Study Guide to the JPS Bible Commentary : Haftarot [1 ed.] 9780827607187

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Copyright © 2002. Jewish Publication Society. All rights reserved. Lieber, Laura Suzanne. Study Guide to the JPS Bible Commentary : Haftarot, Jewish Publication Society,

Study Guide to the JPS Bible Commentary: Haftarot

Copyright © 2002. Jewish Publication Society. All rights reserved.

Laura Suzanne Lieber

2002 · 5762 The Jewish Publication Society Philadelphia

Copyright © 2002 by The Jewish Publication Society First edition. All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, except for brief passages in connection with a critical review, without permission in writing from the publisher: The Jewish Publication Society 2100 Arch Street, 2nd floor Philadelphia, PA 19103 Edited by Janet L. Liss and David E. S. Stein Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Lieber, Laura Suzanne. Study Guide to the JPS Bible Commentary: Haftarot / Laura Suzanne Lieber.—1st ed. p. cm.

Copyright © 2002. Jewish Publication Society. All rights reserved.

Includes bibliographical references. ISBN 0-8276-0718-0 1. Haftarot—Commentaries. 2. Bible. O.T. Pentateuch—Commentaries. I. Title. BM670.H3 L54 2002 224'.07—dc21 2002001857

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Contents

Introduction

5

Genesis

12

Exodus

28

Leviticus

43

Numbers

57

Deuteronomy

70

Special Sabbaths

81

Days of Awe

92

Festivals

99

4

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Introduction Why Study the Haftarot? Compared with the attention given to the Torah, the haftarah may seem like a pious afterthought. Each week in synagogue, the reading of the Torah forms the centerpiece of the Shabbat service. The Torah scroll itself is beautifully adorned, lovingly handled, and carefully read or chanted. The weekly teaching—whether a brief derash (a short interpretive homily) or an extended sermon—typically focuses on the Torah portion. Jews who are able to read from the scroll, which lacks punctuation or even vowels, receive praise for their skill. Honor accrues to those who recite the blessings before and after the reading. People feel privileged to lift the Torah before the assembled community for all to behold. Congregational leaders show esteem for guests by asking them to dress the scroll, gird it, and open the doors of the ark in which it is kept. These rituals properly celebrate the central place the Torah holds in Judaism. Reading from the Torah may be the most public, tangible manifestation of the ancient covenant between God and Israel, a rite that can be traced to watershed moments in Jewish history. Despite the fact that the words of the text are fixed, it is the task of each generation of Jews to find its own Copyright © 2002. Jewish Publication Society. All rights reserved.

meaning in the Torah and in its traditions of interpretation. The text of the Torah is ancient yet timeless; its significance is acknowledged and renewed in each generation. Thus the sage Ben Bag Bag said, “Turn it, turn it, for everything is in it” (M. Pirke Avot 5:22). The physical scroll of the Torah and its attendant rituals occupy a central place within the synagogue; they represent Judaism’s living heart. And then, when we are done reading from the Torah scroll, what do we do? We read the haftarah—not from a scroll, but from a book, and with hardly any pomp and circumstance. True, a haftarah has its own blessings and melody, but few other trappings. The cycle of haftarot 6

(selected from the writings of the great prophets of Judaism) complements the Torah-reading cycle humbly and without glamour. These two texts, parashah (weekly Torah portion) and haftarah, truly belong together. From earliest times, Jews studied the Torah in the context of other sacred texts. As a part of this process, each weekly Torah reading was paired with passages from Nevi’im (the Prophets, the second part of the Jewish Bible) that were deemed particularly relevant to the Torah portion, holiday or event at hand. The Rabbis of antiquity and sages of the Middle Ages carefully and intelligently selected specific prophetic passages for study.* For generations, scholars have devoted themselves to the study of these prophetic texts. Furthermore, although the readings from the Torah and haftarah each possess great meaning and significance on their own, their pairing makes them even more profound. Texts transform each other when they are conjoined, highlighting meanings that may seem insignificant in an individual text. Encountering the two texts together can show us how Jews in the past made sense of the Five Books of Moses. In short, studying the haftarot can help us better understand the Torah—and Judaism.

Purpose of This Guide The haftarah cycle provides a point of entry for our study of Jewish literature. It touches on major theological, religious, and cultural issues that Jews have confronted throughout our history, with questions often outnumbering answers. The haftarot themselves form a distinct body of literature. These remarkable texts include poetry, prose, folkloristic narratives, and carefully crafted prophecies produced over centuries. As we read and study, we find ourselves confronting new ideas and asking new questions: What is the meaning of the wilderness

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wandering? What act can redeem Jacob’s deceit? Who was the most significant figure of Israelite history? What does God want from us? What does God clearly not want? Does the history of Israel and the Jews have a purpose, and if so, what is it? At times, the texts reveal an ancient understanding: Jepthah’s speech in Judges 11 shows how Iron Age Israelites understood their own history. At other times, the haftarot preserve valuable evidence of biblical Israelite practices: how they worshipped, prayed, and understood God’s place in their lives. Understanding their faith and practice can enrich our own sense of what it means to be religious.

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The JPS Bible Commentary: Haftarot offers readers an opportunity to study these oftneglected texts in depth, at the same level of intensity that previous generations studied the Torah portions themselves. It combines many commentaries and explanations, translating some into English for the first time, and helps readers focus on vital details that might otherwise be overlooked. The Commentary anticipates the questions a careful reader might ask, pointing the way toward answers. The purpose of this study guide is not to summarize or replace the Commentary. Its role is to assist those who employ the Commentary in any number of settings: during the give-andtake of a text-study group; in the quiet solitude of individual study for enrichment; or as an aid in the preparation of a bar or bat mitzvah address, sermon, or derash. The study guide is written for those who seek a greater understanding of the haftarot as important works in their own right, and within the larger contexts of the annual Torah-reading cycle and of Jewish life. How does the haftarah deepen and enrich the paired Torah portion? How can this combination of ancient texts shed light on our lives? This guide will aid readers as they assimilate material (and newly gained insights) from the Commentary into a personally and religiously meaningful whole.

How This Guide Meets Its Goal This study guide is designed to help readers see main ideas quickly. Every entry contains the following: a summary of content and connections to the parashah (the weekly Torah portion) or special occasion; an outline of major themes; selected highlights of larger issues—literary, cultural, or theological in nature—with suggestions for further study; and questions for thought and discussion. The subjects and issues raised here generally draw upon themes and motifs noted in the

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Commentary itself, asking you to consider implications or to follow the logic farther. This guide was written with the hope of inspiring productive, open-ended discussions. As space permits, it notes connections to innerbiblical and postbiblical interpretations. Postbiblical texts that are cited come from sources as diverse as the Mishnah (the earliest Jewish law code), Midrash (ancient commentary and expansion on the Tanakh), the Talmud (commentary on the Mishnah), and the prayer book.

*

For a full discussion of the history of the Torah lectionary, as well as the haftarah cycle, please see the Introduction to the JPS Bible Commentary: Haftarot.

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One of the most important goals of this guide is to help students of the text learn to ask productive questions. The questions suggest directions of thought and inquiry—questions leading to further questions. They also illuminate the texture of the studied text, highlighting the dynamic relationships among the Torah portion, haftarah, and contemporary context. For example, David’s deathbed scene in 1 Kings 1 (in the haftarah for Hayyei Sarah) sheds light on Abraham’s old age and the treatment of the elderly in our own society. In an even more subtle way, the prophecy in Jeremiah 2 (the conclusion of the haftarah for Mattot) plays upon the imagery of an earlier prophet, Hosea. And on still another level, traditions of interpretation show us how the ancient Sages found personal meaning in Ezekiel’s striking vision of the divine chariot (in the haftarah for the first day of Shavuot) and challenge us to do the same. Few questions seek a single correct answer. Rather, they should provoke contemplation and discussion. They seek to encourage each reader or discussion leader to reach for the Tanakh (or even the Talmud) to trace the threads through Jewish tradition and into contemporary life. This guide occasionally refers to passages within the Commentary. However, even if the reader does not have access to that work, the questions and analyses in this guide should prove useful and thought provoking.

How to Read Haftarot One of the key objectives of the study guide is to help all participants in Torah study become skilled readers of sacred text. This is not an easy task. Sacred texts are, by nature, often somewhat unclear and may at times seem intentionally obscure. To fully understand the haftarot requires a body of knowledge that the Commentary seeks to provide; but the task also benefits from each reader’s sensitivity and inquisitiveness. What follows is a summary of the issues that shaped this guide. Keep these motifs and themes in mind while using it. Copyright © 2002. Jewish Publication Society. All rights reserved.

Reading the haftarah cycle is an exercise in intertextuality in its broadest sense—reading texts not just as independent entities but also in relation to each other. By definition, each haftarah is connected to its parashah, or to either a special Sabbath or a holiday. A study of the haftarah as haftarah (and not simply as a selection from Nevi’im) begins by searching out the many, often subtle connections between the paired texts. These resonances occur simultaneously, on a variety of levels. The links may center on themes and characters: the pairing of the deathbed blessings of Jacob and David; the Exodus from Egypt and the return from Exile; or the creation of the Ark and the building of the Temple. It is often these parallels that a reader will notice first. 9

But resonances between texts can also occur on less obvious levels, reminding us that the Rabbis were sensitive and alert readers of the texts. Puns, significant shared imagery, and repetition of key words—features easily missed or obscured in translation, but brought to light in the Commentary—create bonds between parashah and haftarah. These multilevel resonances indicate that the pairing of portions was not haphazard. In some instances, echoes that result from the linking of Torah portion and haftarah are due to careful Rabbinic editing. For instance, by concluding the haftarah to parashah Mattot with Jeremiah 2:1–3, which is really the beginning of a different prophecy, the Rabbis give the haftarah an artificially positive ending. This conclusion has theological and emotional significance, as close study will show. The Commentary and study guide both highlight the significance of such choices by the ancient editors. Furthermore, new richness is often found simply because the pairing of parashah and haftarah encourages us to look deeper, either into the Bible itself or into postbiblical Jewish history and culture. This natural form of intertextuality may or may not be the same as the intentional resonances the original editors had in mind. Insights can also spring from the creativity and skill of the individual reader. With the help of the Commentary and this guide, every reader will have the opportunity to personally discover new meanings hidden within the biblical texts. At times, the study guide urges readers to turn back to the Torah to review entire stories (such as the life of Solomon or the Book of Joshua) or recall how certain cited episodes conclude. At other times, the study guide refers to specific passages from elsewhere in the Bible in order to awaken readers to larger issues suggested by the annual cycle of texts. This guide will help readers take familiar or unfamiliar words and ideas and look at them with fresh eyes, giving them new meaning. The division of the Torah into weekly portions assumes that the entire scroll will be read

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in the course of one year. In contrast, the haftarah conveys Rabbinic theology by means of editorial selection: what is included and excluded. The opening chapters of Ezekiel were so intense that they were nearly kept out of the Bible (see B. Hagigah 13a); now they are read on the first day of Shavuot. On the week when the portion Hukkat is read, the haftarah is the story of Jephthah, but it stops short of telling his daughter’s tragic story. The Rabbis customarily appended verses from later in a text (or from an entirely different text) to the end of a passage in an effort to create a more optimistic, or even messianic conclusion. In the end, the haftarah cycle overall offers a variety of precursors for most significant Jewish concepts, from Creation to Redemption, in almost every major literary form. No single text can convey all that tradition has 10

to teach. This guide will show how the various haftarot complement and enrich each other, emphasizing themes within the haftarah cycle itself and suggesting mechanisms by which these themes can be understood. Throughout this study guide one distinct question will recur: What does it mean to call a text prophetic? To understand this fundamental question, we must also ask: What was it like to be a prophet? How did it feel? What kinds of people were the prophets? Do prophecies actually predict, or do we use the term incorrectly? Perhaps most importantly for us, what does it mean to receive and then reinterpret prophecy, as did the prophets and those who recorded their teachings? How do we see ourselves as heirs today to the prophetic legacy of Judaism? Struggling with these questions may lend a deeper meaning to the study of the haftarah cycle. If we listen, the texts will speak to us—and ask us to speak back. The haftarot, like all the texts of Judaism, urge us to engage in an ongoing dialogue. Literary, historical, cultural, ethical, and experiential issues punctuate the haftarah cycle, and, therefore this guide as well. It is a roughly drawn map, helping students navigate the texts and the Commentary themselves. It isn’t the destination, only the initial point of departure. To those who approach these diverse texts for the first time, with personal, intellectual, and religious intentions, and find the haftarot overwhelming or the Commentary somewhat massive, I call to mind the words of the prophet Ezekiel (from the haftarah to the Sabbath that falls during Passover): The hand of the LORD came upon me. He took me out by the spirit of the L ORD and set me down in the valley. It was full of bones. He led me all around them; there were very many of them spread over the valley, and they were very dry. He said to me, “O mortal, can these bones live again?” I

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replied, “O Lord GOD, only You know.” And He said to me, “Prophesy over these bones and say to them: O dry bones, hear the word of the LORD! Thus said the Lord GOD to these bones: I will cause breath to enter you and you shall live again.” (Ezekiel 37:1–5) As we read these texts—ancient, medieval, and modern—and engage in intellectual, spiritual, and theological study, we breathe new life into them. May they breathe new life into us, as we join our voices with theirs.

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Acknowledgments I wish to thank Professor Michael Fishbane, author of the JPS Bible Commentary: Haftarot, for giving me the opportunity to delve into the world of the haftarah cycle. It has been an immensely rewarding and enlightening journey, the fruits of which can be found in this volume. He was remarkably generous with his time and unfailingly helpful as I attempted to complement his exceptional breadth and depth of scholarship. I also wish to thank the editors at The Jewish Publication Society, Carol Hupping and Ellen Frankel, as well as my manuscript editors, Janet L. Liss and David E.S. Stein, for their generous support of this endeavor. Furthermore, I owe a debt to Deborah Green, a treasured colleague at the University of Chicago, for taking the time to read this book in manuscript; it has benefited greatly from her insight, wisdom, and sharp eyes. Finally, I am grateful to Norman Weiner whose patience helped sustain

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not so much the project as its author.

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GENESIS Bere’shit (Isaiah 42:5–43:10) C reation is the image that dominates both the parashah and the haftarah. Yet the emphasis of the two passages differs. The prophet depicts a God intimately involved with Creation—in contrast to the stately narrative of Genesis 1. For the prophet, the act of creation not only underscores God’s absolute power in the cosmos, but also explains a continued involvement with it. A god who creates is also a god who can redeem. Therefore, Israel’s redemption will soon testify to God’s unique power. Prior to this act of redemption, however, God must give sight to the emotionally blind, and hearing to the religiously deaf. The people’s disability and helplessness require such an act of divine grace. Isaiah treats this spiritual awakening as a wonder on par with Creation. I.

Themes 1.

God’s power to create implies a corresponding power to redeem; nothing is too

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marvelous for God, nor can any other power compare to God. Redemption is wholly a divine act. 2. II.

The creation of the cosmos is paralleled by the creation—the choosing—of Israel.

Extending the Issues 1.

Compare the uses of Creation imagery in the parashah, haftarah, and the

Decalogue in Exod. 20:1–14. (Note that the Decalogue in Deut. 5:6–18 leaves out the idea of creation.) Consider what effects the motif of creation has in each passage: whether it conjures up feelings of awe, a sense of obligation, a feeling of connectedness to nature and humanity.

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Consider the roles played by the Creator, by humanity, and by Israel (a new Adam) in these different contexts. 2.

Examine how sensory image—light/dark, sound/silence—unite the passage and

link it to Gen. 1:1–2:6. 3.

Review the Friday evening liturgy to see the place and function of Creation in the

Sabbath. III. Questions for Further Thought 1.

It is often said that Judaism’s attempts to balance universalism (concern for all

humanity) with particularism (devotion to one’s own interests) stresses Israel’s uniqueness among the nations, as expressed by God’s gift of the Torah. The later chapters of Isaiah (Isa. 40–66) are among the most universalistic declarations of the Israelite prophets; that is, they describe how God will bless all people, not Israel alone. Is this haftarah wholly universalistic, or does it address Israel particularly (in the sense of being a “chosen people”)? What is the tone of the beginning of the Torah (and haftarah) cycle? 2.

What kinds of images are applied to God in this week’s texts? Are they intimate

or awe-inspiring, militaristic or maternal? Does a single image of God predominate? 3.

Is a passive God (Isa. 42:14) the same thing as an absent God?

Haftarah for Noah (Isaiah 54:1–55:5) The connection between parashah and haftarah are their shared references to the primordial flood brought on by divine wrath. The story in Genesis concludes with a divine

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promise: “So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease” (Gen. 8:22). Isaiah echoes this oath when he says, “For this to Me is like the waters of Noah: As I swore that the waters of Noah nevermore would flood the earth, so I swear that I will not be angry with you or rebuke you.” (Isa. 54:9; with this verse, the Sephardim conclude the haftarah). In Isaiah, God’s universal promise to maintain natural stability is transformed into an oath of loyalty to Israel alone. Furthermore, God’s assurance arises not from concessions to humanity’s evil inclination, but from an enduring love. Finally, moving from parashah to haftarah creates a twofold shift in the type of righteousness under

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discussion: from individualistic (Noah and his family) to communal (the people Israel), and from universalistic (God’s covenant with Noah, ancestor of all human beings) to particularistic (God’s covenant with Israel alone). I.

Themes 1.

Nature is one of the ways God communicates with humanity. Disasters connote

displeasure, as with the Flood; bounty indicates divine pleasure. The promises of ending abundance (in the parashah) and the rejection of a second flood (in the haftarah) indicate that God’s bond with humanity, and Israel, will never be severed. 2.

This spiritual renewal will be accompanied by a growth in population and

territory. The focus is on Israel rather than, or at the expense of, the nations. II.

Extending the Issues 1.

A memory of an historical event (the Flood) provides the backdrop for Isaiah’s

vision of spiritual renewal. Recalling the events of Noah’s time permits Isaiah to speak to his contemporaries of rebirth and new beginnings. Consider how our memory of historical events enables us to gain perspective and find hope in tragedy, as on Yom ha‘Atzma’ut (Israel Independence Day), which falls eight days after Yom ha-Shoah (Holocaust Remembrance Day). 2.

Focus on the use of marital language—emotional and legal—in the haftarah.

Consider ways in which the God-Israel covenant resembles a marriage and the ways in which it differs. How can this metaphor influence our concept of covenant and fidelity today? 3.

Prophets in ancient Israel filled many roles—warning, consoling, rebuking, and

speaking to and for God and Israel. Consider what tone Isaiah uses in this prophecy.

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III. Questions for Further Thought 1.

According to the haftarah, who is responsible for the restoration of Israel?

2.

The Torah describes Noah as a righteous individual (and gentile), while Isaiah

focuses on Israel as a righteous nation. How does the shift from universalism (where God’s covenant is extended to all humanity because of Noah’s virtue) to particularism (Israel receives a special covenant with God) transform the Flood story? Can we balance a desire to be humanists with the concept of chosenness? Do the parashah and haftarah suggest that there is a time and place for both perspectives?

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Lekh Lekha (Isaiah 40:27–41:16) God’s choice of Abraham and Sarah to found the nation of Israel is one of the great enigmas of the Torah. Rabbinic Midrash combed the text for clues as to why God chose Abraham from all the peoples of the earth, and concluded that Abraham’s intuitive understanding of monotheism was fundamental to his selection. Abraham’s understanding of the essential innovation of the Jewish religion may be an underlying the reason why God describes Abraham in this text as: “Abraham My Friend.” This appellation forms the most direct link between parashah and haftarah. However, there are other motifs that connect the two. In later tradition, the patriarch’s ascent from Babylon was considered to be a paramount act of faith. Leaving his home and all that he knew required extraordinary trust in God. The prophet attempts to inspire this same trust in the people descended from Abraham, to help them rise up from Babylonian exile and repeat their ancestor’s trek. This new generation must also heed the imperative, Lekh lekha—“Go forth.” I.

Themes 1.

God has three related roles here: Creator, Victor over the nations that oppress

Israel and worship idols, and Redeemer of Israel. God acts in every major arena. 2.

Abraham represents the ideal person of faith as well as a character in a national

history. II.

Extending the Issues 1.

Events of the past form a paradigm, even a map, for the future. Consider the

implicit idea that a correct understanding of history will lead to an accurate understanding of

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future events. 2.

The words translated as “victor” and “victorious” (respectively) in Isa. 41:2,10 are

tzedek—usually translated as “righteousness” (see Commentary). Consider how the translator’s rendering affects the passage’s meaning. III. Questions for Further Thought 1.

When does a prophecy of comfort not have to be realistic in order to motivate?

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Errata 2.

The haftarah regards Abraham as a model of piety; later tradition connects him

with the first blessing of the Amidah. How is Abraham a model of religious faith and practice for contemporary Jews, as seen in both parashah and haftarah?

Va-yera’ (2 Kings 4:1–37) The haftarah consists of two miracle tales centering on the prophet Elisha, disciple of and successor to Elijah. In the first tale, Elisha helps a poor widow redeem her children from debtservitude by providing her with oil. The second depicts the annunciation of a child to a wealthy, barren woman as a reward for her hospitality, and the child’s subsequent death and revival. Children—their conception as well as preservation—connect the miracle tales to each other and to the Torah portion, where angelic messengers announce Isaac’s miraculous birth to the elderly Abraham and Sarah. At the end of the parashah, Isaac is nearly sacrificed, but is redeemed at the last minute; the Shunammite woman’s son dies and issubsequently revived. Each child, therefore, encounters death in a dark reflection of his miraculous birth. The motif of hospitality further connects the parashah to the haftarah. While Isaac’s birth is not a reward for Abraham and Sarah’s hospitality (as it was for the Shunammite woman), acts of hospitality serve as a frame for their annunciation story. I.

Themes 1.

Acts of divine grace, enacted through the prophet, can affect individuals as well

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as nations. 2.

The poor, wealthy, young, and aged can all be in need of (and worthy of) divine

aid.) II.

Extending the Issues 1.

Compare the roles of women in annunciation stories (compare: Judges 13,

1 Samuel 1–2).

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2.

Prophets, in addition to rebuking, warning, and consoling the people, serve them

and interact directly with them, becoming important figures in popular imagination and in folklore. Consider, for instance, the roles of Elijah in the Passover seder. 3.

Consider the acts that constitute hospitality in the parashah (Abraham and Sarah’s

reception of the divine messengers, followed by Lot’s welcome) and in the haftarah.

III. Questions for Further Thought 1.

These texts revolve around serious family stresses: infertility, single parenthood

(as in the case of the prophet’s widow), illness, and the death of a child. Do the texts address these issues realistically? Do they teach us anything about coping? 2.

