From:          Har Etzion Virtual Beit Midrash <yhe@vbm-torah.org>
To:            yhe-haftora@vbm-torah.org
Subject:       HAFTORA -42: Tisha B'Av

                           
                   YESHIVAT HAR ETZION
      ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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                   THE WEEKLY HAFTORA
                  By Rav Yehuda Shaviv
                           
                 Haftora for Tisha B'Av
                           
Punishment and Hope

It  is only natural that the haftora for Tish'a B'Av  was
selected  from  among the prophecies  of  Yirmiyahu,  who
prophesied about the imminent destruction and was himself
witness to its realization.

i.   Framework
The  expression  "says  Hashem"  serves  as  a   sort   of
stylistic  indication of the boundaries of the  prophecy,
which opens with the words, "I shall surely consume them,
says  Hashem" and concludes with "for in these I delight,
says  Hashem." The expression occurs several  more  times
during the course of the prophecy (8:17, 9:2, 5, 8).

There  is  also another element that contributes  to  the
structure of the framework: the prophecy opens  with  the
words,  "I  shall  surely gather them (to  death)"   (asof
asifem) and ends with, "and none shall gather them"  (ve-
ein  me'asef)  (9:21).  This will  be  discussed  further
below.

"I  shall  surely gather them (to death)" -  this  is   an
expression of destruction. The prophet here uses the word
"asaf"  which has a sort of contradictory double-meaning,
since  it  can  also  connote a positive  'gathering,'  a
gathering up that is blessed. It is a great blessing when
man gathers up his harvest, and this harvesting (asif) is
accompanied with joy and song. Here, instead of  blessing
we find a curse, and instead of joy - mourning.

b. No grapes, no figs and no peace
Everything is destroyed - "NO grapes in the vineyard  and
NO  figs on the fig tree" (13). The prophet intentionally
uses  the imagery of the vineyard and fig tree for  their
fertility  is  symbolic of peace and tranquility,  as  we
find  in the description of Shlomo's reign and the  peace
that  characterized that epoch: "And  Yehuda  and  Israel
dwelled  safely, each person under his vineyard and  each
under  his  fig  tree,  from  Dan  up  to  Be'er   Sheva."
(Melakhim I 5:5)

Not  only  is  the fruit destroyed, but even  the  leaves
wither,  and  there  are no branches or  leaves  left  to
provide  shelter and shade. Sitting in the shade  of  the
vine  or  the  fig tree is a symbol not only of  economic
welfare, but also of security and peace of mind. Now  not
only  will  prosperity crumble, but the  nation  will  be
threatened  by  an  enemy. Hence the  cry,  "Why  are   we
sitting  here?"  (14), in a sort of  illusion  of  peace.
Rather,  "Gather  yourselves" (echoing  the  promise,   "I
shall surely gather them to death") and let us go to  the
fortified cities." The pastoral peace is to be replaced.

There,  in  the  fortified cities, "we  shall  be   silent
there"  (following the interpretation of the Radak)  -  a
raging  silence, in contrast with the voices of joy  that
should be heard at a time of harvest and ingathering.

This  silence  has  something of  an  acceptance  of   the
situation  within it - an acceptance that arises  from  a
penetrating  look  at the roots of the situation  -  "For
Hashem  our  God  has  cut  us off,"  and   acceptance  of
judgment - "for we have sinned to Hashem."

We  have  not drunk wine of the vineyard for the  harvest
has  been  destroyed, and instead of drinking  wine  that
brings  joy, Hashem has given us "water of gall" - bitter
and poisonous drink.

In  fact,  we find a sort of "water of gall"  that  comes
from  the  vineyard: "For their vine is of  the  vine  of
Sedom  and  of  the  fields of Amorah; their  grapes  are
grapes  of  gall,  their clusters are  bitter."  (Devarim
32:32)

A summary of the situation is found in pasuk 15:

"Look  for  peace - but there is no good; to  a  time  of
healing - but behold, terror."

