ירמיהו, פרק מ״ג, פסוק ב׳

In a moment of profound crisis and existential terror, the leaders of the people make a fateful decision to reject God's word, openly accusing His prophet of delivering a falsehood. This rebellion is not born simply out of a lack of faith, but from a complex web of rational calculations, political anxieties, and deep suspicions regarding the prophet's inner circle. The confrontation is spearheaded by Azariah—who may be the same individual previously identified as Jezaniah, simply carrying two names [מצודת ציון]—alongside Johanan the son of Kareah and a group of wicked, malicious men [מצודת ציון, ביאור שטיינזלץ]. Their dispute is not a brief exchange; it is a prolonged, drawn-out argument where accusations are hurled repeatedly [מצודת דוד].

The leaders present several reasons for refusing to believe the prophecy. First, they point to the significant delay in receiving the message. They argue that if the directive genuinely originated from God, it would have been delivered immediately rather than taking many days. This delay leads them to conclude that the prophet simply fabricated the instruction from his own mind [אברבנאל]. Furthermore, the prophecy directly contradicts their political and survival instincts. The people are terrified of the Babylonian king's impending wrath following the assassination of Gedaliah, making a flight to Egypt appear to be the only logical path to survival. Remaining in the Land of Israel would require a supernatural intervention in which God would have to alter the Babylonian king's intentions. Operating under the belief that God does not perform overt miracles when a natural avenue of escape is available, the people refuse to accept that He would command them to remain in a place of imminent danger [מלבי״ם].

Beyond these rational fears, the leaders harbor deep suspicions about Baruch the son of Neriah, the prophet's devoted student. Because Baruch circulated among the people and was well aware of their desperate desire to flee to Egypt, they assume he is the true architect of the prohibition, having manipulated his master into forbidding the journey [מלבי״ם]. They attribute purely spiritual and personal motives to Baruch, believing he desperately seeks to attain the gift of prophecy for himself. He knows that the Land of Israel is spiritually prepared and suited for prophetic revelation, whereas Egypt, saturated with idolatry, prevents the prophetic spirit from resting upon anyone.

In their view, Baruch has convinced his master to keep the nation in the Land of Israel solely so he can remain in a place conducive to prophecy. The leaders do not believe Baruch actively wishes for their death at the hands of the Chaldeans; rather, they view their potential slaughter as the tragic, unavoidable collateral damage of his selfish spiritual ambitions. Consequently, the leaders resolve to force both men to accompany them to Egypt. They bring the prophet along hoping his spiritual merit will protect them, and they bring Baruch to physically remove him from the Land of Israel, deliberately thwarting his quest for prophetic elevation [אברבנאל].