What do these stories reveal about daily family life and dynamics in ancient

Israel?

Hayyei Sarah (1 Kings. 1:1–31) The haftarah depicts the final intrigue-filled days of King David’s life. Initially, the passage describes an elderly and enfeebled David. The scene shifts and we are then shown David’s son Adonijah proclaiming himself as heir. Word of Adonijah’s apparent rebellion reaches the prophet Nathan and David’s wife, Bathsheba, who both wish to see Bathsheba’s son, Solomon, follow David as king. Nathan and Bathsheba devise a plot of their own. Bathsheba confronts David in his bedroom, claiming that he promised the throne to Solomon, and telling him of Adonijah’s pretension. She demands that David affirm Solomon as his true heir, for fear that she and her son will be regarded as traitors. Nathan arrives and supports Bathsheba’s Copyright © 2002. Jewish Publication Society. All rights reserved.

statement. The king declares Solomon his heir. The parashah and haftarah share the theme of aging, particularly that of leaders of the people. The Torah portion opens with Sarah’s death and concludes with Abraham’s death. I.

Themes 1.

The elderly, even kings, are susceptible to manipulation.

2.

David, by not naming an heir sooner, leaves his kingdom open to political strife.

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II.

Extending the Issues 1.

Issues of knowing, awareness, and deception govern the haftarah. Examine how

these motifs shape our understanding of (and sympathies with) the characters and their motives. 2.

Contrast Solomon and Adonijah with Isaac and Ishmael in Gen. 25:7–11.

Consider the prominence and role of family strife in Genesis, and what the Torah teaches about this issue. 3.

Consider what Abraham and David teach us about the importance of making out a

last will and testament. III. Questions for Further Thought 1.

We are taught, “You shall rise before the aged and show deference to the old”

(Lev. 19:32). How does our culture today treat the elderly? Are they venerated or vulnerable? 2.

How do Abraham and Sarah provide different models for aging than David does?

How and why may the Rabbis be implicitly criticizing David’s behavior at the end of his life?

Toledot (Malachi 1:1–2:7) In the opening verses of the parashah, God tells Rebecca that she will give birth to two incompatible children. Jacob, the younger son, uses deception to acquire Esau’s birthright and blessing, thereby creating and cementing the hostility that will mark their relationship. In the haftarah, the prophet Malachi contextualizes God’s claim to filial piety in the language of sibling rivalry. Just as Rebecca favored Jacob over Esau, God will favor Israel, Jacob’s descendants, over Esau’s children, the Edomites. In turn, God expects loyalty from the Israelites. The divine

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expectations, however, are disappointed. Those who should exhibit the greatest piety—the priests—as well as the lay people, profane God’s worship. The haftarah concludes with a warning to the priests to honor God through the teaching of truth, lest they have their blessing revoked and their descendants put “under a ban” (Mal. 2:3). Unlike the blessing Jacob received from Isaac, God’s favor appears to be contingent.

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I.

Themes 1.

God’s claims on Israel are such that language borrowed from courts of law—with

formal charges and accusations—is an appropriate means of communication. (Note the chargeand-answer format.) 2. II.

Ritual sins, as well as moral ones, can arouse God’s indignation.

Extending the Issues 1.

Compare the haftarah to the Priestly Blessing (Num. 6:23–27). Consider the

impact on priestly and lay hearers of Malachi’s implicit reference to that ancient liturgy. What might a modern Malachi say and what texts might he or she adopt? 2.

In Israelite society, priests were an elite social class with special privileges and

responsibilities. Consider what this haftarah has to teach us about the role of leaders, particularly the relationships among power, ethics, and piety. III. Questions for Further Thought 1.

Can religious beliefs and moral attitudes conflict? Is one superior to the other?

(Compare Psalms 1, 15, 24) 2.

How does the language of family relationships affect the tone of the passage?

Does it make the prophet’s point easier to relate to? How can we, like the prophet, extend the “family” metaphor to contemporary situations, from synagogue politics to international affairs? For example: Are all members of a synagogue siblings, or is there a parent? Does the United States ever take on a parental role in the world, and to what effect?

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Va-yetze’ (Hosea 12:13–14:10)—Ashkenazim The parashah opens with Jacob fleeing to Aram to escape his brother Esau’s wrath. Once there, he works for his uncle Laban and acquires Leah and Rachel as wives. This haftarah opens with Hosea recounting these events. (Later, Hosea makes reference to the labors Jacob performed in Laban’s service.) The prophet then skips ahead to the Exodus. Hosea changes subject again, commenting on Ephraim’s “bitter offense” (Hos. 12:15). A threefold structure—of divine providence (Jacob’s fateful journey and the Exodus), Ephraimite sin (the Ephraimites

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being Jacob’s descendants) and divine punishment—repeats several times in the haftarah, lending a unity of theme to Hos. 12:13–14:1. The appended conclusion (14:2–10), in which Hosea urges repentance, tempers the darkness of the rest of the haftarah and injects a note of hope into the cycle of sin and punishment that Hosea traces back to the stories from Genesis. I.

Themes 1.

Jacob’s flight to Aram is punishment for his previous acts of deception; Ephraim

reveals the same treacherous instincts as his ancestor, and he will also be punished with exile. 2.

Jacob’s acts of servitude under Laban, however, mirror God’s care for Israel

while in slavery. With divine protection, change is still possible, and approaching doom can be averted. II.

Extending the Issues 1.

Explore how reflection on past actions (our own, those of our peers or

government, or those of our ancestors) could induce repentance. Consider modern situations where the actions of previous generations are said to demand atonement from their descendants. 2.

List other instances wherein a single, unified message emerges from seemingly

disjointed textual passages. III. Questions for Further Thought 1.

What is the difference between history and memory in Hosea—and in our own

lives? Are the two ideas interchangeable? Which shaped the other? How do our own stories change as we tell them? Reflect on the Passover haggadah’s demand that we re-experience the Exodus every year (e.g., “Each person must regard himself as if he personally went forth from Egypt”). Why is this so important for us? Copyright © 2002. Jewish Publication Society. All rights reserved.

2.

Does Jacob’s life foreshadow the history of his descendants (that is, of Ephraim,

the Northern Kingdom of Israel)? What other ancestors function as archetypes for the life of Israel? Does the fact that we continue to use Hebrew names—including Jacob and Ephraim—suggest that the story of Jacob’s children, as described by Hosea, is still being written?

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Va-yishlah (Hosea 11:7–12:12)—Ashkenazim In Parashah Va-yishlah, Jacob’s path crosses that of Esau, his estranged brother, and Jacob is forced to confront his own history of deceit and betrayal. We first see Jacob as he prepares to meet Esau, apparently hoping to appease his brother’s justified anger and avert the subtle threats indicated in the text. The parashah concludes with a list of Esau’s descendants. In between, Jacob wrestles with a mysterious being and his name is twice changed to Israel (Gen. 32:29; 35:10). The haftarah alludes to several events from Jacob’s life, including his flight to Paddan-Aram and the wrestling match. Hosea’s speech contrasts the moral, religious, and political sins of Ephraim (symbolizing the northern tribes, ten of Jacob’s twelve sons) with God’s gracious love. The overall tone of the haftarah is bleak, echoing the mixed and troubled tone of much of the parashah. I.

Themes 1.

If Ephraim is saved, it will most likely be through an act of divine grace, not

because of any righteous action on the part of the people. Were God human, Ephraim would be doomed. 2.

The sins of Ephraim can be traced back to the character flaws in Jacob. The

people must now overcome Jacob’s defining personality traits. II.

Extending the Issues 1.

Consider how the new Exodus is pictured in Hos. 11:10–11. Contrast this with the

Torah’s versions of the Exodus, both in the Book of Exodus and in Deuteronomy 32. 2.

Examine how Hosea regards the wilderness period (Hos. 12:10). Compare this to

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Hosea 2 and Jeremiah 2, and consider how communities in exile—in a wilderness—might react to this recurring theme. III. Questions for Further Thought 1.

What problems are created by multiple versions of the past (the version in the

Torah compared with Hosea’s retelling)? What complications occur when facts or memory are at issue, or when individuals have different recollections? What is the purpose of the story of Jacob and Esau’s reunion in the Torah, compared to its use here in a prophetic text?

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2.

How does the prophet imply that just as Jacob became Israel, Israel can truly

become Israel? What does it mean to be Israel? Are we Israel yet? What aspects of contemporary life do the prophet’s words address?

Va-yishlah (Obadiah 1:1–21)—Sephardim The parashah opens with Jacob’s reunion with his estranged brother Esau. Despite Jacob’s fears, Esau receives him graciously. Tempering the warmth of the reunion, the brothers go their separate ways, and the parashah concludes by recounting Esau’s descendants, associating him with the nation of Edom. In succeeding centuries, Esau will become a bitter enemy of the people of Israel, and the name Edom will become synonymous with pagan and Christian Rome. Thus the later reader of the parashah knows that although the brothers part in peace, their descendants will meet in strife. In this vein, the prophet Obadiah describes an Esau who has taken on many of the characteristics of Jacob: the deceived is now the deceiver. Just as Jacob’s sins were requited, now Esau’s descendants must be punished. For Esau-Edom, however, sinning will prove fatal. Edom will be destroyed, while Israel will regain its national homeland. I.

II.

Themes 1.

Although it arrogantly thinks itself safe, Edom has not escaped judgment.

2.

Israel’s rise will be proportional to the fall of Edom.

Extending the Issues 1.

This is an instance where the rite of Ashkenazim has preserved two distinct

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haftarot—with some Ashkenazim reciting Obadiah on this occasion. Compare the two haftarot and consider the reasons for and implications of the selections. Particularly compare the characterizations of Esau and Jacob and their descendants. 2.

Although many Ashkenazim do not read this passage as a haftarah, they do use

Obadiah 1:21 in the liturgy (see Commentary). Consider how context affects the meaning of that verse—in the abstract, as a haftarah, and in prayer.

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III. Questions for Further Thought 1.

How does Esau become a villain? Compare the Genesis story with the following

verses to see how Esau-Edom is viewed in the Bible: Deut. 2:2–22, Jer. 49:8–10, Mal. 1:2–3 (Esau); and Num. 20:14–21, Ezek. 25:12–14, Psa. 137:7, Lam. 4:21–22 (Edom). 2.

Compare Obadiah with Amos 9 and Isaiah 60. How does each prophet depict the

nations? Can these prophets’ visions help shape our understanding of international relations?

Va-yeshsev (Amos 2:6–3:8) In the haftarah, the prophet Amos depicts Israelites who, centuries after the patriarchs lived, still repeat their sins. Their primary crimes involve oppression of the poor and powerless, arrogance, and depravity. The sins of the ancestors become magnified in the ensuing generations. Amos describes crimes that go beyond the moral and ethical sins of Joseph and his brothers. The Israelites, however, by silencing prophets and forcing nazirites to drink wine, openly reject God’s gifts. The hypocrisy of injustice mixed with superficial piety repulses God. I.

Themes 1.

The primary sins of Israel involve ethical transgressions: not materialism per se,

but a disregard for how possessions are obtained. Blind attachment to external observances is condemned. 2.

Chosenness is a responsibility; it does not extend irrevocable grace to the people.

They are liable for their own behavior.

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II.

Extending the Issues 1.

Consider what the term hillul ha-Shem (desecration of God’s name) means here

(Amos 2:7), and in Lev. 20:3, 22:2, 32; Ezek. 20:39, 36:20–23. Consider what modern behaviors Amos might condemn. Compare these behaviors with the concept of kiddush ha-Shem (sanctification of God’s name) which is mentioned in Isa. 29:23, and discuss actions that merit praise. (Note that kiddush ha-Shem comes to mean acceptance of martyrdom in later Judaism.) 2.

Amos and Malachi (compare haftarah for Toledot) share legalistic language.

Compare the charges, particularly how they resolve the conflict between “rite”(ritual piety) and “right” (ethical behavior). 24

III. Questions for Further Thought 1.

Two of the most serious sins in the Torah are the sale of Joseph (Genesis 37) and

the Golden Calf (Exodus 32). What kinds of sins are these—ethical or religious? Who is hurt in the short or long term? 2.

In what ways does Amos allude to the Genesis narrative? Do his allusions point to

subtle themes of the original story, or does he create new meanings? How do religious and economic obligations intersect in our lives? 3.

Can an individual or national doom become inevitable, or is repentance always

possible?

Mikketz (1 Kings 3:15–4:1) The most obvious link between parashah and haftarah is the motif of a king waking from a dream. In the Torah portion, Pharaoh awakes from his nightmare; here, Solomon wakes from the dream in which God grants him wisdom. The abruptness of the haftarah’s beginning makes it clear that the parallelism is intentional. Each passage involves the public recognition of a person’s possession of divine wisdom. This wisdom, however, is put to different uses. Joseph interprets Pharaoh’s dreams, and this insight initiates Joseph’s rise to power. Solomon, already a sovereign, uses his divinely augmented discernment to uncover the truth of conflicting legal testimony. Solomon’s display of wisdom cements the legitimacy of his kingship. His wisdom publicly recognized, “Solomon [is] now king over all Israel.” I.

Theme Wisdom, coming from God, is essential for a righteous ruler. Wisdom can be displayed in

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different venues; here, the judiciary is the setting. II.

Extending the Issues 1.

The parashah and haftarah laud Joseph and Solomon as wise rulers. The pairing

subtly juxtaposes Pharaoh and Solomon. Compare the various kinds of leadership depicted. 2.

Jewish tradition regards Solomon the wisest person who ever lived. Consider

whether the stories in 1 Kings support or undermine this attribution.

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III. Questions for Further Thought 1.

What types of dreams appear in the Bible? Note Genesis 37 and Daniel 2,

recalling that Daniel is probably based on the Joseph traditions. In what ways does Daniel resemble Joseph? Solomon? What are the connections between dreams and revelation? Are dreams prophetic? 2.

What different tests of wisdom may leaders encounter (compare the haftarah to

Terumah)? Is political acumen the same as wisdom? Has wisdom become devalued, and if so, in favor of what? Does Solomon’s great wisdom prevent him from sinning (see 1 Kings 11)? Why does the Torah highlight his sinfulness as well as wisdom? What do his failures teach us?

Va-yiggash (Ezekiel 37:15–28) The parashah describes the emotional reconciliation of Judah and his brothers with Joseph in Egypt. In the haftarah, the familial reunion is recast in national terms. God commands the prophet Ezekiel to take two sticks and write on the first: "Of Judah and the Israelites associated with him;" and on the other: "Of Joseph—the stick of Ephraim—and all the House of Israel associated with him" (vs. 16). Ezekiel must then put the sticks together as one. This act symbolizes the future unification of Judah (the south) and Joseph (the north) under a Davidic king. The haftarah concludes with an affirmation of Israel’s covenant with God and the promise of community renewal. I.

Theme The messianic era consists, fundamentally, of a united Israel ruled over by a Davidic

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monarch and sheltered by the Divine Presence. Stability and unity undergird this vision. II.

Extending the Issues 1.

Visionary episodes, parables, and other forms of symbolic speech typify Ezekiel

(compare Ezekiel 4, 6, 17, 24), although other prophets acted similarly (e.g., Isaiah 20, Jeremiah 27). Specifically, compare Zechariah 11:7–14 to this haftarah. How does the later prophet, Zechariah, adapt Ezekiel’s action of unifying the sticks (representing the two kingdoms)? 2.

Consider other models of Israel’s redemption depicted in the haftarah, to see what

features other prophets have stressed (spiritual unity, physical reunification, return of the land to

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Israelite control, re-establishment of the king and/or priesthood, God’s presence among the people), and what metaphors they selected. III. Questions for Further Thought 1.

Compare the two models of family reunification found in the parashah and

haftarah. Do these models complement each other or conflict? How do both texts imply the necessity of human involvement in the messianic process? What is the role of the Divine? In what ways does the haftarah portray a historical conflict coming full circle, revealing great literary craftsmanship? 2.

Family dynamics are a primary force behind the drama in Genesis. What can

families, broken and healed repeatedly over time, teach us? What kind of role models are they for us as parents, siblings, and children? Can the national aspirations described by Ezekiel when he unifies the sticks be scaled down and applied to our own homes and families? How could shalom bayit (domestic harmony) be one way of bringing about the Messianic Age?

Va-yehi (1 Kings 2:1–12) Both parashah and haftarah center on dying leaders and the final charges they make to their heirs. In each case, the son(s) must be the agents for fulfilling the last wishes of their fathers. To Jacob, the primary duty is proper burial, as he first instructs Joseph, and then all his sons (Gen. 47:29; 49:29–32). Jacob blesses each of his sons. David’s charge to Solomon is more problematic, because his requests do not fall into the realm of hesed (good deeds done without hope of personal gain). Although David urges Solomon to adhere to and observe the Torah, he

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seems to commission Solomon to do his unfinished dirty work, which Solomon soon proceeds to do through the agency of Benaiah (1 Kings 2:46). (Later generations of commentators will be left to justify David’s instructions or argue that they necessitated atonement.) I.

Themes 1.

Correct Torah observance will lead to success and the fulfillment of blessings.

2.

Abuse of power is so tempting that not even the great leaders David and Solomon

can avoid it.

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II.

Extending the Issues 1.

Jacob’s blessing of his sons effects a profound reconciliation. David’s final charge

does not unify a family, but consolidates a power-base. Confronted by similar situations, different individuals are motivated to take different courses of action. In light of the metaphors used in the Torah that describe the nation of Israel in terms of a family, consider whether Jacob and David seek similar (though perhaps different) ends. 2.

In the parashah, the brothers fear Joseph’s revenge because of a serious wrong

they committed (Exod. 50:15–21; see the haftarah to Va-yeshev). In the haftarah, revenge is a fact, but the motives are more problematic. Consider the role of duplicity—a recurring familial trait—in both narratives. III. Questions for Further Thought 1.

What do the deaths of the patriarch and the king teach us about dying with

dignity? How are the issues of authority and dignity connected here? (See also the haftarah to Hayyei Sarah.) 2.

What do Jacob and David teach us about the idea of legacy? In the Middle Ages,

some parents would write ethical wills to help guide their children through life. Is David’s speech an ethical will? What kind of instruction would you give if you were writing such a document for your son Solomon, heir to the throne? For your own child(ren)

EXODUS

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Shemot (Isaiah 27:6–28:13; 29:22–23)—Ashkenazim The parashah and haftarah are connected at two levels, verbal and thematic. The first level requires an awareness of the Hebrew text, for the linkage is lost in translation. The Torah portion begins by recalling how the people of Israel came [ha-ba’im] to Egypt with Jacob (Exod. 1:1), and then states that the descendants of Jacob increased greatly, filling the land [va-timalle’] (1:7). The haftarah echoes the Torah’s language: the people of Jacob are those “who come [haba’im] . . . and fill [u-male’u]” the earth with their produce (Isa. 27:6). Thematically, the haftarah 28

describes an ingathering from Exile that recalls the Exodus. Overall, the haftarah juxtaposes God’s acts of redemption and retribution with the people’s grateful understanding of these acts. I.

Theme Although Israel has certainly merited punishment, a remnant will be restored and

flourish. This redemption will include the ingathering of exiles and a renewed reverence of God. II.

Extending the Issues 1.

The original Exodus story both parallels and counterpoints the future redemption.

Consider how Isaiah uses the imagery of national unification but transforms it for use in a new context. 2.

Suffering can atone, and it can prompt correct action afterward. (See also Shabbat

Shuvah and Yom Kippur afternoon.) Consider how action (divine or human) can be a form of speech. III. Questions for Further Thought 1.

How does Isaiah address different classes of people? Does each group have

distinct responsibilities? How does contemporary society preserve this class structure? 2.

Examine the weekday Amidah prayer. How does its depiction of redemption echo

this haftarah? Consider shared features such as ingathering, religious renewal, and the image of the shofar. 3.

Compare the NJPS translation, JPS translation, and medieval readings of Isa. 27:7

as described in the Commentary. How does each reading change our understanding of the verse? Must we settle on a single reading or attempt to harmonize what each teaches us? How do we

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decide what this verse means?

Va-’era’ (Ezekiel 28:25–29:21) A confrontation between divine emissaries (Moses and Ezekiel) and Pharaoh stands at the heart of both parashah and haftarah. The victory of God/Israel is designed to compel Egypt to acknowledge God’s power. In both passages, judgments are promised and fulfilled. The liberation of Israel and (re)settlement in the Promised Land will be the ultimate proof of God’s

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might. Ezekiel transforms the confrontation with Pharaoh from the Book of Exodus into a timeless, cosmic battle. I.

Themes 1.

God is not only the God of Israel, but of all nations. In restoring Israel to glory,

God will also, to a lesser extent, redeem Egypt and grant favor to Babylon. 2.

Any nation—Israel, Egypt, and Assyria—that trusts in its own might, or in

foreign alliances, will be disappointed. It is God who grants all victories. Excessive pride will result in humiliation. II.

Extending the Issues 1.

According to the parashah and haftarah, Israel and the nations will come to know

God by means of divine actions, such as the wonders Moses and Aaron work before Pharaoh, the plagues Gods send upon Egypt, and the miracle of Israel’s redemption from Egypt and later, the Babylonian exile. Consider how “knowing” God (Ezek. 28:26; 29:6, 9, 16) is linked to redemption—as cause, effect, or both—and how knowledge can bring salvation. Compare this to the role that knowledge plays in 1 Kings 18. 2.

Israel is not punished for making alliances with Egypt; rather, Egypt is punished

for being a weak ally. Compare this attitude to Hosea 12, Ezekiel 16, and Lamentations 1. 3.

After an earlier prophecy that Babylon will conquer Sidon (Ezek. 26:7–14) fails

to come true, the prophecy is reworked here; God now grants Babylon spoils of Egypt as recompense (29:17–20). Consider the reasons why the Bible would preserve “failed” prophecies and what we learn from such texts. III. Questions for Further Thought Copyright © 2002. Jewish Publication Society. All rights reserved.

1.

Does the image of the “mighty monster” (29:3) seem mythological or

metaphorical? What is the difference? What modern figures are mythic? How do politicians and the media describe the great powers of the world? What effects do these metaphors have on how we picture the world we live in? 2.

Many prophets speak against the nations that surround Israel. Who is the intended

audience of such prophecy? Why is it important for Israel to hear the ultimate fates of their enemies?

