Parshat Re’eh

עניה סערה לא נוחמה

This week’s haftorah is the fourth of the “sheva de nechemta” and yet, its very first phrase “O, you poor tempest-tossed, uncomforted one,” indicates that Israel had not yet been comforted. After past haftarot declaring Yishayahu’s messages of “Nachamu, nachamu ami (Comfort my nation),” and “Ki nicham Hashem Tziyon (Hashem has comforted Tziyon),” we can rightly ask why the consoling words have not succeeded in bringing the much-needed solace to Israel. My efforts to discover the answer in this selection—one of the shortest of these haftarot (only 12 pesukim)—presented me with a challenging task.

Or so I believed … until I was enlightened by the writings of Rav Shimshon Raphael Hirsch.

Rav Hirsch focuses on this very first phrase and, with his explanation, opens worlds of understanding for us all. The words of the Navi were not to be understood as a message to his generation alone but one addressed to the future sufferings of Hashem’s nation. For 2,000 years—writes Rav Hirsch in the mid-19th century—we Jews have been “tempest-tossed.” As he portrays it: “Israel finds herself in the midst of states that—to all appearances—have established themselves firmly. Israel alone, that is without any firm external hold, like a ship without an anchor that has no resistance to any wind: today driven by the force of the storm to the west and tomorrow to the east … (This is) the most descriptive characterization of the Jews throughout so many dark centuries … You came near to despairing altogether of your future … ”

As Jews across the globe—and across the centuries—read the prophet’s description of the nation’s condition, they fully identified with this inability to be comforted by the prophetic words that were shared with them. How, after all, could they feel any solace when they look at their condition in comparison to the rest of the world? If the Jews of 12th century Germany, 14th century Spain and 17th century Ukraine found themselves in that same condition—they would well identify with the Jews of Yishayahu’s era and, they too, would feel no comfort in these prophetic promises.

Understanding this, Yishayahu tells his people (verse 14): “Betzedakah tikonani—You will be firmly established upon righteousness.” Although you perceive the surrounding nations—drunken with power and wealth—and you wonder how you might ever match their success or attain equivalent power, you must realize that such “achievements” are not the real achievements that will guarantee your happiness or your survival. No, that is not your challenge. For, although you might be blessed with power and material success these will not bring you the happiness for which you strive. Your future will rest only upon your moral strength, “Betzedakah tikonani.”

Rav Hirsch, however, sees yet another lesson in the words of our haftarah. Simply doing what is “right” is not sufficient, he explains. Together with that must come knowledge … the knowledge of what is truly “right” and what is actually “wrong” and then, he adds a thought that speaks powerfully to our generation—to we who are committed to do the right thing but, too often, are confused as to what “right” is. After all, the International Court tells us that those who fight to protect civilians from barbaric outrages are the criminals, and governments claim that the victims of the most horrific outrage are the guilty ones and media outlets can see the supporters of those outages as the innocents, we must wonder: Is “right” in this world actually “right?” So, read what Rav Hirsch writes: “The ideas of men as to ‘good’ and “evil” changes according to the times and the nations. There is only one everlasting source of … ‘good’ and “evil”—and that is God!”

And it is for this reason that Yeshayahu promises that your children shall be “limudei Hashem—pupils of God,” who will understand what is right and what is wrong, what is good and what is evil. By possessing that knowledge, will have the moral strength to build a lasting future based upon “betzedakah—true righteousness,” and only that promise can bring Yeshayahu’s promise of “nachamu” to fruition for all generations.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.