Haftarah Parashat Shoftim - Isaiah 51:12-52:12

Torah Portion: Deuteronomy 16:18–21:9 - Summary from URJ Website

Laws regarding both sacred and secular legislation are addressed. The Israelites are told that in every dealing they should pursue justice in order to merit the land that God is giving them. (16:18–18:8)
The people are warned to avoid sorcery and witchcraft, the abhorrent practices of their idolatrous neighbors. (18:9–22)
God tells them that should an Israelite unintentionally kill another, he may take sanctuary in any of three designated cities of refuge. (19:1–13)
Laws to be followed during times of peace and times of war are set forth. (19:14–21:9) https://reformjudaism.org/torah/portion/shoftim

(יב) אָנֹכִ֧י אָנֹכִ֛י ה֖וּא מְנַחֶמְכֶ֑ם מִי־אַ֤תְּ וַתִּֽירְאִי֙ מֵאֱנ֣וֹשׁ יָמ֔וּת וּמִבֶּן־אָדָ֖ם חָצִ֥יר יִנָּתֵֽן׃ (יג) וַתִּשְׁכַּ֞ח יְהֹוָ֣ה עֹשֶׂ֗ךָ נוֹטֶ֣ה שָׁמַ֘יִם֮ וְיֹסֵ֣ד אָ֒רֶץ֒ וַתְּפַחֵ֨ד תָּמִ֜יד כׇּל־הַיּ֗וֹם מִפְּנֵי֙ חֲמַ֣ת הַמֵּצִ֔יק כַּאֲשֶׁ֥ר כּוֹנֵ֖ן לְהַשְׁחִ֑ית וְאַיֵּ֖ה חֲמַ֥ת הַמֵּצִֽיק׃ (יד) מִהַ֥ר צֹעֶ֖ה לְהִפָּתֵ֑חַ וְלֹא־יָמ֣וּת לַשַּׁ֔חַת וְלֹ֥א יֶחְסַ֖ר לַחְמֽוֹ׃ (טו) וְאָנֹכִי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ רֹגַ֣ע הַיָּ֔ם וַיֶּהֱמ֖וּ גַּלָּ֑יו יְהֹוָ֥ה צְבָא֖וֹת שְׁמֽוֹ׃ (טז) וָאָשִׂ֤ם דְּבָרַי֙ בְּפִ֔יךָ וּבְצֵ֥ל יָדִ֖י כִּסִּיתִ֑יךָ לִנְטֹ֤עַ שָׁמַ֙יִם֙ וְלִיסֹ֣ד אָ֔רֶץ וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃ {ס}

(כב) כֹּה־אָמַ֞ר אֲדֹנַ֣יִךְ יְהֹוָ֗ה וֵאלֹהַ֙יִךְ֙ יָרִ֣יב עַמּ֔וֹ הִנֵּ֥ה לָקַ֛חְתִּי מִיָּדֵ֖ךְ אֶת־כּ֣וֹס הַתַּרְעֵלָ֑ה אֶת־קֻבַּ֙עַת֙ כּ֣וֹס חֲמָתִ֔י לֹא־תוֹסִ֥יפִי לִשְׁתּוֹתָ֖הּ עֽוֹד׃ (כג) וְשַׂמְתִּ֙יהָ֙ בְּיַד־מוֹגַ֔יִךְ אֲשֶׁר־אָמְר֥וּ לְנַפְשֵׁ֖ךְ שְׁחִ֣י וְנַעֲבֹ֑רָה וַתָּשִׂ֤ימִי כָאָ֙רֶץ֙ גֵּוֵ֔ךְ וְכַח֖וּץ לַעֹבְרִֽים׃ {פ}

Isaiah 51:12-23

(12) I, I am He who comforts you! What ails you that you fear Man who must die, Mortals who fare like grass? (13) You have forgotten the LORD your Maker, Who stretched out the skies and made firm the earth! And you live all day in constant dread Because of the rage of an oppressor Who is aiming to cut [you] down. Yet of what account is the rage of an oppressor? (14) Quickly the crouching one is freed; He is not cut down and slain, And he shall not want for food. (15) For I the LORD your God— Who stir up the sea into roaring waves, Whose name is LORD of Hosts— (16) Have put My words in your mouth And sheltered you with My hand; I, who planted the skies and made firm the earth, Have said to Zion: You are My people!

