Precious Foundations

Re’eh Precious Foundations This week we Lein the third of the Shiva D’Nechemta, which begins with the words “Aniya So’arah Lo Nuchama”. Once again we are faced with the task of using the words of the Navi to find Nechama in our time, and affect our mindset as we await the Geulah. The Pessukim of the Haftorah once again come from the latter part of Sefer Yeshaya, and can be seen as two separate parts. In the initial Pessukim, the Navi speaks to Yerushalayim, personified as “Aniya So’arah”, affiliated and storm ravaged, promising that better days lie ahead. The second part of the Haftorah turns to us, Bnei Yisroel, addressing our current state and encouraging us to look towards a more positive future. Although we might assume that this second section, which speaks directly to Klal Yisroel, is more relevant to us, a vital message can be found in the initial Pessukim as well. The theme of the first few Pessukim of the Haftorah is simple: Although the city of Hashem lies in ruin, her glory will one day be restored. The Pessukim describe the way in which this promise will be fulfilled in very interesting terms: “Hinini Marbitz B’Putch Avonyich V’Yesedosaich B’Sapirim V’Samti Kadkod Shimshosaich U’She’arich L’Avnei Ekdach V’Chol Guvulayich L’Avnei Chefetz.” The floor-stones will be made of gems, the foundations of sapphire, her battlements of ruby and her gates of precious stone. We can certainly understand these Pessukim in the most basic way: L’Asid Lavo the city of Yerushlayim will be rebuilt out of the most precious, rare materials, contributing to a most glorious appearance. At the same time, there is a very simple question that can be asked here: the Navi begins by addressing the “Aniyah Soarah Lo Nuchama”, unhappy and storm-tossed city, and then immediately speaks about the precious stones that will one day be used in its rebuilding. How is this a Nechama? Why is the city, and its inhabitants, to be placated by the fact that one day in the future its battlements will be made of rubies? Certainly, there is more than meets the eye, and we must understand the true message of the Navi. In discussing these Pessukim, the focus of the Meforshim seems to be the identification of the various gemstones mentioned by the Navi. Rashi, for example, tells us that Kadkad is a “Min Even Tova”, a type of valuable stone, and explains that “Avnei Ekdach” refer to a gem that seems to burn like a flame. Similarly, Radak describes the Kadkad as “Aveni Nofech”, commonly translated as turquoise stone. It is not clear from these Meforashim, however, what these various stones represent. Why will the foundations, walls and battlements of Yerushalayim be constructed of these materials in particular, and in what way does this contribute to the message of Nechama? R’ Eliezer of Beaugency offers a comment that seems to answer these questions, at least partially. He explains that the stones mentioned by the Navi are extremely durable, and so there is an inherent message in their selection—when Yerushalayim is rebuilt in the future, it will be with finality. The message of the Navi would therefore seem to be directed at us as well: no longer will we worry about descending into Galus once again, our future will be secure. These are certainly buoying words, which give us hope through the long Galus, but we still must understand why the Navi chose the words he did. If the promise of the Passuk is that Yerushalayim will be build to last forever, why not say that? Why speak about the precious gems that will be used in its construction? Although there are a number of gems mentioned in the Pessukim, if the message of the Navi focuses on the stability of Yerushalayim in the future, and the durability of its construction, it would seem useful to learn more about the stones on which the city will rest. The Passuk tells us “Hinini Marbitz B’Putch Avonyich V’Yesedosaich B’Sapirim”, which means that the foundations of the city, the part most essential to its longevity, will be made of Sapirim, which are generally identified as sapphires. Perhaps these Sapirim can help us understand the message of the Navi. The truth is that of all the stones mentioned in these Pessukim, the Sapirim are the most commonly spoken about in Torah and Chazal, and an exploration of these sources may help us understand their meaning. In general, Sapirim are mentioned in Chazal as relating to two phenomena, which may well be related to each other. The Mishnas Rebi Eliezer, a collection of Medrashim taught by R’ Eliezer ben R’ Yosi, teaches us that the ninth, and highest, level of Rakiah, is the color of Sapirim, and this is the Makom of the Kisei HaKavod, which itself is made of these stones. In fact, the Medrash continues, connecting the Kisei HaKavod to the words V’Yesedosaich B’Sapirim that appear in our Passuk. This is of course reminiscent of the Gemarah in Sota which tells us that the reason we use Techels on our Tzitzis is because this color reminds us of the sea, and in turn the sky, and the sky reminds us of the Kisei HaKavod which, as the Passuk in Yechezkel tells us, is made of Sapir. It is clear, then, that the Sapirim are representative of the Kisei HaKavod itself, but there is another way in which Sapirim seem to have been used. The Tanchuma in Parshas Ki Sisa tells us that when HKBH told Moshe Rabbeinu to make the Luchos Shnios, a quarry of Sapirim appeared in his tent, from which the Luchos were to be hewn. The Luchos, then, were made of Sapir as well. In addition, it seems the representation of Sapir goes beyond the actual Luchos. As we know, there were twelve different types of stones on the Choshen, and the name of one of the Shevatim was engraved into each one. Rabbeinu Bachya in Parshas Titzaveh identifies which Shevet was on each stone, and explains the connection between the two. The name of Shevet Yissachar, he explains, was etched into the “Sapir” stone in the second row. The connection between this Shevet and the Sapir lay in the Tanchuma: since Yissachar is the Shevet that represents Torah, it was befitting that they be attached to the Sapir from which the Luchos were made. We see, then, that Sapir was not just an appropriate material for the Luchos, but represents the Torah as well. How can we explain these two uses of the Sapir? Certainly it is not coincidence that the Luchos were made from the same material as the Kisei HaKavod—what is the connection and how can this help us understand the “Yesedosaich B’Sapirim” that we are promised? There is a very old Piyut called “Baruch Hashem Yom Yom”, sung by some in Zmiros of Shabbos Morning, that includes a line that is cryptic, yet seems relevant to this discussion: “B’Tzarasam Lo Tzar B’Sivlus U’ViAvdus B’Livnas HaSapir Heram Oz Yididus”. It is easy enough to understand the literal translation of thse words: Hashem feels Tzar when we do, during times of duress and slavery, and showed us the strength of his love with the Livnas HaSapir. To fully appreciate their meaning, however, we must answer two basic questions: What is the Livnas HaSapir and how was it used to show “Oz Yedidus”? The Imrei Emes of Gur explains these words based on a Medrash in Vayikra Rabba.

