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Jeremiah Left Jerusalem and Came Back for the Captives

While Jeremiah prayed in Jerusalem the city stood. When he went to Benjamin the protection lifted. He returned to walk into exile beside the captives.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Absence That Let Babylon In
  2. The Prayer That Held the Verdict
  3. What Happened in the Burning Courts
  4. Jeremiah Walks Into Exile

The Absence That Let Babylon In

The people would not listen. Jeremiah had warned for decades, had been ignored, had been mocked, had been thrown into a pit, had continued warning. A time came when the Holy One withdrew the prophet's ability to hold back what was coming. The prayer that had kept the verdict in suspension required Jeremiah's presence in Jerusalem to function. And so Jeremiah left.

He traveled south to the territory of Benjamin, his own tribal portion. He did not abandon the people in any willful sense. He was withdrawn, taken out of position, the way a shield is lowered when the one it guards has decided to walk into the wound anyway. While he was absent, Nebuchadnezzar moved. The land was laid waste. The walls of Jerusalem were broken down. Nebuzaradan, the captain of the guard, entered the Temple that Solomon had built and stripped its ornaments, its vessels, and its gold, and the flames consumed what was left.

The Prayer That Held the Verdict

The teaching in Pesikta Rabbati 26 is theologically precise about the mechanism. The protection was not God's presence in the Temple, the glory had already departed from there before the Babylonians arrived. The protection was the prophet's prayer. One man's continuous intercession had been the single instrument standing between Jerusalem and its sentence. The moment that man was no longer there to pray, the sentence was executed.

What Happened in the Burning Courts

The high priest stood in the burning courtyards, looked at the flames climbing the walls of the sanctuary, and spoke his last words as a priest. Now that the Temple is destroyed, there is no need for a priest to officiate. He walked into the fire and was consumed. The surviving priests watched him go, gathered their harps and musical instruments, climbed up after him, and followed. The daily service ended inside the fire that ended the sanctuary.

Outside, the people who had survived the slaughter were being loaded with iron chains and made to carry the Temple vessels as spoil into captivity. They walked out of Jerusalem with what had been holy in their arms and their necks in iron.

Jeremiah Walks Into Exile

The prophet came back. Not to the city, the city was rubble. He came back to the road the captives were on, and he walked with them.

When the captives saw him, they cried out: why are you walking with us? Why did you not pray for us? You are the prophet who spoke for us in the courts of the Temple. Why were you gone when we needed you most?

Jeremiah told them why Jerusalem had fallen. He did not take the blame. He did not deny his absence. He walked beside them into Babylon, prophet and captives on the same road, and he told them the truth about what had happened and what it meant. The rabbis preserved him in this role with particular care: Jeremiah as the man who outlasted the destruction in order to accompany the people through it, who could not prevent what came but was present for the walk that followed.


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From the tradition

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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Pesikta Rabbati 26Hebraic Literature (1901)

"And it came to pass, when the army of the Chaldeans had gone up from before the army of Pharaoh" (and so forth, Jeremiah 37:11), Jeremiah went out of Jerusalem to go to Anathoth to take his portion among his brethren the priests. And he was going out by the gate of Benjamin, and there was a certain man appointed over those who entered and those who went out; he was Irijah son of Shelemiah son of Hananiah son of Azzur, the false prophet, who had been leading astray the inhabitants of Jerusalem, saying, "Behold, the vessels of the house of the LORD shall now shortly be brought back from Babylon" (Jeremiah 27:16), "Do not fear." When Jeremiah heard him, he said to him: Amen, may your words be confirmed and may mine be annulled. I profit and you lose. I am a priest and eat from the Temple, and you are a Gibeonite, a hewer of wood and a drawer of water for the altar. Since you are prophesying about the house of the Holy One, blessed be He, prophesy about yourself, that this year you will die and be buried.

In the second year he saw him going out by the gate of Benjamin. He went and seized him and said to him: You are going out to the Chaldeans to make peace with them. Jeremiah said to him: You speak falsely; I am going to take my portion with the priests. He seized him and brought him out before the officials. He said to them: This man has done us much harm, and I found him going out to the Chaldeans to make peace with them. The officials were angry with him and beat him and put him in the prison house, in the house of Jonathan the scribe.

At that hour Zedekiah sent and brought him to him and said to him: Is there any word from the LORD? Jeremiah said to him: There is a word; in the future the king of Babylon will carry you into exile. The face of Zedekiah changed, and he was enraged against Jeremiah. And Zedekiah gave orders concerning Jeremiah and put him in the prison house and gave him bread for the day until the bread was finished from Jerusalem, and Jeremiah remained in the court of the guard. At that hour they came to Zedekiah the king and said to him: This man prophesies many evils against us; he does not seek the welfare of this place. He answered and said to them: Behold, he is in your hand; do as is good in your eyes. They took Jeremiah and cast him into the pit of Malchiah son of the king, and the pit was full of water. The Holy One, blessed be He, performed miracles for him: the water went down below and the mire came up above, and Jeremiah sank into the mire.

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Pesikta Rabbati 26Hebraic Literature (1901)

The midrashic retelling of the destruction of the First Temple in 586 BCE preserves an image that belongs to nightmares. The high priest stood in the burning courts of the Beit HaMikdash, looked at the flames climbing the walls, and spoke.

"Now that the Temple is destroyed, there is no need for a priest to officiate." And he threw himself into the fire and was consumed. When the surviving priests saw what he had done, they gathered their harps and musical instruments, climbed into the flames, and followed him. The melodies of the daily service ended inside the fire that ended the sanctuary.

Outside, those of the people whom the Babylonian soldiers had not killed were being bound in iron chains and loaded with the plundered vessels of the Temple to carry them as spoil into captivity. The ones chosen to build with the sacred vessels were now forced to haul them as slaves.

The prophet Jeremiah returned to Jerusalem and joined his brethren on the road of exile. They walked almost naked. At a place called Beit Kuru, Jeremiah managed to obtain proper clothing for them. Then he turned and spoke to Nebuchadnezzar and the Chaldeans himself.

"Do not imagine," he said, "that by your own strength you overcame the people chosen of the Lord. It is their iniquities that have condemned them to this sorrow. You are the rod; you are not the Judge."

This is the theology Jeremiah preached his whole career (see Jeremiah 25 and 29). The empire is never the real victor. Israel's exile is Israel's accounting, and the Babylonian sword is only the instrument, held in a hand not its own.

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