Mountains of Proof

Most of the Divrei Haneviim are directed at Klal Yisroel, as the various bearers of the Dvar Hashem exhort us to Teshuva, warn us of impending destruction, sing our praises and uplift our sprits. There are selections of the Navi, however, which don’t speak to Bnei Yisroel but to the Umos HaOlam. Although those Pessukim might not seem directly `related to us, there are always lessons to be learned from both the messages of the Neviim, and the way in which they are conveyed.

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 Pharaoh 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, as Hashem promises that their land 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.

In line with many of the Nevuos that we find in Nach, the words of the Navi are candid, yet laden with metaphor and allegory. As we seek to find meaning for ourselves in a Nevuah directed at our enemies, perhaps we can begin by examining one of the instances of symbolism that appears in the Pessukim.

Towaerds the beginning of the Haftorah, it seems as though the Navi seeks to dispel any notion that Mitzyarim might be able to escape its fate, beginning a passage with the words: “Chai Ani Neum Hashem”. This is a Lashon promise, as Hashem guarantees that the words of the Navi will soon be fulfilled. The Passuk continues: “Ki KaTavor B’Harim UKiCarmel BaYam Yavo”. These words are themselves somewhat cryptic, but Rashi explains the Navi is once again reinforcing the inedibility of his words: as sure as Har Tavor is found among other mountains, and Har Carmel on the coast, so to the words of the Navi will surely come to pass.

Metzudos understands these words somewhat differently. He explains that the Navi is making reference not to the location of these two mountains, but to the fact that they will remain in those places. That is to say that the Navi’s words are as resolute as the mountains: they are both equally likely to change.

There is a very subtle difference between the way Rashi understand these words and the way the Mezuvos does, but a very simple question can be asked on these words in any case: why did the Navi choose Har Tavor and Har HaCarmel specially for this message? There are many objects and even mountains with equally permeant locations, and the same impossibility of movement, and any of these could have been used. Why, then did the Navi choose these mountains in particular?

As usual, we look to the Divrei Chazal to try and understand the Pessukim, and in this case we discover that these words are the source for an interesting prediction.

The Gemarah in Meggilah tells us “Asidin Batei Knesios U’Batei Medrashos SheBiBavel S’Yikavu B’Eretz Yisroel”. In the future, the Shuls and Batei Medrash in Chutz L’Aretz will be transported to Eretz Yisroel, where they will be reestablished Al Admas Hakodesh. This is an inspiring and hopeful promise, which also has Halachic ramifications, and the Gemarah learns it from an interesting source: the words “Ki KaTavor B’Harim UKiCarmel BaYam Yavo”. Says the Gemarah: if Har Tavor and Har Carmel only came for a moment to learn Torah, and were then placed in Eretz Yisroel, Shul and Batei Medrashim which are bastions of Limud V’Harbatzas HaTorah certainly will be established in Artzeinu Hakedosha.

This Gemarah is obviously a bit difficult to understand. First, the Gemara assumes that at some point Har Tavor and Har Carmel came to learn Torah and were then placed in Eretz Yisroel. When did this happen and why? In addition, if these words somehow related to that moment, why do they appear in a Nevuah that was given to Mitzrayim regarding Nevuchadnetzar? What is the connection between the incident alluded to in the Gemarah and the message of the Navi? Rashi, on the Gemarah, tells us when it was that these two mountains came to learn Torah: “B’Shas Mattan Torah”, but does not explain how we are to know that this was the case. It seems, however, that the words of Rashi are based on another Maamar Chazal.

The Mechilta in Parshas Yisro tells us that when HKBH said the words “Anochi Hashem Elokecha” at the time of Mattan Torah, the mountains shook and the hills quivered. At that time, continues the Medrash, Tavor came from Bais Elohim and Carmel came from Aspamia, each one saying “Ani Nikresi”. These two mountains, at the time located outside of Eretz Yisroel, came running to Har Sinai, each one claiming that Hashem was speaking to them. They were soon disappointed however. The Mechilta tells us that when they heard the next words, “Asher Hotzesicha M’Eretz Mitzrayim” the mountains stood in their place, saying: “Lo Asak Ela In Mi SheHotzi M’Mitzrayim”. Har TAvor and Har Carmel realized that Hashem was speaking only to those who had been taken from Mitzrayim, and they were not included.

We can now fully understand the Gemarah in Megillah: these two mountains indeed came to try and be Mekabel the Torah and were rebuffed, but they were rooted anew in Eretz Yisroel nonetheless. Our centers of Torah V’Avodah are no less so, and L’Asid Lavo they too will be reestablished in Eretz Yisroel.

The Medrash also learns of the travels of the mountains from the words “Ki KaTavor B’Harim UKiCarmel BaYam Yavo” further establishing the connection between the Nevuah of Yermiyahu and the incident described in the Medrash. Our imperative to understand this connection is therefore only heightened. Why, in fact, are the movements of Har Tavor and Har Carmel at the time of Mattan Torah related to the warning the Navi issues to Pharaoh regarding his impending destruction?