(22) Thus said the LORD, your Lord, Your God who champions His people: Herewith I take from your hand The cup of reeling, The bowl, the cup of My wrath; You shall never drink it again. (23) I will put it in the hands of your tormentors, Who have commanded you, “Get down, that we may walk over you”— So that you made your back like the ground, Like a street for passersby.

ישעיהו נ״ב:א׳-י״ב

(ג) כִּי־כֹה֙ אָמַ֣ר יְהֹוָ֔ה חִנָּ֖ם נִמְכַּרְתֶּ֑ם וְלֹ֥א בְכֶ֖סֶף תִּגָּאֵֽלוּ׃ {ס}

(ד) כִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה מִצְרַ֛יִם יָֽרַד־עַמִּ֥י בָרִֽאשֹׁנָ֖ה לָג֣וּר שָׁ֑ם וְאַשּׁ֖וּר בְּאֶ֥פֶס עֲשָׁקֽוֹ׃ (ה) וְעַתָּ֤ה מַה־לִּי־פֹה֙ נְאֻם־יְהֹוָ֔ה כִּֽי־לֻקַּ֥ח עַמִּ֖י חִנָּ֑ם מֹשְׁלָ֤ו יְהֵילִ֙ילוּ֙ נְאֻם־יְהֹוָ֔ה וְתָמִ֥יד כׇּל־הַיּ֖וֹם שְׁמִ֥י מִנֹּאָֽץ׃ (ו) לָכֵ֛ן יֵדַ֥ע עַמִּ֖י שְׁמִ֑י לָכֵן֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־אֲנִי־ה֥וּא הַֽמְדַבֵּ֖ר הִנֵּֽנִי׃ {ס}

(ז) מַה־נָּאו֨וּ עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ׃ (ח) ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב יְהֹוָ֖ה צִיּֽוֹן׃ (ט) פִּצְח֤וּ רַנְּנוּ֙ יַחְדָּ֔ו חׇרְב֖וֹת יְרוּשָׁלָ֑͏ִם כִּֽי־נִחַ֤ם יְהֹוָה֙ עַמּ֔וֹ גָּאַ֖ל יְרוּשָׁלָֽ͏ִם׃ (י) חָשַׂ֤ף יְהֹוָה֙ אֶת־זְר֣וֹעַ קׇדְשׁ֔וֹ לְעֵינֵ֖י כׇּל־הַגּוֹיִ֑ם וְרָאוּ֙ כׇּל־אַפְסֵי־אָ֔רֶץ אֵ֖ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ׃ {ס}

(יא) ס֤וּרוּ ס֙וּרוּ֙ צְא֣וּ מִשָּׁ֔ם טָמֵ֖א אַל־תִּגָּ֑עוּ צְא֣וּ מִתּוֹכָ֔הּ הִבָּ֕רוּ נֹשְׂאֵ֖י כְּלֵ֥י יְהֹוָֽה׃ (יב) כִּ֣י לֹ֤א בְחִפָּזוֹן֙ תֵּצֵ֔אוּ וּבִמְנוּסָ֖ה לֹ֣א תֵלֵכ֑וּן כִּֽי־הֹלֵ֤ךְ לִפְנֵיכֶם֙ יְהֹוָ֔ה וּמְאַסִּפְכֶ֖ם אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ {ס}

Isaiah 52:1-12

(3) For thus said the LORD: You were sold for no price, And shall be redeemed without money.

(4) For thus said the Lord GOD: Of old, My people went down To Egypt to sojourn there; But Assyria has robbed them, Giving nothing in return. (5) What therefore do I gain here? —declares the LORD— For My people has been carried off for nothing, Their mockers howl —declares the LORD— And constantly, unceasingly, My name is reviled. (6) Assuredly, My people shall learn My name, Assuredly [they shall learn] on that day That I, the One who promised, Am now at hand.

(7) How welcome on the mountain Are the footsteps of the herald Announcing happiness, Heralding good fortune, Announcing victory, Telling Zion, “Your God is King!” (8) Hark! Your watchmen raise their voices, As one they shout for joy; For every eye shall behold The LORD’s return to Zion. (9) Raise a shout together, O ruins of Jerusalem! For the LORD will comfort His people, Will redeem Jerusalem. (10) The LORD will bare His holy arm In the sight of all the nations, And the very ends of earth shall see The victory of our God.

(11) Turn, turn away, touch naught unclean As you depart from there; Keep pure, as you go forth from there, You who bear the vessels of the LORD! (12) For you will not depart in haste, Nor will you leave in flight; For the LORD is marching before you, The God of Israel is your rear guard.

