Parshiyot Matot-Masei
This second of the pre-Tisha B’Av haftarot continues directly from the closing pasuk of last week’s haftarah. We clearly understand our rabbinic scholars’ decision to use the first verse of the second chapter as an “addendum” to the first perek of sefer Yirmiyahu in order to connect Hashem’s promise to destroy those enemies who harm Israel, thereby adding a (somewhat) comforting close to a chapter that warned of the punishment that could befall the sinful nation. What is somewhat puzzling, however, is why these comforting pesukim should be used to open the second perek—one filled with harsh criticism and condemnation of Israel. In order to understand this, we must review the theme of the second chapter itself and learn what Yirmiyahu wanted this pasuk to convey to his generation—and to ours.
Since this haftarah is one of censure and blame, certainly a fitting theme for these three weeks, the Navi begins by decrying the faithlessness of the nation and their purposeful estrangement from Hashem. He opens his message by quoting God’s question to the nation: “What wrong did your ancestors find in Me that they distanced themselves from My presence?” Yirmiyahu continues with Hashem’s argument challenging the people to explain why the past generations forgot how God had led them through a barren desert, “beeretz tziya vetzalmavet—a land of waste and darkness,” to bring them to their fruitful and fertile land.
It is precisely this question—this challenge—meant to echo in the hearts of the wayward generation, that explains why it opens this perek (yet was used to end the last haftarah). “Lechtech acharai bamidbar”—Yirmiyahu begins his condemnation of Israel by reminding them of “the good old days,” i.e., the early years when they had the faith to blindly follow Hashem through that “land of waste and darkness.” It is actually a painful cry of the prophet asking: “Israel, what happened to you?” Indeed, it is the very verses that offered the people a comforting message to close the first perek that, in truth, were written as an introduction to explain why Israel would soon suffer the painful punishments described in the subsequent pesukim.
Yirmiyahu proceeds to condemn the people for choosing foreign “deities” as a “replacement” for their One God, he criticizes the fact that they call out to Hashem only after their worship of pagan gods brought them no relief from their difficulties and he then reiterates to them that all of the threatened doom and destruction—all of his warnings—are a result of their abandonment of God and their “amnesia” of Hashem’s past kindnesses. He reminds them to recall all of this … but they forgot to remember!
And, for me, that is a crucial idea—and perhaps, the very reason why it appears at the beginning of sefer Yirmiyahu. Forgetting the past, ignoring events of yesterday and turning our backs on history are the paving stones of the highway to abandonment—of our people, of our beliefs and of our God. It is for good reason that Moshe Rabbeinu tells Israel before he departs: “Zechor yemot olam—to remember the days of yore,” and why we have six mitzvot commanding us “Zachor!—Remember!”
It is quite significant, therefore, that the prophet begins his chapter of censure with Hashem’s words, “Zacharti lach”—I, Hashem, remember the positive and kind acts you once did for me, so does Yirmiyahu plead with Israel to remember the positive and kind acts that Hashem has done for them.
Truly, if you recall the kindnesses, if you understand your incredible history and if you keep in mind the miraculous story of your survival—you could never abandon the source of your very existence … but only as long as you don’t forget to remember!
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.
