The Haftarot of Rebuke and Comfort “on one foot”:
There are 3 Haftarot of “rebuke” leading up to Tisha B’Av, and 7 Haftarot of “comfort” that make up the period from Tisha B’Av until Rosh Hashanah. Many of them feature phrases that later went into the prayer L’cha Dodi. The first 2 Haftarot of Rebuke are from the Book of Jeremiah, and the 3rd Haftarah of Rebuke as well as all of the Haftarot of Comfort are from Book of Isaiah. The last Haftarah before Tisha B’Av starts with the word “Chazon” (“Vision”), and so that Shabbat is known as “Shabbat Chazon” (featuring “L’cha Dodi” and “Adon Olam” done to the tune “Eili Tziyon”), while the first Haftarah after Tisha B’Av starts with the word “Nachamu” (“Comfort”), and so that Shabbat is known as “Shabbat Nachamu”.
What’s a Haftarah?
(א) … בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. …:
(ב) בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד, קוֹרִין אַרְבָּעָה, אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. …. זֶה הַכְּלָל, כָּל שֶׁיֵּשׁ בּוֹ מוּסָף וְאֵינוֹ יוֹם טוֹב, קוֹרִין אַרְבָּעָה. בְּיוֹם טוֹב, חֲמִשָּׁה. בְּיוֹם הַכִּפּוּרִים, שִׁשָּׁה. בְּשַׁבָּת, שִׁבְעָה. אֵין פּוֹחֲתִין מֵהֶן, אֲבָל מוֹסִיפִין עֲלֵיהֶן, וּמַפְטִירִין בַּנָּבִיא. …:
(1) …The mishna records several laws governing public Torah readings. On Mondays and Thursdays during the morning service and on Shabbat during the afternoon service, three people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets [haftara] on these occasions. …
(2) On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets. ….The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions. This is the principle: Any day on which there is an additional offering sacrificed in the Temple and that is not a Festival, i.e., the New Moon and the intermediate days of a Festival, four people read from the Torah; on a Festival, five people read; on Yom Kippur, six people read; and on Shabbat, seven people read. One may not decrease the number of readers, but one may add to them. And on these days one concludes with a reading from the Prophets. …
Context: This is from the Mishnah, Masechet (tractate) Megillah, which is about the reading of Megillat Esther and other liturgical scrolls. It says that there are 3 Torah readings on weekdays, 4 on Rosh Chodesh and Chol HaMoed, 5 on a Festival (Passover, Shavuot, Rosh Hashanah, and Sukkot), 6 on Yom Kippur, and 7 on Shabbat. It also says that there should be a reading from the Prophets on days when there are 5, 6, or 7 Torah readings. This reading is known as a Haftarah, from the word “to conclude”. Note that Haftarot are only done in the morning except on Yom Kippur and Tisha B’Av when there is both a morning and afternoon one.
The Haftarah was chosen to reflect some connection to the Torah reading or occasionally to the calendar. As the Mishnah shows, it was in place by 200 CE, and possibly as early as 70 CE (there’s a reference to Rabbi Eliezer discussing it in Megillah 25b:9). There are a few main theories why the Haftarah was established.
1. The Syrian-Greeks, under King Antiochus in 167 BCE, outlawed the reading of the Torah but not the Prophets / N'vi'im, and so the Jews found prophetic readings that connected in some way to what they would have read. Once they could read Torah again, they kept both readings. It's possible that "Haftarah" is related to the Greek word for "addition". (This is according to Rabbi David Abudarham, 1340 in Spain)
2. The Samaritans were neighbors of the Jews in ancient Israel during the rebuilding of the Second Temple (521-515 BCE); they accepted the first 5 books of the Bible (the Torah), but didn’t accept the rest of it (or Rabbinic interpretation, later on). The Jews wanted to make the point that the prophets were true messengers of G-d, which is why the Haftarah Blessings keep making that point.
3. It was added to expand and supplement the message of the weekly Torah Reading, along with the sermon (Megillah 29b:16-17)
The Maftir aliyah was added to the Torah reading so that the person chanting the Haftarah would receive a Torah aliyah complete with saying the Torah Blessings. The concern was that otherwise people would think that the Torah and Prophets had equal standing by each having people called up to say the blessings over them (originally the person who said the blessings also did the Torah reading) (Megillah 23a:13). The idea that the Bar-Mitzvah boy would receive the Maftir aliyah dates to the 14th century (and some Sefardim today allow minors to do the Maftir aliyah). The Maftir aliyah for Festivals is the reading of the sacrifice for that day, and so there is usually a second Torah scroll pre-rolled to that spot so the congregation is not kept waiting for them to roll through the first scroll. According to Maimonides, the Maftir (like all aliyot) must be at least 3 verses (Mishneh Torah, Prayer 12:13).
Many youth who are becoming a Bar / Bat-Mitzvah chant the Haftarah as it shows they know Hebrew and trope; sometimes it is chanted at an aufruf by one of the people getting married.
