Shiva d'Nechemta - The Seven Weeks (Haftaras) of Consolation

When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse “Your New Moons and your Festivals, My soul hated; they were a burden to Me” (Isaiah 1:14). The Gemara asks: What is the meaning of: “They were a burden to Me”? The Gemara explains: The Holy One, Blessed be He, said: It is not enough for the Jewish people that they sin before Me, but in addition, they burden Me to reconsider what harsh decree I shall bring upon them, for they are petitioning Me to annul those decrees.

(translation courtesy of DafYomi.co.il)

Our custom: We do not do so. Rather, the Maftir is in Yirmeyahu (2) "Shim'u Devar Hash-m", and on the Shabbos before Tish'ah b'Av, Chazon Yeshayah. This is because we conduct according to the Pesikta to say the three Haftoros of punishments (the Churban), i.e. "Divrei Yirmeyahu", Shim'u Devar Hash-m, and Chazon Yeshayah. Our custom: After Tish'ah b'Av we say seven of consolation and two of Teshuvah. They are Nachamu Nachamu, va'Tomer Tziyon, Aniyah So'arah alone, Anochi Anochi, Rani Akarah, Kumi Ori, Sos Asis, Dirshu and Shuvah. Explanation: The reason we read Aniyah So'arah before Rani Akarah (even though the latter precedes Aniyah So'arah in Yeshayah 54) is because it is normal for consolations to progress and improve. Summary: This order of Haftoros begins with Parshas Pinchas. The Siman of the Haftoros is DaShaCh (Divrei (Yirmeyah), Shim'u, Chazon), NO'A, ARaK, ShaDaSh. We always say Sos Asis in Parshas Netzavim, which is the Shabbos before Rosh Hashanah, since it is the end of the consolations. We say Dirshu [at Minchah] on Tzom Gedalyah and Shuvah on the Shabbos before Yom Kipur. When there is a Shabbos between Yom Kipur and Sukos, then we say Dirshu on the Shabbos before Yom Kipur, for it says in it "Dirshu Hash-m b'Himatz'o", which is during the [10] days of Teshuvah; We say Shuvah between Yom Kipur and Sukos, for it says "v'Nasan Lachem... Moreh u'Malkosh" and "va'Shem Nasan Kolo Lifnei Cheilo", which discuss water, so it is appropriate before Sukos. Support: This custom never changes, according to the Pesikta. Also R. Tam explained like this. Alternative opinion: This is unlike the Rav ha'Chovel, who reverses and mixes up the order to say that Shuvah is before Yom Kipur, and Sos Asis is between Yom Kipur and Sukos. This is wrong, for we do not interrupt between the six Haftoros of consolation and the seventh (Sos Asis). ...

(4) Beginning with the Shabbos following Tishah beAv and after that, for the next seven Shabbosos we read the haftoras "sheva denechamasa" [seven haftoras of consolation]. If the first day of Rosh Chodesh Elul occurs on Shabbos, the haftorah, Aniyah so'arah, is set aside ["O you afflicted, floundering in the storm,"] (Isaiah 54:11) and we read instead, "Hashamayim kis'i," [The heaven is My throne] (Isaiah 66:1), because this haftorah also contains consolation for Jerusalem. On the Shabbos of Parshas Ki Seitzei, when the haftorah Roni akarah [Sing, O barren woman] (Isaiah 54:1) is read, we conclude the haftorah with Aniyah so'arah, which is next to it. If, by mistake, on Shabbos Rosh Chodesh Elul, you said Aniyah so'arah, and you became aware of it before saying the concluding berachos, you should also say Hashamayim kis'i, and then say the concluding berachah. If you only became aware [of your error] after saying the concluding berachos, then you should recite, Hashamayim kis'i without the berachos. If Rosh Chodesh Elul occurs on Sunday, the haftorah, Machar Chodesh is set aside, [Tomorrow is Rosh Chodesh] (I Samuel 20:18), because it contains no consolation for Jerusalem, and the haftorah Aniyah so'arah is read.

(1) This chapter has been placed here for the following reason: in the preceding chapter it is predicted that all the treasures of the King, and even his sons, will be carried away to Babylon; this sad prediction is properly followed by the words of comfort.

(2) These first comforting promises, with which the second part of the book of Isaiah begins, refer, as R. Moses Hakkohen believes, to the restoration of the temple by Zerubbabel; according to my opinion to the coming redemption from our present exile;

(3) Comfort, etc. God addresses His prophet or the chiefs of the people. The repetition of the words Comfort ye is to indicate, that the comfort is to be administered immediately or repeatedly.

