Parashat Reeh (Deuteronomy 11:26-16:17) for August 19, 2006
This week's parasha study has been generously sponsored in honour of Mr. and Mrs. Barry and Beverly Fluxgold.
Life requires a balance of physical sustenance, emotional nourishment and spiritual joy.
Study with Baruch Sienna
This year's cycle of weekly Parasha study explores what connections and insight we can find by examining the Torah portion together with the Haftarah.
We continue with the third Sabbath of Consolation (a series of seven special haftarot: shiva d'nechemta). These seven readings are linked to the calendar, bridging the commemoration of the destruction of the Temple and the exile from Israel, with the upcoming season of the High Holy Days. God promises the restoration of Zion, but at the same time, calls on the people of Israel to turn back to God. This is the essence of teshuvah, repentance.
Isaiah, son of Amotz is the most popular of the prophets for the Haftarah: fourteen of the weekly portions (in the Ashkenazic calendar) are from Isaiah. Isaiah lived in the southern kingdom of Judah in the latter half of the 8th century B.C.E. While Isaiah hoped that the northern kingdom of Israel would be restored (regrettably, the ten northern tribes vanished permanently), his prophecy was also a warning that to the leaders and population of Judah. 'You could be next if you don't change your behaviour.' Indeed, a hundred years later, Judah was conquered, but this time, a remnant did survive, and returned to Israel and re-established a new nation.
Our series of Haftarot of consolation continue with the message of God's restoration. The first verses of the Haftarah describe God showering the people of Israel with material riches: gems and precious stones. God is the source of power and God promises safety from oppression. The Haftarah then continues with an additional theme: in addition to this promised material prosperity and physical security, God invites the people of Israel to be in a mutual, covenantal relationship.
God's declaration "Come for water" (Isa. 55:1) is universally understood by commentators to be a metaphor for Torah or divine instruction. In a famous midrash, the Rabbis compare the Torah to water, using our verse from the Haftarah as its 'prooftext':
The words of Torah are likened to water, as it is written,
O all who thirst, come for water, (Is. 55:1)
Just as water goes from one end of the earth to the other, so does Torah go from one end of the earth to the other;
Just as water is a life source, so is Torah a source of life;
Just as water is free to all, so is Torah a free commodity;
Just as water comes from heaven, so too is the Torah's origin in heaven;
Just as water makes many sounds, so is the Torah heard in many voices;
Just as water quenches one's thirst, so does Torah satisfy the soul...
(see Midrash Shir HaShirim I:19)
Like our verse, the Midrash in fact continues to compare the Torah to milk and wine: The words of Torah are likened to milk. Just as milk is pure and clean, so the Torah is pure and clean. The words of Torah are likened to wine. Just as wine cheers the spirit, so Torah cheers the spirit, as it is written, "Wine that cheers the hearts..." (Ps. 104:14). (Shir HaShirim Rabbah I:19) Rabbi
These three liquids, water, milk and wine are all important symbols in Torah and Judaism. Water is life's most basic requirement. Rain is the ultimate source of fresh water, and in the Torah water (rain) are gifts from God. No human involvement is required. Milk is also a basic requirement for infants, but afterwards is more of a luxury than a necessity. Life-sustaining mothers' milk comes from women, but like rain, no conscious human action is required to produce it. The nourishment of Torah and the bounty of the land of Israel are described as "milk and honey." Finally- wine, a symbol of joy that sanctifies Shabbat, festivals, and life cycle events is produced by humans [in partnership with God]. God produces the grapes, but human effort is required to transform the juice into wine.
Rabbi Joanne Yocheved Heiligman in The Women's Haftarah Commentary (ed. Rabbi Elyse Goldstein) further suggests that the three fluids water, milk, and wine represent physical sustenance, emotional nourishment, and spiritual joy respectively. A shortage of clean drinking water severely impacts on the quality of life. Individuals who lack loving human relationships develop poorly. And a life without a spiritual, joyous component can either be a dull, 'Dilbert-like' existence, or (to the other extreme) a superficial hedonistic, pleasure seeking vapid existence. All three components are necessary for a healthy, balanced life.
Shabbat Shalom,
BDS