The Haftarah is mentioned in the New Testament (Acts 13:15 and Luke 4:16-18). The custom of reading from the Torah and then reading from the Prophets is the origin of the Christian custom of having a reading from the Old Testament and then a reading from the New Testament.
Other places in the Mishnah where the Haftarah is mentioned include Megillah 3:5-6 and 4:1-3.
There are blessings before and after the Haftarah. These come from Sofrim, a tractate added to the Babylonian Talmud in the 7th century. The Blessing Before comes verbatim from Sofrim 13:9. The Blessings After come, with some evolution, from Sofrim 13:10-14.
While there is general agreement across the Jewish world about many Haftarot, there are a number of parshiyot for which Ashkenazi Jews (originally from Central and Eastern Europe) and Sephardi Jews (originally from Spain) disagree about the appropriate Haftarah. Sometimes these disagreements are off by a few verses, sometimes by half a chapter, and sometimes by entire books.
Haftarot are chanted with a special version of trope known as Haftarah trope. It is similar to the other 5 systems of trope (Torah, High Holiday Torah, Esther, Eicha, and Rut / Kohelet / Shir HaShirim (“RaKaSh”) ), but sounds a little different (including being in a minor key).
The Last Haftarah Before Tisha B’Av: Haftarat Chazon
Isaiah 1:1-27
(1) The prophecies of Isaiah son of Amoz, who prophesied concerning Judah and Jerusalem in the reigns of Uzziah, Yotam, Achaz, and Hezekiah, kings of Judah. (2) Hear, O heavens, and give ear, O earth,
For the LORD has spoken:
“I reared children and brought them up—
And they have rebelled against Me! (3) An ox knows its owner,
An ass its master’s crib:
Israel does not know,
My people takes no thought.”
(4) Ah, sinful nation!
People laden with iniquity!
Brood of evildoers!
Depraved children!
They have forsaken the LORD,
Spurned the Holy One of Israel,
Turned their backs [on God].
(5) Why do you seek further beatings,
That you continue to offend?
Every head is ailing,
And every heart is sick. (6) From head to foot
No spot is sound:
All bruises, and welts,
And festering sores—
Not pressed out, not bound up,
Not softened with oil. (7) Your land is a waste,
Your cities burnt down;
Before your eyes, the yield of your soil
Is consumed by strangers—
A wasteland as overthrown by strangers!-a (8) Fair Zion is left
Like a booth in a vineyard,
Like a hut in a cucumber field,
Like a city beleaguered. (9) Had not the LORD of Hosts
Left us some survivors,
We should be like Sodom,
Another Gomorrah.
Context: This is the beginning of the Book of Isaiah. Isaiah was a prophet in the southern Kingdom of Judah in the 700s BCE, when the Assyrian Empire was on the rise and threatening both the northern Kingdom of Israel and the southern Kingdom of Judah. It is possible that this takes place after the Kingdom of Israel had been conquered (722 BCE) and while the Assyrians had already invaded the Kingdom of Judah (circa 701 BCE).
Why is G-d mad at the Jewish people, and what is their consequence?
You chieftains of Sodom;
Give ear to our God’s instruction,
You folk of Gomorrah! (11) “What need have I of all your sacrifices?”
Says the LORD.
“I am sated with burnt offerings of rams,
And suet of fatlings,
And blood of bulls;
And I have no delight
In lambs and he-goats. (12) That you come to appear before Me—
Who asked that of you?
Trample My courts (13) no more;
Bringing oblations is futile,-c
Incense is offensive to Me.
New moon and sabbath,
Proclaiming of solemnities,
Assemblies with iniquity,-d
I cannot abide. (14) Your new moons and fixed seasons
Fill Me with loathing;
They are become a burden to Me,
I cannot endure them. (15) And when you lift up your hands,
I will turn My eyes away from you;
Though you pray at length,
I will not listen.
Your hands are stained with crime— (16) Wash yourselves clean;
Put your evil doings
Away from My sight.
Cease to do evil; (17) Learn to do good.
Devote yourselves to justice;
Aid the wronged.-e
Uphold the rights of the orphan;
Defend the cause of the widow.
(18) “Come, let us reach an understanding,-e
—says the LORD.
Be your sins like crimson,
They can turn snow-white;
Be they red as dyed wool,
They can become like fleece.” (19) If, then, you agree and give heed,
You will eat the good things of the earth; (20) But if you refuse and disobey,
You will be devoured [by] the sword.-f—
For it was the LORD who spoke.
Context: The middle of the Haftarah. Most of this Haftarah, starting with verse 2, is in Eicha trope (sad), but verses 16-19 are in regular Haftarah trope. Isaiah here is not against ritual, but against hypocritical ritual.
What does G-d really want us to do?
The faithful city
That was filled with justice,
Where righteousness dwelt—
But now murderers. (22) Your silver has turned to dross;
Your wine is cut with water.-e (23) Your rulers are rogues
And cronies of thieves,
Every one avid for presents
And greedy for gifts;
They do not judge the case of the orphan,
And the widow’s cause never reaches them.
