Haftoras Shabbos Hagadol: Two Way Street

The Haftorah for Shabbos Hagadol comes from the final Perek of Sefer Malachai. Malachai lived at the beginning of Bayis Sheni and was the last of our Neviim, and so it was he who relayed the Dvar Hashem directly to Klal Yisroel for the last time. The Pessukim at the very end of our Haftorah—the last in all of Neviim—can therefore be seen almost as parting words, intended to prepare us for a world in which we would no longer be Zoche to this level of connection to Hakadosh Baruch Hu. It seems then, that by understanding these words we will be able to discern the message that is supposed to carry us through these times, until the days when Nevuah returns. In addition, that Chazal instructed us to Lein this Haftorah immediately prior to Pesach indicates that within its Pessukim are lessons that will enable us to properly prepare for the upcoming Yom Tov. With that in mind, let us try to examine these final words of the Navi.

The section of the Sefer begins with the words “Zichru Toras Moshe Avdi”, as Malachai tells us how we are the make choices absent a Navi: through the words of the Torah itself. Then, the Navi gives us a window into the future, relating to us how our period of distance from the Ribbono Shel Olam will end. The Passuk tells us: “Hinei Anochi Sholeiach Lachem Es Eliyahu Hanavi Lifnei Ba Yom Hashem”. Eliyahu Hanavi will come, prior to the Yom Hashem, and he will have one primary focus: “V’Heshiv Lev Avos Al Banim V’Lev Banim Al Avosam”, to bring Klal Yisroel back Tachas Kanfei Hashechina prior to the arrival of Moshiach himself.

These words are not unfamiliar to us, and their implication is clear: the arrival of Eliyahu Hanavi will herald the beginning of a mass Teshuva movement, as all are brought back to the Derech Hashem. That said, we must carefully examine the way the Navi describes this eventuality.

The Passuk speaks about the return of both Avos and Banim, using the word “Al” to connect them. The common meaning of this word is “on”, but it does not seem to make sense in this case, and an alternate explanation is nessecary. There is a Machlokes, however, how to understand this word.

Rashi renders the word “Al” as “Al Yidei”, meaning at the hands of, or through. He explains that Eliyahu will speak, “B’Ahava V’Ratzon”, to the “Banim”, telling them: “Lechu V’Dibru El Avoseichem L’Achoz B’Darchei Hamakom”. The “sons” will be encouraged to speak to their fathers to learn how to attach themselves to the Derech Hamakom. The Teshuva of the sons, then, will come “Al HaAvos”, through the Avos. Rashi then concludes: “V’Chen V’Lev Banim Al Avosam”, meaning that the Teshuva of the “Avos”, will also come “Al Yidei” the “Banim”, in a similar way.

This final comment of Rashi is a bit difficult to understand. While it is understandable that Eliyahu would exhort the sons to speak to their fathers in order to learn how to come back to the Derech HaAvos, as this is the natural form of Mesorah, why would the opposite be true? In what way would the Avos be brought closer to the Derech Hashem by speaking with their sons? Rashi clearly explains how “V’Lev Banim Al Avosam” will work, but not the first half of the Passuk—how are we to understand those words based on the Pirush Rashi in the word Im?

As we noted, there is another approach to understanding these words, found in Radak and others. They understand the word “Al” as meaning “Im” or with. In this Pshat, the Passuk is telling us that the Avos and Banim will do Teshuva together, “HaAvos V’Habanim Yachdav” as the Radak writes. According to these Meforshim, the word “Al” is used not to tell us of how the Teshuva will occur but rather the breadth of its effect: everyone together.

This may be a somewhat simpler approach to the Passuk, but we must still understand why the PAssuk is written this way. Why does the Navi repeat his words, “Lev Avos Al Banim V’Lev Banim Al Avosam”? If the purpose is to tell us that the Avos and Banim will return together, why not say this directly, why use the word “Al” twice in an uncommon way? One would assume that there is something to be learned from the fact that the Passuk is specifically written in such a way.

Being that both approaches found the Meforshei Hapshat are somewhat difficult to understand, each for their own reason, perhaps we can find a way to understand the depth of a Passuk such that these questions are answered and each Pshat can stand. In order to do so, however, we must first explore the relationship between Avos and Banim, through the lens of Chazal.

While there are many Mamarei Chazal that discuss fathers and sons, there is a Mishna in Edios that spells out the affects a father has on his progeny in very clear terms. There, R’ Akiva says: “HaAv Zoche LaBen B’Noi UB’Koach UB’Osher Ub’Chama UB’Shanim.” A father passes a number of attributes and circumstances on to his son, including intellect, physical appearance, wealth and longevity. These words are understandable, and readily demonstrable: children resemble their fathers in a number of ways. The next phrase in the Mishna, however, is slightly less clear: “U’Bimispar Doros Lifanav”. Literally, this means “with the number of generations before him”, but this translation is clearly inadequate. The Mishna seems to be adding an additional trait or circumstance passed from father to son, but it is unclear what this means.

