Tag Archives: haftora

Miketz

Miketz is read rarely, as it is almost always either Shabbat Chanukah, either the first or the second.

But this is one story that everyone knows: Mishpat Shlomo, The Judgment of Solomon:

Linear annotated translation of the Haftarah of Miketz
Judgment of Solomon

The Haftarah gives us insight into Yosef’s behavior in Parshat Miketz: Wise and Perceptive

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Tazria – Catalyst for Change

The Parsha of Tazria spends the bulk of its text on the diagnosis of the Biblical disease, Tzaraat, “leprosy.” In his summation of the Laws of the Impurity of Leprosy (16:10), the Rambam points out that the term “Tzaraat” covers so many unrelated symptoms that it cannot possibly refer to a natural malady, but is rather a supernatural phenomenon whose purpose was to cause people to reevaluate their behavior. The particular behavior that the Rambam singles out as the cause of Tzaraat is Lashon Hara, speaking in a derogatory manner about other people. A person who makes a habit of doing so will first see signs of Tzaraat on the walls of his house. If he stops his behavior, the house can be purified; if not, the house will need to be destroyed and it will affect the furniture, then the clothes, and ultimately his own skin, and he will be isolated so that he is unable to speak with anyone about anything. The purpose of all this is to shock a person into changing his behavior and the dismissive attitude that underlies it.

Whereas the Rambam focuses on Lashon Hara as the behavior that Tzaraat is meant to reverse, the Midrash lists several other behaviors and character traits that cause it. One of them is the subject of the Haftorah of Tazria.

מכאן א”ר יהודה הלוי ב”ר שלום על י”א דברים הצרעת באה על קללת השם ועל גילוי עריות ועל שפיכות דמים ועל האומר על חבירו דבר שאינו בו ועל גסות הרוח ועל הנכנס בתחום שאינו שלו ועל לשון שקר ועל הגניבות ועל שבועת שקר ועל המחלל שם שמים ועל עבודת כוכבים … ועל גסות הרוח זה נעמן שנאמר (מלכים ב ה) (ונעמן) [שר צבא מלך ארם] היה איש גדול מהו גדול שהיתה רוחו גסה מפני שהיה גבור חיל ועל ידי כך נצטרע

R’ Yehuda HaLevi bar Shalom said: Tzaraat comes for 11 things: cursing Hashem, sexual immorality, murder, speaking lies against a friend, haughtiness, entering an area that is not for you, lying, stealing, swearing falsely, desecrating the Name of Heaven, and idolatry…. “Haughtiness:” that’s Naaman, as it says: “Naaman was a great man.” What is “great?” He was haughty and full of himself because he was a strong warrior, and for that he got Tzaraat (Midrash Bamidbar Rabbba 7:5)

The Haftorah introduces Na’aman thus:

וְנַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם הָיָה אִישׁ גָּדוֹל לִפְנֵי אֲדֹנָיו וּנְשֻׂא פָנִים כִּי בוֹ נָתַן ה’ תְּשׁוּעָה לַאֲרָם וְהָאִישׁ הָיָה גִּבּוֹר חַיִל מְצֹרָע:
Na’aman, the general of the king of Aram, was a great man at court, and highly esteemed, for through him, Hashem had given victory to Aram. The man was a great warrior, a leper.
(Melachim II 5:1)

The Haftorah then describes how this great, famous, highly esteemed general of the Aramean court visits the prophet Elisha because he had been told that Elisha can cure him of his leprosy. He appears, as befitting a person of his rank and wealth, with an entourage of carriages and servants, in front of the hovel where Elisha lives in great poverty. Yet Elisha does not show him the slightest deference. Not only does he not fawn upon Na’aman, he does not even bother to come out to greet him. He simply sends a servant with instructions to immerse seven times in the Jordan River. The Haftorah records Naaman’s reaction to this treatment:

וַיִּקְצֹף נַעֲמָן וַיֵּלַךְ וַיֹּאמֶר הִנֵּה אָמַרְתִּי אֵלַי יֵצֵא יָצוֹא וְעָמַד וְקָרָא בְּשֵׁם ה’ אֱ-לֹהָיו וְהֵנִיף יָדוֹ אֶל הַמָּקוֹם וְאָסַף הַמְּצֹרָע: הֲלֹא טוֹב אֲמָנָה וּפַרְפַּר נַהֲרוֹת דַּמֶּשֶׂק מִכֹּל מֵימֵי יִשְׂרָאֵל הֲלֹא אֶרְחַץ בָּהֶם וְטָהָרְתִּי וַיִּפֶן וַיֵּלֶךְ בְּחֵמָה:
Na’aman got angry and stormed off. He said, “I had said to myself, he’s going to come out, and stand, and call in the name of Hashem his God, wave his hand over the place and the leprosy would go away. Aren’t Amana and Pharpor, the rivers of Damascus, better than all the waters of Yisrael? Can’t I bathe in them and be pure?” He turned and walked off in fury.
(Melachim II 5:11-12)

