First a bit of history:
Around the year 930 BCE, Israel split into two kingdoms. The Kingdom of Israel was in the North, and Judah to the south. This split, documented in the book of Kings, took place under the tyranical rule of Rehobam.
Around the year 930 BCE, Israel split into two kingdoms. The Kingdom of Israel was in the North, and Judah to the south. This split, documented in the book of Kings, took place under the tyranical rule of Rehobam.
This map is courtesy of Richardprins.
In 722 BCE, the Assyrian army conquered the Kingdom of Israel, though the Assyrian forces would fall to Babylonia around 610 BCE.
The southern Kingdom was conquered by Babylonians in the early 6th century BCE, and by 586 BCE the Temple in Jerusalem was destroyed.
Our Haftarah portion was likely written in the 6th century after Babylonia conquered both the northern and southern kingdoms. In around 539, Persia conquered Babylonia and allowed the Jews to return to Jerusalem. In the year 516 BCE, they are able to rebuild the Temple in Jersualem.
In 722 BCE, the Assyrian army conquered the Kingdom of Israel, though the Assyrian forces would fall to Babylonia around 610 BCE.
The southern Kingdom was conquered by Babylonians in the early 6th century BCE, and by 586 BCE the Temple in Jerusalem was destroyed.
Our Haftarah portion was likely written in the 6th century after Babylonia conquered both the northern and southern kingdoms. In around 539, Persia conquered Babylonia and allowed the Jews to return to Jerusalem. In the year 516 BCE, they are able to rebuild the Temple in Jersualem.
As Michael Fishbane explains, this week's Haftarah includes promises and assurances after the Babylonian conquest of 586 BCE. Isaiah will prophesy the "restoration of divine mercy and covenantal promises."
(א) רׇנִּ֥י עֲקָרָ֖ה לֹ֣א יָלָ֑דָה פִּצְחִ֨י רִנָּ֤ה וְצַהֲלִי֙ לֹא־חָ֔לָה כִּֽי־רַבִּ֧ים בְּֽנֵי־שׁוֹמֵמָ֛ה מִבְּנֵ֥י בְעוּלָ֖ה אָמַ֥ר יְהֹוָֽה׃ (ב) הַרְחִ֣יבִי ׀ מְק֣וֹם אׇהֳלֵ֗ךְ וִֽירִיע֧וֹת מִשְׁכְּנוֹתַ֛יִךְ יַטּ֖וּ אַל־תַּחְשֹׂ֑כִי הַאֲרִ֙יכִי֙ מֵיתָרַ֔יִךְ וִיתֵדֹתַ֖יִךְ חַזֵּֽקִי׃ (ג) כִּֽי־יָמִ֥ין וּשְׂמֹ֖אול תִּפְרֹ֑צִי וְזַרְעֵךְ֙ גּוֹיִ֣ם יִירָ֔שׁ וְעָרִ֥ים נְשַׁמּ֖וֹת יוֹשִֽׁיבוּ׃ (ד) אַל־תִּֽירְאִי֙ כִּי־לֹ֣א תֵב֔וֹשִׁי וְאַל־תִּכָּֽלְמִ֖י כִּ֣י לֹ֣א תַחְפִּ֑ירִי כִּ֣י בֹ֤שֶׁת עֲלוּמַ֙יִךְ֙ תִּשְׁכָּ֔חִי וְחֶרְפַּ֥ת אַלְמְנוּתַ֖יִךְ לֹ֥א תִזְכְּרִי־עֽוֹד׃ (ה) כִּ֤י בֹעֲלַ֙יִךְ֙ עֹשַׂ֔יִךְ יְהֹוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ וְגֹֽאֲלֵךְ֙ קְד֣וֹשׁ יִשְׂרָאֵ֔ל אֱלֹהֵ֥י כׇל־הָאָ֖רֶץ יִקָּרֵֽא׃ (ו) כִּֽי־כְאִשָּׁ֧ה עֲזוּבָ֛ה וַעֲצ֥וּבַת ר֖וּחַ קְרָאָ֣ךְ יְהֹוָ֑ה וְאֵ֧שֶׁת נְעוּרִ֛ים כִּ֥י תִמָּאֵ֖ס אָמַ֥ר אֱלֹהָֽיִךְ׃ (ז) בְּרֶ֥גַע קָטֹ֖ן עֲזַבְתִּ֑יךְ וּבְרַחֲמִ֥ים גְּדֹלִ֖ים אֲקַבְּצֵֽךְ׃ (ח) בְּשֶׁ֣צֶף קֶ֗צֶף הִסְתַּ֨רְתִּי פָנַ֥י רֶ֙גַע֙ מִמֵּ֔ךְ וּבְחֶ֥סֶד עוֹלָ֖ם רִחַמְתִּ֑יךְ אָמַ֥ר גֹּאֲלֵ֖ךְ יְהֹוָֽה׃ {ס} (ט) כִּֽי־מֵ֥י נֹ֙חַ֙ זֹ֣את לִ֔י אֲשֶׁ֣ר נִשְׁבַּ֗עְתִּי מֵעֲבֹ֥ר מֵי־נֹ֛חַ ע֖וֹד עַל־הָאָ֑רֶץ כֵּ֥ן נִשְׁבַּ֛עְתִּי מִקְּצֹ֥ף עָלַ֖יִךְ וּמִגְּעׇר־בָּֽךְ׃
(1) Shout, O barren one,
You who bore no child!