Introduction

The haftarah is a series of pronouncements of divine comfort to Zion and the nation. The city was destroyed by the Babylonians in 586 B.C.E., and a major portion of the population went into exile. After Cyrus the Mede conquered Babylon, he issued a proclamation (in 538 B.C.E.) that allowed subject populations to restore their religious heritage and return to their homeland. Israelite prophets were active in Babylon during this period, and the present prophecy reflects an attempt to instill hope in a new future. The haftarah emphasizes the renewal of Zion and the redemption of the people. The Lord will also return to Zion, renewing His kingship there for all to see. Isaiah 51:12-52:12 is the fourth of seven weekly haftarot of consolation recited after the fast of Tisha b'Av, when the destruction of Zion is mourned. -Fishbane, The JPS Bible Commentary, Haftarot

PART 1. DIVINE COMFORT (Isaiah 51:12-16)

The Lord announces that He is the comforter of Zion and the people and exhorts them not to fear. He is the creator and able to redeem the oppressed. Reinforcing this assertion is God's affirmation to Zion: "You are My people!" (v. 16).

*****

Each part of the haftarah is characterized by a double proclamation. At the outset, God tells the people that "I, I am He who comforts you" (Isa. 51:12); then Jerusalem is exhorted to "Rouse, rouse yourself" from the travail of sorrow and to “Awake, awake" to her new destiny of splendor (51:17 and 52:1); and finally, the exiles are called upon to "Turn, turn away" from Babylon and begin their journey to the homeland (52:11). These repetitions intensify the proclamation and exhort the nation to new action.

God's personal address ("I, I am He" [Isa. 51: 12]) introduces the theme of presence and consolation. The Lord comes as a comforter to the bereaved city (51:12) and as the one who "champions His people" (v. 22)—contending on their behalf against the nations. Speaking of Himself as the fulfiller of promises, God says: "I, the One who promised, am now at hand [hineni]" (52:16). This remark gives added immediacy to the divine prophecy and alludes to earlier uses of this phrase to special presence and readiness. For example, at crucial points in their lives, the patriarchs Abraham (Gen. 22:1) and Jacob (Gen. 31:11, 46:2) respond to God's call with the word hineni; and Moses also responds in this way when he hears the divine voice at the thorn bush in the Sinai wilderness (Exod. 3:4). In the present case, God's own assertion of hineni sharpens the sense of imminent comfort and renewal and reinforces this proclamation to Zion that "Behold [bineh], the Lord G0D" has come (Isa. 40:10). Zion will again be a place for God's Glory, the place where the nation shall find rest from its sorrows.

-Fishbane, The JPS Bible Commentary, Haftarot

ישעיהו נ״א:י״ב-ט״ז

Isaiah 51:12-16

The people remember the destruction of Jerusalem and have lived in exile. There experience was expressed in Psalm 137:

¹By the rivers of Babylon,

there we sat,

sat and wept,

as we thought of Zion.

²There on the poplars

we hung up our lyres,

³for our captors asked us there for songs,

our tormentors, for amusement,

“Sing us one of the songs of Zion.”

⁴How can we sing a song of the LORD

on alien soil?

⁵If I forget you, O Jerusalem,

let my right hand wither;

⁶let my tongue stick to my palate

if I cease to think of you,

if I do not keep Jerusalem in memory

even at my happiest hour.

In the face of the trauma the people have experience, living in "constant dread," Isaiah says, "God shelters the people."

How do you respond to the idea that faith will allay the trauma of the people?
How do we help people who have been terrified recover?

אבן עזרא על ישעיהו נ״א:י״ב:א׳

(א) אנכי מנחמכם. סימן לנביא עם ישראל:

Ibn Ezra on Isaiah 51:12:1

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

13. the oppressor’s wrath. While many scholarly attempts have been made to identify a specific historical oppressor, it is prudent to read this as a generalized reference to the oppression of the Babylonian exile. -Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 1933).

14. He who crouches shall quickly be freed. The translation of this verse is somewhat conjectural, and the meaning of the initial verb is especially doubtful. The general sense, however, of someone—surely the people of Israel—suffering subjugation who is now to be liberated seems clear. -Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 1933).

