The Hebrew Scriptures are not readily or easily understood by native English speakers, we post a weekly addition to regular Torah commentary. "Cutting to the Root" is intended to promote an understanding of the complexity of the Hebrew language and thereby gain a richer and deeper understanding of the Scriptures. It is our goal that these notes will teach tolerance and understanding.Please visit our web site at www.shefaisrael.com

Friday, September 25, 2009

Ha’azinu – the Haftara
Hosea 14:2 – 1; Micah 7:18 – 20; Joel 2:15-27
Reading date: 26th September 2009 – 8th Tishrei 5769

Our Highlighted Haftara Text

"Blow a shofar in Zion,
Solemnize a fast,
Proclaim an assembly!
Gather the people,
Bid the congregation purify themselves.
Bring together the old,
Gather the babes
And the sucklings at the breast
. Joel 2:15, 16

I can think of no better way to start the process of Teshuva, than by beginning to be grateful.


On Shabbat Shuvah we read the final haftara of the weekly Shabbat cycle. Like the past few months, the haftara is chosen for its connection to the calendar (this week is the Shabbat between Rosh Hashanah and Yom Kippur), and not the weekly Torah reading of Ha’azinu. The passage from Joel begins, "Blow a shofar in Zion, Sanctify a fast..." After the holidays of Sukkot and Simchat Torah, we will begin a new cycle of Torah readings once again with Parashat Bereishit, and will return to studying the Torah portion.

Every Shabbat can be referred to by the name of the Parasha, (Shabbat Bereishit) or in some weeks, when a special additional portion is read, the Shabbat has a special name taken from this additional 'maftir' (Shabbat Zachor). Sometimes, when a holiday falls on Shabbat and interrupts the regular weekly readings, Shabbat gets its name from the holiday (Shabbat Chol HaMoed Pesach). So, I think it is fitting, that this week, our last column on the haftarot, this Shabbat takes its name (Shabbat Shuvah), not from the Torah portion, but from the haftara: Shuvah Yisrael’, Return O Israel.

The haftara is also unusual in that it is taken from more than one book; selections from Hosea, and Micah or Joel form the haftara (depending on whether the Torah portion Vayelech or Ha'azinu falls on Shabbat Shuvah and whether Ashkenazi or Sephardic custom is being followed). (Note also that the passage from Hosea is included in the regular Shabbat haftara read on Parashat VaYetze.)

History

Hosea is the first prophet included in the second section of the Jewish Bible (Tanach), after the historical books of Joshua, Judges, Samuel and Kings. He lived around 700 BCE and was a contemporary of Amos. After the death of Solomon, the United Kingdom had split into two. The northern tribes were called Israel (or Ephraim after the tribe of their first king Jeroboam) and the southern kingdom was called Judah. Although this was a time of material prosperity, it was also a time of moral laxity and growing paganism.

This is the only haftara that includes a passage from the prophet Joel. Joel speaks of the Day of Judgment, and describes a plague of locusts. The Sages believed Joel was a contemporary of Amos and Hosea, but scholars are unsure of the book's composition. Joel is a short (4 chapter) book, and includes the famous verse: "Your elders shall dream dreams, and your youth shall see visions" (3:1 or 2:28 in some translations). The passage from Joel seems like a description of Rosh Hashanah: "Blow the shofar...Gather the people..."

Commentary

This week's Torah portion Ha'azinu, the last regular Shabbat reading, is a one chapter poem anticipating the Israelites forsaking YHVH. (The Torah's final two chapters are read on Simchat Torah, and then we begin the cycle anew with Shabbat Bereishit.) Moses describes the history of YHVH's relationship with Israel: YHVH is faithful, and the Israelites, in return, worship other gods and do not show gratitude. YHVH's anger will then flare up, and visit famine upon them. The passage from the prophet Joel balances the Torah. Joel too describes a famine caused by a plague of locusts, but YHVH will be roused by the nation's return, and He will again honor the covenant with the Israelites, showering them (literally) with rain, so their crops (of grain, wine, and oil) will be abundant.
Joel says: "And you shall eat your fill and praise the name of Adonai your God Who dealt so wondrously with you...I am Adonai your God, there is no other" (Joel 2:26, 27). This is a paraphrase of Deut. 8:10, "You shall eat and be full, and you shall bless Adonai your God..." In both places, the idea is that the earth's bounty is a gift from God, and that abundance should be a sign of YHVH's blessings. Perhaps because of the family meals around the holidays, I am conscious of feeling overly full. But the Torah worries that instead of being grateful and loyal, precisely the opposite will happen: "When you have eaten your fill, have built fine houses to live in... beware lest your heart grow haughty and you forget Adonai your God who freed you from the land of Egypt..." (Deut 8:12, 14).
How curious. The more we have to be thankful for, the less we seem to be grateful. In Judaism, saying blessings is our way of expressing gratitude. Indeed, the verse quoted above is the 'proof text' for Birkat HaMazon, the Grace after Meals. The rabbis said that one should offer 100 blessings a day! That might seem like a lot, but think of all the people (seen and unseen) that we should be grateful to each day: the bus driver, the grocer, the farmer, the truck driver, the city workers.
It's easy to complain. Nothing is perfect. But how many blessings we have each day! Let us thank those around us, family, friends, and even strangers. In this season of Rosh Hashanah and Yom Kippur, I can think of no better way to start the process of Teshuva, than by beginning to be grateful.

Shabbat Shalom and Shana Tova


Parashat Ki Tavo - the Haftara

Ki Tavo – the Haftara
Isaiah 60:1-22
Reading date: 5th September 2009 – 16th Elul 5769

Our Highlighted Haftara Text

"Arise, shine, for your light has dawned,
The Presence of Adonai has shone upon you!
Behold! Darkness shall cover the earth,
and thick clouds, the people,
But upon you Adonai will shine,
And God's Presence be seen over you.
And nations shall walk by your light,
Kings, by your shining radiance." Isaiah 60:1-3

The people of Israel in partnership with the Divine source of Light, can usher in the light of redemption.

We continue with the sixth and penultimate Sabbath of Consolation (our series of seven special haftarot: shiva d'nechemta’. These seven readings are linked to the calendar, bridging the commemoration of the destruction of the Temple and the exile from Israel. Like for previous weeks, Alkabetz borrowed phrases from this week's haftara in his Shabbat hymn Lecha Dodi: "Kumi ori ... Arise, shine, for your light has dawned..." (60:1).

History

Isaiah, son of Amotz is the most popular of the prophets for the haftara: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary

Reading the Haftara for this week's Parashat Ki Tavo, the imagery of light jumps out at us. Light is a symbol of the Divine (Adonai is my light Ps. 27:1), and Isaiah promises, "No longer shall you need the sun, for light by day, nor the shining of the moon for radiance by night; for Adonai shall be your light everlasting, your God shall be your glory..." (Is. 60:19). Light was YHVH's first creation, and light is also a symbol of revelation. The light of our haftara is the third point of Rosenzweig's triangle (in his Star of Redemption): a symbol of redemption.

Creation

There is the physical light of creation (sun, moon, and stars). Technically, I know that actually, the moon is not a 'source' of light, and is really only reflecting the sun's light. In the ancient world, the moon was used for the calendar, and its light was quite important. As the 'Wise' of Chelm point out, 'The moon is more important than the sun, for after all, the sun shines during the day when it's light, but the moon shines at night when it is dark! (There is actually a real 'Chelm' but I am referring to a mythical town of foolish people).

Revelation

The occurrences at Sinai are described with fire and lightning, and the Torah itself is likened to light: Torah Or.