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Bo’ (Jeremiah 46:13–28) Parashah Bo describes the final three plagues God sends to Egypt (locusts, darkness, and the slaying of the first born) as well as the first Passover observance and the initial steps of the Israelites’ Exodus and travel toward the Sea of Reeds. The haftarah extends this narrative with promises of Egypt’s eventual (and total) destruction. The “coming” of Nebuchadnezzar, King of Babylon, to attack Egypt (Jer. 46:1) reminds the reader of how Moses came before Pharaoh at the opening of the parashah. Jeremiah’s reference to locusts (46:23) echoes the first plague mentioned in the Torah portion. Finally, God’s promise to deliver Israel “from far away . . . from a land of captivity” (46:27) connects the haftarah to the conclusion of the Torah portion, when the Israelites left their first place of captivity. I.

Theme God controls the fates of all nations—including Israel, Babylon, and Egypt. All nations

serve God’s purpose, fulfilling a divine plan for history. II.

Extending the Issues 1.

Israel may be God’s chosen people, but all nations fall under divine authority and

are part of a larger divine plan. The language used to doom Egypt—and the idea that Babylon will punish Egypt at God’s command—strongly echoes the language used to condemn a wayward Israel. Egypt is destined to share in Israel’s fate. Babylon, however, is not a new chosen people, but a divine tool. (Jeremiah will prophesy in turn against Babylon in the ecstatic culmination of his book, chapters 50–51.) 2.

While Babylon did defeat Egypt in battle, making her a vassal nation, her fate was

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not exactly that described by Jeremiah. Consider whether this diminishes the truth of the prophecy. III. Questions for Further Thought 1.

Examine the varied depictions of Egypt presented in the parashah, in the previous

haftarah, and here. What pictures emerge—of the nation, its leaders, their self-image, their strengths, and their flaws? Do you see any of Egypt’s traits in yourself or in your leaders? 2.

Compare this passage with Amos 4 and with Lamentations. Do Israel and Egypt

commit similar sins? Compare their punishments. What is the role of plagues in these texts? 31

Be-shallah (Judges 4:4–5:31, Ashkenazim; 5:1–31, Sephardim) The Ashkenazic version of this haftarah contains two tellings of the same story, one prose and one poetic. Both recount the battle of the newly arrived Israelites against the Canaanites, led by Sisera, a general in the army of King Jabin of Hazor. The Israelite prophet, Deborah, musters an army led by Barak. The Israelite army routs the Canaanites, and Sisera flees to the tent of Heber the Kenite. However, Heber’s wife, Jael, kills Sisera while he sleeps, ironically fulfilling Deborah’s prediction that “the LORD will hand Sisera over to a woman” (Judg. 4:9). Parashah and haftarah celebrate the divine role in military victory, in both prose and poetry. (The Sephardic haftarah contains only the poetic version, the Song of Deborah.) I.

Theme God plays a role in all victories, both subtle and obvious. In the prose account, God

functions allusively; in the poetic account, divine actions are direct and described in mythic terms. II.

Extending the Issues 1.

The prose account of the story contains many physical details. What is the role of

space—natural geography as well as interior and exterior space—in this narrative? 2.

Compare the prose and poetic accounts with each other, here and in Exodus.

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Notice how one version emphasizes history while the other seems more literary. Note how stressing different features, such as dialogue and figurative language, can convey emphasis. III. Questions for Further Thought 1. 2.

How do multiple versions of stories enrich (or complicate) the Bible?

Miriam and Deborah are both female prophets. How is Deborah contrasted with Sisera’s

mother in the poetic account? How does Miriam compare to Moses? What do these texts teach us about the role—and fate—of women during wartime? Have things changed since that period?

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3.

Compare the story of Jael to those of Rahab (Joshua 2), Ehud (Judges 3), and

Gideon (Judges 6–9). What roles do deception and cleverness play? Do their acts seem positive, or are they viewed ambivalently, like the patriarchs in Genesis? Why? How are these stories humorous?

Yitro (Isaiah 6:1–7:6; 9:5–6, Ashkenazim; 6:1–13, Sephardim) The direct perception of God’s presence that Moses and the Israelites experience communally at Sinai in the parashah, the prophet Isaiah experiences individually in the haftarah. In the Torah portion, we are first presented with a structure for an effective judicial procedure followed by a revelation of God’s instruction to the nation. Isaiah, reversing this pattern, receives words of instruction he must transmit to the people, followed by a promise that a messianic king will inaugurate a new era of justice. The pairing of the two passages links the past to the future: At the foot of Sinai, Moses creates and institutes a correct social order; Isaiah looks beyond the corrupt present and proclaims that such a system will function again in the future. I.

Themes 1.

The cumulative effect of generations of sinful behavior renders the people deaf to

God’s directly spoken work; they are unable to “hear and obey.” 2.

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II.

Only God and the messianic king can restore a corrupt society.

Extending the Issues 1.

If this is Isaiah’s prophetic “call,” it occurs not at the opening of the Book of

Isaiah, but rather in Chapter 6. Consider why it might have been placed where it is. Compare this to other calls: Exodus 3–4, Jeremiah 1, and Ezekiel 1–3. Notice what features these episodes share, and how they differ. 2.

Compare this passage to other depictions of God and the divine retinue in the

Prophets (1 Kings 22, Ezekiel 1, Zechariah 3, and Habakkuk 3). Consider how we picture God today.

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III. Questions for Further Thought 1.

What is the role of the prophet’s mouth in this passage? What is its relationship to

the ears of the people? Which of the senses is most important at Sinai (Exodus 19–20)? Compare these passages to Moses’ call (Exodus 4). What characterizes prophet and people with regard to their senses? 2.

Compare the opening scene of the haftarah with the Kedushah from the Shabbat

morning service. How does context change meaning? Does the passage itself seem liturgical? How was the passage adapted by the siddur’s editors, and to what end? 3.

How does the coda (Isa. 9:5–6) fit in with or alter the meaning of the body of the

haftarah?

Mishpatim (Jeremiah 34:8–22; 33:25–26) The parashah opens with laws pertaining to debt slavery, and it closes with the ratification of Sinai as a covenant. In the haftarah, Jeremiah yokes together these two motifs. He connects violation of this one law to the impending doom of exile. The correct procedure for the release of slaves, seemingly a minor law when given in the parashah, has tremendous consequences for the nation. II.

Themes 1.

The image of freeing Israelite slaves symbolizes the covenants that structure

Israelite history—reinforcing the classic themes of Creation, Revelation, and Redemption.

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2.

Abuse or manipulation of the legal system, as well as disloyalty at the

interpersonal level, can have disastrous national and religious consequences. II.

Extending the Issues 1.

Here a single action symbolizes the profound connection of human dignity with

economic justice. Consider where else ethics are linked to Israel’s fate (compare Leviticus 19, Amos 5). 2.

The Jewish legal system grounds human rights in divine authority and historical

experience (namely, Israel’s own enslavement). Many contemporary legal systems, however,

34

attempt to keep religion and state separate. Consider what role religiously grounded ethics could or should play in the creation of a secular legal code. Note past situations in which religious values have come into conflict with civil laws. How could these kinds of conflicts be handled in the future? III. Questions for Further Thought 1.

How is the coda (Jer. 33:25–26) connected to the rest of the reading? How does

the coda itself balance past and present? Why were these two specific verses chosen to conclude the haftarah? 2.

How does our text use the root shuv (“return”, Jer. 34:11,15–16, 22)? Relate this

to the idea of teshuvah (repentance). What does the image of “return” tell us about ancient Israelite understanding of human nature, sin, and God? 3.

What are forms of slavery in modern society? To what may we be enslaved? Is

freedom from slavery a realistic goal?

Terumah (1 Kings 5:26–6:13) In Parashah Terumah, God commands the Israelites to build a Tabernacle in the wilderness. God instructs the Israelites to bring gifts—the raw materials for the structure—then states, “And let them make Me a sanctuary that I may dwell among them” (Exod. 25:8). The portion then gives an overview of the Tabernacle’s structure. The haftarah describes initial construction stages of Solomon’s Temple in Jerusalem. I.

Theme

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Through strategic political alliances and forced Israelite labor, King Solomon becomes Israel’s Temple-builder, completing the acts initiated by Moses, fulfilling the promise made to David, and securing blessing for his throne. II.

Extending the Issues 1.

This haftarah describes events in the past without reference to any future events,

such as a new Temple in Jerusalem. Does reading it as a haftarah make it messianic? How does the history described here become part of our cultural memory and future aspirations?

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2.

Making an alliance (shalom, berit) with Hiram of Tyre, Solomon displays

political wisdom. Recall other kinds of wisdom credited to Solomon (e.g., haftarah for Mikketz), and how they shape the traditional image of King Solomon. III. Questions for Further Thought 1.

Within the haftarah, what is the opinion regarding foreign alliances? What other

opinions toward alliances are found in the haftarot? How could attitudes change? 2.

Is there an irony within the Torah portion that God commands the bringing of

gifts? Is this irony heightened by describing that the Temple was built by forced (corvee) labor? Is one structure more or less a labor of love? What are modern parallels to this? 3.

Compare the parashah and haftarah with 2 Samuel 7. What is the role of the

Tabernacle/Temple in Judaism? How does a permanent building reflect a different ideology than a mobile shrine? How do modern synagogues resemble each kind of sanctuary?

Tetzavveh (Ezekiel 43:10–27) The parashah describes the consecration of Aaron’s sons as priests, their ritual vestments and their installation; it concludes with a command to build an incense altar that will travel with the Tabernacle. The haftarah focuses on the blueprint of the great sacrificial altar that will be at the heart of the rebuilt Temple, tended by Zadokite priests. This juxtaposition suggests a symmetry between Moses and Ezekiel as mediators of cultic worship. I.

Themes

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1.

Revelation of the future Temple will amaze the Israelites, shaming them into

repentance. The great altar (where atonement can be made) will be at the heart of the new Temple. 2.

The Temple is the only location on Earth where the profane is sanctified and the

upper and lower worlds connected. No other place is as suitable for divine-human interaction.

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II.

Extending the Issues Ezekiel often functions as a “second Moses.” Compare him to Joshua (Joshua 24) and

Elijah (1 Kings 19), considering what is “Mosaic” about each of these figures. Note what aspects of Moses’ leadership each figure emphasizes in order to gain a picture of the Bible’s ideal leader. III. Questions for Further Thought 1.

In a world without a Temple and altar, how can harmony be maintained between

heaven and earth, humanity and God? What is the role of Torah? Of study? Of prayer? 2.

How does tradition attempt to harmonize the differences between the Temple

blueprint and regulations as presented by Ezekiel and other descriptions of and regulations for the Temple and altar given in the Torah? What are possible historic or literary reasons for these differences? Is this a problem? (Refer to the introduction to Ezekiel in the Commentary.) 3.

What constitutes holiness? Is it a state of being, an attitude, or the result of

actions? What are ways of achieving holiness in the present day? (See also the entry for Parashah Kedoshim.) 4.

The haftarah reflects the cultic and religious concerns typical of Ezekiel, who was

a priest (Kohen). Compare this to Isaiah 58 and Amos 5. How can we reconcile these messages about the role of ritual within religion? Where in our own lives do ethics and ritual blend (compare Leviticus 19)?

Ki Tissa’ (1 Kings 18:1–39) The parashah contains the most famous scene of apostasy in the Torah, the sin of the

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Golden Calf. The haftarah depicts the renowned confrontation with idolatry, Elijah’s contest with the priests of Baal atop Mount Carmel. After three drought years, God instructs Elijah to confront Ahab; then God will send rain. Elijah challenges Ahab and the pagan prophets to a contest. With great irony and drama, God wins the challenge for Elijah. The passage ends by highlighting God’s power and the people’s recognition thereof. I.

Themes 1.

God is the only God, and as such, He has power over nature. All other gods—and

their prophets—are false, and their practices foolish. Knowledge of God is the key to faith. 37

2.

The people, longing for a tangible manifestation of God, will always stray, either

worshipping Baal or creating false syncretistic religions. Each generation will merit a rebuke. III. Extending the Issues 1.

While knowledge is the key to faith, religious ritual helps sustain belief. Consider

how this passage creates a dramatic mood, and how it describes the different characters. 2.

Compare the liturgical language of the haftarah’s end to both the Alenu prayer and

Yom Kippur’s final litany (the language of which permeates the High Holiday liturgy). How is the affirmation of monotheism used in each context? III. Questions for Further Thought 1.

In this passage, were the Israelites pagans or did they regard Baal-worship as

compatible with Judaism? What is religious syncretism? Are there modern parallels for such a blending of religions? What are the challenges such a synthesis poses, and how can we address them? 2.

Scholars used to state that the God of Judaism was a god of history while pagan

gods were gods of nature. What do you make of that idea in light of this haftarah? 3.

What is Elijah’s relationship with God? Is there a danger in Elijah’s actions?

Va-yak·hel (Ashkenazim; Pekudei, Sephardim; 1 Kings 7:40–50) This haftarah is paired with two different parashiyot. The first, Va-yak·hel, for the

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Ashkenazim, describes the details of the Tabernacle. It sets up degrees of sanctity in space, marked via gradations of metals and woods. The second, Pekudei, for the Sephardim, contains a detailed account of materials used in the construction of the Tabernacle, and concludes with God’s indwelling there. The haftarah, focusing on the details of the Temple’s furnishings, echoes both parashiyot. In particular, the pairings suggest parallels between Bezalel and Hiram, the chief craftsmen of each structure.

38

I.

Themes 1.

No detail of the Temple’s design or contents is unworthy of notice. Each

possesses a subtle significance. No material is coincidental; and no craftsman’s involvement is accidental. Everything has meaning. 2.

Solomon, as we expect, exhibits wisdom in his choice of craftsmen and displays

inspired skill in metallurgy, making all the furnishings for the interior of the sanctuary. II.

Extending the Issues 1.

Extraordinary skill and wisdom can be either natural (Oholiab, Hiram) or divine

(Bezalel, Solomon) in origin. Hiram’s natural skill sufficed for working on the Temple’s exterior furnishings, but Solomon’s handiwork adorned the interior, a more intensely sacred space. 2.

Although genealogical information in the Bible can seem obscure, in fact it

contains important information and preserves changes in tradition. For instance, the author of 2 Chronicles 2:13 wished to underscore the parallels between the Tabernacle and the Temple, and so altered Hiram’s lineage to make him a Danite (and therefore parallel to Ohaliab of the parashah). Consider the importance of connecting the Tabernacle and the Temple, and the significance of having representatives from the tribes of Judah and Dan as key participants. III. Questions for Further Thought 1.

What is the role of the populace in the construction of the Tabernacle versus the

construction of the Temple? How do the structures manifest cultural ideals? How do our contemporary synagogue facilities reflect our ideals? 2.

What is the meaning of sacred space? How do sacred spaces relate to profane

spaces? How do they specifically recall the outside world, and how do they shut it out? How do

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buildings reflect our ideas about God in relation to the world today? How do we sanctify space?

Va-yak·hel (1 Kings 7:13–26)—Sephardim The parashah describes various materials used in the construction of the Tabernacle. It describes the priestly vestments and the presentation of the Tabernacle to Moses (who places the tablets of the covenant within it and finishes its construction); it concludes with God’s presence

39

settling over the structure in the form of a cloud. The haftarah delineates some of the bronze work done by Hiram for the Temple, specifically, the two named columns and the bronze basin. I.

Theme In sacred space, all items are imbued with meaning. The Temple’s furnishings have

symbolic, even cosmological significance, but do not always mirror items used in the Tabernacle. II.

Extending the Issues 1.

The Rabbis frequently preferred Hiram’s Danite genealogy (2 Chronicles 2:13) to

his affiliation with Naftali as described here. This preference may reflect a desire to emphasize the Temple’s role in unifying an often-divided community. Solomon’s tribe, Judah, was southern, while Dan is the northern-most tribe. Later generations of Jews (from the divided monarchy into the present day) have been able to look back on the Temple as a symbol of the united Israel, and a promise of physical and spiritual reunification to come. 2.

Bronze oxen are cultic items sanctioned here for use in the Temple—items that

could, in other contexts, be construed as inappropriate. Here, they are clearly ornamental and subordinate, supporting the basin. Contrast them with the golden calves at the Temples in Dan and Beth-El (1Kings 12:26–33). Consider, however, that just as the Divine Presence in the Tabernacle and Temple rested on the cherubim (Exod. 25:22; 2 Samuel 6:2; also see the Haftarah for Shemini), those golden calves might likewise have been regarded as God’s footstools, and not gods themselves. III. Questions for Further Thought 1.

What may be the symbolic significance of the two named columns? Of the basin

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(lit. “Sea”)? Of the oxen? How are aspects of this iconography echoed in Ezekiel’s throne vision (Ezek.1: 1–3:12)? What might the Temple’s iconography seek to mirror in the cosmos? God’s heavenly palace? Are they the same? And what, if any, aspects of this imagery are preserved in synagogues? 2.

Exodus 20:4 prohibits graven images, yet the Temple was not devoid of art. Can

we reconcile this contradiction? Can we distinguish sacred art from profane art? How can the desire for, presence of, or furnishing of a religious space affect a congregation? Is the effect positive or negative? 40

Pekudei (1 Kings 7:51–8:21)—Ashkenazim The parashah concludes with the scene where Moses completes the Tabernacle and the Divine Presence comes to dwell within it, in the form of a cloud. The haftarah recounts God’s indwelling centuries later in the completed Temple. The haftarah contains a lengthy description of this event and its accompanying ceremonies. It describes the notice of the Temple’s completion; the transfer of the Ark (with the tablets Moses placed therein) from the city of David; the installation of the Ark in the Temple; God’s indwelling, in the form of a cloud; and finally, a statement of legitimacy. God has fulfilled the promise to David. I.

Themes 1.

The ceremony is described in such a way as to highlight continuity with the past.

What Moses did in the wilderness, Solomon does as a monarch; however, a Solomonic opulence characterizes the ceremony described in the haftarah. 2.

Both the Tabernacle and the Temple contain the tablets of the Covenant inside the

Ark, and function as concrete locations where God’s presence becomes manifest among the people. II.

Extending the Issues 1.

According to traditional rabbinic interpretations, this passage exalts Solomon at

David’s expense. We are told earlier in the Bible that David could not build the Temple because he “shed much blood” (1 Chronicles 22:8). Rashi notes that Solomon did not use David’s wealth to build the Temple (1 Kings 7:51) because David should have used these funds to feed the poor. The commentator Ralbag notes that Solomon had to delay the building of the Temple for four

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years in order to be able to finance the work on his own rather than use his father’s tainted money. Consider what opinions such as these have to teach us about who is fit to be a community leader. 2.

Consider the relationship between religion and politics as implicit in this haftarah

passage (wherein the Temple secures Solomon’s dynasty and capital city) compared to later Jewish history.

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III. Questions for Further Thought 1.

Throughout Rabbinic literature, we find the suggestion that God went into Exile

with the Israelites after the Temple was destroyed. Why was it important for God to be attached to a place? What does it mean for God to have a house? Is our world deficient without a Temple? 2.

How does this passage compare with that found in 2 Chronicles 5–6 (a later

version of the story)? What do the differences reveal about the concerns of each author? 3.

What aspects of Jewish theology does the Ark symbolize and how does this

change when the Ark ceases to be mobile? What items in modern-day synagogues reflect these same values? How can religious symbols and objects help us focus and refine our relationship to whatever it is that we consider divine in our lives?

LEVITICUS Va-yikra’ (Isaiah 43:21–44:23) The sacrifices described in the parashah—including the whole burnt offering, the sacrifice of well-being, and the meal offering—help the Israelites sustain and renew their relationship with God. In the haftarah, Isaiah frames his accusations against Israel in terms of

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their having abandoned these sacrifices. Israel has inverted true worship: while God did not overburden the people, they have become a burden upon God. The responsibility of witnesses is also underscored in both the Torah portion and the haftarah. I.

Themes 1.

Idolaters worship gods of their own making, not seeing the irony in creators

worshipping their creations; God, however, creates—and it is fitting to praise one’s Creator. 2.

Judgment precedes divine forgiveness, yet such forgiveness is certain to follow.

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II. .

Extending the Issues The haftarah cycle presents several visions of the redemption. Second Isaiah, with others

(e.g., Ezekiel 22), stresses a Divine grace, which precedes the nation’s return to God. Strains of this theology imply that suffering effects atonement, regardless of action or intent. Elsewhere, the people must repent actively in order to atone (e.g., Hosea 14). Compare these potentially conflicting modes of redemption. Consider why tradition has preserved both of these ideas, rather than homogenized them. III. Questions for Further Thought 1.

How can simple editorial choices, such as using the end of a prophecy as the

opening statement of this haftarah, affect meaning? How important is context for a haftarah? 2.

How does this haftarah recast the idea of sacrifice? How does Isaiah understand

the worship involved? What are the effects of his puns on avad (“to serve” or “to burden”) in Isaiah 43:23–24? In what ways could worshipping (avodah) burden God or humanity? 3.

According to the Rabbis, what is the significance of calling Israel God’s

“witnesses” (Isa. 44:6–8)? Within the Bible, what else functions as God’s witness (compare Deut. 30:19, Isa. 1:2, Mic. 6:1–2, Ps. 50:4)? What role could such witnessing play in modern Judaism? 4.

How do this week’s texts help us understand the issues of guilt and forgiveness?

How do power, personal history, and circumstantial factors potentially mitigate the seriousness of sin, determine the form of atonement, and condition us to forgive others? Are there examples in your life—experiences with friends and family, or situations with co-workers or colleagues—that can help you sympathize with God’s emotions and response to Israel’s

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behavior?

Tzav (Jeremiah 7:21–8:3; 9:22–23) The parashah describes the laws of the ‘olah- and zevah-offerings, the same offerings that become Jeremiah’s means for satirizing Israel’s religious practices. The prophet’s sarcastic rule about how to consume these ritual offerings (which contradicts the method outlined in the Torah portion) stems from the people’s disregard for ethics, the core of the covenant, while they

43

maintain the appearance of outward observance. Without social justice, the cult might as well be nullified. I.

Themes 1.

Ritual observance is meaningless without ethical behavior. Earnest devotion

constitutes true knowledge of God. The cult, while important, is secondary to morality. 2.

The people, despite Jeremiah’s warning, will continue to sin, and should therefore

expect punishment. Eventually, ethical flaws will lead to the Temple’s destruction. II.

Extending the Issues 1.

Compare the false worship practices described here with those from the previous

haftarah (for Va-yikra’), focusing on the nature of the sin committed, and the means of repentance. 2.

Compare the relative weight given to cultic observance and social justice—and

their nuanced relationship—in three haftarot: this one, that for Va-yeshev (Amos 2:6–3:8), and that for Tetzavveh (Ezekiel 43:10–27). Explore ways in which ethics and ritual can be synthesized. III. Questions for Further Thought 1.

