Historical Perspective

This week’s Haftorah is the first of a series known as the Tlasa D’Parenusa, the three Haftoros leined during the weeks of Bein HaMetzarim in which we currently find ourselves. These three Haftoros are followed by the Shiva D’Nechemta, the seven Haftoros that are Leined in the weeks between Tisha B’Av and Rosh Hashana, making the next ten weeks are a period of time in which the Haftoros really define not only our calendar but our mindset. The importance of the Haftoros to this span of the calendar can be seen from a Psak brought by the Elya Rabba in Hilchos Rosh Chodesh: if a Shul were to make a mistake and Lein the Haftorah for Pinchas (which is read when Shiva Assur B’Tamuz falls out after that Shabbos), they would read both the first and second of the Tlasa D’Parenusa on the following Shabbos. In other words, Leining each of these Haftoros is so important that we would “make up” a missed one—a surprising Halacha given the general status of the Haftoros. With this in mind, it is understood that we must try each week to connect in some way the Pessukim selected by the Chachamim.

This week’s Haftorah comes from the very beginning of Sefer Yermiah. The bulk of the Hafotrah is comprised of Pessukim describing the first two Nevuos that Yermiyahu received, but there are also some introductory Pessukim that focus on his origins. Rather than viewing these Pessukim as mere background, however, perhaos we can see them in a different light. Seforim tell us that when we wish to properly understand something—a word or a concept—we should look to its first appearance or use in the Torah. The words of Yermiyahu, who served as the final Navi prior to the Churban, resonate throughout this time of year—in the Haftoros and in Eicha itself—and so perhaps learning these initial Pessukim can help us set the tone for our encounters with the Navi over the next few weeks.

The first Pessukim of the Haftorah tell us some basic biographical information about the Navi: “Divrei Yimiyahu ben Chilkiyahu Min HaKoahnim Asher B’Anasos B’Eretz Binyamin”. Yermiyahu was a Kohen who lived in Asanos, which was in the Chelek of Shevet Binyamin. The Pessukim continue, telling us that Yermiyahu lived during the final Malchei Yehudah: Yoshiyahu, Yehoyakim and Tzidkiyau. The Navi then turns to the initial Nevuah that Yermiyahu received from Hashem, but that too seems to begin with an introduction before turning to the message he was to give Bnei Yisroel.

The Nevuah begins: “B’Terem Etzarcha BaBeten Yidaticha B’Biterem Tetzeh MiRechem Hikdashticha”. Translated literally, these words mean that Hashem selected Yermiyahu, and was Mekadesh him, prior to his birth. On the most simple level of Pshat this tells us that Yermiyahu was destined to be a Navi before he even entered the world, and perhaps prior to even that. Rav Yosef Nachmias, a Talmid of the Rosh, attributes the predestination of Yermiyahu to the actions of his parents, who themselves acted with much Kedusha. We can of course subsume this most basic explanation of the words, but it seems that the other Meforshei HaPshat have a different approach.

Rashi, in his Pirush on these words, brings a line from the end of the Seder Olam. There, the Medrash tells us that Hashem showed Adam HaRishon a great deal about the future of the world, including: “Dor Dor U’Manhigav Dor Dor U’Niviav…” Besides the names of these individuals, the Medrash tells us, Adam was shown their lifespan, as well as “Pisiosenhen”, the steps that they would take. What Rashi seems to be telling us is that Hashem began his first Nevuah to Yermiyahu by informing him that he was one in a line of Neviim that had been shown to Adam HaRishon at the very beginning of time.

Radak takes a slightly different approach. He quotes the Rambam, in Moreh Nevuchim, who writes: “Kol Navi Ei Efshar Lo Mibilti Hachana Tivis B’Ikar Yitziraso”. Not just any person can become a Navi, explains the Rambam, one must have certain natural abilities, that can develop with “Hislamdus” or training, to allow one to be a Kli for the Dvar Hashem. Hashem was therefore telling Yermiyahu that he had this gift, this “Hachana Tivis” that allowed him to become a Navi.

In some ways, the approach of Rashi and Radak do not seem to differ that widely from the most Pashut Pshat in the words: in all cases we understand that Hashem was telling Yermiyahu that he was always meant to be a Navi. They differ, however, how this information is framed. In Radak’s approach, the Dvar Hashem focused on Yermiyahu himself—letting him know that his very Teva allowed, and primed him, to become a Navi. According to Rashi, however, HKBH was giving Yermiyahu a broader picture, telling him that his position as a Navi had been determined millennia prior to his birth.

Perhaps the slight difference between these approaches is best brought into relief by a question that arises on either of these Pshatim, and indeed is asked by Radak himself. We don’t see anywhere else that Hashem tells a Navi that they were created with the ability to become one—why was Yermiyahu given this piece of information? Radak answers that Hashem knew that Yermiyahu would be hesitant to carry our his Shlichus and this information would be “Mechazek Libo”, and allow him to continue. Although Radak himself does not explain why Yermiyahu may have hesitated about his mission, it is clear from other Meforshim that Yemriyahu was quite young at the time—the following Passuk refers to him as a “Na’ar”—and would feel himself inadequate to be Mochiach his fellow Yidden and discuss the impending Churban.

Now, in the approach of the Radak, this is understandable: if Yermiyahu felt himself unready to perform the job of the Navi, it would make sense to tell him that the necessary Kochos are inborn, to borrow a phrase from Moseh Rabbeinu: “L’Kach Notzarta.” A discussion about innate talents would certainly serve to allay feelings of inadequacy. According to the approach of Rashi, however, this is less understandable. If Yermiyahu felt himself unprepared for the task assigned to him, why would it help to tell him that he was among the Dor Dor U’Niviav shown to Adam HaRishon? He could still respond that he was not yet ready, that he needed more years of personal development.