Redemption

 The final light of redemption will outshine the other sources of light. This brings us right back to a midrash on the light of creation, since if we read the text carefully, we will notice that in fact the 'light' created on the first day precedes the creation of the sun, moon and stars, (on day four), the only natural sources of light in the ancient world. The Rabbis resolve this difficulty by suggesting that the original light of the first three days was not any light that we have today, but a primordial light (today we might suggest the light of the Big Bang)! This light, was 'hidden away' for the righteous, and will be revealed at the end of days.
Now most of the time, we can tell the past tense from the present tense. But without context, "I read the newspaper" could be present tense- (the answer to "What do you do in the morning?") or the past ("What did you do yesterday?"). In Hebrew the verb to read is clear, since kara’ means read (pronounced rehd) vs. korei’ (meaning read pronounced reehd). But some verbs in Hebrew are similarly ambiguous. The verb lavo’, to come is both ‘ba’ for the masculine singular present (He comes) hu ba, and 3rd person masc. past, (He came). Verse one of our haftara begins, "Arise, shine, for your light has come/came" ki va oreich’. The verse continues with a parallel: YHVH's glory shone zarach’ past tense. So translators are probably right to keep the first verb also in the past tense, as in biblical poetry, these parallels are usually symmetrical. But the very next verse continues that YHVH's light will shine yizrach’. So now, I'm legitimately confused. Shone, shining, will shine? Which is it? This is not only a question of translations. The issue is when is our redemption? Isaiah is describing the restoration of Zion and YHVH's redemption. But which comes first? Do we wait to be redeemed, and then we will be restored to Zion, or is it the other way around. After all, the original opposition of some Orthodox to the early Zionist movement (and sad to say, of some extremist groups still today - many of whom actually live in Israel without supporting the State) was this very question.
Clearly our 'light shining' is connected to our redemption. But I think an answer can be found in one more use of the word light in the phrase, Or goyim’. I, Adonai, in My grace, have summoned you, And I have grasped you by the hand. I created you, and appointed you a covenant people, a light of nations— Opening eyes deprived of light, Rescuing prisoners from confinement, From the dungeon those who sit in darkness (Is. 42:6,7). The people of Israel themselves are also a source of light when we act in partnership with the Divine source of Light. Then surely will all enjoy the light of redemption.

Shabbat Shalom

Friday, September 11, 2009

Parashat Nitzavim - Vayelech - the Haftara

Nitzavim – Vayelech – the Haftara

Isaiah 55:6 – 56:8

Reading date 12th September 2009  -  23rd Elul 5769

Our Highlighted Haftara Text

"YHVH thought: Surely they are My people, Children who will not play false. So YHVH was their deliverer. In all their troubles, YHVH was troubled, and the angel of YHVH's presence delivered them.
In YHVH's love and pity, YHVH Himself redeemed them, Raised them, and exalted them
all the days of old."
  Isaiah 63:8,9

As we enter this season of repentance, YHVH will take one step towards us for every step we take to return.

We have finally reached the seventh and last Shabbat of Consolation. Much of the imagery and poetry has been used by Isaiah before: the metaphor of marriage, being clothed in splendor, and Zion's feeling of being forsaken is replaced with gratitude for YHVH's deliverance. This is the climactic conclusion to the seven weeks that we have travelled from Tisha B'av to the High Holy Day season.This Shabbat is also the Shabbat before Rosh Hashanah (beginning this year on Friday night, Sept. 22).

History

Isaiah, son of Amotz is the most popular of the prophets for the haftara: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary

Someone once noted that in their edition of the Chumash, there were some words  printed without vowels, and wanted to know the significance of these unvocalized words. What they were noticing was the phenomenon of k'ri [read] and k'tiv [written]. Different chumashim display this either as a footnote, as marginalia, or, as in the case of the Conservative movement's Etz Hayim edition, right in the text itself. Around the 10th century, a group of scholars arose who established the correct text of the Bible. They are called the Masorites, from the Hebrew word, Masorah, which means to transmit, and denotes 'tradition.' (Indeed, the Hebrew version of Fiddler on the Roof has Tevye singing, "Masoret, masoret..." The Masorites were also responsible for the vowels (which they invented) and the musical notes (trope) that were added to the original biblical text.
In their careful work of establishing the correct text, these sages noted that sometimes an accepted reading was theologically difficult, or incorrect (comparing differing reliable manuscripts due to a scribal error), or in some cases not 'proper' for public reading, and therefore provided a substitute word. By the tenth century, the biblical text's sanctity was accepted, and altering the text was not possible, so the solution was to still write the text the accepted way, but a marginal notation indicated how the text was to be read. Indeed, a Torah reader who did not follow the k'ri  would be removed from his position. Those who claim that the Torah has 'codes' in its letter sequences might reconsider their position since the Bible has about fifteen hundred of such variants.
Which brings us to this week's haftarah, and a very interesting example of k'ri and k'tiv [written]. The Hebrew word for 'no' is lo, spelled lamed-aleph. The word, his, is a homophone: lo, but spelled differently, lamed-vuv. The words sound the same, but look different. According to the Masoretic text as written (k'tiv), and supported by the Septuagint, an ancient Greek translation, verse 9 reads: "God was their Deliverer in all their troubles; no [lo- with an aleph] angel or messenger was with God, but God's own Presence delivered them." This theology is familiar from the Pesach Haggadah's insistence (notwithstanding the explicit reference to an angel for the actual Exodus, cf. Num. 20:16), that God alone, not an angel or a messenger, delivered Israel. Rashi, too, agrees with this reading.
But the more interesting reading follows the musical cantillation marks (which also indicate phrasing) and breaks the sentence differently, according to the Masoretic k'ri which translates the lo as His (God's): "In all their troubles, God was troubled, and the angel of God's presence delivered them." This reading is not supported by the ancient texts, or even by the conclusion of the verse that says, "God, Godself redeemed them," yet this midrashic understanding has been popular, and all ten contemporary translations I checked follow this rabbinic theology. Ibn Ezra, who is normally noted for his 'pshat' approach (even more than Rashi) agrees with this latter reading, that when Israel was afflicted, God suffers. (Christianity has made the idea of God's suffering along with humanity, or indeed, on behalf of humanity a central pillar).

The Rabbis used this verse as the prooftext for a midrash on the burning bush. Starting with the verse from Song of Songs (5:2) 'My dove, my twin.' Rabbi Yannai said: 'As with twins, when the head of one aches, the other also feels it, too, so [aware of how radical was this theology the Rabbis add: if one dare attribute such words to God]-- the Holy One said, 'I am with him in trouble' (Ps. 91:15). And again, 'In all their afflictions, God is afflicted.' " (Isa. 63:9) The Holy One said to Moses: "Do you not sense that I live in distress whenever Israel finds themselves in distress? Just look at the place out of which I speak to you-- out of a thornbush. I am--if one may ascribe such a statement to God--a partner in their pain. Ex. Rabbah 2:5.
God is not aloof, and as we enter this season of repentance, God too, wants us to return. This shortens our path since for every step we take in God's direction, God, too, takes a step closer to us. "Turn back to me—says the LORD of Hosts—and I will turn back to you" (Zechariah 1:3).


Shabbat Shalom

Saturday, August 29, 2009

Parashat Ki Tetze - the Haftara

Ki Tetze – the Haftara
Isaiah 54:1-10
Reading date: 29th August 2009 – 9th Elul 5769

Our Highlighted Haftara Text

"This is like the days of Noah to Me--
I promised then never again to cover the earth with the waters of Noah.
So now I promise never again to be angry with you or rebuke you.
Though the mountains may depart and the hills be removed,
My love shall never depart from you, and My covenant of peace shall not be removed-- says the One who loves you, the Eternal."
Isaiah 54:9-10

God feels close when we nurture our relationship through prayer and mitzvot.

