Prophecies of Consolation

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Why Is Ch. 31 of Jeremiah the Haftorah of Rosh Hashanah?
Rabbi Nathaniel Helfgot
תאריך פרסום: תשעג | |
This shiur will examine the structure and key themes of Ch. 31, the beautiful prophecy of consolation that is found in the middle of the book of Jeremiah. We will then proceed to suggest a new insight as to why the sages of the Talmud chose this chapter to serve as the haftarah for the second day of Rosh Hashanah.
Seven Haftorot of Comfort
Rabbi Yehuda Shaviv
Why were these seven particular prophecies by Yeshayahu chosen to comfort us in the seven weeks following Tish'ah B'Av? Perhaps in addition to the comfort they offer, they are linked with the parshiyot they follow.
Shabbat Nahamu
Haftarot: Vaethanan
Rabbi Mosheh Lichtenstein
Tisha B'Av has a dual nature of mourning and teshuva. Appropriately, we seek comfort on this day from a dual message of consolation and a call for teshuva. Immediately after Tisha B'Av we begin the process of the seven haftarot of consolation, which are followed by a reading of chapters relating to teshuva.
"O You Afflicted, Tossed with Tempest, Not Comforted"
Haftarot: Re'eh
Rabbi Mosheh Lichtenstein
The haftara focuses on material consolation, previously ignored in chapters offering comfort to the exiled nation. While previous prophecies emphasized that redemption is based on the connection between God and Israel, but never conditioned on Israel's actions, this haftara introduces a new principle - redemption through repentance; when man mends his ways he will be redeemed.
The Difference Between Haftarat Shoftim and "Nahamu"
Haftarot: Shoftim/Nahamu
Rabbi Mosheh Lichtenstein
There are many parallels between the haftara of Shoftim and the haftara of Shabbat Nahamu. The repetition is part of the emotional process of being comforted. This haftara offers a detailed account of the fears and concerns of Bnei Yisrael that were mentioned in general terms in the previous haftara - "Nahamu." The prophet focuses on fear as a problem in itself.
Roni Akara
Haftarot: Ki Tetze
Rabbi Mosheh Lichtenstein
In this haftara, the prophet copes with the desperation and absence of hope for the future, which are created in the reality of exile. The literary device used to describe this state is the metaphor of infertility. The comfort of the present reality does not alleviate the distress of their future futility as a nation. The prophet offers comfort by making the future redemption more tangible. The haftara ends with God's promise that the covenant will always be valid, and never reconsidered.
"Kumi Ori"
Haftarot: Ki Tavo
Rabbi Mosheh Lichtenstein
This haftara describes the replacement of the natural illumination of the world with divine-spiritual light - the light of God. The change will affect the righteous and the entire nation, as well as the attitude of other nations toward Am Yisrael, when everyone will be focused on recognizing God as the light of the world.
"Sos Assis ba-Hashem"
Haftarot: Nitzavim - Vayelekh
Rabbi Mosheh Lichtenstein
"Sos Assis" is the height of comfort in the Sheva Denechemta prophecies, and all of the book of Isaiah. Am Yisrael is analogous to an energetic and vital bride, who is heading toward her groom. The redemption is a byproduct of uniting God and his nation, instead of the essence of the prophecy.
Redemption as Creation
Haftarot: Bereisheet
Rabbi Mosheh Lichtenstein
The haftara of Bereisheet provides another perspective on creation, according to which God, and not man, is at the center of creation. God's honor is provided as a reason for the redemption of Am Yisrael, and the prophet explains how the fear and awe of God relate to the nation's punishment. The haftara describes the redemption as a renewed creation.
The Difference Between "Roni Akara" and "Aniya So'ara"
Haftarot: Noah
Rabbi Mosheh Lichtenstein
Infertility symbolizes the lack of hope for a better future, even if the present reality is tolerable, while desolation represents present suffering with the hope of a better future.
Fear Not For I Am With You
Haftarot: Lekh Lekha
Rabbi Mosheh Lichtenstein
The prophet emphasizes God's ability and desire to redeem His nation, both because of their significance, and because of the covenant of the Forefathers.
Idolatry and Hedonism
Haftarot: Shemot
Rabbi Mosheh Lichtenstein
The first part of the haftara discusses the idolatry practiced by Bnei Yisrael, while the second half claims that the greater sin of the nation is hedonism.
Definitions of Churban - The Comfort of Eternity
Rabbi David Milston
תאריך פרסום: תש"ע | |
From the depths of mourning throughout the difficult times leading to Tisha B'av we can view Parshat Va'etchanan as the ultimate parsha of comfort. By closely examining the message of the parsha and its haftara of Nachamu we can understand the importance of Eretz Yisrael, the nature of our relationship with God, and the meaning of true redemption.
Rachel Weeping for Her Children
Rabbi David Sabato
This unique prophecy exalts the figure of Rachel and has been a source of inspiration for future generations. It has engraved the image of a loving and compassionate mother on the consciousness of the exiled and tormented people for thousands of years.

