Waterworld

There are two topics discussed in Parshas Pinchas which seem unrelated to one another. If we look a little closer, however, a common thread emerges. One section of the Parsha speaks about the Bnos Tzelafchad, who challenged Moshe Rabbeinu, asking “Lama Yigara Shem Avinu”. At the heart of their claim, was that the Bnos Tzelafchad yearned for a Chelek in Eretz Yisroel, despite the death of their father. As we know, HKBH told Moshe “Ken Bnos Tzlafchad Dobros” and they were indeed granted a Nachla.

After a general discussion of Nachlaos, the Torah tells us that Hashem told Moshe to ascend Har HaAvorim so that he may see Eretz Yisroel. Sifri here tells us that when he did so, Moshe was able to see every inch and crevice of Eretz Yisroel. We must understand that the reason HKBH performed this Nes is because Moshe so wished to enter Eretz Yisroel, but was unable to, and so he was granted the ability to see the land in its entirety.

The stories of Bnos Tzelafchad and the events of Har HaAvorim would therefore seem to be linked by an element of Chibas HaAretz. In both stories we see a great love and desire for Eretz Yisroel, which was rewarded by HKBH in each case. This is certainly a timely theme, as Parshas Pinchas is almost always read during the time of Bein HaMetzarim, a period during which we are focused on the effects of Galus. Perhaps, then, this is an opportunity to learn about the way Dovid Hamelech viewed Eretz Yisroel, as seen in Tehillim.

Kapital 24 begins with the words L’Dovid Mizmor and is among the better known Perkaim. Other than on Shabbos, these Pessukim are recited when the Sefer Torah is returned to the Aron after Kiras HaTorah, as well as the Shir Shel Yom of Sunday. In addition, most Kehilos have the Minhag to say the Perek on the Yomim Noraim in what is generally an emotionally laden part of Maariv.

Radak explains that Dovid Hamelech wrote these Pessukim after he was Zoche to bring a Korban on Har HaMoriah, at which time he received a Nevuah informing him that he stood in the eventual location of the Bais HaMikdash. This was obviously a moment of great exultation for Dovid and he composed this Perek with the intention that it be said when the Aron HaKodesh was finally brought into its home in the Kodesh HaKodashim.

The origins of the Perek can easily be seen through it Pessukim. Dovid asks, “Mi Ya’aleh B’Har Hashem U’Mi Yakum B’Mikom Kodsho”, which can easily be understood as references to Har Habayis and the Bais Hamikdash. Later, he twice proclaims “Se’u She’arim Rosheichem”, speaking about the Sharei HaHeichal, which later remained closed until these words were said by Shlomo Hamelech.

Most of the Perek is indeed specifically focused on the Mikdash, but it begins with a more general statement.

Dovid writes: “L’Hashem HaAretz U’Meloah Tevel V’Yoshvei Bah”. While we of course know that the entire world is L’Hashem, Rashi here explains that the word “HaAretz” refers specifically to Eretz Yisroel, and “Tevel” to the rest of the world. Radak argues, explaining that Aretz refers to the entire world, and “Tevel” to the inhabited areas.

It would seem that Rashi chose his approach based on the Passuk that follows: “Ki Hu Al Yamim Yesodah V’Al Nehoros Yechnonineha”. Dovid notes that the “Aretz” refered to in the previous Passuk was established upon seas and rivers. Rashi there refers to a Mamar Chazal that explains this Passuk as relating to Eretz Yisroel.

The Gemara in Bava Basra explains that this Passuk refers to the “Shiva Yamim V’Arba Nehoros SheMakifin Es Eretz Yisroel”. There are seven seas and four rivers that surround Eretz Yisroel, and these are the “Yamim” and “Nehoros” spoken about in the Passuk. The Gemara goes on to list the seven bodies of water some of which—like Yam Hamelech, we are familiar with and some of which—like Yama Shel Cheilas—we are not. The same is true of the four rivers enumerated by the Gemara: the Yarden is familiar to us, while Kerumyon is not.

If we understand the Pessukim through the Gemarah, as Rashi does, the praise that Dovid Hamelech sings about Eretz Yisroel is that it was surrounded by the “Shiva Yamim V’Arba Nehoros”. While we understand the Pshat in these words, there is of course a pressing question. What is the significance of the waters upon which Eretz Yisroel was established? Why did HKBH choose to place Artzeinu Hakedosha in such close proximity to water, and why does Dovid Hamelech note this characteristic specifically?

This question is perhaps highlighted by the fact that the link between Eretz Yisorel and bodies of water seems to extend beyond its boundaries as well.

The Torah introduces the Tzivuy of Kiddush Hachodesh, the first Mitzvah given to Bnei Yisroel, with the words “Vayidaber Hashem El Moshe V’El Aharon B’Eretz Mitzrayim”. Now, we know that Moshe and Aharon were in Mitzrayim at the time, and the words “B’Eretz Mitzrayim” therefore seem superfluous.

