Lowly Worms

This week’s Parsha is the first of those that speak about the lives and times of our Avos Hakedoshim. Chazal teach us that the Avos instilled in each of their offspring, for all generations, certain capacities, Kochos and abilities. And so, when we learn about the Avos, we are actually learning about ourselves. Though the Pessukim in the Torah may be more direct, the Haftoros that speak about the Avos can also help us understand the impact that their lives had upon ours.

This week’s Haftorah is taken from Sefer Yeshaya, and it is not difficult to see how the Pessukim relate to the Parshas HaShavuah. Towards the middle of the Haftorah, the Navi seeks to comfort and encourage us, to allay our fears. This passage begins with the words: “V’Ata Avdi Yaakov Asher Bacharticha”. Hashem speaks to Klal Yisroel, the children of Yaakov, who were chosen as the Am HaNivchar and issues them a simple charge: “Al Tira”, do not be afraid. But an additional honorific is added: “Zera Avrohom Ohavi”, a reference which certainly connects the message of the Navi to the Sedra. It is interesting to note, however, that the Haftorah continues for another few Pessukim after this passage ends. This would seem to indicate that there is a relevant message within these words as well.

These final Pessukim are further words of Nechama and hope, as Hashem promises “Ani Azarticha”, and the Navi tells of a time that our enemies will scatter in the wind like lowly chaff. These words are of course important to hear, and they are not out of place within the greater Sefer Yeshaya. They are, however, introduced in a unique manner.

This section also begins by urging us not to be afraid, but there is a notable difference as the Navi says “Al Tira Tola’as Yaakov”. The literal meaning of the word Tola’as is “worm”, which would seem to suggest that the Passuk is calling Klal Yisroel the “worm of Yaakov”. This word certainly requires explanation if we are to understand this Paasuk.

Rashi explains that indeed the Navi is employing the literal meaning of the word Tola’as. The term “Tola’as Yaakov” therefore means: “Mishpachas Yaakov HaChalasha K’Tola’as SheAin Gevuah Ella B’Piha”. A worm—small, fragile and mostly helpless—can overcome obstacles only by using its mouth, and the Navi seems to be assigning this characteristic to Bnei Yisroel. What does this mean?

The words of Rashi seem to be based on a Medrash Tanchuma in Parshas Beshalach. There, the Medrash brings this Passuk ans asks: “Lama Nimshalu Yisroel L’Tola’as?”. Explains the Medrash: “Mah Tola’as Eino Makeh Es HaArazim Ella B’Piha, V’Hi Racha U’Maka Kasha, Kach Ein Lahem L’Yisroel Ella Tefilah.” Although generally weak, worms have the ability to use their mouths and eat through cedar trees which are very strong. So to, concludes the Medrash, Klal Yisroel has the ability to overcome the Umos HaOlam, which are compared to Arazim, using Tefillah.

In a sense, this is an empowering Medrash, with an important message about Koach HaTeffilah. Our physical prowess may not be enough to defeat our enemies, but our Koach is in our Peh—through Tefillah we can prevail. At the same time, we must wonder why the Navi employs this term specifically to deliver this message. Of all the ways that Klal Yisroel is personified in the Pessukim, this is certainly one of the most interesting. Certinaly there are other beings that possess unusual strength in their mouths, which could be used to depict the Koach HaTefila. Why does the Navi choose this one specifically?

The truth is that there is another Medrash which brings an alternate, perhaps a bit less mystifying Drasha based on these words.

At the beginning of Parshas Terumah, the Torah lists the various items that were needed for the construction of the Mishkan: “Zahav V’Kesef U’Nechoshes…” The Medrash Rabba there shows how each item listed in the Pessukim is somehow connected to Klal Yisroel through Drashos. Among those items is “Tola’as Shani”, which is generally understood to be a red wool, and the Medrash tells us: “Zu Keneses Yisroel Shenemar Al Tiri’i Tola’as Yaakov.”

We see that the word Tola’as in our Passuk is connected in some way to the Tola’as Shani used in the Mishkan, but it is not clear exactly what this means. How can this Medrash allow us to better understand the Passuk, and perhaps the Tanchuma as well?

While the Tola’as Shani makes its first appearance in Parshas Terumah, this is not the only place in which the Torah speaks about this material.

The Passuk in Parshas Metzorah tells us about the process that the Metzorah must follow in order to become Tahor: “V’Lakach LaMitaher Shtei Tziporim Chayos Tehoros V’Etz Erez U’Shni Tola’as V’Ezov”. He must bring two birds, as well as a piece of cedar, a Shni Tola’as, and Ezov grass. Similarly, in the Parsha of Parah Aduma, the Torah tells us: “V’Lakach HaKohen Etz Erez V’Ezov U’Shni Tola’as V’Hishlich El Toch Sereifas HaParah”. The Kohen would throw the same items—a piece of cedar, a Shni Tola’as, and Ezov grass—into the fire. It is clear, then, that in some way the Shni Tola’as is connected not only to Klal Yisroel and the Mishkan, but also to the two other items needed for these Mitzvos—the Etz Erez and the Ezov. In order to understand this connection, and its meaning, we turn to the Divrei Chazal.

