WHO IS JEPHTHAH?
Jephthah is an illegitimate son driven from Gilead by his brothers.

Now Yiftach, a brave soldier from Gil`ad, was the son of a prostitute. His father, Gil`ad, had other sons by his wife; and when his wife's sons grew up, they drove Yiftach away and told him, "You will not inherit from our father, because you are another woman's son."
(Judges 11:1-2)

He eventually becomes a successful warlord outside of Gilead.

Then Yiftach fled from his brothers and lived in the territory of Tov, where he enlisted a gang of rowdies who would go out raiding with him. (Judges 11:3)

THE IRONIC REQUEST
When the Ammonites prepare to attack Gilead, the people could not think of anyone better to call upon than the brother they had previously rejected. They go to him and offer to appoint Jephthah as the head of their army. Jephthah found the offer ironic. He made sure to remind his brothers of how they had rejected him! The brothers finally prevail upon Jephthah by offering him total leadership of the region.

After a while the people of `Amon made war against Isra'el. When the army of `Amon attacked Isra'el, the leaders of Gil`ad went to fetch Yiftach from the territory of Tov and said to him, "Come and be our chief, so that we can fight the army of `Amon." Yiftach answered the leaders of Gil`ad, "Didn't you hate me so much that you forced me out of my father's house? Why are you coming to me now, when you're in trouble?" The leaders of Gil`ad replied, "Here is why we've come back to you now: if you lead us in war with the people of `Amon, you will be head over everyone living in Gil`ad." Yiftach answered them, "If you bring me back home to fight the army of `Amon, and Adonai defeats them for me, I will be your head." The leaders of Gil`ad said to Yiftach, "Adonai is witness that we promise to do what you have said." Then Yiftach went with the leaders of Gil`ad, and the people made him head and chief over them. Yiftach repeated all these conditions at Mitzpah in the presence of Adonai.
(Judges 11:6-11)

IN MOSHE'S FOOTSTEPS
As Moshe did before Jephthah in the case of Sihon the Amorite, and in obedience to Deuteronomy 20:10, which says: "When you advance on a town to attack it, first offer it terms for peace." Jephthah makes an attempt at diplomacy. He wants to know the reason for the recent hostilities, as well as establish a roadmap to peace.

Yiftach sent messengers to the king of the people of `Amon to say, "What's your problem with us?
Why are you invading our territory?"
(Judges 11:12)

THE KING OF AMON'S REQUEST: LAND FOR PEACE

The king of `Amon answered the messengers of Yiftach,
"Because Isra'el took away my territory when they came up from Egypt. They took everything from the Arnon to the Yabok and the Yarden. Now, restore it peacefully."
(Judges 11:13)

Now, there might have been a kernel of truth. Three hundred years prior, Israel did take over lands that the Ammonites had already previously lost. Whereas that was certainly a fact, the king of Amon took that small kernel of reality and turned it into a cornfield of fiction that Jephthah counterclaimed with historical, documented truth. (Things haven't changed!)

