Have No Fear

The Haftorah for Parshas Bo is taken from Sefer Yermiya, and is closely related to the events of the Sedra. Most of the Pessukim are given over to a Nevuah regarding Pharoah and Mitzrayim. The Navi is told to deliver a message to Nevuchadnezar “L’Hakos Es Eretz Mitzrayim”. The Mitzriyim had once again engaged in the oppression of Bnei Yisroel, and they would now be punished. Hashem promises, through the Navi, that as surely Har Tabor stands among the mountains, and Har Carmel at the coast, Mitzrayim will become desolate, “M’Ayn Yoshev”. In a Nevuah that mirrors so many delivered to Bnei Yisroel, Yermiyahu is told “Yom Eidam Ba Aleiehm Es Pekudasam”, the day of reckoning has arrived. These PEssukim have obvious connection to our Parsha, which deals with the destruction of Pharoah and his land at the time of Geulas Mitzyaim.

The final Pessukim of the Haftorah are addressed not to Pharoah and Mitzrayim, however, but to us: “V’Ata Al Tira Avdi Yaakov V’Al Techas Yisroel Ki Hinini Moshiacha MeRachok V’Es Zaracha M’ Eretz Shivyam.” We

are told not to fear, for we will be brought back from Galus and our children delivered from their exile. These words are not difficult to translate, and their message seems clear, though there is a disagreement amongst Meforshim for who these words are meant.

Rashi explains that the Passuk was relevant to the period in which this Nevuah was said. At the time, Yermiyahu, along with many other Gedolim of the day, we actually living in Mitzrayim, having been exiled there against their will. After speaking at length about the coming destruction of Mitzrayim, the Navi turned his message to his contemporaries, guaranteeing that they would yet find their salvation, “Ki Hinini Moshiacha MeRachok V’Es Zaracha M’ Eretz Shivyam”.

Radak and many others, however, differ. They tell us that this Passuk is “Al HaAsid” and is directed at Klal Yisroel before Acharis HaYamaim. As the years go by, and we see each of the Umos HaOlam resettling their lands, we may lose hope. The Navi therefore reassures us, guaranteeing that not only will we return to Eretz Yisroel, but our enemies will face struggle and difficulty, and then total annihilation, while we enjoy peace and tranquility.

Whether we subsume the approach of Rashi or that of Radak, the message of the Passuk is clear: even in Galus, we must remember that our future is secure and that one day we will live the reality of “Ki Hinini Moshiacha MeRachok”. That all said, we must understand why the Passuk is written the way it is. There are no unfamiliar terms, but each word of the first part of the Passuk can be questioned.

The Passuk begins with the word “V’Atah”, which seems extra—the Navi could have said “V’Al Tira Avdi Yaakov”. what is the meaning and significance of the word “V’Ata”. The term “Avdi Yaakov” also requires some thought—why are Bnei Yisroel referred to by this title here? In addition, there are two sets of homonyms in the Passuk: the Navi speaks about Yaakov and Yisroel, and the words Al Tira and Al Techas mean the same thing, it is of course important to understand why these terms are repeated, and what each one implies.

Before turning to the meaning of the Passuk, however, let us also look at what Chazal learn from it.

The Gemarah in Meseches Taanis tells us that R’ Yitzchak made a statement to R’ Nachman in the name of R’ Yochanan: “Yaakov Avinu Lo Meis”. R’ Nachman expressed surprise at this idea, because the PEssukim in PArshas Vayechi speak about the Petirah of Yaakov Avinu and the fact that the Mitzriyim embalmed him—indicating that he had indeed passed on. R’ Yitzchok replies with a Passuk, “V’Ata Al Tira Avdi Yaakov V’Al Techas Yisroel”, concluding with a Drasha: “Makish Hu L’Zaro Ma Zaro BaChayim Af Hu B’Chayim.”

Now, the Gemarah is actually quoting an identical Passuk that appears earlier in Sefer Yermiyahu, but the Meforshim here note that the Passuk here is a repetition of that one. It emerges, then, that these words are the source for the well-known concept that, on some level, “Yaakov Avinu Lo Meis”. Now, this is of course not the only Pssuk in which are referred to by a name related to Yaakov Avinu, and there are even other Pessukim which speak about Geulah—which Rashi explains is the crux of the Drasha—while using the name of Yaakov. What then did Chazal see in this Passuk that relates to the Netzchius of Yaakov Avinu, as expressed by the words “Yaakov Avinu Lo Meis”?

Perhaps if we better understand the meaning of these words, and why the Passuk is written this way, we can explain its role in this Drasha.

As we noted, there are two sets of words which seem to be repeated in this Passuk, one being the names Yaakov and Yisroel. Although both of these words are names of the third of the Avos HaKedoshim, they have differing implications. It is almost universally understood that the name Yaakov refers to the Guf and the name Yisroel to the Neshama, the former to the Olam HaGashmi and the latter to the Olam Haruchani. This means that any time both names appear in a Passuk, the duality of our lives—the complex balance between Gashmi and Ruchani—and the totality of our existence, are represented.

Here, we not only find the name “Yaakov”, which we now understand to refer to the Olam HaGashmi, but it appears with the word “Avdi”, which must lend its own meaning.

