Good Clouds

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 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 comes from Sefer Yeshaya, and, as befits one of the Shiva D’Nechemta, it is full of hope. The Pessukim are primarily focused on the period following Geulah, promising that the effects 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.

As direct as the Navi’s message is, the Pessukim are laced with allegory and metaphor begging for interpretation. One such example is found toward the middle of the Haftorah where the Passuk says: “Mi Elah K’Av Teufenah V’Kayonah El Arubosehem.” Who are these, asks the Navi, who float like a cloud like doves to their cotes? The intent of the Passuk certainly cannot be discerened from its literal meaning, and requires the assistance of the Meforshei HaPshat.

Rashi does not comment on these words at all, but Metzudos offers an explanation based in Pshat. Our return from the Goleh, he explains, will be extremely swift, leading those who witness it to marvel “Mi Elah K’Av Teufenah V’Kayonah El Arubosehem”, comparing our speed to the movement of clouds, and of doves returning to their cotes.

Most other Meforshim addopt this approach as well, leading to the conclusion that this is in fact the basic Pshat in these words. That said, we must always try to understand the deeper meaning conveyed by the way the Navi delivers this message. It is clear that this Passuk is meant to speak about the speed with which we will return to Yerushalayim, but why is it written this way? Why does the Navi rely on the symbolism of clouds and doves here? What is their meaning?

We can begin answering this question by examining a slightly different Pshat in these words found in Chazal.

The Gemarah in Bava Basra tells us: “Asid HKBH L’Hagbiah Yerushalayim Shalosh Parsaos L’Maalah”, in the future HKBH will raise Yerushalyim three Parsaos higher. The Gemarah bases this idea on a Passuk in Zechariah, which says that Yerushalayim will be lifted “Tachtehah”, which means in its place. The Gemarah explains that the word “Tachtehah” teaches us that Yerushalayim will be raised an amount equivalent to its area—three Parsaos.

The Gemarah then poses a rhetorical question: “V’Shema Tomar Yesh Tzar L’Alos”, perhaps you will be concerned that it is difficult to ascend those additional three Parsaos to reach the Ir HaKodesh? This, however, should not be a worry because the Passuk in Yeshaya tells us “Mi Elah K’Av Teufenah V’Kayonah El Arubosehem”. We will be able to easily rise to the level of Yerushalayim, light as a cloud. The Gemarah concludes with a Memra from Rav Pupa who deduces that the Anan mentioned in the Passuk is three Parsaos tall.

We can now understand why the Navi chose these terms to describe our return to Yerushalayim. Besides the describing the speed with which our return will happen, these words also teach us about our ability to reach our destination: although Yerushalayim will be raised by three Parsaos off the ground, we will be able to enter its gates “K’Av Teufenah V’Kayonah El Arubosehem”.

This Gemarah is itself somewhat difficult to understand, however. Why must Yerushalayim be raised three Parsaos, which indeed would make it impossible to access if not for the promise of “K’Av Teufenah V’Kayonah El Arubosehem”? The Gemarah’s question, “V’Shema Tomar Yesh Tzar L’Alos”, need not be asked if the Ir Hakodesh was not raised. Even the amount of height added to the city is curious. The Gemarah explains that the three Parsaos are equal to the area of Yerushalayim—what does this symbolize? Clearly there is more to this Memrah that meets the eye, how then can we understand this Gemarah, and what does it teach us about the Navi’s words in our Haftorah?

There is a Medrash on these words that can allow us some insight which may be helpful in answering these questions.

The Tanchuma in Parshas Beshalach highlights on of the many differences between Basar V’Dam and HKBH: “Midas Basar V’Dam B’Mah SheMakeh Aino Mirapeh…V’HKBH MiMah Shemakeh Bo Hu Mirapeh.” A human does not heal with that which created an wound—he injures with a weapon and heals with a bandage. HKBH, on the other hand, heals us with that which he punishes us. The Medrash then brings a number of examples that represent this Middah. For example, Iyov was smitten with a storm, but he was relieved with one as well.

Another example brought by the Medrash is more familiar: when we were sent to Galus, it was done in a cloud, as the Passuk in Eicha says “Ya’Iv B’Apo”, and when we return it will also be in a cloud, as our Passuk says “K’Av Teufenah”. Similarly, the Passuk in Yechezkel uses the words Yonei HaGeyos, doves of the valley, to describe our disbursement at the time of the Galus, and the Passuk in Yeshaya uses the words “V’Kayonah El Arubosehem” to describe our return.

We see, then, that this Passuk is prime example of the principal expressed in the Medrash: “HKBH MiMah Shemakeh Bo Hu Mirapeh”. Perhaps if we can explain the true meaning of this Middah of Hashem, we can better understand our Passuk and the Gemara in Bava Basra.