Shout aloud for joy,
You who did not travail!
For the children of the wife forlorn
Shall outnumber those of the espoused
—said the LORD. (2) Enlarge the site of your tent,
Extend the size of your dwelling,-a
Do not stint!
Lengthen the ropes, and drive the pegs firm. (3) For you shall spread out to the right and the left;
Your offspring shall dispossess nations
And shall people the desolate towns.
(4) Fear not, you shall not be shamed;
Do not cringe, you shall not be disgraced.
For you shall forget
The reproach of your youth,
And remember no more
The shame of your widowhood. (5) For He who made you will espouse you—
His name is “LORD of Hosts.”
The Holy One of Israel will redeem you—
He is called “God of all the Earth.”
(6) The LORD has called you back
As a wife forlorn and forsaken.
Can one cast off the wife of his youth?
—said your God. (7) For a little while I forsook you,
But with vast love I will bring you back. (8) In slight anger, for a moment,
I hid My face from you;
But with kindness everlasting
I will take you back in love
—said the LORD your Redeemer. (9) For this to Me is like the waters of Noah:
As I swore that the waters of Noah
Nevermore would flood the earth,
So I swear that I will not
Be angry with you or rebuke you.
You who bore no child!
Shout aloud for joy,
You who did not travail!
For the children of the wife forlorn
Shall outnumber those of the espoused
—said the LORD. (2) Enlarge the site of your tent,
Extend the size of your dwelling,-a
Do not stint!
Lengthen the ropes, and drive the pegs firm. (3) For you shall spread out to the right and the left;
Your offspring shall dispossess nations
And shall people the desolate towns.
(4) Fear not, you shall not be shamed;
Do not cringe, you shall not be disgraced.
For you shall forget
The reproach of your youth,
And remember no more
The shame of your widowhood. (5) For He who made you will espouse you—
His name is “LORD of Hosts.”
The Holy One of Israel will redeem you—
He is called “God of all the Earth.”
(6) The LORD has called you back
As a wife forlorn and forsaken.
Can one cast off the wife of his youth?
—said your God. (7) For a little while I forsook you,
But with vast love I will bring you back. (8) In slight anger, for a moment,
I hid My face from you;
But with kindness everlasting
I will take you back in love
—said the LORD your Redeemer. (9) For this to Me is like the waters of Noah:
As I swore that the waters of Noah
Nevermore would flood the earth,
So I swear that I will not
Be angry with you or rebuke you.
Why do you think Zion is feminized?
This text speaks of, in the words of Michael Fishbane, "a glorious transformation that will replace the shame of widowhood, as the Holy One of Israel will again espouse you (bo'alayich)" (vs. 5).
What importance do you think this metaphor might have had for Jews of the 6th century? Does it ring true today?
Both verses 8 and 9 speak of God's anger and God's desire to replace anger with kindness. How do you understand this?
In what way does this Isaiah text, and God's words, relate to "the waters of Noah?"
This text speaks of, in the words of Michael Fishbane, "a glorious transformation that will replace the shame of widowhood, as the Holy One of Israel will again espouse you (bo'alayich)" (vs. 5).
What importance do you think this metaphor might have had for Jews of the 6th century? Does it ring true today?
Both verses 8 and 9 speak of God's anger and God's desire to replace anger with kindness. How do you understand this?
In what way does this Isaiah text, and God's words, relate to "the waters of Noah?"
