בס"ד
In connection with the return of the Jews to the Holy land from exile in Babylon, the prophet Zechariah receives a multifaceted prophecy. It’s like a dream sequence that seems to express the hopes of heaven concerning the resettlement of Judea. There is a blending of the ideas of the immediate future of the Jews in the land of Israel and the advent of the messiah. It seems to be saying that the day of universal peace could be starting with this event or instead will occur at some unspecified future date.
The vision includes the dwelling of the shechina (שׁכִינַה - tangible presence of G-d) among the children of Israel in their ancestral land, purification of the High Priest, an image of the menorah, and the rebuilding of the Temple. The High Priest, Yehoshua is exhorted to heed the Torah of Moshe and the words of the prophets. The political leader, Zerubavel, is reminded that he will succeed by accessing the spirit of G-d and not through military might.
There is also a glimpse of life in the new age saying, on that day every man shall call to his neighbour to join him under his grape vine and fig tree (see Zechariah 3:10). The imagery of the vine and fig tree is also used in the prophet Mikha (4:4) and the stories of the greatness of King Solomon (1 Kings 5:5). In Micha it is a vision of universal peace between nations. Concerning King Solomon it, too, is the image of a nation at peace. Also the reign of Solomon is considered as a sketch of the messianic era.
Under the vine and fig tree is the emblem of tranquil prosperity. Dried foods like figs are very sweet and wine is intoxicating. Candy gladdens the heart. Alcoholic beverages are a vehicle for expressing and deepening friendship. In a time when fruits are many a man’s eye is good towards his neighbor and there is peace in the world. As such they will be inviting each other to relax in the shade of vines and fig trees.
The Midrash Lekach Tov brings the verse from Zechariah in connection with a discussion of the dream of Pharaoh that was interpreted by Joseph. He expounds on the verse, “and they grazed in the reed grass” וַתִּרְעֶינָה בָּאָחוּ, (Genesis 41:2) explaining that it is the language of companionship and brotherhood. This is because the root of the word graze וַתִּ רְעֶ ינָה is the same as the word for neighbor לְ רֵעֵ הוּ in Zechariah 3:10. The word for companionship is רֵעוּת. Again the root is רע. In addition the root of the word for reed grass בָּאָחוּ contains the word for brother אָח whose variant אַחֲוָה means brotherhood. The lesson he draws is that when there is satisfaction in the world, people become companions and brothers to each other. To multiply the brotherhood that is between them, they invite each other to their backyard to eat, drink, and relax. The depiction of the dream also uses the words good, good looking, and healthy. The description of the wheat is seven panicles on one stalk suggesting togetherness and unity.
The stories of Yosef tend to conjure up images of the messianic era. Interestingly the story of Joseph getting out of jail and interpreting Pharaoh’s dream always falls on Shabbos Hanuka. It’s name מִקֵץ means from the end. The term “end of days” also is an expression of the messianic era meaning the end of this era in human history with a new and better era to follow.
However the symbolism of the vine and fig tree is not really about financial prosperity. Religion is the true vine and the righteous sit under its shade and delight in its precious fruits to which others are invited to partake of. They converse in private, join in public worship, and feast together at the Lord's table. They give each other encouragement and everything they do is crowned with the presence of G-d and fellowship with Him.
This is also the perfection of the Jewish people as hinted in the Gemara in the story of Rabbi Yosi’s encounter with the ghost of Elijah, the prophet, who will herald the coming of the messiah. In it Rabbi Yosi chanced upon a haunted house in Jerusalem. Inside he hears a heavenly voice cooing like a dove saying, “Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations. Elijah adds, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that God’s greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in His house. When the Temple stood, this praise was recited there, but now, how great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table,” (Brachot 3a).
לע"נ האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח
העלון ניתן לקבל גם באתר http://dyschreiber.blogspot.com
