Our Only Hope

A majority of Parshas Bechukosai is devoted to the Pessukim of Bracha and Klalah, known as the Tochacha, which discuss the realities of living in Eretz Yisroel. The Torah is quite clear: if Klal Yisroel is careful to follow the Derech Hashem and treat the land as they are meant to, they will find unlimited Bracha. If the opposite is true, however, “V’Eschem Ezrah Bagoyim” the land will lie fertile as we are scattered amongst the nations of the world. The Haftorah, which is a Nevuah of Yirmiyahu, reflects these realities as the Navi explains why Klal Yisroel is threatened by the armies who would soon overtake them. Yirmiyahu reminds the people that it is their own inequities that led them to this point, “Chattas Yehuda Kesuva B’Et Barzel”, and that dedication to the Ratzon Hashem may have prevented it.

The Haftorah continues in this vein, pointing out not only our missteps, but also the fallacy of our obsessions. One who does not cleave to Hashem, but places his trust in mankind, is compared to an “Aror B’Arava”, a bush in the desert, fruitless and barren. Similarly, the Navi criticizes those who engage in unsavory business practices: “Koreh Dagar V’Lo Yalad Oshe Osher V’lo Mishpat.” Rashi explains that this Passuk refers to the Cukoo bird, which attracts youngling that it did not hatch. The Navi promises that one who amasses wealth in a similar way will not retain his riches, and will face an ignoble end: “UbAchriso Yihiyeh Navel”, all will see him for the fool he is.

Towards the end of the Haftorah, we come across a Passuk that includes some encouraging words, which are actually somewhat familiar. The Navi tells us: “Mikva Yisroel Hashem Kol Ozvecha Yevoshu…Ki Ozvu Mekor Mayim Chayim Es Hashem.” In the abstract, these words mean that those who forsake Hashem will face shame and doom, but as always we must pay attention to the details. In this Passuk, HKBH is referred to in two ways: as the “Mikva Yisroel” and as the “Mekor Mayim Chaim”. The latter term is easily understood: Hashem is the source of all life, and all sustenance, the ultimate “Mekor”. But what of the first term? What does the Navi mean by the words “Mikva Yisroel Hashem”?

Rashi, on these words, writes: “Hashem Yoshev Alav”. Hashem sits, Kaviyachol, over a person, watching him, and so those who forsake Him will in turn be forsaken. It is a little difficult to understand exactly what Rashi means by these words, but the words of other Meforshim can help us.

Metzudos writes that the word Mikva comes from the word “Tikva”, or hope. Radak explains that the Passuk is talking about Bitachon: because Hashem is the source of all—our only hope, so to speak—one who does not place his trust in the Ribbono Shel Olam faces certain doom.

With this in mind we can understand the words of Rashi: HKBH sits upon us, he is the “Mashgiach Min Hachalonos” and it is His Hashgacha upon which we rely. One who fails to understand this, and instead places his Bitachon in mankind, will ultimately see the error of his ways in real time.

These words are now understood in context, but we cannot ignore their much more familiar usage.

The final Mishna in Meseches Yoma speaks about the power of Yom Kippur. Concepts of Teshuva and Kappara are discussed, as well as the prerequisites for attaining true Tahara through the Yom Tov. Then, the Mishna brings the words of R’ Akiva: “Ashrechem Yisroel Lifnei Mi Atem Mitaharin U’Mi Metaher Eschem Avichem Shebashamayim.” How fortunate are we, exclaims R’ Akiva, that we achieve Tahara at the hands of Avinu Shebashamayim. In support of the notion that Hashem Himself is Metaher us, the Mishna brings a Passuk in Yechezkel that tells us “V’Zarakti Alehem Mayim Tehorim U’Tehartem. Then, the Mishna brings the words of Yermiyahu in our Haftorah, “Mikva Yisroel Hashem”, and explains: “Mah HaMikva Metaher Es HaTemaim Af HKBH Metaher Es Yisroel.” Just like a Mikva is Metaher one who is Tamei, HKBH is Metaher Klal Yisroel. We see that the words “Mikva Yisroel Hashem” can be taken quite literally: Hashem serves as our Mikva, allowing us to become Tahor from the Tumah of our misdeeds.

Lest we assume that the Mishna is speaking metaphorically, or that the Tahara afforded to us is mere allegory, there is a Medrash Shochar Tov that puts it into very real terms.

The Medrash brings the Drasha, including the words “Mah HaMikva Metaher Es HaTemaim Af HKBH Metaher Es Yisroel”. Then, a question: “U’Mi Rauy Lelech Etzel Mi”, who should go to whom? It stands to reason that the Tamei has to go to the Mikva and Tovel in order to become Tahar. For this reason, concludes the Medrash, HKBH tells us that it is best to leave our homes and go to a Bais HaKeneses to Daven. The implication is that by going to the Bais HaKeneses we are immersing the “Mikva Yisroel Hashem”, and that is how we find our Taharah. This, of course, requires some explanation: how do we understand the need to go to a Shul in order to be Metaher ourselves, and how does this fit into R’ Akivas ideal of “Lifnei Mi Atem Mitaharin U’Mi Metaher Eschem”?

There is, however, something of a more pressing question.