This represents a gradual deterioration: not only is  the
hope not realized ('there is no good'), but the situation
in fact becomes even worse ('behold - terror').

c. Messengers of punishment
The  terror is already being realized and growing:  "From
Dan  the  snorting of his horses can be heard" (16).  The
mention  of Dan here may be meant to serve as a  contrast
to  the  epoch of peace when Israel dwelled safely  "from
Dan  to  Be'er Sheva." Now from there the sounds  of  the
enemy's  preparations for war can be heard, and what  was
promised  to  Yirmiyahu at the beginning of his  prophecy
(1:14)  is  happening:  "The evil  will  start  from   the
north."

The enemies will consume "the land and its fullness," but
also  "the  city and its inhabitants." If Israel  thought
that  they  could  protect themselves  in  the  fortified
cities, they are now informed that there, too, they  face
destruction.

The 'land' can refer to Eretz Yisrael, and the 'city'  to
the  holy  city. If so, then the punishment  has  already
escalated  one stage further. While in Yishayahu's  harsh
prophecy - the one read on Shabbat Chazon - "the daughter
of Tzion remains like a shelter in the vineyard... like a
besieged  city" (1:8), here in the prophecy of  Yirmiyahu
even  here  punishment  is to be  expected,  as  is   made
explicit  further  on:  "I will  make  Yerushalayim   into
heaps, a den of jackals" (9:10).

But  Hashem informs them here that not only the  enemy  -
whose  horses  can already be heard from  afar  -  awaits
them,  but  also "poisonous snakes that make no  whisper"
(17). The harm caused by these latter is even worse  for,
since  they  give  no  warning  sound,  their  attack   is
unexpected and it is impossible to defend oneself against
being bitten.

d. Dialogue or trialogue
In  pesukim 18-23 we hear different voices. Some  of  the
words  seem  to be spoken by the prophet, others  by  the
nation,  and  still others by Hashem.  Some  are  painful
questions  and some expressions of pain. It appears  that
this  whole cacophony of words arises from the  prophet's
heart, since he simultaneously represents Hashem and  the
nation,  and  in the midst of their words he  also  gives
vent to his own feelings, since this dialogue takes place
within  himself  and  not  directly  between  Hashem   and
Israel.

While  previously we heard the snorting  of  the  enemy's
horses  from  afar, we now hear a human  cry  -  for  the
nation  has already been exiled and is now in  a  far-off
land  (according to Targum Yonatan. According  to  Radak,
the  cry is one of fear of the enemy's approach, and thus
the  cry still comes from within the land.) The voice  is
weak;  they are astonished: "Is Hashem not in  Tzion,  is
her king not within her?"(19) How is it possible that the
enemies  are  prevailing over her? Hashem's  response  is
also  in  the form of a question: "Why have they made  Me
angry with their carved idols?"

Again  we  hear  the cry of the nation: "The  harvest  is
past,  the summer is ended, and we are not saved" (20)  -
indicating  that  even after the evil  befell  them  they
still hoped for salvation.

e. The daughter of My nation
Now  come the pesukim of the prophet's lamentations  "for
the  hurt  of  the  daughter of  my  nation"   (21).  This
expression  recurs in this section six times.  There  are
three   other  places  where  it  occurs  in   Yirmiyahu's
prophecies,   and  five  more  times  in  his    book   of
lamentations - Eicha. Other than these, there is only one
other  mention  of  this  expression  in  Tanakh    -   in
Yishayahu's  prophecy, and there too it is found  in  the
context  of mourning: "Therefore I have said,  Take  your
eyes  off me, I will cry bitterly; do not try to  comfort
me for the hurt of the daughter of my nation" (22:4).

