

Hosea is not preoccupied by the idolater, but rather with God, the Abandoned One. Hosea

never tries to plead for the people or dwell upon the reasons Israel turned away from

God. He is only concerned with God. As a result he has little understanding for human

weakness. Perhaps this is why his prophecies can be filled with hope of return to god

(6:3) as well as “terrifying vehemence”. (5:14)

Ultimately it is God’s longing for reunion and His hope for return, which dominates

Hosea’s prophecy. ‘The day will come when you will call me my husband… and I will
betroth you to Me forever. I will betroth you in faithfulness and you shall know the

Lord”(2:16).

I believe that Hosea has two main agendas through which he is prophesizing. First, it is

clear to me that Hosea believes that a return to god is possible even if it is unlikely. Even

after all the wickedness of Israel, according to Hosea, God is still willing to forgive them.

This is a powerful statement for all of us. We all make mistakes, many of which we

cannot fix easily. If we felt that we could never be forgiven for our mistakes it would be

very difficult to try and fix them. One should never feel hopelessness. I believe part of his

prophecy was that sense of hope we all need in order to survive. Yes we can make

mistakes, but if we return to God, God will return to us.

Unfortunately a message that I perceived, which is obviously just an opinion, is that

Hosea had some issues he needed to work out. As stated earlier, Hosea claims that he was

commanded by God to marry a woman named Gomer. It is believed they were happy for

a while and had three kids. Later Hosea found out that Gomer had taken on many lovers.

He then sent her away, or perhaps she left him. Later God commands Hosea to “Bring

Gomer back to your home, renew your love for her, even as the Lord loves Israel, though

they turn to other gods.” (3:10)

While Hosea uses his own marital difficulties as a metaphor for Israel’s difficulties with

God, there seems to be a little bit of anger directed at Israel, which might be misplaced.

Don’t get me wrong, Israel turned their back on God and deserved harsh words. I do
however feel that Hosea’s personal life may have seeped into his prophetic life. It struck

me that Hosea did not plead for mercy for the “adulterous Israel” and was more

concerned with the abandonment of God. It seems to me that instead of his life being a

metaphor for Israel, it is Israel and her “adulterous ways” which is a metaphor for

Hosea’s life. Unlike Amos who was concerned with the injustice occurring in Israel,

Hosea is more concerned with idolatry/adultery. I wonder if Hosea is directing some of

his anger, perhaps rightly placed, with Israel, when he is equally upset with Gomer.

On a personal level I believe there is something that can be learned from Hosea and his

unconditional love for Gomer, along with God’s love for Israel. The belief that two

people, whether it is Hosea and Gomer or God and Israel, can return to each other is an

important idea. I believe the lesson, which can be gleaned from this, is that it is never too

late, never too late in relationships, or life.

I believe an important lesson for students, which can be gleaned by this prophet, is the

idea of God as a parent. Students may get a better understanding about God or perhaps

there own parents, after studying about Hosea. The lesson learned for students may be

that parents will always love you. This love, while unconditional, does not mean parents

won’t punish you if you do not follow the rules. Parents give their children rules out of

love. Similarly God has given us the Torah out of love. While it might seem to be a

burden at times, the Torah can be seen as a gift from a loving parent, opposed to a

punishment from a dictatorial God.

The study of this prophet, can in a general sense lead to the performance of all of our

Mitzvot. In simple terms Hosea preached a return to God and an abandonment “of their

adulterous ways”. How does one return to God? One returns to God by following God’s

mitzvot.

If we look at the relationship between Israel and God as a child-parent relationship, it

makes sense that a parent expects his/her child to listen to what they say in order for the

relationship to work. If God is the parent, God’s children must follow the Mitzvot, in

order for the relationship to work.

On a more specific note the Mitzvot I can think of that directly relate to the study of

Hosea might be the Mitzvah of believing in one God and “not having any other gods

before me”, the second commandment as well as the Mitzvah of not committing adultery,

the seventh commandment. Grishaver notes that these commandments are found parallel

to each other on the tablets of the Ten Commandments. It is obvious that Hosea saw these

as parallel in real life as well.

I am not sure how I would relate the ideas expressed by Hosea into a Bar/Bat Mitzvah

project. Perhaps the Bar/Bat Mitzvah could donate some of their money to an

organization that rehabilitates criminals or alcoholics anonymous. The point would be to

help those who need a second chance. Hosea’s concept of forgiveness would be the main
theme of the Bar/Bat Mitzvah project ( I will heal their wounds, I will take them back in

love For may anger has been turned away I will be like dew to Israel - 14:5-6) .

