What is Haftarah anyway?
The Haftarah is a small text taken from one of the books of the prophets that is read and studied each week. We don't know exactly how this tradition evolved. We know that it was well established by the third century because it is described that way in the Talmud.
There is some evidence that the practice dates back to the second century BCE when Antichos Epiphanes IV prohibited the Jews to read Torah. The Jews decided to read Haftarah instead, and continued to read a piece from the prophets even after the edict was no longer in play.
The Haftarah is a small text taken from one of the books of the prophets that is read and studied each week. We don't know exactly how this tradition evolved. We know that it was well established by the third century because it is described that way in the Talmud.
There is some evidence that the practice dates back to the second century BCE when Antichos Epiphanes IV prohibited the Jews to read Torah. The Jews decided to read Haftarah instead, and continued to read a piece from the prophets even after the edict was no longer in play.
As Professor Michael Fishbane points out in his intoduction to Haftarot commentary, there were three components of public scripture recitation in antiquity:
1) The Torah portion
2) A text from the prophets
3) a homily.
Each week, we maintain the practice of studying the weekly Torah portion. The Haftarah is a small section from the prophets, which is added to our prayer service on Saturday mornings.
It appears that Haftarah portions were not always predetermined by tradition, but today there is a set Haftarah text for each Torah portion. A text may be chosen because it shares a common theme with the week's Torah portion. Alternatively, it may relate to the time of year or our proximity to a major Jewish holiday. In Talmud Bavli Megillah 29a, the Rabbis enter into a lengthy discussion about what haftarah portions should be read in connection with different holidays and Torah portions. There did not seem to be consensus at first. Indeed, there still isn't consensus in one respect. Sephardic haftarah portions are slightly different than reform ones. We will talk more about this later.
1) The Torah portion
2) A text from the prophets
3) a homily.
Each week, we maintain the practice of studying the weekly Torah portion. The Haftarah is a small section from the prophets, which is added to our prayer service on Saturday mornings.
It appears that Haftarah portions were not always predetermined by tradition, but today there is a set Haftarah text for each Torah portion. A text may be chosen because it shares a common theme with the week's Torah portion. Alternatively, it may relate to the time of year or our proximity to a major Jewish holiday. In Talmud Bavli Megillah 29a, the Rabbis enter into a lengthy discussion about what haftarah portions should be read in connection with different holidays and Torah portions. There did not seem to be consensus at first. Indeed, there still isn't consensus in one respect. Sephardic haftarah portions are slightly different than reform ones. We will talk more about this later.
This week's portion is Isaiah 42:5-43:10. It begins:
(ה) כֹּה־אָמַ֞ר הָאֵ֣ל ׀ יְהֹוָ֗ה בּוֹרֵ֤א הַשָּׁמַ֙יִם֙ וְנ֣וֹטֵיהֶ֔ם רֹקַ֥ע הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֵ֤ן נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכִ֥ים בָּֽהּ׃
(5) Thus said God the LORD,
Who created the heavens and stretched them out,
Who spread out the earth and what it brings forth,
Who gave breath to the people upon it
And life to those who walk thereon:
Who created the heavens and stretched them out,
Who spread out the earth and what it brings forth,
Who gave breath to the people upon it
And life to those who walk thereon:
(ה) כֹּה־אָמַ֞ר הָאֵ֣ל ׀ יְהֹוָ֗ה בּוֹרֵ֤א הַשָּׁמַ֙יִם֙ וְנ֣וֹטֵיהֶ֔ם רֹקַ֥ע הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֵ֤ן נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכִ֥ים בָּֽהּ׃ (ו) אֲנִ֧י יְהֹוָ֛ה קְרָאתִ֥יךָֽ בְצֶ֖דֶק וְאַחְזֵ֣ק בְּיָדֶ֑ךָ וְאֶצׇּרְךָ֗ וְאֶתֶּנְךָ֛ לִבְרִ֥ית עָ֖ם לְא֥וֹר גּוֹיִֽם׃
(5) Thus said God the LORD,
Who created the heavens and stretched them out,
Who spread out the earth and what it brings forth,
Who gave breath to the people upon it
And life to those who walk thereon: (6) I the Eternal, in My grace, have summoned you,
And I have grasped you by the hand.
