Chavakuk

THE BOOK OF CHAVAKUK

Introduction:

There is no information given here on Chavakuk’s ancestry, nor on the times he lived in. According to Seder Olam, Chavakuk lived in the times of the king Menasheh. The prophecy is about the rise of Nevuchadnetzar and the destruction of the Jewish kingdom. It also foretells the rise of Persia and Mede, who would later conquer Babylon. (Radak)

According to the Zohar, Chavakuk was the son of the Shunamite woman who was promised by Elisha that she will be choveket ben – she will hug a child. Chavakuk was further embraced when Elisha lay upon him in order to revive him.

Chavakuk raises the profound question of צדיק ורע לו רשע וטוב לו – why is it that righteous people suffer, and evil people seem to have good lives? Why does it seem as if there is no justice in this world? There are many approaches to answering this question. One way of dealing with this problem, is seeing the suffering as a message that is being sent to the person, and trying to understand it. See Rabbi J.D. Soloveitchik, “Kol Dodi Dofek”, in English translation in the book Theological and Halachic Reflections on the Holocaust, (Ktav Publishers), p. 62.

The essence of Chavakuk’s prophecy is a complaint: it is not fair that the evil Nevuchadnetzar should vanquish the good nation of Israel. (Radak)

The Abarbanel explains that the question behind the book is not why good people suffer – for the Jews were not all good, and deserved punishment – but why evil people prosper. Why did Nevuchadnetzar have so much success in his conquests?

Chapter 1

Verses 1-2:

המשא אשר חזה חבקוק הנביא

עד אנה ה' שיוועתי ולא תשמע אזעק אליך חמס ולא תושיע

עד אנה ה' שיוועתי ולא תשמע

Chavakuk was complaining about the exile to Babylon. He wanted to know how long he will have to call out to Hashem, until he gets a response. (Metzudat David)

אזעק אליך חמס ולא תושיע

Chavakuk is calling out to Hashem because of the chamas (pillage) being practiced against the Jews, with no response forthcoming from Him. (Radak)

Verse 3:

למה תראני אוון ועמל תביט ושוד וחמס לנגדי ויהי ריב ומדון יישא

למה תראני אוון ועמל תביט ושוד וחמס לנגדי

In his prophecy, Chavakuk saw the hidden sins of the Jews, and the punishment that was befalling them. He complains to Hashem: Why does he have to be exposed to such painful sights? (Metzudat David)

ויהי ריב ומדון יישא

He sees the wicked people, who engage in fightmongering, prospering. (Rashi)

Verse 4:

על כן תפוג תורה ולא יצא לנצח משפט כי רשע מכתיר את הצדיק על כן יצא משפט מעוקל

על כן תפוג תורה ולא יצא לנצח משפט

1. The success of Nevuchadnetzar weakens the force of Torah. People will say that there is no Divine Providence, and that everything happens by chance. (Metzudat David)

2. Since Nevuchadnetzar is not being prosecuted, the people will think that there is no reward or punishment in the world, and that will weaken the observance of the Torah commandments. (Radak)

כי רשע מכתיר את הצדיק על כן יצא משפט מעוקל

Nevuchadnetzar, the evil one, surrounds the righteous Israel in order to harm them. (Although the Jews have sinned, in comparison with Nevuchadnetzar they are righteous). It seems as if there is no justice. (Metzudat David)

Verse 5:

ראו בגויים והביטו והיתמהו תמהו כי פועל פועל בימיכם לא תאמינו כי יסופר

ראו בגויים והביטו והיתמהו תמהו

1. One can’t compare the reign and successes of Nevuchadnetzar to those of other kings – he is so much greater. (Metzudat David)

2. It is amazing that one who was not of royal blood was able to achieve such dominance without being stopped. (Abarbanel)

כי פועל פועל בימיכם לא תאמינו כי יסופר

1. What Nevuchadnetzar will accomplish will happen in their lifetime, and it will be hard to believe the unnatural things that he will do. (Metzudat David)

2.* Even when the people are told of all the evil things Nevuchadnetzar will do, it will be hard to believe. (Radak)

Verse 6:

כי הנני מקים את הכשדים הגוי המר והנמהר ההולך למרחבי ארץ לרשת משכנות לא לו

הגוי המר והנמהר

1. The Casdim (Babylonians) act with with haste, without thinking. (Radak)

2.* The prophet is describing the nation that Hashem is raising up, as a cruel and bitter one. (Metzudat David)

