Haftarah Shabbat Ha'gadol

Malachi was the writer of the Book of Malachi, the last book of the Neviim (prophets) section in the Hebrew Bible. No allusion is made to him by Ezra, however, and he does not directly mention the restoration of the temple. The editors of the 1906 Jewish Encyclopedia implied that he prophesied after Haggai and Zechariah (Malachi 1:10; 3:1, 3:10) and speculated that he delivered his prophecies about 420 BCE, after the second return of Nehemiah from Persia (Book of Nehemiah 13:6), or possibly before his return, comparing Malachi 2:8 with Nehemiah 13:15 (Malachi 2:10-16 with Nehemiah 13:23) (Wikipedia)

• The above two verses are not part of the Haftorah, but are good to read for context.

Rashi says that this is referring to Moshisach Ben Yosef.

• Here the prophet uses language of a smelter--an analogy used throughout the prophets--to indicate the purification process used on metals--and for the Jewish people. It indicates both purification and the changing of form and character.
• Here he also refers to the Levites as being the subjects of the purification process

• Famous verse, recited during the Slichot and High Holiday services, hearkening the days-of-old in ancient Jerusalem and the Temple, and the hope for that same spiritual perfection.

• Indicates that there will also be a reckoning on that day, where people's unkind acts will be revealed.
• Is this being said to deter people from acting boorishly or wickedly? Is that day of reckoning literal?
  
• The reckoning runs the gamut from idolatry to the social ills of cheating a worker. Both Social Justice and Theological elements.
  

• Powerful verse, indicating the continuity of the Jewish people and their way of life.
• Although I am angry at your behavior, I never change to hating good and loving evil (Rashi).
• Even if the father (Jacob) died, the descendants still live on (Rashi).

A Talmudic passage extolling the life of Jacob that "lives on" through his descendants.

Note the poetic language of the reciprocal "return" of God to the Jewish people.

• Interestingly, it is the offense of not tithing properly which the Prophet brings up first.
• Is it because tithing is a sign that one believes that his/her possessions do not ultimately belong to themselves but to God-an essential point in living a Holy life?

• According to the commentaries, this is in reference to the fact that since G-d is punishing them because they abstain from the tithes, and, yet, they still go on no tithing. This is an indication of a people who are entrenched in the mire of their ways. A curse, and one of the whole nation.

Barring the assumption of the Prophets wanting food in the house of Worship, perhaps the emphasis on the tithing is because a society that ensures the upkeep and well-being of it's spiritual houses is a society with its priorities in order.

• Mentions locusts and vineyards being spoiled, general menaces to ancient Israel's produce (and now).

• The term Eretz Chefetz is similar to the way America is today. A land that all want to live in because the opportunities are so grand.
• ​Israel today?
  

• G-d is entering into a dialogue with the Jews, saying that they have been harsh with him!
• Also implies that the Jews pretend that they "didn't do anything wrong."

• The complaints against religion are the same as they are today. We wonder how we benefit by doing these seemingly nonsensical things. These questions are not new.
• 2 parts to the complaint: 1) G-d doesn't need out service, and 2) even if we do obey, we don't gain anything, and as the next verse points out, people who don't follow these ways are still successful and thriving (Malbim).

• The ole' shaking a fist at G-d and testing him to see what he can do it one doesn't obey him.

• The one's that really fear G-d, and who don't engage in their service with the expectation to receive a reward, they will eventually see the results, since a record is kept of everything (Malbim)...
• Mishnah that discusses serving G-d that way..
  

• Mishnah that uses our verse to support the notion that two people who study Torah together that G-d rests in their midst.

• In the end, these people will win in the end. This is pure theodicy. Attempting to answer that prevailing, perennial question.
• ​Note the very tender language.
  

• Note the verb "V'shavtem," which can mean several things.

Note that it doesn't use violent language, just that in the face of the oven, the arrogant will be like straw in fire, perhaps indicating that in that righteous time, evil people will automatically melt in the face of goodness.