PART 2. AROUSAL AND RENEWAL (Isaiah 51:17-23)

Jerusalem is called upon to arouse herself, for the Lord has removed the cup of wrath from her and given it to her tormentors. She who is reeling with woe shall arise to new dignity. No more shall Zion be oppressed and walked over "like a street for passersby" (v. 23).

*****

The second theme of the haftarah is national transformation. This is presented through exhortation and contrast. The city is bidden to raise itself from its stupor, for it shall no longer reel from the wrath of God (Isa. 51:17, 23', p:2). Various images of lowliness and degradation are evoked as memories of the past (51.23), and the people are called upon to "loose the bonds" (52:2) and "put on your robes of majesty" (52'.1). The cup of sorrows shall be passed to their tormentors, as national torpor shall be exchanged for a new vigor.-Fishbane, The JPS Bible Commentary, Haftarot

ישעיהו נ״א:י״ז-כ״ג

(יז) הִתְעוֹרְרִ֣י הִֽתְעוֹרְרִ֗י ק֚וּמִי יְר֣וּשָׁלַ֔͏ִם אֲשֶׁ֥ר שָׁתִ֛ית מִיַּ֥ד יְהֹוָ֖ה אֶת־כּ֣וֹס חֲמָת֑וֹ אֶת־קֻבַּ֜עַת כּ֧וֹס הַתַּרְעֵלָ֛ה שָׁתִ֖ית מָצִֽית׃ (יח) אֵין־מְנַהֵ֣ל לָ֔הּ מִכׇּל־בָּנִ֖ים יָלָ֑דָה וְאֵ֤ין מַחֲזִיק֙ בְּיָדָ֔הּ מִכׇּל־בָּנִ֖ים גִּדֵּֽלָה׃ (יט) שְׁתַּ֤יִם הֵ֙נָּה֙ קֹרְאֹתַ֔יִךְ מִ֖י יָנ֣וּד לָ֑ךְ הַשֹּׁ֧ד וְהַשֶּׁ֛בֶר וְהָרָעָ֥ב וְהַחֶ֖רֶב מִ֥י אֲנַחֲמֵֽךְ׃ (כ) בָּנַ֜יִךְ עֻלְּפ֥וּ שָׁכְב֛וּ בְּרֹ֥אשׁ כׇּל־חוּצ֖וֹת כְּת֣וֹא מִכְמָ֑ר הַֽמְלֵאִ֥ים חֲמַת־יְהֹוָ֖ה גַּעֲרַ֥ת אֱלֹהָֽיִךְ׃ (כא) לָכֵ֛ן שִׁמְעִי־נָ֥א זֹ֖את עֲנִיָּ֑ה וּשְׁכֻרַ֖ת וְלֹ֥א מִיָּֽיִן׃ {פ}
(כב) כֹּה־אָמַ֞ר אֲדֹנַ֣יִךְ יְהֹוָ֗ה וֵאלֹהַ֙יִךְ֙ יָרִ֣יב עַמּ֔וֹ הִנֵּ֥ה לָקַ֛חְתִּי מִיָּדֵ֖ךְ אֶת־כּ֣וֹס הַתַּרְעֵלָ֑ה אֶת־קֻבַּ֙עַת֙ כּ֣וֹס חֲמָתִ֔י לֹא־תוֹסִ֥יפִי לִשְׁתּוֹתָ֖הּ עֽוֹד׃ (כג) וְשַׂמְתִּ֙יהָ֙ בְּיַד־מוֹגַ֔יִךְ אֲשֶׁר־אָמְר֥וּ לְנַפְשֵׁ֖ךְ שְׁחִ֣י וְנַעֲבֹ֑רָה וַתָּשִׂ֤ימִי כָאָ֙רֶץ֙ גֵּוֵ֔ךְ וְכַח֖וּץ לַעֹבְרִֽים׃ {פ}

Isaiah 51:17-23

(17) Rouse, rouse yourself! Arise, O Jerusalem, You who from the LORD’s hand Have drunk the cup of His wrath, You who have drained to the dregs The bowl, the cup of reeling! (18) She has none to guide her Of all the sons she bore; None takes her by the hand, Of all the sons she reared. (19) These two things have befallen you: Wrack and ruin—who can console you? Famine and sword—how shall I comfort you? (20) Your sons lie in a swoon At the corner of every street— Like an antelope caught in a net— Drunk with the wrath of the LORD, With the rebuke of your God. (21) Therefore, Listen to this, unhappy one, Who are drunk, but not with wine! (22) Thus said the LORD, your Lord, Your God who champions His people: Herewith I take from your hand The cup of reeling, The bowl, the cup of My wrath; You shall never drink it again. (23) I will put it in the hands of your tormentors, Who have commanded you, “Get down, that we may walk over you”— So that you made your back like the ground, Like a street for passersby.

