Behar Questions and Answers

Sefer Yermiah is one of the most difficult to learn. The Nevuos of Yermiyahu are at once painful and desperate, as befits their ultimate purpose: to steer Klal Yisroel from the path that they were set on—the one that could lead only to Churban. It is therefore no surprise that many of the Haftoros that Chazal selected for the period of Bein HaMetzarim come from the Pessukim of Yermiyahu. Besides its unique tone, however, there is another unique characteristic of this Sefer: within its pages, biographic narrative mingle and become fused with words of Tochacha as events in the life of the Navi were so closely related to his mission in life. The Haftorah of Parshas Behar tells one of these stories and seems to contain a message that is as important in our everyday life as it was at the times of Yermiyahu.

At the beginning of the Haftorah Yermiyahu relates a Nevuah that he received from Hashem while imprisoned by Tzidkiyahu: there was a field in Anasos that belonged to the family of the Navi, and he would be asked by a cousin of his named Chanamel to redeem it. Yermiyahu reports that indeed the Nevuah was fulfilled and Chanamel came to the prison compound to ask him to do so. Yermiyahu took this as a sign of the Dvar Hashem and complied with Chanamel’s request. The next number of Pessukim describe the details of the transaction, which of course followed the various requirements of such a sale.

These Pessukim seem to be a fitting Haftorah for Parshas Behar in which the Torah tells us: “Ki Yamuch Achicha UMachar M’Achuzaso U’Ba GoAlo HaKorev Elav V’Gael Es Memkar Achiv”. This Passuk teaches us the Mitzvah of Geulas HaKarka: when a person is forced to sell a Sdeh Achuzah, it is the prerogative, and obligation, of his closest relative to redeem the field and restore it to its ancestral heritage. Although the most famous example of this Mitzvah is perhaps that of Boaz in Sefer Rus, Yirmiyahu also served in the role of Goel by purchasing the field in Anasos. The Haftorah does not end here, however and the following Pessukim seem to hold much meaning.

After completing his purchase, and based on the Dvar Hashem, Yermiyahu instructs Baruch ben Neriah, his adjunct, to insert the documents related to the sale into a Kli Cheres where they could be preserved for prosterity. He explains why this was necessary: “Ki Ko Amar Hashem…Od Yiknu Batim V’Sados U’Kramim B’Aretz Hazos”. Rashi explains that one may have wondered why Yirmiyahu, whose constant refrain was the prediction of Galus, would care to preserve documents related to land in Eretz Yisroel, and so he assured those gathered that there was a purpose: the Galus would not be without land, and Bnei Yisroel would eventually return to their land. At that time, proper ownership documents would of course be most helpful, and so his instructions to Baruch were in fact a message of their own: “Od Yiknu Batim V’Sado U’Kramim”.

With this in mind, let us look at the remainder of the Haftorah, which is devoted to Yermiyahu’s reflections on this episode.

After giving the documents to Baruch, Yermiyahu says “V’Espallel El Hashem”, he davened to Hashem. This Teffilah, which is related in the Pessukim, begins with lofty words of Shevach: “Attah Asisa Es HaShamayim V’Es HaAretz B’Kochacha HaGadol…Lo Yipalei Mimcha Kol Davar”, Yermiyahu describes the Borei Olam as the Kol Yachol who is “Oseh Chsed L’Alafim.” He also includes a declaration of complete Emunah in the Darchei Hashem: “Gadol HaEtzah V’Rav HaAlilah..”, words that are all too familiar as they are part of Tziduk HaDin, said at the time when our faith in Hashem is most tried. Then, the Navi discusses the history of our nation, beginning with Yetzias Mitzrayim, then Yishuv HaAretz and finally the actions of Klal Yisroel that led to the point of “HaIr Nitnah B’Yad HaKasdiim”, the siege that would soon lead to the destruction of Yerushlayim and the Galus.

The final line of the Teffilah seems to be the crux of Yermiyahu’s words: “V’Attah Amarta Elai…Knei Lecha Sadeh BaKesef…V’HaIr Nitnah Biyad HaKasdiim.” Rashi explains that Yermiyahu had a question: if the city is to be captured by the Kasdiim, and Galus to descend on Bnei Yisroel, why do I need a field?

The Haftorah concludes with the answer Hashem gave Yirmiyahu: “Hinei Ani Hashem Elokei Kol Basar HaMimeni Yipalei Kol Davar?” The rest of the Perek, not included in the Hafotrah, continues with Hashem essentially telling the NAvi that although he is correct that Bnei Yisroel will soon be sent to Galus, there will come a time of “Sados BaKesef Yitnu”, when we are returned to our land, at which point the land would be restored to his ownership.

These Pessukim are quite difficult to understand.

First, the beginning of the Teffilah makes is very clear that we are not to question the Ratzon Hashem, the ways of He who gives each person what is deserved “Kidarkav U’KiPri M’Allelav”. Why then does Yermiyahu have a question regarding an explicit Tzivuy that he received from Hakadosh Baruch Hu? Hashem told him to buy the field—what place does the Navi have to ask why it was necessary?

Further, Yermiyahu seems to already have had this exact discussion, or at least hinted to it, with Baruch and those involved in the sale. He told them that he was preserving the documents for the future, a time when “Od Yiknu Batim V’Sado U’Kramim B’Aretz Hazos”, but now seems to have the same question, which receives the same answer—how are we to understand this?

In fact, the beginning of the answer, the portion included in the Haftorah, almost seems to point to this apparent conflict in Yermiyahu’s Teffilah. Hashem asks Yirmiyuahu “HaMimeni Yipalei Kol Davar”, words which reflect those of Yermiyahu who used the phrase “Lo Yipalei Mimcha Kol Davar” in his Shvach of Hashem. It almost appears as though Hakadosh Baruch Hu is pointing out that Yermiyahu had answered his own question, which only serves to further highlight the difficulty in understanding this entire passage.

