Jewish Concepts of Scripture

Concepts of Scripture in the Synagogue Service 25

and reconciliation.14 Within this sequence, the haft arot of consolation ar-
ticulate a discrete narrative of consolation in which God repeatedly tries
to console the people of Israel, who remain resistant to consolation until
the very last week of the sequence. Th e fourteenth-century Spanish com-
mentator Abudarham paraphrases the sequence, using citations of the fi rst
verse of each haft arah, as follows:

It says in the midrash, in high language, that they decided to begin the haf-

tarot of consolation with Comfort, comfort my people (Isaiah 40:1), which

is to say that the Holy One Blessed be He says to the prophets, Comfort,

comfort my people. Th e congregation of Israel responds to this, And Zion

says YHWH has abandoned me (Isaiah 49:14). Which is to say, “I am not

appeased by the consolations of the prophets.” And he says, Arise, arise,

don strength, arm of YHWH. Arise as in days of old (Isaiah 51:9). And in

the places where they recite Unhappy, storm-tossed one, uncomforted (Isa-

iah 54:11) instead of this haft arah, this is to say that the prophets respond

and say before the Holy One Blessed be He, “Behold the congregation of

Israel is not pacifi ed by our consolations.”

To this the Holy One Blessed be He replies I, I am he who comforts you

(Isaiah 51:12). And he says further, Rejoice, barren one who has not given

birth (Isaiah 54:1) and he says, Arise, shine for your light comes (Isaiah 60:1).

To this the congregation of Israel responds, I will greatly rejoice in YHWH

(Isaiah 61:10) which is to say, “Now I have reason to rejoice and be happy.

My soul rejoices in God because he clothed me in garments of salvation.”

(Isaiah 62:10) 15

As Abudarham’s summary demonstrates, the haft arot of consolation cre-
ate a dialogue between God and Israel in which Israel refuses to be con-
soled by prophetic agents. It will only accept consolation directly from
God. Th rough the selection of the haft arot, the creators of the lectionary
cycle construct a divine portrait in which God is remarkably persistent in
the divine attempts at consolation. While there are certainly moments of
divine consolation in Isaiah 40 – 66, this coherent portrait of God as Is-
rael’s comforter is a rabbinic creation, not an Isaianic one. In addition, the
haft arot of consolation include a high concentration of texts that repre-
sent the relationship between God and Israel in emotional and romantic
terms. Th ese romantic metaphors are paired with references to God’s sav-
ing power. Th rough the strategic conjunction of these texts, the creators
of this lectionary sequence are able to articulate a theology of consolation