Parshat Shemot
In a rare occurrence, we find that Sepharadim and Ashkenazim have diverse customs regarding this week’s haftarah, with each reading taken from different prophetic books. The Sefardim have the tradition of reading the first perek of Yirmiyahu which depicts Hashem’s charge to Yirmiyahu to serve as His prophet to share God’s warnings and condemnations with the people. This theme, together with the prophet’s reluctance to take on that responsibility, reflects the parasha’s portrayal of Hashem’s choice of Moshe Rabbeinu to bring His word to Israel and Moshe’s reluctance to accept that mission.
On the other hand, Ashkenazim choose to read from the 27th and 28th chapters of Yeshayahu that, beyond the opening word, “haba’im,” which is also found in the opening verse of the parsha (“V’eileh shemot Bnei Yisrael haba’im … ”) seems to have very little connection to the Torah reading. Indeed, we are hard-pressed to understand why the Ashkenazic masters chose this reading to be read this week. Consider: the parsha focuses upon the enslavement of Israel and the suffering they underwent in Egypt, in the “galut,” while the bulk of the haftarah speaks of Israel’s sinful behavior and the punishments that would befall “Efrayim,” for their corrupt behavior during the era of “Geula!”
One might point to those pesukim that speak of a glorious future that awaits Israel, prophetic declarations such as, “Yatzitz upharach Yisrael—Israel will bud and blossom,” and visions of our return to the land, including the well-known, “Uva’u … hanidachim b’eretz Mitzrayim … v’hishtachavu … b’Har Hakodesh, be’Yerushalayim—that those scattered in Egypt will return to Yerushalayim,” as the link to our parsha—but the majority of the haftarah’s theme has little to do with the events of our parsha, and indeed, contradicts the very leitmotif. This might explain the Sepharadim follow their tradition of reading the first chapter of Yirmiyahu, which focuses upon the future suffering of Israel in their upcoming galut, which would have them recall the past suffering they underwent in the Egyptian galut—as depicted in the outset of the parsha.
In attempting to understand the view of the Ashkenazic poskim, I would submit that they saw in the events of the parsha the story of “atchalta d’Geula,” the beginning of the long-awaited redemption from bondage. For that reason, they focused upon the approaching redemption, the plagues visited upon the oppressors and the relief felt by the enslaved, and not upon the suffering depicted in the opening perakim. Chazal chose to see the horrors of the Egyptian bondage as a prologue to what that followed—the redemption—but not as a focus of the parsha. The inclusion of Israel’s difficult past in Egypt was essential for future readers to appreciate the nation’s overwhelming relief upon recognizing the dawning of Geula. Additionally, it was important for future generations to learn of the man who would be the instrument of Hashem to redeem the people and lead them out of Egypt. Together, the two stories create a powerful message of hope and optimism that Moshe hopes to bring to the nation. And that is also much of what Yeshayahu hoped to bring those who were facing impending exile from their land.
It is this theme that we choose to echo in the selection of this haftarah—a theme of promised redemption that, for so many years, remained only unfulfilled. And, how fortunate are we to recite the prophet’s words in our time, while witnessing their realization before our very eyes!
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.