Yiftach sent messengers again to the king of the people of `Amon with this response, "Here is what Yiftach has to say: 'Isra'el captured neither the territory of Mo'av nor the territory of the people of `Amon. But when Isra'el came up from Egypt, walked through the desert to the Red Sea and arrived at Kadesh, then Isra'el sent messengers to the king of Edom, to say, "Please let us pass through your land." But the king of Edom wouldn't let them. He sent a similar message to the king of Mo'av, but neither would he, so Isra'el stayed at Kadesh. Then they walked through the desert, around the territory of Edom and the territory of Mo'av, past the east border of the territory of Mo'av, and pitched camp on the other side of the Arnon; but they did not cross the border into Mo'av, for the Arnon was the border of Mo'av. Isra'el sent messengers to Sichon king of the Emori and king of Heshbon with this message, "Please let us pass through your land to our own place." But Sichon did not trust that Isra'el would only pass through his land, so he gathered all his people together, pitched camp in Yahatz and fought against Isra'el. Adonai the God of Isra'el handed Sichon and all his people over to Isra'el, and they killed them. Thus Isra'el possessed all the territory of the Emori who lived there. They took possession of all the territory of the Emori from the Arnon to the Yabok and from the desert to the Yarden. So now that Adonai the God of Isra'el has expelled the Emori before his people Isra'el, do you think that you will expel us? You should just keep the territory your god K'mosh has given you; while we, for our part, will hold onto whatever Adonai our God has given us of the lands that belonged to others before us. Really, are you better than Balak the son of Tzippor, king of Mo'av? Did he ever pick a quarrel with Isra'el or fight with us? Isra'el lived in Heshbon and its villages, in `Aro`er and its villages and in all the cities on the banks of the Arnon for three hundred years. Why didn't you take them back during that time? No, I have done you no wrong. But you are doing me wrong to war against me. May Adonai the Judge be judge today between the people of Isra'el and the people of `Amon.' "
(Judges 11:14- 27)

The king wouldn't have it. Even the logical recitation of historical facts failed to convince him. He essentially said, "My mind is made up; don't confuse me with the facts!"

But the king of the people of Amon paid no attention to the message Yiftach sent him. (Judges 11:28)

THE RISING OF JUDGE JEPHTHAH
With failed negotiations behind him, Jephthah raises an army that encamps at Mitzpah in preparation for war.

Then the spirit of Adonai came upon Yiftach; and he passed through Gil`ad and M'nasheh, on through Mitzpeh of Gil`ad, and from there over to the people of `Amon. (Judges 11:29)

AN UNFORTUNATE VOW

Yiftach made a vow to Adonai:
"If you will hand the people of `Amon over to me, then whatever comes out the doors of my house to meet me when I return in peace from the people of `Amon will belong to Adonai; I will sacrifice it as a burnt offering." So Yiftach crossed over to fight the people of `Amon, and Adonai handed them over to him. He killed them from `Aro`er until you reach Minnit, twenty cities, all the way to Avel-K'ramim; it was a massacre. So the people of `Amon were defeated before the people of Isra'el.
(Judges 11:30-33)

HaShem was with Jephthah who defeated Amon and returned to Israel the territories that belonged to it. The story goes on to tell us that Jephthah's own daughter was the first to come out to greet him. Jewish sages have often wondered why this man who knew Israel's history so well didn't know the Levitical laws that say that HaShem abhors human sacrifices. Rabbi Yochanan offers Leviticus 27:4, where she who has been vowed to Adonai could be redeemed with thirty shekels of silver. Some also suggest that Jephthah may have fulfilled his vow by giving his daughter to the priesthood.

In any case, this text leaves a dark cloud on the legacy of this hero mentioned in the Book of Hebrew's Hall of Fame:

What more should I say? There isn't time to tell about Gid`on, Barak, Shimshon, Yiftach, David, Sh'mu'el and the prophets; who, through trusting, conquered kingdoms, worked righteousness, received what was promised, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, had their weakness turned to strength, grew mighty in battle and routed foreign armies. 
(Hebrews 11:32-34)

This dark cloud may have a silver lining when one remembers the famous Talmudic citation that the deaths of innocent victims provide redemption for the sinner. The Father gave His son who died the innocent victim death so we could be redeemed. Could it be then that whether by being wrongfully and literally offered, or by being given to the priesthood, Jephthah's voluntary gift of his daughter constituted the sacrifice of the innocent victim, which God honored and thereby gave victory to the nascent country of Israel?

