Flock of One

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 identify a different message borne by 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.

At the very end of the Haftorah there are two Pessukim that describe the days following the Geulah HaAsida in interesting terms. The Navi tells us: “Ko Amar Hashem…Od Zos Edrosh L’Bais Yisroel Laasos Lahem Arbeh Osam K’Tzon Adam”. The Passuk seems to be telling us that, in the days of Moshiach, our ranks will be expanded, as the Metzudos explains, like flocks of sheep. The next Passuk continues this promise, telling us that we will be “K’Tzon Kedoshim K’Tzon Yerushalayim B’Moadeha”, as numerous as the sheep of Yerushalayim during the Yomim Tovim. Radak explains that during the Yomim Tovim people brought sheep as Korbanos and the streets of Yerushalayim were full of lives stock. The Passuk promises that our future will mirror this experience: “Ken Tihiyena HaArim HaCharevos Meleyos Tzon Adam”, the cities that now lay in ruin with be filled with flocks of people.

In the broad sense, these Pessukim are quire understandable: our ranks have been thinned by years of Galus and its effects, and Hashem promises us that after the Geulah we will multiply accordingly. We must, however, examine the way the Pessukim are written.

First, the Passuk begins with the words “Od Zos Edrosh L’Bais Yisroel”, which seem to indicate that Hashem will “seek out” this eventuality on our behalf. It is difficult to understand what precisely this means: why would Hashem need to search for something? Rashi, however, explains that Hashem is promising that our Teffilos will be answered. We will Daven for this eventuality, and these wishes will be fulfilled.

We must now understand the source of these Teffilos. Are we to assume that our numbers will be so miniscule that we will fervently Daven that our ranks be allowed to multiply? In this case the Passuk is telling us that these Teffilos will be answered and our masses will in fact expand. This can perhaps be true, but the way the remainder of the Passuk is written seems to indicate that there might be a deeper meaning.

To wit, why does the Passuk speak about Tzon, sheep, specifically? We are told that we will be expanded “K’Tzon Adam”, a term which is itself difficult to understand, and then the word Tzon is used three more times. Our expanded population, we are told, will be like Tzon Kedoshim, Tzon Yerushalayim and then again Tzon Adam. How can we understand this symbolism? What does the comparison to Tzon teach us about the days of L’Asid Lavo?

This question takes on a new color based on the way the Medrash in Tanchuma HaYashan understands these words.

The Passuk in Tehillim refers to Klal Yisroel as “Tzon Amo”, and the Medrash brings a number of ways to understand what this means. In one Pshat, the Medrash tells us: “Re’eh Mah Chavivin Yisroel Lifnei HKBH SheKaran Seh.” The use of the term Seh, according to the Medrash, shows how much Hashem loves Klal Yisroel. The Medrash goes on to explain that when a person has a single sheep, he is able to care for it very well, for it is the only one. When he has a flock, however, “Aino Yachol L’Hizdakek Lahem Elah Misyageah Imahem Harbeh”, he cannot adequately care for each them, but expends much energy trying. HKBH, of course is different: “Kara’n Tzon V’Omer Arbeh Osam K’Tzon”. Out of Chiba, Hashem calls us Tzon and cares for each of us as if we are the only one, even as He promises to grow our ranks.

The Medrash clearly tells us that the word Tzon is not used haphazardly in these Pessukim—it is an expression of the love. That said, there are many words and terms that are used in the Pessukim to express the Chiba that HKBH has for us—why is the term Tzon specifically chosen here, and what does it teach us about the days to which the Navi refers?

As we have seen, these Pessukim are not the only time that Klal Yisroel is referred to as sheep. Perhaps if we examine one other instance, we can gain an understanding into our Pessukim.

There are a number of Perakim in Tehillim in which Dovid Hamelech speaks about Yetzias Mitzrayim and the years of the Midbar. In one of these Kapitlach, the Passuk says: “Nachisa K’Tzon Amecha B’Yad Moshe V’Aron”. Metzudos explains the Passuk as follows: Hashem led Klal Yisroel through the Midbar, in the hands of Moshe and Aron. Here too, the word Tzon seems to be extra—the Passuk would have made sense without it—and therefore requires some explanation.