Na’aman feels that he knows what the treatment for his leprosy should be like, and what will and will not work. As a “great and highly esteemed” personage, he is sure that he knows everything there is to know, and deserves every attention and consideration, and if someone who is so clearly beneath him violates his expectations, he loses his temper and storms off.
Fortunately for Na’aman, his servants convince him that he has nothing to lose in following the prophet’s prescription, and he does immerse in the Jordan River. This concession to the possibility that there is a Greater Power is enough for his Tzaraat to be cured. Na’aman goes back to Elisha to thank him and offers him a generous honorarium. Elisha categorically refuses to accept a penny from Na’aman. One might have thought that Na’aman would be insulted by this refusal and that it would be further provocation to anger, but instead we see a remarkable shift in Na’aman’s attitude:

וַיֹּאמֶר נַעֲמָן וָלֹא יֻתַּן נָא לְעַבְדְּךָ מַשָּׂא צֶמֶד פְּרָדִים אֲדָמָה כִּי לוֹא יַעֲשֶׂה עוֹד עַבְדְּךָ עֹלָה וָזֶבַח לֵאלֹהִים אֲחֵרִים כִּי אִם לַה’
Na’aman said, “If not, then let your servant be given some earth that a pair of mules could carry. For your servant will no longer make sacrifices to other gods, except to Hashem. (Melachim II 5:18)

Na’aman, who was introduced as a “great man at court, highly respected,” who sneered at the suggestion that the Jordan River would effect a cure when the rivers of his own country would not, ends up begging for some dirt from Eretz Yisrael.
The Haftorah shows us that Tzaraat is meant to serve as a catalyst for change. If someone as proud and prejudiced as Na’aman had been can learn to see past his ego, then so can we. When we look down at other people, or seek to raise ourselves in the eyes of our friends by taking down those around us, we are guilty of haughtiness as Na’aman had been. We might not even be aware that we are being led astray by our egos. Tzaraat is a supernatural wake-up call to examine ourselves, to alter our behavior and revise our attitude before things get even worse. Tzaraat is reversible, and so are our character flaws.

Copyright © Kira Sirote
In memory of my father, Peter Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ז”ל

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Machar Chodesh – Darkest Hour

When Rosh Chodesh comes out on Sunday, then, on the previous Shabbat, instead of reading the Haftarah that is appropriate to that Parsha, we read a special Haftarah called “Machar Chodesh” – “Tomorrow is Rosh Chodesh.” This is rather puzzling. When Rosh Chodesh falls out on Shabbat itself, it makes sense that we would read a special Haftarah. But what does it matter what the next day is? We don’t have a “Machar” anything else – no “Machar Pesach” or “Machar Shavuot,” only “Machar Chodesh.” It must mean that the day before Rosh Chodesh has intrinsic meaning, one worth marking with its own prophetic message.

The definition of Rosh Chodesh is the night that the sliver of the new moon appears in the sky. The night before, Machar Chodesh, is a night with no moon at all. It is completely dark.

The Haftarah of Machar Chodesh describes the darkest time in the life of David HaMelech. Until this point, he had been the golden boy of the kingdom: he defeated Goliath, was married to the king’s daughter, the king’s son was his best friend, and the entire country was singing songs about him. Now, all of a sudden, for no reason that he can discern, the king has turned against him. He barely escaped arrest and execution – his wife Michal helped him sneak out the window and lied about him to the guards. Yet, as far as he knows, he has done nothing wrong, and none of it makes sense.

Yonatan, Shaul HaMelech’s son, does not understand it, either. He is sure that his father loves David as much as he does, and that he would know if something were wrong. The Haftarah tells us about the plan that David and Yonatan devise to figure out how Shaul really feels about David, a plan that is carried out the next day – on Rosh Chodesh. And indeed, when Shaul hears that Yonatan let David be absent from the Rosh Chodesh celebrations, it is sufficient pretext to ignite his fury, and he lashes out not only at David, but at Yonatan himself.

Now David has no choice but to run and hide from the king. This means that he loses everything – his family, who are also in danger and go into exile in Moav, his position in the king’s army, his role in the court, his wife Michal, and worst of all, his dearest friend, Yonatan. As we read about the two of them standing there crying on each other’s shoulders, we wish that we could tell David that his future will be a bright one, that he will become king over all of Yisrael, and that he will establish a dynasty that will be the aspiration and hope of all of the Jewish People for all generations.

And indeed, when we sanctify the new moon at Kiddush Levana, it is our tradition to say, “David Melech Yisrael Chai Ve’Kayam” – “David, the king of Israel, lives on forever!” The Rema, when citing this tradition in his gloss to the Shulchan Aruch, explains the relevance of David HaMelech to the moon:

ונוהגין לומר: דוד מלך ישראל חי וקיים, שמלכותו נמשל ללבנה ועתיד להתחדש כמותה וכנסת ישראל תחזור להתדבק בבעלה שהוא הקדוש ברוך הוא, דוגמת הלבנה המתחדשת עם החמה שנאמר: שמש ומגן ה’ (תהילים פד, יב) ולכך עושין שמחות ורקודין בקידוש החדש דוגמת שמחת נשואין.
It is customary to say: “David Melech Yisrael, lives on forever!” because his reign is compared to the moon, and is destined to be renewed like the moon, and Knesset Yisrael will return and reconnect with her spouse, which is HaKadosh-Baruch-Hu, just as the moon is renewed with the sun, as it says, “Hashem is the sun and the shield” (Tehillim 84:12); therefore, we dance and rejoice at the Kiddush HaChodesh as one does at a wedding.
(Rema, Shulchan Aruch, Hilchot Rosh Chodesh 426)

The Rema explains that the moon symbolizes David HaMelech. Just as the moon waxes and wanes and disappears but then waxes again, so, too David’s dynasty waxes and wanes. It might look like it has completely disappeared, but it will reappear. When we see the renewed moon, we are filled with the hope that we will also be privileged to see the renewal of David’s kingdom.

