Place of Strength

This week’s Parsha is the first of those that speak about the lives and times of our Avos Hakedoshim. We know the Pessukim in Chumash that speak about our sacred ancestors are not merely historical in nature—through the standard of Maseh Avos SIman L’Banim these Pessukim actually inform us about ourselves. It would perhaps then follow that if we learn the Haftorah properly we will see how Chazal extend this concept, using the Pessukim of the Navi to teach us more about the direct impact that the Avos have upon our lives.

The Haftorah is taken from Sefer Yeshaya, and it is not difficult to see how the Pessukim relate to the Parshas HaShavuah, which is of course devoted to the lift of Avrohom Avinu. As we know, Avrohom was the first to be Makir HKBH of his own volition, and he spent his life trying to bring Yedias Hashem to all whom he encountered. The Haftorah picks up this thread discussing the requisite Emunah and the benefits and rewards that await those who are truly Maaminim B’Hashem.

As we learn the Pessukim, there is a word that appears a number of times, and certainly seems to be closely tied to the message of the Navi. At the beginning of the Haftorah, the Navi speaks very clearly about Hashem as the Kol Yachol, telling us “Nosen L’Yaef Koach”, He gives strength to the weary. A few Pessukim later, a similar terminology appears again: “V’Kovei Hashem Yachalifu Koach…” Here, the Navi once again speaks about Koach, this time in regards to the “Kovei Hashem”, which literally means those who yearn for HKBH. The term “Yachalifu”, which means “they will change” is a little difficult to parse, and certainly requires the insight of the Meforshei HaPshat.

Rashi does not explain the word “Yachalifu”, but Metzudos renders it as “Inyan Hischadshus V’Temuah”, which means that it refers to renewal and exchange but the intent of the Passuk is still unclear. Ibn Ezra, however, explains that the “Kovei Hashem” are never without Koach: before the first Koach expires, a new one arrives. Thus, there is a constant presence of Koach in their lives: this Middah is renewed and exchanged on a regular basis.

While we can now understand Pshat in the words of the Navi, we must still understand their message. First, the Navi tells us that Hashem gives Koach to those that are tired, and then that the “Kovei Hashem” , are endowed with endless Koach. We must of course understand who the “Kovei Hashem” are, and why are they given Koach in such measure, but more importantly how do we define Koach? If we know that those who are counted among the Kovei Hashem are given endless Koach, we must fist understand what Koach is, and why it is such a gift.

The need to properly understand this Passuk is perhaps elevated if we consider the definition of the “Kovei Hashem”. Our first instinct, and it seems the approach of most Meforhsim, is to understand that the Navi here refers to a Madreigah in Emunah: the Kovei Hashem are those that have reached a specific level of Emunah B’Hashem. Mahar”i Kra, however, had a much more expansive definition: “Yisroel”. Whereas the other Pessukim refer to the Umos HaOlam, the Am Hanivchar, whom are Kovei Hashem, receives the gift of continuous Koach. If we take this approach, the PAssuk here speaks about our birthright—each one of us, as members of Klal Yisroel, is a Kovei Hashem and therefore receives “Koach” in endless measure. Certainly it is now worth our while to understand what Koach is.

Now, this pursuit may seem somewhat inane, after all, Koach is not an uncommon word, and most people with even an elementary grasp of Lashon HaKodesh will be able to provide its translation: strength. What then is the question—the definition of Koach is at hand. That all said, there are a number of words in Lason HaKodesh that can be translated as strength—Oz, Ometz, On—each one with its own implication. So, even if we understand the word “Koach” here to mean “strength”, the choice of this particular word, and therefore type of strength, still bears explanation.

In addition, it seems from Chazal that Koach, especially as used here, does not refer to physical ability at all. Pirkei D’Rebi Eliezer tells us how HKBH spends his day, Kaviyachol: one third is spent learning, and teaching, one third judging, and one third supporting Talmidei Chachamim including giving them “Chachma, Bina and Da’as. The proof brought for this final Chelek of the day is a Passuk we mentioned earlier: “Hanosen L’Yaef Koach.” It seems, according to this Medrash, that Koach is not physical but intellectual in nature.

Based on this, the gift given to the Kovei Hashem, indeed to Klal Yisroel, is not just the strength to survive the trials and tribulations of Galus, but something more spiritual or emontional. How can we understand this type of Koach, and why the Kovei Hashem are granted its gift.