(ט) וַאֲנִ֕י הִנְנִ֥י מֵקִ֛ים אֶת־בְּרִיתִ֖י אִתְּכֶ֑ם וְאֶֽת־זַרְעֲכֶ֖ם אַֽחֲרֵיכֶֽם׃ (י) וְאֵ֨ת כׇּל־נֶ֤פֶשׁ הַֽחַיָּה֙ אֲשֶׁ֣ר אִתְּכֶ֔ם בָּע֧וֹף בַּבְּהֵמָ֛ה וּֽבְכׇל־חַיַּ֥ת הָאָ֖רֶץ אִתְּכֶ֑ם מִכֹּל֙ יֹצְאֵ֣י הַתֵּבָ֔ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ׃ (יא) וַהֲקִמֹתִ֤י אֶת־בְּרִיתִי֙ אִתְּכֶ֔ם וְלֹֽא־יִכָּרֵ֧ת כׇּל־בָּשָׂ֛ר ע֖וֹד מִמֵּ֣י הַמַּבּ֑וּל וְלֹֽא־יִהְיֶ֥ה ע֛וֹד מַבּ֖וּל לְשַׁחֵ֥ת הָאָֽרֶץ׃ (יב) וַיֹּ֣אמֶר אֱלֹהִ֗ים זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עוֹלָֽם׃ (יג) אֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ׃ (יד) וְהָיָ֕ה בְּעַֽנְנִ֥י עָנָ֖ן עַל־הָאָ֑רֶץ וְנִרְאֲתָ֥ה הַקֶּ֖שֶׁת בֶּעָנָֽן׃ (טו) וְזָכַרְתִּ֣י אֶת־בְּרִיתִ֗י אֲשֶׁ֤ר בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה בְּכׇל־בָּשָׂ֑ר וְלֹֽא־יִֽהְיֶ֨ה ע֤וֹד הַמַּ֙יִם֙ לְמַבּ֔וּל לְשַׁחֵ֖ת כׇּל־בָּשָֽׂר׃ (טז) וְהָיְתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָ֑ן וּרְאִיתִ֗יהָ לִזְכֹּר֙ בְּרִ֣ית עוֹלָ֔ם בֵּ֣ין אֱלֹהִ֔ים וּבֵין֙ כׇּל־נֶ֣פֶשׁ חַיָּ֔ה בְּכׇל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ (יז) וַיֹּ֥אמֶר אֱלֹהִ֖ים אֶל־נֹ֑חַ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁ֣ר הֲקִמֹ֔תִי בֵּינִ֕י וּבֵ֥ין כׇּל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ {פ}
(9) “I now establish My covenant with you and your offspring to come, (10) and with every living thing that is with you—birds, cattle, and every wild beast as well—all that have come out of the ark, every living thing on earth. (11) I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the earth.” (12) God further said, “This is the sign that I set for the covenant between Me and you, and every living creature with you, for all ages to come. (13) I have set My bow in the clouds, and it shall serve as a sign of the covenant between Me and the earth. (14) When I bring clouds over the earth, and the bow appears in the clouds, (15) I will remember My covenant between Me and you and every living creature among all flesh, so that the waters shall never again become a flood to destroy all flesh. (16) When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth. (17) That,” God said to Noah, “shall be the sign of the covenant that I have established between Me and all flesh that is on earth.”
(י) כִּ֤י הֶהָרִים֙ יָמ֔וּשׁוּ וְהַגְּבָע֖וֹת תְּמוּטֶ֑ינָה וְחַסְדִּ֞י מֵאִתֵּ֣ךְ לֹא־יָמ֗וּשׁ וּבְרִ֤ית שְׁלוֹמִי֙ לֹ֣א תָמ֔וּט אָמַ֥ר מְרַחֲמֵ֖ךְ יְהֹוָֽה׃ {ס}
(10) For the mountains may move
And the hills be shaken,
But my loyalty shall never move from you,
Nor My covenant of friendship be shaken
—said the LORD, who takes you back in love.
And the hills be shaken,
But my loyalty shall never move from you,
Nor My covenant of friendship be shaken
—said the LORD, who takes you back in love.
What are the similarities and differences between God's promises in Isaiah and in Genesis?
What does this text teach us about what it means to be in a covenant with God? What does "covenant of friendship" (brit shalomi) mean in this context?
The Sephardic text ends here, creating a Haftarah portion that is just 10 verses long. What is the takeaway of such a text?
The Ashkenazi Haftarah continues with a stream of promises:
What does this text teach us about what it means to be in a covenant with God? What does "covenant of friendship" (brit shalomi) mean in this context?