The word “korban” (offering) suggests being close (karov) to God. What does the

haftarah teach us about approaching God? Why do people wish this? How can they achieve it? 2.

The haftarah asserts that no sacrifices were commanded in the wilderness period

but the parashah states otherwise. How else can this contradiction be reconciled? Must the conflict be resolved, or can the two assertions stand independently? (Compare with Amos 5.) 3.

Considering the parashah and the haftarah together, what does God desire of the

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Israelites? How does Jeremiah speak meaningfully to modern (post-Temple) Jews? What does he teach us about the place of the religious person in society?

Shemini (2 Samuel 6:1–7:17) The parashah celebrates the dedication of the Tabernacle while recording the death of Nadab and Abihu for their inappropriate incense offering. The haftarah, in turn, describes the transport of the Ark to Jerusalem and the death of Uzzah after he makes inappropriate contact 44

with the Ark. The deaths may be viewed as punishments for misuse of the sacred, or as the consequence of excessive religious zeal. David successfully balances the physical and spiritual aspects of worship. I.

Themes 1.

The sacred is a source of both danger and blessing; it must be treated respectfully.

2.

The Davidic dynasty (bayit) is an integral part of Jewish messianism. A scion of

the Davidic line will (re)build a Temple (bayit) for God—first Solomon, and eventually the Messiah. II.

Extending the Issues 1.

The haftarah spans extremes: motion and stasis, dignity and disrespect,

permanence and transience, physicality and spirituality. Consider whether the text (independently and in conjunction with the parashah) emphasizes one pole over the other. 2.

The two primary characters of this narrative—David and the Ark/Temple—are

central to later Jewish messianism. Later texts underscore the national and religious significance of these two figures, which grows in importance in the Rabbinic and post-Rabbinic periods. Review the weekday Amidah with this messianic structure in mind. Consider how its intermediate blessings reveal a plan or map of the Messianic period, featuring David and the Temple. III. Questions for Further Thought 1.

What is the spiritual significance of recognizing that God’s symbols are not

always friendly and approachable? How does the idea of a dangerous deity counterbalance modern spiritual trends? Copyright © 2002. Jewish Publication Society. All rights reserved.

2.

Consider the figure of Michal and compare her attitudes toward God with those of

David, Nadav, and Abihu; also, compare her with Miriam in Exodus 15. What are the roles of gender and class in Michal’s critique of David? What is David’s response? Are these issues evident today? 3.

What does David teach us about the role of physicality—of our bodies—in

worship?

Tazria‘ (2 Kings 4:42–5:19) 45

Both parashah and haftarah address the problematic situation of someone afflicted with tzara‘at (“leprosy”). However, the two passages describe different social reactions to this illness and its treatment. The haftarah gives a concrete example of the kind of situation anticipated and described in the parashah. I.

Themes 1.

Easy religious obligations can be as effective, or even more so, than the obviously

difficult ones, as long as faith is present. Challenge is not proportional to effect. Religious energy may easily be misplaced. 2.

God is the worker of miracles, through the prophet’s agency. The prophet should

not profit from his gift, nor should any human take credit for divine acts. II.

Extending the Issues 1.

People in the ancient world would seek out a holy man for medical and financial

advice, often regardless of the sage’s religious inclination. The truth of God’s power made it acceptable in tradition for an Aramean, Naaman, to seek help from God, while it justified Elijah’s earlier rebuke of King Ahaziah of Israel, who sought medical advice from a pagan temple in Ekron (2 Kings 1:2–4). 2.

Consider the haftarah in light of Maimonides’ assertion: “The well-being of the

soul can be obtained only after that of the body has been assured.” Discuss whether the story exemplifies this idea. Consider contemporary situations that exemplify Maimonides’ precept. III. Questions for Further Thought

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1.

According to the Bible, what events inspire non-Israelites to recognize the God of

Israel (Jethro in Exodus 18, Rahab in Joshua 2, and Naaman in this haftarah)? Does this recognition differ from conversion? Considering the importance of recognition, evaluate the assertion that the Israelites converted at Mount Sinai. (Use the text of Exodus 19 to argue for or against this hypothesis; contrast Exodus 19 with the version of the Sinai story in Deuteronomy 10–11.) 2.

What conditions can be seen as the leprosy of the modern era (social, medical,

etc.)? Should we work to bring outcasts back into the camp? If so, how? What role should the leader (parallel to Elisha) play in this effort? What is the responsibility of the outcast? 46

3.

How do we understand miracles now? What is their place in modern Judaism?

Metzora‘ (2 Kings 7:3–20) The often-conjoined Torah portions Tazria‘ and Metzora‘ both deal with the subject of tzara‘at (leprosy); Tazria‘ focuses on its diagnosis, while Metzora‘ concentrates on rites of purification. The term metzora—a person affected by tzara‘at who must dwell outside the camp—links the parashiyot to the haftarah, which places four lepers at the center of the narrative. I.

Themes 1.

Divine punishment is punishment in kind; Divine reward is reward in kind.

2.

The recognition of moral correctness (here, honest speech) signifies a return to

communal well-being and a restoration of fortunes. II.

Extending the Issues 1.

In its original context (2 Kings 6:24–7:20), the haftarah is part of a narrative

stressing the power of prophecy. Consider how the haftarah selection changes the nature of the story by removing it from this larger context. How does it differ when read with the parashah? 2.

Lepers, as people living at the gates of the city, are (literally) people at the

boundary of a community; they are in no camp and therefore in a precarious societal position. However, in ironic contrast with the royal aide—a socially secure figure, well within the gates—the lepers overcome their initial negative tendencies and act in a way beneficial to the

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community. III. Questions for Further Thought 1.

Tradition (Leviticus Raba 15–16; B. Arakh. 15b; see Commentary,

“Connections”) correlates tzara‘at (leprosy) with moral unfitness. What are the implications of this equation for individuals and society at large? How can this association have positive effects on our behavior? What are the dangers in connecting physical illness to immorality? 2.

Both Torah portions address issues of public health and welfare at a very concrete

level. Which issues of community well-being are at the focus of the haftarah? How does this

47

passage broaden the Torah portions’ concern with public health to the realm of ethics? What are the implications of the traditions linking tzara‘at to spreading slander (motzi shem ra‘; see texts cited in Question 1)? How does this interpretation enlarge the communal scope of these texts? 3.

What does this haftarah teach us about the relationship between faith in God and

trust in other human beings? In what way does the prophet mediate between these two values?

’Aharei Mot (Ezekiel 22:1–19) The parashah contains moral and ritual laws that the Israelites were violating in Ezekiel’s time. The Torah portion thus provides the grounds for many of the prophet’s charges. Ezekiel holds that all covenantal actions become a form of priestly service and a way of life, and God will hold the people accountable for their obligations. I.

Themes 1.

The people of Israel are guilty of a great number of sins (twenty-four in all),

spanning a variety of social and religious realms. Exile, the punishment incurred by Israelite sins, will purify them. Ethics and ritual piety participate in the same covenantal structure. 2.

The Torah, understood as a covenant, governs all aspects of Jewish life—moral,

civic, and cultic. Neglect of the covenant results in an abasement of life. II.

Extending the Issues 1.

In Ezekiel’s time, priests were involved in civic as well as ritual matters. Consider

precedents in tradition (for instance, Eli and Samuel in Sam. 2–3; 9) for this dual role as well as narratives, which attempt to separate civil and religious functions (e.g., Moses sets up a court Copyright © 2002. Jewish Publication Society. All rights reserved.

system in Exodus 18 while Aaron oversees the rituals in Leviticus 21–22; the separate functions of king and priest in Zechariah 3–4, much of which is included in the haftarah for Beha‘alotekha). 2.

Often Ezekiel focuses on ritual abuse when he condemns Israel. Here, he lists

political, moral, and civil abuses. How does he balance “rite” (ritual piety) and “right” (ethical behavior)? Compare this portion with the haftarot for Va-yeshev (Amos 2:6–3:8) and Shabbat Zakhor (1 Sam. 15:2–34).

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III. Questions for Further Thought 1.

How does Ezekiel use the Torah? Does he have the same Torah we do? Is it a

problem to have inconsistencies between Ezekiel and the Torah, as we know it? Can these differences help us gain insight into how traditions have changed in the past, and how they can adapt to the present? 2.

How does Ezekiel regard the exile? Compare this to the view of Hosea (2:16–25,

included in the haftarah for Be-midbar). How can these texts shape our understanding of life in the modern Diaspora? 3.

How does the meaning of the Ashkenazic code (Ezekiel 17–19) change when the

passage is lifted from its original context (Ezek. 22:17–21)? How does the meaning of the haftarah itself change when that coda is omitted? According to the Sephardic rite (reciting only through v. 16)?

Kedoshim (Amos 9:7–15)—Ashkenazim In the parashah, Israel is chosen by God and set apart from the other nations when God specially sanctifies it as God’s possession. This unique status is to be maintained by covenantal observance. The actualization of these laws will manifest Israel’s sanctity. Amos, however, challenges the notion of chosenness, suggesting that God has given many of the wonders Israel has experienced to other nations as well. The haftarah, as a result, demands an aggressive reading of the parashah in order to harmonize the Torah’s assertions of Israel’s distinction with his statement. Paradoxically, when Amos proceeds to describe the redemption that will eventually Copyright © 2002. Jewish Publication Society. All rights reserved.

come to Israel, it is couched in nationalistic terms. I.

Themes 1.

The Northern Kingdom, judged impartially, deserves its coming punishment.

2.

Redemption is modest. Recent destruction will be reversed, local produce will

flourish, and Israel will never again be uprooted.

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II.

Extending the Issues 1.

This haftarah seems to anticipate the dispersion of the northern tribes and the

destruction of the Temple. Yet Amos prophesied some thirty years before the former event—and more than 150 years before the latter one. Consider whether the problems with dating within the text affect the truth of the prophecy. 2.

Compare the imagery in this haftarah—the role of David, the image of the sukkah

(booth)—with the middle blessings of the weekday Amidah. Consider how the ancient rabbis (who composed the Amidah) implicitly interpreted Amos. III. Questions for Further Thought 1.

How does Amos understand Israel’s chosenness? Does this differ from the beliefs

that he indicates the people held? Compare these understandings to that of the parashah. Does Israel truly have special status? If so, what is the source and significance of that status? How does Amos’ universalism in verse 7 reflect or help interpret the parashah’s command: “Love your neighbor as yourself” (19:18)? 2.

Do you believe that Israel’s future redemption will be unique, as Amos states?

Why would it matter to Amos, the Israelites, or us that such redemption be unique? Compare Amos’s prophecy here to the redemption promised Egypt in Ezek. 27:13–16.

Kedoshim (Ezekiel 20:2–20)—Sephardim Regarding Israel’s covenant with God, both Moses and Ezekiel emphasize that observance of God’s laws is central and that it will sanctify the people. Both single out keeping Copyright © 2002. Jewish Publication Society. All rights reserved.

the Sabbath as an exemplary law. Furthermore, both state that God’s laws, if properly followed, will result in life, while transgressions will be punished. I.

Themes 1.

The people have a history of sinning from even before the Exodus (compare Josh.

24:14); despite this history, God has redeemed the people each time as an act of grace.

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2.

Knowing—the Israelites’ coming to know their culpability, and God becoming

known to Israel and the nations, as well as teaching Israel to know the laws—punctuates the haftarah. The image of an oath also recurs, with positive and negative connotations. II.

Extending the Issues 1.

Ezekiel employs the language of courts of law. Compare his use of trial imagery

with that of other prophets (especially Hosea 4 and Micah 6; also see Malachi 1 and the haftarah for Balak), and to what effect. 2.

Singling out the Sabbath from all the covenantal laws is also a feature of later

literature. Nehemiah (13:18) states that desecration of the Sabbath resulted in the destruction of Jerusalem. Isaiah (58:13–14, which concludes the haftarah for Yom Kippur morning; see also 56:6, which ends the haftarah for Tish b’Av afternoon) regards Sabbath observance as justification for restoration from exile. Consider why the Sabbath would assume an increasing importance after the destruction of the Temple. Consider how these prophetic understandings of the Sabbath continue to color our own practices. Notice, for example, how singing the “Eliyahu Ha-Navi” in the Havdalah ritual at the Sabbath’s end links the Sabbath to the Messianic Age. III. Questions for Further Thought 1.

Examine the following descriptions of Israel’s redemption: Exod. 23:20, Deut.

32:12, 4:37, Isa. 63:9, Hos. 12:14, Amos 3:1. Who led the Israelites out of Egypt in each text? What might be the reason for these different—possibly conflicting—accounts? How does Moses’ role vary, and what effect does it have? 2.

Compare this passage to the Ashkenazic haftarah for Kedoshim. What aspects of

the parashah does each passage highlight? Do both haftarot teach the same ideas about

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redemption?

’Emor (Ezekiel 44:15–31) Ezekiel, proclaiming the laws of the Zadokite priests, functions as a new Moses. In the parashah, Moses proclaims the laws of the Aaronid priests. In both cases, the priests are sanctified—separated from the rest of the people—which is a privilege and a sacrifice, an honor and a responsibility. 51

I.

II.

Themes 1.

Only priests descended from Zadok may serve in the Temple and at the altar.

2.

Every aspect of their public and private lives will be governed by a special rule.

Extending the Issues 1.

A hallmark of Ezekiel is his concern with priestly and ritual issues (see the section

on Ezekiel in the Commentary’s “Overview of Books”). The ways in which his teachings deviate from other priestly traditions are therefore especially intriguing. Notice how the role of the priest described here differs from the role of the priest described in the parashah. 2.

In Hasmonean times (several centuries after Ezekiel), non-Zadokite priests did

function in the Temple. This prompted discord among Jews that lasted until the Temple’s destruction in 70 C . E. Consider how concern with the maintenance of the true priestly line expressed today? What is the Kohen’s role in modern Judaism? III. Questions for Further Thought 1.

What was so attractive about Ezekiel’s prophecies that the Rabbis later employed

heroic acts of interpretation to justify his inclusion in the canon (despite the statements he made that are contrary to the Torah)? 2.

What would be the societal benefits of a very limited, Zadokite (or Aaronid)

priesthood, as depicted here by Ezekiel and in the parashah, versus a broader, Levitical priesthood (compare Deut. 18:1–8)? Does the Bible preserve an indication of a conflict over the nature of priesthood (compare Deut. 18:1–8)? How is societal stratification, broad or narrow, maintained within Judaism? Should it be preserved? 3.

What roles once assigned to priests and prophets have rabbis or other

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professionals assumed? What challenges faced by ancient religious professionals continue to confront modern clergy?

Be-har (Jeremiah 32:6–27)

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Within the parashah, which contains various sabbatical and Jubilee laws, a law concerning the redemption of familial land by near-kinsmen is described (Lev. 25:25–55). In the haftarah, Jeremiah’s purchase of the land serves as a symbolic act that illustrates and magnifies this law. By Jeremiah’s time, strangers have prospered and oppressed the Israelites (compare v. 25:47), yet he understands that their Redeemer will restore them to their land. Furthermore, juxtaposing the Torah portion and the haftarah lends a messianic nuance to the parashah, especially to its statement: “But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me. Throughout the land that you hold, you must provide for the redemption of the land” (vv. 25:23–24). That is, it is a mistake to think the land belongs to any people. I.

Theme Jeremiah is instructed to enact a symbolic action, which, by its outspoken optimism,

seems incomprehensible given the sins of the people and the reality of the Babylonian siege. How does Jeremiah unite ritual and ethics? Consider how formalistic features of contemporary Judaism (e.g. Shabbat, kashrut, and prayer) can and do have an ethical function. II.

Extending the Issues 1.

What are the modern parallels to the mode of witnessing and securing real estate

contracts used in Jeremiah’s day? How does our concept of contract—usually associated with business affairs—relate to the idea of covenant? 2.

Repossession of the land is central to the image of redemption (past or future).

Ancestral land is, ultimately, inalienable and cannot be casually sold (see 1 Kings 21:3). In modern politics (local, national, global), where is this idea an issue? Can the concern for the Copyright © 2002. Jewish Publication Society. All rights reserved.

land—ownership and stewardship—expressed in the parashah and haftarah pave the way for an ecological understanding of these texts? III. Questions for Further Thought 1.

Consider other symbolic acts found in the Prophets (see, for example, the haftarah

for Va-yiggash; Isaiah 20; Jeremiah 13 and 27; Ezekiel 4, 37:15–28; Zechariah 11:10–17)? Are these effective ways of teaching? Compare this to the use of parables (for example, Isaiah 5). How are symbolic acts used to convey messages today?

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2.

What does this haftarah teach us about the permissibility of doubt? Does

Jeremiah’s prayer—in contrast to his optimistic action—suggest concrete ways we can confront difficult personal situations? Consider the ways we are forced to balance our need to express intense (often paralyzing) personal emotions with the necessities of going forward with our lives after the death of a loved one, in the wake of a divorce, or in a time of depression.

Be-hukkotai (Jeremiah 16:19–17:14) The parashah delineates blessings and curses that will befall the people of Israel, depending on their acts. Likewise, in the haftarah, Jeremiah predicts blessings for those who turn to God, and curses for those who reject God. I.

Theme Idol worship is the greatest folly, both for the nations and for Israel. Putting one’s trust in

humans, rather than in God, is equally misguided. Those who err shall be punished, while those who have faith in God will flourish. II.

Extending the Issues 1.

In the haftarah, we see how the prophet functions as an intermediary. At times, he

castigates the people on God’s behalf; yet at the beginning and end of the haftarah, he addresses God (as an Israelite). In either case, the prophet pleads with God for mercy and advises the people about their acts and their rewards. Even Jeremiah’s prayers are meant to be overheard. 2.

Examine the natural imagery (most of which is from the wild, uncultivated world)

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in this haftarah. The prophets were deeply aware of the natural world around them and drew on it for many vigorous metaphorical images. How does such imagery help unify this haftarah? 3.

Compare the metaphorical lushness described here with the concrete national

prosperity predicted in the parashah. Compare it also with Amos’s vision in the haftarah for Kedoshim (for Ashkenazim). III. Questions for Further Thought 1.

Why is the tree such a powerful symbol of life and of learning? Overall, what are

the waters that nourish a Jewish tree (compare Psalms 1, 92; Prov. 3:18, 11:30, and 13:13)?

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Where does tree imagery occur in the liturgy (for instance, the Psalms for Kabbalat Shabbat on Friday night) and in a synagogue? 2.

Is universalism—for instance, “To You nations shall come...” (Jer. 16:19)—the

same thing as tolerance? Is traditional Jewish messianism liberal? (Consider the fact that this statement occurs in a prayer by Jeremiah, not in a divine message to the prophet. See Comment to v. 21.) 3.

From what sickness does Jeremiah seek healing in 17:14? How does the meaning

of this coda change when it is lifted from its original context (Jer. 17:14–28)? How is this prayer

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adapted in the weekday Amidah? How is healing like (or part of) salvation?

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NUMBERS Be-midbar (Hosea 2:1–22) The Book of Numbers opens “in the wilderness,” a location central to Israel’s formation as a nation—and to its future reconstitution as the people of God, according to the prophet Hosea. I.

Themes 1.

In the context of a sacred relationship, idolatry is equivalent to adultery.

2.

Divine mercy transcends judgment against sin. Although punishment (divorce)

would be justified, God will instead lead the people of Israel to an understanding of Divine greatness, followed by a permanent reconciliation. II.

Extending the Issues The metaphor of “marriage” to God has enjoyed a long and storied career. In late

antiquity, it became a serious point of contention when certain non-Jews suggested that Jews’ low status was a result of God’s having ”divorced” them. This charge implied the nullification of Israel’s status as chosen and raised the possibility of another nation being chosen. (See Exodus Copyright © 2002. Jewish Publication Society. All rights reserved.

Rabbah 15:31 and 43:1, Lamentations Rabbah 1:3, and Zohar, Va-yikra' 6a-b for examples of how the issue of divorce is confronted and resolved, using proof texts from this passage.) Conversely, the popularity of the marriage metaphor among later prophets and the Rabbis led to enriched understandings of the covenant, and influenced the classical rabbinic interpretation of the Song of Songs. In later writings employing this metaphor, the Torah often functions as the ketubbah (wedding contract). It can also symbolize Israel, as in the custom of bringing a Torah into a synagogue (a new house) under a huppah. Furthermore, the Rabbis prescribed that Hosea

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2:21 be recited when the straps of the tefillin of the hand are wrapped around the middle finger—much like a wedding ring. III. Questions for Further Thought 1.

How does the wilderness function in Israel’s relationship with God, according to

Hosea? And in the parashah? How do other prophets regard it (e.g., Jeremiah 2; Ezekiel 20)? 2.

Compare the marriage metaphor to the imagery found in the Yom Kippur hymn

“Ki Anu Amekha” (“For we are your people”), which are likewise rooted in metaphors. What nuance does each metaphor add to the God-Israel relationship? What images would you add to the list?

Naso’ (Judges 13:2–25) The parashah describes the laws and rituals of one who enters the consecrated status of a nazirite. It mentions neither life-long nazirite status, nor vows of such status made on behalf of others, although this is precisely the situation described in the haftarah. As a result, the annunciation of Samson—who will grow up to be the most famous nazirite—provides a fitting yet thought-provoking companion to the parashah. I.

II.

Themes 1.

Divine annunciations of birth can come with stipulations attached.

2.

The acts of the mother prior to birth can have significant effect on the unborn.

Extending the Issues

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1.

Nazirites were people who expressed their commitment to God by temporarily

imposing extra strictures upon themselves (including abstention from grape products and cutting of hair), or had such strictures imposed upon them by their parents before birth. Both men and women could take the vow of the nazirite, according to the parashah. In what ways can we today express a special commitment to God? 2.

There were literary conventions associated with angelic annunciation and

manifestation. Compare this instance to Abraham and the angels (Genesis 18), Joshua (Joshua 5), and Gideon (Judges 6); compare also to Jacob’s divine encounter (Genesis 32). Consider what

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these episodes teach us about role and appearance of Divine messengers, according to the Bible, and whether the haftarah is a humorous play on, or even a parody of, the expected formula. III. Questions for Further Thought 1.

Compare the predictions made about Samson’s future in the angelic annunciation

with his later deeds. Does he fulfill the purpose for which he was born? How is Samson a judge? How does Samson’s story resemble those of the other “chieftains” in Judges (considering literary features as well as personality)? Is he a good leader of the people? In what ways is he a good model of leadership? 2.

How does the sanctity of being a nazirite from before birth compare with the

sanctity deriving from self-imposed vows? In what ways do individuals benefit themselves or society by taking on special obligations in their relationship to God? Can this kind of piety have negative effects?