The Rema takes this idea one step further: the moon is a metaphor not only for David, but for the Jewish People as a whole. We, too, wax and wane. We, too, sometimes feel like we’re in danger of disappearing entirely, and that G-d’s light no longer shines upon us. The renewal of the moon gives us hope and reminds us that our relationship with G-d is also renewed.

Machar Chodesh, the darkest night of the month, symbolizes the Jewish People at our most vulnerable. The Haftarah of Machar Chodesh presents us David HaMelech at his most vulnerable, as he stands before a future that looks bleak and dark. His life, and the life of his descendants, will not move in a straight line. There will be highs that will reflect light and hope for millennia, and there will also be lows that last for generations on end.

So, too, the Jewish People. Our story also does not follow a straight line. Yet, as the Haftarah of Machar Chodesh reminds us, no matter how bleak and dark a given moment in Jewish History might be, we know that the future we face is full of light.

Copyright © Kira Sirote
In memory of my father, Peter Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ז”ל

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Shmini – Hazard, Beware!

Parshat Shmini and the Haftarah of Shmini both contain stories of tragic deaths. Parshat Shmini describes how, just at the culmination of the dedication of the Mishkan, Nadav and Avihu lit a fire for the incense, and were killed by the Divine Fire that appeared. The Haftarah of Shmini describes how, while bringing the Ark of the Covenant to Yerushalayim, Uzah, one of the people leading the procession, reached out to keep the Ark from falling, and was struck down by G-d. What did they do that was so terrible that caused them to lose their lives?

To understand Uzah’s story, we need some context. Several decades before the events described in this Haftarah, the Ark had been captured in a battle with the Plishtim. Its presence caused plagues to break out in the Plishti towns, and ultimately, the Ark was placed in the care of Avinadav from Kiryat Yearim, where it stayed without incident for many years. After David HaMelech made Yerushalayim his capital city, he arranged for the Ark to be brought there. The descendants of Avinadav placed it upon a cart and walked before it. Then the following happened:

…. וַיִּשְׁלַח עֻזָּא אֶל אֲרוֹן הָאֱ-לֹהִים וַיֹּאחֶז בּוֹ כִּי שָׁמְטוּ הַבָּקָר: וַיִּחַר אַף ה’ בְּעֻזָּה וַיַּכֵּהוּ שָׁם הָאֱ-לֹהִים עַל הַשַּׁל וַיָּמָת שָׁם עִם אֲרוֹן הָאֱ-לֹהִים:
…Uzah reached for the Ark of G-d and grabbed it, because the oxen had slipped. Hashem’s anger was kindled at Uzah, G-d struck him down due to the error. He died there, with the Ark of G-d. (Shmuel I 6:6-7)

Uzah reached out to keep the Ark from falling off the cart, and lost his life. The Midrash explains what his error was:

אמר לו הקדוש ברוך הוא הארון נושאיו נשא, עצמו לא כל שכן
G-d said to him, the Ark carries those who carry it — to carry itself, how much more so! (Bamidbar Rabbah 4:20)

The Midrash refers to the crossing of the Jordan River, when the Jewish People entered Eretz Yisrael. As soon as the Cohanim who were carrying it stepped into the water, the river stopped flowing, allowing the Jewish People to cross safely. Then:

וַיְהִי כַּאֲשֶׁר תַּם כָּל הָעָם לַעֲבוֹר וַיַּעֲבֹר אֲרוֹן ה’ וְהַכֹּהֲנִים לִפְנֵי הָעָם
When all the people finished passing, the Ark of Hashem, and the Cohanim, crossed before the people. (Yehoshua 4:11)

It does not say “the Cohanim with the Ark of Hashem crossed;” it says “the Ark of Hashem crossed.” The Ark made it possible for the Cohanim to cross the river, not the other way around.

The Midrash points out that Uzah should have known that the Ark was not an ordinary object that follows the laws of nature; it did not need him to keep it from falling.

Nadav and Avihu made a similar mistake for similar reasons.

וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרֲכוּ אֶת הָעָם וַיֵּרָא כְבוֹד ה’ אֶל כָּל הָעָם: וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה’ וַתֹּאכַל עַל הַמִּזְבֵּחַ אֶת הָעֹלָה וְאֶת הַחֲלָבִים וַיַּרְא כָּל הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל פְּנֵיהֶם: וַיִּקְחוּ בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִיבוּ לִפְנֵי ה’ אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם:וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה’ וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי ה’:

Moshe and Aharon came to the Tent of Assembly. They went out, and blessed the nation. The Glory of Hashem manifested itself to the entire nation. Fire went forth from before Hashem and ate what was on the Altar, the offerings and the fats; the entire nation saw; they sang out, they fell to the ground in worship. The sons of Aharon, Nadav and Avihu, each took a fire pan; they put in them fire, and on that they placed incense; they brought before Hashem an external fire that He had not commanded them. Fire went forth from before Hashem and ate them. They died before Hashem. (VaYikra 9:23-24, 10:1-2)

According to Rashbam, the “fire that went forth” in both verses is the same fire. The order of events then is as follows:

Everything had been laid out the final stage of the dedication of the Mishkan, and all that was missing for the fulfillment of its purpose of “I shall dwell among you” was the manifestation of the Presence of G-d. While waiting for it to appear, Moshe and Aharon left the Mishkan and went out to bless the nation. After their blessing, G-d’s Presence manifested itself, in two ways: the Cloud of Glory appeared on the Mishkan, and Divine Fire came down and consumed the offering.