Perhaps the answer can be found if we examine the final words of the Mechilta: “Lo Asak Ela In Mi SheHotzi M’Mitzrayim”. The words “Asher Hotzesicha M’Eretz Mitzrayim” indicated to Har Tavor and Har Carmel that they were not included in the words “Anochi Hashem Elokecha”, because they were not among the Yotzei Mitzrayim. Why was this in fact the case? Why is this statement, made by HKBH, limited to those who left Mitzrayim?

To answer this question, it is important to understand exactly what occurred at the time of Mamed Har Sinai.

The Medrash in Devarim Rabba asks: from where were Bnei Yisroel were Zoche to the Mitzvah of Krias Shema? How did we get the right to make a statement as powerful as that of Shema? The Medrash answers that this came at the time of Mattan Torah, when we heard the words “Anochi Hashem Elokecha”. This is a remarkable Medrash that has obvious implications to the very core of our Avodas Hashem and therefore deserves explanation.

The Sfar Emes, in a relatively lengthy piece in Parshas V’Eschanan, explains the what the Medrash is teaching us. Although the ideas expressed in this piece are somewhat esoteric and lofty, we can begin to understand them based on a practical application that is mentioned.

The Mitzvah of Teffilin includes two components: the Tefillin Shel Yad and the Teffilin Shel Rosh. While one cannot be properly Mekayem the Mitzvah unless he dons both, each of the Teffilin has its own implications. The Sfas Emes explains that when we put on the Teffilin Shel Yad we are Meshabed our Guf to HKBH, and when we place the Shel Rosh upon ourselves, we are Meshabed our Neshama.

In this way, the Mitzvah of Teffilin outlines two ways in which we say Eidus about the Yichud of HKVH: through our Guf and our Neshama. We received the ability to say Eidus in these two ways at different points in our development as a nation, however. At the time of Yetzias Mitzrayim, when we were freed from the physical Galus of Mitzrayim, we gained the ablity to say Eidus on the level of our Guf. Then, at the time of Mattan Torah, our Neshamos were elevated and we gained the ability to say Eidus with our Neshama.

This, explains the Sfas Emes, is why one who says Krias Shema without Tefillin is said to be “Me’id Eidus Sheker Al Atzmo”: without the dual Shibudim symbolized by Teffilin, our ability to say Eidus about the Yichud Hashem is itself hampered.

Shabbos, he also explains, is Zecher L’Yitzias Mitzrayim and also includes the element of Neshama, as we receive a Neshama Yesiera, and we therefore do not require Teffilin. The day of Shabbos itself allows us to say Eidus on the Yichud Hashem, for on that day we are clearly Meshabed both our Guf and Neshama to Hashem.

Towards the end of this piece, the Sfas Emes mentions the events described in the Mechilta, and explains their significance to this discussion.

At the time of Kabalas HaTorah, HKBH suspended Teva for one moment, in order to be Megaleh the Malchus Shamayim completely. It was this action that caused the world to shudder, as is mentioned in the Medrash, as the physical world almost came to an end due to the suspension of Teva. This momentary revelation, however, was meant only for those who left Mitzrayim, and were therefore able to be Meshabed their Guf to HKBH.

By releasing us from the bonds of Teva for that one moment, HKBH showed us that they are but a mirage. We, the Yotzei Mitzrayim, are not bound by nature, for we are Meshabed our Guf to the Ribbono Shel Olam. Our physical existence, then, is outside the confines of Teva, and nothing can hold us back from becoming closer to HKBH.

It emerges, then, that the moment of Mattan Torah, the time at which HKBH said “Anochi Hashem Elokecha”, was a watershed moment. For that one second it appeared that Teva was to be suspended, and that caused Har Tavor and Har Carmel to claim their participation. The next words of the Dibra, however, revealed that this was not to be the case: “Lo Asak Ela In Mi SheHotzi M’Mitzrayim”. Only Bnei Yisroel, the Yotzei Mitzrayim, were Zoche to be above Teva, for we were Meshabed our Guf, and physical existence, to the Borei Olam.

Perhaps this was the message of the Navi to Pharoah all those millennia later.

The Navi was warning Pharoah that his actions, the persecution of Bnei Yisroel at the time of the Churban, would have consequences. Nevuchadnetzar would set against Mitzrayim and they would be destroyed to the point of “M’Ayn Yoshev”.

Now, Pharoah may doubt that the words of the Navi would come true. Perhaps he would think that he could do Teshuva or find another way to avoid destruction, the way that Bnei Yisroel sometimes can. It is this notion to which the Navi responds: ““Ki KaTavor B’Harim UKiCarmel BaYam Yavo”. You, Pharaoh, are like Har Tavor and Har Carmel: you are not among those who left Mitzrayim, and therefore are subject only to the laws of Teva, which predict your destruction. At Mattan Torah, even those eager join the ranks of the Mikablei Hatorah were rebuffed: they lacked the requisite experience of being Yotzei Mitzrayim, and therefore could not be Meshabed their Guf to HKBH, and so they were subject to the laws of Teva. Pharaoh all the more so—nothing could prevent the words of the Navi from coming to fruition.

The message to us is clear: we are not Tavor or Carmel. We are among those who left Mitzrayim and we are Meshabed our Guf and Neshama to HKBH. This allows us to say Eidus about the Yichud of Hashem, and also frees us from the confines of Teva. There is nothing that can prevent us from achieving Kirva to HKBH, and nothing that can stop us from attaining the heights we so deeply desire.