Stand Up Straight

This week’s Haftorah is the last in a series of three which are comprised of Nevuos said to or about Mitzrayim around the era of the Churban HaBayis. These Nevuos are said to a different Pharoah, and speak about the reasons he and his subject will be punished for their treachery in those days, yet Chazal were Misaken that we learn these Pessukim during the Parshios that speak about Shibud Mitzrayim. Rather than assuming that the connection is tenuous—based only on the common theme of Mitzrayim—we must learn the Haftoros in a way that can help us to better understand the messages of Shibud and Geulas Mitzrayim.

The Haftorah for Parshas Bo is taken from Sefer Yermiyahu, and is of course 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, instructing him “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. One instance of this language is found towards the middle of the Haftorah, as the Navi declares: “Kolah K’Nachash Yelech Ki B’Chayil Yelchu U’Vikardumos Ba’u Lah K’Chotvei Etzim”. Taken most literally, the Navi is saying that the sound of Mitzrayim will travel like a snake, because armies will advance against it, bearing axes like word choppers. Indeed, these words are easily translated, but not as easily understood. Metzudos explains this Passuk, in the Derech of Pashut Pshat, as follows: the armies of Nevuchadnetzar will advance against Mitzrayim, and just as trees cannot escape the woodsmen, Mitzrayim will not be able to save themselves from this onslaught. As a result, the cries of Mitzrayim will be heard from afar, much as the hissing of a snake is audible at a distance.

This is, of course, the simplest way to understand the Passuk, but Chazal offer a different approach as well.

Rashi paraphrases a Medrash found in Mishnas Rebbi Eliezer which makes an interesting statement: “Harei HaNachash Ba L’Lamed Al Mitzrayim V’Nimtzah Lamed”. The Nachash is used as an allegory to teach us about Mitzrayim, but we learn something about the Nachash as well. The Medrash goes on to explain this Limud.

Normally, notes the Medrash, the sound of a snake is not notably loud—certainly not to the extent that its volume would be used as a metaphor—why then does the Passuk do exactly this? To which instance of a snake’s cry does the Navi refer? The answer, explains the Medrash, is found in Parshas Beraishis. At the time that HKBH told the Nachash “Al Goncha Telech”, the feet of the Nachash were severed causing him to emit a bloodcurdling shriek that could be heard “B’Sof HaOlam”. That scream, which occurred so many years prior to the Nevuah of Yeshayahu, is hinted to in these words, a prime instance of “Ba L’Lamed V’Nimtzah Lamed.”

While the Medrash explains the “Nimtzah Lamed”—what we learn about the Nachash from this Passuk—we cannot lose sight of the fact that there is a Ba L’Lamed as well, that the Navi employs the Nachash for a reason. The Mishnas Rebbi Eliezer does not explain what that might be, but there are other Medrashim that do.

In Parshas Shemos, Moshe is told to throw his Matteh to the ground in front Pharoah, “Yihi L’Sanin”. The Medrash Rabba on that Passuk brings a Halacha: one is forbidden from being Mafsik while davening, “Afilu Nachas Karuch Al Akavo”, even if a snake is wrapped around his ankle. The Medrash asks: why do we learn this Halacha here, connecting the Nachash to Mitzrayim? The answer given is that just as a Nachash makes a sound and then kills, so to Mitzrayim they would speak about a person and then condemn him to death, without giving him adequate opportunity to defend himself.

In a way, this Medrash can help us understand the Passuk in our Haftorah, as it connects the Kol of the Nachash to Mitzrayim. That said, it refers to the usual sound of the Nachash, its hiss, and not a particularly loud noise. We must therefore ask: is there a particular connection between the Kol that was heard “B’Sof HaOlam” spoken about in the Mishnas R’ Eliezer, and Mitzrayim? If the Kol that the Navi mentions refers to the sound made by the Nachash when his legs were removed, there must be a link to Mitzrayim as well. What might that be?

In order to answer this question, we must better understand the episode mentioned in the Mishnas R’ Eliezer.

The Chet of the Etz Hadaas was of course a pivotal moment in the history of the world. The Nachash concinved Chava to eat, and she in turn induced Adam to do the same. Besides the destruction brought on the world in general, each of three were given very specific punishments for their role in the Aveirah, which applied to their descendants for all time. Of course these Punishments had to fit the Klal of Middah K’Neged Middah, leading to a simple question: how was the Aveirah of the Nachash related to the punishment of Al Goncha Telech?