Be-ha‘alotekha (Zechariah 2:14–4:7) Both parashah and haftarah focus on the significance of the menorah and the ritual purity of those who serve in the sanctuary. In heralding the soon-to-be restored Second Temple with phrases and concerns similar to the Torah, the haftarah links the first sanctuary in the wilderness to all subsequent sacred spaces. Zechariah’s vision expands the imagery found in the Torah portion, explains some of it, and lends it a more profound, cosmic significance. I.

Themes

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1.

For the people of Israel, in the ideal society, a divinely sanctioned High Priest

rules alongside a scion of the Davidic line (providing religious and national leadership, respectively). The prophet anticipates a restoration to this ideal state in the near future. 2. II.

Redemption comes from God, not from military might or other human exertion.

Extending the Issues 1.

The understanding of a priest’s function evolved even in ancient times. In Persian

and Hellenistic times, the priest was regarded as bridging the human and the divine realms.

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There was an intense interest in the heavenly realms, and an emphasis on parity and parallelism between the upper and lower worlds. This concern is not found in earlier texts. 2.

A prophet of the restoration period, Zechariah had sought to energize the

dispirited colony that had returned to Jerusalem from exile. Some six hundred years after the Second Temple was destroyed in 70 C .E . this vision would acquire messianic overtones. For according to the Rabbis, any new temple—a central place of worship—would have to await the coming of the messiah. III. Questions for Further Thought 1.

How literally do you take the image of Joshua moving in both the human and

heavenly realms? How does this episode compare with other reports of people interacting intimately with the Divine (see Exodus 33–34 and the haftarot for Yito, Naso’, Pinhas, and both days of Shavuot)? Note that this interaction is limited to priests and prophets. Can other persons besides leaders take part in such encounters (compare Exodus 20:15–16; 24:1–2; 9–11)? What is gained and lost when only the leaders have such experiences? In the liturgy, does the Kedushah democratize standing in the presence of celestial beings? What impact does this translation have on the congregation in the act of prayer? 2.

In Zechariah 3, the NJPS translation renders the Hebrew term ha-satan as “the

Accuser.” Compare this passage to Job 1–2, where the same term is translated as “the Adversary.” This same figure in other religious writings has become known in English as satan. How has the role of this figure changed over time? Does the concept of satan seem Jewish? Why or why not? 3.

How does the liturgy (e.g., the Kedushah in the morning Amidah) convey the

ancient idea that earth mirrors heaven? What do we gain from imagining that our world Copyright © 2002. Jewish Publication Society. All rights reserved.

resembles the divine?

Shelah-Lekha (Joshua 2:1–24) In the parashah, Moses sends a delegation of clan leaders to scout out the land. Of these scouts, all but Joshua and Caleb counsel against an invasion of the land because of the fearsome giants who inhabit it. The people then cry out against Moses, and God punishes their weak faith

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by condemning all but the children (and Joshua and Caleb) to die in the wilderness. The haftarah presents the corrected completion of the original episode. Joshua sends out two spies to scout out the land. This time the Canaanites exhibit fear, having heard of the wonders of the Exodus. The positive report of these spies nullifies the statement of fear given by the original delegation. I.

II.

Themes 1.

The wonders of divine redemption should suffice to convince all of God’s power.

2.

Life-saving kindness can be repaid in kind, even if it seems contrary to the law.

Extending the Issues 1.

This is an unusual instance where relatively little time has passed between the

action of the parashah and that of the haftarah. Significantly, Joshua is a figure in both passages. Consider how Joshua’s dual role affects our understanding of the narratives and his character. 2.

The deal struck by the spies with Rahab may serve as a subtle protest against the

harsh laws of herem found in Deut. 7:2 (and elsewhere in Joshua). On the other hand, the oath and cord they offer her in response to her insistence on a “reliable sign”(v. 12) also seems to reduce the divine “signs” of the Exodus (compare Num. 14:11) into useful symbols for a ruse. Consider whether the spies did the right thing. 3.

The motif of hiding spies recurs in 2 Sam. 17. Compare that episode to the one in

the haftarah. How are they alike? In what ways do they differ? III. Questions for Further Thought 1.

What are the roles of rumor and faith in parashah and haftarah—rumors heard by

spies and by Rahab? What is the power of rumor, according to these texts? What is the lesson to us? Copyright © 2002. Jewish Publication Society. All rights reserved.

2.

Is there humor in this story? Irony? What do we make of the fact that the wonders

of the Exodus left the Israelites faithless (Numbers 14:11), but converted both Rahab and Jethro (Exod. 18:8–12)?

Korah (1 Samuel 11:14–12:22) 60

The parashah focuses on the rebellion of Korah and his clan who accuse Moses of elitism. Moses’ statement of self-defense is echoed in the haftarah by Samuel’s lengthier statement. In both passages, the central issue is the definition of a good leader and an outline of proper governance. I.

Themes 1.

While God may permit the institution of kingship as a concession to political and

military realities, true power and authority belong to God alone. God will judge even a king. 2.

A true communal leader is distinguished by selfless service on behalf of justice,

and by a commitment to righteousness in social affairs. Leaders do not profit from leadership. III. Extending the Issues 1.

The similarities between Moses’ speech and Samuel’s suggest that in ancient

Israel there was a common cultural definition of good leadership. The key acts in this formula are ruling justly and respecting other’s property. Consider what qualities should be included in such a list for today. 2.

The haftarah describes a people tempering their ideals in light of reality. On one

hand, the ideal of theocracy was not practical; on the other hand, monarchy risked human abuses of power. They decided on a compromise: to rely on a king, yet hedge his authority in view of the Covenant’s supremacy. III. Questions for Further Thought 1.

In the haftarah, Samuel mentions his sons, but only in passing (12:2). In the books

of Samuel and Kings, good leaders tend not to raise good children. Eli’s sons had been Copyright © 2002. Jewish Publication Society. All rights reserved.

“scoundrels; they paid no heed to the LORD” (1 Sam. 2:12). Samuel’s sons “did not follow his ways; they were bent on gain, they accepted bribes, and they subverted justice” (8:3). One of David’s sons rebels, another commits rape, and even Solomon has his vices. Solomon’s son, in turn, splits the kingdom. What does the passage teach us about the challenges and costs of leadership? Of parenting? 2.

What does the juxtaposition of the parashah and haftarah imply about the

propriety of the people’s request to Samuel for a king? In what ways is their request similar to, and different from, Korah’s rebellion?

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3.

Envision the scene of leadership-in-transition in a corporate boardroom. What

does the haftarah teach us about managing such transitions? In what other areas of our lives might we encounter such situations?

Hukkat (Judges 11:1–33) In the haftarah, Jephthah refers to the historical events described in the parashah. He cites Moses’ negotiations in his own diplomatic mission. Furthermore, both Moses and Jephthah seek to avoid hostilities by means of diplomacy. Both passages deal with the issue of land rights. I.

Themes 1.

Before engaging in conflict, a diplomatic solution may offer an opportunity for

peaceful resolution; when this fails, however, a military solution is acceptable. 2.

In relationships, history matters—both in personal and international spheres. On

the other hand, a claim loses legitimacy when one waits too long to advance it. II.

Extending the Issues Issues of inheritance and property rights dominate, both in the personal realm (Jephthah’s

disinheritance and reinstatement) and the international sphere (the right of the conqueror to the conquered land). III. Questions for Further Thought 1.

In the haftarah, Jephthah is recalled as a chieftain who saved the Israelites from

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their enemies. How is he remembered in later Jewish tradition (e.g., Lev. R. 37:4)? Why might the Rabbis have excluded the story of Jephthah’s daughter (Judg. 11:34–40) from the haftarah? 2.

The central struggle in the haftarah is over of ownership of land. How do the

claims raised here resonate with modern struggles? What aspects of Jephthah’s approach are instructive today? How may contemporary situations differ from those recorded in earlier times? 3.

The text tells us that “the spirit of the LORD came upon” Jephthah before he

uttered his vow. How does this fact affect our assessment of that vow? Under what conditions can too much piety be harmful?

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4.

The movement of Jephthah from disenfranchised younger son to hero is common

in narratives (compare Jacob, Rachel, Joseph, David, Solomon), and folklore in general. The younger child who saves the day seems particularly dear to Israel’s image of itself, as presented in the Bible. How is the Israelite nation—and, later, the Jewish people—like the youngest child?

Balak (Micah 5:6–6:8) In the haftarah, the prophet Micah cites Balaam’s inability to curse Israel—the centerpiece of the parashah—as evidence of God’s graciousness toward Israel. Furthermore, Micah uses the phrase “mah tov?” (“What is good?”) in his case against Israel, echoing Balaam’s (now liturgical) statement of praise, “Mah tovu!” (“how good!”; Num. 24:5). I.

Themes 1.

As in the past, redemption will come when God wills it, not because of human

merit. The envisioned restoration will be a time purified of both idolatry and warfare. 2. II.

Proper action and attitude, not material gifts, are what God desires of humanity.

Extending the Issues As elsewhere in the haftarah cycle (the haftarah to Va-yikra’ [Isa. 43:21–44:23] and to

Devarim, [Isa. 1:1–27], some prophets found the language of a trial an appropriate means for communicating their message. Here, God—through Micah—uses the form of a legal disputation to accuse Israel. Analyze this passage in terms of charges, prosecution, defense, and witnesses. Evaluate the people’s response and God’s verdict. Consider what charges a contemporary Copyright © 2002. Jewish Publication Society. All rights reserved.

prophet might bring against our society and ways we might respond—in word and deed—to the accusations. III. Questions for Further Thought 1.

Examine the summaries of covenantal obligations that are presented by the

prophets (here; Amos 5:21–24; Hos. 2:21; and Jer. 9:23; see “Content and Meaning” in the Commentary)? What emphases do all these digests share? How does the sacrificial system fit into these structures?

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2.

How does the appeal of such prophetic summaries change after the Temple’s

destruction? If you had to summarize what it means to be “a good Jew,” what principles would you include? 3.

Is Micah 6:8 the starting—or ending—point of the covenant? What is (or should

be) the relationship between “what is good” (Mic. 6:8) and “those who are goodly” (Num. 24:5)?

Pinhas, before 17th of Tammuz (1 Kings 18:46–19:21) Both Phinehas, in the parashah, and Elijah, in the haftarah, display zeal against paganism. I.

Themes 1.

Manifestations of God in life and history may be subtler than we desire.

2.

Elijah is a functionary in a larger divine plan for history that involves wreaking

political havoc and the death of a large number of Israelites on account of their idolatry. II.

Extending the Issues 1. Elijah is a figure often compared to Moses. Consider the reasons for this comparison

(see Comment to 1 Kings 19:8), and how their experiences and responses are similar and different. 2.

Assess the pros and cons of being “zealous for the LORD” (1 Kings 19:10, 14; see

Comments), as opposed to being zealous for the people. Consider the midrash in the Mekhilta

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(Parashah Bo’, Haqdama) where Elijah’s self-identification is cited in support of the criticism that Elijah “emphasized the honor of the Father but not the honor of the son.” He is contrasted both with Jonah, who emphasized the honor of the son but not the Father, and with Jeremiah, who is praised for being equally concerned with the honor of each. Also compare Elijah’s response with that of Moses to the Israelites’ golden calf (Exodus 32).

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III. Questions for Further Thought 1.

God’s appearance after the storm is an implicit rejection of Baal-worship; the

storm is not God, but rather merely the divine retinue. What are modern forms of similar incorrect identifications? What are the false gods of our day, and how are they manifest? 2.

What do the manifestations of God in the haftarah, particularly the silent “hand”

(1 Kings 18:46) and the “soft, murmuring sound” (19:12) suggest about where you should be looking for the divine presence in your world? What are the varieties of ways God appears to human beings in the Bible (e.g., in Eden, at Sinai, at the Tabernacle)? Might Elijah have had good reason for mistaking the thunder and storm for actual divine manifestations (compare Habakkuk 3 in the haftarah for the second day of Shavuot; Psalms 29)? 3.

What is it about the wilderness that draws Elijah? What are some sacred spaces

outside the synagogue where we can go to find (or create) a sense of peace? What are the ways we can bring Elijah’s insight into the nature of the Divine into our sanctuaries?

Pinhas/Mattot (Jeremiah 1:1–2:3)

On the 17th of Tammuz in 586

B . C.E.,

the Babylonian army breached the walls of

Jerusalem. Thus the 17th of Tammuz is a fast day, and the three Sabbaths between that day and the 9th of Av (Tisha b’Av, the day when the Temple itself was violated) are marked by special haftarah readings of admonition. Because of their message and the historical calendar, the Rabbis selected these readings and the seven readings of comfort that come after Tisha b’Av, rather than because of any connection they had to the weekly parashah. This is the first of the three Copyright © 2002. Jewish Publication Society. All rights reserved.

prophecies of admonition. I.

Themes 1.

God has been overseeing the leadership of Israel from Moses onward.

2.

Covenantal faithfulness on Israel’s part in the past will be remembered against

Israel’s enemies, but only after the nations have inflicted God’s punishment upon a sinful Israel.

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II.

Extending the Issues 1.

Although this haftarah was not selected thematically to complement parashah

Mattot, note the importance of keeping promises and the sharing of guilt in both texts. 2.

This passage is an introduction to the Book of Jeremiah, giving a sampling of all

the genres found therein: narrative historical reports; symbolic visions and acts; personal reactions to God’s presence in the prophet’s life and the divine response; and the prophet’s proclamations to the people. It is, therefore, both prophecy and preface. Consider how it is a suitable introduction to the cycle of rebuke as well. III. Questions for Further Thought 1.

What are Jeremiah’s tasks, according to Jer. 1:10? Does he fulfill these tasks in

his later actions (which are recorded elsewhere in the book, and in 2 Kings)? Why does he need God’s promises of safekeeping (compare Jer. 26:20–24; 38:14–28)? 2.

Both Hosea (see the haftarah for Ba-midbar) and Jeremiah look back on Israel’s

years of wandering in the wilderness as an idyllic “honeymoon” period. How does Jeremiah’s use of the “wilderness honeymoon” motif differ from Hoseah’s? What events of the Pentateuch story does each mention? What does each leave out? What emotional tone does each prophet create through his retelling of the familiar narrative? 3.

True prophets are called by God and react in a typical fashion. Compare

Jeremiah’s commission to Exodus 3, Isaiah 6 and Ezekiel 1. What features do these scenes share? How does this pattern of call and response encourage listeners to accept the prophets as

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credible divine messengers? How are the people typically depicted in these commission scenes?

Mase‘ei (Jeremiah 2:4–28 and 3:4, Ashkenasim; or 4:1–2, Sephardim) This haftarah is the second haftarah of admonition preceding Tisha b’Av. It continues where the previous haftarah (Jer. 1:1–2:3) left off. 66

I.

Theme Despite God’s history of working wonders on behalf of Israel, every stratum of Israelite

society has sinned against God, rejecting their covenant partner in favor of false gods and idols. Their sin is worse than any other nation, and their punishment will be measure for measure. Israel is silent in the face of Jeremiah’s charge. II.

Extending the Issues 1.

Although this is a haftarah of admonition, both Ashkenazic and Sephardic

tradition append verses with hints of hope to the end of Jeremiah’s diatribe. However, the consolation is incomplete. Compare the two conclusions to see how each alters the sense of the haftarah. 2.

In this passage, Jeremiah’s connection to Lamentations (’Eikhah) is alluded to by

means of the prophet’s repeated query, “How (’eikh)?” Consider how the belief that Jeremiah authored Lamentations lends an intertextual depth to both texts. (See the section on Jeremiah in the Commentary’s “Overview of Books…”.) III. Questions for Further Thought 1.

What does it mean to ask, “Where is the LORD ?” (Jer. 2:6, 8)? Why is this an

important question? When might you ask it? What does asking—or not asking—this question imply about a person? 2.

Why are the ancestors, priests, teachers, rulers, and prophets all unusually

culpable in Israel’s sin? Are people in similar positions still held especially responsible today? 3.

For Jeremiah, what is the emotional experience of being a prophet? Is there a

sense of sorrow or pleading in his words, beyond condemnation—or is everything doom? Does

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the prophet convey any hope to the people? If not, what is the purpose of his speech? 4.

The portion Mase‘ei describes the creation of the “cities of refuge” (Num.

35:9–34). Borrowing this metaphor, can we see Jeremiah as suggesting that Israel mistakenly sought refuge in false ideas? What are modern forms of sanctuary? Which are real? Which are misguided?

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DEUTERONOMY

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Devarim (Isaiah 1:1–27) This passage, the final haftarah prior to Tisha b’Av, was selected because in many ways it anticipates the content of the Book of Lamentations that is chanted on Tisha b’Av itself. The numerous resonances between this passage and Lamentations transform the haftarah from a simple text of woe and rebuke into a prologue for the scroll of Lamentations itself. Although Jerusalem did not fall in Isaiah’s lifetime, the Book of Lamentations confirms the accuracy of his foresight. On Shabbat Hazon, “The Sabbath of Vision,” past sins, present sorrows, and future

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hope fuse, as if snapshots of Jerusalem before, during, and after its destruction have been laid one atop the other. I.

Themes 1.

The people of Jerusalem live in complete disharmony with their cultural values.

The lives of the people enact the inverse of cultural values. The people have lost all moral direction and are less sensible than animals in God’s sight. 2.

The people can only avert their doom by means of ethical behavior and deeds of

social justice. II.

Extending the Issues 1.

Even on this most pessimistic Shabbat, the haftarah concludes with a statement of

hope. What kind of consolation does Isaiah offer? Compare it to the next haftarah (Isa. 40:1–26). 2.

Compare vv. 5–6 to the Suffering Servant (Isa. 52:13–53:11). Examine the role of

suffering in each passage. Consider how human suffering affects Israel’s relationship with God, in the haftarah and in more recent times as well. III. Questions for Further Thought 1.

Comparing haftarah and parashah, what is God’s relationship to the people? Note

the motifs of God’s presence/absence, the use of the term “burden,” and the issue of obedience to God. 2.

Consider the note to verse 27. How do the different translations of shevaha lead to

very different understandings of redemption? According to each reading, what are the divine and human roles in redemption? How are grace (God’s choice to forgive) and action (Israel’s meriting forgiveness) balanced, and what does this teach us? Copyright © 2002. Jewish Publication Society. All rights reserved.

3.

How does God evaluate religious observance in Isaiah’s time (vv. 11–15)? How

can we translate God’s accusations into contemporary religious offenses? In particular, what are ways we can misuse or misunderstand rituals (compare vv. 16–20)?

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Va-’ethannan (Isaiah 40:1–26) This haftarah initiates the seven weeks of consolation. All seven haftarot of consolation are taken from Isaiah 40–66, though not in the order of the text. Instead, these passages were chosen because they reflect the psychological dynamics of healing: shock, a willingness to be comforted, the need to be active again, and finally a sense of reconciliation leading to a renewed ability to feel joy. I.

Theme Israel’s period of punishment and term of service is over; her sins have been paid for,

forgiveness has been granted, and restoration is at hand. The restoration is not due to Israel’s actions, but instead signals God’s power (in history) and mercy. II.

Extending the Issues 1.

According to the midrash, one reason for the repetition of the initial word of the

haftarah which links Tisha b’Av to Shabbat Nahamu is that “[Israel] sinned doubly, as it is written, ‘Jerusalem has sinned a sin’ (Lam. 1:8); they were punished doubly, as it is written, ‘She has received of the Lord's hand double for all her sins’ (Isa. 40:2); and they are comforted doubly, as it is written, ‘Comfort, oh comfort My people, says your God’ (v.1)” (Lamentations Rabbah I. 57). 2.

After three weeks of rebuke, the comforting, non-judgmental tone of this passage

is particularly striking. The focus of the passage is God’s majesty and might and the promises of Copyright © 2002. Jewish Publication Society. All rights reserved.

redemption. Suffering alone is sufficient atonement for sins committed in the past. Examine how subsequent haftarot in this cycle of consolation refine this dynamic relationship between human suffering and divine forgiveness by reintroducing the importance of human responsibility. 3.

It is suggested in the Commentary that these seven haftarot reflect the

psychological process of healing after trauma and grief. In your reading, see how this may be so.

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III. Questions for Further Thought 1.

Compare the God described here to the image of God in the previous haftarah

(Isa. 1:1–27). How does the message of doom become one of solace? 2.

What ideas about the relationship of God, Israel, and the nations emerge from the

juxtaposition of this haftarah and the previous one? How is this hafatrah comforting? Which aspects of its message satisfy a contemporary audience, and which do not?

‘Ekev (Isaiah 49:14–51:3) This haftarah, the second consolation after Tisha b’Av, presents Israel’s response to the divine speech of: “Comfort, oh comfort My people” (Isa. 40:1ff) in the previous haftarah. Its initial phrase echoes Lam. 5:20, “Why have You forgotten us utterly, forsaken us for all time?” I.

Themes 1.

Israel has not been abandoned or rejected, as she feared. Human indifference

should not be confused with a divine inability to save the people. God’s love is more profound than any human bond. 2.

The people of Israel will be restored to their land by the nations who had

previously subjugated them. As Israel initially grew from the family of Abraham and Sarah, they will grow again. 3.

The motifs of obligation return. Although suffering has led to forgiveness,

humans are still responsible for the consequences and implications of their behavior.

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III. Extending the Issues 1.

The redemption is envisioned both as reversal (spoils taken from the warrior,

captives retrieved from the victor) and restoration (the people returning to their land, the land becoming a new Eden). Compare this idyllic vision to that of Amos 9:7–15 (haftarah for Kedoshim). 2.

In Isa. 49:16, God states, “I have engraved you on the palms of My hands”; in

50:2, God asks, “Is My arm, then, too short to rescue?....With a mere rebuke I dry up the sea....” Compare these images to those of God’s arm in Exodus 15. Also, read these images in light of

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the statement in Berakhot 6a that God wears tefillin containing verses that laud Israel’s chosenness. Are these images of God metaphors? What do they teach us about God’s relationship to Israel? How do these images affect our understanding of chosenness? III. Questions for Further Thought 1.

Did any prophetic statements (particularly those selected for the weeks of rebuke)

ever seem to encourage despair? How does this haftarah counteract the emotional effects of hopelessness? What roles can the prophet play in shaping and creating human response to historical situations? 2.

How does Isaiah 50 use marriage imagery from Hosea 2 and Jeremiah 2? Why is

Hos. 2:4 a serious threat to a religion founded on the concept of covenant (in Hosea’s day and again after seventy C.E.)? Does Isa. 50:1 answer the threat implicit in the metaphor of divorce?