The potential for Family Education programs associated with the prophet Hosea is great.

As stated earlier Hosea was fond of using metaphors that were based on family life;

marriage and the parent-child relationship. I can envision many programs dealing with

Shalom Bayit, communication issues, covenants and what they mean, etc. I believe these

types of programs will work better for older classes opposed to younger, as well as

Family education for those who are no longer in school. Perhaps the ideals of Hosea

could be used to help counsel married couples or interfaith couples.

Another possibility for family education might be the practice of wearing Tefillin. It is

said that while completing the wrapping of the tefillin the following verses from the Book

of Hosea are recited: I want you to marry Me forever To dedicate yourself to me with

righteousness, justice, loving kindness and compassion. Promise to marry me in complete

faith You will know that I am God (2:21-22) Some say that the winding of the straps

around the hand is a daily re-enactment of God putting a wedding ring around the finger

of the Jewish people. (Think Prophets: Grishaver)

Many of our children, especially in the reform movement, have no concept of the idea of

wearing tefillin. Bringing out a set of tefillin and showing the families how to wear them

as well as what is inside of them would be very interesting.

There are many goals with which I would have while teaching about Hosea. Before I

would begin teaching about Hosea specifically, I would have to spend some time

teaching about what a makes a prophet. We would compare and contrast the

characteristics of a true prophet with one who is not.

Following the introduction to what makes a prophet, my main goal would have to be to

teach the concept of Teshuvah. The concept that while we do make mistakes, there is

always the possibility of return, return to God and return to goodness. Associated with

this concept is the value of forgiveness. The lesson, we should forgive each other, should

not be overlooked. I believe it is getting harder and harder for kids these days to forgive

each other. It seems like the simplest arguments end friendships. If Hosea can forgive his

adulterous wife, perhaps we can forgive our friends and family too.

Finally one of the goals would simply be to teach about the historical aspects of Hosea,

the time period he preached and the style of his prophesizing. This would probably be a

good way to begin any unit or lesson on Hosea and his beliefs.

A good resource for teaching about Hosea might be the lesson created by Joel Grishaver

called, “Think Prophets: Hosea” Grishaver suggests that one should begin with the

definition of metaphor. Once the students have a good understanding of what a metaphor

is, they can begin to create their own metaphors using examples from their every day

lives. Following the creation of the metaphors, students can explain how their metaphors

relate to a specific Jewish concept or value.

Before going any further I would suggest that the students learn about the historical

Hosea and the time period he lived in. Students should be familiar with the two

kingdoms, Israel and Judah as well as the problems Hosea was preaching against,

adultery, worshipping other gods, violence, etc.

Following this activity, students would examine the metaphors created by Hosea and try

to identify what part of the metaphor is associated with the real life situation. For

example, students would have to explain that Gomer, the adulterer, is Israel and that God

was the one being cheated on. Who did the Israelites cheat with? The Canaanites and

their Gods. The teacher should ask as many of these questions as possible to be sure the

students have a good understanding of the metaphors and their meanings. Students should

do this activity with all the metaphors found in Hosea’s prophecies.

Following this activity perhaps students and teachers could spend some time

brainstorming the qualities that make a good wife, husband, parent and child. Once these

qualities are listed students could try and find examples in the Torah where these qualities

are expressed.

Perhaps a good way to end the unit would be to hold a courtroom drama or a Jerry

Springer type talk show. Students could take the roles of an adulterer, an angry but

forgiving husband, and the third person in the love triangle who holds no remorse, etc.

This show could also be videotaped to provide a little bit of fun and excitement.
The next scene could be a father and son who are estranged, reconcile on the “show’. The

father and son could air out their differences and could create a “covenant” or contract

between the two. This scene could also end in a different way. Perhaps the father and son

have irreconcilable differences. Instead of leaving happy, the father explains he is very

angry, and while he still loves his son, cannot support him in his endeavors. These final

activities would be a valuable way to judge the knowledge gained by the students in a fun

and relaxed atmosphere.

Isaiah

First Isaiah lived in the eighth century Israel. Following Soloman’s death, the kingdom of

Israel split into two parts, Isarel in the north and Judah in the south. The years in which

Isaiah began his prophetic activity were the beginning of a very critical period for both

Israel and Judah. Isaiah received his call to be a prophet in the year 742 B.C.E. The major

enemy of Israel at this time was Assyria. The Assyrians moved across the Euphrates and

eventually the northern kingdom of Israel had to submit to Assyrian sovereignty and pay

tribute.