I created you and appointed you.
A covenant people, a light of nations—
This is a small piece from this week's Torah portion:
(ח) וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃ {פ}
(ט) וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃ (י) וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
(ט) וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃ (י) וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
(8) God called the expanse Sky. And there was evening and there was morning, a second day. (9) God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. (10) God called the dry land Earth and called the gathering of waters Seas. And God saw that this was good.
Why do you think our Haftarah portion was chosen to complement this week's Torah portion, Bereishit?
The book of Isaiah is broken up into two distinct sections. Isaiah 40-66 includes texts on the theme of consolation (as opposed to what Michael Fischbane calls "oracles of doom" in Isaiah 1-39).
This week's Haftarah portion comes from a collection of prophecies of comfort emphasizing imminent redemption. It addresses Jews of the 6th century BCE who are living in exile in Babylonia. It highlights God's role as creator of the universe and fulfiller of prophies. This kind of message isn't unusual. Prophets often speak of God's power, and the possibility of redemption.
This week's Haftarah portion comes from a collection of prophecies of comfort emphasizing imminent redemption. It addresses Jews of the 6th century BCE who are living in exile in Babylonia. It highlights God's role as creator of the universe and fulfiller of prophies. This kind of message isn't unusual. Prophets often speak of God's power, and the possibility of redemption.
(ז) לִפְקֹ֖חַ עֵינַ֣יִם עִוְר֑וֹת לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹ֥שְׁבֵי חֹֽשֶׁךְ׃ (ח) אֲנִ֥י יְהֹוָ֖ה ה֣וּא שְׁמִ֑י וּכְבוֹדִי֙ לְאַחֵ֣ר לֹֽא־אֶתֵּ֔ן וּתְהִלָּתִ֖י לַפְּסִילִֽים׃ (ט) הָרִאשֹׁנ֖וֹת הִנֵּה־בָ֑אוּ וַֽחֲדָשׁוֹת֙ אֲנִ֣י מַגִּ֔יד בְּטֶ֥רֶם תִּצְמַ֖חְנָה אַשְׁמִ֥יעַ אֶתְכֶֽם׃ {פ}
(י) שִׁ֤ירוּ לַֽיהֹוָה֙ שִׁ֣יר חָדָ֔שׁ תְּהִלָּת֖וֹ מִקְצֵ֣ה הָאָ֑רֶץ יוֹרְדֵ֤י הַיָּם֙ וּמְלֹא֔וֹ אִיִּ֖ים וְיֹשְׁבֵיהֶֽם׃
(י) שִׁ֤ירוּ לַֽיהֹוָה֙ שִׁ֣יר חָדָ֔שׁ תְּהִלָּת֖וֹ מִקְצֵ֣ה הָאָ֑רֶץ יוֹרְדֵ֤י הַיָּם֙ וּמְלֹא֔וֹ אִיִּ֖ים וְיֹשְׁבֵיהֶֽם׃
(7) Opening eyes deprived of light,-d
Rescuing prisoners from confinement,
From the dungeon those who sit in darkness. (8) I am the LORD, that is My name;
I will not yield My glory to another,
Nor My renown to idols. (9) See, the things once predicted have come,
And now I foretell new things,
Announce to you ere they sprout up. (10) Sing to the LORD a new song,
His praise from the ends of the earth—
You who sail the sea and you creatures in it,
You coastlands-e and their inhabitants!
What is meant by "Eyes deprived of light?"
What themes and messages do you pick up from this text?
Why are they encouraged to "Sing a new song unto God?" What is the meaning of this phrase?
What themes and messages do you pick up from this text?
Why are they encouraged to "Sing a new song unto God?" What is the meaning of this phrase?
