(2009/5769)

This week we conclude our discussion of Chagai, Zechariah and Malachi by outlining the role of Malachi as the final Navi (prophet) in Tanach. Malachi is a short Sefer composed of only three Perakim. Nonetheless, its message is so critical we hear most of this Sefer each and every year as two Haftarot, the ones for Parashat Toldot and Shabbat Hagadol, which are from Sefer Malachi. We shall explore why Malachi’s message is so critical to the survival of our people.

When Did Malachi Prophesy?

The first step to comprehending the message of a particular Navi is to discover the historical context in which he uttered his words. In the case of Chagai and most of Zechariah this is not a difficult challenge as these prophecies are “time stamped”, the second and fourth year of Darius, and Sefer Ezra presents much information about this time period. The Radak (Malachi 1:1) notes, however, that there is no mention of dates in Sefer Malachi. Thus, we are left to investigate and “read between the lines” to discover who was Malachi and when did he live.

Targum Yonatan ben Uzziel (the Aramaic translation of Malachi) presents the popular identification of Malachi, which is none other than Ezra. Ibn Ezra and Radak, however, express skepticism about this claim in their introductory remarks to Malachi. Indeed, the Gemara (Megillah 15a) presents a three way debate about this issue with only one opinion espousing the Ezra identification. The Gemara does, however, conclude its presentation of this debate with the Ezra identification, as it notes the parallel of both Malachi (2:10-16) and Ezra (chapters nine and ten) combating the cardinal sin of intermarriage. Indeed, Malachi and Ezra (and Nechemia, Ezra’s contemporary) are the only Torah leaders in Tanach who confront a widespread intermarriage problem. We shall follow the approach of the Da’at Mikra commentary and seek to bolster the identification of Malachi with Ezra or at the very least to assert that Malachi prophesied at the same time as Ezra.

Malachi lived during the period of Persian control over Eretz Yisrael as he uses (1:8) the Persian word Pechah, governor. In addition, he speaks (1:3) of the nation of Edom being destroyed which places Malachi in the period of the second Beit Hamikdash. Edom was alive and well even during the end of the Bayit Rishon (First Temple) era, as is evident from Yirmiyahu (49:7-22) and Yechezkeil’s (25:12-14) prophecies of doom of this nation.  

We can state with confidence that Malachi lived after Chagai and Zechariah, as the Radak notes, since he speaks at some length about the Beit Hamikdash (1:6-14), but makes no mention of the building of the Beit Hamikdash. He is not mentioned in Sefer Ezra (5:1 and 6:14) along with Chagai and Zechariah, and Malachi makes no mention of Zerubavel and Yehoshua the Kohen Gadol who are often referred to in Chagai and Zechariah.  

In addition, the Ibn Ezra (introduction to Malachi) notes that it is evident that Malachi is the last Navi as among his parting words (3:22) is the message to remember “Torat Moshe Avdi”, the Torah of Moshe my servant. This teaches that from this point forward (until the return of Eliyahu Hanavi, 3:23) there will be no further Nevu’ah (prophecy) and that we must look at Torat Moshe Avdi for guidance as to what Hashem expects from us.  

Finally we can add another connection between Malachi (3:7-12) and Ezra (Nechemiah 12:35-40) as during both time periods the people are failing to properly tithe their Terumot and Ma’aserot. Accordingly, it is evident that Malachi addresses the problems of Ezra’s generation (Ezra moved to Eretz Yisrael in 458 B.C.E. according to the Da’at Mikra), approximately sixty years after Chagai and Zechariah uttered their prophecies (primarily in 520 B.C.E).

Malachi’s Challenge

Malachi opens with his telling the Jews that Hashem loves them and noting that their reply was “where is the evidence that He loves us”. We see that in Malachi’s time that Hashem and the Jewish People are alienated. Indeed, this disenchantment finds expression in Sefer Ezra (chapters nine and ten) and Nechemiah (chapter thirteen) in unprecedented widespread intermarriage and Shabbat desecration. This could be the result from the deep disappointment experienced by the Jewish People when the Messianic promise of Zerubavel (clearly articulated by Chagai and Zechariah, as we discussed in earlier parts of this series) was not actualized.  Moreover, Rav Yoel Bin Nun suggests that after Zerubavel we do not find a Jewish governor over Eretz Yisrael, certainly not one who is a member of the Davidic line, as the Persians may have realized the danger created thereby (tempting the Jews to rebel and establish an independent state). The deep disappointment could also emerge from the second Beit Hamikdash whose glory did not match that of the first Mikdash and the traumatic ending of Nevu’ah, as there has not been a Nevu’ah since the time of Chagai and Zechariah.

In any event, Malachi sets out to reconcile the Jews with Hashem, and this being the last Nevu’ah, set the Jewish People on a path with an attitude and approach that will allow them to survive and thrive during the trials and tribulations that will face them through the coming millennia. 