During the period of Pileser’s reign the kingdom of Israel was in a state of anarchy.

Within ten years of Jeroboam’s death, Israel had five kings, three of which seized the

throne by violence. In 745 B.C.E. Menahem usurped the throne and became a vassal of

Assyria. Menahem remained King of Israel for six years, primarily because of the support

from Assyria. Menahem’s pro-Assyria policy however, evoked strong opposition from
the people of Israel. The northern kingdom hated the Assyrians and only yielded because

they were forced to. Eventually Menahem’s son Pekahiah, also a pro-Assyria leader (738-

737 B.C.E.) was murdered by Pekah (737-732 B.C.E.) who after taking the throne tried to

form an alliance with those countries that were against Assyria including Syria and Gaza.

(The Prophets: Hosea Page 62)

In the south, King Ahaz took the throne in 735. King Ahaz refused to join the anti-

Assyrian coalition. He, along with the Kingdom of Judah, became threatened by the anti

Assyrian coalition, which subjected Jerusalem to siege. The plot was to kill Ahaz and

replace him with a king which would join the anti-Assyrian coalition. Ahaz was scared.

As Isaiah put it, “His heart and the heart of his people shook as the trees of the forest

shake before the wind.” (7:2) Ahaz then made the decision to ask Assyria for help.

Isaiah, possibly realizing what Ahaz was about to do, preached the word of God to the

King: “Take heed, be quiet, do not fear and do not let your heart be faint, because of

these two smoldering stumps of firebrands”, who were trying to conquer Judah. “It shall

not stand, it shall not come to pass”. Isaiah had predicted the doom of the northern

kingdom by the Assyrians, whom he saw as instruments of God’s wrath against Israel’s

sins. Isaiah tried to convince Ahaz that the right policy was to neither join the coalition

nor team up with Assyria. Isaiah’s words had no effect on Ahaz and the King,

accompanied with gold and silver from the Temple, appealed to Pilesar for help. It did

not take long for Pilesar to conquer the northern kingdom of Israel, making it safe for

Judah. King Ahaz, awed by the power of Assyria, yielded to its politics as well as its
religion. Ahaz modeled Temple furniture after the Assyrian style and recognized the

power of their Gods. King Ahaz, was ready to abandon religious principles in order to

court the emperor’s favor. Isaiah insisted that Assyria would bring disaster. (8:6-8)

Following the death of Ahaz, his son, Hezekiah took the throne. Hezekiah immediately

began to purge the Temple of its Assyrian vessels and re-institute the levitical priesthood.

(II Chron 29:3-36) Eventually Hezekiah refuses to pay tribute to Assyria and considered

joining forces with Egypt to fight the Assyrians. Isaiah once again preaches that disaster

will fall Judah if they ally with other nations and do not put their trust in God. “The Lord

is our King He will save us… Woe to the rebellious children, says the Lord Who carry

out a plan that is not from Me, Who turn an alliance not of My spirit”

Isaiah’s plea made little impression on the government. The Egyptians are men and not

God; And their horses are flesh and not spirit. When the Lord stretches out His hand,

The helper will stumble, and he who is helped will fall, and they will all perish together.

(31:3) Still Hezekiah rejected Isaiah’s plea and allied with Egypt. Isaiah continued to

impress upon Judah that fighting a war against Assyria, with the help of Egypt, was

wrong. Israel’s security lied within the covenant with God, not with Egypt. Isaiah was

still waiting for the day when “nations shall beat their sword into plowshares and their

spears into pruning hooks”. he hoped for the day when “nation shall not lift up sword

against nation, neither shall they learn war no more”

While Isaiah spends a lot of timer prophesizing about staying out of foreign alliances, his

main concern is actually the inner state of the nation. (The Prophets: Hosea Page 77) Like
other prophets, Isaiah is distressed at the way people are acting towards God and towards

other people. Isaiah states that the land is filled with idols (2:8), judges are corrupt, taking

bribes, depriving the innocent of their rights (5:23) The judges do not defend the

fatherless and the widows case does not come before them (1:23) He goes on to say that

“the mansions of the wealthy contain the spoils of the poor”. Jerusalem “the faithful city

has become a harlot, she was full of justice …. now murderers (1:21) graven images and

idols (10:10)