We continue with the fifth Sabbath of Consolation (a series of seven special haftarot: shiva d'nechemta’. These seven readings are linked to the calendar, bridging the commemoration of the destruction of the Temple and the exile from Israel. Like last week, there are phrases in this haftara that Alkabetz borrowed in his Shabbat hymn Lecha Dodi: Lo teivoshi...’ You shall not be put to shame (54:4), and ‘Yamin u'smol..’ You shall spread out to the right and the left (54:3). This week's haftara combined with the haftara of Re'eh from two weeks ago make up the haftara of Parashat Noah. The prophet recalls the covenant YHVH made with Noah (vs. 9) and like that promise, YHVH promises never again to be angry with Israel.

History

Isaiah, son of Amotz is the most popular of the prophets for the haftara: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary

The prophets often compared YHVH's relationship with Israel to the relationship of a husband and wife (see Hosea's haftara in Parashat Bamidbar). This week, too, Isaiah says, "For Your husband is your Maker, the One called YHVH of the hosts of heaven...The Eternal calls you "wife" again... (vs.5,6). The image of YHVH, as husband who will take back his divorced wife, symbolizes how Israel in exile will be returned to in triumph to Zion.
Rabbi Plaut points out that today, the metaphor of divorce is problematic because divorce laws in Torah are not egalitarian. Only the husband divorces this wife. (Even today, especially in Israel, the issue of agunot’ -- women are 'anchored' to their recalcitrant husbands is difficult). However, even though it is troubling, in ancient Israel it made sense, as YHVH and the people of Israel were certainly not considered equal partners in the relationship. On the other hand, I am not sure that the metaphor is any more challenging than the child-parent metaphor, Avinu Malkeinu’ - our Parent, our Ruler that will be prominent in the High Holy Day liturgy that is fast approaching. Unlike the parent-child relationship, the key word that describes the marriage relationship (even in non-egalitarian or traditional marriages) is the word 'covenant.'
In fact, in Hebrew the wedding ceremony is called brit nisu'im’. This Hebrew term may not be that familiar; the word 'brit' is probably more familiar to us from the ceremony of ‘brit milah’ - covenant of circumcision. The Hebrew word brit’ can refer to two very important life cycle moments: birth and marriage. This may be a Midrashic stretch, but I think the word 'brit' could also be appropriately used to refer to the "bar/bat mitzvah."
I find it interesting that all three life cycle events: birth, bar/bat mitzvah (via this 'midrash'), and marriage are therefore linguistically or conceptually connected to this notion of 'covenant.' But how do the three life cycle events differ? Well, of course no one asks the infant their opinion. Parents make a unilateral decision to enter the child into the community. At a bar/bat mitzvah, the child has more of a say-- indeed the whole significance of the day is to acknowledge the child's transition from a minor into an adult member of the community. The adolescent accepts the "yoke of the commandments" (in traditional terms: ‘ol hamitzvot’ but this lacks certain mutuality. It is only the brit’ that is in the context of marriage that refers to a mature, mutual covenant.
Plaut concludes with one more point: even if the husband/wife metaphor is generally inappropriate for modern readers, "in one major aspect it is as applicable today as it was in Isaiah's time. Love and trust need constant nurturing in human marriage, and faithlessness will destroy it." YHVH, too, feels close when we nurture our relationship through prayer and mitzvot, and as we enter the season of ‘teshuva’, Isaiah's message is as true today as it was in his time.

Shabbat Shalom

Friday, August 21, 2009

Parashat Softim - the Haftara

Shoftim – the Haftara

Isaiah 51:12-52:12

Reading date: 22nd August 2009 – 2nd Elul 5769

Our Highlighted Haftara Text

"Awake, awake, O Zion
Clothe yourself in splendor;
Put on your robes of majesty,
Jerusalem, holy city"
Isaiah 52:1

Whether we live in Israel or not, we must consider our relationship to Zion in our lives.

We continue with the fourth Sabbath of Consolation (a series of seven special haftarot: shiva d'nechemta’. These seven readings are linked to the calendar, bridging the commemoration of the destruction of the Temple and the exile from Israel, with the upcoming season of the High Holy Days. YHVH promises the restoration of Zion, but at the same time, calls on the people of Israel to turn back to God. This is the essence of teshuva’, repentance.

History

Isaiah, son of Amotz is the most popular of the prophets for the Haftara: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary

Hearing the Haftara read in Hebrew, careful listeners might recognize some of the verses from the popular Shabbat hymn sung on Friday night: Lecha Dodi. The poet Shlomo Alkabetz used these images to liken the Shabbat bride to the city of Jerusalem: Hitoreri, hitoreri, ... Uri, uri... livshi bigdei tifarteich... Hitna'ari mei'afar kumi...’ - Rouse, rouse yourself, ... Awake, awake, .... Put on your robes of majesty, ...Arise, shake off the dust. Like the metaphor of the Shabbat bride, Isaiah portrays Jerusalem as a young woman shaking off her dust and being clothed in splendor and majesty.

Isaiah describes the restoration of Israel as the return to Zion and the return to Jerusalem. Zion is just one of the many names used to refer to Jerusalem. According to the Rabbis, there are seventy names for Jerusalem. The term Zion in its original and most limited sense referred to the Jebusite fortress situated on it and captured by David. David renamed the hill Ir David’ (City of David), an area now being excavated for David's palace. Zion also referred to the Temple and the Temple grounds, and in the Maccabean period, the Temple Mount was called Har Zion’.

Later, the word Zion by way of synecdoche (the technical term for referring to a whole by a part) came to refer to the whole city of Jerusalem, and even all of Israel. Zion and Jerusalem are often used in biblical poetry: For out of ‘Zion’ shall go forth Torah, and the word of Adonai from Jerusalem. Even Israel's national anthem, ‘Hatikvah’, refers to the Jewish homeland as the 'land of Zion and Jerusalem.' The movement to return to Israel is not 'Israelism' but 'Zionism.' And in our prayers, the term Israel usually refers to the people of Israel, not the country or land, and Zion is used to refer to the geographical location. The Jewish heart's compass points to Zion. (Today, Har Zion is a popular name for synagogues.) Finally, Zion is not only a term for Jerusalem and the land of Israel. YHVH says to Zion: "You are My people" (51:16). The Children of Israel are also 'Zion'.

Today, what does it mean to be a 'Zionist'? When Israel is attacked, people around the world rally to protect it, but in relative peaceful times, people in North America are by and large, rather comfortable with their lives outside of Israel.

Cynthia Ozick relates how growing up she played a street game where each player names the city she has "come from." So her playmate Peggy O'Brien chose Dublin, and Maria Viggiano, Naples. How, Ozick asks, does an eight year old in the borough of Bronx choose 'Jerusalem' as her inheritance?

The other verse in this week's haftara readers might recognize is one that has been turned into a song (and a popular Israeli folkdance) found in verse 7: Mah navu al he'harim...’ As we consider our own inheritance in the Zion, consider and meditate on the words of Isaiah. Do not forget, even those not living in Israel, your relationship and responsibility to the Land.

Shabbat Shalom

Friday, August 14, 2009

Parashat Re'eh - the Haftara


Parashat Re'eh - the Haftara

Isaiah 54:11-55:5

Reading date: 15thAugust 2009 – 25th Av 5769

Our Highlighted Haftara Text

"Ho, all who are thirsty, Come for water,
Even if you have no money:
Come, buy food and eat:
Buy food without money,
Wine and milk without cost."
Isaiah 55:1

Life requires a balance of physical sustenance, emotional nourishment and spiritual joy.

We continue with the third Sabbath of Consolation (a series of seven special haftarot: shiva d'nechemta. These seven readings are linked to the calendar, bridging the commemoration of the destruction of the Temple and the exile from Israel, with the upcoming season of the High Holy Days. YHVH promises the restoration of Zion, but at the same time, calls on the people of Israel to turn back to YHVH. This is the essence of ‘teshuva’, repentance.

