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EXODUS 11'~W Haftarah for Shemot n17.JtV ASHKENAZIM ISAIAH 27:6-28:13; 29:22-23 For the haftarah for Shemot for Sephardim, see next haftarah. For an overall discussion of the prophecies ofIsaiah 1-39 and a consideration of their historical setting, literary style, and theological teachings, see "The Book ofIsaiah: Chapters 1-39" in "Overview of Biblical Books Excerpted in the Haftarot Cycle." For a discussion of other prophecies from Isaiah 1-39 recited as haftarah selections, see the listing in "Index of Biblical Passages." The haftarah is taken from the end of a series ofdoom oracles known as the "Isaiah Apocalypse " (Isaiah 24-27)1 and from the begilming of judgments directed against Ephraim and Jerusalem (symbolizing the northern and southern kingdoms, respectively). However, the haftarah is not completely negative, and even features an alternation between promises ofhope and threats of destruction. The reading begins with a promise of national renewal (Isa. 27: 6 [A]) and concludes each of the threats against Israel (27:7-11 [B] and 28:1-13 [Bl]) with promises of redemption and renewal (27:12-13 [AI] and 29:22-23 [A2], respectively). The overall schema is thus A-B-Al_Bl_A2, in which the beginning, middle, and end of the haftarah are marked by promises ofhope. The dominant expression ofthis hope predicts a national ingathering from the far-flung reaches of Assyria and Egypt (Isa. 27: 13). This will be like a new exodus-a fitting counterpoint to the original Exodus anticipated in the parashah (Exod. 3:18-22). Moreover, just as Moses beseeched Pharaoh to let the Israelites worship God in the wilderness (Exod. 5: 1), the climax of Isaiah's prophecy is the service of the Lord on His holy mount. In this way, the parashah sets the pattern for national and religious renewal. PART 1. JUDGMENTS, REASONS, AND PROMISES (Isaiah 27:6-13) a. Isaiah 27:6 A promise that the nation will again strike roots in its homeland and blossom gloriously. b. Isaiah 27:7-11 The punishment ofIsrael is proclaimed, along with the conditions for the people's atonement. Idolatry must cease and its altars smashed; until then, only divine anger will be Israel's fate. c. Isaiah 27:12-13 Two oracles of promise follow, both of which speak of a national ingathering from Assyria and Egypt. PART 2. THE FOLLY AND FATE OF EPHRAIM (Isaiah 28:1-13) a. Isaiah 28: 1-4 A proclamation of woe against drunken Ephraim, besotted by pride and spiritual stupor. They shall be plucked like ripe fruit and devoured. b. Isaiah 28:5-6 The prophet speaks parenthetically ofthe destiny ofthe renmant, for whom God shall be a crown and a guiding spirit. c. Isaiah 28:7-13 By contrast, the present leaders are in a drunken stupor-priest and prophet alike. They stutter and stumble, and hear Isaiah's warnings as so much mumbo jumbo (tzav le-tzav kav le-kav). Their deafness will be their doom. PART 3. RENEWAL OF JACOB (Isaiah 29:22-23) The haftarah concludes on a positive note, promising the nation's restoration and acknowledgment of God. HAFTARAH FOR SHEMOT (ASHKENAZIM) 58 CONTENT AND MEANING The tension between promises and threats is expressed through botanic imagery. The opening figure of part 1 depicts Israel striking root in the land, sprouting (yatzitz) and blossoming with a prodigious growth (Isa. 27:6). By contrast, punishment of the faithless is portrayed by broken boughs, stripped ofall growth (27:10-11). In a similar vein, the people's ingathering from exile is compared to grain that is beat out and collected (27: 12), whereas Ephraim's doom is described as "an early fig before the fruit harvest," devoured by all (28:4). And finally, in part 2, the "proud crowns" ('ateretgeJut) of"glorious beauty" (tzevi tiFarto) on Ephraim's head are likened to "wilted flowers" (tzitz/tzitzat novel), trampled underfoot (28:1, 3-4). This image is counterposed to the splendor of God, who "shall become a crown of beauty [(ateret tzevi] and a diadem of glory [tzejirat tiFarah] for the remnant ofHis people" (28:5). The contrast provides a wutying figure for the overall proclamation and marks the difference between doom and divituty. These thematic polarities are reinforced through the sound clusters tz + vlf Thus the recurrent references to Ephraim's diadem as tzevi tiFarto (glorious beauty) and to God's as (ateret tzevi (a crown of beauty) and tzejirat tiFarah (a diadem of glory...

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