Today, let’s explore a passage from the Pesikta deRav Kahana, specifically section 13, where Rabbi Abba bar Kahana unpacks a verse from the prophet Isaiah (10:30): “Raise your voice, Bat-Galim, listen, Layishah; destitute is Anatot.”
Rabbi Abba bar Kahana doesn’t just read the words; he unlocks layers of meaning. He begins by urging Bat-Galim to "raise your voice, burst forth with your voice.” What's Bat-Galim? Well, the text explains that galim means "waves." Just as waves are prominent and noticeable in the sea, so too were their ancestors conspicuous—remarkable—in the world.
But there's more. Rabbi Abba offers another interpretation: Bat-Galim can also mean "daughter of exiles" (bat golim). He connects this to the matriarchs and patriarchs, each facing their own kind of exile or displacement. He reminds us of Abraham, about whom it is written "And the Lord said to Abram: Go forth from your land..." (Genesis 12:1). Then there's Isaac, who "went to Avimelekh, king of the Philistines, to Gerar" (Genesis 26:1), and Jacob, who "listened to his father and to his mother" (Genesis 28:7), a subtle form of leaving his own path. Each embodies a different kind of uprooting and a call to heed God's word.
The verse continues, "listen, Layishah." Rabbi Abba interprets this as a direct plea: listen to My commandments, listen to the words of Torah, listen to the words of prophecy. Seems straightforward enough. But then comes the warning: If you don't listen, "Laisha" – which, interestingly, can also mean "lion" – the lion will ascend upon you. This, the text tells us, is a reference to the wicked Nebuchadnezzar, the Babylonian king. Remember him? The one about whom the prophet Jeremiah wrote, "The lion has ascended from its lair" (Jeremiah 4:7). Nebuchadnezzar, the destructive force, the consequence of disobedience.
Finally, the verse concludes: "destitute is Anatot." Rabbi Abba understands this as being "destitute of righteous individuals, destitute of prophecy, destitute of commandments and good deeds." Ouch. A community lacking in righteousness and divine guidance. But, he adds, if this isn't the case – if they aren't truly destitute – then a resident of Anatot will come and prophesy words of rebuke in your regard.
And who was this resident of Anatot? None other than Jeremiah himself! That's why, the text points out, it was necessary for Scripture to state, "The words of Jeremiah son of Ḥilkiyahu, [of the priests who were in Anatot]" (Jeremiah 1:1). It's a reminder that even from seemingly insignificant places, powerful voices of truth and justice can emerge.
So, what’s the takeaway here? This passage isn't just about interpreting an ancient verse. It's a powerful call to listen – really listen – to the wisdom of our tradition, to the echoes of our ancestors, and to the prophets who challenge us to be better. It suggests that the consequences of ignoring these voices can be dire, but that even in times of destitution, hope and guidance can arise from unexpected places. It makes you wonder, doesn’t it: are we listening closely enough?