Tisha B’Av Fast begins at Sundown, Wednesday, July 22, 2026
Recite Aycha (Lamentations)
Torah
Readings for Thursday, July 23, 2026
Tisha B’Av (The Ninth Day of Av)
Tisha
B’Av is a fast day that falls on the ninth day of Av. In other words, the observance takes its name
literally from the day of the month on which it occurs. (This year, on the secular calendar, it
starts on the evening of Wednesday, July 22 and lasts through Thursday, July 23.) When the ninth day of Av falls on Shabbat,
the observance is delayed until Saturday evening and Sunday. Tisha B’Av commemorates the destruction of
the First and Second Temples as well as other calamities that befell our
people. Bethar fell to the Romans on
Tisha B’Av in 135 A.D. Bethar was the
stronghold of Bar Kochba. The fall of
Bethar marked the end of the third of
the major rebellion against the Romans. The edict banishing the Jews
from England was signed on Tisha B’Av 1290.
The final expulsion of the Jews from Spain took place on Tisha B’Av
1492. Several commentators also cite
the fact the Talmud ties the Episode of the Spies to Tisha B’Av. According to this, God delivered the
statement of punishment (Bamidbar
The Babylonians entered the Temple grounds on the seventh, attacked the Temple on the eighth, started the fire on the ninth and watched it finally burn to the ground on the tenth. Since the fire was started on the ninth, that became the day of fasting and mourning. There are those who feel that Tisha B’Av should no longer be observed, especially with the founding of the modern state of Israel and the re-unification of Jerusalem. In an earlier period, the Reform Movement wanted to drop the observance since it was “an anachronism.” Interestingly enough, Rabbi David Einhorn, a Reform Rabbi living in Baltimore in the 19th century, sought to maintain the observance of Tisha B’Av but with a different twist. He saw the exile as a positive thing because it provided the impetus for the Jews to share the teachings of God with people throughout the world. Regardless, Tisha B’Av has survived on our calendar. In Israel, restaurants and places of public amusement are closed and Tisha B’Av is observed as a National Day of Mourning. Compared to others, Jews in America until the third decade of the 21st century were living “the good life.” And like so many others, we assumed that what is will always be. Instead, we are immersed in the worst outbreak of anti-Semitism since the end of World War II. Violent crowds attack Jews. Jews are banned from participation in everything from cultural events to food co-ops. Once again, anti-Semitism is “respectable.” This is not a case of blame the “victim”, but did we not learn anything from those last decades of the Second Commonwealth when our leaders failed us, and Religious Zealots pitted Jew against Jew. If, to paraphrase Shakespeare, the fault is not in our stars but ourselves we can do something to ameliorate this situation and to, as one sage said, build the synagogue in our hearts. Perhaps there are lessons to be learned from the 9th Day of Av.
Customs
and Ceremonies
On Tisha B’Av, traditional Jews follow the same rules of abstinence that are connected with Yom Kippur. For twenty-four hours, they do not eat, drink, bathe or engage in sexual relations. The mourning motif begins with the Evening Service. The Ark is draped with a black cloth. The cover is removed from the bimah. The lights are turned low and those attending the service refrain from greeting each other in the normal manner. Many people refrain from wearing leather shoes and, like mourners, they sit on low stools or on the floor. Following the evening service, congregants chant the entire Book of Lamentations (Aycha) and poems of lament called Kinnot. The tallit and tefillin are not worn in the morning service but are worn in the afternoon service instead. There are special Torah and Haftarah readings for the morning and afternoon services.
Memory
versus History I
There are several different “versions” of the
Destruction of the First Temple. Beside
the versions and references in Jeremiah
and Lamentations, you might want to look at Chapter 36 in Chronicles II and
http://judaism.about.com/od/jewishhistory/a/greatrevolt.htm for more information.