The rabbis often mention that with good, scholarly Torah leadership, Jephthah could have nullified the vow or even carried the consequences of breaking it. As a man of blessed integrity, Jephthah was bound to his word, something we can all learn from. His willingness to carry out his foolish vow shows us the seriousness of unchecked speech and unprayerful promises. It is also a testimony of the seriousness of fulfilling vows and a reminder of why many rabbis agreed with King Solomon, who said:

Better not to make a vow than to make a vow and not discharge it. Don't let your words make you guilty, and don't tell the temple official that you made the vow by mistake. Why give God reason to be angry at what you say and destroy what you have accomplished? 
(Ecclesiastes 5:5-6)

Our own rabbi Yeshua went even further concerning the seriousness of breaking vows, saying:

"Again, you have heard that our fathers were told, 'Do not break your oath,' and 'Keep your vows to Adonai.' But I tell you not to swear at all -- not 'by heaven,' because it is God's throne; not 'by the earth,' because it is his footstool; and not 'by Yerushalayim,' because it is the city of the Great King. And don't swear by your head, because you can't make a single hair white or black. Just let your 'Yes' be a simple 'Yes,' and your 'No' a simple 'No'; anything more than this has its origin in evil. 
(Matthew 5:33-37)

NO KING IN ISRAEL ...
This is one of the many stories that constitute the Book of Judges, a book where four times we are reminded that there was no king in Israel (Judges 17:6; 8:1; 18:1; 21:25). The last one of these passages tells us that this lack of leadership was the reason everyone did what was right in their own eyes.

It has been said that even bad leadership is better than no leadership. A country without leadership is in a sad state of affairs where error and drama prevail. It would be several decades later that king Saul would be the first to unite the country and give it some sort of cohesion until the arrival of King David.

AS THE MESSIANIC COMMUNITY TODAY . . .
Our messianic community seems to suffer from the same fate today. Because we do not have a visible, tangible king with us, we are often bound to pride, vanity, and error, as everyone does that which is right in their own eyes.​

R' GABRIEL LUMBROSO

HISTORICAL SETTING
The Book of Judges tells us about the shaky beginnings of the nascent country. As a toddler learns to walk, Israel was taking its first steps as a country. Several times, the text of Judges reminds us that this was a time when there was no king in Israel, so everyone did what was right in his own eyes.

Israel at the time was a loose confederation of tribes with no central government to give it any kind of order or cohesion. As a result, we have a history of heresy, idolatry, oppression by enemies and by the strong and powerful of the land, and worst of all, of tribe rising against tribe.

Samuel was one of the best judges the toddling nation had ever had. He judged the country fairly and righteously but, sad to say, his sons did not follow in his footsteps. The people, therefore, did not trust Samuel's sons and requested a king. Samuel protested but HaShem told him to give Israel a king. Saul, the son of Kish, was chosen.

According to medieval Jewish commentator Rashi, Saul's original coronation at Mizpah had been marred by opposition and lack of respect. The beginning of Saul's reign does carry similarities with the Master's. In the same fashion that Saul was rejected as King of Israel (1 Sam 10:27), so was our Master. But as Saul defeated the Ammonite king, Nahash (Hebrew for "serpent"), so our Master defeated that ancient serpent, the devil!

Now, after a victorious campaign against the Ammonites, Samuel capitalizes on the victory and approval ratings by summoning the tribes to renew their commitment to the monarchy in a ceremony at Gilgal. Gilgal is in the Jordan Valley, South of Jericho, and is the first encampment Joshua named in Canaan. The Arabic name of the place "Jiljilyah" preserves the location.

Then Sh'mu'el said to the people, "Come, let's go to Gilgal and inaugurate the kingship there. So all the people went to Gilgal; and there in Gilgal, before Adonai, they made Sha'ul king. They presented sacrifices as peace offerings before Adonai there, and there Sha'ul and all the people of Isra'el celebrated with great joy. Sh'mu'el said to all Isra'el, "Here, I have done everything you asked me to do -- I have made a king over you. There is the king, walking ahead of you; but I am old and gray-headed. There are my sons with you, and I have walked at your head from when I was a boy until today.
(1 Samuel 11:14-12:1-2)

THE FINAL AUDIT
As he relinquishes authority, Samuel presents his final audit. Wanting to be guiltless before God and man, the old prophet makes sure that his life, both public and private, is a testimony of the divine charge that incumbed to him since childhood.
With this peaceful relinquishing and passing on of authority, Samuel shows his humility. It also provided a biblical precedent for all countries who adopt a democratic system, teaching that power can only be held onto for as long as the people give it. A leader also must be able to open his "books", both public and private, to the public for full transparent auditing so that he be found guiltless before God and man. Leaders do live by a greater standard. By doing so, Samuel recalls how Moshe did the exact same thing when Korah challenged His leadership (Num 16:15).