In the view of Radak, and the Rambam, Hashem spoke to Yermiyahu about his own development, his own abilities, thus diminishing any feelings of ill-preparedness. According to Rashi, however, that there has to be a different reason that Yermiyahu’s place in history, and the fact that he was shown to Adam Harishon as a future Navi, was relevant specifically to him as opposed to other Neviim. It would follow that this information was important for Yermiyahu to know not for his own edification, but because of the nature of his mission.

There are quite a few Mamarei Chazal that discuss Yimrmiyahu as a person and his interactions with Hashem that are not recorded in the Pessukim. One such Medrash appears in the Pesicha to Eicha Rabbasi and may prove informative.

The Medrash tells us: “Amar HKBH L’Yermiyah Ani Domeh HaYom L’Adam ShHaya Lo Ben Yichidi V’Asa Lo Chuppa U’Mes B’Soch Chupaso V’Ein Lecha K’ev Lo Alai V’Lo Al Bni.” At the time of the Churban, Hashem compared Himself, Kaviyachol, to a father whose son died under the Chuppa he himself had built for his child, and admonished Yermiyahu for not feeling any pain on behalf of the father or the son.’’

This Medrash is somewhat difficult to understand: how is it possible that Yermiyahu had not Tzar, “Lo Alai V’Lo Al Bni”? Yermiyahu is the Mekonen, his pain at the Churban and destruction of Klal Yisroel is palpable in every word of Megilas Eicha. Why would Hashem accuse the one who wrote the words “Eini Eini Yorda Mayim” of insufficient empathy?

The Bais HaLevi explains this Medrash through the lens of a discussion that took place many years before, between Hashem and Moshe Rabbeinu.

The Passuk in Parshas Shemos says: “Ra’ah Raisi Es Ani Ami…Ki Yadati Es Machovav”. At the Sneh, Hashem told Moshe that He saw the suffering of Bnei Yisroel and understood their pain. The Bais Halevi uses this Passuk to teach us an important lesson about the human condition.

If a wealthy person loses his money, and becomes destitute, his focus becomes his current situation. He loses sight of all he once was, of his previous station and certainly that of his ancestors, and is concerned only with his most basic survival. He thinks not about how far he has fallen, but about how he can raise himself even a little bit, seeking not to once again attain great wealth but only to escape abject deprivation. Only his friends who remember what he once was will be concerned with restoring his prestige and helping him retain his original stature.

While in Mitzrayim, Bnei Yisroel did not think about how far they had fallen, only about where they lay. Years of being downtrodden created a new sense of self-worth to the extent that their original pride was totally lost. They themselves did not realize how much pain they were in, as they were focused only on their situation and not on their previous heights. HKBH said “Ra’ah Raisi Es Ani Ami…Ki Yadati Es Machovav”, because He understood, so to speak, who they truly were and how painful their treatment really was. Their mistreatment at the hands of the Mitzriyim was inhumane, but even more so relative to the fact that they were the Bnei Avrohom Yitzchok V’Yaakov.

Similarly, explains the Bais HaLevi, Hashem told Yermiyahu “Ein Lecha K’ev Lo Alai V’Lo Al Bni” not because Yermiyahu felt no pain, but because the pain he felt would have been so much more magnified if he truly understood the Gadlus of Klal Yisroel. The years of distance created a situation in which we no longer remembered what we are capable of, from whence we came, and our pain was diminished as a result. We thought not about where we could be, only where we were.

The Bais Halevi notes that this also explains the next part of the Medrash, in which Hashem tells Yermiyahu to go to the Avos Hakeodshim and Moshe Rabbeinu “Shehem Yodeah Libchos.” The Avos and Moshe, who truly understood the capacity of Klal Yisroel, who had seen them in the times of wealth, could help Yermiyahu understand how to truly cry.

Perhaps a similar message was being sent to Yermiyahu at the very start of his career as a Navi.

Hashem said to Yermiyahu: “B’Terem Etzarcha BaBeten Yidaticha”, telling him, as Rashi explained, that his positon was foretold to Adam HaRishon as part of the future of the world. In so doing, Hashem was teaching Yermiyahu the important of historical perspective. By pointing out that he did not become a Navi by happenstance, but that the world needed a Yermiyahu, that he was always meant to be, Hashem showed the Navi that it is important to look beyond the now, outside the confines of the present.

If one wishes to be an effective Mochiach, or leader of any sort, he cannot only look at the world as it stands, at his charges as they are. He must have a broader outlook, being able to see that which was and that which could once again be. If Yermiyahu wished to steer Klal Yisroel off the path to Churban, and back onto the Derech Hashem, he would have to be able to see their past, to remind them of who they are and where they came from. He would do well to remember that the current generation lives not in a vacuum but as part of a Hishtalshilus HaDoros that goes back to Adam HaRishon, giving context and adding urgency to his admonitions. It was this type of outlook that would enable him to correct the ways of Klal Yisroel and help them avoid disaster.

As we trudge through the three weeks of Bein Hametzarim, our thoughts turn to Galus and Geulah. With each passing day it seems that our situation becomes even more untenable, but we feel stuck, we don’t know how to bring about the change we need. Perhaps the first step is to remember: “B’Terem Etzarcha BaBeten Yidaticha”, we too are part of the Dor Dor U’Manhigav shown to Adam HaRishon. If we ponder our own origins as a people, we will no longer settle for mediocrity in our Avodas Hashem, spurred by the glory of our past we will reach for new heights. This newfound motivation will allow us to break free of that which is holding us back so that we will soon be Zoche to see the Nechamas Tzion V’Yerushalayim.