This  phenomenon  seems to confirm  that  the  expression
"daughter of my nation" is reserved for use in describing
the   brokenness  and  destruction  of  the  nation,   and
lamentation  over  it. The expression itself  connotes  a
feeling  of mercy and sorrow for the fate of this foolish
'young  girl' who has lost her beauty, her honor and  her
status.

f. Is there no healing in Gilad...?
The   prophet's  rhetorical  question  is   a    sort   of
continuation of the hope previously expressed -  "Hope...
for  a  time  of healing." This hope had some  basis,  it
seems,  for there was balm (tzori) and there were doctors
in  Gilad.  Hence the painful questioning:  "Why  is  the
health of the daughter of my nation not restored?" (22)

Gilad  is  in the north-eastern region of Eretz  Yisrael.
Apparently not only the evil began from the north  -  the
salvation  could have come from there too. But  salvation
did  not come. Why did it not come, asks the prophet, and
he  gives no answer. Perhaps the answer is hinted  at  in
the  very   question  itself - for thebalm  of  Gilad   is
associated with an image from Bereishit: "And  behold,  a
caravan  of  Yishme'elim came from  Gilad,  their  camels
bearing  gum  and  balm" (37:25). This  convoy  not   only
failed  to bring healing at the time, but in fact brought
the  sickness  to  the point of terrible crisis.  Yosef's
brothers  used this convoy as their opportunity  to  sell
him  to Egypt - a sale which is a terrible expression  of
fraternal hatred.

Here the answer is hinted at: Why was the healthy of  the
daughter of my nation not restored? Because the Satan  of
fraternal  hatred still exists among them and claims  its
casualties, as described by Yirmiyahu further on  in  his
prophecy, in chapter 9.

And  since  there  is no longer any hope  of  healing  or
restored health, there is nothing left to do but  to  cry
over  the dead: "Oh, that my head were waters...  that  I
could  weep  day  and night" - for regular  tears  cannot
possibly suffice for so many who have been slain.

g. From one evil to another
Up  to  now  we have heard about the punishment  and  the
pain,  and  the  hope  for  healing  that  has   not  been
realized.  The question that echoed until now  was,  "Why
has  the  health  of the daughter of my nation  not  been
restored?"  An answer is provided in the opening  pesukim
of  chapter 9. The nation is described as a collection of
adulterers and treacherous people (whether this is  meant
on  the  literal  level or as a metaphor, perceiving  the
relationship  between  the  nation  and  Hashem  as   that
between  a  woman  and her husband - in  which  case  the
nation's  involvement  in idolatry  can  be  compared  to
adultery and treachery), of slanderers and liars, each of
whom  seeks evil for his neighbors. Therefore the prophet
-  or  Hashem  -  asks to be cut off  both  socially   and
geographically from the nation: "If only  I  was  in  the
desert, in a lodging for wayfarers, that I might leave my
nation..." (9:1).

Among  the  evils listed we find also, "And they  do  not
know  Me."  Worse still: "Through deceit they  refuse  to
know  Me" (5). The significance of this lack of knowledge
of  Hashem  can be discerned from the conclusion  of  the
haftora.

Just  as the nation expects salvation and healing  (about
8:20, 22), so Hashem also has expectations. He wishes  to
test  (by means of suffering) whether there has been  any
change,  before  He brings the punishment  -  "Behold,  I
smelt  them and test them" (6), but the test demonstrates
that  still "their tongue is a sharpened arrow, it speaks
deceit" (7).

Once  again, the sounds of weeping. While at the  end  of
chapter  8  there  was weeping over  "the  slain  of   the
daughter  of  my  nation," here the weeping  is  for   the
destruction  of  the mountains and the  pastures  of  the
desert, for Yerushalayim and the cities of Yehuda,  which
are not desolate and without inhabitants.

g. Why has the land perished?
Since  the  land  has perished and become  desolate,  the
question  echoes: "Why did it perish?" This question,  it
seems,  is  not  directed just at anyone; rather,  it  is
addressed to the wise man and the prophet ("to  whom  the
mouth  of  Hashem  has spoken"). But even  they  have   no
answer, and they require an answer from Hashem.

But  has the prophet not already listed (at the beginning
of  chapter 9) the religious and moral sins which  caused
the destruction? Why is there still a question?

