On June 30, 1920, Herbert Samuel, a British-Jewish politician and committed Zionist, landed in Palestine to assume his duties as Britain’s first High Commissioner of the Mandate. While the Arab population welcomed him with legitimate suspicion, the Jews of Palestine rejoiced. Just weeks after arriving in Jerusalem, Samuel and his wife Beatrice walked to the “Hurva” synagogue in the Old City on Sabbath Nachamu, the Sabbath of Consolation following the Jewish fast day of Tisha B’Av. He was welcomed as the messiah and was called to chant the traditional verses from the prophets - the Haftorah, featuring the famous consolations from the 40th chapter of Isaiah:
It was reported that many wept openly as the words were recited by the person they were hoping would fulfill Isaiah’s visions and help bring about the restoration of Zion. A century later, one can debate the contribution of Britain to the wellbeing of this region but there is no arguing that the Zionist project, with support from Samuel and other leaders, followed in the footsteps of the Persian ruler Cyrus and established a Jewish homeland after 2,000 years.
In just a few weeks those consoling words of Isaiah will be read again in synagogues worldwide, and today they show up in our daily chapter. The need for consolation and for hope in Zion and elsewhere seems as pivotal as ever, even if so many of the challenges and obstacles have changed.
What’s important to note here is not just the powerful poetic message of hope that dominates this and future chapters - but the bigger question of whose words these are and why it does or doesn’t make difference.
It’s obvious that Isaiah is divided into two parts - with focus on two different historical periods. The difference between traditional and critical interpreters is whether we’re dealing with one author - or at least two. Most modern scholars claim that the Book of Isaiah is clearly defined from chapter 40 onwards as the latter work of author/s in the Persian era, circa 6-5th centuries BCE, as Judeans are able to return to Judah. The more classical commentaries claim that Isaiah had the vision to see beyond his time and project his prophecies into the far future. The differences between the two sections are obvious - with clear reference to different historical realities. But the similarities are also intriguing - the language is very similar, with some key words and phrases unique to this book alone. The most convincing theory is that Isaiah has a school of students who continued his work, vision, vocabulary and mission - decades and more after he was gone. The key is to understand his audience - is this prophet addressing the people of Jerusalem not yet aware of their arriving exile - or the people already lamenting the tragedy and trying to hold on to political and spiritual hope?
Prof. Michael Fishbein, writes in The JPS Bible Commentary: Haftarot, explaining the significance of these chapters beyond the issue of their historical timestamp:
“The second half of Isaiah speaks to a people despairing at the “loss” of their God, since their relationship with the deity had always presumed an intimate relationship with the land. These chapters, a lifeline to the exiles, are crucial in the development of Jewish theology..
constitutes one of the richest theological collections in the Hebrew Bible. These chapters compose a virtual handbook of theological arguments and doctrines. As a collection of revelations on such themes as God’s uniqueness, Israel’s unique status, and the suffering of exile, chapters 40‑55 are beyond compare in postexilic literature. And as a series of universalist teachings on the participation of foreigners in the new Zion, the prophetic teachings in this collection stand in stark contrast to more exclusivist outlooks.
It was presumably the exilic condition of the nation that elicited the polemical tone of the discourses–a tone that variously proclaims the good tidings of God’s advent and exhorts the people from their exilic ennui and despair.. The proclamation of redemption may be trusted because the exile has come to pass. The only and unique Creator guides Israel’s national destiny–this is the prophet’s challenge to all disbelievers.”
In the time that has passed since the original Isaiah’s words were heard in Jerusalem and then recited again by the British High Commissioner a hundred years ago, the yearning for consolation and hope has not ceased. If anything, it’s here again, as many question the return to Zion, its implications, consequences, chances of survival and heavy toll. Where does faith play a part in this political discussion? As the following chapters roll out we’ll try to connect the dots and sift through the layers, seeking solace and inspiration from these majestic words that have been quoted and composed for so many generations, giving so many tired people a glimmer of Godly goodness, believe it or not:
Image: Herbert & Beatrice Samuel in Jerusalem, 1920’s
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