This Passuk is not the only instance of these words, indeed the Passuk in Sefer Yeshaya says “V’Ata Ysiroel Avdi Yaakov.” Rashi, there, explains that the term “Avdi” applies specifically to Yaakov Avinu, the third of the Avos. Just as an Eved is the property of his owners family, passed from one generation to the next, Yaakov signifies the Madrega of Avdi—a permanant and transferable relationship with the Borei Olam.

The words “Avdi Yaakov”, then, refers to the way that this relationship manifest itself in our physical existence. When we lead lives in which our every activity is connected to Kedusha, we are in the world of “Avdi Yaakov”, an Eved in the world of Yaakov.

Similarly, though the terms Tira and Techas both refer to the same emotion, fear, their relative implications are different. Metzudos here tells us that “Techas” refers to the type of fear called “Pachad”, which has its own connotations. The Passuk in Shiras HaYam says “Tipol Aleihem Aimasa VaPachad”, in reference to the Umos HaOlam that witnessed Krias Yam Suf. Rashi there tells us that while the word “Aimasa” refers to those who lived far away, Pachad refers to those who lived close. This seems to indicate that Pachad is a more intense fear, felt when a threat is proximate, as opposed to worrying about something that is far off or removed.

We now have an approach, based on various Meforshim, to understand each of the words of the Navi, with the exception of the term “V’Ata” with which the Passuk begins. This is of course a very common word, and can be difficult to define differently than its plain meaning, “you”.

There is, however, a Medrash that can help us in this regard.

In the Parsha of the “Misoninim”, the Torah tells us that Moshe Rabbeinu complained to Hashem about bearing the burden of Klal Yisroel on his own. Moshe says: “V’im Kacha At Asah Li Hargeni”, telling Hashem that he would prefer Misa to his current conditions. The word “At” here is out of place—one would assume that Moshe would speak to Hashem using the term “Attah”. The Medrash Lekach Tov explains why he did not: because “Attah” is a very positive word. It is, the Medrash establishes based on Pessukim, a Lashon of Ahavah, of Rachmanus, of Kedusha, of Pla’os and of Gedulah. Because this words has such implications, Moshe did not wish to use its full version, and instead chose the word “At”.

Perhaps, based on all the foregoing, we can understand the Passuk in our Haftorah.

There are times, while we are in Galus, that we are concerned for our physical safety, our existence as Yaakov. We witness world events, the machinations of nations and the designs of great powers, and we worry. We ask ourselves if our lives are in danger specially because we are Avdi Yaakov. To this concern, the Navi says “Al Tira”, we must not be frightened because our survival, on a communal level, is guaranteed. As much as our identity as Avdi Yaakov sometimes poses a threat, we are not to be worried about our ultimate survival.

Even when those concerns do not arise, however, there is a more pressing fear. The nature of Galus is that we live among those who are not like us, and this threatens the Yisroel within us. Our fear about our Ruchniasdik survival rises to the level of Pachad—a clear and present danger confront us. To this concern the Navi again says “Al Techas”, we must not fear.

In what way does the Navi ally all these concerns? Why should we not be scared of physical destruction, threats to our Yaakov, or spiritual decimation that threatens our Yisroel?

The answer is in the first word of the Passuk: “V’Atah”. We must always remember that Hashem speaks to us with a Lashon that connotes Ahavah, Rachmanus, Kedusha, Pla’os and Gedulah. It is this relationship, the way in which HKBH dotes upon us no matter our location or status, that serves to allay our fears.

This Passuk is therefore a perfect source for the idea that “Yaakov Avinu Lo Meis”.

The Rebbe R’ Hershel, in Chanukas HaTorah, notes that although there is a Drasha that teaches us “Yaakov Avinu Lo Meis”, the questions posed by R’ Nachman stand: do not the Pessukim speak about the embalming of Yaakov Avinu? R’ Hersel explains that “Zaro BaChayim Af Hu B’Chayim” answers this question. The corporal existence Yaakov Avinu indeed ended, but he survived by having children who emulated his ways. We, his Zarav, are the continuation not only of the legacy of Yaakov Avinu but of his very life.

This Passuk speaks to the descednats of Yaakov Avinu, and their ultimate Geulah, but it does so in a way that assures us that Yaakov Avinu Lo Meis. No matter where we find ourselves, and how long we have been removed from our land, we are concerned not only for the Yaakov but for the Avdi Yaakov and the Yisroel. The Navi tells us not to worry about physical threats due to our identity, and not to be frigheted about spiritual destruction, because of the relationshop that we have with the Borei Olam, as embodied in the word “V’Ata”. But the fact that this concerns us proves that “Zaro BaChayim”, that we are living the lives of Yaakov Avinu, and therefore “Af Hu B’Chayim’.

As we confront the realities of our world, we must keep this Passuk in mind. We must remember that we are the Kiyum of Yaakov Avinu Lo Meis, as we continue the Mesorah of our Avos Hakedoshim. At the same time we should temper our concens, remembering that Hashem speaks to us with Ahavah, Rachmanus, Kedusha, Pla’os and Gedulah. As we do so, we move closer to the day of “Hinini Moshiacha MeRachok V’Es Zaracha M’ Eretz Shivyam”