In a thoughtful analysis, Jewish academic and Hebrew scholar Irene Lancaster delves into the Jewish interpretation of Ezekiel’s prophecy concerning the ‘dry bones.’
During the Shabbat of Pesach week, Ezekiel 36:37 – 37:14 is read, which includes the well-known vision of the ‘dry bones.’ This passage was meant to inspire the Jewish exiles in Babylon, conveying that despite feeling ‘hopeless’ and ‘cut off,’ G-d would revive them and bring them back from their metaphorical graves.
Reading this prophecy during the Shabbat of Pesach holds significance. Rabbi Hai Gaon of Babylon (939-1038 CE) referred to an oral tradition suggesting the resurrection of the Jewish dead would occur in Nissan, the first month of the Hebrew calendar, aligning with Pesach.
The prophecy emphasizes ‘the dew of Torah’ as the means of resurrection. During Pesach, prayers for dew are also commenced, making it fitting to read Ezekiel’s passage at this time.
G-d instructs Ezekiel to speak to the bones: ‘Son of man … prophesy to the bones and say to them: “Dry bones, listen to the word of the Lord (Ezekiel 37:4).”‘
Commentators often liken the ‘dry bones’ to individuals lacking Torah knowledge, usually due to external circumstances such as prohibitions on teaching or a lack of available educators. The Torah is likened to water, essential for revitalizing ‘dry bones.’
Where teachers are present, they are encouraged to teach regardless of circumstances, even in challenging environments like the ‘valley’ in Ezekiel’s vision.
Ezekiel’s prophecy was successful, as ‘there came up sinews and flesh upon them, and skin covered over them (37:8).’ Eventually, ‘the spirit came into them and they came to life. And then they stood on their feet, an exceedingly great host (Ezekiel 37:10).’
Three levels of hopelessness are explained by Ezekiel (v 11): ‘our bones are dried up; our hope is lost; and we are cut off.’ The stages represent increasing despair.
‘Dried up’ signifies a lack of Torah learning but with the potential for return.
‘Our hope is lost’ means believing change is unattainable after so many years of absence.
‘We are cut off’ indicates complete separation from the community, leaving no point of return.
At the peak of despair, G-d intervenes (v 12): ‘Behold, I Myself, the Lord G-d, will personally open your graves and raise you up out of your graves.’ Ultimately, G-d promises restoration (v 14): ‘And I will even set you down in your own Land.’
This call to revival from exile is linked to the Pesach narrative, where G-d leads the Jewish people from Egyptian bondage to the Promised Land (Deuteronomy 5:14).
In 1877, Jewish poet Naftali Hertz Imber penned what became Israel’s national anthem, HaTikvah, directly referencing Ezekiel’s prophecy. The anthem’s line, ‘our hope is not yet lost,’ contrasts with Ezekiel’s depiction of lost hope.
Imber’s words predated the 1947 UN Partition Plan granting Jewish statehood by 70 years. This decision came shortly after the Holocaust, a time when Jews felt utterly hopeless, likened to a ‘valley of dry bones.’
UK rabbi Reverend Leslie Hardman, who helped liberate Bergen Belsen in 1945, witnessed survivors singing HaTikvah, asserting ‘our hope is not yet lost.’ This anthem became Israel’s national anthem just three years later.
The new State of Israel emerged from the Holocaust survivors, who were revitalized by divine intervention.
Ezekiel’s prophetic vision continues to manifest in Israel’s thriving society. Despite challenges, Israel remains a beacon of hope and light to the world.
This article was originally written by www.christiantoday.com
