Haftarah of Parshat Nitzavim-Vayelech - 5760

"I Will Rejoice Exceedingly in HaShem,…"
Yeshayahu (61:10)  

The Haftarah of Parshot Nitzavim-Vayelech is the seventh of the "Haftarot of  Consolation," in the series of seven such Haftarot. Both the Ashkenazic and Sefardic communities take this Haftarah from the Book of Yeshayahu, beginning with "Perek"/Chapter 61, "Passuk"/Verse 10, through (and including) "Perek" 63, "Passuk" 63, "Passuk" 9.

Introduction

The Avudraham makes the leading verses of the Seven Haftarot of Consolation into a conversation between HaShem, the People of Israel and the Prophets, as cited by Rabbi Shlomo Yosef Zevin, ZT"L.  

"On the first Shabbat, the Holy One says through the Prophets, 'Be comforted, Be comforted, My People.' But the People refuse to accept the words of the Prophets. So that we hear on the second Shabbat, 'And Zion answered, "HaShem has left me, and the L-rd has forgotten me!" ' On the third Shabbat, the Prophets report to HaShem 'The impoverished, the storm-tossed one has not been comforted' - 'She refuses to accept comfort from us; she wants to hear it from You alone!' "

"Therefore, on the fourth Shabbat, the Holy One, Blessed be He, assures the People, 'It is I, even I Who is comforting you.' And on the fifth Shabbat, He continues to raise their spirits, 'Sing out, you who were barren, who had not yet given birth.' And even on the sixth, 'Arise, give forth light, for your light has come.' 

"Then and only then, on the seventh Shabbat does the People of Israel believe that her time of suffering is over, 'I will rejoice exceedingly in HaShem, my soul will delight in my G-d…' " 

Translation, Commentary-and-Comments on the Haftarah 

This beautiful Haftarah begins on the highest possible note: Yeshayahu 61:10

"I will rejoice exceedingly I HaShem,
My soul shall be joyful in my G-d;
For He has clothed me with the garments of Salvation,
He has robed me with the robe of righteousness;
As a bridegroom, ministering in majesty,
And as a bride, beautiful in her raiment."

RADAK: Two interpretations suggested by the Radak: the first, it is the City of Yerushalayim speaking, upon her return to glory; the second, it is the People of Israel speaking, upon their return from the Exile.

Yeshayahu 61:11

"For as the earth brings forth her growth, 
And as a garden brings its plantings to maturity,
So the L-rd G-d will cause victory and glory
To spring forth before all the nations." 

RADAK: Explains the analogy between the Salvation of the Jewish People to the plantings in a garden in three ways:
1. A seed in general is "destroyed" apparently, but then reconstitutes itself to become a plant even better than the original; so will Israel, after having been nearly destroyed in the Exile, return to vibrancy. 
2. As a seed produces many more plants than the original plant, so will Israel become far greater numerically, and greatly exceed the original in their degree of honor and glory.
3. As a plant takes new life season after season, so will Israel experience new levels of growth time after time in their Era of Redemption.

The RADAK doesn't mention this, but the Talmud brings a "proof" of the "Revival of the Dead," "Kal V'Chomer MiChitah," by reasoning that if it happens naturally to a kernel of wheat, it will certainly happen for a human being.

Yeshayahu 62:1

"For the sake of Zion I will not hold My peace,
And for the sake of Jerusalem I will not Be silent,
Until her Righteous Triumph emerge as a light,
And her Salvation burn like a torch."

"I will not Be silent" - Both RASHI and the Metzudat David explain the "state of mind" of HaShem before the Redemption. RASHI explains HaShem's statement as meaning that He will not find "Shalom," Peace, "until its Righteous Triumph emerge as a light." One of the Names of HaShem is "Shalom;" perhaps this then means that He will Be unable to find peace within Himself. 

The Metzudat David explains HaShem's complaint as meaning that He cannot find "Menuchah," Rest, until her "Righteousness emerge like a light and her Salvation like a torch." "Menuchah" is the state of Shabbat; when all creative activity has ceased; perhaps the Universe will not have reached its Shabbat until the Salvation of Israel takes place.

