Parshat Devarim
Shabbat Chazon
The first perek of Sefer Yeshayahu, which we read each year on the Shabbat before Tisha B’Av, is chanted in the melody of Eicha in most batei knesset. And although it opens his book, it is not Yeshayahu’s earliest prophecy; which is found in the sixth chapter. It is also interesting to note that despite the open condemnation and criticism of Israel that we find in this chapter, and despite the predictions of doom and destruction we read, Chazal refer to Yeshayahu as “the prophet of consolation” (Bava Batra 14b), which explains why all seven post-Tisha B’Av haftarot of comfort are taken from Sefer Yeshayahu.
The choice of this week’s special reading has its roots in the Mishna (Masechet Megilla) and is discussed in the Gmara as well, a rare occurrence, as the choice of most haftarot of specific parshiyot is not found in these sources at all. Rav Moshe Lichtenstein enlightens us by pointing out that the selection is actually made up of two themes—themes that might be considered complete opposites. On the one hand, Yeshayahu calls to the people to return to Hashem. He cries: “Rachatzu, hizaku …chidlu hare’ah, Wash yourselves; purify yourselves…cease your wicked ways”—clearly a call to the people to repent and repair their ways. On the other hand, he moans: “Eicha hay’ta l’zona kirya ne’emana?” lamenting the condition of a city that, it seems, was beyond redemption.
The puzzle actually revolves around our definition of the term “Eicha”: Is it an expression of tochacha, admonition, or of kinah, lamentation? Two tannaim (earlier scholars who functioned before 200 CE) disagree about this very issue: R. Yehuda argues that the word “Eicha” is a term of tochacha while R. Nechemia claims that, in essence, it is a term of kinah.
I would suggest that both approaches are correct. When Moshe uses “Eicha” in this week’s parsha he is admonishing the people for their contentiousness and searching for a solution to the challenge of leadership. When the prophet Yirmiyahu uses the word to open the Book of Eicha, he laments how the holy city of Yerushalayim could have sunken to such a pitiful state and cries over its destruction. When Yeshayahu uses the same word in our haftarah, he intimates to the sinful nation that if they do not heed his admonishments they may soon be lamenting their condition. What “Eicha” ultimately means will be decided by their reaction to the word.
“Ein onshin ela im kein mazhirin”; the rabbinic statement that no punishment is administered unless there was ample warning beforehand may have well been learned from God’s actions. Hashem warned the Jewish nation repeatedly through different prophets but they turned a deaf ear to those warnings. God desires our teshuva but will not do it for us.
We must hear the “Eicha” admonition and respond to it before we lament our deafness with Eicha.
May we merit to celebrate the next Ninth of Av as a day of joy and not have to mourn on that day as we have been doing for far too long.
By Rabbi Neil N. Winkler
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee and now lives in Israel.
