חגי, פרק א׳, פסוק י״ב

Throughout history, the messages of prophets were often met with resistance and rejection. However, a profound shift occurs when both the leadership and the general public display a deep sensitivity to the word of God, fully respecting and accepting the prophet's instruction [ביאור שטיינזלץ].

The response of the nation is twofold, combining a principled understanding of their situation with practical obedience. First, they listen to the voice of God, which reflects a fundamental recognition of their reality. Even without an explicit prophetic message, their duty to rebuild the Temple was already established. When they experienced ongoing failures and faced harsh daily realities, they were expected to examine their actions and realize that their struggles were not mere coincidence. Rather, these hardships were a divine call rooted in the teachings of the Torah [אבן עזרא, רד״ק].

Building upon this foundational understanding, the people then respond to the specific message delivered by the prophet. His words serve either as the direct reason for their action [מצודת ציון, מצודת דוד, ביאור שטיינזלץ] or as an additional layer of motivation [אבן עזרא]. Ultimately, the prophet acts as the practical catalyst that finally drives the nation to begin constructing the Temple [רד״ק].

Yet, a subtle distinction exists between how the leadership and the general masses react. The elite leaders, such as Zerubbabel and Joshua, absorb the message with true understanding and internalize its meaning. In contrast, the general public acts primarily out of a deep fear of God's punishments and the curses that had fallen upon them [מצודת דוד, אברבנאל, מלבי״ם]. Despite this fear, the common people still hesitate to begin the actual physical labor, as they lack official authorization from the ruling king [מלבי״ם].

Regarding the leadership, the title of High Priest belongs exclusively to Joshua, as his father never served in this position. This detail prompts a historical discussion concerning Ezra the Scribe, who belonged to the same priestly family but did not serve as High Priest, although a minority opinion suggests he did hold the title. The accepted explanation for this dynamic is that Joshua earned the role either because he arrived in the land of Israel earlier alongside Zerubbabel, or because his father was the eldest son in their family [חומת אנך].