Yeshayahu 62:2

"And the nations shall see your triumph,
And all Kings your glory,
And you will be called by a new name,
Which the Mouth of the L-rd shall pronounce."

"A new name" - RADAK relates this to the name that appears in "Passuk" 62:4; namely, "Cheftzi-Bah," "My Desire is for her." 

Yeshayahu 62:3

"You shall be a crown of beauty in the Hand of HaShem,
And a royal diadem in the palm of your G-d."

"In the Hand of HaShem" - Metzudat David explains that you will be guarded and protected as if in the "Hand" of G-d.

Yeshayahu 62:4

"You will no longer be called "Forsaken,"
Neither shall your Land be called "Desolate"
But you will be called "My Desire is for her,"
And your Land will be called "Espoused;"
For HaShem Desires you,
And your Land will be espoused."

"My Desire is for her" - Metzudat David elaborates, "And I will never leave her again."

Yeshayahu 62:5

"For as a young man espouses a virgin,
So shall your sons espouse you;
And as the bridegroom rejoices over his bride,
So shall your G-d rejoice over you."

"A young man espouses a virgin" - In this "natural" combination, there will never be a separation. (Metzudat David) 

"As a bridegroom rejoices over his bride" - RADAK explains that just as a bridegroom rejoices over his bride in the early days of their marriage, so will HaShem rejoice over you always.

Yeshayahu 62:6

"I have set watchmen upon your walls,
O Jerusalem,
They shall take no rest,
Day or Night;
'You who are the L-rd's watchmen,
Be never silent."

RASHI cites the Talmud, where this "Passuk" is interpreted as referring to Angels Who "Remind, as it were, HaShem that He is obligated to rebuild the City of Jerusalem, saying to Him, 'You will rise up, have mercy on Zion; For the time has come to show her grace, its season has arrived.' " 

RADAK offers more than the following three explanations:
1. The reference is to the Angels, Who pray for the rebuilding of Yerushalayim.
2. The reference is to Israel in its Exile, who constantly pray for the rebuilding of Yerushalayim. HaShem says here that He has taken note of their prayers. 
3. The reference is to the words of the Prophet to the People, that demonstrate the great promises of HaShem; the Prophets say to the People, "Do not give up hope."

Yeshayahu 62:7

"And give Him no rest,
Till He establish,
And till He make Yerushalayim
A praise in the Earth."

Yeshayahu 62:8

"The L-rd has Sworn by His Right Hand,
And by the Arm of His Strength,
'Surely I will no more give your corn
To be food for your enemies;
And strangers shall not drink your wine,
For which you have labored.' "

"The L-rd has Sworn" - RADAK explains that the power and the ability to cause any effect is within the scope of His Omnipotence.

Yeshayahu 62:9 

"But they who gathered it shall eat it,
And they will praise the L-rd,
And they that have gathered it,
Shall drink it in the Courts
Of My Sanctuary"

Yeshayahu 62:10

"Go through! Go through the gates!
Clear the way of the People;
Cast up! Cast up the highway!
Gather up the stones;
Lift up an ensign for the peoples."

"Gather up the stones" - RASHI explains that the removal of obstacles from one's path referred to can refer to the destruction of the "Yetzer hara," the "Evil Inclination." Alternatively, it can refer to actual construction projects to fix up the roads for the vast numbers of travelers who will be taking the roads to Zion and Jerusalem at that time of the Redemption of Israel and the recognition by all of humanity that HaShem is the true G-d. 

Yeshayahu 62:11

"Behold, the L-rd has proclaimed 
To the ends of the Earth;
Say to the Daughter of Zion,
'Behold, Your Salvation has come;
Behold, His reward is with Him,
And His recompense before Him.' "

"His reward" - RADAK explains that the reward referred to is the reward due Israel for all their suffering during the time of their Exile, in order to remain loyal to HaShem and His Torah.

Yeshayahu 62:12

"And they shall call them the Holy People,
The Redeemed of the L-rd;
And you will be called 'Sought Out,'
A City not forsaken."

"You will be called…" - RADAK and Metzudat David explains that these names are the opposite of what the nations called you, and what you called yourself, during the time of the Exile. Then they called you, Jerusalem, the "Abandoned City;" now they will call you "Sought Out" and a "City not Forsaken." The nations said about you, Israel, and you agreed, "G-d has left them;" it will now be revealed that HaShem in fact never left you, although He did punish you; now you are actually the "Holy People" and the "Redeemed of HaShem."