Memory
versus History II
For
centuries we have “remembered” the destruction of the Second Temple. But memory is not the same as history. Memory can be mushy, hazy; history, good
history is more rigorous, hard edged and balanced. It provides us with the information that will
help us to understand our past and how to apply our past to the present and
future. We would all do well to go back
and study the history of the period that marked the final decades of the Second
Commonwealth that climaxed with the Great Revolt against Rome. The Jewish War by Josephus is the most famous
history covering these events. Josephus
was a Jewish general who participated in the revolt. The work has two drawbacks. First, it is long and difficult to read. Secondly, it is tainted by the fact that he
defected to the Romans which means the book is self-serving to say the
least. In some respects, his work is as
reliable as a history of the American Revolution written by Benedict Arnold
would be. You can find brief articles
about the event at http://www.jewishvirtuallibrary.org/jsource/Judaism/revolt.html
http://judaism.about.com/od/jewishhistory/a/greatrevolt.htm
http://www.josephus.org/causesOfWar.htm
Rome and Jerusalem by Martin Goodman and The Ruing Class of Judaea by Martin Goodman provide interesting and unusual views of these events. For those of you who read history for the lessons it can teach us, you might want to consider the impact on a Jewish commonwealth when political leaders fail to understand the behavior of the leading super-power of the day, when religious leaders become corrupt, when groups vie for power for the sake of power and forget the reasons for the existence of the Jewish people as exemplified by Micah, “It hath been told thee, O man, what is good, and what the LORD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.” After you read Lamentations and remember the event, why not begin this year to read history, and understand what really happened. Trust me, it is a real eye-opener. Speaking for myself, the more I read about it, the less I really know and the more I realize that I need to know.
Memory
versus History III
Betar fell almost two thousand years ago. Thanks to recent archaeological discoveries we now know a lot more about this final of the three major rebellions against Roman rule. You can find brief articles about this event at http://www.jewishvirtuallibrary.org/jsource/Judaism/revolt1.html and http://www.historyorb.com/religion/judaism Or, you might want to read Bar Kochba: The rediscovery of the legendary hero of the second Jewish Revolt against Rome by Yigael Yadin. When reading about the revolt and looking for lessons for modern times, you might consider the role of Rabbi Akiva and how he was able to see Bar Kochba as the Messiah.
Shacharit (Morning Service) Tisha B’Av Readings
Torah
4:25-40
Devarim (Deuteronomy)
This section is actually read twice in one week since it is part the sedrah of Va-etchanan. The reading contains Moshe’s prophecy of the future exile and redemption of the Jewish people. The specific cause of the exile will be idol worship. Eventually, God will redeem the Israelites because of the Covenant and the people will follow the commandments that they had been given at Sinai.
Haftarah
8:
Jeremiah
was the prophet who lived through the destruction of the Temple. According to some, these verses are a
prophecy written after the Babylonians sacked Jerusalem but before the actual
destruction of the Temple in 586 B.C.E.
Jeremiah alludes to a variety of social evils prevalent at the
time. “Their tongues are deadly arrows,
speaking deceitfully through their mouths; they speak cordially to their
friends, while inwardly setting traps for them”(9:7). But the ultimate reason for the exile is
consistent with the words from Devarim.
“For what reason did the land perish…?
Because they forsook my Torah…They followed…after the Baal-idols as
their fathers taught them “(
Mincha (Afternoon Service) Tisha B’Av Readings
Torah
32:11-14;
34:1-10 Shemot (Exodus)
The first part of the reading (chapter 32) portrays God’s anger at the Israelites for the Golden Calf. The second and third parts of the reading (chapter 34) describe Moshe’s return to the mountaintop to receive the Ten Commandments for the second time. As Rabbi Kolatch points out, this is a fitting reading for all four minor fast days including Tisha B’Av since it contains the reminder that “sin leads to tragedy and expressions of remorse lead to forgiveness.”
Haftarah
(Ashkenazim)
55:6-56-8
Isaiah
This is the same haftarah read with Vayeilech, the ninth sedrah in Devarim. In the haftarah, Isaiah calls upon the people to “Maintain justice and do what is right.” The term for “right” in Hebrew is tzedakah. On fast days, it is even more important than on other days to provide contributions for the poor (tzedakah). In the waning hours of this Fast Day, when much of the readings have been about despair and punishment, the haftarah begins a shift towards the message of hope and redemption that will dominant the prophetic readings over the next seven weeks. Not only will God redeem the Israelites, but He will redeem the “alien” who “observes My Sabbaths” and grasps “My covenant tightly.”