ההולך למרחבי ארץ לרשת משכנות לא לו

The Casdim will go through the world, conquering land that does not belong to them. (Metzudat David)

Verse 7:

איום ונורא הוא ממנו משפטו ושאתו יצא

איום ונורא הוא ממנו משפטו... יצא

1. This nation frightens other nations. It acts independently, without relying on allies. (Metzudat David)

2.* As a people, the Casdim are terrible, and their actions are dreadful. Nevuchadnetzar is unconventional in his conquests: He does not abide by the commonly-accepted rules of warfare – for instance, that one does not start a war against another nation, unless provoked. (Malbim)

The students should note how the Malbim understands the word mishpat in this context, and how this reflects on the nature of Babylon, as depicted in this chapter.

Verse 8:

וקלו מנמרים סוסיו וחדו מזאבי ערב ופשו פרשיו ופרשיו מרחוק יבואו יעופו כנשר חש לאכול

וקלו מנמרים סוסיו וחדו מזאבי ערב

The Babylonians were very quick to devour their prey. The Casdim were worse than a hungry wolf, who hunts at night. (Metzudat David)

ופשו פרשיו

The number of Babylonian soldiers grows, and none die in war. (Metzudat David)

ופרשיו מרחוק יבואו יעופו כנשר חש לאכול

Although their army has to travel a great distance to fight, they never tire. It is as if they fly in to devour their prey. (Metzudat David)

Verse 9:

כולה לחמס יבוא מגמת פניהם קדימה ויאסוף כחול שבי

כולוה לחמס יבוא מגמת פניהם קדימה

1. Their whole purpose in attacking is to get the loot of the war; they do not fight for the honor of winning. They therefore leave nothing behind, and devour everything. They also burn and destroy the newly-conquered land, since their whole purpose is to return to their own land in the east, not to resettle the lands they conquer. (Metzudat David)

2.* Kadimah denotes azut panim – brazenness (See Shemot 14:21: ורוח קדים עזה). (Radak)

The students should write down the difference between the two commentaries in two words (literal vs. figurative). They should also think about what is learned about the Casdim from each image.

ויאסוף כחול שבי

They gather captives in great numbers – like the sand of the sea, and leave nothing behind. (Metzudat David)

Verse 10:

והוא במלכים יתקלס ורוזנים משחק לו הוא לכל מבצר ישחק ויצבור עפר וילכדה

והוא במלכים יתקלס ורוזנים משחק לו

Nevuchadnetzar ridicules and mocks the other kings and leaders. (Metzudat David)

הוא לכל מבצר ישחק ויצבור עפר וילכדה

1. Nevuchadnetzar laughs at a fortified city – so easy it is for him to conquer it. He takes sand, builds a ramp and conquers it. (Metzudat David)

2. Nevuchadnetzar mobilizes masses of people – like sand – and conquers the city. (Radak)

Here too, the difference between the commentators (literal vs. figurative) should be noted. The students should comment on which one is closer to the simple meaning of the words and why.

Verse 11:

אז חלף רוח ויעבור ואשם זו כוחו לאלוהו

אז חלף רוח ויעבור...

When Nevuchadnetzar sees his success, he becomes quite boastful and believes it comes from his god. (Radak)

Verse 12:

הלוא אתה מקדם ה' אלוקי קדושי לא נמות ה' למשפט שמתו וצור להוכיח יסדתו

לא נמות

Chavakuk is praying that although Hashem has given Nevuchadnetzar the power to exile the Jewish people, he should not be allowed to annihilate them completely. (Radak)

ה' למשפט שמתו וצור להוכיח יסדתו

Hashem created Nevuchadnetzar so that he will punish anyone who rebels Him; Hashem, who is the stronghold of the world, set up Nevuchadnetzar as a berater. (Radak)

Verse 13:

טהור עיניים מראות רע והביט אל עמל לא תוכל למה תביט בוגדים תחריש בבלע רשע צדיק ממנו

טהור עיניים מראות רע והביט אל עמל לא תוכל

Chavakuk is complaining to Hashem: Hashem has such pure eyes, that He does not like to look upon bad people. How can He look upon Nevuchadnetzar favorably, as he harms Israel? (Metzudat David)

למה תביט בוגדים תחריש בבלע רשע צדיק ממנו

Hashem rejects evil. How can He bear evildoers and allow them to commit evil? And more so, how can He let these evildoers harm the Jewish people, who with all their sins, are still more righteous than Nevuchadnetzar? (Radak)

The teacher should point out that the phrase טהור עיניים is used in the piyutim on Rosh Hashanah and Yom Kippur, to describe Hashem.