(יד) הֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃ (טו) אַחֲרִ֤יב הָרִים֙ וּגְבָע֔וֹת וְכׇל־עֶשְׂבָּ֖ם אוֹבִ֑ישׁ וְשַׂמְתִּ֤י נְהָרוֹת֙ לָאִיִּ֔ים וַאֲגַמִּ֖ים אוֹבִֽישׁ׃ (טז) וְהוֹלַכְתִּ֣י עִוְרִ֗ים בְּדֶ֙רֶךְ֙ לֹ֣א יָדָ֔עוּ בִּנְתִיב֥וֹת לֹא־יָדְע֖וּ אַדְרִיכֵ֑ם אָשִׂים֩ מַחְשָׁ֨ךְ לִפְנֵיהֶ֜ם לָא֗וֹר וּמַֽעֲקַשִּׁים֙ לְמִישׁ֔וֹר אֵ֚לֶּה הַדְּבָרִ֔ים עֲשִׂיתִ֖ם וְלֹ֥א עֲזַבְתִּֽים׃
(14) “I have kept silent far too long,-f
Kept still and restrained Myself;
Now I will scream like a woman in labor,
I will pant and I will gasp. (15) Hills and heights will I scorch,
Cause all their green to wither;
I will turn rivers into isles,
And dry the marshes up. (16) I will lead the blind
By a road they did not know,
And I will make them walk
By paths they never knew.
I will turn darkness before them to light,
Rough places into level ground.
These are the promises—
I will keep them without fail.
Kept still and restrained Myself;
Now I will scream like a woman in labor,
I will pant and I will gasp. (15) Hills and heights will I scorch,
Cause all their green to wither;
I will turn rivers into isles,
And dry the marshes up. (16) I will lead the blind
By a road they did not know,
And I will make them walk
By paths they never knew.
I will turn darkness before them to light,
Rough places into level ground.
These are the promises—
I will keep them without fail.
Why do you think God says that God has been silent for too long?
What imagery do you find striking?
What imagery do you find striking?
(יח) הַחֵרְשִׁ֖ים שְׁמָ֑עוּ וְהַעִוְרִ֖ים הַבִּ֥יטוּ לִרְאֽוֹת׃ (יט) מִ֤י עִוֵּר֙ כִּ֣י אִם־עַבְדִּ֔י וְחֵרֵ֖שׁ כְּמַלְאָכִ֣י אֶשְׁלָ֑ח מִ֤י עִוֵּר֙ כִּמְשֻׁלָּ֔ם וְעִוֵּ֖ר כְּעֶ֥בֶד יְהֹוָֽה׃ (כ) (ראית) [רָא֥וֹת] רַבּ֖וֹת וְלֹ֣א תִשְׁמֹ֑ר פָּק֥וֹחַ אׇזְנַ֖יִם וְלֹ֥א יִשְׁמָֽע׃ (כא) יְהֹוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃
(18) Listen, you who are deaf;
You blind ones, look up and see! (19) Who is so blind as My servant,
So deaf as the messenger I send?
Who is so blind as the chosen one,
So blind as the servant of the LORD? (20) Seeing many things, he gives-i no heed;
With ears open, he hears nothing. (21) The LORD desires His [servant’s] vindication,
That he may magnify and glorify [His] Teaching.
You blind ones, look up and see! (19) Who is so blind as My servant,
So deaf as the messenger I send?
Who is so blind as the chosen one,
So blind as the servant of the LORD? (20) Seeing many things, he gives-i no heed;
With ears open, he hears nothing. (21) The LORD desires His [servant’s] vindication,
That he may magnify and glorify [His] Teaching.
As Professor Fishbane explains, "the Sephardic tradition concludes its haftarah reading here, framing its message with the terms tzedek and tzidko. It is also likely that closure at this point was influenced by a reinterpretation of the word torah. In its original context, the word strictly refers to prophetic instruction. But once it was assumed to refer to the Torah of Moses as a whole, the prophet's word could be taken to foretell the glorious magnification of God's law. Such a promise would seem a fit conclusion to the liturgical reading."
If we end here, what is overall message of this haftarah portion?
If we end here, what is overall message of this haftarah portion?
ה' חפץ. להראותכם ולפקוח אזניכם למען צדק ולכך הוא מגדיל ומאדיר לכם תורה:
The Lord desires to show you and to open your ears for His righteousness’ sake; therefore, he magnifies and strengthens the Torah for you.
