Do The Dew

The Haftorah for Parshas Balak is taken from Sefer Micha and can be seen as having two distinct parts. the first half is a Nevuah regarding the Yemos Hamoshiach, about which the Navi makes glorious predictions such as: “Tarom Yadecha Al Tzarecha V’chol Oivecha Yikareisu”, promising that we will triumph over our enemies and hardships. The second part of the Haftorah, however, is a bit less upbeat as the Navi turns to Divrei Tochacha, focused mainly on our lack of gratitude, as a nation, for all that Hashem does for us. As we prepare to begin the period of Bein Hametzarim, with its focus on the Churban and our yearning for Geulah, perhaps we can find an important message in the first part of the Hafotorah and its predictions about the future we await.

The first Passuk of the Haftorah speaks about the status that Klal Yisroel will achieve in Acharis HaYamim: “V’Haya Sheris Yaakov B’Kerev Amim Rabim K’Tal M’Es Hashem K’Rivivim Alei Esav”. When the Geulah HaAsida arrives, Bnei Yisroel will be, amidst the nations, like drops of dew on grass. The Passuk continues, seemingly explaining the result of this existence: “Asher Lo Yikaveh L’Ish V’Lo Yiyachel L’Bnei Adam.” We will no longer look torward man, or place our hope in mortal beings.

The Navi seems to be making a very important statement about the future of Klal Yisroel, but we must of course understand the way in which he does so. Specifcally, there would seem to be two very basic questions that can be asked on the Lashon of the Passuk.

First, the way the Navi refers to Klal Yisroel, as “Shearis Yaakov” must have specific intent. Why use this term to speak about Bnei Yisroel at the time of the Geulah, and how does this relate to the remainder of the Passuk?

In addition, we must understand both why the Navi compares Klal Yisroel specifically to “Tal M’es Hashem”. The implication of the Passuk is that because we are like Tal we will not rely on mankind, but we must understand why this is true, and in any case why the metaphor of Tal is needed at all. What is the Navi communicating to us with this choice of words?

This second question is addressed by Rashi, who explains that Tal, dew, is not brought about through the efforts of mankind. The connection to the second half of the Passuk is now understood: Bnei Yisroel will realize that, like Tal, their existence relies not on human intervention, but on HKBH alone.

This explanation of the words “K’Tal M’es Hashem” is echoed by many of the other Meforshim, each of them pointing out that Tal does not come from mankind and using this concept to explain the Passuk.

A few questions remain, however, even if we subsume this approach. First, how do we know this? What is the source for the fact that dew is controlled only by Hashem and in no way by Bnei Adam? In addition, there are any number of natural phenomena that would seem to be controlled by Hashem alone—wind, rain and the like—why does the Navi specially chose to compare Bnei Yisroel, and their newfound awareness, to Tal? Finally, one of our original questions regarding these words still remains: why is the comparison to Tal necessary at all? The Navi could well have just said “Lo Yikaveh L’Ish V’Lo Yiyachel L’Bnei Adam”—why are the words ““K’Tal M’es Hashem” needed?

It is clear that the Navi wishes to send us a message by choosing these words, and that there must be a deeper menaing to the concept of Tal. In order to understand what that may be, let us try to understand from where in fact the premise of Rashi and the other Meforshim stems.

There is a Medrash Tanchuma in Parshas Toldos that would seem to be the source of this concept. There, the Medrash says: “At Motzei Afilu Tzaddikim Ainan Moshlin B’Tal”, even Tzaddikim cannot control Tal. The Medrash proves this from the story of Eliyahu Hanavi and Achav. The Passuk in Sefer Malachim tells us that Eliyahu threatened Achav with a drought in order to induce him to return from his evil path, saying: “Chai Hashem…Im Yihiyeh HaShanim Haeleh Tal Umattar Ki Im L’Fi Divari”. The Passuk later on, however, tells us that Hashem sent Eliyahu to tell Achav: “Lech He’ereh El Achav V’Etna Matar Al Pinei Hasdama”. This Passuk speaks only about rain arriving but not dew. We see, concludes the Medrash, that during those years there was a lack of rain but there was still dew, proving that “Afilu Tzaddikim Ainan Moshlin B’Tal”. Even the promise of Eliyhau Hanavi, and presumably his Teffilos, could not affect Tal but only Matar.

This Medrash not only provides the source for the words of the Meforshim here, but also answers another of our questions: although there are indeed other natural occurrences that would seem to be removed from human control, Tal is somewhat different. Of course we know that Hashem decides when rain will fall, for example, but mankind can use Teffilah to affect its arrival. Dew, however, is completely independent of any human intervention: “Afilu Tzaddikim Ainan Moshlin B’Tal”.

That said, we still must understand what message the Navi wishes to send us by using the words “K’Tal M’es Hashem” at all? It seems that in order to answer this question we must look a little deeper into the nature of Tal, as explained by Chazal.

It is interesting to note that there is another Mamer Chazal that uses the Pessukim in Melachim to learn a Yesod about Tal that seems slightly different than that of the Tanchuma.

The Gemara in Taanis tells us that one is not obligated to recite “Mashiv HaRuah U’Morid HaTal” because Ruach and Tal are “Ain Ne’etzrin”, they do not cease. Rashi explains that the world cannot survive without wind or dew, and so one is not required to Daven for them as they will be present regardless. The Gemara establishes that Tal is “Ain Ne’etzrin” from the same Pessukim used in the Medrash. From the fact that Eliyahu was not able to withhold Tal from arriving we learn that Tal is a constant.