Re’eh (Isaiah 54:11–55:5) This is the third haftarah of comfort. It gives promises of renewed piety, peace, and repopulation. Specific sufferings mentioned in Lamentations are nullified here. The hunger that the people feel for God will be satisfied. I.

Theme The prophet turns from rebuke to images of bounty and beauty, a restoration in physical,

national, and spiritual terms. The people are now ready to hear the call of God who will revive

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the people and restore their land. II.

Extending the Issues 1.

Traditionally, the statement, “Ho, all who are thirsty, come for water” (Isa. 55:1)

is understood as referring to Torah (compare Amos 8:11, “I will send a famine upon the land: not a hunger for bread or a thirst for water, but for hearing the words of the Lord”). The Torah is considered “the water of life” (Song of Songs Rabbah 1:19; Berakhot 56b). How does this understanding shape the interpretation of the following verses: Gen. 26:19; Jer. 2:13, 17:13; Zech. 14:8.

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2.

Compare the restoration depicted here to that of Amos 9. According to each

passage, what is an ideal world? If you were to describe a perfect society, what features of each would you include? What would you add? III. Questions for Further Thought 1.

Does this passage have different meanings when we read it as a haftarah of

consolation, compared to our reading almost the same passage as a complement to the Noah story in Genesis? What elements within the haftarah does the Torah portion in each case bring out? 2.

What is the role of Israel in relation to “the nations” in the haftarah? In what ways

could the promises here make a positive impact on contemporary interfaith relations? 3.

As noted above, water and food are two metaphors for Torah. Elsewhere, Torah is

compared to jewels (Prov. 3:13–15), a tree (Prov. 3:18), honey (Ps. 119:103), and a lamp (Ps. 119:105). To what would you compare the Torah, if you were to pick a metaphor, and why would you choose that particular image? How do all these metaphors—the Bible’s and your own—enrich our appreciation of the Torah? Compare the imagery here to that discussed in relation to the haftarah for Behukkotai. 4.

Much of Jewish liturgy is structured around the ideas of creation, revelation, and

redemption. In what ways are these three concepts typical ways of thinking about God’s relationship to the world in general, and Israel in particular? How does this haftarah use these ideas?

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Shofetim (Isaiah 51:12–52:12) This is the fourth haftarah of comfort. God consoles Israel, countering the despair recorded in Lamentations. I.

Themes 1.

As promised, God will personally comfort the people after their suffering.

2.

The nation of Israel will be transformed—restored to the dignity of freedom and

nationhood—by God’s action. 73

3.

The return from Babylonian exile will be like a second Exodus, displaying God’s

power to all the world and transforming Israel’s relationship with its God and its neighbors. II.

Extending the Issues 1.

Consider the significance of the traditional connection between Lamentations,

credited to Jeremiah, and the comforting prophecies of Isaiah 40–66 (which are believed to predate Jeremiah). For instance, Lamentations Rabbah 1.23 states: “R. Judah b. R. Simon, R. Aibu, and the Rabbis say: Because [Israel] sinned from alef to tav, they are comforted from alef to tav. And so you find that all the severe prophecies which Jeremiah prophesied against Israel, Isaiah anticipated and healed....Jeremiah said, ‘Zion spreads her hands; there is none to comfort her’ (Lam. 1:17); Isaiah said, ‘I, I am He who comforts you’ (Isa. 52:12).” III. Questions for Further Thought 1.

Why does God call to the people using doubled words throughout Isaiah 40–66?

What tone does this create? What is the effect of the repeated, emphatic “I” in God’s speech? 2.

What does it mean for God to be “present” (as indicated by the divine statement,

“hineni,” “I am now at hand”)? Compare this to Jer. 2:6, 9. How can Israel be present for God? 3.

Read and compare the haftarah’s use of the Exodus motif (Isa. 52:3–6) with the

original Exodus narrative (Exod. 12–14). In the two texts, what facts are different (e.g., Isa. 52:12)? How does the prophet view his contemporary situation in relation to Israel’s past? In what contexts do we use the language of exodus and redemption today? Examine the prayer book (particularly the Ge’ulah—redemption—prayers in each service before the Amidah) to see how an event from early Israelite history is kept alive as a future hope. What would it mean today for

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us to be redeemed?

Ki Tetze’ (Isaiah 54:1–10) In this fifth haftarah of consolation, the promises God made to the people in prior weeks are reemphasized. I.

Themes 1.

The restoration will be physical: population will grow; territory will expand.

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2.

God was angry, but the anger passes, demonstrating a love that is more enduring

than anger. Israel and God will again be united (“espoused”) by an everlasting covenant. II.

Extending the Issues 1.

God renews a covenant (in the form of marriage vows) not with the people of

Israel (as in Hosea 2), but with the city of Zion. This may be an echo of the ancient Near Eastern idea that deities are linked to specific cities and their inhabitants. 2.

Cyrus’ proclamation allowing the Israelites to return to their homeland was made

only forty-eight years after the Babylonians destroyed Zion. The brevity of the Exile helps explain the idea that God was only angry “for a little while” (Isa. 54: 7). In Ezra 3:12, we learn that witnesses to the First Temple saw the dedication of the Second Temple. The second Exile, however, is still not over. How has this delay affected present day Jewish attitudes toward messiahs? III. Questions for Further Thought 1.

This haftarah, much like the haftarah to Re’eh, repeats much of the haftarah to

Noah (Isa. 54:1–55:5). Why might this single text have been so popular? How is the story of Noah a potent parallel to the story of the Exile and Restoration? How do we relate to the idea of exile today, physically, emotionally, and spiritually? 2.

The marriage metaphor is familiar from previous passages (see the entries for Be-

Midbar and Mattot). Consider if repeated use of the marriage metaphor in describing the relationship between God and Zion (or Israel) could affect the way we think about human marriage. Does God’s “marriage” resemble a human union? Is it a healthy relationship? Should the human union emulate the divine?

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3.

Are there any dangers, political or theological, in seeing God as wedded to Zion?

How does this possibly affect our understanding of chosenness, particularly in regard to the land of Israel?

Ki Tavo’ (Isaiah 60:1–22) In this sixth haftarah of consolation, the dark and horrifying images of Lamentations are dispelled by images of light, repopulation, and new life.

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I.

Theme Images of light and splendor speak of the divine light of God that will shine over Israel

and provide a beacon to the exiles. These images reflect the radiance of the ingathering to Zion, as well as the everlasting light of the messianic future, when the light of the Sun will be replaced by divine light. The restoration will exceed anything previously known. II.

Extending the Issues 1.

The messianic light of Isaiah 60:19–20 may allude to the initial light created in

Gen. 1:3. According to the early twentieth century philosopher Franz Rosensweig, the final redemption would complete the creation of daily light recorded in Genesis. A similar idea occurs in the Zohar: “It is written: ‘And God said, Let there be light, and there was light’ (Gen. 1:3). Said R. Jose: That light was hidden and kept in store for the righteous in the world to come, as already stated; for it is written, ‘A light is sown for the righteous’ (Ps. 97:11). Thus that light functioned in the world only on the first day of Creation; after that it was hidden away and no longer seen.... After the first day of Creation it was never again made fully manifest, but it performs a function, renewing daily the work of Creation” (Shemot 148b–149a). Compare Rabbi Jose’s interpretation of light with the light images that appear in the morning liturgy (e.g., Yotzer Or). 2.

Over the course of time, creation itself has become corrupted. God’s redemption

will extend beyond Israel and will permanently restore the created world to its earlier, pure state. III. Questions for Further Thought 1.

What does light symbolize in the Bible and in postbiblical tradition (God’s

presence, the soul, the Torah, etc.)? How is this symbolism incorporated into Jewish ritual (e.g.,

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candles)? How does the light in this haftarah deepen and enrich the meaning of other light images (e.g., the Eternal Lamp)? What does the image of “light” symbolize to you, in your own mind? 2.

Does this haftarah seem to describe an historical event or something outside of

history? Is there a human role in the redemption described here? What is at the heart of the new natural order described in the haftarah? How will the world be changed?

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Nitzavim (Isaiah 61:10–63:9) This final haftarah of consolation brings together many of the themes and images encountered in the previous six weeks’ haftarot, particularly God’s active redemption of Israel, Israel’s recuperation from the trauma of exile, and the reunion of God and Zion. The language of the haftarah resonates with and adapts the language of Lamentations, verbally articulating the healing process. I.

II.

Themes 1.

Israel, bedecked like a bride, is ready to meet her Groom. (Compare Amos 4:12.)

2.

God is a faithful deliverer and lover who now battles on Israel’s behalf.

Extending the Issues 1.

Human “remembrancers” (Isa. 62:6) are actively involved in reminding God of

Israel’s plight (vv. 6–7). 2.

The haftarah concludes with images of an Israel transformed, newly capable of

thanksgiving. Until now, Israel’s voice has rarely been heard in the haftarot of consolation. III. Questions for Further Thought 1.

Consider the note to Isa. 63:8–9 regarding the ketiv/keri in the Masoretic text.

What does the keri (“In all their troubles He was troubled”) suggest to us about God? Is the keri perhaps influenced by the midrashic tradition of God suffering with Israel? Consider the following passage: “Another explanation of ‘For My salvation is near to come.’ It does not say ‘your salvation,’ but ‘My salvation;’... God said to Israel: ‘If you have no merit, then I will do it Copyright © 2002. Jewish Publication Society. All rights reserved.

[redemption] for My own sake; for, as it were, all the time that you are there in trouble, I am with you,’ for it says, ‘I will be with him in trouble’ (Ps. 91:15). ‘I will now redeem Myself,’ for it says, ‘And He saw that there was no man, and was astonished that there was no intercessor; therefore His own arm brought salvation unto Him’ (Isa. 59:16)” (Exodus Rabbah 30.24). How can the image of a suffering deity bring comfort to us today? In what situations can we imagine that God is afflicted by what goes on in the world? 2.

The poet Chaim Nachman Bialik suggested in the poem, “Levadi,” that a Jew

could share God’s affliction; comfort flows both ways. How does this suggestion transform our

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understanding of God? What are reasons today that God may suffer, and in what ways can we console God? Is the idea of a deity that suffers personally compelling to you, or does it seem strange? Why?

Ha’azinu, after Yom Kippur (2 Samuel 22:1–51) These two songs by prototypical national leaders of Israel both praise God—the Rock whose way is pure—as the providential force in history. Moses focuses on God’s beneficence to the whole nation and notes those instances when the ungrateful people brought doom upon themselves. David’s prayer thanks God at the personal level for divine help against his enemies. The blending of Moses’ national vision with David’s individual prayer offers a model of humility; both poems use similar language to describe God’s attributes. The haftarah’s concluding reference to God’s anointed (meshiho—i.e., mashiah) in verse 51 came to have messianic connotations. This messianic interpretation probably helped determine the selection of this passage as the final haftarah in the standard Torah cycle. I.

Themes 1.

Like a rock, God is firm and dependable, a savior to the faithful.

2.

People are recompensed according to their merit, on an individual, not national,

level. II.

Extending the Issues 1.

The portrayal of God as a cosmic warrior in vv. 8–18 makes vivid,

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unselfconscious use of common Canaanite and Mesopotamian storm-god imagery. How have other texts dealt with similar imagery from Israel’s pagan context? (See the haftarah to Pinhas, 1 Kings 18:16–19:21.) 2.

The images of God as both rock and storm juxtapose stability with violent action.

God’s presence is seen on earth and in the heavens simultaneously. What does this fusion of images tell us about God? What metaphors might we use today to describe the divine in the world?

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III. Question for Further Thought 1.

Compare David here to David in the haftarah to Hayyei Sarah (1 Kings 1:1–31)

and the haftarah for Va-yehi (1 Kings 2:1–12)? Can we reconcile these different images of David? In what ways is David a role model? 2.

According to this text, what does God primarily desire of individuals? How can

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we work to become the kind of person God wishes us to be?

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SPECIAL SABBATHS AND HOLIDAYS Shabbat Rosh Hodesh (Isaiah 66:1–24) The next-to-last verse of the haftarah, which specifically mentions both the new moon and the Sabbath, succinctly connects this passage to its date of recitation. The images of restoration and renewal appear in physical, spiritual, and religious terms as well as at the cosmic level (as implied by the lunar cycle itself). These images depict a future where the transcendent powers of the divine will connect with immediate human needs and wishes, where all nations become one and a spirit of unity creates bonds among people and a sense of individual wholeness. The moon’s renewal reflects our own potential rebirth. I.

Themes 1.

God will reward the pious and punish hypocritical worship.

2.

The newfound unity of human kind will be symbolized through the participation

of non-Jews in rituals previously limited only to Jews or members of the Jewish priesthood. II.

Extending the Issues 1.

Compare the masculine (warrior) images of God with the feminine imagery

(midwife, mother). In Israelite tradition, a single deity had to fulfill the roles of both the god of war and storms and as the god(dess) of childbirth and fertility. Do we associate these roles—protecting, nurturing, sustaining—with specific genders? Does the image of the lunar cycle (waxing-waning) lend itself to feminized images of God, or to something else?

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2.

What is the significance—particularly for the present—of linking a strongly

universalistic text with a holiday (Rosh Hodesh) traditionally designated for female observance? III. Questions for Further Thought 1.

Often God is depicted as utterly transcendent (beyond human ability to

comprehend, let alone contact); at other times, God is depicted as immanent (intimate, close, and personal). How does this haftarah use and harmonize both images of the divine? What are the reasons for having both concepts of the divine? Which view of the deity seems truest to your own vision of the world? 80

2.

How does the universalistic worship (open to non-Jews as well as Jews) described

in the haftarah (cf. Isaiah 56) compare to the vision of the restored Temple in Ezekiel 44 (an earlier text)? Does either text seem radical or surprising? More idealistic? Why? Consider what these texts teach us about the religious structure of Jewish communities then and now. What can each prophet’s vision contribute to our understanding of interfaith activities, outreach, and particularly the role of the non-Jew in the modern synagogue?

Mahar Hodesh (1 Samuel 20:18–42) The Rabbis chose this text because it mentions the very occasion when it is read; it opens with “Mahar hodesh” (“tomorrow, a new month”—1 Sam. 20:18). In addition to the sacrifices noted in the Torah, the depiction of the banquet (v. 24) and the reference to a family feast (v. 29) present popular ways of observing of the appearance of the New Moon. I.

Themes 1.

Jonathan, at the center of the text, must reconcile his duties of honoring his father

and fulfilling his vows of friendship. Jonathan does not rush to condemn his father, King Saul, in favor of David; but when it becomes necessary, he helps David escape. Jonathan’s conflicting feelings of trust and distrust, anger and love, set the stage for his test of Saul. 2.

The image of the waning moon, diminished to a sliver, subtly echoes Saul’s

diminishing power and prestige, which are being eclipsed by David’s rising star. II.

Extending the Issues

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From antiquity, the lunar cycle was seen in spiritual and mythological terms. The waning moon symbolized exile; the dark night of Rosh Hodesh inspired repentance and was propitious for atonement; and the waxing moon signified redemption. How can the moon’s cycle of waxing and waning be meaningful today?

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III. Questions for Further Thought 1.

Examine David’s friendship with Jonathan, especially in light of David’s lament

in 2 Sam. 1:17–27. How does their friendship seem to us? Are same-sex friendships easier or more difficult in our current society? Why is this? Has the increased presence of women in the workplace affected the time and intimacy men share with men, and women with women? 2.

Does Jonathan betray his father? Are there times when water is thicker than

blood, so to speak? How can conflicting loyalties to friends, colleagues, and family play out in our own lives? How can we show fidelity in our friendships? 3.

The Rabbis applied the verse “Love is as strong as death” (Songs 8:6) to David

and Jonathan. In what ways is love as strong as death? What does the example of David and Jonathan teach us about the power of friendship?

Shabbat Shekalim (2 Kings 12:1–17) Shabbat Shekalim, which falls on the New Moon of Adar (Adar II in a leap year) or the nearest Sabbath immediately preceding it, is the first of four special Sabbaths prior to Passover. A thematically appropriate Torah reading (here, Exod. 30:11–16) and a special haftarah supplement the parashah for each of these Sabbaths. The haftarah for Shabbat Shekalim complements the themes of this Sabbath with its motif of payments of silver and the concern with communal upkeep of the shrine. I.

Theme

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The repair and restoration of the Temple follow the purging of the cult of Baal. To ensure that sufficient funds will be collected without harming the livelihood of the priests, whose livelihood comes from the same source, a new system for processing donations must be instituted. The compromise reached reveals a delicate balance between civil authorities (charged with repairing the Temple) and religious institutions (overseeing the welfare of the priests) in ancient Israel.

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II.

Extending the Issues 1.

The theme of making charitable contributions to support the Tabernacle and

Temple demonstrates that “the building fund” has a long history in Jewish tradition. The idea of communal investment in religious structures reminds us that everyone is responsible for the creation and upkeep of places of worship. 2.

Does the haftarah seem ambivalent about clergy deriving a living from the

religious services they perform, despite the specifications in the Torah that priests—being denied land holdings—must be supported by the religious establishment (See M. Avot 4:5)? III.

Questions for Further Thought 1.

How does the Sephardic prologue (2 Kings 11:17–20) enhance or alter the

meaning of the haftarah? Does it shift the focus, or simply enrich the understanding we can achieve without it? Why delete it? 2.

What are the implications of equating charity with Temple sacrifice? How is this

equation visible in modern charitable organizations? What are different ways we fill the gap left by the destruction of the Temple? Consider the oft-cited division of labor in modern synagogues: “There are those who pay, and those who pray.” Is either independently adequate?

Shabbat Zakhor (1 Samuel 15:2–34) Shabbat Zakhor, the second of four special Sabbaths preceding Passover, occurs on the Sabbath before Purim. The regular parashah is supplemented by Deut. 25:17–19 (the

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commandment to blot out the memory of Amalek). In the haftarah, Saul forfeits his kingship by failing to execute Agag, king of the Amalekites, himself. Saul’s failure foreshadows his punishment. Purim recalls how Mordecai (a descendant of Saul) uncovered and foiled the conspiracy of Haman (the Agagite, implicitly a descendant of Agag), thereby righting Saul’s wrong. I.

Themes 1.

Vengeance belongs to God, but humans are God’s agents.

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2.

Obedience to God’s command is more important than ritual fidelity. The king is

expected to be an exemplar of obedience; failure results in loss of kingship. II.

Extending the Issues 1.

The recurring motif of Amalek/Agag in the Torah reading, haftarah, and the Book

of Esther reveals the strong literary and cultural consciousness unifying the Torah, Nevi’im (the Prophets), and Ketuvim (Writings). 2.

Several prophets (e.g., Isa. 1:11, 16–17; Hos. 6:6; Amos 5:21–25) juxtapose

religious formalism, which focuses on correct behavior, with a concern for the motives underlying pious actions. Consider the haftarah in light of the conflict between “right” and “rite”. With these two concepts in mind (ritual and motivation), compare the figures of Saul and Samuel in the haftarah. III. Questions for Further Thought 1.

God commands Saul to be merciless against the Amalekites. Similarly, God

shows no mercy to Saul after his repentance. Are there situations when mercy is inappropriate? How does our celebration of Purim temper the severity of Shabbat Zakhor’s lesson? 2.

Samuel claims that God “does not...change His mind” (1 Sam. 15:29). According

to textual evidence (see note to v. 11), is this true? Is a God whose decisions are wholly irrevocable (like King Ahasuerus’ were) consistent with what you know of Jewish beliefs, or does the haftarah reveal a counter-trend? What image of the divine emerges from each text? Are these concepts satisfying? If not, what can you change in order to invest these texts with meaning?

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Shabbat Parah (Ezekiel 36:16–38) Shabbat Parah is the third of four special Sabbaths preceding Passover. The special Torah reading for this week, Num. 19:1–22, describes the ritual of the enigmatic Red Heifer (parah adumah, hence the name of the Sabbath). Its ashes purify those who have become defiled through contact with the dead, but defile those who are already pure. This ancient rite is recalled as a reminder to the ancient population that the Passover sacrifice had to be performed in a state

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of ritual purity (wherein people were cleansed of all spiritual blemishes). The haftarah lends the Torah reading a messianic significance, describing how the whole nation will be purified and renewed by God after their ingathering to the land of Israel. I.

Themes 1.

Divine self-interest motivates the restoration (Isa. 48:10–11), not any human act.

2.

Shame will inspire repentance, which in turn will lead to restoration and

purification. Physical return to the land leads to a spiritual return to the days of Eden and Sinai. II.

Extending the Issues 1.

The fate of the Israelites reflects upon God and affects the divine reputation, with

positive and negative consequences (see Exod. 32:11–14). The Rabbis suggest that our actions can strengthen or weaken God—even affect God’s divinity. The medieval Kabbalists believed that our actions heal or hurt God. Modern poet Anthony Hecht asserts: “Without the Jews, there is no Jewish God.” Consider the implications of these statements, and in what sense they could be true. 2.

Ezekiel transfers the priestly ideas of sacrifice and ritual purity from the Temple

to the nation as a whole. He translates concrete rituals restricted to the Temple in Jerusalem and its priests into philosophical ideals capable of shaping the religious lives of the entire Jewish people. Consider how we can continue to make our homes and synagogues into “little sanctuaries” (Ezek. 11:16). III. Questions for Further Thought 1.

What roles do shame, humiliation, and reputation play in the haftarah? Does God

seem motivated primarily by Israel’s needs? What image of God emerges here? Copyright © 2002. Jewish Publication Society. All rights reserved.

2.

Does Ezekiel’s depiction of exile as shameful complement or conflict with

Isaiah’s description of Israel as a “light to the nations” (Isa. 49:6)? How do we understand exile?

Shabbat ha-Hodesh (Ezekiel 45:16–46:18)

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Shabbat Ha-Hodesh is the last of the four special Sabbaths prior to Passover. It is typically observed on the last Sabbath of Adar. The Sabbath derives its name from the opening phrase of the passage from Exodus (12:1–20), which supplements the regular parashah: “This month [ha-hodesh] shall mark for you the beginning of months” (Exod. 12:2). Both the passage from Exodus and the haftarah were chosen because they anticipate the upcoming celebration of Passover—one from the perspective of the past, one anticipating the messianic future. I.

Theme The haftarah juxtaposes regulations regarding offerings to be performed in the rebuilt

Temple with laws pertaining to the conduct of the prince (nasi) in personal and religious matters. II.

Extending the Issues 1.

Several of Ezekiel’s statements regarding the laws of the offerings and the

purification of the Temple either differ from laws recorded in the Temple or focus on rites not ever mentioned in the Torah. Furthermore, Ezekiel fails to mention fundamental observances such as Yom Kippur. This pattern of absences, additions, and contradictions suggests that either Ezekiel knew a different body of priestly traditions than those preserved in the Torah, or he is providing a vision for laws that will become effective when a new Temple is built, superseding the old laws. What can these differences teach us? Must we try to resolve them? (See the Commentary’s overview of the Book of Ezekiel, pp. 546 ff.) 2.