History

Isaiah, son of Amotz is the most popular of the prophets for the Haftara: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary

Our series of Haftarot of consolation continue with the message of YHVH's restoration. The first verses of the haftara describe YHVH showering the people of Israel with material riches: gems and precious stones. YHVH is the source of power and He promises safety from oppression. The haftara then continues with an additional theme: in addition to this promised material prosperity and physical security, YHVH invites the people of Israel to be in a mutual, covenantal relationship.

YHVH's declaration "Come for water" (Isa. 55:1) is universally understood by commentators to be a metaphor for Torah or divine instruction. In a famous Midrash, the Rabbis compare the Torah to water, using our verse from the haftara as its 'proof text'.

The words of Torah are likened to water, as it is written,


O all who thirst, come for water, Is. 55:1


Just as water goes from one end of the earth to the other, so does Torah go from one end of the earth to the other;
Just as water is a life source, so is Torah a source of life;
Just as water is free to all, so is Torah a free commodity;
Just as water comes from heaven, so too is the Torah's origin in heaven;
Just as water makes many sounds, so is the Torah heard in many voices;
Just as water quenches one's thirst, so does Torah satisfy the soul...

Like our verse, the Midrash in fact continues to compare the Torah to milk and wine: The words of Torah are likened to milk. Just as milk is pure and clean, so the Torah is pure and clean. The words of Torah are likened to wine. Just as wine cheers the spirit, so Torah cheers the spirit, as it is written, "Wine that cheers the hearts..." (Ps. 104:14). (Shir HaShirim Rabbah I:19)

These three liquids, water, milk and wine are all important symbols in Torah. Water is life's most basic requirement. Rain is the ultimate source of fresh water, and in the Torah water (rain) are gifts from YHVH. No human involvement is required. Milk is also a basic requirement for infants, but afterwards is more of a luxury than a necessity. Life-sustaining mothers' milk comes from women, but like rain, no conscious human action is required to produce it. The nourishment of Torah and the bounty of the land of Israel are described as "milk and honey." Finally- wine, a symbol of joy that sanctifies Shabbat, festivals, and life cycle events is produced by humans [in partnership with YHVH]. YHVH produces the grapes, but human effort is required to transform the juice into wine.

Rabbi Joanne Yocheved Heiligman in The Women's Haftarah Commentary (ed. Rabbi Elyse Goldstein) suggests that the three fluids water, milk, and wine represent physical sustenance, emotional nourishment, and spiritual joy respectively. A shortage of clean drinking water severely impacts on the quality of life. Individuals who lack loving human relationships develop poorly. All three components are necessary for a healthy, balanced life.

Shabbat Shalom

Wednesday, August 5, 2009

Parashat Ekev - the Haftara

Ekev – the Haftara
Isaiah 40:1-26
Reading date: 8thAugust 2009 – 18th Av 5769

Our Highlighted Haftara Text
"Zion says, 'Adonai has forsaken me,My Lord has forgotten me.' Can a woman forget her baby,Or disown the child of her womb? Though she might forget,I never could forget you.See, I have engraved youOn the palms of My hands...." Isaiah 49:14-16a

Even with suffering we can still choose to believe that our lives have meaning, and to believe in YHVH.

We continue with the second Sabbath of Consolation (a series of seven special haftarot: ‘shiva d'nechemta’. Although these seven readings are linked to the calendar, bridging the commemoration of the destruction of the Temple and the exile from Israel, this week's reading also has a connection to the Torah reading of Parashat Ekev. "See, I have engraved you on the palms of My hands," YHVH says (Isa. 49:16). This parallels the reading from Deuteronomy (that is read as the second paragraph of the Shema) where YHVH asks that we impress the words upon our hearts and hands (Deut. 11:18).

History
Isaiah, son of Amotz is the most popular of the prophets for the Haftarah: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary
When something good happens to us, we rarely ask, "Why us?! What did we do to deserve this good fortune?!" But when something bad happens, we're quick to complain, "Why doesn't YHVH do something? Why doesn't YHVH answer our prayers?" This was the feeling of the exiles. Isaiah is describing the despair of the exiles who ask, "Has YHVH forgotten us?" In the haftara, YHVH reassures the people of Israel that He will never forget Zion.

I once heard a rabbi say that YHVH always answers our prayers- but sometimes the answer is no. On one level I understand this has some truth to it- as the Rolling Stones sing, "we can't always get what we want." It's also true that sometimes what we think we want is often not the best thing for us. As the Chinese proverb says, 'be careful what you wish for.' Just like our children, we often have very limited perspectives and make poor choices. As parents, we often say no, and for good reason. Eating chocolate ice cream right before supper might seem like a good idea, but when our children ask for it, we say no. Why should YHVH be any different?
But on another level, YHVH answering 'no' is a big problem. Unless we're prepared to say that our unanswered prayers were not sincere enough, or we were not deserving, YHVH is not off the hook. In the same week of a coal mine tragedy, where family and friends were praying for their loved ones' rescue, a woman reported winning the lottery: "YHVH has answered my prayers." Well, that must have been some mighty praying, if her prayers to win the lottery were answered, while the coal miners sadly lost their lives. Was YHVH too busy arranging for the winning ticket to organize the rescue efforts? We have to really wonder about YHVH's priorities, or come to the conclusion that either YHVH can't help, or worse, YHVH won't help or (the worst heresy)-that there is no God at all. The truth is, there are many reasons why YHVH does not appear to always answer our prayers the way we would like Him to. One of the questions we need to ask ourselves is, is it His will and timing and is it the best for us.

As Israel has been continually fighting wars for more than 60 years, we wish that YHVH could just wave a magic wand and make Israel secure. Some believe that reciting prayers or affixing kosher mezuzahs will be an effective defensive strategy. But as the God character (played by Morgan Freeman) says in the film Bruce Almighty, 'I don't work that way.' So what good is YHVH and what good is prayer?

These questions challenge the very foundations of religious faith and there are no easy answers. But what is interesting is that individual survivors of the Holocaust walked out of the same camps either absolutely convinced that there was no God, or more steadfast than ever in their belief in the Creator. In other words, the existence of suffering does not by itself seem to determine whether one believes or not. Indeed, Vickor Frankl, himself a survivor went on to discover the meaning of his life which he articulates in his classic volume, Man's Search for Meaning. Even suffering, according to Frankl, can have meaning. He writes, "In spite of all the enforced physical and mental primitiveness of the life in a concentration camp, it was possible for spiritual life to deepen.... They were able to retreat from their terrible surroundings to a life of inner riches and spiritual freedom."

Even with suffering, we can still choose to believe that our lives have meaning, and to believe in YHVH.

Shabbat Shalom

Thursday, July 30, 2009

Parashat Va'etchanan - the Haftara

Va’etchanan – the Haftara
Isaiah 40:1-26
Reading date: 1st August 2009 – 11th Av 5769

Our Highlighted Haftara text
"The nations are but a drop in a bucket,Reckoned as dust on a balance;The very coastlands God lifts like motes.Lebanon is not fuel enough,Nor its beast enough for sacrifice.All nations are as naught in God's sight;God accounts them as less than nothing." Isaiah 40:15-17

On Tisha B’Av we reflect on Israel's exile at the hands of the Romans and pray that we will have the strength to withstand the current attack!

This week with the recent events in Israel and the world, it seems fitting that we commemorate Tisha B'Av, the saddest day in the Jewish calendar. Tisha b'Av marks the destruction of the Temple and the exile of the Jewish people from the land of Israel. The first Shabbat after Tisha B'Av we read Parashat Va'etchanan, but the Shabbat is more commonly referred to as ‘Shabbat Nachamu’, this name taken from the opening words of the haftara from (Second) Isaiah: ‘Nachamu, nachamu’- Comfort, comfort My people. This is the first (of seven) haftarot of consolation that follow the past three weeks of haftarot of admonition.

The portion Va'etchanan contains both the Shema and a recapitulation of the Ten Commandments that differs in both slight and more significant ways from the text in Exodus.