When presented this idea, that HKBH heals us in the way that we were punished, one cannot help but wonder: why? Why is it that Hashem provides the Geulah in the same way that the Galus occurred?

R’ Shlomo Kluger, in Chachmas Shlomo on Parshas Beshalach, offers a very deep and reveling explanation of this concept that answers this question.

The Medrash in Vayikra Rabba tells us that Moshe Rabbeinu asked HKBH why He selected Klal Yisroel from among the seventy Umos HaOlam. Hashem responded: “SheHem Hamlichuni Techilah Al HaYam.” As part of Shiras HaYam we said “Hashem Yimloch L’Olam Va’ed”, proclaiming that HKBH is the Melech Malchei Hemelchaim, and were therefore Zoche to become the Am HaNivchar. R’ Shlomo explains that this teaches us that when HKBH is Meitiv for us, He is called a Meitiv.

This reality has an important consequence: if the Ra’os of Hahsem were in fact Ra’ah, if that which seems bad is in fact so, then Hashem is only Melech when His actions are Tov. Because we know that the Malchus Hashem is unceasing, however, we must conclude that there is no Ra’ah, only Tov, even when it seems otherwise.

R’ Shlomo then explains why some of the actions of Hashem seem to be Ra’ah: “Im HaKol L’Tova Sham L’Malah Ain Shinui U’Misham Yored HaKol L’Tova V’HaShinui Na’aseh Rak L’Matah.” In Shamayim all is Tova, and there is no change, only on this world. This change, from absolute Tova to perceived Ra’ah, comes because of the “Hachanas HaMekabel”, the status of the one on the receiving end.

An illustration of this affect, cited by R’ Shlomo in the name of the Mechakrim, is that the sun hardens salt but melts butter or wax. It is understood that there is no change in the sun, rather the effect its light depends on the Mekabel.

Based on this, explains R’ Shlomo, we can understand the concept of “MiMah Shemakeh Bo Hu Mirapeh”. Because there is no change in the Kochos or action of the Kaviyachol, the same item can harm or heal, depending solely on the Mekabel. If there is a change in the attitude or outlook of the Mekabel, the Makeh very quickly becomes a Marpeh, because really it is all Tov from the very beginning.

In Parshas Beshalach the Torah tells us that Bnei Yisroel reached Marah and the water was to bitter to drink, so HKBH commanded Moshe Rabbeinu to hit the water with wood, at which point it became sweet. The Medrash Rabba there notes that wood is bitter, yet here it was used as a sweetener. This is another example of “MiMah Shemakeh Bo Hu Mirapeh”, and as we now understand, an illustration of the fact that HKBH is Kulo Tov, and the reality of that Tov rests in us. R’ Shlomo explains that this is why the Passuk tells us “Sham Sam Lo Chok U’Mishpat V’Sham Nisahu”. It was in Marah that we learned the way of the world, so to speak, and we were elevated. By understanding that Hashem is only Doresh Tov, and that we can affect the way that Tov is perceived, our stature is raised, from the Lashon of “Nes”.

Based on this understanding, we can understand the Gemarah in Bava Basra.

Myriad Pessukim—in Yermiyahu, Eicha and elsewhere—describe the state of Yerushalayim after the Churban in very stark terms. The Ir Rabasi Am that now sits empty is not just a symbol of the Churban, it is a Makah itself. It is therefore fitting that, following the Geulah, it is raised in the amount of its area. This will be another example of MiMah Shemakeh Bo Hu Mirapeh. The city itself, now bereft, will be the pedestal for its future glory. It is then befitting that the way we will access the Ir HaKodesh with be via the very clouds that swept us into Galus, and that we will do so in the manner of doves, which were used as a description of our scattering.

The entire period of Acharis HaYamim will, in this way, be an illustration of MiMah Shemakeh Bo Hu Mirapeh. We will then realize that all along we were receiving the Tov of HKBH and it was only our ability to be Mekabel that Tov, and perceive it as such, that created an atmosphere of Ra’ah. It is this lesson that the Navi conveys to us with these words, reminding us that we will return to Yerushalayim much as we left, K’Av Teufenah V’Kayonah El Arubosehem, because in reality it is all the Tov of Hashem.

This message is especially important to internalize as we approach the Yimei HaDin. A central focus of Rosh Hashana is the Malchus of HKBH, which we renew as the new year begins. If we understand that a Melech is always Metiv, then the idea of being Mamlich Hashem takes on new meaning. If we accept the reality that all which we receive is Tov, and it is our status that affects our perception, the concept of a “Shana Tova” takes on a new meaning. With these thoughts in mind we can experience a Yomim Noraim in which we will be Zoche to the Bracha of “V’Sham Nisahu” as we reach new heights.