Space Planning

Ekev Space Planning 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 approach 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 To that end, the Pessukim are filled with good tidings, meant to raise our hopes about the coming Geulah. As is the case with much of Sefer Yeshaya, even as we can sense the hopefulness in the words of the Navi, the words themselves can be difficult to parse. While we might be tempted to suffice with understanding the gist of the Pessukim, there is much to be gained by gaining a deeper understanding. There is a Passuk that exhibits just this character towards the beginning of the Haftorah. After some initial words of introduction, the Navi begins to describe the reality that awaits us after the Geulah. The masses of dispersed Yidden will return, Kulam Nikbitzu Ba’u Lach, and live in lands that are no longer desolate. Then, the Navi tells us: “Od Yomru B’Oznaich Bnei Shikulayich Tzar Li HaMakom Gisha Li V’Asheva.” The Passuk seems to be telling us that the we will hear a statement made by the “B’nei Shikulayich”—we must of course understand who the “Bnei Shikulayich” are, what exactly they will be saying, and why this is to be a source of Nechama to us. Rashi explains that the “Bnei Shikulayich” refer to those children of whom we had previously been bereaved. Metzudos provides a bit more detail: one whose children are “Avudim”, lost, is called “Shakul”. The Passuk therefore seems to be talking not about children who had been physically lost, but perhaps about those whose parents suffered as their offspring became spiritually distant. It is these children who we will yet hear say the words “Tzar Li HaMakom Gisha Li V’Asheva”. What does this mean? What will the Bnei Shikulayich say? The Meforshim seem to understand these words literally: the Bnei Shikulayich will tell us that there is not enough room for them, asking others to move aside so that they may sit amongst us. What is the meaning of this statement? Why would there not be room for the “Bnei Shikulayich” to the extent that they would have to ask others to move aside? In one sense, we can understand this Passuk to be building upon the previous ones: the Kibutz Galyios will be so comprehensive that those children whom we thought were gone forever will return, creating an overwhelming demand for space. Indeed, this notion seems to be supported by Divrei Chazal. The Medrash Agadah in Parshas Tzav tells us that in the future “Kol HaOchlusin Asher Hayu M’Adam HaRishon V’Ad Sof HaOlam”, the entire population from Adam and on, will gather in Yerushalayim. The Medrash notes that Yerushalayim cannot handle these masses, causing people to say “Tzar Li HaMakom Gisha Li V’Asheva”. In response, concludes the Medrash, HKBH will expand the Gevulos of Yerushalayim to contain all whom gather. While we can, on a basic level, understand the Passuk based on this Medrash, there is a pressing question that must be asked. The Mishna in Pirkei Avos lists ten Nissim that occurred in the times of the Bais Hamikdash. One of these was: “Lo Amar Adam L’Chaveiro Tzar Li HaMakom SheAlin B’Yerushalayim”, a person would never tell his friend that Yerushalayim was too congested for him to stay overnight. This Mishna clearly seems to tell us that the Ir HaKodesh can accommodate all who seek to stay within its confines, regardless of its physical limitations. If so, how can it be that the Bnei Shikulayich will say “Tzar Li HaMakom”? And, why, as the Medrash indicates, will HKBH have to expand the city so that the “Ochlusin Asher Hayu M’Adam HaRishon” will be able to enter? Does not Yerushalayim have expansive properties in its own right? There is another Medrash which approaches the Passuk completely diffetently, allowing us to answer this question. The Yalkut Shimoni on Sefer Yeshaya tells us: “Asida Yerushalayim LiHiyos Ramah V’Olah Ramah V’Olah Ad Shemaga’as L’Kisei HaKavod”. In the future, Yerushalayim will rise higher and higher until it reaches the Kisei HaKavod, and it will say to HKBH: “Tzar Li HaMakom Gisha Li V’Asheva.” The Yalkut, and a very similar Medrash is Shir HaShirim Rabba, seem to be telling us Yerushalayim itself will remark, so to speak, about its place in the world, exclaiming that it is “Tzar”. This approach is certainly in line with the Mishna in Avos, as it is not the denizens of Yerushalayim commenting about a lack of space, but the city itself. That said, how are we to understand that Yershalayim