Isaiah was greatly concerned with man’s interminable pride (143) You turn things upside

down! Shall the potter be regarded as the clay; That the thing made should say of its

maker: “He did not make me”; (29:16)

However God’s anger is not due to His hostility to man, but to His concern for

righteousness, to his intolerance for injustice. Perhaps this is why the opening speech of

the Book of Isaiah, deals not with anger but with the sorrow of God. Like Hosea, Isaiah

uses the metaphor of a sad parent, scolding a rebellious child. Hear, O heavens and give

ear , O earth; For the Lord has spoken: Sons I have reared and brought up, but they

have rebelled against Me. The ox knows its owner And the ass its master’s crib; But

Israel does not know, My peoples do not understand 91:2-3)

Isaiah goes on to state that God’s patience is exhausted and that He is tired of man. God

hates man’s homage, his festivals and celebrations. Man, according to Isaiah, has become

a burden and sorrow to God. … I have had enough of burnt offerings of rams, And the fat
of fatted beasts; I do not delight in the blood of bulls. ….. Bring no more vain offerings;

Incense is an abomination to Me. New moon and Sabbath and the calling of the

assemblies - I cannot endure iniquity and solemn assembly…. (1:11-15) Like other

prophets of his day Isaiah expresses the fact that God is not satisfied with Israel simply

going through the motions of ritual, while being cruel to each other and not being

righteous.

Isaiah also expresses the idea, espoused by most prophets, that God’s wrath is not

permanent. God’s affection for Israel is clear, even in His denunciations. It is “My people

who do not understand, My people who are oppressed”. (1:3) (3:14) He is anxious to

forgive, to wipe out their sins (1:18) They are His children (1:2) But for all of God’s love

for His people, God must still act. God cannot tolerate the corruption of the leaders, who

do not defend the fatherless and the widow. (1:23) Therefore the Lord says, The Lord of

Hosts, The Might One of Israel: Ah, I will vent my wrath upon My enemies, And avenge

Myself on My foes, I will turn My hand against you... The prophecy goes on to include

the love God has for Israel and the idea of redemption found in most prophesies. And I

will restore your judges aforetime, And your counselors as at the beginning. Afterward

you shall be called the city of righteousness, The faithful city. Zion shall be redeemed by

justice, and those in her that repent by righteousness. (1:24-27)

God’s love for Israel is so great that He warns Israel that “In a very little while My

indignation will come to an end... Come, my people enter your chambers, And shut your

doors behind you; Hide yourselves for a little while, Until the indignation is past”.
(10:25 & 26:20) Therefore the Lord waits to be gracious to you.. Blessed are those who

wait for Him (30:18) It is clear that while Isaiah believes God is very angry with Israel,

like a parent, God has an unconditional love for His children. I found it interesting that

Isaiah seems to put a lot of human emotion into God. It is almost like God knows He is

angry, and like a parent counting to ten when he/she is angry with a child, announces to

Israel to stay away, until God’s anger has dissipated. How many of us have told our kids

that they better go to their room or stop misbehaving or “You will regret it”? This, I

believe, is what God was saying when he warns Israel to “Hide yourselves for a little

while.” I can only imagine what type of metaphor Hosea may have created with this

verse.

I know turn to Isaiah the man, and his struggle between his people and his God. Even

while chastising Israel with the words of God, Isaiah includes himself in the picture. “I

am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (6:5)

While some of Isaiah’s contemporaries were more concerned with the effect the sinning

people had on God, Isaiah seems to have at times compassion for his people, as well as

God. He sees his people all bruised and bleeding, with no one to dress their wounds.

(147) The whole head is sick, The whole heart is faint. From the sole of the foot even to

the head There is no soundness in it, But bruises and sores And bleeding wounds; They

are not pressed out, or bound up, Or softened with oil (1:5-6)

Isaiah also shows compassion for Israel’s neighbors, even those that have been hostile to

Israel. My heart cries out for Moab… Let everyone wail for Moab …. I drench you with
my tears. (15:5-16:9) To the thirst bring water, Meet the fugitive with bread… (21:14-

15) Isaiah has compassion for all peoples, but his compassion is put to the test when

Israel rejects the Torah. In a moment of anger and perhaps weakness, Isaiah utters these

unforgiving words, “forgive them not” (2:9) Isaiah seems to be caught between his love

for God and his people. Speaking to the people he is at one with God, while when in the

presence of God through visions, he is one with the people. This duality of emotions must

have been agonizing for Isaiah.