The truth is that we can understand the Gemara and Medrash in a way that they dovetail one with the other. The Medrash tells us that even Tzaddikim cannot affect the arrival of Tal, and the Gemarah explains why: because it is necessary for the very existence of the world. We now understand why Eliyahu could not make the Tal cease: because without it the world could not survive.

It emerges, then, that when the Navi compares Klal Yisroel to Tal he is likening us to a force that is so essential to the existence of the world that even Tzaddikim cannot affect it. What is the message to us? Why indeed is Tal so vital and why can’t a human intercede to stop it from falling?

Perhaps we can understand this based on another Gemarah in Taanis that speaks about Tal. There, the Gemara tells us that Klal Yisroel asked that the presence of Hashem in our lives be like rain. Hashem responds to this request: “At Nisheles Davar ShePaamim Misbakesh U’Paamim Aino Misbakesh”. Bnei Yisoel had asked for something that is not always wanted, because Rain has seasons—it is sometimes desired and sometimes not welcome. HKBH nonetheless promised “Ani Aheyeh Licha Davar HaMiskbakesh L’Olam”, that he would be to us like something that is always desired, as the Passuk in Hoshea says: “Aheyeh K’Yal L’Yisroel”. Hashem compares his relationship with Klal Yisroel to Tal, which is something that is always needed, as we have seen.

Far be it from us to understand a conversation between Kneses Yisroel and the Kaviyachol on our own. Clearly this is a Gemarah that requires some explanation to access its true depths.

R’ Yonossan Eibshitz, in Yaaros Devash, explains the Gemara as follows.

Geshem, as we know, is water that is in the earth that evaporates into the air where it condenses and falls back to the earth. Therefore, if the earth is dry and there is no moisture to evaporate, no rain can fall. Dew, however, is moisture that begins in the heavens and falls to the earth when day breaks and there is even a slight increase in temperature.

The Pessukim in Hoshea, explains the R’ Yonasson, are speaking about Teshuva. Normally, Teshuva is like rain: actions here on earth, known as Isarusa D’Litata, are met with assistance from above, known as Isarusa D’Leyla. This process is well known by the way the Gemara in Yoma terms is: “Hab’ah Litaher Misayin Oso.” If we do even the smallest act toward Teshuva, HKBH helps us, allowing to achieve Tahara. Just as Geshem starts on earth and then falls from the sky, Teshuva starts here and is then aided from above. When Bnei Yisroel asked “V’Yavo K’Geshem Lanu” they were recognizing that in order to renew their connection with Hashem they would have to begin here, with Isarusa D’Litata, and only then could they hope for Isarusa D’Leyla.

HKBH responded that this would not always be the case, but that a time would come of “V’Aheyeh K’Yal L’Yisroel”. If the time for Geulah arrives and Klal Yisroel is not ready for Teshuva, and cannot therefore begin the process of Hab’ah Litaher Misayin Oso, they will not be forsaken. Rather, there will be an Isarusa D’Leyla that is like Tal, free of any connection to the earth. Though Teshuva usually requires us to be Poseach Afilu K’Chudo Shel Machat, there is a Teshuva that is like Tal, dependent on the Borei Olam alone.

Tal, then, represents pure, unadulterated, Isarusa D’Leyla. Perhaps if we answer one of our original questions on the words of the Navi here, we can understand the entire Passuk based on this idea.

The Bracha given to Yaakov by Yitzchok Avinu begins with the words “VaYiten Lecha…M’Tal HaShamayim”. The Medrash Rabba on those words tells us that Yaakov Avinu said: “Al Yidei SheHayisi Osek BaTorah…Zachisi L’Hisbarech B’Tal.” Yaakov connects the Bracha of Tal to his position as the Amud HaTorah.

If we apply the understanding of the Yaaros D’Vash to the Medrash, we understand that Yaakov is not speaking about a physical Bracha, but one of Ruchnias: it is a connection to the Torah that allows us to experience Isarusa D’Leyla. When we learn, when we remain connected to our source, we can experience growth that far outweighs our own efforts, but is like Tal, pure Isarusa D’Leyla.

“V’Haya Sheris Yaakov B’Kerev Amim Rabim K’Tal M’Es Hashem… Asher Lo Yikaveh L’Ish V’Lo Yiyachel L’Bnei Adam”

When the Geulah occurs we will be gifted with clarity that will allow us to understand that the Isarusa D’Leyla was there all along. No longer will we imagine that our own actions allowed us to achieve, but that Hashem stood with us all along, aiding us in our journey. We will understand that because we are “She’aris Yaakov”, the descendants of the Amud HaTorah, who tried to keep their connection to the Torah alive through the ages, we were Zoche to the Bracha of Tal. We will learn of our own Kochos to bring a Shefa from above, which exceeds our own efforts.

Though we await the day on which we can achieve these heights, we must be aware that the world cannot exist without Tal. The Isarusa D’Leyla is always available to us if only we access it. By maintaining our connection to the Torah, in the way of the Yoshev Ohalim, we too can be Zoche to the Bracha of Tal, and the spiritual bounty it represents.