During these seven weeks of consolation, the Haftarot offer prophecies of God’s eternal love for Israel, the return of the people of Israel to their land, and Israel’s ultimate vindication among the nations of the world. In this week’s Haftarah, we are reminded not to be afraid; we should have confidence that Almighty God will prevail over mortal human beings who wish us harm.
Our tradition highlights the importance of charitable giving…and charitable behavior. Offering financial support is a great mitzvah. Providing moral support is equally important. Valuing people for who they are—not for what they can donate—is a lesson for all to learn.
Our prayers are with the people of Israel as they once again are compelled to defend themselves against the forces of terror, hatred and destruction. We pray that the time will come, speedily and soon, when Israel and its neighbors will live in peace and friendship, enabling all the people of the region to prosper and enjoy God's blessings.
An ancient rabbinic teaching has it that only those who mourn for the sadness of Jerusalem’s tragedies will ultimately rejoice at Jerusalem’s redemption. On Tisha B’Av we cry for the tragedies that have befallen our people; but we also proclaim Nahamu Nahamu. We arise from our mourning. We cast our eyes forward to a happier and better time.
Much human misery is the result of people betraying themselves by adopting artificial personae. They are so anxious to impress or blend in with others that they lose their own selves in the process. Even worse, they come to believe that they actually are what their masks portray them to be. For them, falsehood becomes truth. They no longer have the ability to distinguish between who they are and who they are pretending to be.
Moses and Aaron had been unable to foresee or fend off the “gloomititis.” This, it may be suggested, was the “sin” that disqualified them from entering the promised land. They had fallen out of touch with the needs and feelings of the people, and thus they were no longer able to lead them properly.
When we give our word and make commitments, our personal honor is at stake. Halakha expects us to be our best and do our best. Falling short of this standard is a sign of moral—and religious—deficiency.
True religious leadership is not manifested in seeking power or control, nor in seeking honor or public accolades. Just the opposite! A genuine religious leader, like Moses, must exemplify humility and self-sacrifice.
We can fight “echo reasoning” by insisting on independent reasoning. We can fight autocracy by insisting on freedom of expression. We can combat religious rigidity and intolerance by raising our voices for intellectual vibrancy, compassion and social responsibility.
One might attend various synagogues and find the same general liturgy and customs—but in one synagogue one feels ignored or rebuffed, and in another synagogue one feels warmly received and appreciated. Which would you choose to attend and support?