Haftoras Parah

Chazal were Misaken that we read Parshas Parah in the weeks between Purim and Pesach each year, a Chiyuv which may even rise to the level of a D’Oraysa. On the most basic level, we do so in order to remind the Tzibur that the time for the Korban Pesach is approaching, and one must be Tahor in order to take part in the Mitzvah. Though we all hope that this year we will be Zoche to bring the Korban Pesach K’Tikuno, in times of Galus it is sometimes difficult to appreciate the relevance that Parshas Parah has to our lives. Perhaps, however, we can gain an appreciation for Parshas Para based on the Haftorah that is read on this special Shabbos.

The Pessukim of the Haftorah come from Sefer Yechezkel and can be divided in two parts. The first section speaks about the need for Hakadosh Baruch Hu to send his children into Galus, because of our own actions, and includes some very frightening Pessukim. The second part of the Haftorah is much more hopeful, containing many details about the ultimate Geulah. Promises such as “V’Eshpoch Chamasi Aleihem” are replaced with comforting words such as “V’Es Ruchi Atein B’Kirbechem” as we learn about the wonderous times that will come L’Asid Lavo.

Toward the end of the Haftorah, the Navi describes the condition of Eretz Yisroel “B’Yom Tahari Eschem”. The deserted cities will once again be populated, and the ruins rebuilt. Not only will the cities experience rebirth, but the land will as well: “V’HaAretz HaNishama TeAved” the previously desolate earth will once again be tilled. The Passuk then tells us “V’Amru HaAretz HaLezu HaNeshama Haysa K’Gan Eden”.

Rashi explains that the Passuk is referring to the times of L’Asid Lavo: when people will walk through the newly rejuvenated Eretz Yisroel they will remark that the land that was recently abandoned is now “K’Gan Eden”. Radak, on the other hand, seems to understand the Passuk differently. He explains that the Passuk is referring to the times of desolation, during which people will remark that the land that was once “K’Gan Eden” is now “Neshama”. \

That said, Radak himself quotes the Targum Yonasan that explains the Passuk like Rashi. in addition, the majority of other Meforshim understand the Passuk in context as referring to the future, and so it would seem most appropriate to explore the Passuk from this approach. We can begin doing so by asking a very basic question: why, of all the possible ways to refer to a revitalized Eretz Yisroel, would the term “Gan Eden” be used?

As Rashi explained, the Navi is telling us how people will react to the land as they encounter it for the first time in its restored state, and these words are therefore a quote. The Passuk is not merely using allegory or descriptive prose—we are to understand that the state of Eretz Yisroel at that time will cause people to refer to Gan Eden. Why would this be the case? We can perhaps posit that the beauty and lushness of Artzeinu HaKedosha will call to mind the paradigm of paradise as a metaphor, but it seems more likely that the Navi is trying to communicate something with this choice of words. Somehow, when people see that Eretz Yisroel is restored to its previous magnificence they will be reminded of Gan Eden itself. How is this the case?

The truth is that this is not the only place in Sefer Yechezkel that Eretz Yisroel is referred to in this way. Earlier, when talking about the advantages that Klal Yisroel had when they were Sheryim Al Admasam, HKBH tells the Navi: “B’Eden Gan Elokim Hayisa”. Here too we see Gan Eden used as a way to refer to Eretz Yisroel. Metzudos explains what the comparison is: “Lo Chasarta Davar K’Ilu Hayisa B’Gan Eden”. We know that when Adam and Chava were in Gan Eden their every need was provided for—there was no need for them to work or look elsewhere for their sustenance. So to, Hashem is telling Yechezkel, when we were Zoche to Eretz Yisroel we lacked for nothing.

We could perhaps apply the same comparison to this Passuk, in which case the Navi is telling us that people will react to the bounty of Eretz Yisroel by comparing it to Gan Eden. The earlier Passuk, however, is not referring only to the bounty of the land itself—the examples given in the Passuk are fine jewels. Thus its not the land itself that is like Gan Eden, but that the Hashgachas HaBorei that pervades creates a similar experience. Our Passuk seems to be speaking about he land itself, and specifically its transformation from desolation to rejuvenation. The Pshat of the Metzudos, then, might not fit as well into this use of the term “Gan Eden”, leaving our original question unanswered: why would the newly inhabited Eretz Yisroel be compared to Gan Eden?