The verses then shift to Nadav and Avihu, who had remained inside the Mishkan, and were waiting for G-d’s Presence to appear. For whatever reason – perhaps impatience, perhaps arrogance, perhaps a misplaced sense of devotion – instead of continuing to wait like they were supposed to, they decided to take matters into their own hands, and make their own fire. But the Divine Fire did come down, without their help. It started at the internal incense Altar, where they were standing, and went out to the external Altar where the sacrifices had been laid out. Nadav and Avihu, who were not supposed to be there, were caught in its path.

Nadav and Avihu must have thought that they were operating in the physical world, where fire is lit by human beings. But just as G-d did not need Uzah to keep the Ark from falling, He did not need Nadav and Avihu to make fire in the Mishkan.

Disobeying the laws of the Torah regarding objects that do not quite obey the laws of physics can be hazardous to one’s health.

Copyright © Kira Sirote

In memory of my parents, Peter & Nella Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ואמי מורתי חנה בת זעליג ז”ל

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Tzav – Forms of Worship

Parshat Tzav contains many commandments that describe how, precisely, the Cohanim should go about bringing various kinds of sacrifices. For that reason, it is puzzling to see the following statement in the Haftarah:

כִּי לֹא דִבַּרְתִּי אֶת אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל דִּבְרֵי עוֹלָה וָזָבַח
For I did not speak to your ancestors and did not command them, on the day that I took them out of the land of Egypt, regarding sacrifices and offerings. (Yirmeyahu 7:22)

How can G-d say, “I did not command them about sacrifices and offerings, ” when the Parsha, which is even called “Tzav,” does exactly that?

The commentaries offer several explanations. First of all, they focus on the phrase, “on the day that I took them out of the land of Egypt,” and point out that, indeed, the commandments that the Jewish People received immediately after leaving Egypt did not include any mention of sacrifices. Nor are sacrifices mentioned in the Ten Commandments. It is only months later, after the Mishkan is built, that these laws were given, in VaYikra and Tzav.

Other commentaries point out that personal sacrifices are not mandatory. A person can choose to bring an offering, and if so, the Torah tells him how to do it. But the Torah does not command him to do it in the first place.

This is very different from the pagan mentality that was prevalent in the ancient world. They believed that a god is worshipped only and exclusively through sacrifices and offerings. If you have a god, you build him or her a temple, and if you want something from them, you go and bring them a nice jar of olives, or a fat little lamb.

This is not how our relationship with G-d works, and this is not how He expects to be worshipped. The Haftarah explains what He does want from us:

כִּי אִם אֶת הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵא-לֹהִים וְאַתֶּם תִּהְיוּ לִי לְעָם וַהֲלַכְתֶּם בְּכָל הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם:
Rather, it was this that I commanded them, saying: Listen to My voice! Then I will be your G-d, and you will be My nation, and you shall walk in every path that I command you, so that it would be to your benefit. (Yirmeyahu 7:23)

From the very beginning, G-d has said that the way for us to be His nation is to do what He tells us to, in all the different aspects of our lives. “On the day that we left Egypt,” at the first stop of the journey, even before Matan Torah at Sinai, G-d had already started telling us about the commandments of Shabbat and the laws of business dealings. That is how we serve G-d.

This does not mean that the Torah rejects sacrifices altogether. They are not the exclusive way to worship G-d, the way they are for the pagans, but they do serve a purpose. For instance, there are sacrifices that atone for national sins, when the entire nation fails to live up to G-d’s expectations. There are feast offerings, where family and friends get together for a celebration, but do so at the Altar, in the context of serving G-d. There are also meal offerings, which even a very poor person can afford, if he wishes to give something of himself; and those were shared with the Cohanim, who had no other income.

Unfortunately, even though the Torah restricted sacrificial worship to very specific forms, as delineated in the Parsha, we see in the Haftarah that by Yirmeyahu’s time, it had degenerated into the main form of worship, replacing the commandments and the rest of the Torah.

This is why G-d found it necessary to destroy the Beit HaMikdash, and make it impossible for the Jewish People to bring any sacrifices at all. Not for national sins, not for feasts, and not for giving gifts to G-d. If it kept them from “walking in every path that I command you,” then it is not worth having.

The Haftarah of Tzav is read around Purim time. The story of Purim takes place in one of the first generations who found themselves without this form of worship. Haman’s decree against the Jewish People is a sign that the nation has done something that requires atonement. Without sacrifices, how can that be achieved?

Fortunately, the prophets of the transitional generations had already put in place an alternative.