(כב) וְהוּא֮ עַם־בָּז֣וּז וְשָׁסוּי֒ הָפֵ֤חַ בַּחוּרִים֙ כֻּלָּ֔ם וּבְבָתֵּ֥י כְלָאִ֖ים הׇחְבָּ֑אוּ הָי֤וּ לָבַז֙ וְאֵ֣ין מַצִּ֔יל מְשִׁסָּ֖ה וְאֵין־אֹמֵ֥ר הָשַֽׁב׃ (כג) מִ֥י בָכֶ֖ם יַאֲזִ֣ין זֹ֑את יַקְשִׁ֥ב וְיִשְׁמַ֖ע לְאָחֽוֹר׃ (כד) מִֽי־נָתַ֨ן (למשוסה) [לִמְשִׁסָּ֧ה] יַעֲקֹ֛ב וְיִשְׂרָאֵ֥ל לְבֹזְזִ֖ים הֲל֣וֹא יְהֹוָ֑ה ז֚וּ חָטָ֣אנוּ ל֔וֹ וְלֹֽא־אָב֤וּ בִדְרָכָיו֙ הָל֔וֹךְ וְלֹ֥א שָׁמְע֖וּ בְּתוֹרָתֽוֹ׃ (כה) וַיִּשְׁפֹּ֤ךְ עָלָיו֙ חֵמָ֣ה אַפּ֔וֹ וֶעֱז֖וּז מִלְחָמָ֑ה וַתְּלַהֲטֵ֤הוּ מִסָּבִיב֙ וְלֹ֣א יָדָ֔ע וַתִּבְעַר־בּ֖וֹ וְלֹא־יָשִׂ֥ים עַל־לֵֽב׃
(22) Yet it is a people plundered and despoiled:
All of them are trapped in holes,
Imprisoned in dungeons.
They are given over to plunder, with none to rescue them;
To despoilment, with none to say “Give back!” (23) If only you would listen to this,
Attend and give heed from now on! (24) Who was it gave Jacob over to despoilment
And Israel to plunderers?
Surely, the LORD against whom they sinned
In whose ways they would not walk
And whose Teaching they would not obey. (25) So He poured out wrath upon them,
His anger and the fury of war.
It blazed upon them all about, but they heeded not;
It burned among them, but they gave it no thought.
All of them are trapped in holes,
Imprisoned in dungeons.
They are given over to plunder, with none to rescue them;
To despoilment, with none to say “Give back!” (23) If only you would listen to this,
Attend and give heed from now on! (24) Who was it gave Jacob over to despoilment
And Israel to plunderers?
Surely, the LORD against whom they sinned
In whose ways they would not walk
And whose Teaching they would not obey. (25) So He poured out wrath upon them,
His anger and the fury of war.
It blazed upon them all about, but they heeded not;
It burned among them, but they gave it no thought.
The Ashkenazi text continues with this rebuke. Why do you think this was included?
(ב) כִּֽי־תַעֲבֹ֤ר בַּמַּ֙יִם֙ אִתְּךָ־אָ֔נִי וּבַנְּהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּךָ כִּֽי־תֵלֵ֤ךְ בְּמוֹ־אֵשׁ֙ לֹ֣א תִכָּוֶ֔ה וְלֶהָבָ֖ה לֹ֥א תִבְעַר־בָּֽךְ׃ (ג) כִּ֗י אֲנִי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ קְד֥וֹשׁ יִשְׂרָאֵ֖ל מוֹשִׁיעֶ֑ךָ נָתַ֤תִּי כׇפְרְךָ֙ מִצְרַ֔יִם כּ֥וּשׁ וּסְבָ֖א תַּחְתֶּֽיךָ׃ (ד) מֵאֲשֶׁ֨ר יָקַ֧רְתָּ בְעֵינַ֛י נִכְבַּ֖דְתָּ וַאֲנִ֣י אֲהַבְתִּ֑יךָ וְאֶתֵּ֤ן אָדָם֙ תַּחְתֶּ֔יךָ וּלְאֻמִּ֖ים תַּ֥חַת נַפְשֶֽׁךָ׃ (ה) אַל־תִּירָ֖א כִּ֣י אִתְּךָ־אָ֑נִי מִמִּזְרָח֙ אָבִ֣יא זַרְעֶ֔ךָ וּמִֽמַּעֲרָ֖ב אֲקַבְּצֶֽךָּ׃ (ו) אֹמַ֤ר לַצָּפוֹן֙ תֵּ֔נִי וּלְתֵימָ֖ן אַל־תִּכְלָ֑אִי הָבִ֤יאִי בָנַי֙ מֵרָח֔וֹק וּבְנוֹתַ֖י מִקְצֵ֥ה הָאָֽרֶץ׃ (ז) כֹּ֚ל הַנִּקְרָ֣א בִשְׁמִ֔י וְלִכְבוֹדִ֖י בְּרָאתִ֑יו יְצַרְתִּ֖יו אַף־עֲשִׂיתִֽיו׃ (ח) הוֹצִ֥יא עַם־עִוֵּ֖ר וְעֵינַ֣יִם יֵ֑שׁ וְחֵרְשִׁ֖ים וְאׇזְנַ֥יִם לָֽמוֹ׃ (ט) כׇּֽל־הַגּוֹיִ֞ם נִקְבְּצ֣וּ יַחְדָּ֗ו וְיֵאָֽסְפוּ֙ לְאֻמִּ֔ים מִ֤י בָהֶם֙ יַגִּ֣יד זֹ֔את וְרִאשֹׁנ֖וֹת יַשְׁמִיעֻ֑נוּ יִתְּנ֤וּ עֵֽדֵיהֶם֙ וְיִצְדָּ֔קוּ וְיִשְׁמְע֖וּ וְיֹאמְר֥וּ אֱמֶֽת׃ (י) אַתֶּ֤ם עֵדַי֙ נְאֻם־יְהֹוָ֔ה וְעַבְדִּ֖י אֲשֶׁ֣ר בָּחָ֑רְתִּי לְמַ֣עַן תֵּ֠דְע֠וּ וְתַאֲמִ֨ינוּ לִ֤י וְתָבִ֙ינוּ֙ כִּֽי־אֲנִ֣י ה֔וּא לְפָנַי֙ לֹא־נ֣וֹצַר אֵ֔ל וְאַחֲרַ֖י לֹ֥א יִהְיֶֽה׃ {ס}