The Sephardic text ends here, creating a Haftarah portion that is just 10 verses long. What is the takeaway of such a text?
The Ashkenazi Haftarah continues with a stream of promises:
(יא) עֲנִיָּ֥ה סֹעֲרָ֖ה לֹ֣א נֻחָ֑מָה הִנֵּ֨ה אָנֹכִ֜י מַרְבִּ֤יץ בַּפּוּךְ֙ אֲבָנַ֔יִךְ וִֽיסַדְתִּ֖יךְ בַּסַּפִּירִֽים׃ (יב) וְשַׂמְתִּ֤י כַּֽדְכֹד֙ שִׁמְשֹׁתַ֔יִךְ וּשְׁעָרַ֖יִךְ לְאַבְנֵ֣י אֶקְדָּ֑ח וְכׇל־גְּבוּלֵ֖ךְ לְאַבְנֵי־חֵֽפֶץ׃ (יג) וְכׇל־בָּנַ֖יִךְ לִמּוּדֵ֣י יְהֹוָ֑ה וְרַ֖ב שְׁל֥וֹם בָּנָֽיִךְ׃ (יד) בִּצְדָקָ֖ה תִּכּוֹנָ֑נִי רַחֲקִ֤י מֵעֹ֙שֶׁק֙ כִּי־לֹ֣א תִירָ֔אִי וּמִ֨מְּחִתָּ֔ה כִּ֥י לֹֽא־תִקְרַ֖ב אֵלָֽיִךְ׃ (טו) הֵ֣ן גּ֥וֹר יָג֛וּר אֶ֖פֶס מֵאוֹתִ֑י מִי־גָ֥ר אִתָּ֖ךְ עָלַ֥יִךְ יִפּֽוֹל׃ (טז) (הן) [הִנֵּ֤ה] אָנֹכִי֙ בָּרָ֣אתִי חָרָ֔שׁ נֹפֵ֙חַ֙ בְּאֵ֣שׁ פֶּחָ֔ם וּמוֹצִ֥יא כְלִ֖י לְמַעֲשֵׂ֑הוּ וְאָנֹכִ֛י בָּרָ֥אתִי מַשְׁחִ֖ית לְחַבֵּֽל׃ (יז) כׇּל־כְּלִ֞י יוּצַ֤ר עָלַ֙יִךְ֙ לֹ֣א יִצְלָ֔ח וְכׇל־לָשׁ֛וֹן תָּקוּם־אִתָּ֥ךְ לַמִּשְׁפָּ֖ט תַּרְשִׁ֑יעִי זֹ֡את נַחֲלַת֩ עַבְדֵ֨י יְהֹוָ֧ה וְצִדְקָתָ֛ם מֵאִתִּ֖י נְאֻם־יְהֹוָֽה׃ {ס}
(11) Unhappy, storm-tossed one, uncomforted!
I will lay carbuncles as your building stones
And make your foundations of sapphires. (12) I will make your battlements of rubies,
Your gates of precious stones,
The whole encircling wall of gems. (13) And all your children shall be disciples of the LORD,
And great shall be the happiness of your children; (14) You shall be established through righteousness.
You shall be safe from oppression,
And shall have no fear;
From ruin, and it shall not come near you. (15) Surely no harm can be done
Without My consent:
Whoever would harm you
Shall fall because of you. (16) It is I who created the smith
To fan the charcoal fire
And produce the tools for his work;
So it is I who create
The instruments of havoc. (17) No weapon formed against you
Shall succeed,
And every tongue that contends with you at law
You shall defeat.
Such is the lot of the servants of the LORD,
Such their triumph through Me
—declares the LORD.
I will lay carbuncles as your building stones
And make your foundations of sapphires. (12) I will make your battlements of rubies,
Your gates of precious stones,
The whole encircling wall of gems. (13) And all your children shall be disciples of the LORD,
And great shall be the happiness of your children; (14) You shall be established through righteousness.
You shall be safe from oppression,
And shall have no fear;
From ruin, and it shall not come near you. (15) Surely no harm can be done
Without My consent:
Whoever would harm you
Shall fall because of you. (16) It is I who created the smith
To fan the charcoal fire
And produce the tools for his work;
So it is I who create
The instruments of havoc. (17) No weapon formed against you
Shall succeed,
And every tongue that contends with you at law
You shall defeat.
Such is the lot of the servants of the LORD,
Such their triumph through Me
—declares the LORD.
These verses speak about building and destruction. Why are these important in the context of this text?