(24) Assuredly, this is the declaration
Of the Sovereign, the LORD of Hosts,
The Mighty One of Israel:
“Ah, I will get satisfaction from My foes;
I will wreak vengeance on My enemies! (25) I will turn My hand against you,
And smelt out your dross as with lye,-h
And remove all your slag: (26) I will restore your magistrates as of old,
And your counselors as of yore.
After that you shall be called
City of Righteousness, Faithful City.”
(27) Zion shall be saved in the judgment;
Her repentant ones, in the retribution.
Context: This is the last part of the Haftarah. The beginning of this section starts with the same word as the Book of Lamentations: Eicha. The Eicha trope only goes through verse 23. The beginning of verse 26 (“I will restore your magistrates as of old”) was reworked into the Weekday Amidah. Interestingly, the fraternity ZBT takes its name from the initial letters of the first 3 words in the last verse here (those three words can also be translated as “Zion shall be redeemed with justice”).
Why might it be important for every Haftarah, including this one, to end on a positive note?
Context: This is somebody chanting Haftarat Chazon.
The First Haftarah After Tisha B’Av: Haftarat Nachamu
Isaiah 40:1-26
(ו) ק֚וֹל אֹמֵ֣ר קְרָ֔א וְאָמַ֖ר מָ֣ה אֶקְרָ֑א כׇּל־הַבָּשָׂ֣ר חָצִ֔יר וְכׇל־חַסְדּ֖וֹ כְּצִ֥יץ הַשָּׂדֶֽה׃ (ז) יָבֵ֤שׁ חָצִיר֙ נָ֣בֵֽל צִ֔יץ כִּ֛י ר֥וּחַ יְהֹוָ֖ה נָ֣שְׁבָה בּ֑וֹ אָכֵ֥ן חָצִ֖יר הָעָֽם׃ (ח) יָבֵ֥שׁ חָצִ֖יר נָ֣בֵֽל צִ֑יץ וּדְבַר־אֱלֹהֵ֖ינוּ יָק֥וּם לְעוֹלָֽם׃ {ס} (ט) עַ֣ל הַר־גָּבֹ֤הַּ עֲלִי־לָךְ֙ מְבַשֶּׂ֣רֶת צִיּ֔וֹן הָרִ֤ימִי בַכֹּ֙חַ֙ קוֹלֵ֔ךְ מְבַשֶּׂ֖רֶת יְרוּשָׁלָ֑͏ִם הָרִ֙ימִי֙ אַל־תִּירָ֔אִי אִמְרִי֙ לְעָרֵ֣י יְהוּדָ֔ה הִנֵּ֖ה אֱלֹהֵיכֶֽם׃ (י) הִנֵּ֨ה אֲדֹנָ֤י יֱהֹוִה֙ בְּחָזָ֣ק יָב֔וֹא וּזְרֹע֖וֹ מֹ֣שְׁלָה ל֑וֹ הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו׃ (יא) כְּרֹעֶה֙ עֶדְר֣וֹ יִרְעֶ֔ה בִּזְרֹעוֹ֙ יְקַבֵּ֣ץ טְלָאִ֔ים וּבְחֵיק֖וֹ יִשָּׂ֑א עָל֖וֹת יְנַהֵֽל׃ {ס}
Says your God. (2) Speak tenderly to Jerusalem,
And declare to her
That her term of service is over,
That her iniquity is expiated;
For she has received at the hand of the LORD
Double for all her sins.
(3) A voice rings out:
“Clear in the desert
A road for the LORD!
Level in the wilderness
A highway for our God! (4) Let every valley be raised,
Every hill and mount made low.
Let the rugged ground become level
And the ridges become a plain. (5) The Presence of the LORD shall appear,
And all flesh, as one, shall behold—
For the LORD Himself has spoken.”
(6) A voice rings out: “Proclaim!”
Another asks,-a “What shall I proclaim?”
“All flesh is grass,
All its goodness like flowers of the field: (7) Grass withers, flowers fade
When the breath of the LORD blows on them.
Indeed, man is but grass: (8) Grass withers, flowers fade—
But the word of our God is always fulfilled!”
(9) Ascend a lofty mountain,
O herald of joy to Zion;
Raise your voice with power,
O herald of joy to Jerusalem—
Raise it, have no fear;
Announce to the cities of Judah:
Behold your God! (10) Behold, the Lord GOD comes in might,
And His arm wins triumph for Him;
See, His reward is with Him,
His recompense before Him. (11) Like a shepherd He pastures His flock:
He gathers the lambs in His arms
And carries them in His bosom;
Gently He drives the mother sheep.
Context: This is from the Book of Isaiah, but it appears to be set after Cyrus the Great has taken over the Babylonian Empire, around 538 BCE. Therefore, this is considered to have been said by “Second Isaiah”, because no one person (named Isaiah) could have been around through the Assyrians, Babylonians, and Persians. “Second Isaiah” starts here, with the beginning of Chapter 40. Note that the phrase in verse 9, “a herald of joy to Zion” (“Mivaseret Tziyon”) is now the name of a suburb of Jerusalem, founded in 1951.
Which phrase(s) would you find especially comforting from this section?
