Ki Seitzei

In the days of Chodesh Elul, when we highlight the concept of “Ani L’Dodi V’Dodi Li”—the loving relationship that exists between each of us and the Ribbono Shel Olam—Pessukim that discuss a Geulah spurred by that same love are certainly a wonderful primer, and reminder of just cherished we are in the eyes of HKBH. This month is also one of introspection, however, and we can find messages within the Haftorah that address this aspect of the month as well.

The Haftorah itself is quite brief and, as is the case with most of the Haftoros read in this period, is allegorical in nature. The Haftorah begins with the words “Rani Akarah”, in which Yerushalayim is referred to as a barren women—a common metaphor for a city bereft of its ultimate purpose—and is told to rejoice as it will soon be inhabited once again. The Navi continues, speaking about our return to the city of Hashem, promising that the “Bnei Shomemia”, the inhabitants of the forlorn city, will outnumber those of our enemies. In fact, the Navi tells us, “Harchivi Makom Ahalaich”, we must expand our tents to accommodate our burgeoning ranks.

It is not only will our homes need to be enlarged, however. The Passuk tells us: “Ki Yamin U’SMol Tifrotzi”, we will expand to our right and left. Ibn Ezra explains that this is similar to the promise given to Avrohom Avinu: “UFaratzta Yama V’Kedma…” So explosive will our growth be that the boundaries of Eretz Yisroel itself will need to be expanded, to the right and left. Metzudos notes that the Kasdiim lie to the left and right of Eretz Yisroel, and so it is into their territory that we will expand as we return to our home following the Geulah.

These words are comforting to be sure—the Navi tells us that not only will we return to Artzeinu Hakedosha, but we will do so with full ranks. There are, however, ask a simple question on the way the Passuk is written. If, as Ibn Ezra and Radak indicate, the words “Ki Yamin U’SMol Tifrotzi” are similar to those use in the promise given to Avrohom, “UFaratzta Yama V’Kedma…”, why is it written differently? Why here does the Navi use the terms “Yamin” and “Smol”, right and left, as opposed to referring to the directions of the compass? Our expansion will be to the east and the west of Eretz Yisroel, into the territory of the Kasdim, why does the Passuk use the Lashon of left and right?

There is also an interesting detail to note in the way that Rashi explains the word “Tifrotzi”. As we have seen, this words is related to the term “Ufaratzata”, which is usually understood to mean “and you will spread out”. This root appears in other instances, such as when Yehuda names his son Peretz, and others. In most cases, Rashi explains that the word means “V’Chizakta”, which seems to mean that expansion happens through strength. Here, though, Rashi writes “Tigboru”, you will be strong. Now, this does not seem that much different than “V’Chizakta”,but seeing as Rashi uses one word in multiple places and a different one here, there is certainly room to explain why this might be the case.

In order to explain why Rashi may have changed his Pirush ever so slightly here, let us try to explain why the terms Yamin and Smol are used here.

The truth is that this question may seem insignificant—is there truly a difference whether the Navi refers to the area of expansion as the right and left rather than the east and west? There is a Medrash, however, which uses these words in a different context that bears a bit more weight.

The Medrash in Beraishis Rabba discusses the concept of “Hichzik Muat Es HaMeruba”, a little can hold a lot. One example on this phenomenon is in Parshas Chukas, where the Torah tells us “Vayikhilu Moshe V’Aron Es HaKehal El Pinei HaSela”, that Moshe Rabbeinu and Aron HaKohen gather all of Klal Yisroel in front of the rock. Now, the Medrash states, the entire rock was the size of a small sieve, yet the entire Klal Yisroel fit in front of it. This, concludes the Medrash, is an example of “Hichzik Muat Es HaMeruba”

The Medrash continues, discussing other examples, and concludes with one that has yet to happen. The Passuk in Yirmiyahu tells us that in the future, “Yikru L’Yerushalayim Kisei Hashem”, that the Kisei Hakavod itself will rest in Yerushalayim. R’ Yochanan asked R’ Chanina how this is possible—how can the city of Yerushalayim possibly hold the Kisei Hakavod itself? R’ Chanina answered that the boundaries of Yerushalayim will expland L’Asid Lavo, and will therefore be able to hold the Kisei Hakavod. The proof that this is the case is our Passuk: “Ki Yamin U’SMol Tifrotzi”. The newly expanded city of Yerushalyaim be large enough to hold the Kisei Hakavod.

This Medrash certainly requires some explanation. The concept of Hichzik Muat Es HaMeruba, at issue in the beginning of the Medrash, teaches us that sometimes a small area can contain something much larger. What, then, was R’ Yochanan’s question? Why should the dimunitive size of Yerushalayim inhibit it from holding the Kisei Hakavod? Would not the precept of Hichzik Muat Es HaMeruba apply? In a similar vein, what is the answer of R’ Chanina? Regardless of any physical expansion into enemy teriroty, which we assume the words “Ki Yamin U’SMol Tifrotzi” indicate, is there any way that Kisei Hakavod can be contained in our limite Olam HaGashmi?