Haftarah
(Sephardim)
Hosea
14:2-10 Micah 7:18-20
After almost twenty-fours of affliction come words of hope. First comes the acknowledgement of the Israelites guilt followed by the way of redemption. “Return O Israel, to the Lord your God, for you have fallen because of your sin….Say to Him: ‘Forgive all guilt…Instead of bulls we will pay the offering of our lips’ (this is one of the origins of substituting prayer for the sacrifices)…never ‘again will we call our handiwork our god…’”(Hosea 2-4). “He will take us back in Love; He will cover up our iniquities…” (Micah 7:19) because of the covenant He made with our forefathers. The prophet is invoking the Sinaitic experience mentioned in the Torah reading.
Aycha
(Lamentations)
Aycha or The Book of Lamentations, which is one of the Five Scrolls found in the third section of the TaNaCh called Kethuvim, is read on this fast. In Hebrew, this book is called Aycha, which means “how” and is the first word of the scroll. Aycha is a series of five dirges or laments supposedly authored by Jeremiah, the last prophet to preach in Jerusalem before the destruction of the First Temple and the prophet who actually witnessed the destruction of the Temple. Aycha is first read at the end of the Ma’ariv (Evening Service) and then again during Shacharit. The melody is mournful in keeping with the image of the weeping prophet. Amidst all of the imagery of destruction and devastation, some sages find a message of hope. God is punishing the Children of Israel for their evil behavior. In other words, how the Israelites act matters to God. History is not a random crapshoot. If He is mindful of our sins, He will be mindful of good deeds. This means there is hope for tomorrow and an ultimate redemption. To underscore this point, the reading ends not with verse 22 of Chapter Five, but with a repetition of verse 21, “Bring us back to You, O Lord, and we shall return, renew our days as of old.”
Readings for Saturday, July 25, 2026
Va-etchanan
(And I pleaded)
Va-etchanan is the second sedrah
in the book of Devarim or Deuteronomy.
It takes its name from the first Hebrew word in the weekly reading. “And I pleaded (Va-etchanan) with the Lord at
that time, saying,” (
Moshe Entering the
Promised Land (3:23-3:26; 4:21). The
sedrah starts with what might be the most poignant, the most soul-searing of
expressions, “Va-etchanan,” “And I
pleaded.” Here we find Moshe recounting
how he begged God to let him enter the Promised Land and how God turned him
down. He did not just say no. He dismissed him with a stinging rebuke,
“Enough! Never speak to Me of this
matter again.” What is worse; the fact
that Moshe must show his shame by telling of this rejection or the fact that
nobody was there to plead on Moshe’s behalf?
From Shemot through Bamidbar we read of the times when Moshe interceded
on behalf of the Israelites, pleading with God to spare them. But who can plead with God on Moshe’s
behalf? This is a play on that old
question of “Who hears the confession of the Pope’s confessor?” What would have happened if, when the
Israelites heard that Moshe was not to enter the Promised Land, they had
pleaded his case with God? Would it have
changed the Divine Decree? We will never
know. The idea of the Israelites
challenging a Divine decree is not beyond the realm of possibility. The tales of the Second Pesach and the Five
Daughters show that the Israelites were willing to question what God had
commanded. More importantly, God was
willing to listen and modify His words.
But one lesson of this Sedrah might be that everybody, high and low
alike, needs somebody to intercede on his or her behalf at some time. From the point of view of modern day
management, the sedrah reminds us that everybody has a boss. And sometimes your job is to keep your boss'
boss off of your boss’ back. At any
rate, Moshe will not enter the Promised Land.
And while God may have told Moshe not to mention it to Him again, Moshe
is not finished with the subject. Later
he reminds the Israelites again (
Peroration (4:1-40). This section of the First Discourse might be viewed as a summary of basic Jewish concepts and history that are intended to provide the philosophic background for the revelation of the most important elements of the sedrah that will be introduced in chapters five and six. What follows are just a few of the highlights.
Obey Chukim and
Mishpatim (4:1, 5, 8, 21; 5:2, 20, 28; 6:1;
Observe the Law
(4:2). “You shall not add
anything to what I command you or take anything away from it.…” Judaism has survived because its leaders have
known how to interpret the law without doing away with it. At the same time, Moshe is reminding us that
it is difficult to obey the law as is and there is no reason to create
additional burdens and demands. Some
commentators feel that this is a quantitative injunction. For example, we are told about the four
species at Sukkoth. That means four
species. We are not allowed to drop it
down to three or increase it to make five.