(יז) כׇּל־הַגּוֹיִ֖ם כְּאַ֣יִן נֶגְדּ֑וֹ מֵאֶ֥פֶס וָתֹ֖הוּ נֶחְשְׁבוּ־לֽוֹ׃ (יח) וְאֶל־מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ׃ (יט) הַפֶּ֙סֶל֙ נָסַ֣ךְ חָרָ֔שׁ וְצֹרֵ֖ף בַּזָּהָ֣ב יְרַקְּעֶ֑נּוּ וּרְתֻק֥וֹת כֶּ֖סֶף צוֹרֵֽף׃ (כ) הַֽמְסֻכָּ֣ן תְּרוּמָ֔ה עֵ֥ץ לֹא־יִרְקַ֖ב יִבְחָ֑ר חָרָ֤שׁ חָכָם֙ יְבַקֶּשׁ־ל֔וֹ לְהָכִ֥ין פֶּ֖סֶל לֹ֥א יִמּֽוֹט׃ {ס} (כא) הֲל֤וֹא תֵֽדְעוּ֙ הֲל֣וֹא תִשְׁמָ֔עוּ הֲל֛וֹא הֻגַּ֥ד מֵרֹ֖אשׁ לָכֶ֑ם הֲלוֹא֙ הֲבִ֣ינוֹתֶ֔ם מוֹסְד֖וֹת הָאָֽרֶץ׃ (כב) הַיֹּשֵׁב֙ עַל־ח֣וּג הָאָ֔רֶץ וְיֹשְׁבֶ֖יהָ כַּחֲגָבִ֑ים הַנּוֹטֶ֤ה כַדֹּק֙ שָׁמַ֔יִם וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת׃ (כג) הַנּוֹתֵ֥ן רוֹזְנִ֖ים לְאָ֑יִן שֹׁ֥פְטֵי אֶ֖רֶץ כַּתֹּ֥הוּ עָשָֽׂה׃ (כד) אַ֣ף בַּל־נִטָּ֗עוּ אַ֚ף בַּל־זֹרָ֔עוּ אַ֛ף בַּל־שֹׁרֵ֥שׁ בָּאָ֖רֶץ גִּזְעָ֑ם וְגַם־נָשַׁ֤ף בָּהֶם֙ וַיִּבָ֔שׁוּ וּסְעָרָ֖ה כַּקַּ֥שׁ תִּשָּׂאֵֽם׃ {ס} (כה) וְאֶל־מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ׃ (כו) שְׂאוּ־מָר֨וֹם עֵינֵיכֶ֤ם וּרְאוּ֙ מִי־בָרָ֣א אֵ֔לֶּה הַמּוֹצִ֥יא בְמִסְפָּ֖ר צְבָאָ֑ם לְכֻלָּם֙ בְּשֵׁ֣ם יִקְרָ֔א מֵרֹ֤ב אוֹנִים֙ וְאַמִּ֣יץ כֹּ֔חַ אִ֖ישׁ לֹ֥א נֶעְדָּֽר׃ {ס}
And gauged the skies with a span,
And meted earth’s dust with a measure,
And weighed the mountains with a scale
And the hills with a balance? (13) Who has plumbed the mind of the LORD,
What man could tell Him His plan? (14) Whom did He consult, and who taught Him,
Guided Him in the way of right?
Who guided Him in knowledge
And showed Him the path of wisdom?
(15) The nations are but a drop in a bucket,
Reckoned as dust on a balance;
The very coastlands He lifts like motes. (16) Lebanon is not fuel enough,
Nor its beasts enough for sacrifice. (17) All nations are as naught in His sight;
He accounts them as less than nothing.
(18) To whom, then, can you liken God,
What form compare to Him? (19) The idol? A woodworker shaped it,
And a smith overlaid it with gold,
Forging links of silver.-d (20) As a gift, he chooses the mulberry—
A wood that does not rot—
Then seeks a skillful woodworker
To make a firm idol,
That will not topple.
(21) Do you not know?
Have you not heard?
Have you not been told
From the very first?
Have you not discerned
How the earth was founded?-d (22) It is He who is enthroned above the vault of the earth,
So that its inhabitants seem as grasshoppers;
Who spread out the skies like gauze,
Stretched them out like a tent to dwell in. (23) He brings potentates to naught,
Makes rulers of the earth as nothing. (24) Hardly are they planted,
Hardly are they sown,
Hardly has their stem
Taken root in earth,
When He blows upon them and they dry up,
And the storm bears them off like straw.
(25) To whom, then, can you liken Me,
To whom can I be compared?
—says the Holy One. (26) Lift high your eyes and see:
Who created these?
He who sends out their host by count,
Who calls them each by name:
Because of His great might and vast power,
Not one fails to appear.
Context: The second half of the Haftarah.
Why would these rhetorical questions be part of a message of comfort?
Musical Versions of “Nachamu Ami”
Which ones work for you?
Context: This song, “Nachamu Ami” was released by the Jewish-American band “Safam”. It was written in 1991 and was on their 1993 album “On Track”. Its lyrics are the first 3 verses of Haftarat Nachamu (Isaiah 40:1-3).
