Remember When

Ekev Remember When This week we Lein the second of the Shiva D’Nechemta, a selection which begins with the words “VaTomer Tzion Azavani Hashem”. The Avudraham, brought by the Levush, suggests that these seven Haftoros are to be seen as a progression, each one the next step in achieving true Nechama. As we learn the Haftorah, then, we should try to see how in fact the words of the Navi bring the Nachama closer. In the construct of the Avudraham, the first words of the Haftorah—"VaTomer Zion Azavani Hashem”—can been seen as a response to last week’s declaration of “Nachamu Nachamu Ami”. Although Hashem told us that the Nechama will arrive, Bnei Yisroel still harbors some doubts, worrying that Hashem has abandoned them, “V’Hashem Shechachani”, and forgotten them. These are the thoughts that plague us, despite assurances that the Geulah is in the offing, and the remainder of the Pessukim in our Haftorah are meant to assauage them. The very next Passuk seems to address our doubts head on as the Navi speaks about Shikcha. First, the Passuk seems to pose a question: “Hasishkach Isha Ula Merachem Ben Bitna”. Rashi explains that the Navi asks whether a mother would forget her child—a rhetorical question which would certainly be answered in the negative. The implication is then that Hashem, who sees us as Bni Bechori Yisroel, would never forget us. Although these words are relatively easy to understand, both literally and in context, the rest of the Passuk is a bit less so. The Navi says: “Gam Eleh Tishkachna V’Anochi Lo Eshkachecha.” Rashi tells us that this is a bit of a rejoinder to the earlier part of the Passuk: even if a mother would sometimes forget her child, Hashem will not forget us. How are we to understand this Passuk. The premise of the first half is that a mother would never forsake her child, and so of course HKBH could not forget his beloved nation. But the second half the Passuk, “Gam Eleh Tishkachna”, seem to negate this presumption as it is suggested that indeed a mother might sometimes disregard her own child. By the same token, one can ask how this is even true—what mother truly forgets her own offspring? Meforshim do address this second question, explaining when it would be possible for a mother to forget her child. Radak, for example, notes that there are women who battle the Midah of Achzarius, in which case they may in fact spur their own children. That said, there still seems to be something of a discrepancy between the first and second parts of the Passuk. Even if we could resolve this apparent inconsistency, the question remains why the Passuk is written in this way at all. Why pose a question that seems to have an obvious answer just to then disregard the logic suggested by that very question? All these questions taken together make it very difficult to understand this Passuk in its simplest form—we must look to the Divrei Chazal for help. The Gemarah in Brachos explains this entire Passuk as a conversation between Klal Yisroel and HKBH. In response to the feeling of “Azavani Hashem V’Hashem Shechachani”, Hashem says: “Klum Eshkach Olos Elim U’Pitei Rechamim SheHekravta Lifanai Bamidbar”. Can I, asks HKBH, forget the Korbanos that you, Klal Yisroel, brought in the Midbar? Klal Yisroel responds to this with another question: “Hoil V’Ain Shikcha Lifnei Kisei Kivodecha Shema Lo Tishkach Li Maseh HaEgel.” If HKBH does not forget, perhaps the Chet HaEgel will never be forgotten, and therefore forgiven? This is certainly a frightening thought, that our numerous inequities and missteps will always be remembered by the Kaviyachol as though they had just happened Hashem responds to this worry as well: “Gam Eleh Tishkachna”, the Chataim can indeed be forgotten. This assurance, however, brings up a new concern: “Hoil V’Yesh Shikcha Lifnei Kisei Kivodecha Shema Tishkach Li Ma’aseh Sinai”. If, in fact, HKBh sometimes “forgets” or disregards that which has happened in the past, perhaps our willingness to be Mekabel the Torah at Har Sinai—and the Zechuoys this engenders—will be forgotten? Hashem responds to this worry in kind as well, assuring us: “V’Anochi Lo Eshkacheka”, the Anochi of Har Sinai will never be forgotten. This Gemarah explains every element of our Passuk—the original queary, the response and the conclusion—and certainly serves to answer our original questions. Once we read the words of the Navi as a conversation between a worried nation and the Ba’al Harachamim it is understood how the various clauses relate to one another and how the words address the concern of “Azavani Hashem V’Hashem Shechachani.” As is often the case, however, the Gemarah brings another question to the fore. It appears, from the way the conversation is recorded, that the initial concern—Azavani Hashem V’Hashem Shechachani—is answered definitively by the Korbanos hinted to by the words “Hasishkach Isha Ula Merachem Ben Bitna”. The remainder of the back-and-forth, and therefore the Passuk arises from secondary worries relating to the concept of Shikcha. This would mean that our fear of being forsaken by HKBH is forestalled when the “Olos Elim U’Pitei Rechamim” brought in the Midbar are remembered. If this is the case, it would seem important to identify these Korbanos so that we can understand their power. Which Korbanos brought in the Midbar have the ability to bring such a Midas Harachamim and why? The Nodeh B’Yehudah, in his Pirush on the Gemarah