History
Second Isaiah lived a century later than Isaiah, after the exile (586 BCE). The prophet addresses the exiles of Judah now in Babylon and brought words of comfort. Because of his message of consolation that Israel's sins are forgiven, we assume that these prophecies were delivered after Cyrus the Mede conquered Babylon and permitted the Judeans to return to Jerusalem (538 BCE).

Commentary
I don't like to use this weekly commentary as a soapbox for political commentary around current events, including the actions of Barak Obama and the American legislature, put me in a position that I can't ignore the recent events in Israel. I am tired of Israel being attacked, both physically and in the media. "Pro-Israeli" websites present what seems to me to be a more balanced perspective; the rest of the world sees Israel as the aggressor, Israel as the source of violence and Israel as the reason for instability in the region. With every civilian casualty and Israeli air strike, the world goes on a media feeding frenzy to attack Israel's position.

It is tragic when civilians are killed by Israeli missiles, and it certainly does not advance the cause of peace. But it is never pointed out that these unfortunate (and I'll admit- all too often) incidents are, to use the military euphemism, "collateral damage". Too bad that the media also doesn't point out that Hamas shields itself behind UN posts and schools and other civilian positions, believing that Israel will not dare retaliate precisely to avoid civilian casualties. Israel doesn't target civilians, unlike Hamas who deliberately fire missiles onto Israeli schools and hospitals. Hamas’ hundreds of kassam rockets and mortars raining down on Israel (and Israeli casualties) don't make the front page. It seems Hamas has permission to attack.

As long as the conflict is about Palestinian sovereignty and land borders, I believe that eventually a peace settlement could be reached. But when Hamas raises the conflict to a new level I become anxious and question the safety of Gilad Shalit. We have to stop pretending that Iran's message that "Israel must be wiped off the map" and Al Qaeda's call to all Muslims to attack the western world is just empty rhetoric. Israel and the US are seen as the enemies of Islam, and the conflict is real. Good meaning Muslims must challenge these messages of hate and intolerance and work for a moderate Islam that can function in modern society.
So on Tisha B’Av we reflect on Israel's destruction at the hands of the Romans and pray that we will have the strength to withstand current attacks. This week's haftara words of comfort are therefore timelier than ever:
"Ascend a lofty mountain,O herald of joy to Zion;Raise your voice with power,O herald of joy to Jerusalem--Raise it, have no fear;Announce to the cities of Judah:Behold your God!" Isa. 40: 9

Shabbat Shalom

Thursday, July 23, 2009

Parashat Devarim - the Haftara

Devarim – the Haftara
Isaiah 1:1-27
Reading date: 25th July 2009 – 4th Av 5769


Our Highlighted Haftara text
“Hear the word of Adonai, you chieftains of Sodom; Give your ear to YHVH’s instruction, you folk of Gomorrah.” Isaiah 1:10

Worst of all are those who pretend to be righteous.

This week we begin the book of Deuteronomy, or Devarim. This portion always falls on the Shabbat before Tisha b'Av and has the special name: ‘Shabbat Hazon’, taken from the opening words of the book of Isaiah and the first words of the haftara: ‘Hazon Yishayahu’- The vision of Isaiah. This is the first (of seven) haftarot of consolation. This first haftara is from the opening prophecy of Isaiah; the remaining six are from what modern scholars call the 'Second Isaiah.'

The verse in the haftara "Alas, ‘eichah’ she has become a harlot, the faithful city that was filled with justice..." (1:21) echoes the opening of the book of Lamentations (‘Eichah’ in Hebrew).

History
Isaiah, son of Amotz is the most popular of the prophets for the haftara: fourteen of the weekly portions (in the Ashkenazi calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behavior.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.

Commentary
Listen up! Listening is a key idea in Torah. After the opening verse that identifies Isaiah and his contemporaries (the kings Uzziah, Jotham, Ahaz and Hezekiah), Isaiah declares: "Hear O heavens, and give ear O earth..." This first word, ‘shim'u’ foreshadows the ‘Shema’ that appears in next week's Torah portion, Va'etchanan. Isaiah is deliberately using this language; Moses begins his final discourse, "Give ear, O heavens, let me speak; Let the earth hear the words I utter!" (Deut. 32:1).

But then, Isaiah turns to his listeners, calling them Sodom and Gomorrah. Isaiah qualifies the comparison: unlike Sodom and Gomorrah that were totally destroyed, YHVH will save a remnant of Zion. The destruction of Sodom and Gomorrah on the Syrian-African rift, (probably an earthquake accompanied by the release of sulfur and bitumen and volatile gases from the earth's crust ignited by lightning) was a cataclysmic event. Everything was obliterated and in the Torah the memory of this event has come to be a model of YHVH's destruction for wicked behavior.

Even today, the cities of Sodom and Gomorrah are synonymous with 'iniquity and wickedness,' but what was the sin of Sodom and Gomorrah? Some believe that the sin of the cities was homosexuality, as the residents wanted to have sex with the [male] angels, and the verb 'sodomize' even became a legal term to refer to homosexual acts.

Other traditional interpretations suggest that the sin of Sodom was their greediness and lack of compassion. The Talmud tells the story of a young girl who gives a poor man some bread. Outraged at this act of kindness, the residents smear her with honey and hang her from the city wall until she is stung to death by bees. Pirkei Avot compares four types of people. One says, "what is mine is mine, and what is yours is mine." This is understandably wicked. The one who says "what is yours is yours and what is mine is yours" is righteous. You might think, "what is mine is mine and what's yours is yours" is the average person; but surprisingly this is called, the 'character of Sodom.' To mind one's own business and not care for others is not the highest ethical behavior.

There is even a story of the guest house in Sodom where guests had to fit the bed. Tall guests would have their feet chopped off; short guests would be put on the 'rack' to be stretched. This story demonstrates that the problem was that while they observed the letter of the law, they did it in a way that violated the very essence of what the laws were trying to instill.
How easy it is to quote out of context. "I take no delight in the blood of bulls ..." or "I hate your new moons, your festival days..." Is YHVH (or at least Isaiah) against ritual? Isaiah's language is pretty strong. "Bring me no more futile offerings; incense is an abomination to Me." An abomination? According to Exodus, incense is holy (Ex. 30: 37). But these examples are how Isaiah is choosing to illustrate the Israelites’ behavior that he has compared to Sodom and Gomorrah.

There are those who are clearly wicked and those who are clearly righteous. But worst of all are those who pretend to be righteous, who observe the ritual minutiae without acting ethically. These are the Sodomites today. Only with justice and repentance will Zion be redeemed.

Shabbat Shalom

Friday, July 17, 2009

Matot Masei - The Haftara

Matot – Masei – the Haftara
Jeremiah 2:4-28, 3:4
Reading date: 18th July 2009 – 26th Tammuz 5769


Our Highlighted Haftara Text

“Though you wash yourself with lye and use more and more soap, the stain of your guilt remains before Me, says YHVH Adonai.”Jeremiah 2:22

Our covenant with the Fountain of Living waters can be reestablished.

We continue this week with the second installment of the three special Haftarot of Admonition. These correspond to the three weeks between the 17th of Tammuz and Tisha b'Av. We pick up from where we left off last week. The haftara is taken from Jeremiah 2:4-28. Then Ashkenazim conclude with a single verse, 3:4; Sephardim read verses 4:1-2 instead. These additional verses are so the passage ends on a positive optimistic note.

Our final encounter with Jeremiah in this yearly cycle of reading contains much we have seen before: the image of YHVH, the Fount of living waters forsaken, (see Bechukotai), Israel as prostitute (see Shlach), the plaintive cry of 'Eich' (Jer. 2:23) foreshadowing the opening 'Eichah' of Lamentations.

This week we read the combined portions of Matot - Masei, concluding the book of Numbers.