Such a view brings consistency to a later injunction in the sedrah
concerning observance, “Do what is right and good in the sight of the Lord…” (
Worship God, Not Nature or Idols (4:15-19). Moshe reminds the Israelites that since they saw no shape at the giving of the Ten Commandments, the Israelites should never create and/or worship the likeness of a man or woman. At the same time, the Israelites are never to confuse God with His natural manifestations such as the Sun or the Moon.
Prophecy - Exile and Redemption (4:25-31). This section is especially appropriate for reading at the time of Tisha B’Av. Moshe predicts that once the Israelites enjoy material prosperity, they will forget about God. The penalty will be exile. But God will not forget the Israelites and eventually we will be redeemed and brought back to the Promised Land.
The Existence and Greatness of God (4:32-39). Moshe does not offer one of those philosophic proofs of the existence God, the kind that are so popular in Freshman Philosophy courses. Instead, he tells the Israelites to examine their own history. For in the events that they and their parents have experienced, the Exodus from Egypt and the Revelation at Sinai, the Jew has empirical evidence of the existence of God and His greatness.
The Start of the Second Discourse (5:1-7:11). Different commentators provide different divisions for Devarim. According to some, this marks the start of a second discourse, which includes a compendium of laws concerning human behavior and the on-going reminder to obey them because they are the word of God.
The Giving of the Ten Commandments (5:1-29). Moshe recreates the scene at the mountain, which he calls Horab this time instead of Sinai. Before reciting the Decalogue, he tells the Israelites to study them. And why do we study them? We study so that we may observe them (5:1). Study is not a form of mental gymnastics. It is a way to draw God into the universe; a way to elevate the mundane.
The Recitation of the Decalogue (5:6-18). The commandments in Shemot and Devarim are very similar. The biggest difference comes with the Fourth Commandment, which covers Shabbat. In Devarim the commandment begins “Observe” (Shamor) while in Shemot it begins “Remember” (Zachor). In Devarim, we observe Shabbat to remember the Exodus, while in Shemot we remember Shabbat because of creation. In the typically Jewish attempt to harmonize what appears to be conflicting views, we include both of these concepts in the Kiddush on Shabbat. In the spirit of putting first things first, the Decalogue begins with a statement of the primacy of God and the ban on other forms of worship. Some say the first five commandments buttress the relationship between the individual and God, while the second five commandments concern themselves with the relationship between individuals. Others say that the first five are applicable to the unique relationship between the Israelites and God, while the second are applicable to the general society as well as the Israelites. Obviously this guide is too brief a document to delve into all of the nuances of each of the commandments.
Establishing the Authorship of the Law (5:24, 28). We have heard several conflicting views about the authorship of the Torah. As can be seen from these two verses, the Torah states that God is the author of the Law. This concept of divine authorship is critical to the concept of obeying the Instruction, be it Chukim or Mishpatim.
Presenting the Shema (6:4). “Hear O Israel! The Lord Our God, The Lord is One!” In one simple sentence, which then becomes a prayer, Moshe calls the Israelites to bear witness to the basic belief of their faith. The Shema, this one sentence, is so basic that it is usually the first line of Hebrew a child learns and the final utterance of the dying, including those who have perished as martyrs. It is found in the Morning Supplications, in the Shacharit and Ma’ariv (with additional paragraphs), in the Torah Service, in the Musaf and at the very close of the Yom Kippur liturgy. There is even a Bedtime Shema. This simple statement has too many meanings and implications to cover in what is supposed to a summary document. This declaration of “Oneness” is the core of monotheism. It is a statement that denies the validity of idolatry, pantheism and the Trinitarians. It is a statement that dictates a common origin for the universe and all mankind. It is a statement that means that all people are equal before the law and that all people must follow a certain basic moral code. This one simple statement means ever so much more than this. You should seek out any one of a myriad of resources including the Siddur and Chumash of Rabbi Hertz, Etz Hayim, The Stone Chumash, and The Plaut Chumash. Other sources to consult include To Pray As A Jew, The Synagogue Survival Kit, Jewish Prayer, My Prayer, A Guide to Jewish Religious Practices, the writings of Rabbi Telushkin and the commentaries in the Artscroll prayer book. And that is just the tip of the intellectual iceberg. There are more, many, many more.