Verse 14:

ותעשה אדם כדגי הים כרמש לא מושל בו

ותעשה אדם כדגי הים...

Chavakuk is complaining: Why does Hashem allow people to become like fish and crawly things, whom anyone can come and take? The people have become like abandoned objects, free for the taking. (Metzudat David)

Verse 15:

כולה בחכה העלה יגורהו בחרמו ויאספהו במכמרתו על כן ישמח ויגיל

כולה בחכה העלה יגורהו בחרמו ויאספהו במכמרתו

Nevuchadnetzar is compared to a fisherman, who is able to catch anything in his net. (Metzudat David)

על כן ישמח ויגיל

1. Since things are going well for Nevuchadnetzar, he is happy, and not worried about the future repercussions of his actions. (Metzudat David)

2. Since he is successful in his conquests, he is happy. (Radak)

Verse 16:

על כן יזבח לחרמו ויקטר למכמרתו כי בהמה שמן חלקו ומאכלו בריאה

על כן יזבח לחרמו ויקטר למכמרתו

Nevuchadnetzar attributes his success to his tools and strategy, or to his gods. (Metzudat David)

כי בהמה שמן חלקו ומאכלו בריאה

He believes that he has received his fat portion because of his net, or because of his gods. (Metzudat David)

Verse 17:

העל כן יריק חרמו ותמיד להרוג גויים לא יחמול

העל כן יריק חרמו... גויים לא יחמול

Even when he empties his net, he still isn’t satiated, and he continues his slaughter. (Metzudat David)

The students should write a homework assignment: a newspaper article of an imaginary battle fought by Babylon. The article should include descriptions from this chapter of how they fight, what their aims are in fighting, and how they view themselves as warriors. The article should include an interview with Nevuchadnetzar himself.

The theme of this chapter is Chavakuk’s accusation against Hashem for allowing evil to exist in this world. This is like Avraham Avinu pleading for Sodom and stating חלילה לך, השופט כל הארץ לא יעשה משפט?. Chavakuk’s plea reflects his love for his people, and a desire to understand the ways of Hashem. (Da’at Mikra)

Chapter 2, Verses 1-15

Verse 1:

על משמרתי אעמודה ואתיצבה על מצור ואצפה לראות מה ידבר בי ומה אשיב על תוכחתי

על משמרתי אעמודה ואתיצבה על מצור

1. Just as guard does not leave his post, nor an army a siege, Chavakuk refuses to stop arguing with Hashem. (Metzudat David)

2. Chavakuk is like in a state of siege – he is surrounded by his questions about the success of the evil, and cannot escape them. (Radak)

Chavakuk drew a circle around where he was standing, and refused to leave until he received an answer to his questions. (Midrash Shocher Tov)

ואצפה לראות מה ידבר בי ומה אשיב על תוכחתי

Chavakuk wanted to know what Hashem will answer, in order to answer all those who press him about the same questions. (Metzudat David)

The commentary of Metzudat David on the second half of the verse relates to both its parts.

Verse 2:

ויענני ה' ויאמר כתוב חזון ובאר על הלוחות למען ירוץ קורא בו

כתוב חזון ובאר על הלוחות למען ירוץ קורא בו..

Chavakuk is commanded to write down Hashem’s response clearly and simply, so that it will be able to be read with ease. (Metzudat David)

Verse 3:

כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בוא יבוא לא יאחר

כי עוד חזון למועד ויפח לקץ...

