Untitled

Overview of Maarot Zechariyah

  • Zechariah 1:7–17: Maarot Zechariyah (מַרְאוֹת זְכַרְיָה): Visions that use pictures to describe words. They are obscure (hard to understand).

  • Key phrase: Shirat Hakerem Yesh Hashem (שִׁירַת הַכֶּרֶם יֵשׁ הַשֵּׁם).

  • The vision sequences:

    • 1:7–17

    • 2:1–4, 5–9

    • 3:1–10

    • 4:1–14

    • 5:1–4, 5–11

    • 6:1–8

Prophecy: Looking for Broad Meaning or Specific Details?

  • Amos:

    • Cluv Kayitz (כְּלוּב קַיִץ - basket of summer fruit) symbolizes Baal Kaketz (בָּא הַקֵּץ - "the end has come").

    • The vision itself is not what matters most; it is the words used to describe the vision.

  • Yermiyahu:

    • Makel Shaked (מַקֵּל שָׁקֵד - almond branch).

    • The message was Ki Shoked Ani Al Divrei Laasoto (כִּי שֹׁקֵד אֲנִי עַל דְּבָרִי לַעֲשֹׂתוֹ - "I am watching quickly to carry out My word").

  • Zechariah:

    • Niyam Chavalim (נֹעַם וַחֲבָלִים).

Approaches of the Commentators

  • Rashi and Ibn Ezra:

    • Both put their introductions before the first Perek because they view Zechariah's visions as obscure.

  • Rashi:

    • The Maarot are on a low level, like dreams. They will only be fully explained when Mashiach comes.

    • You can explain a Nevuah (prophecy) as talking about something from the past.

  • Ibn Ezra:

    • After the Galut (exile), we need explanations for the Nevuot because prophecy was fading away.

    • We should not explain a Nevuah as talking about the past (he disagrees with the French Chachamim who did this with the Aifah / אֵיפָה).

  • Rambam:

    • Two ways to explain prophetic parables (Mashalim Nevuim / מְשָׁלִים נְבוּאִיִּים):

    1. Is there a 1-to-1 match between every detail and its meaning (Nimshal / נִמְשָׁל)?

    2. Is the main lesson taken from the overall picture or from the words?

    • We do not need to know a meaning for every single detail of the Maarot.

  • Radak:

    • Only the 8 night visions are obscure. He places his introduction after the first 6 Pesukim.

Zechariah 1:7–17: The Four Horses and the 70 Years
Pesukim

  1. בְּיוֹם֩ עֶשְׂרִ֨ים וְאַרְבָּעָ֜ה לְעַשְׁתֵּֽי־עָשָׂ֥ר חֹ֙דֶשׁ֙ הוּא־חֹ֣דֶשׁ שְׁבָ֔ט בִּשְׁנַ֥ת שְׁתַּ֖יִם לְדָרְיָ֑וֶשׁ הָיָ֣ה דְבַר־יְהֹוָ֗ה אֶל־זְכַרְיָה֙ בֶּן־בֶּ֣רֶכְיָ֔הוּ בֶּן־עִדּ֥וֹא הַנָּבִ֖יא לֵאמֹֽר׃
    On the twenty-fourth day of the eleventh month of the second year of Darius—the month of Shebat—this word of God came to the prophet Zechariah son of Berechiah son of Iddo:

  2. רָאִ֣יתִי ׀ הַלַּ֗יְלָה וְהִנֵּה־אִישׁ֙ רֹכֵב֙ עַל־ס֣וּס אָדֹ֔ם וְה֣וּא עֹמֵ֔ד בֵּ֥ין הַהֲדַסִּ֖ים אֲשֶׁ֣ר בַּמְּצֻלָ֑ה וְאַחֲרָיו֙ סוּסִ֣ים אֲדֻמִּ֔ים שְׂרֻקִּ֖ים וּלְבָנִֽים׃
    In the night, I had a vision. I saw a figure, mounted on a bay horse, standing among the myrtles in the Deep, and behind him were bay, sorrel, and white horses.

  3. וָאֹמַ֖ר מָה־אֵ֣לֶּה אֲדֹנִ֑י וַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י אֲנִ֥י אַרְאֶ֖ךָּ מָה־הֵ֥מָּה אֵֽלֶּה׃
    I asked, “What are those, my lord?” And the angel who talked with me answered, “I will let you know what they are.”

  4. וַיַּ֗עַן הָאִ֛ישׁ הָעֹמֵ֥ד בֵּין־הַהֲדַסִּ֖ים וַיֹּאמַ֑ר אֵ֚לֶּה אֲשֶׁ֣ר שָׁלַ֣ח יְהֹוָ֔ה לְהִתְהַלֵּ֖ךְ בָּאָֽרֶץ׃
    Then the figure who was standing among the myrtles spoke up and said, “These were sent out by God to roam the earth.”