8. How then comfort ye me in vain? As for the words that you claim you bring back from God, all that I see remaining of them is ma‘al (Job 21:34). [R. Abba bar Kahana and the Rabbis differ concerning the meaning of the last word in this verse]. According to R. Abba bar Kahana, Job meant by it that the words his friends claimed to have brought back from God showed faithlessness; according to the Rabbis, however, Job meant by ma‘al that the words his friends claimed to have brought back from God showed self-contradiction. [Now how is Job’s charge of contradiction relevant to the verse Comfort ye, comfort ye]? It is relevant because the Holy One said to the Prophets: “Go, comfort Jerusalem”; [and as it turned out their words of comfort were contradictory]. Thus Hosea came to comfort her, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Hosea replied: [The Holy One said through me],“Hence forth I will be as the dew unto Israel” (Hos. 14:6). Jerusalem retorted: Yesterday you reported God as saying Ephraim is smitten, their root is dried up, they shall bear no fruit (Hos. 9:16). And now you claim that He will be as the dew unto Israel. Which words am I to believe, yesterday’s or today’s? Joel came to comfort Jerusalem, saying “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Joel replied: [The Holy One said through me], It shall come to pass in that day that the mountains shall drop down sweet wine, and the hills shall flow with milk, etc. (Joel 4:18). Jerusalem answered: Yesterday you said tome, Awake, ye drunkards, and weep, wail, all ye drinkers of wine, because of the sweet wine, for it is cut off from your mouth (Joel 1:5); and now you say, The mountains shall drop down sweet wine. Which words shall I believe, yesterday’s or today’s? Amos came to comfort Jerusalem, saying “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Amos replied: [The Holy One said through me], On that day will I raise up the Tabernacle of David that is fallen (Amos 9:11). Jerusalem answered: Yesterday you said to me, The virgin of Israel is fallen, she shall no more rise (Amos 5:2). And now you say, I will raise up the Tabernacle of David. Which words am I to believe, yesterday’s or today’s? Micah came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Micah replied: [Speaking through me, the Holy One declared of Himself], Who is a God like unto Thee, that pardoneth the iniquity, and passeth by transgression? (Micah 7:18). Jerusalem answered: Yesterday you said to me, For the transgression of Jacob is all this, and for the sins of the house of Israel (Micah 1:5). And now you say, God pardoneth . . . iniquity. Which words am I to believe, yesterday’s or today’s? Nahum came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Nahum replied: [The Holy One said through me], The wicked one shall no more pass through thee; he is utterly cut off (Nahum 2:1). Jerusalem answered: Yesterday you said to me, Out of thee came he forth, that deviseth evil against the Lord, that counseleth wickedness (Nahum 1:11); but now you say to me, The wicked one shall no more pass through thee.Which words am I to believe, yesterday’s or today’s? Habakkuk came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Habakkuk replied: [Speaking through me, the Holy One declared of Himself], Thou art come forth for the deliverance of Thy people, for the deliverance of Thine anointed (Hab. 3:13). Jerusalem replied to Habakkuk: Yesterday you said to me, How long, O Lord, shall I cry, and Thou wilt not hear? I cry unto Thee of violence, etc. (Hab. 1:2). And now you say to me, Thou art come forth. Which words am I to believe, yesterday’s or today’s? Zephaniah came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Zephaniah replied: [The Holy One announced through me], It shall come to pass at that time that I will free Jerusalem for the sake of the lamps (Zeph. 1:12). Jerusalem said: Yesterday you spoke to me of A day of darkness and gloominess, a day of clouds and thick darkness (Zeph.1:15). And now you speak of Jerusalem being freed. Which words am I to believe, yesterday’s or today’s? Haggai came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Haggai replied: [The Holy One said through me], Shall the seed ever again remain in the barn [unsown]? Shall the vine, the fig tree, the pomegranate, and the olive tree ever again bear no fruit? Indeed not! From this day I will bless thee (Haggai 2:19). Jerusalem answered: Yesterday you said to me, You sow much and bring in little (Haggai 1:6). And now you say to me, Shall the seed ever again remain in the barn [unsown]? Which words am I to believe, yesterday’s or today’s? Zechariah came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Zechariah replied: [The Holy One announced through me]: I am very sore displeased with the nations that are at ease (Zech. 1:15). Jerusalem said: Yesterday you declared: The Lord hath been sore displeased with your fathers (Zech. 1:2), and now you say, He is displeased with the nations. Which words am I to believe, yesterday’s or today’s? Malachi came to comfort Jerusalem, saying: “The Holy One sent me to comfort thee.” Jerusalem asked: What comfort do you bring me? Malachi replied: [The Holy One said through me], All the nations shall call you happy; for ye shall be a delightsome land (Mal. 3:12). Jerusalem answered: Yesterday you said, I have no pleasure in you, saith the Lord of hosts (Mal. 1:10). And now you say, Ye shall be a delightsome land.Which words am I to believe, yesterday’s or today’s? Thereupon the Prophets came before the Holy One, saying to Him: Master of universes, Jerusalem refuses to be comforted by us. The Holy One replied: Then you and I together shall go to her and comfort her: Comfort ye, comfort ye with Me (Isa. 40:1)—comfort Jerusalem, comfort her together with Me. Comfort her, ye who are in the regions above, comfort her, ye who are in the regions below. Ye who are alive comfort her, ye who are dead comfort her. Comfort her in this world, comfort her in the world-to-come. Comfort her for the Ten Tribes, comfort her for the Tribes of Judah and Benjamin. It is all these I mean by ye when I say, Comfort ye, comfort ye with Me (ibid.)—comfort Jerusalem, comfort her together with Me.

(1) I am he that comforteth you. The pronouns I and you, refer to the prophet and the people respectively.

(4) ויאמר אלוקים יהי אור "G'd said: "let there be light." This is an allusion to messianic times. The period of the kingdom of the Messiah is alluded to in Isaiah 60,1 "Arise, shine, for your light has dawned; the Presence of the Lord has shone upon you."

(Artscroll Siddur translation)

Wake up! Wake up! For your light has come, rise up and shine;

Awaken, awaken, utter a song, the glory of Hashem is revealed to you.