Context: Some time before 2004, Pizmon, the Jewish a cappella group of Columbia / Barnard / List in New York City, took the Safam version of “Nachamu” and wrote an a cappella version (http://www.pizmon.org/uploads/8/0/7/0/80704960/nachamu.pdf). This quickly took the collegiate Jewish a cappella world by storm, and became the go-to song for alumni to sing when they got together. A number of groups sing it, each with their own twist on it. This is the Staam version from Washington University in St. Louis.
Context: The Maccabeats started as a Yeshiva University a cappella group, so they met “Nachamu” from that milieu. They released their own version of it in 2014 on their album “One Day More”.
Context: Rabbi Shlomo Carlebach wrote this tune in possibly 1990. His daughter Neshama Carlebach also sings it (https://youtu.be/XFAFOQlBCmw).
Context: This is part of a 1741 oratorio by George Handel, called “Messiah”. It is the very first thing that is sung. It is included because in the New Testament these verses are seen as referring to John the Baptist, who is said to smooth the way for Jesus.
With appreciation to: The Etz Hayim Chumash, the Plaut Haftarah Commentary, Wikipedia, MyJewishLearning, and Cantor Neil Schwartz
Appendix A: The full text of Haftarat Chazon
(י) שִׁמְע֥וּ דְבַר־יְהֹוָ֖ה קְצִינֵ֣י סְדֹ֑ם הַאֲזִ֛ינוּ תּוֹרַ֥ת אֱלֹהֵ֖ינוּ עַ֥ם עֲמֹרָֽה׃ (יא) לָמָּה־לִּ֤י רֹב־זִבְחֵיכֶם֙ יֹאמַ֣ר יְהֹוָ֔ה שָׂבַ֛עְתִּי עֹל֥וֹת אֵילִ֖ים וְחֵ֣לֶב מְרִיאִ֑ים וְדַ֨ם פָּרִ֧ים וּכְבָשִׂ֛ים וְעַתּוּדִ֖ים לֹ֥א חָפָֽצְתִּי׃ (יב) כִּ֣י תָבֹ֔אוּ לֵֽרָא֖וֹת פָּנָ֑י מִֽי־בִקֵּ֥שׁ זֹ֛את מִיֶּדְכֶ֖ם רְמֹ֥ס חֲצֵרָֽי׃ (יג) לֹ֣א תוֹסִ֗יפוּ הָבִיא֙ מִנְחַת־שָׁ֔וְא קְטֹ֧רֶת תּוֹעֵבָ֛ה הִ֖יא לִ֑י חֹ֤דֶשׁ וְשַׁבָּת֙ קְרֹ֣א מִקְרָ֔א לֹא־אוּכַ֥ל אָ֖וֶן וַֽעֲצָרָֽה׃ (יד) חׇדְשֵׁיכֶ֤ם וּמֽוֹעֲדֵיכֶם֙ שָֽׂנְאָ֣ה נַפְשִׁ֔י הָי֥וּ עָלַ֖י לָטֹ֑רַח נִלְאֵ֖יתִי נְשֹֽׂא׃ (טו) וּבְפָרִשְׂכֶ֣ם כַּפֵּיכֶ֗ם אַעְלִ֤ים עֵינַי֙ מִכֶּ֔ם גַּ֛ם כִּֽי־תַרְבּ֥וּ תְפִלָּ֖ה אֵינֶ֣נִּי שֹׁמֵ֑עַ יְדֵיכֶ֖ם דָּמִ֥ים מָלֵֽאוּ׃ (טז) רַֽחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י חִדְל֖וּ הָרֵֽעַ׃ (יז) לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃ {ס} (יח) לְכוּ־נָ֛א וְנִוָּכְחָ֖ה יֹאמַ֣ר יְהֹוָ֑ה אִם־יִהְי֨וּ חֲטָאֵיכֶ֤ם כַּשָּׁנִים֙ כַּשֶּׁ֣לֶג יַלְבִּ֔ינוּ אִם־יַאְדִּ֥ימוּ כַתּוֹלָ֖ע כַּצֶּ֥מֶר יִֽהְיֽוּ׃ (יט) אִם־תֹּאב֖וּ וּשְׁמַעְתֶּ֑ם ט֥וּב הָאָ֖רֶץ תֹּאכֵֽלוּ׃ (כ) וְאִם־תְּמָאֲנ֖וּ וּמְרִיתֶ֑ם חֶ֣רֶב תְּאֻכְּל֔וּ כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ {פ}
(כא) אֵיכָה֙ הָיְתָ֣ה לְזוֹנָ֔ה קִרְיָ֖ה נֶאֱמָנָ֑ה מְלֵֽאֲתִ֣י מִשְׁפָּ֗ט צֶ֛דֶק יָלִ֥ין בָּ֖הּ וְעַתָּ֥ה מְרַצְּחִֽים׃ (כב) כַּסְפֵּ֖ךְ הָיָ֣ה לְסִיגִ֑ים סׇבְאֵ֖ךְ מָה֥וּל בַּמָּֽיִם׃ (כג) שָׂרַ֣יִךְ סוֹרְרִ֗ים וְחַבְרֵי֙ גַּנָּבִ֔ים כֻּלּוֹ֙ אֹהֵ֣ב שֹׁ֔חַד וְרֹדֵ֖ף שַׁלְמֹנִ֑ים יָתוֹם֙ לֹ֣א יִשְׁפֹּ֔טוּ וְרִ֥יב אַלְמָנָ֖ה לֹא־יָב֥וֹא אֲלֵיהֶֽם׃ {ס} (כד) לָכֵ֗ן נְאֻ֤ם הָאָדוֹן֙ יְהֹוָ֣ה צְבָא֔וֹת אֲבִ֖יר יִשְׂרָאֵ֑ל ה֚וֹי אֶנָּחֵ֣ם מִצָּרַ֔י וְאִנָּקְמָ֖ה מֵאוֹיְבָֽי׃ (כה) וְאָשִׁ֤יבָה יָדִי֙ עָלַ֔יִךְ וְאֶצְרֹ֥ף כַּבֹּ֖ר סִיגָ֑יִךְ וְאָסִ֖ירָה כׇּל־בְּדִילָֽיִךְ׃ (כו) וְאָשִׁ֤יבָה שֹׁפְטַ֙יִךְ֙ כְּבָרִ֣אשֹׁנָ֔ה וְיֹעֲצַ֖יִךְ כְּבַתְּחִלָּ֑ה אַֽחֲרֵי־כֵ֗ן יִקָּ֤רֵא לָךְ֙ עִ֣יר הַצֶּ֔דֶק קִרְיָ֖ה נֶאֱמָנָֽה׃ (כז) צִיּ֖וֹן בְּמִשְׁפָּ֣ט תִּפָּדֶ֑ה וְשָׁבֶ֖יהָ בִּצְדָקָֽה׃