Perhaps, in order to answer this question, it would be best to look to the origins of Gan Eden itself.

The Gemara in Pesachim tells us: “Shiva Devarim Nivrau Kodem SheBara Haolam”, there were seven things created before the world itself. The third item on the list is Gan Eden, which the Gemara later proves from the Passuk in Parshas Beraishis that says “VaYita Elokim Gan B’Eden Mikedem”. How are we to understand this concept? What does it mean that anything was created before the world, and how, specifically, does this apply to Gan Eden?

The Maharal in Tiferes Yisroel, explains that the reason that there are specifically seventy Umos HaOlam is because the nations of the world are connected to the Olam HaTeva, the natural world, which was created in seven days, and each day is connected to ten of the Umos. Anything created during those seven days, then, is Shayich to the world of Teva. The Torah, however, is above Teva, and it not related to the Olam HaTeva in any way. For this reason, the Torah is the first of the items listed in the Gemarah in Pesachim—it too was created prior to Shivas Yimeri Beriashis, before the Olam HaTeva.

We can then understand that Gan Eden itself is above Teva, for it too was created prior to Brias HaOlam. In a way this is almost instinctive: everything we know about Gan Eden puts it in a category of its own, a world beyond what we are used to. In fact, the concept mentioned by the Metzudos—that all of ones needs are provided for in Gan Eden—is itself a manifestation of this quality. Teva is that one works or toils for his needs, not that they are provided for him. A life in which “Lo Chasarta Davar” is by its nature L’Malah Min HaTeva.

We can now perhaps understand the reaction noted in the Passuk. Eretz Yisroel B’Churbana is a place of utter desolation, whether we can sense it or not. L’Asid Lavo that will change rapidly and in a way that is not really comprehendible to the human intellect. Thus, when those who have seen the land in its destruction, upon witnessing its rebirth, will remark “HaAretz HaLezu HaNeshama Haysa K’Gan Eden”. Eretz Yisroel, so quickly rejuvenated and so starkly changed from its previous existence, will be an open manifestation of Hanhaga L’Malah M’Derech HaTeva, just as Gan Eden was. So quickly will the situation change that no one will question the fact that it came from a source that is itself above Teva.

There is another application to this concept that is connected to Parshas Parah and can perhaps relate to us as well.

R’ Baruch Mordechai Ezrachi, in Birchas Mordechai, applies the idea of the Maharal to another item on the list brought in the Gemarah: Teshuva.

The Gemarah in Yerushalmi Makos tells us that a when a Chacham and Navi were asked about the punishment for a Choteh, they responded with very harsh pronouncements. When, however, they asked HKBH, the response was: “Yaseh Teshuva V’Yichaper Lo”. We see, then, that the concept of Teshuva is not one that a person, even a Chacham or Navi, can come to on his own. That one who commits a Chet can achieve Kaparah without any sort of punishment, but by changing his ways and doing Teshuva is beyond our capacity as humans, and is above Teva. That is why Teshuva was created Kodem SheBara Haolam—its Koach is above Teva itself, it is, as R’ Baurch Mordechai terms it, a Nes.

Parshas Parah is about Taharah: the Parah Aduma allows someone who is at the deepest level of Tumah to emerge into a state of Tahara, almost instantaneously. The consummate Chok, the Tahara of the Parah Aduma can easily be considered L’Malah M’Derech HaTeva as well—we cannot fathom its mechanics in our conception of the world.

As we noted, the Navi speaks about the days of L’Asid Lavo, referring to it as “B’Yom Tahari Eschem”, because on that day we will experience a Tahara like no other, as the effects millennia of Galus are wiped away. On that day, we will rise above the Olam HaTeva and live in a land that has as well.

Perhaps this is the message of Parshas Parah: we don’t have the Tahara of the Parah Aduma, but we do have another way to achieve Tahara that is also instantaneous, and also L’Malah Min HaTeva: Teshuva. The Sharei Teshuva are always open to us, and we can experience spontaneous Tahara at the hands of the ultimate Metaher, if we take advantage of this gift.