כאשר קימו על נפשם ועל זרעם דברי הצמות וזעקתם
…as they had already accepted upon themselves the subject of the fasts and crying out. (Esther 9:31)

Fasting and crying out to G-d in prayer on a national level had already been designated as a substitute for communal sacrifice, effecting forgiveness and atonement.

This is how Esther knew to tell Mordechai to gather the Jews to a communal fast. Esther understood this to be a way of worshipping G-d, and of doing public atonement for whatever sins the Jewish People had committed in order to deserve Haman’s decree.

But then Mordechai and Esther took it one step further. If the worship of the atonement sacrifice can be replaced by the worship of fasting and prayer, then the other forms of worship can be replaced, too. The Altar is gone, and the feast offerings with them. Friends and family cannot share portions of food of the offering, but they can still send each other portions of food and celebrate at a feast. They cannot make a meal offering to be eaten by Cohanim, but they can send gifts to others who have limited sources of income.

In this way, the observance of Purim substitutes for the worship of G-d at the Altar, which is no more. And we can be sure that these forms of worship that the Jewish People had accepted upon themselves are never going to get in the way of “walking in every path that I command you.”


Copyright © Kira Sirote
In memory of my father, Peter Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ז”ל

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Second Shabbat Chanukah – Seventy Candles

In years when the first night of Chanukah comes out on Friday night, there are two Shabbatot of Chanukah. The Gemara tells us which Haftarah to read in that case:

ואי מיקלעי שתי שבתות, קמייתא בנרות דזכריה, בתרייתא בנרות שלמה) מלכים א’ ז'(
If there are two Shabbatot; on the first we read the Candles of Zechariah; on the second, the Candles of Shlomo. (Talmud Megilla 31a)

The “Candles of Shlomo” refers to the description of the vessels that Shlomo had made for the Beit HaMikdash. The Haftarah includes the following verse:

וְאֶת הַמְּנֹרוֹת חָמֵשׁ מִיָּמִין וְחָמֵשׁ מִשְּׂמֹאול לִפְנֵי הַדְּבִיר זָהָב סָגוּר
The Menorahs, five on the right, and five on the left, before the Sanctuary, of pure gold (Melachim I 7:49)

The Midrash explain the symbolism of these Menorahs:

וכל מנורה היו בה שבעה נרות הרי שבעים כנגד שבעים אומות
Each Menorah had seven candles; seventy represents the seventy nations
(Yalkut Shimoni Melachim I 185)

Ten Menorahs with seven candles each add up to seventy candles. The number seventy, which is an iconic number in the Torah, refers to the Nations of the World.

The reference to the Seventy Nations appears also in the context of Chanukah. There is a famous dispute between Beit Hillel and Beit Shammai whether we should light one candle on the first day, two on the second, and so on until there are eight candles on the eighth day, or whether, according to Beit Shammai, we should light eight on the first day, seven on the second, and so on, until we light one candle on the eighth day. The reason for Beit Shammai’s suggestion is stated in the Talmud:

טעמא דבית שמאי – כנגד פרי החג
The reason of Beit Shamai: representing the bull sacrifices brought on Chag (Succot). (Talmud Bavli, Shabbat 21b)

According to Beit Shammai, Chanukah candles refer to Succot sacrifices. The Torah commands that on the first day of Succot, we bring thirteen bulls, twelve on the second, eleven on the third, and so on, until there are seven on the seventh day, for a sum total of seventy bulls. On the eighth day, Shmini Atzeret, we bring a single bull.
The Talmud explains the symbolism of these numbers:

אמר רבי (אליעזר) הני שבעים פרים כנגד מי כנגד שבעים אומות. פר יחידי למה כנגד אומה יחידה. משל למלך בשר ודם שאמר לעבדיו: עשו לי סעודה גדולה. ליום אחרון אמר לאוהבו: עשה לי סעודה קטנה, כדי שאהנה ממך. אמר רבי יוחנן: אוי להם לגויים שאבדו ואין יודעין מה שאבדו, בזמן שבית המקדש קיים מזבח מכפר עליהן, ועכשיו מי מכפר עליהן?

R’ Eliezar said: Seventy bulls are analogous to what? To the Seventy Nations. The one bull is analogous to what? To the Unique Nation. Like the king that says to his servants, “Make me a big feast.” On the last day, he says to his beloved friend, “Make me a small meal, that I will enjoy your company.” R’ Yochanan said: Woe to the nations that destroyed, and do not realize what they destroyed. In the time of the Temple, the Altar would atone for them, but now who atones for them? (Talmud Succah 55b)

Part of the purpose of our service of G-d is universal. The rainfall of the entire world is determined on Succot; therefore, the sacrifices that we bring are not only for ourselves, but for all seventy nations. Ironically, as R’ Yochanan points out, the Nations of the World did not appreciate what we did for them, and destroyed the Beit HaMikdash, even though it was a source of blessing also for them.

By suggesting that we light Chanukah candles in the manner of Succot sacrifices, Beit Shammai highlights the tension in our relationship with the Nations of the World. On the one hand, we act to further the welfare of the entire world, be it through service of G-d at the Altar, or through the light of Torah wisdom that we project to the world. On the other hand, our expectations of being appreciated for our efforts are minimal. Just as they destroyed the Beit HaMikdash, a source of blessing to themselves, they have not hesitated to destroy Batei Midrash, and, as in the time of the Maccabees, to ban the study of Torah.

