From Distress to Praise: Haftarah Beshallah

It is fitting that I start this attempt at a weekly Haftarah reflection with the Song of Deborah. In January of 1994, I chanted the entirety of this Haftarah at my Bar Mitzvah. The following year, no one was game enough to chant all fifty-something verses, so I had to do it again (though I opted to embrace my mother’s Sepharadic heritage and chant only the song). So here I am, some 16 years later, encountering this text again.

16 years ago, I wrote a bar mitzvah speech that involved raising up the female warrior (thanks to my sister’s editing hand). Today, as I read these words, that idea is not far from my mind, but it is not what draws me to the text. As was the case 15 years ago, I’m going to stick to my Sepharadic roots and focus on the song.

The story of Deborah fits into the narrative cycle of the Book of Judges where the Israelites move from years of peace and calm to times of war and worshipping other gods. After a victory led by Deborah and Barak, the Israelites sing (in verse 5:2):

בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל, בְּהִתְנַדֵּב עָם, בָּרְכוּ יי

First, let's recognize that there are three distinct phrases in this verse.

1) בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל
2) בְּהִתְנַדֵּב עָם
3) בָּרְכוּ יי

This verse is a tricky one, in part because of the meaning of the second word, which seems to appear only once in the Bible, in this verse.[1] What does it mean? It means a lot of things…well, there are two ideas of what it means.

Plaut and Fishbane translate the first phrase as some derivation of when hair goes uncut. Both tell us that the first part of the verse is meant to be an expression of devotion in the Nazarite mode and an allusion to Bamidbar chapter 6 and the description of the Nazirite. This seems to be putting the first and second parts of the verse on the same level. Devotion to God and giving willingly, presumably in devotion to God, are ways of praising God. A point for the school of parallel imagery.

Brettler and Berlin, however, point to the Rashi as preferable. Rashi understands the first statement of the verse בִּפְרֹעַ פְּרָעוֹת to mean disturbance or disaster in Israel. He comments that this refers to a time when the people had forsaken God. Score one for parallel structure but inverse imagery.

The second part of the verse refers to a time when people give of themselves willingly. The modern Hebrew for volunteer can be seen in the word בְּהִתְנַדֵּב. If we go with Rashi, (and why wouldn’t we?) the poet seems to be telling us that both in the times of trouble and in the times of plenty, we praise Adonai. This tactic, of creating a ‘from this to that’ phrase with opposites is meant to evoke the concept of always. We [should] always praise God, the verse is telling us in this understanding. Though we rejoice in the good times, we also remember God in the bad times.

This week, when I reread this verse, it said this to me: In the times of wild distress, we praise Adonai. By giving of ourselves we praise Adonai. These are two distinct ideas for me this week. And yet they remain linked.

I am struck by certain images coming out of Haiti. People who lost the little that they had continued to praise God. They sang songs of praise to God amidst the rubble of their homes, their families and their country. Through it all, they praised God with hymns and songs of Joy. What better thing to do, perhaps. Though I understand the concept of lament, I envy those who can forego it and focus on praise amid the tragedy.

I am struck also by other images coming out of Haiti, and Hollywood. People are volunteering and giving of themselves to help those who have lost everything. The amount of money raised in the first few days and that continues to come in thanks to the telethon on Friday night inspires me and is, for me, an example of where God is present in our actions. When we give of ourselves, even by making a donation, we are expressing the best part of ourselves and the Godly potential that I feel is within each of us. This is true praise.

What I found to be the most compelling aspect of the fundraising efforts, however, was their anonymity. A text message, a phone call, an internet donation – all of these come from the individual with no expectation that anyone else know about it nor any expectation that the supplies that the donation bought will have the donor’s name on them. Rambam teaches that this is the second highest level of Tzedakah, when the donor and the recipient don’t know each other and don’t look for recognition. At this time, this is the best we can do, and it’s more than just good, it’s great. (That highest level is awfully tricky in situations like this.)

There is yet another way to understand our verse. When we are challenged by the images of destruction and devastation, in the times of wild distress, we can and must give of ourselves freely. That is a way to praise Adonai. If this verse teaches us anything it should be the impetus to fix the distress we see in the world. It also teaches us the divine nature of that impetus.

[1] Who doesn’t love a hapax legomenon?