Light Sources

As we come even closer to Rosh Hashana, and the month of Tishrei, our thoughts are increasingly focused on the Avodah of these days. Even so, the Haftoros of the Shiva D’Nechemta continue up until the final week of the year. We can therefore assume that the Takanas Chazal was made in such a way that each Haftorah includes an element of Hachana for the Yom Hadin. As we learn the Pessukim, then, let us try to see how the words of the Navi can help us prepare for the coming days.

The Haftorah comes from Sefer Yiehaya, and, as befits one of the Shiva D’Nechemta, it is full of hope. The the Pessukim are primarily focused on the period following Geulah, promising that the effects of Geulah are not limited to the return of Bnei Yisroel to Admas Kodesh and the Shechina to Yerushalayim; rather, the entire world will be forever altered. Much of the Haftorah is related to this reality, as the Navi specifically discussed the way the Umos HaOlam, and our relationship with them, will be affected by the coming of Moshiach.

As we learn the opening Pessukim of the Haftorah, there is a running theme that seems aparant and therefore worthy of understanding. The first words of the Haftorah are: “Kumi Ori Ki Bah Orech”, which literally mean “Arise my light for your light has arrived.” Metzudos explains that HKBH is calling to Yerushalayim, urging her to shine once more as the light that befits the city of Hashem has finally arrived. Radak adds that Or, light, refers to Simcha, and the Geulah will therefore be a time of great light. The final words of the Passuk, “U’Kevod Hashem Alaich Zarach”, which also refer to light, reinforce the intense level of Simcha that will be palpable at that time.

The next Passuk maintains this theme, as the Navi contrasts the “Choshech…V’Arafel” of Galus to the time in which “Alaich Yizrach Hashem”. Again, the experience of Geulah is spoken about in terms of light, compared to the abject darkness of Galus.

The following Passuk again speaks in terms of light, as we are told “V’Halchu Goyim L’Orech”, that the nations of the world will be guided by our light. Metzudos explains that they will learn the Darchei Hashem, and therefore see the light, so to speak.

Although each mention of light is explained within the context of the Pessukim, there is an unmistakable trend. Clearly the Navi means to show us that the experience of Geulah is one that will somehow be notable in terms of light. This concept can be understood on one level based on the words of Radak: the Simcha of the Geulah will bring great light. If that is the case, however, one might assume that the light will fade as we assume our “new normal” after the Geulah. Perhaps over time we will become accustomed to our new reality causing the Simcha, and the light that it brings, to fade.

There is a Passuk towards the end of the Haftorah, however, which suggests that this will not be the case.

The Navi tells us: “Lo Yihiyeh Lach Od HaShemesh L’Ohr Yomam U’Lanogah HaYorareach Lo Yair Lach”. When the Geulah arrives, we will no longer need the sun to provide light during the day, nor the moon to illuminate the nights. Rather, “V’Haya Lach Hashem L’Ohr Olam”, the Kaviyachol will be our light forever. It is clear from this Passuk that our newfound Ohr will be a permanent phenomenon and our existance will be forever changed.

We must of course understand what this means. It may be possible that the Simcha of the Geulah will be so overwhelming that it never fades, but there seems to be more depth. The Passuk is telling us that the sun and moon will no longer be necessary, as Hashem will be our guiding light. How can we understand this concept: in what way could Hashem, so to speak, replace the celestial lights? In addition, we must ask why this is even necessary: the sun and moon were created for a purpose—why would they be supplanted after the Geulah?

While it may be difficult to understand something that has not yet happened, it is interesting to note that there once was a time that the sun and moon were not our primary sources of light.

The Medrash Aggadah at the end of Sefer Beraishis tells us that during the forty years that Bnei Yisroel travelled through the Midbar, they did not require the light of the sun or the moon. Rather: “Kol Zman SheHaya Ro’in Es Ha’Anan Ma’adim Yodim SheHachama Shaka”, when they saw that the Ananei HaKavod took on a reddish tint, they knew that the sun had set. Similarly, when they saw that the Ananim became white again, they knew that the sun had risen. The Medrash concludes, teaching us that the same will be true L’Asid Lavo: we will once again be led by the Amud Esh of HKBH. The basis for this statement is the Passuk in our Haftorah: “Lo Yihiyeh Lach Od HaShemesh L’Ohr…”

This Medrash seems to be telling us that the Amud Esh was the only light needed in the Midbar, and the color of the clouds only indicated whether it was day or night—perhaps for Halachic purposes. The Shemesh and Levana still existed, but they were unnecessary because we were guided by the Amud Esh. If this is the reality that we will experience L’Asid Lavo, as indicated by the Medrash, than we must understand the significance of the Amud Esh in order to properly explain the words of the Navi here.