(2) Hear, O heavens, and give ear, O earth,
For the LORD has spoken:
“I reared children and brought them up—
And they have rebelled against Me! (3) An ox knows its owner,
An ass its master’s crib:
Israel does not know,
My people takes no thought.”
(4) Ah, sinful nation!
People laden with iniquity!
Brood of evildoers!
Depraved children!
They have forsaken the LORD,
Spurned the Holy One of Israel,
Turned their backs [on Him].
(5) Why do you seek further beatings,
That you continue to offend?
Every head is ailing,
And every heart is sick. (6) From head to foot
No spot is sound:
All bruises, and welts,
And festering sores—
Not pressed out, not bound up,
Not softened with oil. (7) Your land is a waste,
Your cities burnt down;
Before your eyes, the yield of your soil
Is consumed by strangers—
A wasteland as overthrown by strangers!-a (8) Fair Zion is left
Like a booth in a vineyard,
Like a hut in a cucumber field,
Like a city beleaguered. (9) Had not the LORD of Hosts
Left us some survivors,
We should be like Sodom,
Another Gomorrah.
(10) Hear the word of the LORD,
You chieftains of Sodom;
Give ear to our God’s instruction,
You folk of Gomorrah! (11) “What need have I of all your sacrifices?”
Says the LORD.
“I am sated with burnt offerings of rams,
And suet of fatlings,
And blood of bulls;
And I have no delight
In lambs and he-goats. (12) That you come to appear before Me—
Who asked that of you?
Trample My courts (13) no more;
Bringing oblations is futile,-c
Incense is offensive to Me.
New moon and sabbath,
Proclaiming of solemnities,
Assemblies with iniquity,-d
I cannot abide. (14) Your new moons and fixed seasons
Fill Me with loathing;
They are become a burden to Me,
I cannot endure them. (15) And when you lift up your hands,
I will turn My eyes away from you;
Though you pray at length,
I will not listen.
Your hands are stained with crime— (16) Wash yourselves clean;
Put your evil doings
Away from My sight.
Cease to do evil; (17) Learn to do good.
Devote yourselves to justice;
Aid the wronged.-e
Uphold the rights of the orphan;
Defend the cause of the widow.
(18) “Come, let us reach an understanding,-e
—says the LORD.
Be your sins like crimson,
They can turn snow-white;
Be they red as dyed wool,
They can become like fleece.” (19) If, then, you agree and give heed,
You will eat the good things of the earth; (20) But if you refuse and disobey,
You will be devoured [by] the sword.-f—
For it was the LORD who spoke.
(21) Alas, she has become a harlot,
The faithful city
That was filled with justice,
Where righteousness dwelt—
But now murderers. (22) Your silver has turned to dross;
Your wine is cut with water.-e (23) Your rulers are rogues
And cronies of thieves,
Every one avid for presents
And greedy for gifts;
They do not judge the case of the orphan,
And the widow’s cause never reaches them.
(24) Assuredly, this is the declaration
Of the Sovereign, the LORD of Hosts,
The Mighty One of Israel:
“Ah, I will get satisfaction from My foes;
I will wreak vengeance on My enemies! (25) I will turn My hand against you,
And smelt out your dross as with lye,-h
And remove all your slag: (26) I will restore your magistrates as of old,
And your counselors as of yore.