History
Jeremiah lived during the reign of King Josiah (635 BCE) who restored the Temple cult and instituted religious reforms after finding an ancient scroll believed to be the book of Deuteronomy. Some scholars identify Jeremiah as the author of the book of Deuteronomy. The Kingdom of Judah was caught in the crossfire between the superpowers of Egypt to the south and the Babylonians in the North. The Northern Kingdom of Israel had already been destroyed by the Assyrians in 721 BCE. Egypt marched through the land of Israel to attack Babylonia, and en route battled with the Israelites at Megiddo, killing Josiah. The Egyptians however were defeated by Nebuchadnezzar in 605 BCE, and Jerusalem came under Nebuchadnezzar's rule. In 586 BCE Jerusalem was razed and the Temple destroyed. The religious and political elite were exiled to Babylonia, but a remnant of the Jewish population fled to Egypt and took Jeremiah with them.

Commentary
"Out, damned spot." (Shakespeare's Macbeth, Act I:V). Blood stains certainly have a way of indelibly marking one's guilt. No matter how hard Lady Macbeth scrubs, she can't get her hands clean. Jeremiah uses a similar washing metaphor: "Though you wash yourself with lye, and use more and more soap, the stain of your guilt remains before Me, says Your Lord Adonai" (Jer. 2:22).

The Hebrew ‘neter’ is translated here as lye; the English natron and nitrate are from the same root. Lye or soda is a chemical base that was used as a cleansing agent in biblical times. Lye (like baking soda) mixed with vinegar (mentioned in Proverbs 25:20) would bubble energetically. Today lye refers to sodium or potassium nitrate; in the Bible, it probably referred to sodium carbonate, called in Arabic ‘natrun’, which can be found as a deposit underneath layers of common salt. A number of plants containing soda and potash that grow in Israel were dissolved in oil and used to make a liquid soap.

A second word, ‘borit’, (rendered here as 'soap') refers to possibly one of several plants called ‘soap plants’ such as the soapwort (Saponaria) that have cleansing properties and were used locally in early times. Sabonin is the lather-producing substance found in some plants and is poisonous if taken internally. The biblical terms are used to describe both the physical cleaning of clothes and hands (Job 9:30) as well as metaphorical cleanliness (Job 22:30).
If we've committed an act that pollutes us, we can't feel clean no matter how long we spend in the shower. Jeremiah understands that until we change our behavior, our washing with soap is in vain. At the conclusion of the book of Leviticus, the haftara from Jeremiah also referred to abandoning YHVH, ‘Mikveh Yisrael’, as forsaking the Fountain of Living Waters. But our relationship with YHVH can be restored if we stop chasing after false gods and return to the one true YHVH. First we need repentance, forgiveness and restoration before our covenant with the Fountain of Living waters will be reestablished. And if we return, and remove our abominations from YHVH's presence, Jeremiah promises this blessing that, "Nations shall bless themselves by you and praise themselves by you" (4:2).

Shabbat Shalom

Friday, July 10, 2009

Parashat Pinchas - the Haftara

Pinchas - the Haftara
Jeremiah 1:1 – 2:3
Reading date: 11th July 2009 – 19th Tammuz 5769


Our Highlighted Haftara Text
“The word of Adonai came to me: What do you see, Jeremiah? I replied: I see a branch of an almond tree. Adonai said to me: You have seen right, for I am watchful to bring My word to pass.”Jeremiah 1:11-12

How is our rejection of YHVH with the Golden Calf connected to the loss of the Temple?

Normally, the haftara for parashat Pinchas is taken from the book of Kings and describes Elijah, like the eponymous character of the weekly portion of Pinchas as a 'zealot'. The passage from Kings includes the famous description of furious wind and earthquake and fire, but YHVH was not in these forces. Afterwards, there was a 'still small voice' a phrase that expresses experiencing the Divine Presence.

However, when Parashat Pinchas falls after the 17th of Tammuz, (as it does this year), instead of the regularly assigned haftara, the first of three special haftarot of admonition is read. These haftarot commemorate the destruction of the First and Second Temples and deal with the punishment that will be meted out to the Jewish people. According to tradition, the walls of Jerusalem were breached by the Babylonians (First Temple) and the Romans (Second Temple) on the 17th of Tammuz. The three haftarot are then followed by seven haftarot of consolation.

History
Jeremiah lived during the reign of King Josiah (635 BCE) who restored the Temple order and instituted religious reforms after finding an ancient scroll believed to be the book of Deuteronomy. Some scholars identify Jeremiah as the author of the book of Deuteronomy. The Kingdom of Judah was caught in the crossfire between the superpowers of Egypt to the south and the Babylonians in the North. The Northern Kingdom of Israel had already been destroyed by the Assyrians in 721 BCE. Egypt marched through the land of Israel to attack Babylonia, and en route battled with the Israelites at Megiddo, killing Josiah. The Egyptians however were defeated by Nebuchadnezzar in 605 BCE, and Jerusalem came under Nebuchadnezzar's rule. In 586 BCE Jerusalem was razed and the Temple destroyed. The religious and political elite were exiled to Babylonia, but a remnant of the Jewish population fled to Egypt and took Jeremiah with them.

Commentary
The prophets often used metaphors and allegories of common objects and the natural world around them that was familiar to their listeners. Thos who do not live in Israel or speak Hebrew miss a lot of the rich meaning in the allusions of biblical language.

In Jeremiah's opening prophecy, God shows him an almond branch, and we are told that this signifies that YHVH is 'watchful' to bring the events to fruition. Of course, reading the English, we miss the pun: the Hebrew word for almond, ‘shaked’ (rhymes with "head") means 'to be watchful ‘shoked’. Later Jeremiah continues to use this verb. YHVH says, "And it shall come to pass that as I have watched over ‘shakadati’ them to uproot and to break down, to demolish and destroy and harm, so now will I watch over ‘eshkod’ them to build and to plant" (Jer. 31:28). The almond becomes a symbol of YHVH's watchfulness. But we still don't get it. Why an almond branch? Why should the almond in fact be a symbol of 'being watchful' or 'being reliable'?

Many of us are familiar with the connection to almonds from the Tu B'Shvat song “Hashkadiyah porachat”, mistranslated as "The almond tree's in blossom..." as ‘shkediyah’ is actually an almond orchard, not an almond tree. But we know from that song and Tu B'shevat, that the almond tree is a symbol of springtime in Israel and associated with Tu B'shevat because it dramatically bursts into pink and white blossoms (as early as February or even January!) before its leaves appear. Both wild (bitter) and domestic varieties of almonds grow in Israel. (The wild variety can be eaten with the rind when young, but in its later stages requires roasting to destroy poisonous alkaloids.)

Because the almond is the first tree to bloom, and passes rapidly through several beautiful and dramatic stages of growth, it becomes a symbol of YHVH's watchfulness. Aaron’s staff was also made of almond wood (Numbers 17). Like the tree, this rod miraculously bloomed overnight and bore almonds to validate Aaron’s claim to the priesthood! The commentators ask why Aaron’s rod was made from almond wood. Rashi answers: ‘Because it is the first tree to blossom.’ This indicates that YHVH would quickly punish those who attempt to challenge the authority of the priests. According to the Mekhilta, this rod was one of the items created the first week of Creation before Shabbat. The kings of Judah continued to use this staff until the destruction of the Temple when it disappeared. It is said that Elijah will give this same almond rod to the Messiah (Numbers Rabbah 18:23). The almond branch is therefore a symbol of royal/priestly authority. Jeremiah's vision of an almond branch connects YHVH's watchfulness with the symbolism of sovereignty.