The word . The word “Nachisa” means “You led” and refers to Hashem. Why then add that Klal Yisroel followed Moshe and Aron like sheep? If Hashem was leading them, Bnei Yisroel was following HKBH and not their leaders. How are we to understand the Passuk?

The Bais Halevi, in his Drashos, offers a striking insight into Geulas Mitzrayim that may help us understand this Passuk.

In Parshas Shemos, when Moshe Rabbeinu is first told by Hashem of his mission, he asks two questions: “Mi Anochi Ki Elech L ’Pharoah” and “V’Chi Otzi Es Bnei Yisroel M’Mitzrayim”. Rashi there explains that Moshe questioned his own standing to speak with Pharaoh, and then even if he was the correct messenger, he questioned in what Zechus Bnei Yisroel would be freed.

The Bais Halevi asks two questions on these Pessukim: first, what did the two questions have to do with one another? Second, why would Moshe care whether Bnei Yisroel had a Zechus on which to depend—maybe HKBH wished to free them “B’Rachamav Hamerubin”?

He answers these questions based on a Medrash that compare the history of Klal Yisroel to one who light keeps blowing out every time he reignites it—eventually he becomes content to stay in the dark until the morning comes. Klal Yisroel goes through Galus, and is freed, only to be sent into Galus once again. This, explains the Bais Halevi, is because each time we are freed only by a Basar V’Dam. When this occurs, the Geulah is not complete—and we are wont to be sent to Galus once again.

This, explains the Bais Halevi, is why Moseh Rabbeinu was so hesitant to accept his Shlichus: he knew that if Bnei Yisroel was Nigal through him, it would not be a complete Geulah, and Galus would remain our destiny. His questions of “Mi Anochi” and “V’Chi Otzi” were rooted in this concern as well: he challenged his appointment as the Shliach of HKBH, to try and circumvent the need for a Shliach at all, and questioned the Zechuyos of Klal Yisroel as well to prove that Hashem should take them out directly.

We can explain the words “Nachisa K’Tzon Amecha B’Yad Moshe V’Aron” according to this approach. It was Hashem that was leading us through the Midbar, but it was B’Yad Moshe V’Aron, not direct. As the Bais Halevi explained, this had consequences: the Geulah was not complete and we would be sent to Galus once agan. The word Tzon is therefore used to teach us that this was with the Chiba of HKBh. Even though we were led by Basar V’Dam, and not HKBH, it was in the guise of Tzon, which as we have seen, is an expression of Chiba.

Perhaps this is the meaning of the Pessukim in our Haftorah as well.

The Navi speaks about the Geulah HaAsida, which will come directly through HKBH, and no other intermediary. At that time, we will all feel like Tzon: each of us lead directly by HKBH. The Hashgachas Hashem will be real in our lives, and even as we grow in ranks, we will each feel like that lone sheep, whose owner can provide it with loving care exactly to its needs. These Pessukim, and the Haftorah, end with words that so succinctly describe the atmosphere that will pervade: “V’Yedu Ki Ani Hashem”. All will know, with certainty, about the Yichud Hashem because we will feel it personally as Hashem guides each of us.

This message is the perfect preparation for the days of Nissan which stand before us.

B’Nissan Nigalu U’Binissan Asidin L’Higael. Chazal tell us that the ultimate Geulah, the one that our Haftorah speaks about at length, will come in Nissan. As we prepare ourselves for this wonderous month, then, it is appropriate to frame our minds. The Tahara of the Geulah Asida, the Navi tells us, will be at the hands of Hashem Himself: “V’Zarakti Alehem Mayim Tehorim”, and so to our entire existence will be one of Tzon Amcha—a personal and individual connection to the Borei Olam. By reminding us what can be in store for us in the month of Nissan, perhaps we will be motivated to try and achieve that which seems so difficult. If we do so, maybe in this Nissan we will indeed see the days of “V’Lakachti Eschem Min HaGoyim V’Kibatzti Eschem M’Kol HaAratzos V’Hevesi Eschem Al Admaschem.”