The institution of the Haftorah has been part of our tradition from the time of the Second Temple. During the second commonwealth, when the Greeks had prohibited the Jewish people from reading the Torah, Chazal chose sections of the prophetic writings which were thematically similar to the Torah portion, thus ensuring the continued study of themes found in the weekly Torah portion.
Every Haftorah is either connected to the theme of the weekly Parsha or to a special occasion on the calendar: on Rosh Chodesh, on a festival, or during a period of mourning, the overall focus of the Haftorah will shift to the specific event. For example, this year, the Haftorah of parshat vayeishev focuses on the theme of the parsha. However, when parshat vayeishev is read during Chanukah, the Haftorah focuses on that event and not on the parsha.
If one studies the blessings of the Haftorah, he or she will observe that they focus not on the themes of Shabbat or the holidays, but rather, on redemption.
Have mercy on Tziyon, for it is the source of our life; to the one who has been deeply humiliated bring salvation speedily, in our days . . .
Gladden us … with Eliyahu the prophet …Your anointed may he come speedily. . on his throne let no stranger sit nor let others continue to inherit his honor . . .for by Your holy name You swore . . .that his lamp would not be extinguished forever …Rabbi Soloveitchik explained that this focus is consistent with the period in which the Haftorah was established. At that time, the Jewish people, although in their own land, were ruled by a foreign government, which promulgated decrees that prevented the Jewish people from celebrating their religion and culture. The yearning for a better time when the study of Torah, circumcision, and other religious rites would be permitted and encouraged was therefore ensconced within the blessing of the Haftorah. It is for this same reason that the institution of the Haftorah includes a requirement that every haftorah must have words of solace or redemption. Even the Haftorah recited on the most mournful day of the year – Tisha b’Av – ends with words of redemption.
Yet there is one Haftorah in which words of redemption are not found: this week’s Haftorah of parshat vayeishev. Why is it that on the day we commemorate the destruction of the Temple we find words of comfort and on the Shabbat that we read this Torah portion we do not?
Rabbi Solovetchik explained that Parshat Vayeishev relates a story more tragic than that of a foreign enemy burning the Temple… it relates to us the first story of sinat chinam, or senseless hatred, between Jews. Unprecedented and horrible, in this week’s parsha, Jews think to kill their brother and then agree upon the more “altruistic” path of slavery. As the first verse of the Haftorah states: So said Hashem for three rebellious sins of Israel – but should I not exact retribution for the fourth – for their having sold a righteous man for silver, and a destitute one for the sake of a pair of shoes?
Rabbi Soloveitchik is reminding us that redemption is possible from destructive events, such as foreigners who have burned our temple and banished us from our land. However, redemption is not possible when one Jew turns against another. We can etch words of redemption into the Haftorah of Tisha B’av but not in the Torah portion where sinat chinam is discussed.
Parshat Vayeishev is our reminder that we all must celebrate the ideals of ahavat chinam – unconditional love. It is irrelevant if a Jew practices differently, looks different, or has a different outlook on life – redemption for us as a community will only be achieved when we realize that often our worst enemy is not from without but from within – our lack of tolerance for our fellow Jew.
Shabbat Shalom