Haftorah reading for Mishpatim is Jeremiah 34:8-22 and 33:25-26
By Irv Jacobs, M.D.
LA JOLLA, California — These short passages, entirely in prose, were written in the setting of the Babylonian siege of Jerusalem, begun in 588 BCE.
Jeremiah’s words were selected from, out of the order of his writings, by later rabbis, apparently to achieve the message of their choice from this haftorah.
I use the translation and interpretations of Emeritus Professor Dr. Robert Alter of the University of California Berkeley. [1]
The connection to the Torah Reading is that it links mentions dealing with the liberation of Hebrew slaves. The Torah’s rules frustrate any desire for economic enrichment at the expense of a fellow Hebrew, whereas in the Haftorah fellow Hebrew slaves were to be released, to assist in defense against the Judea’s imminent conquest by Babylon. [2]
Unfortunately Judea’s slave owners quickly and noxiously reversed the release, at the first sign of the siege’s lift (transient), even in the face of Babylon’s continued breathing down their necks, to destroy Judea. [3]
Here are excerpts:
“…King Zedekiah sealed a covenant…to proclaim a release…for every man to set free…his (Hebrew brother & sister slaves)…the nobles…set them free…But they (later reneged) and (forced) them back into slavery. [4]
And…Jeremiah (hearing of this, from God Re: Torah’s mandate that slaves are to be set free after six years): “(I God, will, to the sword and to pestilence and to famine: I will make (those) trespassing My covenant: I will give them into the hand of their enemies…and their carcasses shall be for for the fowl…and beasts of the earth. And (King) Zedekiah…I will give into the hand of their enemies. [5]
…I, LORD…bring them (enemies) back…in battle…to this city…capture it and burn it in fire…and the towns of Judah I will turn into desolation…
Now the mandatory upbeat ending, selected from an earlier verse:
the LORD: As I have…set my covenant with…the laws of…heavens and earth…I will not reject the seed of David…Abraham, Isaac, and Jacob…I will restore their fortunes and show them mercy…[6]”
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The prophet cites earlier mandates regarding slavery, from the Torah. In the haftorah, which is surely more truly historical, there is clear evidence that the lessons were not learned/observed.
Again, the prophet observed and recorded the corruption of the present king and nobles. What else is new?
I have to observe once more that the rabbis selected/edited/re-ordered the passages to create this haftorah message.
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[1] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019, pp. 975-7 and 974-5
[2] Etz Hayim,The Jewish Publication Society, 2001, New York, pp. 481-2
[3] Ibid, Alter, p. 976
[4] Ibid, Alter, p. 976
[5] Ibid, Alter p. 977
[6] Ibid, Alter p. 975
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Irv Jacobs is a retired medical doctor who delights in Torah analysis. He often delivers a drosh at Congregation Beth El in La Jolla, and at his chavurah.