Aside from the prophecy of the destruction of Babylon, there is another vision of ultimate redemption. This may not come to pass for a long time, but one must believe that it will come in its proper time. It was imperative for Chavakuk to speak about the destruction of Babylon, so that people will recognize the hand of Hashem in history, and so come to believe in the greater future redemption. (Metzudat David)

עוד חזון למועד is the first answer of Hashem to Chavakuk’s question. Hashem has a time framework beyond our earthly frame of reference. Everyone is rewarded and punished in the right time, taking into account factors that are unknown to us. (Rabbi Wein, tape on Chavakuk)

Verse 4:

הנה עופלה לא ישרה נפשו בו וצדיק באמונתו יחיה

הנה עופלה לא ישרה נפשו בו

One who does not have faith in Hashem, is haughty (from ofel – fortress) and not afraid of evil. (Radak)

וצדיק באמונתו יחיה

1. One who is humble (has a nefesh shefalah) is also G-d fearing, and therefore he will be saved when the bad things befall the wicked. (Radak)

2. A righteous person lives on, realizing that everything comes from Hashem, and not from his own efforts. (Metzudat David)

The Gemara in Makkot 24 sees this statement as encompassing the entire Torah. (See above, Michah 6:9). The Gemara also quotes a verse from Amos (5:4): כה אמר ה' לבית ישראל דרשוני וחיו, as another verse which encapsulates the entire Torah. Whereas the verse from Amos reflects an intellectual view, the verse in Chavakuk brings a more emotional point of view of the Torah.

* Rav Eliyahu Dessler in his book מכתב מאליהו devotes an entire essay to belief. He develops a five-level hierarchy of ways to reach belief in G-d:

1) Through education and habit – in such matters as davening and forms of speech (G-d willing, Thank G-d, etc.)

2) Through observation of nature.

3) Through ascending steps of holiness: first, to be truthful, and to seek truth; second, to be ascetic – to overcome one’s baser inclinations; and third, to be holy in an active way – to embrace the Torah enthusiastically, for instance, to look for novelty in one’s learning.

4) Through developing confidence (bitachon) in Hashem. When one sees the Divine Providence, one’s belief in Hashem is strengthened.

5) Through total and constant contemplation of Hashem. This is the highest level.

This essay can be given as a homework reading assignment to an advanced class, with a discussion held afterwards in class.

Verse 5:

ואף כי היין בוגד גבר יהיר ולא ינווה אשר הרחיב כשאול נפשו והוא כמוות ולא ישבע ויאסוף אליו כל הגויים ויקבוץ אליו כל העמים

ואף כי היין בוגד גבר יהיר ולא ינווה

1. Nevuchadnetzar is a drunkard who makes rash decisions, and betrays his allies. He will not remain in power for long; Hashem will punish him in due time. (Radak)

2.* The haughty king mentioned here is Belshatzar. He had the audacity to drink from the Temple vessels, bringing on the downfall of Babylon (see Daniel, chapter 5). (Malbim)

It is recommended that the students read the chapter in Daniel for homework, to receive the historical background of Belshatzar’s death. It is also important to connect it to the story of Purim. See History of the Jewish People (Artscroll), pp. 22-23.

אשר הרחיב כשאול נפשו והוא כמוות לא ישבע

He desired to conquer the whole world, and was never satisfied. This is similar to death that constantly swallows people and is never satisfied. (Metzudat David)

ויאסוף אליו כל הגויים ויקבוץ אליו כל העמים

Nevuchadnetzar wanted the whole world to be subjugated to him. (Metzudat David)

Verse 6:

הלוא אלה כולם עליו משל יישאו ומליצה חידות לו ויאמר הוי המרבה לא לו עד מתי ומכביד עליו עבטיט

הלוא אלה כולם עליו משל יישאו ומליצה חידות לו

He will ultimately be the subject of songs and riddles in all the nations that he conquered. (Metzudat David)

ויאמר הוי המרבה לא לו עד מתי ומכביד עליו עבטיט

1. They will say: “Woe to one who increases his kingdom, when that kingdom in the end will not belong to him or to his descendants. All that he is doing is increasing his sins like a load of mud.” (Metzudat David)

2. When Nevuchadnetzar gathered money, did he think it would be his forever? The accumulated money was like a burden – like a weight of mud on him. (Radak)

3. Ultimately, everyone dies, and is buried under the ground. (Radak’s father)

Compare to Tehillim 49:17-18: אל תירא כי יעשר איש כי ירבה כבוד ביתו כי לא במותו יקח הכל, לא ירד אחריו כבודו.

The students should discuss the different pictures drawn by each commentator.