In the next "Perek," Yeshayahu describes the Retribution of HaShem Against the Enemies of Israel.

Yeshayahu 63:1

"Who is this that comes from Edom,
With crimsoned garments from Bozrah?
The One Who is glorious in His raiment?
Stately in the greatness of His strength;
'I that speak in victory, Mighty to Save.' "

Metzudat David explains that HaShem will, as it were, be stained by the blood of Israel's enemies.

Yeshayahu 63:2 

"Why is your clothing red,
And Your garments like those of one
Who treads in the winevat?"

Metzudat David explains that the stain is the color of wine pressed from grapes.

Yeshayahu 63:3

"I have trodden the winepress alone,
And of the peoples there was no one with Me;
And I trod them in My anger,
And trampled them in My fury;
And their lifeblood is dashed against My garments, 
And I have stained all My raiment." 

"There was no one with Me" - RADAK explains this as meaning that at the time of their Redemption, Israel would not really possess the merit to be redeemed.

Yeshayahu 63:4

"For the Day of Vengeance 
That was in My Heart,
And My Year of Redemption have arrived."

RADAK and Metzudat David explain that HaShem is saying that the idea of vengeance was in His Heart, so to speak, for a long time, until the year in which the Process of Redemption would be played out, finally arrived.

Yeshayahu 63:5

"And I looked, and there was none to help,
And I silently waited,
But there was none to hold them up;
Therefore My own Right Arm
Brought Salvation to Me,
And My Fury, It upheld Me."

RASHI explains that, in the absence of sufficient merit in the People of Israel, there was still sufficient reason to redeem them. Because although I wanted My People to be punished, the enemies of Israel have always gone too far, in their merciless and sadistic persecution of the Jewish People. 

Yeshayahu 63:6

"And I trod down the peoples in My anger,
And made them drunk with My fury,
And I poured out their lifeblood on the earth."

"And I trod down" - RASHI explains that this refers to making these wicked people wallow in their own blood, in parallel with the end of the verse that, according to RASHI, also speaks of the blood of the enemies.

Another way of understanding "Va'Orid la-aretz nitzcham," is that HaShem is saying that He will bring down to earth the heavenly representative of the wicked nations, in parallel with the fact that in three "P'sukim," reference will be made to a Heavenly Representative that protects Israel. 

Reference is now made of the great kindnesses that HaShem will do for the People of Israel during all of their history until the arrival of the Time of their Redemption, together with the Mashiach. These kindnesses will be of the nature that He will not allow the normal processes of history to operate on them and eliminate them, as they will do to all the "Great Empires" who tried to destroy them. 

Yeshayahu 63:7

"I will make mention of the mercies of the L-rd,
And the praises of the L-rd,
According to all that the L-rd Has bestowed on us;
And the great goodness towards
The House of Israel,
Which He has bestowed on them,
According to His compassion,
And according to the multitude of His mercies."

RASHI, RADAK and Metzudat David all explain this verse as referring to the many kindnesses that HaShem performed for us, despite our being undeserving.

Yeshayahu 63:8

"For He said, 'Surely, they are My People,
Children that will not deal falsely;
So He was their Savior."

As the Rabbi of Senator Joseph Lieberman's shul responded to the reporter inquiring about the religiosity of the Senator, "I will tell you that an Orthodox Jew cannot lie." 

Yeshayahu 63:9

"In all their affliction, He was afflicted,
And the Angel of His Presence saved them;
In His love and in His pity He redeemed them;
And He bore them, and carried them,
All the days of Eternity."

"Angel of His Presence" - RASHI explains this "Passuk" as meaning that the Jewish People were never punished throughout history as much as they deserved, because otherwise they would have disappeared. This is because the Angel Michael, with HaShem's approval, intervened to protect them.

RADAK elaborates that the function of the Angel is to set up the causes and effects of history, such that they would appear random, but would really not be (best example: Purim, where the causes and effects are "almost obvious" on the face of reality), to ensure the survival of the Jewish People. 

Rabbi Pinchas Frankel