This all said, we know that Yermiyahu understood the Darchei Hashem, and so we must endeavor to understand his Teffilah and the answer he received.

Interestingly, the theme of questions, with a somewhat similar character, appears in Parshas Behar as well. Following the Parsha of Shmittah, the Torah notes that this Mitzvah may cause some consternation: “V’Chi Somar Mah Nochal BaShana HaShviis Hen Lo Nizrah V’Lo Neesaf Es Tevuoseinu”. Perhaps, the Torah notes, one may be concerned about their survival if they cannot work the land during the Shmittah year, this however is not a valid worry, because “V’Tzivisi Es Birchasi BaShana HaShsis” there will be an abundance of crops in the sixth year, such that there will be sufficient food for the next three years.

Most Rishonim, including the Ramban and Rabbeinu Bachya, explain that since the fruits of one year are always consumed in the next year, one would not be nervous about what they would eat in the seventh year, as the crop of the sixth year would always be used then, but rather about the eighth year. During Shmittah, when one could not work the land, they may be worried about what they would have for the next year. It is this concern that the Torah seeks to ally with the promise of “V’Tzivisi Es Birchasi BaShana HaShsis”.

The Haflah, in Panim Yafos, asks a question on this approach: the Passuk at the beginning of the Parsha says “V’Haysa Shabbos HaAretz Lachem L’Achla”, which implies that there will be sufficient food in the seventh year from that which we are permitted to eat, known as Sfichei Shviis. If so, why would the question of “Mah Nochal” be asked? Even in the seventh year itself there would be growth that is permissible that could then be used for the eighth year, what then is the concern?

Given the questions of the Kli Yakar and Haflah, it is difficult to understand both the question of “Mah Nochal” and the answer of “V’Tzivisi Es Birchasi BaShana HaShsis”? In what instance do either of them apply, and how do they relate to one another?

The Haflah answers his own question with a Yesod in Bitachon based on the phenomenon of the Mon eaten in the Midbar. The Passuk in Parshas Beshalach relates the complaints of Bnei Yisroel regarding their sustenance in the Midbar, as they recalled the “Sir HaBasar” and “Lechem Lasova” of Mitzrayim. As a result they were given the Mon, which Moshe and Aron introduced by saying “Boker URiesem Es Kavod Hashem B’Shamo Es Telunosiechem”, that in the morning it would be apparent that Hashem had heard their complaints. Although there are ways to understand this Passuk in the Derech HaPshat, it seems that these words, “Boker U’Riesem Es Kavod Hashem B’Shamo Es Telunosiechem”, are perhaps extra, leaving them open to explanation in the Derech HaDrush as well.

The Gemarah in Yoma tells us that the Mon had a variety of flavors, a Nes that applied only to Tzaddikim, but Reshaim ate it only “L’Sova” to fill them up. The Haflah explains that the taste of the Mon, for those Reshaim, was that of the food that each one reminisced about in their Telunos, their complaints. Thus, each one would taste the Mon and know that Hashem knew exactly what he was thinking as he complained earlier as it would be reflected in the Mon.

From here were learn, explains the Panim Yafos, that our Bitachon and inner thoughts affect the way that Hashem deals with us. The Passuk in Tehillim says “Baruch HaGever Asher Yivtach BaHashem V’Haya Hashem Mivtacho”, which the Haflas explains as a sequence: once he is Boteach B’Hashem, Hashem becomes his Mivtach. The more we believe in Hashem, the more we can rely on his largess.

The Pessukim regarding Shemittah are now understood. In truth, one should rely on the promise of “V’Haysa Shabbos HaAretz Lachem L’Achla”, and not be concerned about what he might eat in the eighth year, or any other for that matter, but what if he does? What if his level of Bitachon is such that as Shmittah approaches he is unsure what he will have in the eighth year. The Torah addresses this concern directly: “V’Tzivisi Es Birchasi BaShana HaShsis”. Each person will be treated in concert with his own levels of Bitachon, which only the Yodeah Taalumos can know. Just as the taste of the Mon reflected one’s inner thoughts, so too our sustenance is provided in measure with our Bitachon.

With this in mind, let us turn to back to Yirmeyahu and his question.

The Malbim notes that the Navi asked a question in the fashion of “Mima Nafshach”: if Galus will come, why do I need a field, and if we are destined to return to the land, why do we need Galus?” Yermiyahu’s question was deeper than just why Hashem commanded him to buy the field—he wished to understand the cycle of Galus and Geulah. How and why were we sometimes Zoche to live in the land, and sometimes not. How would later Doros be Zoche to come back to Eretz Yisroel when earlier ones had failed?

Hashem therefore answered him with his own words: “HaMimeni Yipalei Kol Davar”. Metzudos explains that the word “Yipalei” means cover or obscure. The response to Yermiyahu was: each Dor and each individual is treated according to his Bitachon. There are times when we turn away from Hashem, and require Galus, and times when our hearts and minds turn back to Him, and we can then return to the land. Though the city was surrounded by the Kasdiim, and would be destroyed in short order, later Doros would reach a point in their Emunah that would allow them to be brought back, a time that could be determined only by the Bochen Kelayos V’Lev.

The story of Yermiyahu and his Teffilah sends us an important message: as we yearn for the Geulah, we must work on our own Bitachon so that He who about whom we say “Lo Yipalei Mimcha Kol Davar will determine that it is time for us to return to the land and fulfill the promise of Od Yiknu Batim V’Sados U’Kramim B’Aretz Hazos.