In a way Isaiah reminds me of Abraham. Abraham was loyal to God, but he would also

speak out in order to save his people or his neighbors. Similarly, Isaiah, although seeing

ruin and disaster in the days to come, pleads for mercy. O Lord, be gracious to us; we

wait for Thee. Be our arm every morning, be our help in time of trouble. (33:2)

Isaiah, moved by compassion for his people, cries out, “How long O Lord?” (6:11)

To sum up Isaiah’s prophesy, it can be said that Isaiah knew that disaster was bound to

come, but that a remnant would survive. He also believed that through Israel redemption

for all nations would flow. Above all the threats and denunciations made by Isaiah, the

belief that God’s love for Israel is everlasting. Anger will pass, Gods attachment to Israel

will not. Isaiah’s prophecy is dualistic. God is smiting and healing, He is angry and in

love, there will be doom and redemption. “Judah shall succumb to the invaders, but

when the period of oppression has ended Zion will be restored (16:4)

Other key concepts, which Isaiah preached, include the following:

 1) people should do acts of justice and mercy, helping those who are need.

2) Nations should seek peace, transforming swords into plowshares.

3) The path of repentance can only be accomplished through devotion and pursuit of

holiness.

4) The God of Israel is the only God; idols are futile.

5) Total reliance on God rather than human schemes.

6) Even if destruction occurs, remnants of Israel would remain to preserve the

ancient faith

7) Ritual without moral life is an abomination to God (Rabbis Bible)

I believe that the strongest personal message Isaiah conveyed to me was the idea of faith

in God. This is perhaps the most difficult think to do, to have complete faith in God. We

are always told that God helps those that help themselves. So I must admit that I do not

believe one can put all their faith in God. I do not personally believe that God controls

our everyday lives, in the same way that Isaiah may have. I am more of the camp that

God gives us choices and we are free to make those choices. We ask God for guidance,

but perhaps not complete control of our actions. Perhaps I can have more faith that when

I have new found energy, or clarity in a difficult situation, some of that spirit is coming

from God.

I think the message of peace that Isaiah professes is a very important lesson for our

students. Too many of our kids are in a hurry to settle disputes through violence. One of

my favorite quotes of all time is “nations shall beat their sword into plowshares and their
spears into pruning hooks”,“nation shall not lift up sword against nation, neither shall

they learn war no more.” while I appreciate that their are times where war is necessary, I

feel if more kids studied Isaiah at an early age, their philosophies about fighting might be

a little different.

The study of Isaiah could lead to many possible Bar/Bat Mitzvah projects. Many people

may not realize that the verse "nation shall not lift up sword against nation, neither shall

they learn war no more”, is affixed to the building of the United Nations Headquarters in

New York. While the U.N. has been getting some bad public relations lately, there are

probably a tremendous amount of programs the U.N. participates in, in order to make the

world a better place. The Bar/Bat Mitzvah could do some research and find a U.N.

program they want to donate their time or money towards.

Probably no other prophet in history has been used as “proof” that Jesus is divine in

nature than Isaiah. The story of Isaiah telling King Ahaz that a young woman, not a

virgin, would have a son named Immanuel - God is with us - and that before the boy

reached the age of two or three the allied Kings would have departed the land, has been

misunderstood to be a direct prophecy of the coming of Jesus. I would plan a family

Education program concentrating on disputing all the claims Christians have made

regarding the prophecy of Isaiah pointing the Christian Messiah. I would list quotes

provided by Christian sources from Isaiah and have the families study the verses and the

context that they were written in. Families would get a better understanding of how some

ministries try to convince Jews and non-Jews, that Isaiah foresaw the coming of Jesus. Of
course this family Education program would have to be taught to upper grade students

and would, especially in the reform movement, be taught with diplomacy and subtleness,

due to the possibility of inter-faith families.

There are many goals I would have in teaching about Isaiah. My first goal in teaching

about Isaiah would have to deal with his teachings about monotheism and ethical

conduct. I would also see it as my goal to teach the students about Isaiah’s belief in

striving for peace. Like the other prophets, Isaiah’s belief in the possible redemption of

the Jewish people if they return to God is always an important goal when teaching about

the prophets.

On a more mundane level I would like the students to be able to describe the time period

Isaiah prophesized. I would like them to understand how the Kingdom of Israel fell into

civil war and split up into the Northern and Southern kingdoms. To put it simply one goal

would be for the students to be able to describe the historical time period of Isaiah.

