In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David analyzes some of the ramifications of going into exile, such as the obligation to pray for the welfare of one’s host country, and the expected reaction to galut – repentance and prayer.

In this shiur (Torah class) on Sefer Yirmiyahu, Rabbi Avishai David analyzes chapter 30, a perek filled with references to the former majesty of the Beit Hamikdash, the horror of its destruction, and its future splendor. Rabbi David analyzes the structure of the perek, as well the beautiful prophesies contained within it.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explicates perek 30 and its beautiful description of the future redemption of the Jewish people. Through many references in this chapter, Rabbi David shows the connection between the restoration of the Davidic Dynasty with the arrival of Mashiach, and the rebuilding of the Beit Hamikdash.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explains the beautiful prophecies of return and rebuilding found in chapter 31. In this chapter, Rachel Imenu pleads with Hashem to allow her children to return to the land of Israel, in the merit of her self-sacrifice when Leah married Yaakov. Rachel is promised that her children will return to Eretz Yisrael, and the prophesy of a renewed covenant between Hashem and the Jewish people, with the Jews once more re-established in the holy land follows.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explicates the prophesies of Jeremiah predicting the suffering of the Jewish people in exile, their repentance, and their ultimate return to the land of Israel. The class includes a discussion of Rabbi Soloveitchik’s explanation of Yerida l’tzorech aliyah (a spiritual fall that results in ultimate spiritual transcendence), and the Netziv’s essay on antisemitism and the role of the Torah in the in-gathering of exiles.

In this Torah shiur (class) on Yirmiyahu, Rabbi Avishai David completes his analysis of chapter 31, with a discussion of the remarkable sacrifice of Rachel Imeinu and her subsequent reward, and the different exiles that the Jewish people experienced, according to the explanations of the Malbim, Rav Yisrael Salanter, Rav Shalom Shwadron, and Rav Chaim Soloveitchik.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explicates chapter 32. This chapter contains contradictory prophesies, on the one hand predictions of the impending destruction of the kingdom of Yehuda, and on the other hand the command to Yirmiyahu to go redeem his relative’s field, paying for its full value, with documents and witnesses. Yirmiyahu follows Hashem’s command though it seems to contradict reality, and then asks Hashem for an explanation. Hashem explains that though there will be a terrible exile, the Jews will return to Eretz Yizrael and once again property will be bought and sold here. This class includes a vort by Rabbi Soloveitchik comparing Yirmiyahu’s dilemma to that of Avraham Avinu before the Akeida, as well as an explanation of Hashem’s 13 Attributes of Mercy, which appear in this perek in truncated form.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David discusses the Gemara Yuma 69, which juxtaposes the tefillot of Yirmiyahu in this perek, and Daniel, showing the ‘amitiut’, truthfulness, of their prayers, as opposed to ours. Despite our failings in this area, we must attempt to feel some of the awe of Heaven and the pain of the Shechina when we daven.

In this shiur (Torah class) on Sefer Yirmiyahu, Rabbi Avishai David completes his analysis of chapter 32. Rabbi David delves into the Torah law of redeeming one’s relatives inherited field, and ties in this episode with the parts of Megillat Rut and Parshat Behar that deal with this topic.

In this Torah shiur (class) on Sefer Yirmiyahu, Perek 32, Rabbi Avishai David explains pasuk 19 in depth. This verse talks about G-d’s constant supervision of mankind, and His Divine Intervention in the world as a reaction to our deeds. Rabbi David uses pasuk 19 as a basis for an exploration of the topic of Hashgacha, Divine Providence.

In this Torah shiur (class) on Sefer Yirmiyahu Perek 32, Rabbi Avishai David continues to explore the philosophical meaning of Hashgachat Hashem, as it is described in pasuk 19 of this perek. The class includes the writings of the Rambam in Moreh Nevuchim, the Ramchal, and the Sefer Hachinuch, in explaining Divine Supervision of the world.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 33. This perek contains within it elements of both destruction and rebuilding, and emphasizes the everlasting covenant that Hashem keeps with the Davidic dynasty and with the Kohanim and Leviim, which will ultimately herald the era of Mashiach. The many words used to describe Creation in this perek convey the message that the world was created for our sake, yet everything depends on our observance of Torah and Mitzvot.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 34, which begins with the prophesy of the destruction of Jerusalem and the capture of King Tzidkiyahu. Yirmiyahu commands the Jewish people to free their servants, yet many people free their slaves, only to recapture them and force them back into servitude. This sin elicits a strong prophesy of destruction and suffering to the Jewish people.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 35, which tells of the righteous Yonadav, his family, and their reward. Yonadav is a symbol of simplicity and satisfaction with limited material acquisitions, and his family is held up as an example of steadfast loyalty to their father. In contrast, the Jewish Nation has neglected to listen to Hashem’s commandments.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David explains the details and nuances of perek 36. In this perek, Yirmiyahu writes a scroll describing the future destruction of the kingdom of Yehuda. Instead of responding with teshuva, the king Yehoyakim burns the scroll, and the result is disastrous for his future.

In this Torah class (shiur) on Sefer Yirmiyahu, Rabbi Avishai David compares two kings who ruled at the end of of the era of the first Beit Hamikdash, Tzidkiyahu and Yehoyakim. The Beis Halevi explains that Yehoyakim was a wicked king who lived in a generation of righteous people, while Tzidkiyahu was a righteous king who ruled in a wicked generation.

In this shiur (Torah class) on Sefer Yirmiyahu, Rabbi Avishai David teaches chapter 38. In this perek, the tension between Yirmiyahu, the noblemen, and Tzidkiyahu is apparent. The tension leads to the nobles throwing Yirmiyahu into a lime pit for his prophesies, and Tzidkiyahu removing him and meeting with him secretly.

In this Torah class (shiur) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 38. Tzidkiyahu, the righteous king of the remnant of the Jews left in Yerushalyaim, is captive to the evil courtiers surrounding him. He secretly meets with Yirmiyahu and saves Yirmiyahu from death. Ultimately, Tzidkiyahu is captured and taken to Bavel, where his eyes are blinded and his children are killed in front of him. At this painful moment, Tzidkiyahu acknowledges that he deserved this punishment, and that all of the prophesies of doom had been fulfilled.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David teaches perek 39, which describes the conquest of Jerusalem and the exile of Tzidkiyahu and the Jewish people. Ironically, Yirmiyahu is protected by Nevuchadnetzar, while those powerful Jews who thought they would persevere are exiled.

In this Torah shiur (class) on Sefer Yirmiyahu, Rabbi Avishai David discusses the moving episode of Yirmiyahu’s choice after the Churban. Nevuchadnetzar offers Yirmiyahu the option of staying in the destroyed city of Jerusalem with a small remnant of the Jewish popluation, or going down to Babylon with the majority of the Jewish people. Yirmiyahu chooses to stay in Eretz Yisrael, so that Hashem will accompany His children in galut. Rabbi David ends with a discussion of the nature of ‘Shechinta b’Galuta”, Hashem in Exile.