So here I am; now is the time to witness against me before Adonai and before his anointed king. Does any of you think I have taken your ox or donkey, defrauded or oppressed you, or accepted a bribe to deprive you of justice? Tell me, and I will restore it to you." They answered, "You haven't defrauded or oppressed us, and you have accepted nothing from anyone." He said, "Adonai is witness against you, and his anointed king is witness against you today, that you have found nothing in my hands?" They replied, "He is witness." Sh'mu'el said to the people, "It was Adonai who appointed Moshe and Aharon and who brought your ancestors up from the land of Egypt. (1 Samuel 12:3-6)

THE FINAL CASE
The old prophet then asks for one more case to adjudicate before the people: a lawsuit against the people concerning their demand for a king. He builds his case by starting with a historical review starting from Jacob to the recent ordeal with the Ammonites.

Now, hold still; because I am going to enter into judgment with you before Adonai regarding all the righteous acts of Adonai that he did for you and your ancestors. "After Ya`akov had entered Egypt, your ancestors cried to Adonai; and Adonai sent Moshe and Aharon, who brought your ancestors out of Egypt and had them live here in this place. But they forgot Adonai their God; so he handed them over to Sisra, commander of the army of Hatzor, and to the P'lishtim, and to the king of Mo'av; and they fought against them. But they cried to Adonai and said, 'We sinned by abandoning Adonai and serving the ba`alim and `ashtarot. But now, if you rescue us from the power of our enemies, we will serve you.'
(1 Samuel 12:7-10)

Samuel shows how HaShem protected the people even when under the pure theocratic system of the judges.

So Adonai sent Yeruba`al, B'dan, Yiftach and Sh'mu'el and rescued you from the power of your enemies on every side, and you lived securely.
(1 Samuel 12:11)

The judge of Israel chides the people for being fearful and wanting to be like the other nations and have a king over them. HaShem was their king, but fear provoked them to want a visible and tangible king like that of the nations around them.

When you saw that Nachash the king of the people of `Amon was attacking you, you said to me, "No, we want a king to rule over us" -- when Adonai your God was your king.
(1 Samuel 12:12)

Nevertheless, not letting his own anger get the better of him, the prophet gives the blessing from Adonai on the king to be. Maybe he remembers what happened to Moses when he became angry at the people's murmuring. In any case, while knowing that the people are wrong in their decision to want a king like that of the nations around them, nder Adonai's leadership, he still blesses the people.

Now, here's the king you have chosen, the one you asked for. See, Adonai has put a king over you. If you will fear Adonai, serve him, obey what he says and not rebel against Adonai's orders -- if both you and the king ruling you remain followers of Adonai your God -- [then things will go well for you.] But if you refuse to obey what Adonai says and rebel against Adonai's orders, then Adonai will oppress both you and your leaders.
(1 Samuel 12:13-15)

THE PROOF IS IN THE ... STORM!
Anyone can come and give rebuke. Anyone can come and proclaim, "The lord has said, ..." to preface a correction. But not everyone is able to give a sign from the Lord to validate their rebuking words. Just as the prophets of old had to validate their claims with signs, modern prophets of doom should also be required to substantiate their claims with signs. This is just what Samuel is getting ready to do. He will call a storm out of storm season.