The Medrash HaGadol in Parshas Metzorah explains that all of the items needed for the Taharah of the Metzorah are tied to the reason this status befell him in the first place. Although there are a number of Avieros which are mentioned as causes for Tzaras, there is an underlying Middah that causes each one: Gasus HaRuach, or Gaiva. The Etz Erez and Ezov, explains the Medrash, are opposites: the cedar stands strong and tall, while the Ezov is lowly grass upon which people walk. This shows the Metzorah that because took on the Middos of the Erez, he was lowered to be like an Ezov. The Shni Tola’as, continues the Medrash sends a similar message: it was once was white, but heat caused it to become red—through the dying process—became red. So to, the Metzorah, through his Tzaras and the Tehara process, must lower himself from his original Gasus HaRuach and become an Anav.

It seems, then, that the Shni Tola’as carries with it a message of Anivus, perhaps also connected to the word “Tola’as” which is itself a lowly creature. Perhaps, based on this idea, we explain the Passuk in our Hafotrah as understood by the Tanchuma.

The Gemara at, the beginning of Brachos, tells us: “Kol HaKoveah Makom L’Tefilaso Elokei Avraham B’Ezro.” One who establishes a set place for his Tefillos will be aided by the Elokei Avraham. The Gemara continues, telling us that when such a person is Niftar, it will be said about him that he was an Anav, a Chasid, and M’Talmido Shel Avraham Avinu. We see that the practice of being Koveah Makom L’Tfilaso is connected, in a significant way, to Avrohom Avnu, as well as to the Middah of Anivus. How can we understand this? What Anava is apparent from the fact that one is Mispalel in a Makom Kavuah? Additionally, the Gemarah shows a Passuk which tells us that Avraham was Kovah Makom L’Tefilaso, but why does that confer the aid of the Elokei Avraham upon someone who does so as well?

In his Sefer Vayechi Yosef on Parshas Vayelech, the second Rebbe of Pupa and a grandson of the Arugas HaBosem, explains that when one is Misplallel, he must be aware of an important reality: his Tefilos will not be accepted in his own Zechus. One cannot assume that he has the right to make requests of HKBH, or to expect that his needs be filled, as we say: “Lo Al Tzidkoseinu Anachnu Mapilim Tachananuneinu Lifanecha.” We must be aware that we rely on other various Zechuyos in hoping that our Tefillos will find Ritzuy. One of the avenues that we can employ is Kedushas HaMakom: by ensuring that we are Mispallel in a place that is infused with Kedusah we can rely on the Zechus of the place itself to bring success to our Teffilos.

The Rebbe continues, pointing out that This Middah can be seen in Avraham Avinu, who preceded his Teffilos on behalf of Sedom with the words “V’Anochi Afar V’Efer”, showing that he did not think himself worthy of having his Teffilos answered. The Passuk that the Gemarah uses to prove that Avraham was Kovah Makom L’Tefilaso refers to the Makom of those very Teffilos, which indicates that Avraham was in fact relying on the Kedushas Hamakom for the efficacy of his Teffilos, and not his own Zechuyos.

The connection between the practice of Kovah Makom L’Tefilaso and Anava is now clear: only if someone is an Anav, such as Avraham was, will he understand that his Zechuyos are not enough to carry his Teffilos. By ensuring that he can take advantage of Kedushas HaMakom, he shows that he is indeed an Anav, a Chassid, and a Talmid of Avraham Avinu.

We can now well understand the Passuk and Tanchuma in our Haftorah.

The Passuk refers to Klal Yisroel as Tola’as Yaakov, which carries with it a message: “Mah Tola’as Eino Makeh Es HaArazim Ella B’Piha… Kach Ein Lahem L’Yisroel Ella Tefilah”. We have an unbelievable Koach of Teffilah, and with it can raze forests of cedars, neutralizing our enemies. We can only be effective, however, if we keep in mind the other message of these words, that of the Tola’as Shani. If we have Anava, and realize that our Teffilos are effective only when assisted by other Zechuyos, we are indeed unstoppable. If we take advantage of Zechus Avos and Kedushas HaMakom to elevate our Teffilos, we will indeed be Makeh Es HaArazim B’Piha, eliminating that which stands in our way.

It is certainly understandable why Chazal wished us to include these words, and their message in the Haftorah for Parshas Lech Lecha. When we read about the Avos Hakedoshim we must remember that their Middos were passed on to us, and that their every action is a guide to our lives. By understanding the way Avraham approached Teffilah we not only have a better appreciation of him, but of ourselves. We need not fear, as the Navi tells us, because if we emulate Avraham, we can harness the same Koach Hateffilah as he did, and remove obstacles from our path.