This is the second answer to Chavakuk’s question: The wicked person ultimately gets punished:

כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בוא יבוא לא יאחר

Verse 7:

הלוא פתע יקומו נושכיך ויקצו מזעזעיך והיית למשיסות למו

הלוא פתע יקומו נושכיך ויקצו מזעזעיך

Persia and Media will attack Nevuchadnetzar suddenly. (Metzudat David)

והיית למשיסות למו

They will trample Nevuchadnetzar with their feet. (Metzudat David)

Verse 8:

כי אתה שלות גויים רבים ישלוך כל יתר עמים מדמי אדם וחמס ארץ קריה וכל יושבי בה

כי אתה שלות גויים רבים ישלוך כל יתר עמים

Since Babylon despoiled nations, they too will be despoiled. (Metzudat David)

כל יתר עמים

The nations that were not under the rule of Babylon, namely Persia and Mede. (Radak)

מדמי אדם וחמס ארץ קריה וכל יושבי בה

The Babylonians will receive retribution of the blood of the Jewish people that they spilled in the Land of Israel and in Jerusalem. (Metzudat David)

Verse 9:

הוי בוצע בצע רע לביתו לשום במרום קינו להינצל מכף רע

הוי בוצע בצע רע לביתו

This is speaking of Nevuchadnetzar, who stole from other nations in order to build his empire. (Radak)

לשום במרום קינו להינצל מכל רע

Nevuchadnetzar gathered wood and stone from other nations and used them to build himself a big fortress where he could be protected from his enemies. (Radak)

Verse 10:

יעצת בושת לביתך קצות עמים רבים וחוטא נפשך

יעצת בושת לביתך

When the enemies come and destroy the fortified tower, it will be an embarrassment to Nevuchadnetzar and his family. (Radak)

קצות עמים רבים וחוטא נפשך

The destruction of many nations for the purpose of building his house, was a sin of Nevuchadnetzar’s soul. (Radak)

Verse 11:

כי אבן מקיר תזעק וכפיס מעץ יעננה

כי אבן מקיר תזעק...

Every stone and beam in the house cries out that it is stolen. (Metzudat David)

Verse 12:

הוי בונה עיר בדמים וכונן קריה בעוולה

הוי בונה עיר בדמים...

The stones cry out that the city of Babylon was built through bloodshed, and the ceiling calls out that even after the pillaged city was conquered, robbery and unjustice prevailed. (Malbim)

Verse 13:

הלוא הנה מאת ה' צבקות וייגעו עמים בדי אש ולאומים בדי ריק ייעפו

הלוא הנה מאת ה' צבקות וייגעו עמים...

1. When Babylon will be destroyed, the people will realize that all their conquests were for naught; that all they built was destroyed by fire. (Radak)

2. All the actions of nations are ultimately for naught, since one cannot outsmart or defeat Hashem. (Metzudat David)

Verse 14:

כי תימלא הארץ לדעת את כבוד ה' כמים יכסו על ים

כי תימלא הארץ לדעת את כבוד ה'

1. Belshatzar and Nevuchadnetzar came to realize Hashem’s power before they died. Coresh clearly saw the power of Hashem as well (see Ezra 1:2) (Radak)

2.* The verse is referring to the End of the Days, to the war of Gog and Magog, about which it is also said that the world will be filled with the knowledge of Hashem (see Yeshayahu 11:9: כי מלאה הארץ דעה את ה' כמים לים מכסים). Compared to the events of the wars of Gog and Magog, the destruction of Babylon will be a small matter. (Radak)

3. Since the Jewish people will be filled with knowledge of Hashem, they will be able to take revenge upon those who tried to harm them. (Metzudat David)

כמים יכסו על הים

Just as water covers the bed of the sea, likewise the knowledge of Hashem will fill the whole earth. (Metzudat David)

Verse 15:

הוי משקה רעהו מספח חמתך ואף שכר למען הביט על מעוריהם

הוי משקה רעהו מספח חמתך ואף שכר

1. Woe to the nations who at the beginning befrienthe Jews, and then turned on them to destroy them. It was as if they gave them a cup of destruction to drink. (Metzudat David)

2. Nevuchadnetzar used to drink with the other kings, whom he had imprisoned. (Radak)

The students should note how each commentator understands the word רעיו.

למען הביט על מעוריהם

1. The nations tricked the Jews not in order to conquer their lands, but rather because they hated the Jewish people so much that they wanted to make fun of them. (Metzudat David)

2. Nevuchadnetzar drank with the imprisoned kings in order to ridicule them. (Radak)

Chapter 3, Verses 1-4, 18-19

Verse 1:

תפילה לחבקוק הנביא על שגיונות

תפילה לחבקוק הנביא...