The Mishna in Avos D’Rebi Nosson seems to address this question, explaining why the Nachash was punished in this way: “Amartah Elech B’Komah Zekufa Lifichach Al Goncha Telech”. Before his Chet, the Nachash walked upright, with Komah Zekufa, but as a result of his actions would now slither along the ground. What does this mean? Why was the Nachash originally walking with Koma Zekufa and why did he now lose that ability? In order to properly understand the Mishna, it is necessary to better understand the true meaning of Koma Zekufa.

The Brachos given before the Tochacha of Parshas Bechukosai end with the words “Ani Hashem Elokeichem Asher Hotzasi Eschem M’Eretz Mitzrayim Mihiyos Lahem Avadim…”. Rashi explains that, lest we be concerned that HKBH cannot fulfil the promises of the Brachos, the Torah reminds us of Yetzias Mitzrayim. The Passuk ends with the words “V’Olich Eschem Komimiyus”, which are not readily understood. The Sifra there explains that these words mean “B’Koma Zekufa”, that we were led out of Mitzrayim with our heads held high, so to speak, standing tall.

Clearly the words Koma Zekufa describe more than a physical pose—the Nachash is said to have walked B’Koma Zekufa before the Chet, and Klal Yisroel had the same posture after Yetzias Mitzrayim. What does this really mean?

R’ Yerucham Levovitz, in Da’as Torah to Parshas Bechukosai, explains these words with a deep insight.

The Mashgiach explains that everything in the world, every Davar Gashmi, is rooted in Ruchnias. “Kol Aver Kol Gid V’chol Tenuah”, every limb, ligament and movement, is somehow connected to a source in Ruchnias. For example, R’ Yerucham says, a beet is red and a cucumber green, because they are somehow linked to a part of the Olam Haruchani that represents that color. Nothing in the physical world exists in a vacuum, everything is connected to a Mekor.

The particular posture of any being is dictated by its Ruchnias as well: Behemos walk on all four, facing the ground, because that is their Mekor. So to, a person walks upright because his Mekor is the Neshama, which is a Chelek Eloka M’Maal.

The Torah tells us that when Bnei Yisroel left Mitzrayim, they were able to walk “Komimus”, B’Koma Zefuka as the Sifra tells us. R’ Yerucham points out that the Targum of the word “Komimus” is “Cheirusah”. He explains that being allowed to connect to our Mekor Haruchani, to take full advantage of our Chelek Eloka M’Maal, is the ultimate Cheirus, the mark of true freedom. It was this ability that the Torah refers to in Parshas Bechukosai, reminding us of the glory of Yetzias Mitzrayim.

It emerges from the Mashgiach’s words, that when a creature notably walks with a Koma Zekufa, it shows a link to the Olam HaRuchani rooted in Kedusha. Perhaps, based on this we can understand the Avos D’Rebi Nosson.

“Amarta Elech B’Koma Zekufa”—though it had no Neshama, no Chelek Eloka M’Maal, the Nachash Hakadmoni deigned to walk upright, to defy its true Mekor. The fallacy of his actions was quickly seen, as he made a grave error, damaging the entire world in the process. He was therefore told “Al Goncha Telech”, to ensure that his species would never again make the mistake of “Elech B’Koma Zekufa”.

It is notable that Adam and Chava were not punished in this way: though they were Choteh, their ability to walk B’koma Zekufa was not affected. This is because their Mekor truly is found in Chelek Eloka M’Maal, and that link endures even through failure.

Perhaps this can also allow us to understand the Passuk in our Haftorah.

As we have seen, it was only once the Yidden left Mitzrayim that it could be said of us “V’Olich Eschem Komimiyus”. This must mean that our ability to do so was suppressed while we were in Mitzrayim, during the years of Shibud. The Navi therefore tells Mitzrayim “Kolah K’Nachash Yelech”, comparing the pain of Mitzrayim to that of the Nachash Hakadmoni. The message is clear: millennia before, Mitzrayim had inhibited us from connecting to our Mekor, and not allowed us to walk B’Koma Zekufa. Just as the Nachash was punished for thinking he could walk B’Koma Zekufa in defiance of his Mekor, Mitzrayim would be painfully penalized for denying us the ability to do the same.

This lesson is particularly relevant to this week, as we learn about the moment of “V’Olich Eschem Komimiyus”. As we learn the Parshios of Geulas Mitzrayim, it is important to remember that the Cheirus we experienced was one of Ruchnias, of being allowed to connect to our true Mekor with impunity. As we contemplate these Pessukim, we can try to enhance our own lives, seeking ways to walk taller, B’Koma Zekufa, connecting to our Mekor and living lives of true Bnei Chorin.