Yaakov's lack of reconciliation with the loss of Yosef expresses his inner recognition that Yosef is alive. This is the principle alluded to by Rachel's continuous bitter weeping. Her non-stop weeping and refusal to be comforted testify to a similar cognition: Deep inside, Rachel knows and feels that her children will one day return to their land. This weeping is not a weeping of despair but a weeping meant to stir up the mercies of Heaven for her children and return them to their land. Just as Yaakov merited to be comforted and to see his lost son, so too Rachel is promised that her weeping will have an effect, and in the end her children will return to their land.

In contrast, the second part of the prophecy describes a return of a different kind. Here, the son is active in the process; Ephraim's desire to return is what drives the wheels of salvation. Indeed, here too there is parental love for a lost son, but this is a father's love for his son, which symbolizes God's love for Israel.

The difference between the two parts stands out in the root "shov." In the first part, it appears twice and denotes the children's return to the land as a result of Rachel's weeping. In contrast, in the second part, it appears three times and describes Ephraim's repentance, which will bring about his salvation.
Yaakov and Yosef, Rachel and Israel: Weeping for the Exiled and Hope for Return
Rabbi David Sabato
When are Prophecies NOT Written?
Rabbi Dr. Yoel Bin Nun
Greatness and Humility in One Place
Rabbi Moshe Cohen
Yeshayahu 40-41 - Matan Al HaPerek
Rabbi David Sabato
The prophecy in Chapter 40 opens with a call of consolation for Jerusalem, followed by a call for the clearing of a path to prepare for God's return to Jerusalem, and then God's arrival to Jerusalem is heralded. In the second part of the Chapter (12-31), the prophet presents an argument against idolaters, and contrasts the unique nature of God-with God as Omnipotent Creator and Ruler of the World against the futility and nothingness of idols.

Chapter 41 continues the polemic against idols and idol-worshippers from the previous chapter and calls for idolaters to be brought to justice. The chapter continues with a description of the desert blooming during the time of Redemption.
Yeshayahu 48-49 - Matan Al HaPerek
Rabbi David Sabato
In contrast to the majority of the prophecies that we've encountered up until now, in which the prophet argues with the idol worshippers outside the nation of Israel; in these chapters the prophet deals with other difficulties from within Israel.

In Chapter 48, the prophet addresses the Babylonian exiles with a harsh rebuke for being unfaithful to God. In the continuation, he details the supremacy of God over the idols, and his dominion and power over the world and throughout history.

Chapter 49 opens with the prophecy of the “Suffering Servant” and then continues by depicting a dialogue between Zion, who is in despair, and God, who consoles her, describing the strength of their connection and promising the return of the children to their borders.
Yeshayahu 54-55 - Matan Al HaPerek
Rabbi David Sabato
In Chapter 54, the Prophet Yeshayahu continues to console and encourage Zion. This time, the consolation involves a dramatic, impossible, transformation: from a barren, desolate woman to a beloved wife who is the happy mother of children; from a weak, destitute woman to a wealthy, secure lady.

Chapter 55 includes one of the most well-known prophecies about teshuva, one that is read on regular Fast Days. Throughout the prophecy, the idea of Divine awakening is interwoven with the idea of human awakening: God approaches man, and it is upon man to take advantage of this time of favor to come close to God through his teshuva (return).
Yeshayahu 61- 64 - Matan Al HaPerek
Rabbi David Sabato
Chapter 61 begins with the heralding of the redemption and continues with the transformation of all of Israel to Priests of God.