  5. וַֽיַּעֲנ֞וּ אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה הָֽעֹמֵד֙ בֵּ֣ין הַהֲדַסִּ֔ים וַיֹּאמְר֖וּ הִתְהַלַּ֣כְנוּ בָאָ֑רֶץ וְהִנֵּ֥ה כׇל־הָאָ֖רֶץ יֹשֶׁ֥בֶת וְשֹׁקָֽטֶת׃
    And in fact, they reported to the angel of God who was standing among the myrtles, “We have roamed the earth, and have found all the earth dwelling in tranquility.”

  6. וַיַּ֣עַן מַלְאַךְ־יְהֹוָה֮ וַיֹּאמַר֒ יְהֹוָ֣ה צְבָא֔וֹת עַד־מָתַ֗י אַתָּה֙ לֹֽא־תְרַחֵ֣ם אֶת־יְרוּשָׁלַ֔͏ִם וְאֵ֖ת עָרֵ֣י יְהוּדָ֑ה אֲשֶׁ֣ר זָעַ֔מְתָּה זֶ֖ה שִׁבְעִ֥ים שָׁנָֽה׃
    Thereupon the angel of God exclaimed, “O God of Hosts! How long will You withhold pardon from Jerusalem and the towns of Judah, which You placed under a curse seventy years ago?”

  7. וַיַּ֣עַן יְהֹוָ֗ה אֶת־הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י דְּבָרִ֣ים טוֹבִ֑ים דְּבָרִ֖ים נִחֻמִֽים׃
    God replied with kind, comforting words to the angel who talked with me.

  8. וַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י קְרָ֣א לֵאמֹ֔ר כֹּ֥ה אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת קִנֵּ֧אתִי לִירוּשָׁלַ֛͏ִם וּלְצִיּ֖וֹן קִנְאָ֥ה גְדוֹלָֽה׃
    Then the angel who talked with me said to me: “Proclaim! Thus said God of Hosts: I am very jealous for Jerusalem—for Zion—

  9. וְקֶ֤צֶף גָּדוֹל֙ אֲנִ֣י קֹצֵ֔ף עַל־הַגּוֹיִ֖ם הַשַּֽׁאֲנַנִּ֑ים אֲשֶׁ֤ר אֲנִי֙ קָצַ֣פְתִּי מְּעָ֔ט וְהֵ֖מָּה עָזְר֥וּ לְרָעָֽה׃
    and I am very angry with those nations that are at ease; for I was only angry a little, but they overdid the punishment.”

  10. לָכֵ֞ן כֹּֽה־אָמַ֣ר יְהֹוָ֗ה שַׁ֤בְתִּי לִירוּשָׁלַ֙͏ִם֙ בְּֽרַחֲמִ֔ים בֵּיתִי֙ יִבָּ֣נֶה בָּ֔הּ נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת (וקוה) [וְקָ֥ו] יִנָּטֶ֖ה עַל־יְרוּשָׁלָֽ͏ִם׃
    Assuredly, thus said God: I graciously return to Jerusalem. My House shall be built in her—declares God of Hosts—the measuring line is being applied to Jerusalem.

  11. ע֣וֹד ׀ קְרָ֣א לֵאמֹ֗ר כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת ע֛וֹד תְּפוּצֶ֥נָה עָרַ֖י מִטּ֑וֹב וְנִחַ֨ם יְהֹוָ֥ה עוֹד֙ אֶת־צִיּ֔וֹן וּבָחַ֥ר ע֖וֹד בִּירוּשָׁלָֽ͏ִם׃
    Proclaim further: Thus said God of Hosts: My towns shall yet overflow with bounty. For God will again comfort Zion—and will again choose Jerusalem.”

Explanations and Analysis

  • The 4 Malchiot (אַרְבַּע מַלְכֻיּוֹת - Four Kingdoms):

    • The first Marah refers to Babylon, Persia, Greece, and Rome.

    • Red refers to Bavel because of Nebuchadnezzar's dream, which featured gold (the two colors are related).

  • Radak's Questions:

    • Question: How can the horses be scouting the world and represent the world powers at the same time? Also, why are only three colors mentioned in Perek 1?

    • Answer: It is talking about the distant future, or there are different levels of messengers.

    • Radak acknowledges that this goes against Ibn Ezra's rule (against explaining a prophecy using the past). But Radak states that if the vision is about the 4 Malchiot, you must mention all four.

  • The 70 Years (שִׁבְעִים שָׁנָה):

    • Refers either to the first set of 70 years or the last set, because both bring positive restoration.

    • Q: How does this fit Ibn Ezra's rule?

    • A: What was true in the past will also be true in the future.

  • Q: How can Hashem be angry at the nations who carried out the punishments?

