The haftorah for this shabbos is the
first of the gimmel d'paranusa (the three haftorahs of travail)
that predicted the destruction of Jerusalem and the exile of the
Jewish people to Babylon. These three haftorahs are read during
the three shabbosim between shiv'a assar b'Tammuz and Tish'a
b'Av, the three weeks of mourning for the destruction of the
Temple.
Starting with the shabbos after Tish'a b'Av (shabbos Nachamu) we
begin to read the zayin d'nechemata (the seven haftorahs of
consolation), which predict the eventual redemption of the
Jewish people and their return to Zion.
The question is asked why there are three haftorahs of travail
and seven of consolation. Wouldn't it be sufficient to have
three of travail and seven of consolation? (Some wish to answer
that we have more of consolation than travail to reflect the
double consolation expressed in 'nachamu nachamu ami' ('console,
console My nation) that we read for
shabbos nachamu. The problem with this answer is, if double
consolation then there should be six haftorahs of consolation;
why are there seven?)
We can answer this question by first considering the respective
meanings of the numbers three and seven. The number three in
halacha signifies an established fact. When something happens
three times, it is called chazaka, an established fact. For
instance, if an ox gores three times,
it is then considered a habitual gorer. If a person works a
field for three years without challenge, it is then prima facie
considered his field.
Seven, on the other hand, signifies nature. G-d created the
world in seven days. The shmittah (sabbatical) year is based on
a seven year cycle.
We can now understand the meaning of the numbers of the
respective series of haftorahs. The three haftorahs of travail
signify that suffering and oppression are established facts of
Jewish history. The destruction of the two Temples, the
crusades, the expulsion from Spain, the Chmielnitzki pogroms,
and the Holocaust are only a few examples of
Jewish suffering. This suffering unfortunately continues up to
this day with suicide bombings and rocket attacks.
Due to the constant suffering of the Jewish people, there are
those who make the mistake of defining Jewish identity in terms
of suffering. To counter this erroneous perception, our Sages
instituted seven haftorahs of consolation to teach us that the
natural state of the Jewish nation is consolation and
redemption. Jewish suffering is real and must be commemorated
but it is not what defines us.
This mistake in defining Jewish experience in terms of suffering
can be seen currently, for example, in the approach of the
modern day Haman, the President of Iran, to the state of Israel.
He wishes to challenge the legitimacy of the state of Israel.
How? By denying the Holocaust. As if the only claim the
Jewish people have to the land of Israel is the Holocaust.
Deny Holocaust and there is no longer any logic for a Jewish
state.
We know that the Holocaust happened and we have a sacred duty
to see to it that our martyred brethren are never forgotten.
But that is a mitzvah of Yizkor. It is unrelated to our claim
to the Land of Israel or the State of Israel.
In seeking redemption and return, we are charged to bring
about the natural state of the Jewish people which is
possession of the land that G-d gave our forefathers from the
beginning of our history.
This could also explain a feature of the four sedrohs that are
always read during the three weeks of mourning: Pinchas,
Matos, Maasei and Devarim. It is more than coincidence that
each of these sedrohs has a portion dealing with the
acquisition of the land.
Pinchas lists the tribes and describes how the Land should be
divided among them.
Matos has the agreement with Gad and Reuven for the division
of Transjordan.
Maasei describes the borders of the Land.
Devarim describes how the Amorite Kings of Transjordan were
vanquished.
By arranging these sedrohs during the period of remembrance of
the disasters that befell our people, our Sages are reminding
us that we cannot lose sight of what our natural state is, the
possession of the land, and this is what we constantly have to
strive and work for.
This is a particularly meaningful year to clearly and
unequivocally declare the ancient Jewish claim to the land. It
is forty years since the reunification of Jerusalem. In this
regard, there is a specific responsibility to assert the
ancient bond between the Jewish people and Jerusalem.
According to Pirkei Avos, there is a special significance to
the number forty. Avos says, "ben arbaim l'bina," (at forty,
one attains understanding).
After forty years it is time for everyone, Jew and non-Jew
alike, to understand the true intentions of the so called
"militant" groups in regards to Israel. There are those, both
Jews and non-Jews, who delude themselves into thinking that
the root cause of the Israeli-Palestinian conflict is the
Israeli "occupation" of Yehuda and Shomron. End the
"occupation," the argument goes, and peace will reign. After
forty years, it is time everyone understood that when these
terrorists call
for an end to the "occupation" they mean Tel Aviv, Haifa,
Jerusalem and the rest of Israel. Compromise is not in their
vocabulary.
Why is it so clear? Because they say so day and night and
they act on what they say with suicide bombings and rocket
attacks among other outrages.
Facing such unending hostility and danger is very discouraging
and calls for superhuman courage and resolve particularly from
our brethren in Israel. On whom can we depend Al avinu
sh'bashamayim - On our Father in Heaven.
We can gain courage from His promise given at the end of
today's haftorah. "Behold I have made of thee this day a
fortified city and an iron pillar and walls of bronze upon the
whole land... and (though) they fight against you they shall
not prevail against you, for I am with you, says G-d, to save
you."
These words are directed to Yirmiyahu in his struggle against
the Kings of Judah and his idolatrous subjects. They can also
be applied to the Jewish people in their struggles against
their enemies.
In these three weeks we have to strengthen our relationship
with G-d so the Jewish nation can be brought back to its
natural state of redemption and return to the Land.
Shabbat Shalom!
