So Very Precious

As we come even closer to Rosh Hashana, and the month of Tishrei, our thoughts are increasingly focused on the Avodah of these days. Even so, the Haftoros of the Shiva D’Nechemta continue up until the final week of the year. We can therefore assume that the Takanas Chazal was made in such a way that each Haftorah includes an element of Hachana for the Yom Hadin. As we learn the Pessukim, then, let us try to see how the words of the Navi can help us prepare for the coming days.

The Haftorah, of course, comes from Sefer Yishaya, and begins with the words “Kumi Ori Ki Ba Oreich”, as the Navi speaks once again to Yerushalayim, urging the city to arise and shine once again, for the Shechina has returned to dwell within it. The remainder of the Haftorah follows this theme as the Pessukim are primarily focused on the period following Geulah. It is clear that the affects of Geulah are not limited to the return of Bnei Yisroel to Admas Kodesh, and the Shechina to Yerushalayim; rather, the entire world will be forever altered. Much of the Haftorah is related to this reality, as the Navi specifically discussed the way the Umos HaOlam, and our relationship with them, will be affected by the coming of Moshiach.

For example, the Passuk tells us “Shifas Gemalim Tichasecha B’Chrei Midyan V’Eiphah”, meaning that Midyan and Eiphah, two of the Umos, will send so many camels as gifts, that it will be as if Eretz Yisroel is engulfed in a dust cloud. Other nations will send gifts as well: “Kol Tzon Keidar Yikbitzu Lach Elei Nivayos Yisharsunecha”, Keidar will send sheep and Nivayos rams, as each of these countries excel at raising these particular animals.

Not only will the other nations bestow us with material largesse, however, they will become subservient to us as well. In fact, the Navi tells us: “Kol Goy V”Hamamlacha Asher Lo Y’Avducha Yovedu”. Any nation which cannot resign itself to serving Klal Yisroel will simply perish and cease to exist. Obviously this will be a sea-change in terms of our historical place among the Goyim, as the Navi puts it: “V’Halchu Eilaich Shachoach Bnei M’Aaich”, it will be the sons of those who had tormented you who now come to bow before you. The Navi is of course being prophetic and not merely ironic—it is those who caused us the most harm that will one day be forced into our servitude.

At one point, the Navi paints the contrast in very stark terms, speaking to Yerushalayim as a proxy for Bnei Yisroel: “Tachas Hayoscha Azuva U’Senuah V’Ain Over V’Samtich L’Gaon Olam Misos Dor V’Dor”, whereas Yershalayim was bereft of its denizens and visitors, it will become a hub of activity and a source of everlasting joy and pride. Clearly our nation, and therefore our Ir HaKodesh, will undergo a complete transformation that at the time of Geulah.

A few Pessukim later, the Navi once again turns to the “Tacha” theme, expressing another apparent shift, but while the words are easily understood, the intent in this case is not. The Passuk says: “Tachas HaNechoshes Avi Zahav V’Tachas HaBarzel Avi Kesef”. Hashem tells us that instead of the copper, He will bring gold, and in place of the iron will be silver. Nechoshes and Barzel themselves will also be brought, in place of wood and stone respectively. Even on the most basic level, this Passuk requires explanation: for what purposes are these materials brought, and what are they replacing?

Rashi explains that the Passuk refers to things that had been taken from us by the Umos: when we faced Churban, at various times in our history, we were stripped of our possessions, among them copper, iron and the like. After the Geulah, the Passuk tells us, our debt will be repaid, but in the place of mere copper and iron, the items that were pilfered, we will recieve gold and silver. Although Rashi does not mention who will contribute these materials to us, Ibn Ezra explains that Hashem will cause the Umos HaOlam to do so, as a repayment of their debt. According to these Reshonim, then, the Passuk here speaks once again about the gifts that the Umos HaOlam will bring us upon our return to Zion, which will far outweigh that which they confiscated.

Malbim, however, has a different approach to the Passuk. He sees the Passuk as addressing a fear: perhaps one will read the Divrei HaNavi and assume that we will become despots in our own right, forcing the Umos HaOlam to bring us their choicest resources as gifts. The Navi therefore tells us “Tachas HaNechoshes Avi Zahav…”, when we ask for copper they will bring gold. The Umos HaOlam will be so stricken by our revival that they will increase their taxes of their own volition, bringing much more precious gifts than are required of them.

Though somewhat different from that of most Meforshim, the approach of the Malbim is free of two significant question that can be asked on the Pshat offered by Rashi.

First, one wonders why the Passuk tells us this at all. When the day arrives, and we are presented, by the other nations, with various gifts and tributes, what difference will it make that some are repaying ancient debts? Why do we have to know that some of the Zahav is repayment for Nechoshes taken so many years ago? What is the Passuk adding by telling us the reason for these gifts, that they are “Tachas” that which was taken in the past?

Second, throughout the ages we have been beset by foreign enemies, and been persecuted by the Umos HaOlam at various times. Though the Passuk speaks of the Nechoshes and Barzel that were taken from us, we know that these were not the only items pilfered by our attackers. One assumes that they helped themselves to gold, silver, and other precious items as well. Why then, in discussing the repatriation of our wealth, does the Passuk speak only of the less-valuable items, and explain that they will be repaid with more valuable materials? Why not tell us that silver will be replaced with gold, for example? Even if we were to understand why the “Tachas” portion of the Passuk is necessary, a question remains: why aren’t the more valuable items addressed?