The Passuk at the end of Parshas Mishpatim discusses the moment at which Klal Yisroel said the words “Na’aseh V’Nishma”. At that time, Moshe, Aron and the Shivim Zekanim experienced a sort of Nevuah in which the Passuk tells us: “Vayiru Es Elokei Yisroel V’Tachas Raglav K’Maaseh Livnas HaSapir U’Ketzem HaShamayim L’Tohar.” They saw the Kaviyachol, and the under of His feet, so to speak, appeared as bricks of Sapirim. The Medrash in Vayikra Rabba tells us that the Livnas HaSapir represented the bricks of Shibud Mitzrayim, and that they were placed in front of the Kaviyachol during the time of the Shibud to serve as a Zecher of the suffering that Bnei Yisroel was enduring. Further, adds the Medrash, the words “K’Maaseh” tells us that not only was there a Livnas HaSapir, a brick, but all the items needed to make the brick were placed in front of HBKH as well. The Imrei Emes explains that this was the Oz Yedidus of the Livnas HaSpair: when were in Mitzrayim suffering, we thought that each of our groans, each of our cries, was for naught. The Haggadah tells us otherwise: “Vayiru Osanu HaMitzriyim K’Mah Shenemar Vanitzak”. Those cries and moans became the Torah itself. “K’Asher Yanu Osanu Ken Yirbeh…” the more were were oppressed, the greater the Torah became. The Livnas HaSapir that was before HKBH during the Shibud was not just a stone—it was a representation of the Luchos, and therefore the Torah, that was being created by our suffering itself. It was not only the general suffering that created Torah, continues the Imrei Emes: the Medrash tells us that all the vessels needed for the Livnas HaSapir were there. Each minor detail of the suffering in some way contributed to the creation the Torah. When we accepted the Torah, then, the Zekenim saw the “Livnas HaSapir”, the representation of the Torah that was created by our suffering. This was the “Oz Yedidus”, for we then understood that our pain and misery had a purpose: it created the Torah. Based on this idea, we can understand the connection between the Luchos and the Kisei HaKavod, both of which are made from Sapirim. The Kisei HaKavod represents the source of Hashgachas Hashem—it is from this seat that HKBHK runs the world, so to speak. The Luchos, and by extensions the Torah, are made from the same material as the Kisei HaKavod to remind us of that Hashgacha Elyona that was most apparent at the time of Kabbalas HaTorah. Each time we connect to the Torah we can remember the “Oz Yedidus”, recalling that the suffering that seems so worthless was in fact creating that which is so precious. It now seems obvious why the promise of “Yesedosaich B’Sapirim” should indeed bring a great Nechama. In the future, the foundations of Yerushlayim will be built of the same Sapirim from which the Luchos and the Kisei HaKavod are formed. This will remind us of the “Oz Yedidus” shown to Moshe, Aron and the Zekenim so many years before. Just as the Torah itself was created through the suffering of the Shibud Mitzrayim, the misery of Galus will form the foundations of Yerushalayim. Those foundations, as we have seen, are permanent and unshakable, their strength borne of so many years of pain. As we trudge along through the Galus the Navi gives us the ultimate Nechama: our suffering has a purpose, our cries have an effect. Hinini Marbitz B’Putch Avonyich V’Yesedosaich B’Sapirim V’Samti Kadkod Shimshosaich U’She’arich L’Avnei Ekdach V’Chol Guvulayich L’Avnei Chefetz. We will soon see the glorious results of these years of Shibud, as the Ir HaKodesh is rebuilt in glittering glory.