"Now therefore, hold still; and see the great deed which Adonai will perform before your very eyes. Now is wheat harvest time, isn't it? I am going to call on Adonai to send thunder and rain. Then you will understand and see how wicked from Adonai's viewpoint is the thing you have done in asking for a king." Sh'mu'el called to Adonai, and Adonai sent thunder and rain that day. Then all the people became very much afraid of Adonai and Sh'mu'el.
(1 Samuel 12: 16-18)

Monarchy is a religious institution. That is why monarchs are always coronated by religious institutions. Since the days of Saul until today, the tensions between theocracy and monarchy remains unresolved. Thanks to HaShem, both ideals are merged into one in the person of Yeshua of Nazareth.

REPENTANCE
The people are now convicted of wrong. They know they let their fear and carnal minds lead them. They ask for repentance, which Samuel gave them.

All the people said to Sh'mu'el, "Pray to Adonai your God for your servants, so that we won't die; because to all our other sins now we've added this evil as well, asking for a king over us." Sh'mu'el answered the people, "Don't be afraid. You have indeed done all this evil; yet now, just don't turn away from following Adonai; but serve Adonai with all your heart. Don't turn to the side; because then you would go after useless things that can neither help nor rescue, they are so futile. For the sake of his great reputation, Adonai will not abandon his people; because it has pleased Adonai to make you a people for himself. (1 Samuel 12:19-22)

WHAT DO WE LEARN FROM THIS?
While much of the lesson seems to concentrate on the people's mistake in wanting a king like the other nations, this fault of putting trust in something physical and tangible rather than in the spiritual is very human nature and one that any of us could fall into.

Paralleling the events of this passage, I personally draw a particularly important lesson of spiritual leadership. How did Samuel react? He ministered to the people by telling them the truth. The best help we can ever be to people is to tell them where they fail, which sometimes results in them wanting to "kill the messenger." What is admirable in this passage is that the people saw their fault, and when they asked for repentance, Samuel prayed for them and assured them of HaShem's presence with them.

R' GABRIEL LUMBROSO

​WHO IS JEREMIAH?
Jeremiah ben Chilkiyahu was a son of the priesthood. He was raised in broad knowledge, practice, and understanding of all the Levitical requirements and rituals of the Temple priesthood. His father Hilkiyahu served as a high priest during the days of King Josiah's reforms and Temple renovation projects when he rediscovered the Torah.

Jeremiah was a resident of Anatoth, a small town in Benjamin near Jerusalem. The Arab village of Anata, just three miles Northeast of Jerusalem, still preserves the name. He prophesied during the reign of the last kings of Judah and continued to prophesy, even after the fall of Jerusalem in 586 BCE.

These are the words of Yirmeyahu the son of Hilkiyahu, one of the cohanim living in `Anatot, in the territory of Binyamin.
The word of Adonai came to him during the days of Yoshiyahu the son of Amon, king of Y'hudah, in the thirteenth year of his reign. It also came during the days of Y'hoyakim the son of Yoshiyahu, king of Y'hudah, continuing until the eleventh year of Tzidkiyahu the son of Yoshiyahu, king of Y'hudah, right up until the time Yerushalayim was carried away captive, in the fifth month. Here is the word of Adonai that came to me:
(Jeremiah 1:1-4)

PRE-EXISTENCE, PRE-ORDINATION, AND PREDESTINATION
Jeremiah 1:5 is used in Jewish mysticism to make a case for pre-existence. King David professes the same pre-existence in Psalm 139:13-15. Isaiah the prophet speaks of the pre-existence of Yeshua in the same terms.

Pre-ordination and predestination are often mentioned in the Tanach. As Jeremiah's life and ministry were pre-ordained, so were those of John the Immerser (Luk 1:13-17), of Yeshua (Luk 1:28-33), as well as all those chosen by HaShem (Eph 1:4).

"Before I formed you in the womb, I knew you; before you were born, I separated you for myself. I have appointed you to be a prophet to the nations."
(Jeremiah 1:5)

Some people may ask, "How do pre-ordination and pre-destination work with the free-will HaShem has given us?"
This is a question as old as Moshe's pharaoh of whom it is written that HaShem hardened his heart. Did Pharaoh really have a choice or was he pre-ordained to rebel? HaShem chose Israel despite themselves. Did they really have a choice? The cosmic persecutions due to this "choosing" has caused many to wish that maybe HaShem could sometime choose someone else.