    • 1. They went too far and punished more than they were supposed to (overdid the punishment).

    • 2. Rambam: Hashem did not tell any specific person to do it. Each person had free choice.

    • 3. Ramban: They did not do it because Hashem commanded them; they did it because they hated us.

    • 4. They were chosen because they were bad to begin with.

Zechariah 2:5–9: The Measuring Line
Pesukim

  1. וָאֶשָּׂ֥א עֵינַ֛י וָאֵ֖רֶא וְהִנֵּה־אִ֑ישׁ וּבְיָד֖וֹ חֶ֥בֶל מִדָּֽה׃
    I looked up, and I saw a figure holding a measuring line.

  2. וָאֹמַ֕ר אָ֖נָה אַתָּ֣ה הֹלֵ֑ךְ וַיֹּ֣אמֶר אֵלַ֗י לָמֹד֙ אֶת־יְר֣וּשָׁלַ֔͏ִם לִרְא֥וֹת כַּמָּֽה־רׇחְבָּ֖הּ וְכַמָּ֥ה אׇרְכָּֽהּ׃
    “Where are you going?” I asked. “To measure Jerusalem,” he replied, “to see how long and wide it is to be.”

  3. וְהִנֵּ֗ה הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י יֹצֵ֑א וּמַלְאָ֣ךְ אַחֵ֔ר יֹצֵ֖א לִקְרָאתֽוֹ׃
    But the angel who talked with me came forward, and another angel came forward to meet him.

  4. וַיֹּ֣אמֶר אֵלָ֔ו רֻ֗ץ דַּבֵּ֛ר אֶל־הַנַּ֥עַר הַלָּ֖ז לֵאמֹ֑ר פְּרָזוֹת֙ תֵּשֵׁ֣ב יְרוּשָׁלַ֔͏ִם מֵרֹ֥ב אָדָ֛ם וּבְהֵמָ֖ה בְּתוֹכָֽהּ׃
    The former said to him, “Run to that youth (הַנַּעַר) and tell him: ‘Jerusalem shall be peopled as a city without walls (פְּרָזוֹת), so many shall be the people and cattle it contains.’”

  5. וַאֲנִ֤י אֶֽהְיֶה־לָּהּ֙ נְאֻם־יְהֹוָ֔ה ח֥וֹמַת אֵ֖שׁ סָבִ֑יב וּלְכָב֖וֹד אֶהְיֶ֥ה בְתוֹכָֽהּ׃
    “And I Myself—declares God—will be a wall of fire (חוֹמַת אֵשׁ) all around it, and I will be a glory inside it.”

Explanations and Analysis

  • Q: What does the measuring of Yerushalayim show? Why measure it if it is supposed to be endless?

    • Rashi: The city limits will be very large, but Yerushalayim will spread far beyond the walls (perazot / פְּרָזוֹת).

    • Radak: The city will be so packed that people will have to live outside, even though Yerushalayim will be much bigger than before.

    • Rambam: Only someone who is wise, has a strong imagination, and has good character can be a Navi. It is up to the person to work hard to reach that level.

  • Q: Who was considered a Na'ar (נַעַר)?

    • Shmuel, Zechariah, and Yermiyahu.

    • Rambam: The word Na'ar does not always mean young in age. Yosef and Yehoshua were adults when called Na'ar. The word means an assistant or helper to a master.

    • Ibn Ezra: Yehoshua and Yosef were doing the duties of a Na'ar, but Shmuel, Zechariah, and Yermiyahu were actually young.

    • Radak: Either those three were young, or they were acting as helpers.

  • Q: What did the fire represent?

    • Answer: Protection from Hashem.

Zechariah 3:1–7: Yehoshua the Kohen Gadol and the Satan
Pesukim

  1. וַיַּרְאֵ֗נִי אֶת־יְהוֹשֻׁ֙עַ֙ הַכֹּהֵ֣ן הַגָּד֔וֹל עֹמֵ֕ד לִפְנֵ֖י מַלְאַ֣ךְ יְהֹוָ֑ה וְהַשָּׂטָ֛ן עֹמֵ֥ד עַל־יְמִינ֖וֹ לְשִׂטְנֽוֹ׃
    I was further shown Joshua, the high priest, standing before the angel of God, and the Accuser (הַשָּׂטָן) standing at his right to accuse him.

  2. וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־הַשָּׂטָ֗ן יִגְעַ֨ר יְהֹוָ֤ה בְּךָ֙ הַשָּׂטָ֔ן וְיִגְעַ֤ר יְהֹוָה֙ בְּךָ֔ הַבֹּחֵ֖ר בִּירֽוּשָׁלָ֑͏ִם הֲל֧וֹא זֶ֦ה א֖וּד מֻצָּ֥ל מֵאֵֽשׁ׃
    But [the angel of] God said to the Accuser, “God rebukes you, O Accuser; God who has chosen Jerusalem rebukes you! For Joshua is a brand plucked from the fire.”