While the first seven days of Succot are outward-facing, Shmini Atzeret, the eighth day of the Succot holiday, is a day set aside only for the Jewish People. We bring a single bull, representing the singularity that is the Jewish Nation. We are unique, and our relationship with G-d is unique.

When Chanukah has two Shabbatot, the second Shabbat is the eighth day of Chanukah. We read the Haftarah of Shlomo’s seventy candles, symbolizing the universal aspect of Chanukah, of the light that the Jewish People give the world. The seventy candles allude to Beit Shammai, according to whom we would light a single candle on the eighth day. That single candle, like the single bull offering of Shmini Atzeret, remind us that ultimately, the Jewish People stand alone.

Copyright © Kira Sirote
In memory of my father, Peter Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ז”ל

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Bereishit – Bearing Witness

In his very first comment on the Torah’s very first verse, Rashi raises a key question about the essence of the Torah. If the Torah is a book of commandments, and its purpose is to teach us how to serve G-d, what does it achieve by telling us about the creation of the world? The answer that Rashi gives is famous for its defense of the Jewish claim to Eretz Yisrael , but it is not the only answer to that question. The Haftarah of Bereishit provides us with a different one:

אַתֶּם עֵדַי נְאֻם ה’ וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי אֲנִי הוּא לְפָנַי לֹא נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה.
You are My witnesses, says Hashem, My servant that I have chosen, so that you may know and believe in Me, and understand that I am He; no power was formed before Me, and after Me, none can exist (Yeshayahu 43:10)

The Haftarah is telling us that the Jewish People have been tasked with testifying to all of humanity that G-d is the only Creator, and consequently, the only source of power in the universe. In its description of the creation of the world, the Torah emphasizes one point over everything else: everything that came into being is there only because G-d wanted it there. There was no unrelated action that a god was doing at the time that accidentally caused the world to be created. There was no committee of gods each of which was responsible for a different aspect of reality. G-d created the world deliberately and intentionally, each and every aspect of it, from the stars in the sky to the fish in the sea. If there are powerful creatures in the world, it is because He created them; if the sun rules the heavens, it is because He put it there. There is no other being besides Him that has any power over any part of the universe.

Each alternate creation story that pagan cultures have adopted has moral ramifications. A world that was created by accident has no purpose. In that case, following whatever biological imperatives drive us is sufficiently “moral.” If the world was created by a conglomerate of forces with varying motivations, then we need to please them all: the god of destruction needs to be appeased with acts of terror, the god of war needs to be appeased with victims and captives. If the stars determine our fate, there is no point in helping the poor, who were destined for their station.

But if there is one G-d Who created the world and called it “good,” then we are responsible only to Him. He, and only He, dictates what is good and what is evil. That is the message of the Torah’s account of Creation.
However, if mankind is not aware of this message, they cannot embrace G-d’s morality and His definitions of good and evil. The task of making them aware falls upon the Jewish People. As the Haftarah says, we bear witness to Creation. The Midrash explains:

ואתם עדי נאם ה’ ואני אל – כל מי ששומר את השבת מעלין עליו כאלו מעיד לפני מי שאמר והיה העולם שברא עולמו לששה ונח בשביעי, שנאמר וינח ביום השביעי.
“You are My witnesses, says Hashem, and I am G-d”: Whoever keeps Shabbat, it is as if he testifies before Him Who spoke and the world came into being, Who He created His world in six days, and rested on the seventh, and it says, “He rested on the seventh day.” (Midrash Yalkut Shimoni Yeshayahu 452)

This Midrash is explaining that keeping Shabbat has a dimension beyond our commitment to Torah and its commandments. By keeping Shabbat, which signaled the completion of the process of Creation, we testify that G-d is the One who created the world.

This concept, that Shabbat is a testimony, is expressed in our Halachic observance. The Shulchan Aruch says that when we say “Vayechulu”, whether in Ma’ariv or during Kiddush, we stand. The Mishna Berura explains why:

ואומר ויכלו מעומד – שהוא עדות על בריאת שמים וארץ ועדות בעינן מעומד.
VaYechulu is said standing — since it is testimony about the Creation of the Heavens and the Earth, and testimony is given standing. (Mishna Berura 271:45)

So, when we stand up to make Kiddush on Friday night, we are not simply standing out of respect for the Kiddush. We stand because by stating the verses that describe how Creation was concluded on Shabbat, we are giving testimony and bearing witness.

Without the Jewish People, there would be no Shabbat, and without Shabbat, the world would not know that there is One Creator, One Source of all that exists, One Arbiter of morality. It would still be shrouded in the darkness of a pagan world, where there is a struggle between the forces of good and the forces of evil, and both need to be appeased.

It is for this reason that the Haftarah outlines the mission of the Jewish People in these terms:

אֲנִי ה’ קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם.
I, Hashem, have called you in righteousness; I took you by the hand. I formed you, and I made you a covenantal people, a light for the nations. (Yeshayahu 42:6)

The “light for the nations” is the righteousness, the morality, that comes from G-d, which is the essence of the Torah, and the purpose of the Jewish People.

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Copyright © Kira Sirote
In memory of my father, Peter Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ז”ל

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Ha’azinu

Ha’azinu is not always read; every third year or so, it comes out on Shabbat Shuva, and that Haftarah is read instead.