After that you shall be called
City of Righteousness, Faithful City.”
(27) Zion shall be saved in the judgment;
Her repentant ones, in the retribution.
Appendix B: The full text of Haftarat Nachamu
(ו) ק֚וֹל אֹמֵ֣ר קְרָ֔א וְאָמַ֖ר מָ֣ה אֶקְרָ֑א כׇּל־הַבָּשָׂ֣ר חָצִ֔יר וְכׇל־חַסְדּ֖וֹ כְּצִ֥יץ הַשָּׂדֶֽה׃ (ז) יָבֵ֤שׁ חָצִיר֙ נָ֣בֵֽל צִ֔יץ כִּ֛י ר֥וּחַ יְהֹוָ֖ה נָ֣שְׁבָה בּ֑וֹ אָכֵ֥ן חָצִ֖יר הָעָֽם׃ (ח) יָבֵ֥שׁ חָצִ֖יר נָ֣בֵֽל צִ֑יץ וּדְבַר־אֱלֹהֵ֖ינוּ יָק֥וּם לְעוֹלָֽם׃ {ס} (ט) עַ֣ל הַר־גָּבֹ֤הַּ עֲלִי־לָךְ֙ מְבַשֶּׂ֣רֶת צִיּ֔וֹן הָרִ֤ימִי בַכֹּ֙חַ֙ קוֹלֵ֔ךְ מְבַשֶּׂ֖רֶת יְרוּשָׁלָ֑͏ִם הָרִ֙ימִי֙ אַל־תִּירָ֔אִי אִמְרִי֙ לְעָרֵ֣י יְהוּדָ֔ה הִנֵּ֖ה אֱלֹהֵיכֶֽם׃ (י) הִנֵּ֨ה אֲדֹנָ֤י יֱהֹוִה֙ בְּחָזָ֣ק יָב֔וֹא וּזְרֹע֖וֹ מֹ֣שְׁלָה ל֑וֹ הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו׃ (יא) כְּרֹעֶה֙ עֶדְר֣וֹ יִרְעֶ֔ה בִּזְרֹעוֹ֙ יְקַבֵּ֣ץ טְלָאִ֔ים וּבְחֵיק֖וֹ יִשָּׂ֑א עָל֖וֹת יְנַהֵֽל׃ {ס} (יב) מִֽי־מָדַ֨ד בְּשׇׁעֳל֜וֹ מַ֗יִם וְשָׁמַ֙יִם֙ בַּזֶּ֣רֶת תִּכֵּ֔ן וְכָ֥ל בַּשָּׁלִ֖שׁ עֲפַ֣ר הָאָ֑רֶץ וְשָׁקַ֤ל בַּפֶּ֙לֶס֙ הָרִ֔ים וּגְבָע֖וֹת בְּמֹאזְנָֽיִם׃ (יג) מִֽי־תִכֵּ֥ן אֶת־ר֖וּחַ יְהֹוָ֑ה וְאִ֖ישׁ עֲצָת֥וֹ יוֹדִיעֶֽנּוּ׃ (יד) אֶת־מִ֤י נוֹעָץ֙ וַיְבִינֵ֔הוּ וַֽיְלַמְּדֵ֖הוּ בְּאֹ֣רַח מִשְׁפָּ֑ט וַיְלַמְּדֵ֣הוּ דַ֔עַת וְדֶ֥רֶךְ תְּבוּנ֖וֹת יוֹדִיעֶֽנּוּ׃ (טו) הֵ֤ן גּוֹיִם֙ כְּמַ֣ר מִדְּלִ֔י וּכְשַׁ֥חַק מֹאזְנַ֖יִם נֶחְשָׁ֑בוּ הֵ֥ן אִיִּ֖ים כַּדַּ֥ק יִטּֽוֹל׃ (טז) וּלְבָנ֕וֹן אֵ֥ין דֵּ֖י בָּעֵ֑ר וְחַ֨יָּת֔וֹ אֵ֥ין דֵּ֖י עוֹלָֽה׃ {פ}
(יז) כׇּל־הַגּוֹיִ֖ם כְּאַ֣יִן נֶגְדּ֑וֹ מֵאֶ֥פֶס וָתֹ֖הוּ נֶחְשְׁבוּ־לֽוֹ׃ (יח) וְאֶל־מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ׃ (יט) הַפֶּ֙סֶל֙ נָסַ֣ךְ חָרָ֔שׁ וְצֹרֵ֖ף בַּזָּהָ֣ב יְרַקְּעֶ֑נּוּ וּרְתֻק֥וֹת כֶּ֖סֶף צוֹרֵֽף׃ (כ) הַֽמְסֻכָּ֣ן תְּרוּמָ֔ה עֵ֥ץ לֹא־יִרְקַ֖ב יִבְחָ֑ר חָרָ֤שׁ חָכָם֙ יְבַקֶּשׁ־ל֔וֹ לְהָכִ֥ין פֶּ֖סֶל לֹ֥א יִמּֽוֹט׃ {ס} (כא) הֲל֤וֹא תֵֽדְעוּ֙ הֲל֣וֹא תִשְׁמָ֔עוּ הֲל֛וֹא הֻגַּ֥ד מֵרֹ֖אשׁ לָכֶ֑ם הֲלוֹא֙ הֲבִ֣ינוֹתֶ֔ם מוֹסְד֖וֹת הָאָֽרֶץ׃ (כב) הַיֹּשֵׁב֙ עַל־ח֣וּג הָאָ֔רֶץ וְיֹשְׁבֶ֖יהָ כַּחֲגָבִ֑ים הַנּוֹטֶ֤ה כַדֹּק֙ שָׁמַ֔יִם וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת׃ (כג) הַנּוֹתֵ֥ן רוֹזְנִ֖ים לְאָ֑יִן שֹׁ֥פְטֵי אֶ֖רֶץ כַּתֹּ֥הוּ עָשָֽׂה׃ (כד) אַ֣ף בַּל־נִטָּ֗עוּ אַ֚ף בַּל־זֹרָ֔עוּ אַ֛ף בַּל־שֹׁרֵ֥שׁ בָּאָ֖רֶץ גִּזְעָ֑ם וְגַם־נָשַׁ֤ף בָּהֶם֙ וַיִּבָ֔שׁוּ וּסְעָרָ֖ה כַּקַּ֥שׁ תִּשָּׂאֵֽם׃ {ס} (כה) וְאֶל־מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ׃ (כו) שְׂאוּ־מָר֨וֹם עֵינֵיכֶ֤ם וּרְאוּ֙ מִי־בָרָ֣א אֵ֔לֶּה הַמּוֹצִ֥יא בְמִסְפָּ֖ר צְבָאָ֑ם לְכֻלָּם֙ בְּשֵׁ֣ם יִקְרָ֔א מֵרֹ֤ב אוֹנִים֙ וְאַמִּ֣יץ כֹּ֔חַ אִ֖ישׁ לֹ֥א נֶעְדָּֽר׃ {ס}
Says your God. (2) Speak tenderly to Jerusalem,
And declare to her
That her term of service is over,
That her iniquity is expiated;
For she has received at the hand of the LORD
Double for all her sins.
(3) A voice rings out:
“Clear in the desert
A road for the LORD!
Level in the wilderness