  3. וִיהוֹשֻׁ֕עַ הָיָ֥ה לָבֻ֖שׁ בְּגָדִ֣ים צוֹאִ֑ים וְעֹמֵ֖ד לִפְנֵ֥י הַמַּלְאָֽך׃
    Now Joshua was clothed in filthy garments (בְּגָדִים צוֹאִים) when he stood before the angel.

  4. וַיַּ֣עַן וַיֹּ֗אמֶר אֶל־הָעֹמְדִ֤ים לְפָנָיו֙ לֵאמֹ֔ר הָסִ֛ירוּ הַבְּגָדִ֥ים הַצֹּאִ֖ים מֵעָלָ֑יו וַיֹּ֣אמֶר אֵלָ֗יו רְאֵ֨ה הֶעֱבַ֤רְתִּי מֵעָלֶ֙יךָ֙ עֲוֺנֶ֔ךָ וְהַלְבֵּ֥שׁ אֹתְךָ֖ מַחֲלָצוֹת׃
    The latter spoke up and said to his attendants, “Take the filthy garments off him!” And he said to him, “See, I have removed your guilt from you, and you shall be clothed in [priestly] robes.”

  5. וָאֹמַ֕ר יָשִׂ֛ימוּ צָנִ֥יף טָה֖וֹר עַל־רֹאשׁ֑וֹ וַיָּשִׂ֩ימוּ֩ הַצָּנִ֨יף הַטָּה֜וֹר עַל־רֹאשׁ֗וֹ וַיַּלְבִּשֻׁ֙הוּ֙ בְּגָדִ֔ים וּמַלְאַ֥ךְ יְהֹוָ֖ה עֹמֵֽד׃
    Then he gave the order, “Let a pure diadem be placed on his head.” And they placed the pure diadem on his head and clothed him in [priestly] garments, as the angel of God stood by.

  6. וַיָּ֙עַד֙ מַלְאַ֣ךְ יְהֹוָ֔ה בִּיהוֹשֻׁ֖עַ לֵאמֹֽר׃
    And the angel of God charged Joshua as follows:

  7. כֹּה־אָמַ֞ר יְהֹוָ֣ה צְבָא֗וֹת אִם־בִּדְרָכַ֤י תֵּלֵךְ֙ וְאִ֣ם אֶת־מִשְׁמַרְתִּ֣י תִשְׁמֹ֔ר וְגַם־אַתָּה֙ תָּדִ֣ין אֶת־בֵּיתִ֔י וְגַ֖ם תִּשְׁמֹ֣ר אֶת־חֲצֵרָ֑י וְנָתַתִּ֤י לְךָ֙ מַהְלְכִ֔ים בֵּ֥ין הָעֹמְדִ֖ים הָאֵֽלֶּה׃
    “Thus said God of Hosts: If you walk in My paths and keep My charge, you in turn will rule My House and guard My courts, and I will permit you to move about among these attendants.”

Explanations and Analysis

  • The Satan (הַשָּׂטָן): The accuser who prosecutes.

  • Q: What do the words represent in 3:4 according to the Gemara?

    • הַבְּגָדִים הַצֹּאִים (the filthy garments):

    • Refers to Yehoshua's clothes singed in the furnace.

    • Symbolizes his failure to rebuke his sons for marrying women not allowed for Kohanim.

    • הָסִירוּ (remove):

    • Taking off the filthy clothes represents removing the sin.

    • הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֺנֶךָ (I have removed your guilt from you):

    • Represents Hashem forgiving Yehoshua's wrongdoing.

    • Rashi: Quotes the Gemara.

  • Ibn Ezra's Explanation:

    • Satan (הַשָּׂטָן): Identifies Satan as Sanbalat (a non-Jew who caused trouble during the building of the Beit HaMikdash so there would be no Kohen Gadol). Getting rid of him lets the Jews build and have a Kohen Gadol.

    • The poker / stick saved from fire (אוּד מֻצָּל מֵאֵשׁ): Represents the Jewish people surviving and coming out of Galut.

    • הָסִירוּ הַבְּגָדִים הַצֹּאִים (Remove the filthy garments):

    • The angel orders the removal of clothes that show Yehoshua's shame and suffering.

    • הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֺנֶךָ (I have removed your guilt from you):

    • Explains עֲוֺנֶךָ (avonecha) as punishment, suffering, and disgrace—not direct sin.

    • וְהַלְבֵּשׁ אֹתְךָ מַחֲלָצוֹת (And clothe you in fine garments):

    • Replace the dirty clothes with nice, honorable clothing. מַחֲלָצוֹת (machalatzot) means replacement clothing.