But why was this passage from Jeremiah chosen for the first of the three weeks between the 17th of Tammuz and the Ninth of Av (Tisha b'Av). What is the connection between almonds and the 17th of Tammuz? Well, it turns out, that the almond nut in fact ripens in late summer, around the time of Tisha b’Av! The Talmud further connects the almond ripening to the destruction of the Temple: ‘Just as 21 days elapse from the time the almond sends forth its blossom until the fruit ripens, so 21 days passed from the time the city was breached until the Temple was destroyed,’ (Jerusalem Talmud, Ta’anit 4:8). So the 21 days of the almond's ripening correspond to the three week period between the 17th of Tammuz and the 9th of Av. But that doesn't make sense. We already determined that the almond flowering is the first of the season, in early spring! The late summer fruit and the Talmud’s assertion that the almond produces its fruit [only] 21 days after its flowers appear (Bekhorot 8a) is confusing. This discrepancy can be resolved by examining how the almond grows more closely. It turns out that there are two ripening periods of the almond. The almond can be eaten fresh; the green fruit are eaten whole and are considered a Passover delicacy by many Oriental Jews. It is only the hard 'nut' which we are more familiar with that ripens six months later. The 'fresh' almond in fact appears 21 days after its flowers.

The 17th of Tammuz this week marks the beginning of the period of mourning for the destruction of the Temple(s). But the Rabbis attribute a number of catastrophes to that date. According to tradition, one of the gravest sins of the Israelites in the wilderness--the Golden Calf--occurred on the 17th of Tammuz. How is the ‘Egel HaZahav’ (the Golden Calf) connected to the 17th of Tammuz? The Israelites turned to the Golden Calf because they felt lost and abandoned by YHVH. YHVH was abandoned by the people. Centuries later, these feelings were rekindled with the destruction of the Temple and the loss of Jewish sovereignty.

This Shabbat, ponder the issue of sovereignty today, and the idea of YHVH's watchfulness being restored miraculously 'overnight'-- while munching on some almonds.

Shabbat Shalom

Friday, July 3, 2009

Parashat Balak - the Haftara

Balak - the Haftara
Micah 5:6-6:8
Reading date: 4th July 2009 – 12th Tammuz 5769

This weeks highlighted text
“He has shown you, O man, what is good. And what does Jehovah require of you but to do justice and to love mercy and to walk humbly with your God?”Micah 6:8

Love mercy and walk humbly with YHVH

This week’s haftara portion is so similar in content to the Torah portion that will analyze the two together as a whole. It makes mention of the incident of Balak the king of Moab hiring the sorcerer Balaam to curse the Jewish people -- the main topic of this week's Torah reading.
The prophet Micah prophesies about what will occur after the war of Gog and Magog, the war which precedes the coming of the Messiah and the Final Redemption.

"And the remnant of Ya’akov shall be in the midst of many peoples -- like dew sent by YHVH, like torrents of rain upon vegetation that does not hope for any man and does not wait for the sons of men." The prophet describes how YHVH will remove the idols and sorcerers and how He will destroy the Childre of Israel's enemies.

The prophet Micah then goes on to rebuke the people for not observing YHVH's commandments, calling as witness the "mountains and hills" -- a reference to the Patriarchs and Matriarchs -- and reminding them of the great things YHVH had done for them. He took them out of Egypt and replaced the curses that Balaam son of Beor wanted to utter against them with blessings.

The Jewish people respond by saying that they do not know how to serve YHVH and ask for guidance. The prophet reminds them of the Torah, and that all they need to do is contained within it: "He has told you, O man, what is good, and what YHVH demands of you: but to do justice, love kindness, and walk discreetly with YHVH."

Micah's opening prophecy presents an idyllic time when Israel's needs will be met without the need to rely on others. Israel itself will be considered both blessed and feared by those around it because God will be the source of their strength. (5:6-8) That which follows in Micah's message seems strange: "In that day, declares the Lord, I will destroy the horses in your midst and wreck your chariots. I will destroy the cities of your land and demolish all of your fortresses. I will destroy the sorcery you practice, and you shall have no more soothsayers. I will destroy your idols and the sacred pillars in your midst; and no more shall you bow down to the works of your hands. I will tear down the sacred posts in your midst and destroy your cities." (9-14) These verses appear, at first glance, to be a punishment, but actually their intention is exactly the opposite. The essence of their message is that in idyllic times, there will be no need to depend on anybody or anything other than YHVH. Weapons will be unnecessary, as will fortified cities. Security will be insured and as a consequence, human beings will shed the insecurity which leads them to dependence on false things. This interpretation, which appears to be the correct one, is not without its difficulties. In particular, commentators seem to have had trouble seeing how a number of these promises were really blessing and developed creative interpretations to fit the difficult promises into this particular interpretation. Rabbi Abraham Ibn Ezra (13th century Spain felt compelled to explain how removing the wall from a walled city (10) was a blessing since it endangered the inhabitants of the city. He explained that YHVH would bring peace in order that the city dwellers would be able to enjoy fresh air instead of the stuffiness caused by the city walls. Similarly, other commentators found difficulty in the last promise – that "[YHVH would] destroy your cities" since, in part, this seems redundant and it also seems the most difficult to understand as a blessing. Already, Targum Yonatan, the Aramaic translation of the Prophets (7th century), attempted to rectify these difficulties by translating this phrase: "I will destroy your enemies" after finding a reference where the word "eer" means enemy. Ultimately, YHVH's promises in Micah's prophecy remain a profound reminder that the world should be a better place where insecurity will be replaced by Divine guidance, where human weakness will be replaced by divinely inspired assurance and where belief in YHVH will hopefully lead to building the kind of world that would make Him proud.

One might assume that this haftara was chosen because it recalls Balaam, but it's the last verse of the haftara that provides the more interesting connections between the parasha and the haftara.

Shabbat Shalom

Thursday, June 25, 2009

Parashat Chukat - the Haftara

Chukat - the Haftara
Judges 11:1-33
Reading date: 27th June 2009 – 5th Tammuz 5769


Our Highlighted Haftara Text

“Japheth swore an oath to YHVH: 'If You deliver the Ammonites into my hands, then whatever comes out of the doors of my house to meet me when I return safely from the Ammonites shall be YHVH's, and I shall offer it as a burnt offering.” (Judges 11:30-31)

Humility before YHVH must be the starting point.

For the last few weeks, we have been out of sync with the Diaspora but with this week's combined portion of Chukat-Balak, we are all now 'back on the same page,' so to speak. When these portions are combined, the haftara of Balak, a prophecy from Micah is read. We read the Haftara for Chukat this year- the story of Japheth “Yiftach”.

The introductory image of dew makes me feel like this would be a fitting haftara for Moses' final poem recorded in the portion Haazinu, which begins: May my discourse come down as the rain, My speech distill as the dew, Like showers on young growth, Like droplets on the grass (Deut. 32:2). But Micah's prophecy connects to our portion as well. Besides the explicit reference to Bilaam (or Balaam) and Balak, king of Moab (Micah 6:5), the haftarah ends with the answer to the question of 'what is good' ‘mah tov’, echoing Bilaam's famous speech: ‘mah tovu’. (which begins the morning prayer service).

Micah lived around the time of the prophet Isaiah (8th century BCE) in a small town of Judah. The northern kingdom of Israel had already been destroyed, and now the Assyrians threatened the southern kingdom of Judah. The prophets believed that social injustice was at the root cause of this political/ military calamity, and that ethical living could reverse the fortunes of the Israelites.

The earliest source for there being 613 mitzvot (commandments) in the Torah is brought in the name of R. Simlai (Makkot 23b). There, the number seems to be derived from 365 negative commandments (don't do this...) corresponding to the days of the year, and 248 positive commandments (do this...) corresponding to the number of body parts (as counted by the rabbis). Rav Hamnuna explains that the number is derived from the gematria of the word Torah which is 611 (400+200+6+5) plus the first two (of the ten) commandments that were given directly by YHVH to the Israelites.