Perhaps  it  is nothing more than a rhetorical  question,
uttered  with irony and mocking: does one need  to  be  a
wise  man  or a prophet in order to understand why  these
events  have  taken  place? Is Hashem's  response  really
required? In truth, they saw and knew everything.

Or  perhaps the extent of the destruction is so  terrible
that the mind cannot comprehend it.

Perhaps  in  the very midst of the destruction  the  mind
cannot remain clear and understand alone, and there is no
perception. In order to reach some explanation there is a
need for some external source of understanding.

And  maybe  the  description in  pesukim  1-7  is   really
insufficient, for when one becomes used to something then
it  becomes  a  norm of behavior, and society  can  still
believe  that  it observes the commandments  despite  the
deceit  of  their  tongues and their  slander.  Therefore
Hashem  tells them, "Because they abandoned  My  Torah...
and  did  not  listen to My voice... and went  after  the
stubbornness of their hearts" (12-13).

h. From weeping to more weeping
We read previously of Hashem's weeping and the weeping of
the  prophet, now we hear the weeping of the nation.  And
just  as  a  way  was previously sought to  increase  the
weeping  -  "If only my head were waters, and my  eyes  a
fountain  of  tears" (8:23), so here  too  some  external
means  is  sought: "Call for the mourners that  they  may
come"  (16), for they will "take up a wailing for us"  so
that  "our  eyes may run with tears" (17). But  it  seems
that  the  professional mourning women are not sufficient
for  this task, and therefore the women must teach  their
daughters  to  wail,  "and each (to teach)  her  neighbor
lamentation" (19). It may be that they were  called  upon
to  do this even prior to the destruction (for during the
destruction  the tears and wailing would surely  come  of
their  own accord). Not a lamentation that follows death,
but  rather  in  the face of death that  "comes  up   into
windows  and has entered our palaces" (20). This  weeping
might awaken regret and teshuva, and might have the power
to hold back the punishment.

i. There is none to gather them
Pasuk  21 appears to conclude the prophecy of punishment.
There  are  two  indications of this: firstly,  "So  says
Hashem"  -  echoing  the beginning of the  prophecy,  and
secondly "there is none to gather them," echoing "I shall
surely  gather  them up to death." The  conclusion  is  a
painful   contrast:  at  first  the  prophecy  spoke    of
destruction, and here it appears that the destruction  is
not   yet  complete  -  the  corpses  will  fall   on  the
battlefield with none to gather them.

j. That he understands and knows Me
The  final  two pesukim sound like a new prophecy,  which
seems  entirely  unrelated to the previous  section.  But
there  is  in  fact  a  connection between  them.   Hashem
complained, as it were, that "they do not know  Me"  (2),
and  that  "through deceit they have refused to know  Me"
(5).  Here He declares that a person can rightfully glory
in  "understanding and knowing Me." Thus  we  learn  that
understanding  of  Hashem involves  knowledge;  it  is  a
matter for intellectual involvement.

But  the  continuation of Yirmiyahu's  words  shows  that
knowledge  of  Hashem  means  proper  social  leadership.
Hashem presents Himself, as it were: "For I am Hashem who
performs faithful love, justice and righteousness in  the
earth."  It  turns  out that understanding  Hashem  means
knowing Him through these attributes.

And  what does Hashem desire? That man should follow  His
ways  and  likewise  perform faithful love,  justice  and
righteousness. These deeds are the key to redemption,  as
we read in mincha, from the prophecy of Yishayahu:

"Keep  judgment and do justice, for My salvation is  near
to come, and My righteousness to be revealed" (56:1).

And  Zekharia  gives  a  similar response  when  asked   -
following  the return to Tzion - whether it is proper  to
continue  to  fast.  His lengthy response  is  summarized
eventually in the words, "You shall love truth and peace"
(8:19).

Judgment and righteousness are the outgrowth of love  and
truth,  while faithful love and judgment arise from  love
of peace.


YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433
Copyright (c) 1999 Yeshivat Har Etzion. All rights reserved.

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