The Seven Part Message of Malachi

Malachi cites six complaints of the Jewish People and responds to each one of them. First he addresses the most important and fundamental issue, the complaint that Hashem no longer loves us. Malachi seeks to prove his assertion that Hashem indeed continues to love Am Yisrael by noting the destruction of Edom. Edom is destroyed and, Malachi prophesies, will never again be rebuilt. The Jewish People, on the other hand, have survived their Exile and have managed to reconstitute themselves in their homeland. Indeed, the Aruch Hashulchan (Orach Chaim 1:10) and Meshech Chochmah (Vayikra 26:44) note that a most extraordinary miracle and sign of Hashem’s intervention on our behalf is the survival of the Jewish People despite so many years of trials and tribulations. Malachi tells his audience and all generations of Jews that despite the many disappointments, our continued survival against all odds clearly demonstrates that Hashem still loves us (a similar idea is presented by the Gemara, Yoma 69b).  

Once Malachi has established that Hashem’s relationship with us remains strong (see Malachi 3:6 where he proclaims “I am Hashem, I have not changed!), Malachi can proceed to addressing and correcting the spiritual failures of the Jews. He first admonishes the leadership of the Jewish People, the Kohanim (he does not address the political leadership, as there might have no longer have been a Jewish political leadership at this point, as we noted earlier). Once he has succeeded in improving the leadership, he can proceed to correcting the course of the rest of the nation.

Malachi notes the failures of the Kohanim, specifically how they disgrace the Beit Hamikdash by offering poor quality Korbanot (sacrifices). The Kohanim respond “how do we disgrace Hashem”, demonstrating that they had sunk to such spiritual depths that they did not even recognize their serious spiritual shortcomings.  Malachi (2:4-9) calls upon Kohanim to emulate Aharon Hakohen who modeled spiritual excellence and did his best to keep the people away from sin. Malachi excoriates the Kohanim for miserably failing to uphold the standards set by their ancestor Aharon. Malachi notes that the Kohanim are scorned by the nation for their spiritual failures and the only way for them to restore their prestige is for them to carry out their mandate as set forth by Hashem in His Torah.  

Next Malachi (2:10-16) scolds the entire nation for violating the cardinal sin of intermarriage. The people (2:10) do not see anything wrong with intermarriage as all of humanity “has one father”. Malachi (2:11-12) responds by alluding to Yehudah’s marriage to a Canaanite woman (according to Ibn Ezra to Breishit 38:2) and the severe consequence of this relationship – the loss of two of his sons, Er and Onan. Malachi makes it absolutely clear that intermarriage is absolutely intolerable as he states that Hashem “cuts off” one who has committed this cardinal sin.  

Malachi then (2:17-3:6) addresses the people’s complaint that evil doers are not punished. Malachi responds that the day will come when they will suffer the consequences for their poor behavior. The people look for immediate punishment, perhaps as a consequence of the encouraging words of Chagai and Zechariah that the economic situation will improve once work on the Beit Hamikdash commences. Malachi restores spiritual equilibrium by reminding us that we must think in the long term and not expect immediate results. Expectations of immediate divine retribution often lead to deep disappointment and alienation such as that which is experienced by the Jews of Malachi’s time.  

Malachi continues and calls on the people to repent (3:7-12). They, in turn, respond “in what manner must we repent”, as they do not perceive themselves as sinners. Malachi helps them recognize their problems and points to their failure to tithe Terumot and Ma’aserot. The people feel justified in doing so due to the severe spiritual shortcomings of the Kohanim. The Kohanim, in turn, feel justified in their poor execution of their Kohanic duties due to the failure of the Jews to adequately support them with Terumot and Maaserot. Malachi breaks this vicious cycle by calling on both sides to execute their responsibilities as outlined in the Torah instead of making excuses and blaming the other side.  

In the sixth section of Malachi (3:13-21) the prophet records the complaints of the righteous that their good behavior does not help them, as their good deeds go unrewarded. Malachi responds that eventually they will be rewarded. Once again Malachi adjusts our thinking from the short term to the long term as he builds our spiritual endurance and stamina by prodding us to view divine reward and punishment as a “long marathon” instead of a “short sprint”.  

Finally, Malachi (3:22-24) informs us of the eventual return of Eliyahu Hanavi to herald the arrival of the “Yom Hashem”, the Messianic age. This Nevu’ah contrasts sharply with that of Chagai and Zechariah who specified Zerubavel as having Messianic potential. Malachi readjusts us to long term thinking regarding Mashiach, that he will most definitely arrive but not necessarily in the immediate future. We must on one hand yearn for the Mashiach to arrive every day, but on the other hand balance this belief with the understanding that we should not be traumatized if he does not arrive.

Conclusion

Chagai energized the Jewish People with his grand visions to build the second Beit Hamikdash despite enormous obstacles. Zechariah also uttered magnificent prophecies but he tempered them with the warning that a positive outcome is conditional upon improved behavior. Malachi restores Bnai Yisrael’s balance and equilibrium in the wake of the disappointments that emerged after the second Mikdash was completed. Malachi charts a course for the Jewish People that has allowed us to retain our faith despite all that we have endured. It is for this reason we read most of Sefer Malachi each year as Haftarot, for his messages are essential for our survival and success.