Verses 17-20 retell the horrors the people have experienced - verses 21-23, then say that the torments will receive the punishment they have inflicted on Israel.

How do you respond to the image of retributive justice from God?
In contemporary society how to what do you see as the purpose of punishment for people who commit crimes which inflict suffering on others, deterrence, retribution, rehabilitation?

17. the chalice of poison. The usual translation of the term tarʿeilah is “reeling” or “staggering” but it is more plausibly related to raʿal, which definitely means “poison” in postbiblical Hebrew, as it may also do in Zechariah 12:2. This understanding is supported by the fact that the word for “wrath” in “the cup of His wrath” also means “venom.” The Hebrew for “chalice” is two words, literally, “the cup of the chalice,” and some think “cup” is a gloss on the rare word for chalice, qubaʿat, but joining two synonyms in a construct form is elsewhere a means to intensify or heighten the sense of the noun, and that may be the case here.

22. the cup of poison, / the chalice of My wrath. In an elegant reversal of terms, “cup” is now linked with “poison” and “chalice” with “My wrath,” whereas in verse 17 it is the other way around. -Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 1933).

PART 3. ZION AWAKENED AND GOD'S RETURN (Isaiah 52:1-10)

Isaiah Again Zion is bidden to arise from her sorrow; and the people who have been "carried off" (v. 5) to exile are told that the moment of deliverance is nigh (v. 6).
Isaiah The advent of the "herald announcing happiness" and "good fortune" to Jerusalem is portrayed, and his proclamation to Zion "Your God is King!" is announced (v. 7). God's redemption of Zion and His return to it are proclaimed: even "all the nations . . . shall see the victory of our God" (v. 10).

*****

The third theme is return from exile, which is given specificity by means of evocative images of the past. God refers to the nation's first servitude in Egypt ("Of old, My people went down to Egypt to sojourn there" [Isa. 524]) and then promises a departure that is nothing less than a new Exodus. ³Indeed, in the prophet's depiction, it will supersede that ancient event; for whereas the older Pentateuchal tradition states that the people "departed from the land of Egypt hurriedly [be-ipazon]" (Deut. 16: 3), the exiles in Babylon are now told that "you will not depart in haste [be-ipøzon]" (Isa. 52:12). The unpressured pace of the new redemption serves as a special sign of divine care, and this theme is resumed in the depiction of the journey itself. The statements that "the LORD is marching before you [holekh lifneikhem]" and that "the God of Israel is your rear guard" (52:12) clearly allude to the traditions of the Lord "marching before" the people (holekh lifncikhem) on the way to the Promised Land (Deut. 1:30, 33) and of His protection of their flanks (Exod. 14.'19). These allusions convey the sense that the new redemption will be like the old one—a reiteration in the present of that great event of liberation. -Fishbane, The JPS Bible Commentary, Haftarot

ישעיהו נ״ב:א׳-ו׳

(א) עוּרִ֥י עוּרִ֛י לִבְשִׁ֥י עֻזֵּ֖ךְ צִיּ֑וֹן לִבְשִׁ֣י ׀ בִּגְדֵ֣י תִפְאַרְתֵּ֗ךְ יְרֽוּשָׁלַ֙͏ִם֙ עִ֣יר הַקֹּ֔דֶשׁ כִּ֣י לֹ֥א יוֹסִ֛יף יָבֹא־בָ֥ךְ ע֖וֹד עָרֵ֥ל וְטָמֵֽא׃ (ב) הִתְנַעֲרִ֧י מֵעָפָ֛ר ק֥וּמִי שְּׁבִ֖י יְרוּשָׁלָ֑͏ִם (התפתחו) [הִֽתְפַּתְּחִי֙] מוֹסְרֵ֣י צַוָּארֵ֔ךְ שְׁבִיָּ֖ה בַּת־צִיּֽוֹן׃ {ס} (ג) כִּי־כֹה֙ אָמַ֣ר יְהֹוָ֔ה חִנָּ֖ם נִמְכַּרְתֶּ֑ם וְלֹ֥א בְכֶ֖סֶף תִּגָּאֵֽלוּ׃ {ס} (ד) כִּ֣י כֹ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה מִצְרַ֛יִם יָֽרַד־עַמִּ֥י בָרִֽאשֹׁנָ֖ה לָג֣וּר שָׁ֑ם וְאַשּׁ֖וּר בְּאֶ֥פֶס עֲשָׁקֽוֹ׃ (ה) וְעַתָּ֤ה מַה־לִּי־פֹה֙ נְאֻם־יְהֹוָ֔ה כִּֽי־לֻקַּ֥ח עַמִּ֖י חִנָּ֑ם מֹשְׁלָ֤ו יְהֵילִ֙ילוּ֙ נְאֻם־יְהֹוָ֔ה וְתָמִ֥יד כׇּל־הַיּ֖וֹם שְׁמִ֥י מִנֹּאָֽץ׃ (ו) לָכֵ֛ן יֵדַ֥ע עַמִּ֖י שְׁמִ֑י לָכֵן֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־אֲנִי־ה֥וּא הַֽמְדַבֵּ֖ר הִנֵּֽנִי׃ {ס}