(2) When you pass through water,
I will be with you;
Through streams,
They shall not overwhelm you.
When you walk through fire,
You shall not be scorched;
Through flame,
It shall not burn you. (3) For I the LORD am your God,
The Holy One of Israel, your Savior.
I give Egypt as a ransom for you,
Nubia and Saba in exchange for you. (4) Because you are precious to Me,
And honored, and I love you,
I give men in exchange for you
And peoples in your stead. (5) Fear not, for I am with you:
I will bring your folk from the East,
Will gather you out of the West; (6) I will say to the North, “Give back!”
And to the South, “Do not withhold!
Bring My sons from afar,
And My daughters from the end of the earth— (7) All who are linked to My name,
Whom I have created,
Formed, and made for My glory— (8) Setting free that people,
Blind though it has eyes
And deaf though it has ears.” (9) All the nations assemble as one,
The peoples gather.
Who among them declared this,
Foretold to us the things that have happened?
Let them produce their witnesses and be vindicated,
That men, hearing them, may say, “It is true!” (10) My witnesses are you
—declares the LORD—
My servant, whom I have chosen.
To the end that you may take thought,
And believe in Me,
And understand that I am He:
Before Me no god was formed,
And after Me none shall exist—
I will be with you;
Through streams,
They shall not overwhelm you.
When you walk through fire,
You shall not be scorched;
Through flame,
It shall not burn you. (3) For I the LORD am your God,
The Holy One of Israel, your Savior.
I give Egypt as a ransom for you,
Nubia and Saba in exchange for you. (4) Because you are precious to Me,
And honored, and I love you,
I give men in exchange for you
And peoples in your stead. (5) Fear not, for I am with you:
I will bring your folk from the East,
Will gather you out of the West; (6) I will say to the North, “Give back!”
And to the South, “Do not withhold!
Bring My sons from afar,
And My daughters from the end of the earth— (7) All who are linked to My name,
Whom I have created,
Formed, and made for My glory— (8) Setting free that people,
Blind though it has eyes
And deaf though it has ears.” (9) All the nations assemble as one,
The peoples gather.
Who among them declared this,
Foretold to us the things that have happened?
Let them produce their witnesses and be vindicated,
That men, hearing them, may say, “It is true!” (10) My witnesses are you
—declares the LORD—
My servant, whom I have chosen.
To the end that you may take thought,
And believe in Me,
And understand that I am He:
Before Me no god was formed,
And after Me none shall exist—