Berakhot 64a:3-4
Rabbi Elazar said that Rabbi Ḥanina said: Torah scholars increase peace in the world, as it is said: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children” (Isaiah 54:13). If all the children of Israel are taught of the Lord, there will be peace for all. The Sages interpreted this verse homiletically: Do not read your children [banayikh], but your builders [bonayikh]. Torah scholars are those who build peace for their generation.
Rabbi Elazar said that Rabbi Ḥanina said: Torah scholars increase peace in the world, as it is said: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children” (Isaiah 54:13). If all the children of Israel are taught of the Lord, there will be peace for all. The Sages interpreted this verse homiletically: Do not read your children [banayikh], but your builders [bonayikh]. Torah scholars are those who build peace for their generation.
(א) ה֤וֹי כׇּל־צָמֵא֙ לְכ֣וּ לַמַּ֔יִם וַאֲשֶׁ֥ר אֵֽין־ל֖וֹ כָּ֑סֶף לְכ֤וּ שִׁבְרוּ֙ וֶאֱכֹ֔לוּ וּלְכ֣וּ שִׁבְר֗וּ בְּלוֹא־כֶ֛סֶף וּבְל֥וֹא מְחִ֖יר יַ֥יִן וְחָלָֽב׃ (ב) לָ֤מָּה תִשְׁקְלוּ־כֶ֙סֶף֙ בְּלוֹא־לֶ֔חֶם וִיגִֽיעֲכֶ֖ם בְּל֣וֹא לְשׇׂבְעָ֑ה שִׁמְע֨וּ שָׁמ֤וֹעַ אֵלַי֙ וְאִכְלוּ־ט֔וֹב וְתִתְעַנַּ֥ג בַּדֶּ֖שֶׁן נַפְשְׁכֶֽם׃ (ג) הַטּ֤וּ אׇזְנְכֶם֙ וּלְכ֣וּ אֵלַ֔י שִׁמְע֖וּ וּתְחִ֣י נַפְשְׁכֶ֑ם וְאֶכְרְתָ֤ה לָכֶם֙ בְּרִ֣ית עוֹלָ֔ם חַֽסְדֵ֥י דָוִ֖ד הַנֶּֽאֱמָנִֽים׃ (ד) הֵ֛ן עֵ֥ד לְאוּמִּ֖ים נְתַתִּ֑יו נָגִ֥יד וּמְצַוֵּ֖ה לְאֻמִּֽים׃ (ה) הֵ֣ן גּ֤וֹי לֹֽא־תֵדַע֙ תִּקְרָ֔א וְג֥וֹי לֹֽא־יְדָע֖וּךָ אֵלֶ֣יךָ יָר֑וּצוּ לְמַ֙עַן֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְלִקְד֥וֹשׁ יִשְׂרָאֵ֖ל כִּ֥י פֵאֲרָֽךְ׃ {ס}
(1) Ho, all who are thirsty,
Come for water,
Even if you have no money;
Come, buy food and eat:
Buy food without money,
Wine and milk without cost. (2) Why do you spend money for what is not bread,
Your earnings for what does not satisfy?
Give heed to Me,
And you shall eat choice food
And enjoy the richest viands. (3) Incline your ear and come to Me;
Hearken, and you shall be revived.
And I will make with you an everlasting covenant,
The enduring loyalty promised to David. (4) As I made him a leader of peoples,
A prince and commander of peoples, (5) So you shall summon a nation you did not know,
And a nation that did not know you
Shall come running to you-a—
For the sake of the LORD your God,
The Holy One of Israel who has glorified you.
Come for water,
Even if you have no money;
Come, buy food and eat:
Buy food without money,
Wine and milk without cost. (2) Why do you spend money for what is not bread,
Your earnings for what does not satisfy?
Give heed to Me,
And you shall eat choice food
And enjoy the richest viands. (3) Incline your ear and come to Me;
Hearken, and you shall be revived.
And I will make with you an everlasting covenant,
The enduring loyalty promised to David. (4) As I made him a leader of peoples,
A prince and commander of peoples, (5) So you shall summon a nation you did not know,
And a nation that did not know you
Shall come running to you-a—
For the sake of the LORD your God,
The Holy One of Israel who has glorified you.
Many literary techniques are at work in this masterful text. You may notice that throughout the text two words appear repeatedly. One is lo (No, or Do not), and the other is Ki (Because or For). Going over the instances in which these words are used, why do you think this technique was used? In what way does it serve our text? What does it teach us?