שַׁבָּת אֵיכָה

This is the Shab•ât′ preceding the ninth of Fifthmonth (Babylonian Av), popularly תִּשְׁעָה בְּאָב.

The name Eikh•âh′ derives from the beginning of the Ha•ph^Ətâr•âh′ recited in Beit ha-k^әnës′ët Tei•mân•im′ this Shab•ât′ — אֵיכָה (Y^әsha•yâh′u 1.21-31).

Non-Tei•mân•im′ refer to this Shab•ât′ as Shab•ât′ Khâz•on′ (Shab•ât′ of the vision, which was last Shab•ât′ for Tei•mân•im′). In non-Tei•mân•im′ Bât•ei′-ha-k^әnës′ët, the Ha•ph^Ətâr•âh′ recited this Shab•ât′ is 'the Khâz•on′ (vision) of Y^әsha•yâh′u 1.1-27.

In all traditions, this is a Shab•ât′ of mourning for Israel's transgressions and many afflictions, persecutions and destructions of the Bât•ei′-ha-Miq•dâsh′ with the theme of t^әshuv•âh′.

Shab•ât′ Eikh•âh′ is a special Shab•ât′ emphasizing the esoteric and Messianic themes pairing destruction and travails with potential redemption and restoration.

Tor•âh′

The regularly scheduled Pâ•râsh•at′ Shâ•vu′a and Ma•ph^Ətir′ are read.

Ha•ph^Ətâr•âh′

The Ha•ph^Ətâr•at′ Tei•mân•it′ No•sakh′ Ba•lad•it′, read in place of the usual weekly selection, is Y^әsha•yâh′u 1.21-31 (last section of Ha•ph^Ətâr•at′ D^әvâr•im′), not the Tei•mân•it′ Sha′mit, S^әphârâd•it′ and Ash•k^әnaz′it Y^әsha•yâh′u 1.1-27.

Pâ•suq′ 1.27:

First, we see that י--ה "refined" Yi•s^ә•râ•eil′ (pâ•suq′ 25, referring to the Sho•âh′).

In the A•mid•âh′ Mi•n^Əkh•âh′ according to the No•sakh′ Tei•mân′, the t^әphil•âh′ is regularly recited that "the realm of the זָדוֹן shall You uproot and break, quickly, in our days."

This is all merely a restatement, and corroboration, of the same principle stated in the שְׁמַע (b^Ə-Mi•d^Əbar′ 15.39-40), and the criteria set forth in D^әvâr•im′ 13.2-6 by which every person's actions are made apparent.

Following the Sho•âh′, "you" referring to Y^әru•shâ•la′yim (pâ•suq′ 26): "I will restore your Sho•ph^Ət•im′ as at the first, and your advisors as at the beginning," fulfilling the t^әphil•âh′ immediately preceding that concerning the זָדוֹן mentioned earlier, to "restore our Sho•ph^Ət•im′ as at the first and our advisors as at the beginning."

Next (1.26), Y^әru•shâ•la′yim will become known as עִיר הַצֶּדֶק and קִרְיָה נֶאֱמָנָה.

Judging from today's khareid•im′, who lack צְדָקָה more than the law-abiding secular Jews they loathe, we have a long way to go yet. The Israeli khareid•im′ political parties, e.g., United Tor•âh′ Judaism, may be making overtures in the direction of cleaning their house, putting it in order, and making true צְדָקָה a reality in their practice. Sha"s, the S^әphârâd•im′ Israeli khareid•im′ political party, by contrast, continues to resist צְדָקָה with all of the might it can muster.

Orthodox Jews, being more moderate, strongly advocate צְדָקָה by their practice; and it is these who are the genuine servants of י--ה and the hope of fulfillment of the prophecy in this Ha•ph^Ətâr•âh′.

צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה ‎  — 1.27

Here is the recipe not only for Israel's "salvation," but for personal "salvation" as well. Christians: notice that Y^әsha•yah′u ha-Nâ•vi′ doesn't say: Tzi•yon′ shall be redeemed through (l^ә-hav•dil′) Yesh′"u, or her returnees through (l^ә-hav•dil′) 'belief in the Lord Yesh′"u Christ.'

On the other hand, Jews note that neither does Y^әsha•yah′u ha-Nâ•vi′ say, Tzi•yon′ shall be redeemed through secular democracy & politics or her returnees through military power (although military power is essential)!

Rather, Y^әsha•yah′u ha-Nâ•vi′ states unequivocally (and who maintains that he contradicts himself elsewhere?): "Tzi•yon′ shall be redeemed in mish•pât′, and her returnees–that's today's Jews–in tz^әdâq•âh′!

He who has ears – !לִשְׁמֹעַ, שְׁמַע

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