Parshat Vaetchanan
Shabbat Nachamu
The haftarah for Shabbat Nachamu opens the “sheva denechemta,” the seven post-Tisha B’Av haftarot with Yishayahu’s prophecies of comfort. It also marks the beginning of the second section of the sefer, the section of nechama, comfort. It should be no surprise to us that these messages of consolation are all found in sefer Yishayahu who—despite some of his harsh words condemning and censuring Israel—is seen by Chazal as the prophet of comfort.
In fact, we actually refer to that fact in our tefillot quite frequently when reciting the Kaddish. How many of us are aware of the meaning of the words praising Hashem as being far beyond any praises we can hope to express. We describe God as “leeylah min kol birchata veshirata, tushbechata”—Hashem is beyond any blessing (birchata) or songs of praise (veshirata) or any accolades we may give Him (tushbechata). Interestingly, the Kaddish also adds the word “venechemata”—which means comfort—a word that seems to be out of place in the lists of praises that are given. It would appear that the word of comfort was an addition for those mourners who recite the Kaddish during their period of aveilut. Years ago, however, I was taught that “venechemata” refers to sefer Yishayahu and the solace and comfort it provides. Relying upon that teaching, I was able to solve a question about this haftarah—a question that has bothered me for some time.
Hashem’s cry to His prophets to comfort Israel, “Nachamu, nachamu ami,” is followed by the charge of “Dabru al lev Yerushalayim vekiru ayleha—to speak to the heart of Yerushalayim and call out to her.” And yet, what need should there be to “speak to their hearts” and to call out to her? The neviim would be proclaiming the most wonderful news to a downtrodden population—Why would there be any need for these harbingers of good tidings to call out to the people or speak to their hearts? Would they not be rejoicing when they hear of the glorious future that awaits them? Would they not run to their prophets to hear of their approaching relief and salvation? Of what need could there be to “call out to her” in order to convince the nation to accept the prophetic message of consolation?
The answer to that question actually appears in God’s very next words of instruction to his prophetic agents. He tells His neviim how to convince the disbelieving throngs by saying to them: “ki malah tzevaah—her ‘sentence’ of suffering is over,” “ki nirtzah avonah—her sin has been forgiven,” and “kilakcha miyad Hashem kiflayim bechol chatoteha—for she has received two-fold (punishment) for her sins. Hashem understood that the people’s reluctance to believe the welcome news was simply because they could not believe it!
After witnessing the destruction of their Holy Temple—after suffering exile from their land and after undergoing decades of persecution in the Diaspora—they simply could not believe that it was over. They didn’t feel that their sinfulness had merited redemption! And after suffering centuries of blood libels, and experiencing the slaughter during the Crusades, and the Black Death, and the Inquisition, and the pogroms and the Shoah … are we surprised that many are still reluctant to see the divine hand and sense His call of “Nachamu, nachamu ami?”
It was God, therefore, who proclaimed: “nirtzah avonah—your sin is forgiven!” You have suffered too much—twice more than your sins deserved! Only the comforting words from Hashem—or His miraculous deeds—could bring true comfort to the nation, true nechama.
And this is precisely why our haftarah opens the haftarot and perakim of consolation, for it teaches us what actual nechama is: the knowledge that anything and everything is possible through God, and, therefore, trusting in that truth will bring the ultimate nechama … and the final Geula … “Nachamu, nachamu ami.”
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.