Chapter 62 depicts the redemption as the rejoicing of a bride and groom, blossoming, and a great light. Chapters 63-64 present a communal prayer and supplication about the destruction and exile engulfing Israel.
Yeshayahu 65-66 - Matan Al HaPerek
Rabbi David Sabato
The two concluding perakim of Yeshayahu include both rebuke of the nation’s sinners and discussion of the goodness bestowed on the righteous. The first section of our perek (1-7) harshly rebukes the nation for its addiction to idolatry. In the second section (8-15), the prophet contrasts the punishment of the evil doers to the reward of the righteous. In the third section (16-25), the prophet describes the hidden remuneration saved for the righteous. He likens this reward to the creation of a new world, a description which is parallel to the prophecies regarding the end of days in perakim 2 and 12. The prophecy of consolation in our perek, unlike the previous prophecies regarding the end of days, describes the refinement of Yerushalayim’s reality which will occur within the framework of the natural order.
Yirmiyahu 33-34
Matan Al Haperek
Rabbi David Sabato
The section of the prophecies of consolation in Yirmiyahu ends in perek 33, with a prophecy which foretells the return of Judah and Israel and the revival of Jerusalem (1-13). This prophecy is given in the court of the guard, and appears to be a continuation to the prophecy of Yirmiyahu about the purchase of the field of Chanamel and the message of consolation which follows that. The second half of the prophecy deals with the eternal covenant between God and the house of Levi and the house of David. In contrast to the people's understanding, this covenant will not be broken with the destruction of the Temple, rather will continue eternally (14-26).

The historical background to the prophecy is described in the first pesukim in perek 34 (1-2): the siege on Jerusalem in the tenth year of Tzidkiyahu's reign. Immediately afterwards we see a personal prophecy of calamity for Tzidkiyahu which is mixed with a small amount of consolation (3-5). The main section of the perek tells us how during the siege, about a year and a half before the destruction, the people of Jerusalem made a covenant agreeing to free their slaves. When the siege was removed due to the victory of Pharaoh over the Babylonians (which turned out to be a temporary respite), the people of Jerusalem took back their slaves, thus breaking the covenant. Yirmiyahu rebukes the nation strongly for this act, prophesying that the destruction will come because of this infringement.
Prophecies of Redemption in Isaiah, Jeremiah and Ezekiel
Dr. Tova Ganzel | Hour and 4 minutes
The prophecies of redemption of Yehezkel, Yirmiyahu and Yeshayahu each have unique characteristics that define them, influenced by their context - both time and place- within which they were said. By closely examining these prophecies we can understand each of their unique content and appreciate the historical context that lies in the background of each of these prophecies.
Haftarat Eikev: Remembering the Walls of Jerusalem
Rabbi David Silverberg
Eicha's Hidden Messages of Consolation
Tanach Study
Dr. Yael Ziegler | 58 minutes
Is there any consolation in the book of Eicha? At first glance, the book of Eicha does not seem to contain any messages of strength or recovery from the devastation of the destruction of Jerusalem. However, upon a deeper analysis of the language in the book, we find hidden allusions that contain within them elements of consolation. Through an examination of the past, present, and future in the Megilla, we find the secret to Am Yisrael’s survival.

Courtesy of www.tanachstudy.com
Consolation, Redemption, Return: Tanakh's Climactic Message
Dr. Yael Ziegler
תאריך פרסום: 2022 | | Hour and 7 minutes
In this shiur, we will offer a birds-eye view of some of Tanakh's complex books to uncover its optimistic message of consolation, redemption, and return to the land. we’ll be comparing the resurrection of Israel against other fallen nations, and see how throughout the Tanakh (notably - Psalms, Isaiah and Trei Assar), there are prophecies of redemption and resurrection; Especially in the darkest hours.

Dedicated by Janice Bitansky in memory of her parents, Israel and Yetra Goldberg
Yetziat Mitzrayim in Isaiah: A New Redemption
Dr. Yael Ziegler
תאריך פרסום: 2023 | | Hour and 5 minutes
The story of the Exodus from Egypt is woven into the prophecies of consolation in the Book of Isaiah, both as a way of comparing and contrasting between them. To understand the nature of these linguistic and thematic allusions and their theological message, we will explore the historical context of Isaiah's prophecies of consolation and compare it to the foundational story of Israel leaving Egypt.

Dedicated in memory of Tom Weisz, z'l, Moshe Meir ben Avraham haKohen v'Rivka Rachel by his wife, Shelli and family. His dedication to Torah learning remains our inspiration