Presenting the V’ahavta (6:5-9). The Shema is actually made up of three paragraphs known as the “Kriat Shema” or The Reading of the Shema. The V’ahavta is the first of those three paragraphs. Specifically, it commands us to love God totally and completely. And in interpreting the text we find the commandments about the tefillin and the mezuzah. We also find the injunction for teaching our children, which means establishing schools. And last but not least, we find the command to continue our education as adults. How do we express this total love of God? As Moshe points out, we express it by following His commandments. Once again, there is too much commentary to summarize. This is the sort of thing that keeps people studying year in and year out.
Behavior upon Entering the Promised Land (7:1-11). The source of what will seem to be military success is really God (7:1-2). In a command that rings harsh in our modern ears, the Israelites are to destroy the inhabitants giving no terms and no quarter. As we know from Neviim, the Israelites did not carry out this command since the natives continued to live among us, serving as enemies and tempters. The reason for this harsh decree can be seen in the following instruction to destroy all manifestation of the pagan religion and the injunction against inter-marriage lest it weaken the bond with God. In a world of idolatry, Israel was to be the one haven for the monotheism and the worship of God. Moshe ends this part of the oration by reminding the Israelites that God is taking them into the land as a sign of His greatness, not theirs. And all that He asks in return for his manifold blessings is that the Israelites, “…observe faithfully the Instruction…” i.e. all of the Chukim and Mishpatim.
Themes
Commandments
416.
The prohibition against desiring what belongs to one’s
neighbor (5:18 ).
417.
The
obligation to acknowledge that God is One (6:4).
418.
The
commandment to Love God (6:5).
419.
The
obligation to teach Torah to one’s children (6:7).
420.
The
obligation to study Torah both day and night (6:7).
421.
The
commandment to put tefillin on one’s arm (6:8).
422.
The
commandment to put tefillin on one’s head (6:8).
423.
The
obligation to place a mezuzah on one’s doorpost (6:9).
424.
The
prohibition against testing God (
Shabbat Nachamu
The Shabbat following Tisha B’Av is known as Shabbat Nachamu, the Sabbath of Comfort. The Temple has been destroyed just as the prophets had predicted. But instead of “hitting the children of Israel when they are down” and beating their collective prophetic breasts in triumph (see you should have listened to us), the prophetic message is one of comfort. (For more details, see the Haftarah below). The Israelites have suffered enough with the destruction. They are going to suffer even more while in exile. So God offers a message of comfort and consolation to the people. There is a message in this that from which we all could benefit in terms of how to deal with suffering, even when the suffering is of the victim’s own making.
Shabbat Nachamu
This Shabbat always makes me smile and not because of the comfort offered at Tisha B’Av. Decades ago, this was the portion of my brother David. He was a joy to behold that day and he still is a “sweet singer of song” in the House of Israel.
Sinai – The Edited
Version
In Exodus, the story of the Ten Commandments is a long, rambling one that wanders over several weeks’ worth of reading. The actual recitation of the Decalogue begins with “all these words” not the term “Ten Commandments.” By comparison the version in Deuteronomy is neat and tidy including the use of the term Ten Commandments to describe the Decalogue. The version in Deuteronomy lacks the pageantry and does not have the sense of a theophany that is found in Exodus. But it really is the one that most people know. Why the difference? One might be the fact that Moses was pressed for time, and he did not want to dabble in the deatails. Or maybe he wanted his audience to focus on the laws themselves and not all of the extraneous issues that consume the version in Exodus. It would be consistent with the concept of Deuteronomy being a summary.