We have seen two definitions of the term Mikva used in this Passuk: on one hand, the Meforshei HaPshat speak about the Tikva that HKBH provides us, and the Bitachon that is therefore necessary. On the other hand, the Mishna seems to be teaching us that these words refer to the Tahara provided by Hashem, in His role as the “Mikva Yisroel”. How can we understand these two meanings in Tandam? How does the Tikva aspect of the word Mikva meld with the Tahara aspect? How can this one word take on two such apparently different meanings?

Of these two definitions, it seems apparent that the one adopted by the Meforshim in Yermiyahu is simplest. Perhaps if we better understand the meaning of Tikva, and especially as it relates to our relationship with HKBH, we can explain the duel meaning of these words.

The Bracha that Yaakov gave to Dan before his Petirah ends with the words: “L’Yeshuascha Kivisi Hashem”, the words Kivisi of course coming from the same root as the word Mikva: “Kivuy”. The Medrash Rabba on these words makes a very general statement: HaKol B’Kivuy, everything relies on Kivuy. The Medrash continues, explaining what falls under the category of “HaKol”: Yisurin, Kedushas Hashem, Zechus Avos and Taavos Olam Habah. All of these realities rely on Kivuy, as the Medrash proves from Pessukim.

The Medrash, however, does not explain what this means. What is the Kivuy that both Yisruin and Kedushas Hashem, rely on?

The Imrei Emes explains this Medrash by exploring what caused Yaakov Avinu to utter the words “L’Yeshuascha Kivisi Hashem”.

Ibn Ezra, on these words, explains that while Yaakov Avinu was giving his Bracha to Dan, he saw a vision of Dan as a snake. At that moment he became very scared and said the words “L’Yeshuascha Kivisi Hashem”.

In his Sefer Toldos Yitszchok, R’ Yitzchok Karo, an uncle of the Bais Yosef asks a question on this Ibn Ezra: Chazal tell us that while Yaakov was giving a Bracha to Yehudah, he saw a vision of Yehuda as a crouching lion, but it does not seem that he became scared. Why, when he say Dan as a snake did Yaakov become frightened and call out to Hashem, but not when he saw Yehuda as a lion?

The Imrei Emes cites the question of the Toldos Yitzchok and explains why the vision of Dan caused fear within Yaakov Avinu.

The Zohar Hakadosh tells us that anytime a Nachash is mentioned in PEssukim, it refers to the “Nachash Hakadmoni”, the Nachash that caused Adam and Chava to eat from the Etz Hadaas, which is really the Yetzer Harah.

When Yaakov Avinu saw Dan as a Nachash, he understood that his son was threatened in some way by the entreaties of the Yetzer Harah. Normally this might not be unusual—after all, who among us is not tempted by the appeals of the Nachash Hakadmoni—but Yaakov Avinu also knew something else about his son.

The Medrash tells us that Shimon was so strong that he could wage war on his own: Dan Yadin Amo K’Echad, he had overwhelming power that gave way to a sense of independence. This same Middah expressed itself if Shimshon, the descendant of Dan, who also acted singularly. It was this character trait, explains the Imrei Emes, that so worried Yaakov Avinu.

The Gemarah in Sukkah tells us that if not for the help provided by HKBH, we could never stand up to the temptations of the Yetzer Harah. The “Ikkur Hisamtzus” of the Yetzer Harah, says the Imrei Emes, his main tactic, is to convince us that we can handle him. It was for this reason that Yaakov Avinu exclaimed “L’Yeshuascha Kivisi Hashem” at this moment—to remind Dan that for all his Kochos, there was one enemy that he could not defeat on his own, because “Hakol B’Kivuy”.

The way to combat the Yetzer Harah, explains the Imrei Emes, is to realize that we have nothing on our own. Whatever we have, whatever we accomplish, is only because Hashem is at our side, helping us overcome any obstacle we face. This is how we are to face the Yetzer Harah: aware of our own inability to fight him, instead calling out “L’Yeshuascha Kivisi Hashem”, relying on the Kivuy that is central to all.

Perhaps this thought of the Imrei Emes can help us understand the two meanings of the word “Mikva” as it appears in our Haftorah.

“Mah HaMikva Metaher Es HaTemaim Af HKBH Metaher Es Yisroel”. HKBH is our Mikva, he is Metaher us, cleansing us of our past Aveiros and helping us avoid further down fall. How? HaKol B’Kivuy.

If we keep in mind that our own Tikva, our sole provider is the Ribbono Shel Olam, we will be able to face the Yetzer Harah because we will employ the aid promised by the Gemarah. When we lose sight of this Kivuy, however, and imagine that we have the ability to combat the Nachash on our own, we not only lose out of the Tahara of the Mikva Yisroel, but on our relationship with Him. The two meanings of Mikva go hand-in-hand: only by understanding that we are helpless on our own, and that we require the help of HKBH, can we be Zoche to the Tahara of Mikva.

How do we ensure that we can achieve this balance? How can we make sure that our level of Kivuy is maintained? The Medrash Rabbah answers that question: Teffilah. By continually connecting to the Borei Olam, by going to a Bais Hakenesses and engaging in meaningful Teffilah, we can ensure that that our sense of self is in check, that we are in touch with the Kivuy on which we rely. In this way we can access both meanings of the word Mikva, and attain true Tahara through Kivuy, and the answer to our plaintive cries of “L’Yeshuascha Kivisi Hashem”