The Mechilta D’Rashbi there explains that the Torah was pointing out that until Eretz Yisroel was Niskadesh, by the arrival of Bnei Yisroel, Nevuah could be received in any land—even Mitzrayim. After that point, however, the Dvar Hashem could be received only in Eretz Yisroel. there is, however a provisio to this rule: the Medrash tells us that HKBH could appear to Nevvim in Chutz L’Aretz as long as they were near water. For example, the Passuk in Yechezkel says: “Haya Devar Hashem El Yechezkel ben Buzi Hakohen B’Eretz Kasdim Al Nehar Kevar”. Although he was in Chutz L’Aretz, Yechezkel was able to receive Nevuah because he was near a river. The Medrash brings additional examples of this idea as well from elsewhere in Tanach. It seems from the Medrash that, on some level, proximity to water replicates or replaces a physical presence in Eretz Yisroel. Although one can normally receive Nevuah only in Eretz Yisroel, if he stands near water it is almost as if he is on hallowed ground. This would seem to add great significance to the words “Ki Hu Al Yamim Yesodah V’Al Nehoros Yechnonineha”. The Shiva Yamim V’Arba Nehoros are not a coincidental feature of Eretz Yisroel—they are part of what makes it Eretz Hakodesh and therefore exclusively Kasher L’Nevuah. This reality is addressed almost directly by the Rokeach, one of the late Rishonim, in his Sefer Chachmas Hanefesh. There he writes: “B’Kol Makom Sheshechina Shore Sham Mayim”, the presence of the Shechina is always accompanied by water. Although many of his writings are mystical in nature, in this case we can understand the words of the Rokeach at face value, and in fact they are brough in the Yalkut Reuveni in the name of a Medrash. How can we understand these various ideas? Why does water allow for Nevuah even in Chutz L’Aretz and why is it indeed a prerequisite for Hashra’as Hashechina in general? If we can answer these questions, then we can also better understand the significance of the words “Ki Hu Al Yamim Yesodah V’Al Nehoros Yechnonineha”. There is another Medrash that speaks about the Yamim that can perhaps be helpful. The Mechilta in Parshas Yisro tells us that when the Passuk in the Aseres Hadibros refers to Hakadosh Baruch Hu creating “Es Hashamayim V’Es HaAretz Es HaYam v’Es Kol Asher Bam” it teaches us that the Yam is Kneged the rest of the Birah. The Diyuk of the Medrash seems to be that the Yam should have been included in the creation of the Aretz, and by separating it the Torah tells us that it is in some way independent of the rest of creation. Here again we see particular significance assigned to the waters of the earth, such that they are “Keneged Kol Maseh Beraishis”. The Meshech Chachma, there, provides a much-needed explanation for this Medrash. The Yerushalmi in Avodah Zarah tells us that even those who believe in Avodah Zarah admit that it is not effective in the ocean. R’ Meir Simcha explains that this is because those who follow Avodah Zarah do so because they have the mistaken belief that Hashem created the word, but then left it to the Mazalos and other Kochos to control, as he is “too great” to be bothered by the minutia of the world. The effect of these other Kochos can be seen on dry land—the sun “causes” plants to grow, for example—but not in the ocean, which remains as it has since creation. The sea therefore represents an unqualified expression of the Hashgachas Hashem in this world, and even those who deny His role on land recognize that it exists in the Yam. It is for this reason that the Passuk separates the Yam from the Shamayim V’Aretz—for the absolute control of Hakadosh Baruch Hu in that realm is uncontested. In fact, the Meshech Chachma adds that it is for this reason that the waves lap up onto the beach—to show us that the unmitigated Hashgachas Hashem is not limited to the water, but extends on to the land as well. We can now understand the words of the Rokeach, and the Mechilta in Parshas Bo. “B’Kol Makom Sheshechina Shore Sham Mayim”. Water represents pure and uncontested Hashgacha Elyona, and is therefore a requirement for Hashra’as Hashechina, for in order to welcome the Shechina to our midst, we must be willing to submit in totality to the Ratzon Haborei. This is true whether the Shechina is resting in its rightful place, or whether one hopes to receive the Dvar Hashem personally. The words “Ki Hu Al Yamim Yesodah V’Al Nehoros Yechnonineha” are now understood as well. Eretz Yisroel is a place where the Hashgacha Elyona is palpable. Dovid Hamelech speaks about Eretz Yisroel, saying L’Hashem HaAretz U’Meloah… Ki Hu Al Yamim Yesodah V’Al Nehoros Yechnonineha. Eretz Yisroel is a place where the reality of L’Hashem HaAretz is immediately obvious because Al Yamim Yesodah it was established in a way that every part of the land is in proximity to water. When a reality of Yisroel Sheruyim Al Admasam truly exists, we can live almost in a state of L’Malah Min HaTeva. This clear and present Hashgacha is related to the water that surrounds the land—a place of pure Hashgacha is necessarily in close proximity and indeed Mukaf by the Yamim that are Keneged Kol Maseh Beraishis. The Eretz Yisroel for which Moshe Rabbeinu, and Bnos Tzelafchad yearned was the land of “L’Hashem HaAretz U’Meloah”. They recognized the value of living in a place in which the Hashgachas Hashem is so obvious, and the opportunities for growth that exist as a result. As we traverse the period of Bein Hametzarim, we too can focus on these messages, increasing our sense of Tzipuy L’Yeshua so that we may soon find ourselves in the land of Yamim V’Nehoros.