How can we understand this Medrash and its impact on the words “Ki Yamin U’SMol Tifrotzi”?

It would seem that there is an implication to the words “Yamin U’Smol” that goes beyond their normal usage. Perhaps if we were to understand what these words represent, we could better explain their meaning in the context of this Passuk.

In Parshas Metzorah, the Torah describes the Tahara process of the Metzorah in great detail. Within those Pessukim we find an interesting Din. The Passuk says: “V’Lakach HaKohen MiLog Hashemem VaYitzok Al Kaf HaKohen HaSomlis”. The Metzorah had brought, as part of his Korbanos, a jug of Shemen which the Kohen anointed him with. The Torah Kohanim on this Passuk notes the fact that the word Kohen appears twice and explains that the Mitzvah is for one Kohen to put the Shemen in the hands of a second Kohen. However, since a later Passuk says “Asher Al Kapo”, which is on his hand, we learn that if he puts it on his own hand, he is Yotzeh.

The Drasha of the Toras Kohanim notwithstanding, R’ Meir Simcha, in the Meshech Chachma, sees a message in the Passuk that relates to the usage of the left hand, the “Kaf HaKohen HaSmolis”.

The right, he explains, relates to Chachma and the Torah Hakedosha itself. The left side relates to the physical abilities of a person, his Taivos and his impulses. He uses this concept to explain how these terms are used in Chazal. For example, the Gemarah tell us that certain forces, such as the Yetzer Harah, fall under the category of “Smol Doche V’Yemin Mekareves” At first glance this seems counterintuitive: why would we want to be Mekarev the Yetzer Harah at all? R’ Meir Simcha explains that even the Yetzer can sometimes be used in the right way, but that has to come from the Yemin, the Chachmas HaTorah, and not the Smol, his base Taivos.

Accordingly, we can understand why only the Yemin can be used for Devrim Shebikedusha, especially the Avodah itself, as this is the side most closely related to Kedusha. There are times, however, that this is not the case. On Yom Kippur, a day on which we cannot engage in our Taivos, due to the Inuyim of the day, the left is actually used at the height of the Avodah. When the Kohen enters the Kodesh HaKedoshim he requires the use of both hands for all the Keilim needed. This, explains the Meshech Chachma, is because the Smol is elevated on this day because our Taivos are controlled by the Yemin, the Chachmas Hatorah. By abstaining from physicality on that day because the Torah tells us to do so, we allow elevate the Smol, and enable it to be part of the Avodas HaYom.

R’ Meir Simcha goes on to explain that on some level a Kohen lives this sort of existence always: who he can marry, what he can eat and where he can go are all defined by a unique set of Mitzvos. As such, his Smol is always somewhat subjugated to his Yemin—the Torah defines his physical pursuits. The Torah hints to this when it says “Kaf HaKohen HaSmolis”: only because he is a Kohen can his Smol be used for even this less important part of the Avodah.

Perhaps we can understand the Passuk based on the approach of the Meshech Chachma.

When we return to Yerushlayim, in the time of the Geulah HaAsida, we will not only be physically redeemed. Not only will we live a peaceful existence, vanquishing our enemies and inhabiting their land, but “Yamin U’Smol Tifrotzi”, we will be able to lead lives that are elevated both in the Yamin and Smol.

It goes without saying that our access to the Chachmas HaTorah will be elevated. We will be able to plunge the depths of Torah and understand that which we never before could. Indeed, our Yemin will be well fed. But the Passuk is telling us that our Smol will be affected as well: our physical existence, our Taivos, instincts and urges will all be elevated. The battle between Yemin and Smol will no longer smolder endlessly, with us feebly trying to achieve balance. We will live in a world in which our Smol is forever defined by our Yemin, as our Ruchni triumphs over our Gashmi at last.

Perhaps this is why Rashi uses the term “Tigberu” here to explain the word “Tifrotzi”. The expansion in both directions will be the result of the Yemin overpowering the Smol, allowing the Chachmas HaTorah to define the Olam HaGashmi.

This approach can allow us to understand the Medrash in Beraishis Rabba as well.

R’ Yochanan asked R’ Chanina: how is it possible for the Kisei HaKavod itself to be contained in a physical world? How can we fathom a place on earth being the home of the Shechina in such a way?

R’ Chanina answered: “Yamin U’Smol Tifrotzi”. We will expand to the Yemin but also to the Smol. Our existence will be different then than it is now, as the Gashmi is defined and elevated by the Ruchni. When this happens, the Kisei Hakavod will be well placed in our world and Yerushalayim will indeed be its home.

As we await the day of “Yamin U’Smol Tifrotzi” and the elevated existence it will bring, we can use this idea to inform our lives and especially our Avodah during Elul. Although we cannot always allow our Yemin to define our Smil in totality, an awareness of this battle is itself helpful. When we are faced with choices we can ask ourselves which side the Yemin would choose, and which would be in the territory of Smol. When we do this we will find ourselves learning to the right more often, allowing that part of our psyche to dictate of our actions more and more. This, in turn, will bring closer the moment in which we witness the promise of “B’Rachamim Gedolim Akabtzech.”