Isaiah 52:1-6

(1) Awake, awake, O Zion! Clothe yourself in splendor; Put on your robes of majesty, Jerusalem, holy city! For the uncircumcised and the unclean Shall never enter you again. (2) Arise, shake off the dust, Sit [on your throne], Jerusalem! Loose the bonds from your neck, O captive one, Fair Zion! (3) For thus said the LORD: You were sold for no price, And shall be redeemed without money. (4) For thus said the Lord GOD: Of old, My people went down To Egypt to sojourn there; But Assyria has robbed them, Giving nothing in return. (5) What therefore do I gain here? —declares the LORD— For My people has been carried off for nothing, Their mockers howl —declares the LORD— And constantly, unceasingly, My name is reviled. (6) Assuredly, My people shall learn My name, Assuredly [they shall learn] on that day That I, the One who promised, Am now at hand.

1. Awake, awake. This unit of text includes two prophecies, this one at the beginning and another near the end, that begin with a twice-repeated imperative verb in the second-person feminine singular addressed to Zion (the other is “Turn aside, turn aside,” verse 11ff.). The repetitions are dictated by a powerful impulse of exhortation: Zion, long sunk in the dust and plunged in captivity, is urged to forget her sorrows and bestir herself to embrace her triumphant restoration. -Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 1935). W. W. Norton & Company.

ישעיהו נ״ב:ז׳-י׳

Isaiah 52:7-10

How can believe that the Divine is always with us as a loving Presence be a source of comfort?
As there people, mother, father, spouse, child, mentor, in your life whose love you feel is always with you?
How does that feeling shape how you respond to difficult time and how you view people?

10. and all the ends of the earth have seen / the triumph of our God. As before, the return to Zion is imagined as an event enacted in a global theater, the restoration of an exiled people to its land being, at least as the prophet sees it, an unprecedented historical event that manifests God’s power. -Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 1936).

PART 4. BACK TO ZION (Isaiah 52:11-12)

Earlier themes are reemphasized in the conclusion: The Lord will be the vanguard and rear guard of the people as they leave their exile. Protection and presence are the signs of the new exodus.

ישעיהו נ״ב:י״א-י״ב

Isaiah 52:11-12

12. for the LORD goes before you, / and your rearguard is Israel’s God. This is a purposeful paradox: as you march back to Zion, God both leads the way as vanguard and protects you from behind as rearguard. -Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 1936).

Exodus 13

²¹And the LORD was going before them by day in a pillar of cloud to lead them on the way and by night in a pillar of fire, to give them light to go by day and by night.²²The pillar of cloud would not budge by day nor the pillar of fire by night from before the people.

Unending Love (by Rabbi Rami Shapiro)

We are loved by an unending love.

We are embraced by arms that find us
even when we are hidden from ourselves.
We are touched by fingers that soothe us
even when we are too proud for soothing.
We are counseled by voices that guide us
even when we are too embittered to hear.
We are loved by an unending love.

We are supported by hands that uplift us
even in the midst of a fall.
We are urged on by eyes that meet us
even when we are too weak for meeting.
We are loved by an unending love.

Embraced, touched, soothed, and counseled,
Ours are the arms, the fingers, the voices;
Ours are the hands, the eyes, the smiles;
We are loved by an unending love.

https://shiryaakov.bandcamp.com/track/we-are-loved

Lu Yehi

There is yet a white sail on the horizon,

Set against the dark and heavy clouds,