Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Mattot (Numbers 30:2-32:42) and the haftarah is Jeremiah 1:1-2:3.
Jeremiah discovers his calling in this week’s haftarah:
The word of God happened to me, saying:
Before I enclosed you in the womb, I knew you.
And before you went out from the womb, I consecrated you;
A navi to the nations I appointed you. (Jeremiah 1:4-5)
navi (נָבְיא) = prophet. (Plural = neviyim (נְבִיאִים).)
There are two kinds of neviyim in the Bible: those who have ecstatic experiences of the divine but do not speak for God; and those who serve as mouthpieces or translators for God, giving God’s messages to other people. Jeremiah is the second kind of navi, like thirteen prophets who came before him: Moses, Bilam, Samuel, Natan, Elijah, Elisha, Jonah, Joel, Amos, Hosea, the first Isaiah, Micah, and Nahum.
Jeremiah is an adolescent when he hears God tell him he is a navi.
And I said:
Ahahh! My master, God!
Hey! I do not know how to speak,
Because I am a youth. (Jeremiah 1:6)
Ahahh (אֲהָהּ) = a cry of alarm, like “oh no!” or “alas!”
Jeremiah does not want the job
Moses tried to get out of being God’s prophet by claiming his speech and his tongue were heavy. Jeremiah protests that he would be a poor speaker because he is too young.
Perhaps he is wise for his age and knows that speaking out effectively against what others are doing requires the kind of insight one gains from life experience. Of course, knowing that at a young age would actually make him more qualified!
More importantly, God consecrated Jeremiah as a navi before he was born. The language in these poetic verses reflects an observation that we explain today through genetics: human beings are born with genes for certain talents and dispositions, which change from potential to actual in the right environment. Skills can be developed through education and practice, but you can become a stellar dancer only if you were born with certain physical traits, a stellar mathematician only if you were born with certain mental traits, a stellar prophet only if you were born with—what?
My guess is that a competent navi must be born with both the kind of intelligence needed by translators and eloquent speakers, and an unusual spiritual sensitivity. Jeremiah must have had a way with words as a child, and he must have experienced glimpses or echoes of a reality behind our mundane reality.
People enjoy using their talents. So why is Jeremiah horrified at news that he must serve as a navi?
The haftarah opens by stating that Jeremiah began prophesying in the 13th year of the reign of Josiah, king of Judah, which scholars date to the 620’s B.C.E. Two neviyim are already active in Jerusalem at that time: Zephaniah (who has his own book) and Huldah (who is mentioned only when she utters a prophecy for King Josiah five years after Jeremiah’s call, in 2 Kings 22).
King Josiah began his reign at the age of eight, and while he was growing up, Zephaniah was predicting a day of reckoning when God would wipe out Jerusalem, Judah, and most of the world for injustice and idol worship, while giving refuge to a small number of survivors.
When Jeremiah is called to prophesy, Josiah is 21 and has not yet begun his campaign of wiping out the images, shrines, and priests of other gods. The kingdom of Judah is still full of polytheists worshipping Baal, Ashtoret, Molekh, Khemosh, Milkom, and various astral deities. Furthermore, the political situation in the region is shifting. The Assyrian Empire, which had earlier swallowed up the northern kingdom of Israel and made Judah its vassal state, is weakening. Wars are brewing between powers bigger than the little state of Judah. It would be all too easy for a sensitive person to imagine God using foreign armies to punish and destroy the Israelites.
Jeremiah probably expects that the speeches he must make as a navi will be at least as grim and unwelcome as Zephaniah’s. If Jeremiah hopes that at least his private life will continue as before, that hope probably dies when he hears God’s response to his attempt to excuse himself on the grounds of youth.
And God said to me:
Do not say “I am a youth”
Because anywhere I send you, you will go,
And anything I command you, you will speak.
Do not be afraid in front of them,
Because I will be with you to rescue you –declares God. (Jeremiah 1:7-8)
Theoretically Jeremiah could refuse the call, but God already knows Jeremiah will obey—and that he will need rescuing from “them”, some people who have not yet been named.
In case Jeremiah did not get the hint, later in this haftarah God says:
And they will attack you
But they will not vanquish you
Because I will be with you—declares God—to rescue you. (Jeremiah 1:19)
How reassuring!
Jeremiah rants against dishonesty, injustice, and the worship of other gods until King Josiah is killed in 609 B.C.E. During the reigns of the next four kings of Judah, Nebuchadnezzar of Babylon vanquishes the old Assyrian empire and his army conquers Judah, putting Jerusalem under siege in 589 B.C.E.
Jeremiah blames idol-worship for the Babylonian attack, and advises each successive king of Judah (Yeho-achaz, Yehoyakim, Yehoyakin, and Tzidkiyahu) to surrender and make Judah a vassal of the new Babylonian empire. He knows it is the only way to save lives and preserve Jerusalem and its temple.
Despite all of Jeremiah’s prophesies, the people do not repent, and none of the kings submit to Babylon. The Jerusalem faction that opposes surrender flogs, imprisons, and attempts to murder Jeremiah, so he will stop interfering with their power over the king.
When the Babylonians finally do raze Jerusalem and its temple, and kill or take captive most of its leading citizens, all Jeremiah can do is save the lives of a few people who helped him. He spends the rest of his own life in exile in Egypt, prophesying about other countries whose kings do not listen to him.
Maybe Jeremiah glimpses his own future when God first calls him to serve as a navi. That future would make anyone cry Ahahh!
*
When I was young, I was one of many Americans who believed that if you discovered your true calling and did it, you would be successful and happy. The 1970’s and 80’s were the era of “Do your own thing” and “Follow your bliss”.
Gradually I realized that even when you pursue work you have a talent for and are passionate about, the world does not always rearrange itself to give you a clear path.
Some individuals are lucky; I believe my father was born to be an engineer, and he had a profitable and satisfying career in that field. Some are unlucky, and pursue what speaks to their innermost heart only to end up broke and miserable. In some countries, those who pursue the work of a prophet speaking out against the government end up imprisoned (like Jeremiah) or killed (a fate he narrowly escaped).
And some people never try to pursue their calling, either because what they were born to do is something society expects from them anyway, or because they run away from the first intimation that they might have a calling.
What if you realized, with deep inner clarity, that you were called to devote your life to work that would lead to frustration and failure like Jeremiah’s?
Questioning Torah 