Opportunity Knocks

Because of the way our calendar is structured, Shabbos and Rosh Chodesh coincide twice a year on average. However, often times one of those occasions is on Shabbos Chanukah or Rosh Chodesh Av, both cases where we Lein Haftoros specific to the time of year. The Haftorah for Shabbos Rosh Chodesh is therefore not commonly heard, and its Pessukim not that familiar. When we do have the opportunity, then, it behhoves us to try and see what messages the Haftorah has, and how it can better help us understand the meaning of Rosh Chodesh.

The Pessukim for the Haftorah come from the final Perek of Sefer Yeshayahu, and it is not difficult to discern why they were chosen for this occasion. On the whole, the Haftorah can be seen as quite encouraging. The Navi speaks to the “Charedim Al Devaro”, being Mechazek their Emunah in the face of “Acheichem Sonachem”, their spiteful brethren. They are also promised that they will see the fruits of their sacrifices, as the Navi premise that those who mourned Yerushalayim will most enjoy its rejuvenation: “Simchu Es Yerushalayim V’Gilu Bah Kol Ohaveha Sisu Itah Misos Kol HaMisablim Aleha”

Later, the Pessukim discuss the bliss that we will find once the Geulah arrives. We are told of the comfort we will find as our Nechama comes from Hashem Himself, “K’ish Asher Imo Tenachamenu”, and of the prosperity that will accompany those days. We learn also of the fate that will await those who persecuted us during the Galus: “”Ki B’Esh Hahsem Nishpat”. The Haftorah continues in this vien, promising reward for those who follow the Dvar Hashem and comupance to those who do not.

It is not until the end of the Haftorah that its direct connection to Shabbos Rosh Chodesh is apparent, but then it is ever so clear. The penultimate Passuk tells us: “V’Haya Midei Chodesh B’Chodsho U’Midei Shabbos B’Shabaso Yavo Kol Basar Lihishtachavos Lifananai”. In the times of the Geulah, Hashem tells us, on each Rosh Chodesh and each Shabbos, people will come to the Bais Hamikdash to Daven before Him. here we have a Passuk that mentions both Rosh Chodesh and Shabos, assigning significance to both these days. The connection between this Passuk and Shabbos Rosh Chodesh is so clear, in fact, that we Lein the Passuk again following the next and final Passuk in the Perek—highlighting its importance.

As much as the connection between the Passuk and this Shabbos is understood, we must still try to grasp the true meaning of its words. In particular, there is one phrase the meaning of which is not immediately clear. Why does the Navi use the term “Kol Basar” to describe those who will come Daven in the Bais HaMikdash on Shabbos and Rosh Chodesh? The Navi could have used a more common term, such as “Anashim”, or even just said “Yavo’u”, what is meant by the term “Kol Basar”?

Rashi does not address this point, but other Meforshim do seem sensitive to it. Radak and Metzudos both explain that the term “Kol Basar” is used to include “all people” including those who are not part of our great nation. The Mincha Gedolah seems to qualify this, mentioning that it includes those who did not cause Tzar to Yisroel during the Galus. These individuals will have the opportunity to join Bnei Yisroel at the Mikdash on these days and offer their Tefilos to Hashem.

The next Passuk, the last one in Yeshaya, seems to note an additional benefit that these individuals will enjoy: “V’Yatzu V’Rau B’Pigrei HaAnashim HaPoshim Bi”. Upon exiting the Mikdash they will encounter the remains of those who sinned against Hashem. These remains of these misguided souls will suffer the ignoble fate never rotting to serve as a reminder of times past, and those who triumph will forever bear witness.

If the Navi meant to include others, Sha’ar HaAmim, however, the word “Kol” would be sufficient—this is the words that comes “L’Rabos”. The use of the word “Basar” to mean “people” is still curious—why does the Passuk use this unusual term specifically?

The Gemarah in Sota seems to address this question, at least in the Derech of Drush. In the midst of a long discussion about the Middah of Anava, the Gemarah tells us: “Ain Tefilaso Shel Adam Nishma’as El Im Ken Masim Libo K’Basar”. The source for this Maamar—that a person’s Teffilos are not heard unless he makes his heart like flesh—is learned from our Passuk, which speaks about those offering Teffilos using the word “Basar”. In fitting with the context of this Memrah, Rashi explains that one makes his Lev into Basar by avoiding Gasus HaRuach, and the Gemarah is therefore telling us that the Teffilos of an Anav are heard, but not those of a Ba’al Gaavah.

We can know understand why the Navi chose the word “Basar” to use in this Passuk—to teach us the lesson of “Masim Libo K’Basar”—but this of course raises yet another question: why here? Why is it that the Navi used this opportunity in particular to teach us that only the Teffilos of an Anav, and not those of a Ba’al Gaavah, are heard?