1. After Chavakuk argued with Hashem and challenged Him, he now turned to sing Hashem’s praises. (Metzudat David)

2. The “sin” that Chavakuk committed was his refusal to leave the place he was standing until Hashem answered him (see above, chapter 2, verse 1). (Mahari Kra)

3.* In this prayer Chavakuk pleaded that if the Jewish people repent, all their sins should be considered accidental (shigyonot – mistakes). (Targum Yonatan)

4.* This prayer is patterned after the Psalms, like the psalm that begins שגיון לדוד. The content of this prayer is that Hashem should protect the Jewish people from the troubles they will confront in exile. (Radak)

The students should note the two approaches in understanding the word שגיון: mistake, or song. In the first approach, there are three ways of understanding the nature of the mistake. It is important to see how each approach and way connect with the entire book.

Verse 2:

ה' שמעתי שמעך יראתי ה' פעלך בקרב שנים חייהו בקרב שנים תודיע ברוגז רחם תזכור

ה' שמעתי שמעך יראתי ה' פעלך בקרב שנים חייהו

Chavakuk heard about the long exile that was to come, and became frightened. He is asking Hashem to allow the Jews to live, and to always watch over the people. (Metzudat David)

בקרב שנים תודיע ברוגז רחם תזכור

1. Even in times of anger, Hashem should remember the people with kind feelings. (Metzudat David)

2. Hashem should remember the love of the forefathers. רחם is numerically equivalent to אברהם – Hashem should remember the covenant made with Avraham. (Radak)

Verse 3:

אלוק מתימן יבוא וקדוש מהר פארן סלה כיסה שמים הודו ותהילתו מלאה הארץ

אלוק מתימן יבוא וקדוש מהר פארן סלה

Hashem went to the other nations to offer them the Torah, and they refused to accept it. Teiman is Esav, and Paran is Yishma’el. See Devarim 33:2. (Rashi)

Esav and Yishma’el represent the sons of Avraham and Yitzchak. If they rejected the Torah, one can only imagine how strongly the other nations rejected it as well. (Maharal, דרוש על התורה)

כיסה שמיים הודו ותהילתו מלאה הארץ

This is referring to the time that the Jewish people accepted the Torah on Mount Sinai. (Mahari Kra, Rashi)

Verse 4:

ונוגה כאור תהיה קרניים מידו לו ושם חביון עוזה

ונוגה כאור תהיה קרניים מידו לו

The day of the giving of the Torah was filled with the light of Creation. (Rashi)

ושם חביון עוזה

1. At the giving of the Torah, Hashem’s strength, which until then had been hidden, was revealed. (Rashi)

2. The Torah, which had been hidden for two thousand years, was revealed. (Mahari Kra)

The chapter goes on to describe different events mentioned in the Bible (particularly in the desert, and upon entering the Land of Israel), that reflect Hashem’s Providence and strength. The end of the chapter deals with a vision of the future.

This review of Jewish history is one way the prophet can deal with his original dilemma: History has shown that ultimately Israel – and justice – prevail, and that one must have faith in Hashem.

Verse 18:

ואני בה' אעלוזה אגילה באלוקי ישעי

ואני בה' אעלוזה...

This joy is what the Jewish people will feel when Gog will be vanquished. (Radak)

Verse 19:

אלוקים ה' חיילי וישם רגלי כאיילות ועל במותי ידריכני למנצח בנגינותי

אלוקים ה' חיילי וישם רגלי כאיילות ועל במותי ידריכני

Hashem makes one’s feet swifter than a deer, so that one can chase the enemies. He helps one trample the enemies in one’s own land (bamot – high places – referring to Jerusalem, which sits on a mountain). The prophet is singing about this miracle. (Radak)

למנצח בנגינותי

This prayer was given over to the Levites to sing, together with the melody for it. (Metzudat David)

This reference to music is the ultimate statement of reconciliation between Chavakuk and Hashem: Hashem is similar to a conductor who directs hundreds of musical instruments in perfect harmony. And so, everything in this world has its proper time and place (Rabbi Wein, tape on Chavakuk)

Chapter 3 is read as the haftara for the second day of Shavuot. As seen above, the imagery of Mount Sinai is found in the beginning of the chapter.

Table of Contents – Introduction || HOSHEA | 2 || 14 ||| YOEL | 1 || 2 || 3 ||| AMOS | 1 || 2 || 3 || 4 || 9 ||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||

NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3