I believe it would also be interesting for the students to learn a little bit about how, where

and when the books of the prophets were written. For example, How did these books

become canonized? When did they become canonized? Who was left out? Who actually

wrote the books? How are they associated with the weekly Torah portion? Why are they

placed in the order they are in? Etc.

To begin a lesson/unit about Isaiah I might start out by trying to introduce Isaiah as the

celebrity prophet. The prophet that always gets quoted. I would have the students read the

first few chapters of the book of Isaiah and circle anything that they found to be familiar.

(For Example Ch 2:4-5 & Ch 6:3) We would then discus where these verses are found in

Judaism and secular arenas (U.N. Building)

Once students have any idea of what who Isaiah was I would then spend some time

concentrating on the beginning if Isaiah’s prophecy. The 1st two chapters are action

packed with important concepts and glimpses into the mind of Isaiah. After reading the

1st two chapters I would ask the students the following questions:

1) Why does Isaiah address heaven and earth in the 1st text?
2) What metaphor does Isaiah use to describe the relationship between Israel and
God?
3) Why are the cities of Sodom and Gomorrah mentioned in this chapter?
4) Is Isaiah anti-ritual?
5) According to Isaiah, what does God really want from Israel?
(The Gift of Wisdom: The Books of Prophets and writings)

Students will have to answer the questions and provide reasons why they answered the

way that they did.

Next I would try to have the students do something creative. I might have the students

create a resume for Isaiah. I would ask the students to picture themselves as Isaiah and to

try and come up with a resume for the job of “Prophet”. Students would have to list

skills, education, references (possibly previous kings worked for) experience, etc.
Following this resume, I would then have them create a resume for the job of mayor of

New Orleans (out city). Students would then have to stretch themselves to be able to

create a resume for a job that did not exist in Isaiah’s time. They would have to take the

characteristics they believe Isaiah had from their readings and apply it to the resume. This

resume could also be used as an evaluation as to the knowledge gained by the students.

To conclude the lesson on Isaiah I would have the students write their own prophesy for a

modern time. I would instruct the students to use the concepts studied about Isaiah and

use them in this modern prophesy. For example, students could use the use the verse

“nations shall beat their sword into plowshares and their spears into pruning hooks” in a

modern way. Instead of swords, rifles, replace plowshares with farm tractors. I would

then ask some of the students to read their prophetic statements to the class. Once again

students will have the chance to show their creativity and the teacher will be able to

evaluate the students’ knowledge.

Jeremiah

In 928 B.C.E. after Solomon’s death, the land of Israel was split into two kingdoms –

Israel and Judah when Jeroboam led a revolt against Solomon’s son, Rehoboam. In 732,

Tiglath-pilesar III, the king of Assyria, conquered and destroyed Israel, leaving only

Judah. The Israelites were carried away and vanished forever from Jewish history,

leaving only Judah. (Grishaver) The political leadership of Judah did not look with

disfavor on the collapse of the northern kingdom of Israel. They hoped that Assyria

would reward them with some of the northern kingdom. Hezekiah (721-693) attempted to
sway some of the people from the north to Judah and King Josiah (636-608) convinced

some to contribute to the repair of the Temple in Jerusalem. (The Rabbis Bible)

While the reign of Hezekiah saw great prophetic activity, the following fifty years, during

the reign of Manasseh, saw little to none. It is said that Manessah “shed very much

innocent blood, until he filled Jerusalem from one end to another” (II Kings)

The death of Manasseh in 639, brought back the prophetic activity in Judah. Under King

Josiah the Torah scroll was discovered (Dueteronomy) and the Great Reformation began.

The first sweeping reforms concerned religious life. Local shrines were swept away and

the central worship of God in the Temple was the only legitimate worship in Judah.

Worshipping other places such as caves, trees, and wells was declared idolatry. Josiah felt

able to reverse the long policy of paganizing the country, suppressing the prophets and

making people the subjects of Assyria.

Following the death of Josiah (608), his son Jehoiakim took the throne. Jehoiakim,

unfortunately was nothing like his father. Jeremiah almost immediately began to

denounce this new king.

You play king. Do you compare with a cedar?

Your father ate and drank, but he did justice and righteousness,
Then all was well.
He judged the cause of the poor and needy,
Then all was well.
That is to acknowledge Me, says the Lord (22:15-16)
Although Isaiah had insisted that Jerusalem would withstand her enemies, Jeremiah was

told that her enemies would overwhelm Jerusalem and all the fortified cities of Judah.

“Out of the north evil shall break forth” (1:14) According to Jeremiah,