Another case is the case of Jacob and Esau, who both were pre-ordained to a certain destiny from the time they were in the womb. Paul uses this interesting concept of pre-ordination and pre-destination to explain a very fundamental principle of our faith:

And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad--in order that God's purpose of election might continue, not because of works but because of him who calls-- she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.” What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills. 
(Romans 9:10-18)

This interesting conversation continues in the ninth chapter of Romans.

JEREMIAH AND MESSIAH
Peter explained that while the prophets of old prophesied of their own contemporary situation, their prophecies had a cosmic reality to them, which included messianic prophecies through the spirit of Messiah within them.

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. 
(1 Peter 1:10-12)

As such, Jeremiah and Yeshua really parallel each other in message and ministry.

Both prophesied:

• The destruction of the Jerusalem Temple
• Within the generation of their audience
• Appointed over Israel and the nations (1:11)

JEREMIAH AND MOSHE
Both Jeremiah and Moshe complained about their lack of rhetorical skills. In both cases, HaShem says to not worry about it.

I said, "Oh, Adonai Elohim, I don't even know how to speak! I'm just a child!" But Adonai said to me, "Don't say, 'I'm just a child.' "For you will go to whomever I send you, and you will speak whatever I order you. Do not be afraid of them, for I am with you, says Adonai, to rescue you."
(Jeremiah 1:6-8)

THE BUCCAL COMMISSIONS

Then Adonai put out his hand and touched my mouth,
and Adonai said to me,
"There! I have put my words in your mouth."
(Jeremiah 1:9)

HaShem used similar imagery to impart their prophetic message to Isaiah, Ezekiel, and John the disciple (Is: 6:6; Ez: 2:8-3:2; Rev 10:9-11).

Today I have placed you over nations and kingdoms to uproot and to tear down, to destroy and to demolish, to build and to plant." (Jeremiah 1:10)

Jeremiah's ministry was never about the violent destruction of property nor landscaping. This whole notion of "uproot and to tear down, to destroy and to demolish, to build and to plant" was semantical imagery about the annihilation of Israel's idolatry of the heart. Jeremiah knew that we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Eph 6:12). His work was to solely be done through the spoken word of prophecy. Words can be powerful! Indeed, "The pen is mightier than the sword" Novelist and playwright Edward Bulwer-Lytton in 1839, in his historical play Cardinal Richelieu.

PICTURES (or GIFs?) WORTH 1,000 WORDS
HaShem taught his message to Jeremiah through pictures. Today, we could call these short, animated pictures, "gifs."

First an almond tree:

The word of Adonai came to me, asking,
"Yirmeyahu, what do you see?"
I answered,
"I see a branch from an almond tree
Then Adonai said to me,
"You have seen well,
because I am watching
to fulfill my word."
(Jeremiah 1: 11-12)

Any Hebrew Bible reader notices that Biblical texts contain much poetry, chiastic constructions, as well as puns and plays on words.

This first "gif" is given with a pun/play on word. Hebrew readers will hear the play on words HaShem is using to make a point.

"I see a branch from an "almond tree"
מַקֵּל "שָׁקֵד" אֲנִי רֹאֶה׃ Almond tree: [Hebrew: shaked].

I am watching to fulfill my word."
כִּי־"שֹׁקֵד" אֲנִי עַל־דְּבָרִי Watching: [Hebrew: shoked]

"I see a branch from an almond tree [Hebrew: shaked].

I am watching [Hebrew: shoked]

Now to a second prophetic "gif," this time with a less expected interpretation.