Sometimes, in order to understand the essence of a word, we look to its first use, which is considered its most elementary. The term “Koach” is used quite often in the Torah, beginning in Sefer Beraishis, but does not appear in its most basic form, as just the word without and prefix or suffix, until Parshas Shelach. If we consider this to be the prime use of the word, we may be able to come to a new understanding of its true meaning.

Following the Chet HaMeraglim, Moshe Rabbeinu understood that the future of Klal Yisroel was at stake, and he appealed to HKBH in a most direct way, crying out: “V’Ata Yigdal Nah Koach Hashem K’Asher Dibarta Leimor”. These words are an introduction to a version of the Shalosh Esrah Middos HaRachamim which Moshe then employed, but they of course have their own implication. That said, we must understand What was the Koach Hashem that Moshe appealed to in this case?

Sforno explains this Koach in simple terms: “Koach Hashem Lichvosh Es Midas HaDin”. The Koach that Moshe wished to be Magdil, to incite, was the power to be Kovesh, to hold back, the Midas HaDin. Daas Zekenim provides a similar explanation, as do other Meforshim.

It seems, then, that we have a new understanding of the term “Koach”: it refers to the ability to hold back, to be Kovesh. This is perhaps not that surprising, as the Mishna in Avos tells us “Aizehu Gibor HaKovesh Es Yitzro”, thus the most important use of strength of any sort would be to be Kovesh, to hold back from ones instinctual behavior. In the case of Moshe Rabbeinu, he was asking HKBH to use Koach, Kaviyachol, to be Kovesh the Middas HaDin, and we use that same Middah, Koach, to be Kovesh our Yetzer.

If this is the primary implication of Koach—the ability to be Kovesh—how can we understand the Passuk in our Haftorah? How are the Kovei Hashem, which seems to include each of us, given a gift of constant Koach?

The Medrash, in Vayikra Rabba, tells us that there were three people who were battled fierce Yitzrei Harah and overcame them, and had the Shem Hashem added to their name as a result: Yosef, Yael and Palti ben Lish. Each of these, when presented with a Nisayon, were able to be Kovesh their Yetzer and Hashem appended His name to theirs as Eidus to this fact. The Medrash then tells us that three people were faced with immense Nisayon and overcame it by taking a Shavuah in the name of Hashem. Yosef, Boaz and Dovid were each put in a situation where the Yetzer Harah was exceedingly strong, and their resistance waning, but they used the Shem Hashem to protect themselves from falling.

The Sfas Emes, in Parshas Achrei Mos, explains that this Medrash is not just relating historical fact, but allowing us an insight into our own potential. As is often the case, the best way to relate the idea of the Sfas Emes is using his own holy words: “Mitzad Elokuso Yisbarach Shechal Al Bnei Yisroel Yecholin Ligbor Al Yetzer Harah”. Our entire ability to fight the Yetzer Harah, the only hope that we have, is because Hashem place His name upon us, as members of Klal Yisroel.

When Tzaddikim were faced with seemingly insurmountable Nisayon, they made a Shavuah using the Shem Hashem, for any possibility of Kvishas Hayetzer is rooted in our relationship with HKBH. Similarly, when one is put in a situation of great Nisayon, and overcomes that risk, as did Yosef, Yael and Palti, they are called by the Shem Hashem, indicating their connection to this great gift.

With this in mind we can well understand what Koach is, and why the Navi calls out the Kovei Hashem as having an unending dose thereof.

The Pirkei D’Rebi Eliezer speaks of the tools given to Tzadikim to wage their battles—Chachma Bina and Daas—but these are the ways to bring our innate Koach to the fore. Using these gifts we can actualize the potential that lays within each of us: the Koach to be Kovesh our Yetzer.

We, the members of the Am Hanivchar, the Bnei Avrohom, are the Kovei Hashem. The Shem Hashem was placed upon us, and in every situation we seek to reconnect to that reality. No matter where a Yid finds himself, in physical or spiritual danger, he looks to find the Yad Hashem, to reunite with the source. Because we are defined as the Kovei Hashem, we have a chance: we have the Koach given to us by the Borei Olam. When we realize that this is true, when we are aware of the intrinsic Koach that lies within each of us, nothing can stand in our way. As the Navi promises, we grow wings like eagles, and soar to the highest heights, we do not tire of our mission but march tirelessly toward our goal.