With this week’s haftarah, we introduce a new function for the weekly prophetic selection. Until this point, the purpose of the haftarah was to strike a theme similar to one found in the parsha, thereby reminding those who were prohibited by government decree from public Torah reading, what the weekly portion contained. From this week until the final parshiyot in Sefer Devarim, (with the exception of Vezot Habracha and, on some years, Haazinu) the haftarah has no connection to the parsha but rather connects to the time of year, reminding us of the theme of the season—and not the weekly portion.
Today’s haftarah is the first of the “telat d’puranuta,” the three haftarot of “punishment” that detail the sins of our people that led up to the destruction of our Beit Hamikdash. The selection is taken from the very beginning of Sefer Yirmiyahu and describes Yirmiyahu’s formal consecration as God’s agent to the people. It is interesting to note the striking similarities we find between Hashem’s first conversation with Yirmiyahu and His first revelation to Moshe Rabbeinu. Both humble prophets express reluctance to take on God’s mission, telling Hashem that they were not worthy of such a lofty task. And both claimed that they could not speak: Moses saying he is a “k’vad peh,” slow of speech, while Yirmiyahu contending that “na’ar anochi,” I am too young and inexperienced.
But the contrasts between the two nevi’im are, perhaps, more fascinating than the parallels. Moshe was sent to warn the Egyptians of God’s punishments for their sins and to lead Israel out of Egypt, eventually bringing them into the Promised Land. Yirmiyahu, on the other hand, was sent to warn Israel of God’s punishments for their sins, their exile from the Promised Land and, eventually, he would be bringing them back to Egypt. When hearing of these contrasts, we also hear the echoes of the Tisha B’Av kinah with the refrain “b’tzeiti miMitzrayim” contrasted to “betzeiti miYerushalayim.”
However, it would be a mistake to see each prophet as one-dimensional. Moses, too, saw Israel sin and punished, as did Jeremiah; Moshe prays for the nation, as did Yirmiyahu. For, while Yirmiyahu was given the mission “lintosh v’lintotz, ul’ha’avid v’laharos, to uproot and smash, to destroy and overthrow,” he was also charged with the challenge of “livnot v’linto’ah, to build and to plant” (Yirmiyahu 1:10).
Leaders of Israel must be able to see the shortcomings of their people—but never to allow their disappointment in the wayward behavior of the people to erase their love for the nation. Hashem needs His prophets to defend and ardue for His people; He does want “yes-men.” (Note: In listening to a news broadcast on Israeli radio some time ago, I heard a reporter declaring that one leader declared that he didn’t want “yasmannim.” It took me some seconds to realize what he meant!) Yirmiyahu would see the exile of his beloved people but would never abandon them. He also filled their hearts with hope as he relayed G-d’s promise to the people: “Od yikanu vatim v’sadot uch’ramim ba’aretz hazot, houses and fields and vineyards will yet be purchased in this land” (Yirmiyahu 32:15).
Words of hope to a hopeless nation. But how fortunate are we to see the words of the prophet realized in our own time, as we look back on our painful past and can exclaim “Od lo ovda tikvateinu, We have not lost our hope”!
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel Fort Lee and now lives in Israel.