The
Chosen People
Moses tells the people that God chose the Israelites because of the promises he made to their forefathers and because He loves the Israelites. For some this begs the question because it does not tell us why God decided to love the Israelites or why he chose to make the promises to our forefathers. Is this one of those questions, like the Red Heifer, that will only be answered when the Moshiach arrives
Jewish Education
There are many who feel that the command to “teach them to your children” is fulfilled by supporting Jewish education. This is only partially true. While making financial contributions to Jewish schools and sending children to these schools is important, it is only half the job. Real Jewish education requires an active Jewish home life. In America, we have seen the consequences of when there is a lack of connection between what are youngsters are taught and what they experience. We cannot expect our Jewish educators, no matter how dedicated and competent, so be a substitute for Jewish practices in the home - both in terms of ethics and customs and ceremonies. For those who do not feel competent to teach their children, then it is up to them to educate themselves. One of the on-going themes of Devarim is that Judaism is not a spectator sport.
The Haggadah
This
sedrah provides some of the language used in the Haggadah. Look at
The Difference Between
the Written Law and the Oral Law
“The Written Torah does not elaborate on the detailed laws concerning the performance of the commandments. On the mitzvah of tefillin, for example, the Written Torah merely states ‘You shall bind them as a sign upon your hand; they shall serve as frontlets between your eyes.’ It is not at all clear exactly what shall be bound, how it shall serve as a sign, and precisely where it shall be placed ‘between your eyes.’ All these particulars are elaborated in the Oral Law.” (From Lessons in Tanya, Vol. IV, by Rabbi Schneur Zalman of Liadi) This sedrah provides an excellent example of how and why the Oral Law developed. How do you write the commandments on the doorposts of your house? How do you wear commandments on your arm or on your head? How do you observe what are really brief injunctions? In the Kitzur Shulchan Orach (an abbreviated code of Jewish Law) the laws pertaining to Tefillin take up eleven pages. The laws pertaining to the Mezuzah cover seven pages. The laws pertaining to the recitation of the Shema cover four pages. And the laws pertaining to various aspects covering Shabbat cover 25 chapters of varying lengths. The scary part of this for some people is that these examples are from a code of law that is called “abbreviated.” How much more is there in the longer versions of the Oral Law that is not included? The good news is that a lot of people have spent a lot of time trying to flesh out the spare text of the Torah. It speaks to the vitality of the Jewish people that we constantly examine and re-examine our laws and traditions to ensure that they are helping us to fulfill some of our ultimate responsibilities including making us a nation of priests, elevating the mundane and repairing the universe. The Oral Law is not a case of making law just for the sake of making law. In fact the creation of the Oral Law and the on-going commentary of the sages is a way of obeying the injunction, “Do what is right and good in the sight of the Lord” found in this sedrah. According to the commentators, this was an admission that the Torah could not deal specifically with every issue that might arise. Therefore it was incumbent to keep the law fresh to meet the needs of the time and yet consistent with the teachings of the Torah.
An
Etiological View
Those who see the Torah as a collection of stories created explain current customs by creating ancient origins for them might have a different view. For example, our ancestors may have been placing some sort of amulet containing “holy words” on the doorposts to ward off evil spirits. When somebody asked why this was done, the writers of Deuteronomy included the words about "And you shall inscribe these words upon the doorposts of your house and upon your gates." In other words, we really don’t know where the custom came from, but now that we do it, we have words from God to provide an origin for the custom. Remember, nobody knows who hung the first mezuzah any more than they know who put on the first pair of tefillin. I am not saying I like this approach to Torah study, but it is one that some commentators use.
The “Prayer” of
the Lord
After the revelation at Sinai, the Israelites asked Moshe to serve as an
intermediary between them and God i.e., he should hear the teachings and convey
them to the people (5:24). According to
the commentary, the Israelites were so in awe of God’s teachings and so afraid
of violating the law, that they sought guidance from Moses to insure full
compliance. In what some commentators
describe as a bit of anthropomorphism, God responds with the prayerful
utterance, “Oh, that they had such a heart as this always, to fear Me, and keep
all My commandments, that it might be well with them and their children for
ever!” (
The Extra Word
The
sedrah begins, “And I pleaded with the Lord at that time, saying….” (
The Six Remembrances
According to some sages’ interpretation of the Torah, there are six occurrences that we are to remember at all times. In an effort to comply with this injunction, following the Morning Service, many Jews recite the Six Remembrances. Five of them come from Devarim and one from Shemot. The Second of the Six Remembrances is found in this week’s sedrah (4:9-10). It has to do with remembering the receiving of the Torah at Mt. Sinai. Interestingly, it is the only one of the six that does not use a variant of the Hebrew word Zachor (Remember). Instead of saying we should remember “the things that your eyes have seen” the text says, “Beware…lest you forget that your eyes have seen.” Apparently in the eyes of the Torah there is no difference between a positive injunction to remember and a negative injunction not to forget.
