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

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