It is interesting to note that the Tosefta that cites the words of R’ Akiva begins with the words “B’Chamisha Devarim Adam Zoche L’Ben”, and then lists the first five attributes, from Noi to Shanim, bringing the words “U’Bimispar Doros Lifanav” separately in the next section. It seems, then, that these words, though referring to something passed from father to son, are somewhat different than the first grouping.

Although various Rishonim and Achronim offer Pshatim to explain these words of R’ Akiva, there is a novel approach brought by the Haflah in Panim Yaffos, that may perhaps allow us a new insight into the connection between a person and his forebearers.

In Parshas Shelach, after the Chet Hameraglim, the Torah tells us of the Teffilos that Moshe Rabbeinu offered in an effort to arouse the Rachmei Shamayim. Among his pleas, Moshe refers to the Middah of “Poked Avon Avos Al Banim.” The Haflah asks: what was the purpose of mentioning this Middah here? How would this save Bnei Yisroel at that juncture?

He explains that perhaps Moshe was reffering to the words of Avrohom at the Bris Bein HaBesarim, when he asked Hashem “BaMah Eidah Ki Orishena”. Chazal tell us that this apparent lack of Emunah in Yerushas HaAretz led to Galus Mitzrayim and the subsequent journey in the Midbar. Perhaps, explains the Haflah, Moshe wished to make the following argument: the Chet of the Meraglim was really not entirely their fault, as their forefather, Avrohom, had already shown some amount of lacking in the area of Emunah B’Yerushas HaAretz. By referring to the Avon Avos, Moshe wished to mitigate the severity of the Chet of the later Doros.

The Haflah explains, however, that this would be a mistaken reasoning, because in fact the opposite is true: only because of the later Chet Hameraglim was the Emunah of Avrohom shaken even the slightest bit. It was not Avrohom’s Chet that cause the Meraglim to stumble, but the other way around. As a source for this idea, the Hafla brings a Passuk in Eicha says “Avoseinu Chatu V’Ainam V’Anachnu Avonoseihem Savalnu.” Yes, our forefathers did Aveirso, “V’Einam”, the Aveiros were not due to their inadequacies, but “Anachnu Avonoseihem Savalnu”, we bear the responsibility. This, explains the Haflah, is a phenomenon that is true not only of the Meraglim and Avrohom Avinu, but of all of us: the way one’s offspring are destined to act can have an effect on a person who may lived generations prior.

This is true not only in the negative sense, as in the case of the Meraglim, but for the positive as well. Tzaddikim are referred to as “Bnei HaNeurim” because their future Zechusim light up and awaken their forefathers.

This is Pshat in the words of R’ Akiva: “U’Bimispar Doros Lifanav”. A person passes certain characteristics on to his children, thus affecting their lives, but in a sense, he affects the “Doros Lifanav”, his ancestors as well.

Perhaps this insight into the way fathers and sons are connected can allow us a new understanding into the words of the Navi.

One can imagine that the arrival of Eliyahu Hanavi, with the Besurah that we all await, may bring with it some confusion. Presented with the absolute truth, we may find ourselves unable to contemplate both our own shortcomings and our future. We may ask ourselves: “how could we have acted the way we did, and how can we hope to achieve the necessary Teshuva?”

Eliyahu, speaking “B’Ahava V’Ratzon”, as Rashi notes, will urge us to connect to our fathers, “Lechu V’Dibru El Avoseichem”, but also to our sons. This will remind us that we do not, and never did, stand alone. Our shortcomings may not be of our own doing, and our capacity for growth is not limited to our own abilities. The reality of “U’Bimispar Doros Lifanav” tells us that we are connected to those who come before us, and those that come after us, in a way that affects us very tangibly. This new awareness will allow us to join together, “HaAvos V’Habanim Yachdav”, to return to the Derech Hashem. Thus, the breadth of the Teshuva referred to by the words “V’Heshiv Lev Avos Al Banim V’Lev Banim Al Avosam” will itself be a result of the connection between Avos and Banim.

Pesach is itself a Yom Tov of Avos U’Banim. At the Seder we transmit the story of Yetzias Mitzrayim specifically from father to son, aiming to properly fulfil the Mitzvah of “V’Higadita LaBincha Bayom HaHu.” We speak of the Arba Banim and Chazal instruct us to act certain ways “Kidei Sheyishalu Hatinokos”. The focus of the Yom Tov is the transmission of the Mesorah—what better way to prepare for these days than to read these words? Malachai leaves off, closing the era of Nevuah, by reminding us that in the end “V’Heshiv Lev Avos Al Banim V’Lev Banim Al Avosam”, it is the impact that we have on our children, and that they have on us, that will eventually bring us all back Tachas Kanfei Hashechina.

As we focus on passing the Mesores Avoseinu on to our children, it is imperative to be aware that they can affect us just as we can affect them, and that we all are so closely connected to those that came before us. This empowering notion will allow us all to experience the Yom Tov of Pesach in a way that will bring closer the arrival of Eliyahu Hanavi on the Yom Hagadol V’Hanorah.