But when it is its own Shabbat, sometime during the Tishrei holiday season, then we read David’s poem from Shmuel II, which parallels Moshe’s poem of He’ezinu

Linear annotated translation of the Haftarah of Ha’azinu

Among the parallels is the importance placed on the quality called Tamim

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Ha’azinu – Being ‘Tamim’

In Parshat Ha’azinu, Moshe uses a poetic form to describe how G-d runs the world, in particular, how He deals with the Jewish People. He starts off by saying:

הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא:
The Rock, His work is ‘tamim’, for all His ways are just; a G-d of faithfulness, no evil, righteous and straight is He. (Devarim 32:4)

‘Tamim’ is usually translated as “perfect” or “unblemished.” The reason for that translation is the numerous times this word is used to refer to sacrificial animals, which are required to be “tamim,” free of blemish. The word for “blemish” is “moom”, and it is used to contrast the behavior of the Jewish People with that of G-d:

שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל
They have corrupted, His non-children, with their blemish; a generation that is perverse and cunning. (Devarim 32:5)

The Parsha is not talking about animals, which might have a torn ear or a broken leg. What, then, is the blemish of the Jewish People, and conversely, what is the quality of ‘unblemished’ that is ascribed to G-d?

There is a commandment in the Torah,

תָּמִים תִּהְיֶה עִם ה’ אֱ-לֹהֶיךָ:
Be ‘tamim’ with Hashem, your G-d. (Devarim 18:13)

If the quality of ‘tamim’ belonged only to G-d, we could have translated this term as “perfect” and “unblemished.” But what does the Torah mean when using it in reference to human beings? How can we be commanded to be perfect and unblemished?

In the Haftarah, King David lists the different ways in which he has done G-d’s will. On that list we find:

וָאֶהְיֶה תָמִים לוֹ
I have been ‘tamim’ to Him. (Shmuel II, 22:24)

So whatever this quality might be, David has been successful in achieving it.
Like Parshat Ha’azinu, the Haftarah describes how G-d runs the world, in particular, how He deals with the Jewish People. This is how King David puts it:

עִם חָסִיד תִּתְחַסָּד עִם גִּבּוֹר תָּמִים תִּתַּמָּם: עִם נָבָר תִּתָּבָר וְעִם עִקֵּשׁ תִּתַּפָּל:
To a loyal person, You are loyal; to an ‘tamim’ man, You are ‘tamim’
To a clean person, You are clean, and to a perverse person, You are cunning
(Shmuel II, 22:25-26)

According to the Haftarah, if a person is ‘tamim’, then G-d is ‘tamim’ to him back, and if a person is perverse, than G-d is cunning to him back – just like the terms used in Ha’azinu. But here, the opposite of ‘tamim’ is not “blemished,” it is “perverse” and “cunning”.

“Perfect” is not a fitting antonym of “perverse” and “cunning.” What, then, is this quality of ‘tamim’, that is one of the ways we describe G-d, and is also one of the ways that we are expected to behave?

The commandment, ‘Tamim be with Hashem Your G-d’ appears in the context of fortune telling. We are forbidden to engage in any form of spiritualism, necromancy, or divination. Instead, we are asked to be ‘tamim’. The Torah is telling us not to play games with G-d, not to try to outguess Him, not to try to get insider information that we are not meant to have. The blemish that we need to avoid is guile.

The Haftarah says that when a person acts toward G-d without guile, without attempting to manipulate Him or trick Him, then G-d, too, acts toward him without guile, and rewards him according to his actions, pure and straightforward. King David points out that the converse is also true – when a person attempts to be perversely crooked, and thinks that G-d will not notice and will just go along with his plans, in fact, the opposite happens. G-d continues to reward him according to his actions, but being that his actions are crooked, the outcome is anything but straightforward.

In the ancient world, there were theologies and pantheons whose gods were cunning and manipulative, toward each other, and toward their worshippers. They would destroy or reward based on their transitory whims and fleeting desires.

When Moshe Rabbeinu and David HaMelech teach us how G-d runs the world, the most important point they make is that our G-d is not like that. He is a “rock,” He does not act on whims; He is ‘tamim’, guileless. He has a plan for the Jewish People and a plan for the world, and He acts to further that plan. Moreover, our own actions dictate how He acts towards us. When we are “perverse and crooked” and figure that we know better how the world should be run, and try to force G-d to our will, then that is a blemish that G-d does not tolerate in us. When we let Him run the show and follow His ways, then He protects us from all obstacles so that we can fulfil His plan.

We do not always see this happening. To our human eyes, it sometimes seems that the world goes in every which way but straight. As prophets, Moshe Rabbeinu and David HaMelech were able to see G-d’ ways as ‘tamim’. We are not prophets, but we are the descendants of prophets. Maybe if we do our part, if we are ‘tamim’, guileless, with G-d, and don’t try to manipulate or outguess Him, then we shall see it, too.

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Shabbat Shuva – The Illogic of Teshuva

The Shabbat between Rosh HaShana and Yom Kippur is called Shabbat Shuva, based on the Haftarah that is read that begins with the words “Shuva Yisrael.”

