Do not think that your gabbai has lost his mind when after reading Parshat Ki Teitzei, he instructs that the haftarah to be read is that of Parshat Noach. In many shuls, when Rosh Chodesh Elul coincides with Parshat Re’eh, the haftarah for that day replaces the haftarah normally associated with Re’eh. The haftarah assigned to Parshat Re’eh is Yeshayahu 54:11-55:5. The haftarah for Re’eh does not, however, go unheard during these weeks leading up to Rosh Hashanah. It is read after the conclusion of the haftarah assigned to Ki Teitzei.
The haftarah assigned to Parshat Ki Teitzei is Yeshayahu 54:1-10. The haftarah assigned to Parshat Noach is Yeshayahu 54:1-55:5. Thus, when we read the haftarah for Ki Teitzei, followed by that for Re’eh, we get the haftarah for Noach. With this knowledge, several questions present themselves. Why are we, in essence, splitting in two the haftarah for Noach and reading its latter proportion first and the first portion two weeks later? What also is so important about the first portion that we do not allow it to go unread in the weeks leading up to Rosh Hashanah?
Although the haftarot read in the seven-week period following Tisha B’Av and preceding Rosh Hashanah are generally thought of as readings of comfort and preparation for the Yom Tov; they were not selected without regard for the weekly Torah portion. A closer look will reveal subtle connections.
Parshat Re’eh relates laws concerning shemitah, when debts are forgiven and the produce of the land is free for any to take without regard to property rights. (Devarim 15:1, et seq.) The haftarah for Re’eh contains the verse: “Ho! All who thirst, go to water, and whoever has no money, go, buy and eat and go, buy without money and without a price, wine and milk.” (Yeshayahu 55:1).
Parshat Ki Teitzei relates the law concerning man having a firstborn son from a hated wife. (Devarim 21:15-17). The haftarah for Ki Teitzei contains the verse: “For, like a wife who is deserted and distressed in spirit has Hashem called you, and a wife of one’s youth who was rejected, said your Lord.” (Yeshayahu 54:6).
The forgoing subtle connections explain reading the verses of Yeshayahu out of order. By reading the last first and the first last, a connection can be forged between the parsha and the haftarahs. Why, however, do we — in many shuls — make the effort to read the haftarah for Re’eh? After all, in most years, the haftarah for Ki Teitzei is considered sufficient. I believe the answer lies in Yeshayahu 55:3.
In Yeshayahu 55:3, the prophet conveys the words of Hashem declaring: “Incline your ear and come to Me, hearken and your soul shall live, and I will make for you an everlasting covenant, the faithful mercies of David.” David HaMelech is the paragon and paradigm for repentance. When a prophet confronted Shaul with his sin, Melech Shaul attempted to justify his actions before admitting fault. Not so David… When a prophet confronted David with his sin, David HaMelech declared: “I have sinned to Hashem.” David’s immediate recognition of his sin and his heartfelt repentance led to Hashem’s immediate forgiveness: “And Nathan said to David, ‘Also the Lord has removed your sin; you shall not die.’” (Shmuel Bet 12:13). In the weeks before the days of judgment and reconciliation, the rabbis wanted to invoke David HaMelech to show the proper form of repentance and its powerful and salutary consequences.There is another beneficial result of the combination of these haftarahs, forming the haftarah for Parshat Noach. It focuses our attention on Noach and serves as a warning for us.
When we think of Noach, we must think of his failings and our own. Yeshayahu 54:9 refers to the “waters of Noach.” Commentators tell us that this designation teaches us that Noach bore some responsibility for the flood by not doing enough to influence his generation. Are we doing enough to influence those about us in a positive manner? Are we better than Noach or worse?
Noach failed to influence his community, but often our influence is detrimental. Do we come to shul in our best clothing, or do we show up in casual dress — something we would never think of wearing to court, a critical business meeting or romantic date? Do we quietly focus on our davening, or do we discuss a sports game, business deal or politics? What form of influence are we having on our neighbors and our children? Do we convey the message that shul and Shabbat are designated places and times to get closer to Hashem, or are we signaling that they rank below some of our secular events?
After the flood, Hashem spoke to Noach and made a covenant with him. After this Divine revelation, rather than strive and achieve greatness, Noach planted a vineyard and became inebriated. After experiencing the closeness of Hashem, Noach fell into bad practice and debased himself. As Elul advances and Rosh Hashanah and Yom Kippur approach, the distance between us and our Creator decreases. The proximity will be greatest on Yom Kippur. Thereafter, what will we do? Will we fall like Noach or be glorified because of Hashem? (Yeshayahu 55:5)
The haftarah of Noach — and this year of Ki Teitzei — ends at Yeshayahu 55:5. We should, however, read one more verse and bear it in mind with Rosh Hashanah but two weeks away: “דִּרְשׁ֥וּ הֹ’ בְּהִמָּֽצְא֑וֹ קְרָאֻ֖הוּ בִּֽהְיוֹת֥וֹ קָרֽוֹב — Seek the Lord while He can be found.Call to Him while He is near.” (Yeshayahu 55:6) Nearer at this time of year, but always near, especially on Shabbos and in shul.
William S.J. Fraenkel received a Bachelors of Arts in Religion and a law degree from NYU and served as a Board member and officer of several orthodox shuls. The opinions expressed in this dvar Torah are solely his own.
By William S.J. Fraenkel