A second time the word of Adonai came to me, asking, "What do you see?" I answered, "I see a caldron tilted away from the north,
over a fire fanned by the wind." Then Adonai said to me, "From the north calamity will boil over onto everyone living in the land,
because I will summon all the families in the kingdoms of the north," says Adonai, "and they will come and sit, each one, on his throne at the entrance to the gates of Yerushalayim, opposite its walls, all the way around, and opposite all the cities of Y'hudah. I will pronounce my judgments against them for all their wickedness in abandoning me, offering incense to other gods and worshipping what their own hands made.
(Jeremiah 1:14-16)

In those days, Israel was more concerned about Assyria. But now, a threat was coming from Babylon.

JEREMIAH'S PREDESTINATION
As Paul told the Ephesians to put on the whole spiritual armor of God (Eph 6: 14-17), Jeremiah is being vested with the inner moral and spiritual strength that he will need to challenge the spiritual evil authorities which have taken over the people of the Land.

"But you, dress for action; stand up and tell them everything I order you to say. When you confront them, don't break down; or I will break you down in front of them! For today, you see, I have made you into a fortified city, a pillar of iron, a wall of bronze against the whole land -- against the kings of Y'hudah, against its princes, against its cohanim and the people of the land.
They will fight against you, but they will not overcome you, for I am with you," says Adonai, "to rescue you." (Jeremiah 1:17-19)

DOWN MEMORY LANE
HaShem doesn't want the fierce punishing to fall on Israel, so as a nostalgic but jilted husband, He speaks to the people of Jerusalem. He reminds them of their tender times together. He reminds them of their agreement, hoping they'll come back; that they'll remember and return to Him.

The word of Adonai came to me:
"Go and shout in the ears of Yerushalayim that this is what Adonai says: 'I remember your devotion when you were young; how, as a bride, you loved me; how you followed me through the desert, through a land not sown. " 'Isra'el is set aside for Adonai, the firstfruits of his harvest; all who devour him will incur guilt; evil will befall them," says Adonai.
(Jeremiah 2: 1-3)

Ezekiel in Shushan was given the same message to share with the firsts Jerusalem exiles:

As for your birth -- on the day you were born nobody cut your umbilical cord, washed you in water to clean you off, rubbed salt on you or wrapped you in cloth. No one seeing you had enough pity on you to do any of these things for you -- no one had any compassion on you. Instead, you were thrown into an open field in your own filth on the day you were born. " 'I passed by and saw you there, wallowing in your own blood; and as you lay in your blood I said to you, "Live!" Yes, I said to you, as you lay in your blood, "Live! I will increase your numbers just like plants growing in the field." And you did increase, you developed, you reached puberty, your breasts appeared, and your hair grew long; but you were naked and exposed. " 'Again I passed by you, looked at you and saw that your time had come, the time for love. So I spread my cloak over you to cover your private parts and entered into a covenant with you,' says Adonai Elohim, 'and you became mine. Then I bathed you in water, washed the blood off you, and anointed you with oil. I also clothed you with an embroidered gown, gave you fine leather sandals to wear, put a fine linen headband on your head and covered you with silk. I gave you jewelry to wear, bracelets for your hands, a necklace for your neck, a ring for your nose, earrings for your ears and a beautiful crown for your head. Thus you were decked out in gold and silver; your clothing was of fine linen, silk and richly embroidered cloth; you ate the finest flour, honey and olive oil. You grew increasingly beautiful -- you were fit to be queen. Your fame spread among the nations because of your beauty, because it was perfect, due to my having bestowed my own splendor on you' says Adonai Elohim. 
(Ezekiel 16:4-14)

MAY WE ALSO NEVER GET SO FAMILIAR WITH HIS LOVE AND GOODNESS THAT WE FORGET OUR EARLY TENDER ESPOUSALS WITH HIM.

AS A TEMPORARY SUBSTITUTE FOR THE TEMPLE MENORAH,
MAY THE FLAME OF OUR LOVE AND DEDICATION TO HIM PERPETUALLY SHINE BRIGHT AND CLEAN BEFORE HIM.
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R' GABRIEL LUMBROSO