The prince embodies dual spheres of family and community, realms in which all

religious Jews must balance commitment, time, and devotion. How can we live by this model? III. Questions for Further Thought 1.

What kind of cultural shift, if any, is implied by the Targum’s translation of nasi

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(“prince”) as rabba (“learned person”)? How does understanding the figure as either messianic or priestly (see note to Ezek. 45:17) alter the image of Israel’s future leadership? 2.

Does putting blood on the doorposts of the Temple resemble the ritual preceding

the Exodus? Is a mezuzah similar? Is this a ritual of magic or religion? What is the difference?

Shabbat ha-Gadol (Malachi 3:4–24)

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Shabbat ha-Gadol, “The Great Sabbath,” is the Sabbath that falls immediately prior to the beginning of Passover (see “Connections” for a discussion of the origin of the name). The somewhat puzzling choice of this haftarah seems to be connected to the tradition that the redemption of the Jews from present-day exile will occur on Passover, just as the original Exodus did. The haftarah, therefore, heralds the upcoming holiday (a calendrical connection) as well as the ultimate great day (a thematic connection). The focus on tithing provides another link between Passover and this passage (both agriculturally and spiritually); the giving of gifts acquires a divine dimension. The reference to Elijah, which concludes the haftarah, joins the passage to the Haggadah and Elijah’s cup, where the advent of the Messianic Age is likewise annually anticipated. I.

Themes 1.

A rebuilt Temple leads to renewed charges of ritual transgression and social

irresponsibility. Human nature has not changed, despite the restoration. (Jer. 31:31–34.) 2.

True repentance and faithfulness to the Torah will lead not just to favorable

judgment, but to a reconciliation of family members with each other, and of the people with God. II.

Extending the Issues 1.

This is an early text showing Elijah’s transformation into a messianic messenger.

The cup of Elijah at the seder is a Rabbinic use of this motif. Compare Elijah’s role in these two places. 2.

“The Day of the Lord” is an early image of apocalypse: sinners will be punished

but righteous people spared. Compare this image to the apocalyptic haftarot for the first two days of Sukkot.

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III. Questions for Further Thought 1.

How does Malachi’s emphasis on return (shuv) and reunion—familial and

cosmic—resonate with the redemptive themes of Passover? In each case, who must act first: God or Israel? 2.

Malachi urges, “Recall the Torah of Moses” (Mal. 3:22). Does his message

encourage us to look to the past, to the future, or to a present informed by both? Does the Passover seder, like the Sabbath, offer a foretaste of the Messianic Age or does it primarily recall the biblical Exodus? 87

1st Shabbat of Hanukkah (Zechariah 2:14–4:7) Since Mishnaic times, the completion of the Tabernacle (Numbers 7) was connected to Hanukkah, which celebrates the rededication of the Temple and its altar. The motif of shrinededication, whether in the wilderness, in Hasmonean times, or in the messianic future, spans Jewish history. The imagery of the sanctuaries, modeled on the original Tabernacle, links the past, present, and future. Verbally, the phrase “I will dwell in your midst [ve-shakhanti betokhekh]” (Zech. 2:14) echoes Exod. 25:8 which describes the purpose of the Tabernacle, “Let them make Me a sanctuary, so that I may dwell among them [ve-shakhanti betokham].” Typologically, the supplementary Torah readings hearken back to the earliest shrine, while the haftarah anticipates one yet to be built. The seven-branched lamp visually links the haftarah to the holiday. I.

Themes 1.

The purification of the priest in Zechariah 3 symbolizes the purification of the

Temple. 2.

Divine actions from above have an immediate connection to terrestrial events and

reality. II.

Extending the Issues The statement, “Not by might, nor by power, but by My spirit” (Zech. 4:6) implicitly

undercuts the militarism that is associated with Hanukkah in the Book of Maccabees. The

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miracle of the cruse of oil (T. Shabbat 21b) likewise downplays the military victory. Why this shift in emphasis? Does our celebration have any messages about uses of power that we might wish to de-emphasize? III. Questions for Further Thought 1.

How does the haftarah resonate with the marriage imagery traditionally

associated with Numbers 7 (see “Connections”)? Does that reading affect the imagery of rededication and renewal associated with Hanukkah? In what ways can Hanukkah become a time of renewal for us?

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2.

How does the spiritualism of the haftarah (and the traditional understanding of

Numbers 7) transform Hanukkah into a holiday that is especially meaningful for people in exile again? How does the reality of Israel as a country affect our understanding of Hanukkah? Of Zechariah 3? 3.

When may people, as well as physical spaces, need spiritual cleansing?

2nd Shabbat of Hanukkah (1 Kings 7:40–50) The Talmud (B. Megillah 31a) lists the reading of 1 Kings 7:49 (“the candelabra of Solomon”) as the haftarah for years when a second Sabbath occurs during the eight days of Hanukkah. This haftarah is also paired with a supplementary reading from Numbers 7. The second Sabbath of Hanukkah links the Tabernacle of the wilderness with the Solomonic Temple—an intermediate point in the history of Israel—whereas the haftarah for the first Sabbath of Hanukkah links the Tabernacle to a Temple to be built in the future. The rededicated Temple commemorated by Hanukkah is thus linked to both the first shrine and the First Temple by the readings assigned to this day. Implicitly, the reading anticipates the messianic Temple yet to come. I.

Theme Every aspect of the Temple’s architecture and furnishings is magnificent and unstinting.

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King Solomon himself makes the furnishings for the interior of the Temple.

II.

Extending the Issues 1.

The Tabernacle suited a nomadic people and its ever-present God. The Temple

befitted—and anticipates—a settled people and a regal, fixed divine presence. 2.

The role of aesthetics in worship— the majestic decor of the Temple (as with the

Tabernacle in the wilderness—has an on-going parallel in the tradition of “hiddur mitzvah” (beautifying the commandment). This practice encourages us to embellish ritual observances

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with beautiful objects; for instance, the use of heirloom dishes, beautiful candlesticks, and distinctive kiddush cups on the Sabbath. This is part of transforming the home into a “mikdash me’at,” a miniature Temple. As Solomon gave his best, so people today are encouraged to give theirs. III. Questions for Further Thought 1.

How can the image of rededication be translated into our lives today, in both the

personal and the synagogal realms? How can the issues of purity and dedication be understood on a small scale (home and community)? 2.

Why is this a secondary reading? How does it complement Zechariah’s motifs?

DAYS OF AWE

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1st Day of Rosh Hashanah (1 Samuel 1:1–2:10) Hannah, the beloved but barren wife of Elkanah, comes to Shiloh to observe a holiday. She prays for a son and, shortly thereafter, her son Samuel is born. The passage concludes with a prayer of thanksgiving. The motif of God remembering barren women links the haftarah to Genesis 21, while the term “memory” connects the haftarah to the special passage from Leviticus.

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I.

Theme The birth of Samuel—the fulfillment of a wish, the answer to a prayer, an event tinged

with prophetic significance—signals Israel’s transition from the period of Judges to the reign of kings. II.

Extending the Issues 1.

As with many stories from the Early Prophets, this passage offers insight into

ancient Israelite religious practices. The setting of this haftarah seems to be an annual, possibly agricultural, ritual. Hannah’s prayer for personal fertility suits this context. 2.

Annunciation narratives describing the prediction and fulfillment of Isaac and

Samuel’s births combine with the motif of God’s memory (pakad/zakhar), enriching the symbolism of Rosh Hashanah, the birthday of the world. Consider the idea of birth as a time of judgment. 3.

Examine Samuel’s story in light of the still-practiced ritual of pidyon ha-ben

(redemption of the first born) as well in conflict with the laws of the nazirite (see entry for Naso). 4.

Many Reform congregations read Genesis 22 on the first day of Rosh Hashanah.

Does this haftarah selection shed light on that passage as well? III. Questions for Further Thought 1.

How does Hannah interact with figures of authority (Elkanah, Eli)? Compare her

actions with those of other Biblical women (the matriarchs in Genesis, Miriam, Deborah, and others) in their interactions with authority figures. 2.

How does the act of praying comfort Hannah? What is the source of her comfort?

How does your understanding of what comforts Hannah affect the way you view her reaction?

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What does she teach us about the purposes of prayer? 3.

Does the focus on human love in this story seem unusual or striking in your

experience with Biblical narratives (compare Abraham and Sarah, Isaac and Rebecca, or Jacob, Leah, and Rachel—in Genesis)? Compare the relations between husbands and wives in both parashah and haftarah. What can these couples teach us as we navigate our own relationships?

2nd Day of Rosh Hashanah (Jeremiah 31:2–20) 91

This haftarah was selected for the second day of Rosh Hashanah because it stresses the themes of remembrance (calling to mind the zikhronot section of the shofar service from Rosh Hashanah musaf) and mercy (one of the divine emotions that the shofar blasts attempt to elicit). The prominence of Jer. 31:20 in the traditional liturgy affirms the significant connections between this haftarah and the traditional understanding of Rosh Hashanah itself. I.

II.

Themes 1.

The divine commitment to Israel is ancient and ongoing, from wilderness to exile.

2.

Divine love, manifest in numerous ways, ensures Israel’s ultimate redemption.

Extending the Issues 1.

In Lamentations Rabbah (poem 24), all the patriarchs are summoned to testify on

behalf of Israel. However, only Rachel’s recollection of her lack of jealousy toward Leah and her personal sacrifice are able to move God to mercy. According to this midrash, ancestral merit—the benefit we reap from Rachel’s good deeds—is responsible for God’s promise of redemption. Notice how the liturgy of the High Holidays is permeated by references to history and memory (for instance, the Unetaneh Tokef prayer on Rosh Hashanah and the Avodah prayer service on Yom Kippur). 2.

The tone of the entire prophecy is remarkably intimate and personal. Consider the

variety of terms used to address Israel and the tenderness of the divine image. Are the images domestic or exotic; on a national scale or more intimate? What mood is evoked? III. Questions for Further Thought

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1.

Isaiah, Jeremiah, Ezekiel and Hosea use the imagery of marriage and divorce to

describe the relationship of God and Israel. How does Jeremiah use the imagery? What other metaphors describe the God-Israel relationship(s) in this haftarah? How does this image resonate with the themes and images of Rosh Hashanah as a time of judgment, repentance, and renewal? 2.

As the Commentary “Content and Meaning” section notes, masculine and

feminine language is used to describe God, Israel, and the land. What function do these personifications serve? How can these enrich our personal understanding of the divine and how we conceive of it in the world? How can these personifications of God be used to enhance our

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understanding of the role of women in contemporary Jewish society? While some people currently see a need for greater acknowledgement of the role of women in Jewish worship and ritual, others argue that the traditional language is adequate. Can the masculine and feminine images seen in this haftarah serve any role in this debate?

Shabbat Shuvah (Hosea 14:2–10; Joel 2:15–27 or Micah 7:18–20) All the selections in this reading are shaped by Hosea’s initial call for repentance—turning from sin and toward God. Joel’s reading contributes by describing an effective fast day (anticipating Yom Kippur) as well as the motif of the shofar-blast to the Ashkenazic lectionary. Micah’s statement stressing divine forgiveness of sins concludes the Sephardic reading.

I.

Themes 1.

Sincere repentance produces the desired results. The text evokes the image of God

anxiously awaiting the people’s return. In these passages, the people must take the first step. 2.

God is the sole, ultimate source of love, forgiveness, and salvation. God hears

prayer and responds to repentance. II.

Extending the Issues 1.

All three passages have their roots in ancient ritual observances, rites, and

recitations that are preserved and transformed in the present-day High Holy Day rituals and Copyright © 2002. Jewish Publication Society. All rights reserved.

customs (such as the confessions, the shofar, fasting, and self-affliction). Examine High Holy Day practices and prayers for more examples of how ancient traditions are kept alive in the present day. 2.

The liturgies of atonement described here shaped and influenced the modes of

repentance codified by Jewish scholars over the centuries. True repentance requires more than regret; it must be actualized by actively not sinning in the old ways. (Cf. note to Hos. 14:2–4; see also the entry for the haftarah to Mase‘ei.)

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III. Questions for Further Thought 1.

How do these passages address, or fail to address, personal atonement in contrast

to the communal atonement represented by the use of “we” in the liturgy (for instance, the Ashamnu and Vidui prayers in the Yom Kippur service). What are the key elements of repentance—teshuvah—in these passages? What roles do inner emotions, statements to others, and action play in the process of true repentance? 2.

This is the last of the calendar-based haftarot from the cycle that began on the

17th of Tammuz. What patterns of divine-human interaction emerge from this overall structure of rebuke-consolation-repentance? Does this passage culminate the healing process or begin something new? 3.

Some prophetic passages depict redemption as an act of grace (e.g., Isaiah 40);

here, human activity inspires the divine response. Can we resolve this apparent contradiction? Why is the human-centered model consistently emphasized on this Sabbath, of all days?

Yom Kippur Morning (Isaiah 57:14–58:14) Since Talmudic times, this passage has been connected to Yom Kippur morning. Particularly striking is the prophet’s criticism of popular beliefs about the efficacy of fast-day practices, suggesting a critique—though not condemnation—of the formal fast-day rituals described in the Torah portion for the Yom Kippur morning service. Isaiah challenges the worshipper in the midst of Yom Kippur observance to consider the nature of the fast in which he or she is engaging. Fasting alone, according to Isaiah, is clearly not enough.

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I.

Themes 1.

Humility and empathy are the paths to a rebuilt religious life and the acquisition

of God’s blessing. Self-affliction is meaningless if it does not inspire compassion for others. 2.

Religious formalism, whether on fast days or the Sabbath, is rejected in favor of

social justice and acts of charity. A spiritual turn to God, not an empty physical turn, is demanded.

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II.

Extending the Issues 1.

Yom Kippur, structured and deepened by significant rituals and liturgical

requirements more than any other holiday, was given a haftarah that preaches against empty formalism. Hypocrisy, not ritual itself, is condemned. In a similar vein, the Mishnah concludes with a warning that mere lip service to Yom Kippur renders the day ineffective (M. Yoma 8:9). 2.

The injunction to keep the Sabbath (Isa. 58:13) can be connected to Yom Kippur,

which Lev. 16:31 and 23:32 refer to as a “Sabbath of complete rest.” Isaiah’s reference to the shofar provides another textual link to the holiday. What do these two motifs spiritually highlight? III. Questions for Further Thought 1.

What obstacles stand in the way of true repentance and righteousness?

2.

What are modern ways in which we inappropriately mingle the sacred and profane?

3.

Is fasting merely empty formalism, presumed to be effective because of the

discomfort? Does Yom Kippur annoy the worshipper because it impinges on daily routines and dealings, or does the fast inspire sympathy for the hungry and renew one’s resolve for acts of charity and social justice in the year to come?

Yom Kippur Afternoon (Jonah 1:1–4:11; Micah 7:18–20) Please refer to the JPS Bible Commentary: Jonah by Uriel Simon; JPS Bible Commentary: Haftarot does not contain an independent entry for Jonah.

The Book of Jonah suits Yom Kippur afternoon because it succinctly summarizes the Copyright © 2002. Jewish Publication Society. All rights reserved.

idea that repentance atones for transgression (tacitly opposing the theology that suggests only divine punishment can cleanse a person or people of sin). Read on the Day of Atonement, Jonah addresses the fundamental issue of teshuvah—the turning from erroneous ways in complete and utter repentance, thus deflecting the doom to which one would otherwise be condemned. The coda from Micah concludes the haftarah, emphasizing God’s forgiving nature.

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I.

Themes 1.

True repentance—changing one’s ways, accompanied by physical manifestations

of repentance and prayer—affects atonement and can avert a decreed fate of doom. 2. II.

God’s mercy will prevail over the desire for strict justice.

Extending the Issues 1.

Nineveh was the magnificent capital of powerful Assyria. Consider why the

author chose Nineveh as the setting of the story. Where might we set the story now, and why? 2.

Consider how and why Jonah 4:2 and Micah 7:18–20 theologically adapt Exod.

34:6–7? What is omitted or changed, and to what effect? Also compare Jonah to the end of the Golden Calf episode (Exod. 32:10–14). Does a theology of repentance emerge, or a conflicting picture? III. Questions for Further Thought 1.

Does the story of Jonah seem factual or even concerned with realism? In what

ways does the repentance of the Ninevites seem sincere or fraudulent, either in content or theology? How does the text’s veracity (or realism) affect its ability to convey truth? 2.

How does the story exhibit what Simon calls “compassionate irony”? What

purpose does this meaningful humor serve? How does the non-Jew function in this irony? 3.

What motivates Jonah’s flight from God? What is God’s purpose in sending

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Jonah? What does God teach Jonah (and us) by means of the tempest, the fish, and the gourd?

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FESTIVALS 1st Day of Sukkot (Zechariah 14:1–21) Several motifs in the haftarah connect it to the holiday of Sukkot. The passage concludes with a messianic vision of a universally observed Sukkot holiday. Zechariah underscores the ancient connection between Sukkot and rain; the liturgy of Sukkot focuses on attempts to ensure plentiful rain in its season (the winter, in Israel). I.

Themes 1.

God will destroy Israel’s enemies and secure Jerusalem.

2.

The awestruck remnant of Israel will turn to God (or be punished) and make

pilgrimage to Jerusalem. II.

Extending the Issues Tensions between universalism (affirming God’s care for all humanity) and particularism

(asserting God’s particular concern for Israel) run throughout the Bible, shaping and influencing

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how Jews relate to their neighbors, and how non-Jews relate to Jews. Zechariah’s vision concludes with an inclusive depiction of the nations coming to Jerusalem to observe Sukkot. Isaiah 66 (haftarah to Shabbat Rosh Hodesh) has a similar view. Ezekiel 44 and Nehemiah 13 present contrary perspectives, and foreign—non-Jewish—participation in worship is condemned. Consider whether the tensions between inclusivity and exclusivity displayed in the abovementioned texts (especially in regards to worship) concern present-day congregations, and if these texts indicate any solutions.

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III.

Questions for Further Thought 1.

How does Zechariah’s image of the “day of the Lord” compare to that of Amos

(see Amos 5:18; 8:9)? How does each depict the cataclysm? In what ways does each use the image of light and darkness? How does Zechariah’s image of an eternal day compare to the image in Isaiah 60? Does Isaiah foresee a different fate for the nations than Zechariah, or is the same prediction simply framed differently? How do these images of apocalypse seem to us now—something to be anticipated or dreaded, familiar or alien? 2.

What does it mean to assert, “God is One”? Zech. 14:9 occurs at the conclusion of

the Alenu prayer, which was originally recited only during the Avodah section in the Yom Kippur Musaf service (recalling the moment when the High Priest uttered God’s name in the Holy of Holies). How is this verse used in the Alenu? What is the message of the Alenu? When read together with the Shema (“...the Lord is One...”), does the Shema itself take on new resonances?

2nd Day of Sukkot (1 Kings 8:2–21) The most obvious link between the haftarah and the holiday occurs in the first verse of the passage where we are told that Solomon’s dedication of the Temple took place during Sukkot. On the basis of evidence from within the Bible (for example, Isa. 4:5–6), as well as in the understandings of later Rabbinic tradition, the image of God’s presence (kavod) spread out over the people (as a sukkah) comes to have messianic overtones. Solomon’s dedication of the Temple during Sukkot, echoing Moses’ completion of the Tabernacle, foreshadows events yet to

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come in Israel’s future, when the sukkah of God’s protection will again shade Israel. I.

Themes 1.

Solomon is the legitimate heir not only of David, but also of Moses.

2.

God is not far away; the divine presence can be found among the people of Israel,

specifically in the sacred location of the Temple in Jerusalem. II.

Extending the Issues

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No piece of the Temple’s architecture was devoid of meaning. “R. Kattina said: Whenever Israel came up for the Festival [Sukkot], the curtain [of the Ark] would be removed and the cherubim, whose bodies were entwined with one another, were shown to them, and they would be thus addressed: Look! You are beloved before God as the love between man and woman” (B. Yoma 54a). What does this erotic imagery, supposedly in the Temple itself, suggest to us about the similarities between human love and divine love? III.

Questions for Further Thought 1.

What is the difference between housing God’s kavod (“presence”—a Priestly

term; cf. Ezek. 1:27–28) and housing His name (the term used in Deuteronomy)? 2.

Does the absence of a Temple imply that God’s presence has departed from

3.

In the Hashkiveinu prayer of the evening liturgy, we ask that God “spread over us

Israel? the sukkah of His peace.” Divine shelter is also compared to a bird’s wing (“under the wings of Shekhinah” occurs in El Malei Rachamim). How are these images similar? What kind of protection can a sukkah or wing afford? Do these images have contemporary resonances?

Intermediate Sabbath during Sukkot (Ezekiel 38:18–39:16) The image of destruction followed by renewal, on a cosmic—even mythic—scale, is similar to the haftarah for the first day of Sukkot, Zech. 14:1–21. The similarities between these two passages (Rashi identified them as describing the same battle), supported by the celebration

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of Sukkot that concludes the Zechariah portion, connect Ezekiel’s apocalyptic vision to the holiday. I.

Theme History is the stage upon which God interacts with humanity. It is where God’s power

manifests, causing the nations to know God. It is the realm in which Israel’s sins desecrated the divine name. It is the arena where God will ultimately act for the sake of the divine reputation.

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Issues of God’s shame or honor, fame or disrepute, shape the course of human history when viewed from the perspective of the divine.

II.

Extending the Issues 1.

God acting in defense of the Divine reputation (literally “for the sake of His

name”) rather than out of grace or in response to repentance, is a common motif in Ezekiel (first occurring in the Bible in Exod. 32:12). God’s name (YHWH) is an important manifestation of divinity. Consider Exod. 6:3; Num. 6:27; 2 Sam. 7:13; 1 Kings 5:19, Isa. 29:23, among others. Examining these passages, consider the significance of God’s name in biblical tradition, and how this relates to the idea of knowing God. Consider the fact that in Rabbinic and medieval tradition, a powerful kind of mystic was called Baal Shem (a master of the divine name). What does it mean to know someone by name? 2.

Resurrection, apocalypse, and physical appearances of God permeate the haftarot

for the Three Festivals. Consider why the holidays are potent times for contemplating these ideas. III.

Questions for Further Thought 1.