The whole concept is somewhat controversial, and although many Midrashim refer to this number, it is an 'aggadic' (ie. midrashic) device as opposed to a legal, halachic category (such as the 39 categories of work on Shabbat- see below). A number of different lists of the 613 mitzvot exist (Rambam, Ramban, etc.) which suggests that there actually are more than 613. Additionally, although we still refer to ‘Taryag mitzvot’ (in Hebrew gematria the number 613 is written as 'tuf-reish-yod-gimel'), today, many of the mitzvot are no longer in force since the Temple has been destroyed and sacrifices are no longer made. In addition, no one person could ever fulfill all the mitzvot, as some can only be performed by exclusive and incompatible categories, such as the Cohen Gadol or the king, priests or lay Israelites, men or women, etc.
On the other hand, even a fragment of the 613 balloons out to an enormous number of smaller rules and more specific prohibitions. So, for example, the one mitzvah of 'not working on Shabbat' is clarified in the Mishnah to refer to 39 types of 'work' (melachah) which are then further subdivided into a myriad of further restrictions. The Gaon of Vilna expresses this point of view:

“The mitzvot are thus multitudinous beyond enumeration, to the point that one
who has a discerning eye and an understanding heart can conduct every detail of
his behavior and affairs, both great and small, according to the Torah and the
mitzvot. One is then able to fulfill the mitzvot at every time and every moment
beyond enumeration. The 613 mitzvot mentioned are only roots, but they spread
forth into many branches. Which of them are roots and which of them are branches
is actually a matter that is concealed from us. However, there is no need to
know this because every mitzvah and every utterance of the Torah includes the
entire Torah and all the mitzvot, their principles, their details and their fine
points.”

At the same time, there exists an opposite trend in rabbinic thought, to try and reduce the number of rules. Instead of memorizing a page of physics' formulas, if you know the basic principles going into the exam, you can generate the whole page. Similarly, if we could reduce the 613, or thousands of rules into a few principles, wouldn't that be great?! And so in the passage of Makkot (24b), R. Simlai continues: King David reduced the number to 11 (Psalm 15), Isaiah condensed the number to six (Is. 33:15-17) and Micah, in probably one of the most famous and quotes verses from the prophets, compressed the number to three: "It has been told you O mortal, what is good, and what Adonai requires of you-- only this: to do justly, and love mercy, and walk humbly with your God." (6:8). (The passage continues, reducing the Torah to two and even one (Habakuk 2:4).

There is a tension between these two directions represented by the Vilna Gaon (every detail is a mitzvah) on the one hand, and R. Simlai's reduction of Torah to a single principle on the other. Many orthodox prefer the former approach while early reformers were attracted to the latter view. They agreed with the prophets' criticism of external observance accompanied by unethical behavior, and the emphasis on social justice over ritual. Micah's threefold summary emphasizes justice, loving-kindness and inward piety.

The usual translation of our haftara’s final verse reflects biblical poetry: 'It has been told you O mortal what is good' parallels the second phrase, 'and what Adonai requires of you.' But the subject of the first phrase is not clear. The verse could also be translated: Mortals have told you what is good, BUT what does Adonai require of you. The modern thinker Rosenzweig sees the first two (as yet, unaccomplished) goals of justice and goodness as 'works in progress.' We can't work for justice or be committed to acts of loving-kindness without walking humbly before YHVH.

In our society we may be constantly bombarded with messages of "what is good", but humility before YHVH must be the starting point.

Shabbat Shalom

Thursday, June 18, 2009

Parashat Korach - the Haftara

Korach - the Haftara
1 Samuel 11:14-12:22
Reading date: 20th June 2009 – 14th Sivan 5769

Our Highlighted Haftara Text
"Hineni [Here I am]! Testify against me, in the presence of Adonai and in the present of God's anointed one [Saul]: Whose ox have I taken, or whose as have I taken? Whom have I defrauded or whom have I robbed? From whom have I taken a bribe to look the other way? I will return it to you."I Samuel 12:3

Our answer to YHVH's call should be: 'Speak, for Your servant is listening.'

In many of the parashiyot that we have seen so far, the connections between Torah and haftara portions have been obvious. This week, the connections are much subtler. Our story from the book of Samuel, (Samuel's opposition to appointing a king over Israel) at first glance is quite dissimilar to the narrative of Korach's rebellion. True, the issues of leadership are a common motif. Korach challenges Moses' leadership and Samuel considers the Israelites' desire for a king to be challenging YHVH's leadership. By choosing a [mortal] king, he worries that they are betraying the Almighty. He warns them that they, together with their king, must continue to obey Him and follow in His ways.

There exists a clear linguistic link between the two selections. Samuel defends his honor and denies any wrongdoing of taking bribes: "whose ass have I taken" which echoes Moses' rebuttal to the rebels Datan and Aviram, "I have not taken the ass of any one of them..." (Num. 16:15).
The books of Samuel and Kings were originally all one continuous narrative, but because of their length, they were later divided into four volumes: I & II Samuel, and I & II Kings. The books of Samuel are part of the Early Prophets. Unlike the books of the Torah, the names of these books are taken from the [first] central character. The book of Samuel centers around three central characters: Samuel, Saul and David.

Samuel is a Nazerite from birth (like Samson, but we don't hear any stories of him having superhuman strength!). Samuel functioned as the last of the judges and the first of the prophets. Samuel (c. 1070 BCE) anoints Saul as the first king of Israel.

The book of Samuel describes the transition of the Israelites from a loose confederacy of tribes into a united monarchy. The book of Samuel concludes with the end of David's reign (961 BCE). Jewish tradition is ambivalent about the idea of a king; the books of Samuel and Kings reflect both pro- and anti-monarchy sentiments.

Possibly, the Rabbis choice of this haftara was to compare Samuel to Moses. Like Moses, Samuel is a major character of the Bible, and both these central figures function as in the dual roles of judge and prophet. Both are called 'ish ha-elohim' (Deut. 33:1; I Sam. 9:7). They are mentioned together in Psalms: Moses and Aaron among YHVH's priests, Samuel, among those who call on YHVH's name... (Ps. 99:6a). Moses appears in four of the five books of the Torah, like Samuel, who appears in the (now four) volumes of Samuel and Kings.

Adding Samuel to the Korach narrative, allows us to compare the leadership styles of three central characters: Moses, Korach, and Samuel. Korach is the self-appointed leader. He is described as challenging Moses and ultimately YHVH's authority. Clearly, Korach had too much ego. He thought he knew what the problem was and how to solve it, even if no one asked him. Like Korach, sometimes we are guilty of having too much ego.

Moses, on the other hand, almost refused to listen to YHVH's call. Moses is the reluctant leader. When Moses encounters God at the burning bush, he comes up with several excuses as to why he shouldn't be chosen. I am reminded of the shamash (beadle, or caretaker) who is moved during the penitential prayers of the High Holy Days, and says, 'Oh God, I am a gornisht, a nothing." At which point, the president of the shul elbows the rabbi, and in a sarcastic tone, asks, "'Look who's also a 'nothing'?!" Like the shamash, we are sometimes too humble. The danger of being too modest is that we don't have the courage to challenge injustice. Instead we believe that we are too weak to effect change, saying, 'Who are we to change...'

So how do we find a healthy balance between Moses and Korach? I think Samuel represents the middle ground. Unlike Korach he has no vested political interests; he does not support the monarchy, because he himself wants to be king. Although like Moses, Samuel prays on behalf of the Israelites, he is also prepared to chastise them. He threatens them with rain (rain during the wheat harvest would have destroyed the wheat crop). But most of all, the lesson he teaches us, is how to respond to YHVH's call.

Instead of the reluctance shown by Moses, when YHVH first calls, Samuel's answer (like Abraham), is Hineni, I am here/ [ready]. Samuel then continues, 'Speak, for Your servant is listening' (I Sam. 3:10). We should not be like Korach, who assumes that he has the authority of YHVH, nor like Moses, who believes that he is unworthy. We should be always open to listening so we will hear YHVH's voice. Then, our answer should be 'Speak, for Your servant is listening.''

Shabbat Shalom