There is a Gemarah in Rosh Hashana that speaks about this Passuk, which raises an additional point related to this second question.

The Gamrah tells us: “Oy Lahem L’Ovdei Kochavim Sh’Ain Lahem Takana”. The Umos HaOlam are at a significant disadvantage, Chazal tell us, because they have no Takana for their actions. In support of this statement the Gemarah brings this Passuk, “Tachas HaNechoshes Avi Zahav V’Tachas HaBarzel Avi Kesef…” and asks: “Tachas R’ Akiva V’Chaveirav Mai Mevi’in”, what can they bring as a replacement for R’ Akiva and his Chaverim, whose lives were taken? Though they may be able to repay ill-gotten material gains, how can they repay us for the Asarah Harugei Malchus? The Gemarah concludes with a Passuk that describes this reality: “V’Nikeisi Damam Lo Nikesi”, though they can be cleansed of some Aveiros, they cannot be cleansed for the blood they have spilled.

This Gemarah reminds us that, throughout the millennia, much more than gold and silver have been taken from us. Yiddishe Neshomos, in the millions, have been torn from their loved ones, with murder and extermination a constant shadow over our history. Though it may be true, as the Gemara tells us, that the Umos HaOlam cannot be absolved of those Aveiros, we may still ask: how are we to be repaid? After seeing this Gemara, the promise of the Navi seems almost frivolous: what do we gain from additional monetary gain when our most precious asset, life itself, has been so freely thieved?

To answer this question, and perhaps gain a better understanding of the Pessukim, we must better understand the entire concept of Nekama, or making one pay for their transgressions.

The Passuk in Parshas Masei, at the end of a section talking about the establishment of Arei Miklat, tells us: “V’lo Sitamei Es HaAretz Asher Atem Yoshvim Bah Asher Ani Shochen Bisocha.” The Torah tells us not to bring Tumah to Eretz Yisroel, not to defile it with bloodshed, because Hashem dwells in it, which would seem to be a fitting conclusion to the Parsha of Arei Miklat. That is not how the Passuk ends, however, instead the following words are added: “Ki Ani Hashem Shochen Bisoch Bnei Yisroel.” We must of course understand why these words are necessary—what additional meaning do they provide.

The Chassam Sofer explains that when a person is killed, there are two separate destructions that occur. On one hand, there is a physical or corporal destruction: a life is extinguished, and blood is shed. A person obtains Kapparah for this Aveirah through the loss of his own life, Middah Kneged Middah. Therefore, if he is killed in any way, by an animal, in war or an accident, he will achieve Kapparah for the bloodshed. The second destruction, however, is the one addressed by the second part of this Passuk: “Ki Ani Hashem Shochen Bisoch Bnei Yisroel”. Hakadosh Baruch Hu himself resides inside of each of us, in our Chelek Eloka Mimaal, and so when a life is ended it is as if there was a Churban HaBayis, for the domcile of the Shechina is no longer. Kapparah for this part of the Aveirah, explains the Chasam Sofer, can only come about through Misas Bais Din, with the attendant Kavanos.

This, explains, the Chasam Sofer, is the meaning of the Gemarah: the Umos can be punished for their brutality, in the sense of the physical destruction, but they cannot achieve Kaparah for their damage to the Chelek Eloka Mimaal. They can repay the Nechoshes and Barzel, but they have no way to fully repay their impact on R’ Akiva V’Chaveirav. This, concludes the Chasam Sofer, is the meaning of the second Passuk brought by the Gemarah, “V’Nikeisi Damam” their bloodshed can be cleansed “Lo Nikesi [V’Hashem Shochen B’Zion]”, the part of their Aveira that is Nogeah to the presence of Hashem in each of us, however, cannot be expunged.

Perhaps this is the very message of our Passuk.

Though we will reach a day in which our enemies will become our servants, and the Umos HaOlam will bring us their most valued possessions as gifts, but it is integral that we recall that more is missing. By not addressing the repayment of Zahav and Kessef, the Navi hints to us that some things are just to precious to replace. We will ask, as the Gemarah does, “Tachas R’ Akiva V’Chaveirav Mai Mevi’in” and the answer will be the same: V’Nikeisi Damam Lo Nikesi. In doing so we will be reminded of one of our most basic truths: “Ki Ani Hashem Shochen Bisoch Bnei Yisroel”, we are all a Makom for Hashras HaSechina and must act accordingly. This awareness will be essential to the new reality we will enter after the Geula, and the Navi so presciently alludes to it with his words.

This is a vital message as we enter the period of Yimei HaRatzon as well. During this period, as we seek Kapparah for our Avonos , it is integral that we become reacquainted with, and more finely attuned to, our Chelek Eloka Mima’al. By reminding ourselves that the life of a Yid is irreplaceable, we call into sharp relief the reality that we are each a Mokom of Hashra’as HaShechina. This is itself an awareness that can at once motivate and empower us to seek higher ground, to find ways in which we can elevate our actions to match our essence. In doing so we will certainly merit Zechuyos that will stand in good stead as we approach the Yom HaDin.