Perhaps we can answer this question based on an explanation of the beginning of this Passuk.

The Navi tells us “V’Haya Midei Chodesh B’Chodsho U’Midei Shabbos B’Shabaso Yavo Kol Basar Lihishtachavos”, indicating that both Shabbos and Rosh Chodesh will be days on which people will venture into the Bais Hamikdash. We may have assumed that the Passuk would refer to the Moadim, the days on which we are Olah Regel, as the times of “Yavo Kol Basar”, but Rosh Chodesh and Shabbos were not generally times that people went to the Bais HaMikdash, why then are they mentioned?

The answer to this question is found in a Pesikta Rabasi which tells us that Hashem made a promise to Bnei Yisroel: “KisheHigiah HaKetz Ani Boneh Oso V’Ain Olim Sloshim Pa’amim BaShana Elah Kol Chodesh V’Chodesh U’Bchol Shabbos Atem Asidim L’Hiyos Olim Sham”. In the times of the Geulah, when the Mikdash is rebuit, says the Pesikta, each Shabbos and Rosh Chodesh will be a day of Aliyah L’Regel. We will venture into the Mikdash on a much more regular basis and it is this new phenomenon that the Navi speaks of “Midei Chodesh B’Chodsho U’Midei Shabbos B’Shabaso”.

This Pesikta requires some explanation, of course. There must be a reason that Shabbos and Rosh Chodesh become times appropriate for Aliya L’Regel in the future. How can we understand this promise.

The Sfas Emes, in Parshas Noach, explains that generally our physical bodies serve as a cover, blocking our Neshamos from connecting to Hashem. There are times, however, that the Sha’arei Shamayim are opened, at which time the physical impediments are pushed aside as well, allowing us to connect to HKBH. This can be seen from the Passuk which says “Pischu Li Sha’arei Tzedek…Odeh Kah”. This teaches us that we cannot offer praise of Hashem at any moment—only when the She’arim are open.

Based on this concept, the Sfas Emes explains the Passuk in our Haftorah.

The Shalosh Regalim, as we know, are connected to each of the Avos Hakesoshim. Similarly, each Rosh Chodesh is in some way connected to one of the Shevayim. In fact, the Tur, in Hilchos Rosh Chodesh, teaches that Rosh Chodesh was also meant to be a Yom Tov, just like the Regalim, but the Chet HaEgel prevented this from being reality.

The Sfas Emes explains that on the Shalosh Regalim, when there is an extreme closeness to HKBH, the She’arim are open very wide, allowing anyone to ente, on Rosh Chodesh, however, the openings are much smaller. If a Neshama is clean of Chet, it can descren these openings and take advantage of the moment to connect with Hashem. After the Chet HaEgel, however, we were no longer on a Madreigah to recognize the small openings, and could not use Rosh Chodesh as a true Yom Tov. After the Geulah, however, when we are finally cleansed of the effects of the Chet HaEgel, we will in fact be able to see the open She’arim even on Rosh Chodesh, and it will thus be an opportunity for Aliya L’Regel and connection to the Ribono Shel Olam.

Maybe we can understand the relevance of Masim Libo K’Basar to our Passuk based on this idea as well.

In discussing the Korban brought by a leader who makes an error, the Passuk in Parshas Vayikra says “Asher Nasi Yecheta”. Rabbeinu Bachya points out that the Passuk does not use a terminology of Safek but of Vadai, almost assuming that it’s a question of “when” not “if” the Nasi commits a Chet. He explains why this is the case: “Lefi SheHanasi Libo Gas Bo Meod U’Midas HaGaavah Hi Sibas HaChet.” Because the Nasi occupies a position of power, he is given over the Middah of Gaavah, which is the root of Chet. This being the case, it is a foregone conclusion that he will commit a misstep, as his Gaavah gives way to inevitable Chet.

As we have seen, if one hopes to connect with his creator, for his Teffilos to be heard, he must be able to sense when the Shearim are open, and it is Chet that prevents this from being possible. If one is a Baal Gaavah the propensity for Chet is so great that his chances of capturing the moment are slim. Only if one is Masim Libo K’Basar, cleaving to the Middah of Anava, can he hope to avoid Aveira and take advantage of the open She’arim.

The Sfas Emes concludes his words by noting that the Shearim open each month, “Midei Chodesh B’Chodsho”, and opportunities exist to seize the moment. If we try to put ourselves in the category of “Kol Basar”, avoiding Gaavah and thus Chet, we will be able to use the day of Rosh Chodesh properly, bringing our Teffilos before Hashem and hopefully have them be heard L’Tovah.