A highway for our God! (4) Let every valley be raised,
Every hill and mount made low.
Let the rugged ground become level
And the ridges become a plain. (5) The Presence of the LORD shall appear,
And all flesh, as one, shall behold—
For the LORD Himself has spoken.”
(6) A voice rings out: “Proclaim!”
Another asks,-a “What shall I proclaim?”
“All flesh is grass,
All its goodness like flowers of the field: (7) Grass withers, flowers fade
When the breath of the LORD blows on them.
Indeed, man is but grass: (8) Grass withers, flowers fade—
But the word of our God is always fulfilled!”
(9) Ascend a lofty mountain,
O herald of joy to Zion;
Raise your voice with power,
O herald of joy to Jerusalem—
Raise it, have no fear;
Announce to the cities of Judah:
Behold your God! (10) Behold, the Lord GOD comes in might,
And His arm wins triumph for Him;
See, His reward is with Him,
His recompense before Him. (11) Like a shepherd He pastures His flock:
He gathers the lambs in His arms
And carries them in His bosom;
Gently He drives the mother sheep.
(12) Who measured the waters with the hollow of His hand,
And gauged the skies with a span,
And meted earth’s dust with a measure,
And weighed the mountains with a scale
And the hills with a balance? (13) Who has plumbed the mind of the LORD,
What man could tell Him His plan? (14) Whom did He consult, and who taught Him,
Guided Him in the way of right?
Who guided Him in knowledge
And showed Him the path of wisdom?
(15) The nations are but a drop in a bucket,
Reckoned as dust on a balance;
The very coastlands He lifts like motes. (16) Lebanon is not fuel enough,
Nor its beasts enough for sacrifice. (17) All nations are as naught in His sight;
He accounts them as less than nothing.
(18) To whom, then, can you liken God,
What form compare to Him? (19) The idol? A woodworker shaped it,
And a smith overlaid it with gold,
Forging links of silver.-d (20) As a gift, he chooses the mulberry—
A wood that does not rot—
Then seeks a skillful woodworker
To make a firm idol,
That will not topple.
(21) Do you not know?
Have you not heard?
Have you not been told
From the very first?
Have you not discerned
How the earth was founded?-d (22) It is He who is enthroned above the vault of the earth,
So that its inhabitants seem as grasshoppers;
Who spread out the skies like gauze,
Stretched them out like a tent to dwell in. (23) He brings potentates to naught,
Makes rulers of the earth as nothing. (24) Hardly are they planted,
Hardly are they sown,
Hardly has their stem
Taken root in earth,
When He blows upon them and they dry up,
And the storm bears them off like straw.
(25) To whom, then, can you liken Me,
To whom can I be compared?
—says the Holy One. (26) Lift high your eyes and see:
Who created these?
He who sends out their host by count,
Who calls them each by name:
Because of His great might and vast power,
Not one fails to appear.