known as the Tzlach, discusses this Gemarah and makes an interesting deduction. The Korbanos mentioned in the Gemarah, he notes, include “Olos Eilim”, but the Passuk itself says nothing about Eilim, the Drasha is based on the word “Ula”, highlighting the the choice, by Chazal, of “Eilim” among all animals. Although Eilim are often brought as Olos, as part of the Mussafin, the Gemara specifically says “BaMidbar”, that they were brought in the Midbar as opposed to in the Mikdash. The only Olos brought specifically in the Midbar and at no other time, the Tzalch points out, were those brought as part of the Miluim when the Mishkan was built. On the eighth day of the Miluim there was indeed a single Ayal brought as an Olah, but the Gemarah says “Olos Eilim”, in the plural, leaving only the Korbanos brought during the Shiva Yimei HaMiluim. It must be these “Olos Eilim”, concludes the Nodeh B’Yehudah, that the Gemara refers to. Based on this deduction, we can now understand the discussion between Klal Yisroel and HKBH a little better. When Bnei Yisroel worries that Hashem might forsake us, we are told that the Korbanos of the Shivas Yimei HaMilluim stand in our good stead—these Korbanos will not be forgotten and we as a nation will therefore always be remembered. This of course begs explanation: what is is about the Korbanos that were brought in during the Shivas Yimei HaMuilim that have this Koach? Why are these Korbanos, which will never be forgotten, used to allay our fears of “Azavani Hashem V’Hashem Shechachani”? Moshe Rabbeinu is given the Tzivuyim regarding these Korbanos, and the entire Miluim process in Parshas Tzav. The Safra there, on the words “Vayishchat Vayikach Moshe Es HaDam”, tells us: “Kol Shivas Yimei HaMiluim Haya Moshe Mishamesh B’Kehuna Gedolah”. During the first seven days of the Miluim, Moshe Rabbeinu himself served as the Kohen Gadol, only handing the reins to Aron HaKohen on the eighth and final day. The Olos Elim U’Pitei Rechamim mentioned in the Gemara in Brachos, then, were those brought by Moshe Rabbeinu himself as he acted in the role of Kohen Gadol. Perhaps this fact can help us understand their power as a response to the concern of Azavani Hashem V’Hashem Shechachani. As the Medrash noted, the Kehuna Gedola transferred from Moshe to Aron on the eighth day of the Miluim, when Moshe told Aron: “Krav El Hamizbeach .” Rashi on these words tells us that Aron was embarrassed and hesitated to perform the Avodah. Moshe Rabbeinu said to him: “Lama Ata Bosh L’Kach Nivcharta”, at which point Aron indeed approached the Mizbeach. The Yismach Moshe, R’ Moshe Teitelbaum, asks two simple questions on this Rashi. First, why was Aron in fact embarrassed? Second we can assume that these feelings were not petty but rather the result of a “Ta’am Gadol”, why then did Moshe push those emotions away, seemingly making light of his brothers hesitations? Based on other Medrashim, the Yismach Moshe explains that Moshe Rabbeinu thought that he was the best choice to be Kohen Gadol because he was so far removed from Gashmiyus that he attained a level close to a Malach. HKBH responded to these thoughts by reminding Moshe that the Torah had been given to humans—and not kept in Shamayim—because Malachim do not have a Yetzer Harah. It is precisely their fallibility that renders mankind worthy of the Torah. So too, there would be more Kvod Shamayim brought about by someone such as Aron Hakohen—who was in some way connected to Gashmiyus—doing the Avoda as opposed to Moshe Rabbeinu himself. When Moshe was given the opportunity to begin the Avodah of the Mikdash serving as the Kohen Gadol for seven days, he thought that he was correct—that it was more fitting for him to be Kohen Gadol than Aron—but he was then told that in fact that Aron would serve in the role going forward. The Yismach Moshe explains that this was the source of Aron’s hesitation—he agreed with Moshe Rabbeinu that it would be better for someone unconnected to Gashmiyus to be Kohen Gadol. He was in turn Bosh, embarrassed that he did not meet that qualification. Moshe, having heard from Hashem that Aron would be Kohen Gadol, said to his brother: “Lama Ata Bosh”, there is no reason to be embarrassed “L’Kach Nivcharta” it was for this exact reason, your connection to Gashmiyus, that you were chosen. Perhaps we can understand the Gemarah in Brachos, and our Passuk based on this insight. When we take stock of all our shortcomings, we begin to fear that Hashem may forsake us—why would He desire a nation sullied by Chet as we are. We begin to think along the lines of “Azavani Hashem V’Hashem Shechachani”. Hashem replies: “Klum Eshkach Olos Elim U’Pitei Rechamim SheHekravta Lifanai Bamidbar”. There was a time when the Avodah was done by someone completely removed from Gashmiyus, free of Chet, but that itself was not the ideal situation. Perfection is not expected of us, we are not meant to be free of a Yetzer Harah, incapable of Chet. The biggest Kiddush Hashem comes when we rise above our Gashmi, when we defeat the Yetzer Harah. In affect, when we are embarrassed by our actions, worried that we are unworthy of a relationship with Hashem, and that He may therefore forsake us, we hear the encouragement of Moshe Rabbienu: “Lama Attah Bosh L’Kach Nivcharta”. Hashem chose us for our ability to defeat our Yetzer Harah, to rise above the limits of our physical existence, and he most certainly will not abandon us.