Knowing God is a concern throughout Ezekiel and it becomes a prominent motif in

the High Holiday liturgy. What does it mean for a nation or Israel itself to know the deity? In particular, compare this text with the haftarah for Ki Tissa’ (1 Kings 18:1–39). What does it mean to know God? What are the messianic, or even apocalyptic, implications of knowing God? 2.

Does the mixture of violence, doom, and divine power—the trademarks of

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apocalypse—seem like the fantasy of a society verging on despair or victory? Can we reconcile these visions with those of Amos 9:11–15 and Micah 4? Is Isaiah 66 apocalyptic? How do apocalyptic urges manifest themselves today—what do they predict, to whom do they speak? To what groups does apocalypse appeal most?

Shemini Atzeret (1 Kings 8:54–66)

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While the precise nature of the “eighth day” mentioned in 1 Kings 8:66 is unclear (see “Content and Meaning” in the Commentary for a complete discussion), the Book of Chronicles and the Rabbis understood the passage as connecting the festival of Sukkot—in particular the Biblical festival of Atzeret, mentioned in Num. 29:35—to the completion of the Temple. Midrashim for the holiday connect Num. 29:36 (a special reading for the day) and 1 Kings 8:66, showing us that the perceived relationship is bolstered by long tradition. I.

Theme God, now housed in a magnificent Temple, is invoked as a faithful God who hears

prayer. The people are enjoined to keep God’s commandments. The picture is one of joy and hope. II.

Extending the Issues 1.

In terms of the functions of sacred space: compare the purpose of the Temple

according to 1 Kings 8:56–60 with the intent stated in 2 Samuel 7 (especially vv. 1–16). 2.

Examine Solomon’s speech as a model of prayer. Compare his speech with the

Amidah, noting similarities and differences in themes, structure and language. III.

Questions for Further Thought 1.

Based on the Biblical evidence, were the Rabbis correct in seeing Shemini Atzeret

as an independent holiday (compare the offerings for the first seven days of Sukkot, Num. 29:12–34, with the Eighth Day offering in Num. 29:35–30:1; see the Commentary)? How does the selection of special passages for each day of a multi-day festival add to our enjoyment or appreciation of the holiday?

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2.

What effect did the Rabbis achieve when they changed the Torah readings from

Num. 7:1 to Deut. 14:22–16:17? (The haftarah was not changed.) What does the selection of special passages for each day of a multi-day festival add to our enjoyment or appreciation of the festival? 3.

Many of the Biblical prophets criticized empty ritualism, emphasizing instead true

piety in the form of ethical behavior, charity, and social justice (cf. Isa. 1:11–17, Hos. 6:6, Amos 5:21–25, and 1 Sam. 15:22–23). Which aspects of religiousness in speech and action does Solomon stress in this haftarah? What aspects of Solomon make him a role model for piety and what are his flaws? 101

Simhat Torah (Joshua 1:1–18) There is no obvious rationale for choosing Josh. 1:1–18 as the haftarah for Simhat Torah. The traditions of the holiday, which is a postbiblical creation, were fixed comparatively late. Even in the Middle Ages, the selection was contested. There are two plausible reasons that this passage eventually became accepted. On Simhat Torah, the concluding passages of Deuteronomy are read. Because Joshua opens with a clear reference to Deuteronomy, so this pairing emphasizes the unbroken chain of leadership from Moses to Joshua. In addition, there is also evidence that the Torah, the Prophets, and the Writings were once read in parallel. In this second scheme, Joshua 1 would then complement Genesis 1 (and presumably Psalm 1), not Deuteronomy 33–34, as both represent beginnings. I.

Theme Joshua is the true and proper heir of Moses and the Mosaic tradition. All God’s promises

made to the people through Moses (particularly those in Deuteronomy) will be fulfilled. II.

Extending the Issues Joshua’s revelation is less direct than that of Moses. Joshua hears God’s voice but does

not know God face-to-face, as did Moses. Consider Joshua as a symbol of the transition of Judaism from an Israelite religion focused on direct revelation (via Moses) to one rooted in

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revelation conveyed through Torah. Examine how God, Joshua, and the people cope with the loss of Moses. III.

Questions for Further Thought 1.

Compare this haftarah with 1 Kings 2. Does this passage modify the concept of

holy war accepted elsewhere in the Torah (as in Deuteronomy 7 and throughout Joshua)? Are there conflicts between religious piety and the demands of conquest? How do you reconcile the

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military emphasis in Joshua with more moderate attitudes noted elsewhere in the Bible (see haftarot for Hukkat and Balak)? 2.

In what way is Joshua 1 a suitable haftarah for Genesis 1? Why is Malachi 3

appropriate to conclude Deuteronomy 33–34? Compare the role of Torah study in Joshua 1 and Psalms 1. Do these two biblical texts seem to share similar perspectives or reflect different values? 3.

The Bible presents us with models for transitions of power. Compare this haftarah

with 1 Samuel 8; 1 Kings 1–2; and 1 Kings 19. Which of these passages provide positive models for modes of transition? What acts are criticized? What can we learn from these various examples about family relations, business operations, and national governance?

1st Day of Passover (Joshua 5:2–6:1; 6:27) These readings connect the story of the first Passover in Egypt (Exod. 12:21–51), the laws of future Passover observances given in the wilderness (Num. 28:16–25), and the first Passover in the land of Israel (from the haftarah). The texts progress in space, time, and mood from Egypt to the Promised Land; from Moses to Joshua; from the slavery to freedom. When later communities read the story of the Exodus and recalled its first observance in the Promised Land, they heard how God’s redemptive powers were sure and God’s divine words were trustworthy. The readers could take assurance from past history that wonders like those of the

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past would be worked again in the future. I.

Theme In some (unclear) fashion, the Israelites have become impure; recircumcision, under

Joshua’s leadership, functions to repurify and permit partaking of the paschal offering. II.

Extending the Issues In the haftarah, and throughout Jewish literature, the Exodus is the prototypical

redemption. Consider whether all prayers that recall the Exodus implicitly anticipate the final redemption—a third return from among the nations. Also, in the Passover Haggadah, examine 103

the texts associated with the untasted fifth cup (linked to Exod. 6:8, “And I will bring you into the land...”). In the seder, is the Exodus primarily an event in history (a matter of record from the remote past), or is it a moment within memory (an emotional interpretation drawing selectively on history)? III.

Questions for Further Thought 1.

What is the effect of the haftarah skipping from Jos. 6:1 to 6:27? Does it de-

emphasize militarism or alter our understanding of the theophany in Jos. 5:13–15? What would be the effect of ending at 6:1? 2.

The haftarah, like the Haggadah, does not mention Moses at all. In Joshua, aside

from Joshua 1, Moses is never mentioned in connection to the wilderness period. Why might this be? Examine the historical account given in Joshua 24. What is missing from this account? What does Joshua’s version of history emphasize? 3.

According to the haftarah, what had the people lost in the course of their

wandering that inspired them to renew the covenant? What did they have to sacrifice to regain what was lost? What would it mean to renew the covenant in our own lives? How could we do so?

2nd Day of Passover (2 Kings 23:1–9, 21–25) The haftarah for the first day of Passover recounts the first observance of Passover in the land of Israel, before Solomon’s Temple was even imagined. This passage takes us to the end of the First Temple period, to the reign of Josiah—a period of great religious reform. Purification of Copyright © 2002. Jewish Publication Society. All rights reserved.

the Temple is connected with renewal of the covenant; the observance of Passover likewise involves both cult and covenant. The haftarah affirms the idea that liberation, like covenant renewal, must be achieved time and again, by each individual. I.

Theme Josiah’s reforms make him a model king. He reaffirms his devotion to the covenant and

God, observes the Torah, and eliminates all false or impure worship.

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II.

Extending the Issues 1.

Many leaders—Joshua, Solomon, Elijah, Josiah, and Ezra—invite comparisons

with Moses, the model of what a good leader should be. Consider what Mosaic aspects these later figures embody. What Mosaic traits would you look for in a leader? 2 Chronicles 2. 34:1–35:19 parallels the haftarah but with subtle differences. Compare the two texts, and consider the implications of the changes. How does the term “sefer ha-berit” (the covenant scroll) in Chronicles differ from “sefer ha-torah” (the scroll of the law in 2 Kings 22:8)? What is the relationship, in your mind, between covenant and Torah? What does the term “covenant” mean to us today? Do we connect it to Torah? 3.

In the note to verse 3, we learn that la-‘amod (“to stand”) comes to mean, “to

enter into a covenant.” How may this affect our understanding of the term Amidah (the name of the central prayer of the liturgy, which is recited while standing)? Consider what it means to call the recitation of the Shema “accepting the yoke of the God’s kingship and the mitzvot.” What language would you use to describe the act of prayer and what it means to you? III.

Questions for Further Thought 1.

Why would the downfall of an enemy inspire religious reforms in ancient Israel?

2.

How does piety shape Josiah’s life? What does he teach us about moral

leadership? 3.

Compare this covenant renewal to Exodus 24, Nehemiah 8, the previous haftarah,

and similar modern ceremonies (e.g., Shavuot). Why is Passover linked to covenant renewal?

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Intermediate Sabbath of Passover (Ezekiel 37:1–14) Beyond the overarching motifs of personal and national redemption, the connection between this vision and Passover may seem obscure. Ultimately Rabbinic interpretations connect the texts. One interpretation identifies the bones of Ezekiel’s vision as those of the Ephraimites who miscalculated the date of the Exodus and were killed by the Philistines (T. Sanhedrin 92b). Generally, however, the revivification of their bones symbolizes the future resurrection of the people of Israel. The motif of resurrection also recalls the ancient Rabbinic strand of tradition that connects the binding of Isaac (calling to mind the Pascal lamb) to Passover (rather than Rosh 105

Hashanah). According to some traditions, Isaac was actually sacrificed, then resurrected. Finally, the seasonal context of Passover—springtime, dew, and rebirth—reinforces the message of renewal in Ezekiel’s vision of the dry bones. I.

Theme God’s promises will be fulfilled. The nation, though in exile, should not despair of future

restoration to the land. II.

Extending the Issues Renewed life for the dead, an idea probably alien to the Hebrew Bible, was an important

tenet of Rabbinic Judaism. It is unclear, however, whether the Rabbis envisioned this as a physical resurrection on earth, in an afterlife, in the heavens, or on a wholly spiritual plane. The motif of resurrection is mentioned daily in the second blessing of the Amidah (“...Who gives life to the dead”). Evaluate the choice made by Reform Judaism whose prayer books downplay references to resurrection (typically substituting “...Who gives life to all”). Consider what their motivation and resolution may have been, attempting to understand both sides of the discussion. III.

Questions for Further Thought 1.

In what situations today do we use the idea of death as a metaphor? What are

ways we can affirm the idea of resurrection, whether in terms of an individual life or the health of a nation? 2.

Why might the Rabbis have downplayed the connection of resurrection to

Passover? What in this passage was so compelling that they preserved it as the haftarah here? Is

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this vision symbolic—purely a metaphor—or something stronger?

7th Day of Passover (2 Samuel 22:1–51)

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The Song at the Sea (Exod. 15:1–17) was chosen as the traditional reading for the seventh day of Passover because the miracle of the parting sea occurred seven days after the Exodus. David’s psalm of thanksgiving in 2 Samuel 22 resonates with Exodus 15. Thematically, the image of redemption from imminent danger connects the two passages, although the Exodus passage represents rescue on the national scale, while the one from David praises God for individual salvation. I.

Theme God’s saving acts are not limited to any one time in history. God’s word is reliable.

II.

Extending the Issues 1.

The Exodus text is a hymn of thanksgiving, celebrating God’s rescue of Israel at

the sea. David’s psalm praises God and affirms a belief that the virtuous are rewarded while wicked people are punished. Are these thanksgiving psalms purely celebratory? Do they offer us a chance to reflect on the nature of creation and the Creator, and our place in relation to each? 2.

Consider how memory shapes history in general, and apply your insights to the

haftarah and to the holiday of Passover itself. III.

Questions for Further Thought 1.

Contemplate the idea that this poem represents David’s attempt to fulfill the

mitzvah of personally, reliving the exodus from Egypt (as we are all commanded to do at the Passover seder). What does that suggestion add to the poem? How would you recount the Exodus in your own words? 2.

Both Exodus 15 and the haftarah describe God as a warrior on a cosmic scale.

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When, in the present-day, does such an image of God speak to us religiously? What images of God, if any, speak to Jews in today’s world? Compare the imagery in the haftarah to the adoption of the storm-god advent in the haftarah to Pinhas (1 Kings 19). What role do images play in shaping our understanding of the divine? What metaphors or images could we use to describe God, according to our understanding of the divine?

8th Day of Passover and Yom ha-‘Atzma’ut

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(Isaiah 10:32–12:6) Using strong imagery that is intentionally reminiscent of the Egyptian Exodus, this haftarah anticipates a future redemption according to the ancient model. The tradition that Sennacherib was defeated—struck down by an angel of God (2 Kings 19:35), much like the Egyptian first-born—on the eve of Passover further strengthens the ties between the holiday and the haftarah. The vigorous and joyful messianism of the passage, with its idealistic vision of national ingathering and a just government, makes this an appropriate reading for Israel Independence Day. I.

Theme Redemption is defined by God’s defeat of the enemies, the restoration of a Davidic

monarchy, the achievement of a universal era of peace and harmony, and the ingathering of a grateful Israel. II.

Extending the Issues 1.

In the haftarah, a human ruler (scion of the Davidic line) arises and institutes a

reign of justice and equity, transforming life on earth by his just leadership. In other prophetic texts (cf. Ezekiel 37; Zechariah 3), God restores the monarchy and the Edenic era, directly bringing Israel’s redemption. In light of the Biblical traditions just noted, examine the weekday Amidah’s middle blessings to see what roles divinity and humanity will play in the messianic redemption. 2.

Consider what model of leadership this haftarah presents. What acts and attributes

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characterize the messianic ruler and realm? Specifically note the place of militarism in the ruler’s rise and reign.

III.

Questions for Further Thought 1.

What characteristics does the predicted king embody and lack? Compare this

messianic leader’s actions to those of Joshua in the haftarot for Simhat Torah and the first day of Passover. Within Jewish tradition, the messiah can take many forms: king, military general, or 108

divine peacemaker, among others. The term messiah is also common in the liturgy. What does the term messiah mean to us today? How do traditional concepts of the messiah influence our current concept of messiah or Messianic Age? 2.

What aspects of this passage appeal to secular as well as religious Zionists

(people who share in the celebration of Israel’s existence but who often speak of its significance and founding in different terms)? In what direction does the haftarah point the Jewish community? What in Isaiah’s prediction describes a future we can work toward? For what aspects must we simply wait?

1st Day of Shavuot (Ezekiel 1:1–28; 3:12) Both haftarah selections for the holiday of Shavuot reveal a profound mystical understanding of what happened at Sinai. As fantastic as Ezekiel’s vision of the divine chariot may seem to us, the Rabbis teach that each Israelite that stood at Sinai saw the same vision. Ezekiel 1 is simply a personal, singular rendering of this biblical event (although Ezekiel’s receipt of a scroll is skipped in the haftarah). I.

Theme God’s appearance at Sinai—outside of the land of Israel—is an awesome event.

II.

Extending the Issues 1.

Trace the numerous Biblical references cited in the Commentary and consider

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how Ezekiel’s vision of the divine chariot fits an established pattern of chariot visions. Note ways in which it is more daring in its depiction of God’s Presence (kavod) than almost any other text. Particularly notice the visions in Daniel 7 and 10, and Zechariah 5–6 (texts not read in synagogue). See B. Hagigah 11b–16a to see the early—controversial—mystical expansions this vision underwent. 2.

Was this text democratized by being read in the synagogue rather than kept away

from the masses, or did the warnings to keep its mystical truths about the nature of the divine

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secret prevail? In your reading of this text, assess what in it seems potentially dangerous or shocking. III.

Questions for Further Thought 1.

By skipping Ezek. 2:1–3:11, the haftarah concentrates exclusively on the

visionary aspects of Ezekiel’s initial experience. What do the Rabbis achieve by focusing on the vision rather than the prophetic content of Ezekiel’s call? How does this passage’s editing affect the link to the events at Sinai as the Rabbis envisioned it, compared to an unedited lection? Why not simply conclude with Ezek. 1:28? 2.

Why did this passage go from being nearly prohibited to publicly read? What

does the prophet’s reaction teach us about the vision and about prophesy? Does its association with Shavuot, which celebrates the primary revelation in Judaism, increase or decrease the significance of Ezekiel’s vision? How does the context of Ezek. 3:12 affect the imagery of the Kedushah of the morning liturgy, where these words are quoted? 3.

What would it mean for you to have a revelation? Where and when might it

occur? What knowledge would you hope for it to convey?

2nd Day of Shavuot (Habakkuk 3:1–19) Like Ezekiel 1–3, Habakkuk describes a tremendous manifestation of God’s divine Self. According to the midrashic reading, however, this passage does not simply allude to events at Sinai, as Ezekiel does, but helps explain the very fact of Israel’s chosenness—how Israel was standing at the mountain in the first place. Habakkuk’s prophecy also looks to the future,

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anticipating Israel’s future redemption.

I.

Theme God, a warrior, has the power and the means to rescue the people of Israel from

destruction.

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II.

Extending the Issues 1.

Ezekiel describes the awesome appearance of God’s chariot and throne-bearers.

Habakkuk also describes God’s approach but goes beyond a description of a vision to include petitionary prayer, statements of divine intent, and declarations of human confidence in God. Consider how the differences in perspective and orientation between Ezekiel and Habakkuk change the overall content and themes of the visions. 2.

Yam (the Sea) is God’s archenemy throughout the Bible (e.g., the primordial

waters in Genesis 1; Leviathan in Isaiah 27; and in Psalms 74, the Red Sea). Examine the passages cited in the Commentary to gain a full understanding of this motif (which is expanded in Rabbinic and medieval sources). Depictions of Baal striding atop the waves of the sea in Mesopotamian art and descriptions of goddesses walking on the sea show that as part of their divinity, Near Eastern deities displayed power over water. Who or what are God’s primary challengers in modern times? In what arenas do we see God’s power? III.

Questions for Further Thought 1.

Why would Habakkuk’s vision of God comfort the prophet? Has God answered

Habakkuk’s prayer? Compare the brief Book of Nahum and the haftarah for the first day of Shavuot to Job 37 and 38–41. What images and language are used to evoke God’s power? Why does God appear to people? 2.

Does Habakkuk regard history as a simple record of past events or as a predictor

of things to come? How do we understand the role of history in Judaism, whether speaking of

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Jewish holidays, prayer, or politics?

Tisha b’Av Morning (Jeremiah 8:13–9:23) A long tradition connects the prophet Jeremiah to the Book of Lamentations, the scroll read on Tisha b’Av (the holiday commemorating the destruction of the first and second Temples). This morning’s haftarah passage contains verbal echoes of Lamentations reflecting

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emotions of doom, sympathy, dejection, and sorrow. It expresses a fear of a violent but righteous God. In addition, the prophet’s call to recite laments for the people and the land of Israel evokes the central ritual of the day: the recitation of elegies over Zion and Jerusalem, calling to mind all the tragedies that have befallen the Jews throughout history. I.

II.

Themes 1.

The doom of the people and the destruction of Jerusalem are now inevitable.

2.

The devastation evokes great sorrow in the prophet, the people, and God.

Extending the Issues Compare this text with the scene described in Lamentations Rabbah, proem 25, which

states: “R. Aha said: The Shekhina [divine presence] may be compared to a king who left his palace in anger. After going out, he came back and embraced and kissed the walls of the palace and its pillars, weeping and exclaiming, ‘O the peace of my palace, O the peace of my royal residence, O the peace of my beloved house! O peace, from now onward let there be peace!’ Similarly when the Shekhina went forth from the Temple, it returned and embraced and kissed its walls and pillars, and wept and said, ‘O the peace of the Temple, O the peace of My royal residence, O the peace of My beloved house! O peace, from now onward let there be peace!’” III.

Questions for Further Thought 1.

How does Jeremiah’s lament speak to us today? Are we still in exile? To what

situations in our own experience might we apply his words of sorrow? What does Jeremiah’s grief teach us about the power and role of sympathy?

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2.

Tisha b’Av commemorates the destruction of the Temple in Jerusalem. What are

the ways we can further increase the meaningfulness of this day, when the Temple may seem remote from out lives? If our texts—the books of Lamentations, the woe of Jeremiah—move us to tears, for what do we grieve?

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Tisha b’Av Afternoon and Ashkenazic Public Fast Days (Isaiah 55:6–56:8) The fast day begins with expressions of profound regret and calls to introspection, but concludes by looking to God and the future. Medieval Jewish tradition suggests that postponing this optimistic reading enables us to focus on repentance, prayer, and charity (all acts that forestall the severe decree). There are numerous parallels between this passage and the High Holy Day liturgy. Particularly significant is the emphasis on both human repentance and divine grace—mercy the people may feel they do not deserve (see “Content and Meaning” in the Commentary). Affirmation of repentance is an effective means for atonement and the assurance of divine mercy help to temper the congregation’s feelings of despair and inadequacy after a day of fasting and intense introspection. Only full fast days—primarily Yom Kippur and Tisha b’Av—are assigned haftarot for the afternoon service. I.

Themes 1.

Repentance and piety—even on the part of non-Jews—will elicit God’s favorable

response; the ultimate result is salvation and an idyllic age where the inclusion of all people, Jew and non-Jew, will be the rule. 2. II.

God does not delight in punishing, but looks for opportunities to act redemptively.

Extending the Issues 1.

Compare the only other afternoon haftarah—the Book of Jonah, read on Yom

Kippur—with this passage, paying special attention to the motif of God’s revocation of doom, Copyright © 2002. Jewish Publication Society. All rights reserved.

the role of repentance, and the (surprising) prominence of non-Israelites as exemplars of faithfulness. 2.

Consider the religious implications of the alternate translations of Isa. 55:6, where

“while” (be-himatz’o) could also be rendered as “so that” or “in order that” (see the note to the verse). Consider how each translation affects our interpretation of the passage. III.

Questions for Further Thought

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1.

Many later prophets single out the Sabbath for special emphasis (note Isa. 56:6).

Why would communities in exile find the Sabbath a particularly compelling holiday? Does this preference for Shabbat over other forms of religious observance continue today, or have other modes of Jewish expression—for example, keeping kosher or engaging in acts of social justice—surpassed the Sabbath in your own life? If you were to select one aspect of Judaism to emphasize over all others, what would it be, and why? 2.

How does the image of God in this passage conflict with or complement the

image of God from the haftarah for Tisha b’Av morning? What roles do people play in each passage? What is God’s role in each text? When you read the two passages together, what

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picture of humanity emerges, and what image of God?

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