שׁוּבָה יִשְׂרָאֵל עַד ה’ אֱ-לֹהֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ: קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה’ … אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ: אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה
Return, Israel, to Hashem your G-d! For you have stumbled in your sin.
Take with you words, and turn back to Hashem. …
I will heal their backsliding, I will love them freely; for My anger has turned from him. I will be like dew to Israel, he will blossom like the lily (Hoshea 14:2-6)

In this Haftarah, G-d urges the Jewish People to return, and promises to accept and love them. The prophet Hoshea uses the metaphor of dew; unlike rain, which is withheld if we don’t deserve it, dew appears year-round no matter what. By comparing Himself to dew, G-d states that His relationship with us is eternal and constant, and His love for us is unconditional.

Parshat VaYelech, which is usually read on Shabbat Shuva, tells us of one of the very last things that G-d says to Moshe, which appears to be in stark contrast to the above message:

וַיֹּאמֶר ה’ אֶל מֹשֶׁה הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר הָאָרֶץ אֲשֶׁר הוּא בָא שָׁמָּה בְּקִרְבּוֹ וַעֲזָבַנִי וְהֵפֵר אֶת בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ…
וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא עַל כָּל הָרָעָה אֲשֶׁר עָשָׂה כִּי פָנָה אֶל אֱלֹהִים אֲחֵרִים…
Hashem said to Moshe: you are about to rest with your forefathers, and this nation will get up and whore after the foreign gods of the land that it is going to, and leave Me, and break My covenant that I made with it….
And I will definitely conceal My face on that day, because of all the evil that it does, for it turned to other gods… (Devarim 31:17-18)

G-d says to the Jewish People: I know you are going to fail. I know that you are not capable of doing what you have committed to do. And I want you to know that I know.

From a perspective of rational logic, this does not add up. Why does G-d even bother choosing the Jewish People if He knows that failure is inevitable? If there is no hope of the Jewish People actually keeping their commitment to G-d, what is the purpose of the entire enterprise? And besides, what is the point of telling us this? “Bye, Moshe, you’ve done a great job, but you should know, the moment you die, these people will turn their backs on everything you’ve taught them. Just saying.”

This is the Parsha that we read between Rosh HaShana and Yom Kippur, the days of repentance and introspection? Is it not utterly fatalistic and defeating, the opposite of the Haftarah of Shuva with its unconditional love?

Perhaps not. Perhaps the only way for us to understand the power of Teshuva, of the ability to return, is by understanding the message of Parshat VaYelech.

G-d does not have to be “rational.” He chooses to bind Himself to the Jewish People even though He knows that we will fail. He tells us that we will fail so that we do not for a moment consider that our disappointing Him can nullify our relationship. He tells us that He will “conceal His face” from us, so that we do not for a moment think that He has left us.

Teshuva is not “rational,” either. Using the verses of the Haftarah, the Midrash analyzes all the different ways that Teshuva breaks the rules of logic:

אמר ריש לקיש: גדולה תשובה, שזדונות נעשות לו כשגגות, שנאמר +הושע יד+ שובה ישראל עד ה’ אלהיך כי כשלת בעונך. הא עון מזיד הוא, וקא קרי ליה מכשול.
Reish Lakish said: great is Teshuva, for it turns deliberate sins into accidental misdeeds, as it says, ” Return, Israel, to Hashem your G-d! For you have stumbled in your sin”. Sin is deliberate, and it calls it stumbling.
בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם. מדת בשר ודם, מקניט את חבירו בדברים – ספק מתפייס הימנו ספק אין מתפייס הימנו, ואם תאמר מתפייס הימנו – ספק מתפייס בדברים ספק אין מתפייס בדברים. אבל הקדוש ברוך הוא, אדם עובר עבירה בסתר – מתפייס ממנו בדברים, שנאמר +הושע יד+ קחו עמכם דברים ושובו אל ה’, ולא עוד אלא שמחזיק לו טובה, שנאמר וקח טוב
Look how different the ways of G-d are from the ways of a human being. A human being, if his friend humiliates him, maybe he would make up with him, maybe he wouldn’t make up with him. And even if he would make up with him, maybe he would be swayed by words, or maybe he wouldn’t be swayed by words. But G-d, if a person sins in secret, makes up with him and is swayed by words, as it says, “take with you words, and turn back to Hashem” (Hoshea 14). Not only that, but He even considers it goodness, as it says, ” and take only the goodness.” (Talmud Yoma 86b)

G-d is not human. He can turn back the clock and He can reverse cause and effect. He can allow us to retroactively turn our actions from malicious crimes into accidental mistakes. He can allow us to “take words to turn back to Him” – to change our narrative and then turn that new narrative into reality. He can know that we will fail, and still keep us as His People, forever, unconditionally.

He can conceal His face from us, and still be with us. There is nothing that we can do to make Him leave us. Even when we fail, even when it feels that we are far from Him, He is with us anyway. The path back to Him is much shorter than the path away. It may not be rational or logical in our eyes, but that is how G-d has chosen to run His world, and that is what He has communicated to us through His prophets, Moshe and Hoshea.

And in the words of R’ Nachman, popularized in this song: Afilu Be’Hastara


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Copyright © Kira Sirote
In memory of my father, Peter Rozenberg, z”l
לעילוי נשמת אבי מורי פנחס בן נתן נטע ז”ל

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