feels a sense of “Tzar Li HaMakom”? In addition, the Passuk clearly attributes these words to the Bnei Shekulayich, whom the Medrash does not mention at all. How can we understand the words of Chazal here? In order to answer these questions, it seems important to understand the words “Lo Amar Adam L’Chaveiro Tzar Li HaMakom SheAlin B’Yerushalayim” on a deeper level. The Gemara in Yoma brings a Machlokes as to the way the world was created. Rebbi Eliezer says that the Shamayim was created from Shamayim, and the Aretz from the Aretz. The Chachamim say: “Elu V’Elu M’Tzion Nivaru”, both were created from Yerushalayim. The Shem M’Shmuel, on Rosh Hashana, explains the words of Chachamim as follows. It is impossible for the Aretz, the physical world, to exist in a vacuum—it must have some connection to the Olam HaRuchni, the Shamayim. This point of connection is known as the Memutzah, a space that touches both Shamayim and Aretz, and provides a nexus so to speak. The Chachamim are teaching us that, because “Elu V’Elu M’Tzion Nivaru”, the Memutzah of earth is Yerushalayim itself. Tzion serves as this nexus, connecting the Olam HaGashmi to the Olam HaRuchani. Because Yerushalyim is the Memutza, it has some qualities of both Shamayim and Aretz, the physical and spiritual realms. This, explains the Shem M’Shmuel, is why the physical space of Yerushalayim is not completely confining the way it is in other places, as can be seen from a number of phenomena spoken about in Chazel. For example, the Gemara in Megillah teaches us that the Makom of the Aron HaKodesh is “Aino Min HaMidah”—its dimensions exceed the space allotted to it. Also, we know that when Bnei Yisroel gathered in the Mikdash, “Omdim Tzefufim U’Meshtachavin Revachim”, there was room for everyone to be Meshtachaveh even though they were crowded as they stood. Finally, this explains the reality of “Lo Amar Adam L’Chaveiro Tzar Li HaMakom SheAlin B’Yerushalayim”. In all of these cases, the realities of space as we understand them are shifted, because, as the Memutzah, Yerushalayim is not defined by Gashmi the same way as the rest of the world. Based on this idea, we can perhaps explain the words of the Yalkut. In the past, prior to the Churban, Yerushalayim played the role of Memutzah, connecting our world, that of Gashmi, to the Shamayim. As such, it was largely a physical location, with some aspects of Ruchani that tempered that existance. In the future, however, the world will change. The reality of “U’Malah HaAretz Deya Hashem”, in which all are aware of the Yichud Hashem, will alter our existence in the word of Gashmi, and perhaps our need for a Memutzah will as well. When this occurs, the role of Yerushalayim will change too—no longer must it be confined to Gashmi even on the level that it once was. It will come before the Kisei HaKavod, pleading “Tzar Li HaMakom Gisha Li V’Asheva”—the bounds placed upon the city, even in a limited way, will be overly confining, as Tzion wishes to rise above its place as a Memutzah, becoming a place of total Ruchni. Maybe we can explain the Passuk in this light as well. We, as Ovdei Hashem, lead lives of Memutzah as well. We are physical beings, with a Neshama of Ruchnias, and our entire existance is given to achieving a balance between the two. The Bnei Shekulayich, as we have seen, are those who are distance, who have strayed from their parents. These are the children who perhaps lost the battle, finding it too difficult to straddle the fine line, and giving in to the pull of Gashmi. The Navi promises us: “Od Yomru B’Oznaich Bnei Shikulayich Tzar Li HaMakom Gisha Li V’Asheva”. There will come a time when we will hear even these children, those whose departure left us so bereaved, saying ‘Tzar Li HaMakom”. Like Yerushayim itself, they will seek an existence that rises above the boundaries of Gashmi, itching to come closer to the Kissei HaKavod. They will wish to shed their physical bounds in favor of unencumbered Ruchnias, pleading “Gisha Li V’Asheva”. What more hopeful promise can the Navi make? As we trudge through the long and difficult Galus, watching as those close to us stray farther and farther away, we must know that the day will come when we will yet hear their voices, asking for freedom from the chains of Gashmi so that they may lead lives of boundless Ruchnias. Indeed at that time we will have much reason to fulfill the final words of the Haftorah: “Sason V’Simcha Yimatzei Bah Toda V’Kol Zimra”.