“And
you shall love the Lord” (6:5)
“I hear that you have a Segula for a great variety of needs, and these spiritual remedies and talismans that you dispense actual bring results,” said a certain non-Chassidic rav to Reb Avraham of Stretyn. “In fact, I would like you to give me a Segula for being God-fearing.” Rev Avraham replied, “I am afraid that for the fear of heaven I do not have a Segula but for the love of heaven I do.” “That’s fine with, said the visitor, “for is not the love of heaven a loftier thing than the fear of heaven? Let me have such a Segula, please.” “A great Segula for the love of heaven,” said Reb Avraham, “is the love of one’s fellow Jew. Whoever has attained this can readily arrive at the love of heaven.” (A Treasury of Chassidic Tales)
In the world of the Kabbalah, a Segula was mystic sign or amulet imbued with spiritual powers. But a Segula can also refer to an “action that is reputed to lead to a change in one’s fortunes.” “The word segula might be translated as a spiritual remedy or an auspicious tradition.” In this week’s Torah portion, we find the term “Am Segula” meaning “a treasured nation.” (7:6) which refers to the special relationship God has with the Jewish people. Perhaps then, a segula might be understood to be an action that demonstrates a treasured relationship with God by doing something extra which brings people joy and draws them closer to God. We do know that in the 21st century the word Segula is the name of a magazine devoted to presenting the entire band-with of Jewish culture and history (Based on readings from “Jewish Treats: Juicy Bits of Judaism.”
Haftarah
40:1-26 Isaiah
The Man and the Book: The book of Isaiah consists of 66 chapters. There seems to be a consensus among many scholars and commentators that that the first 39 chapters were written by the historic figure described in the opening of the book. According to this, he would have lived in Judah (the Southern Kingdom) at the end of the eighth century B.C.E., more than one hundred years before the destruction of the First Temple. Based on internal literary evidence, Chapters forty through sixty-six (the last part of the Book of Isaiah) were written by an unknown author who lived at the end of the sixth Century B.C.E. Besides a difference in style and tone there are two specific mention of Cyrus, the Persian King who defeated the Babylonians and allowed the Jews to return to Jerusalem. We have no idea who this anonymous preacher was or why he attached his writings to those of Isaiah. We do not even know if “he” was a “he.” There are those who contend that that these chapters were added to the original works of Isaiah to make the book as long as those of Jeremiah and Ezekiel. Of course, there are those who still contend that the whole book is the work of one author; that the references to Cyrus are merely evidence of great prophetic insight.
The Message: The reading opens with the classic words, “Nachamu, nachamu, ami, or Comfort ye, comfort ye, My people.” In words that would have been consistent with victories of Cyrus, the prophet announces that the Exile is over and the time for Return and Redemption is at hand. The prophet reminds the people of the greatness of God. In what might be a reference to the transgression that brought on the exile, Idolatry, the prophet reminds the people that God is greater than any idol or make of idols (40:18-20). Men are like “grass which withers and flowers that fade.” The “rulers of the earth” are like “straw” that can be blown away by the storm. All strength lies with the Lord, who is the protector and shepherd of the Israelites.
Theme-link: The link is with the calendar, not the
sedrah. The Shabbat following Tisha B’Av
is called Shabbat Nachamu. It takes its
name from the first words of the haftarah, “Nachamu, nachamu ami…” “Comfort, comfort My people says your
God.” This is the first of the seven
Haftarot of Consolation. They all come
from the book of Isaiah and are intended to offer hope to the Israelites facing
the destruction of the Temple and exile.
Yes, the prophets warned the people that this would be their punishment
if they did not obey the law. But in a
lesson that we should all learn, the prophets do not rub it in. Rather, they reach down to help their
brethren who have stumbled regain their footing; in this case by providing a
message of ultimate redemption and return.
Copyright;
July, 2026; Mitchell A. Levin
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