The Gemarah in Avodah Zarah talks about the story of Onkelos, the famous Roman general who became a Ger Tzeddek. When the leaders of Rome heard of this development, they sent soldiers to bring Onkelos back home, but each group that was sent ended up being brought Tachas Kanfei Hashechina. Eventually a unit was sent with strict instructions: they were not to speak with Onkelos, lest he convince them to join him as Gerim. These soldiers followed their orders, and began to lead Onkelos back to Rome. As they walked, Onkeles told them that he would like to relate a “Milsa B’Alma”, a trivial matter.

This was the “Milsa B’Alma” that Onkelos posed. The way of the world is that a lower official holds the torch before the higher official, who in turn would hold a torch for nobility, who would in turn bear the torch of the ruler. Would it ever be the case, asked Onkleos, that the ruler would hold a torch for the common folk? The soldiers answered that this would not be the case. Citing the Passuk that speaks about the Amud Esh, Onkelos responded: “HKBH Nakat Nora Kamei Yisroel”. The Melech Malchei HaMelachim held a torch before the lowly members of Bnei Yisroel all throughout the desert. The Gemarah concludes: “Igayur Kuluho”, they all became Gerim.

While the Chachma of Onkelos is on full display, this Gemarah is a little difficult to understand. Why did this short “Milsa B’Alma” convince all the Roman soldiers to become Gerim? The logic of this argument is of course immutable, but how did it relate to their lives? Hashem bore the torch, so to speak, for Bnei Yisroel hundreds of years prior to this story—why was this argument so immediately persuasive?

The Alter of Slabodka, in Or HaTzafun, explains this Gemarah in line with his signature approach.

The story brought in the Gemarah records a similar discussion between Onkelos and the next unit of soldiers sent to fetch him, this time regarding a Mezuzah. The rejoinder offered by Onkelos in that case was that HKBH himself stands guard outside our homes, even though logic would dictate that we lowly humans would guard His palace.

The Alter explains that Onkelos was not conveying a message about the Anava of HKBH, but about the greatness of man. Though we look at a person as being unworthy of Shemira by the Borei Olam, the one who created us knows just how great we are and He therefore proudly stands outside our doors, Kaviyachol. Similarly, while in the Midbar, we were guided by the light of Hashem though we seem unworthy, because He knows that in truth we are.

When the soldiers understood what Onkelos was saying, they were ready to be Mekabel Ol Malchus Shamayim immediately. They saw not only that they could be so much more, but that they already were. Their innate greatness was such that the ruler would hold a torch to guide their way—a lesson that was indeed relevant to their lives and spurred them to follow in the path of Onkelos.

Perhaps, based on this idea, we can understand the light that will illuminate our world L’Asid Lavo.

“Lo Yihiyeh Lach Od HaShemesh L’Ohr”

The Navi tells us that we won’t need the sun to provide light during the day, not the moon to illuminate the night sky. But, as we have seen, they will still exist. Why? If they are not needed, why should they remain in the heavens?

Maybe the answer is that the light source will not change—it is our perception of what that source is that will.

We always travel by the light of Hashem—He is proud to bear our torch and guard our homes. Because we are unaware of our own Gadlus, however, we assume that we are unworthy of these gifts. We therefore attribute light to natural phenomena, such as the sun and the moon.

L’Asid Lavo, when we see what is real and what is imagined, when we understand what life is truly about, a new light will fill the world. We will see that we are in fact worthy of the Amud Esh and then we will realize that it was always there. We thought the sun and moon lit the way—but we were mistaken.

The initial Pessukim of the Hafotrah, which speak so much about light, are referring to the same affect.

“Kumi Ori Ki Bah Orech”, Ori and Orech, my light and your light, are the same. The Kvod Hashem shines upon us but we cannot perceive it—on that day we will. The Choshech and Arafel that cloud our vision during Galus will be dispelled, and our appreciation for light, and its ultimate source, will be forever changed. In turn, V’Halchu Goyim L’Orech, the Umos HaOlam will themselves be affected by our new awareness, as they realize their own capacity, just as the Roman soldiers did so many years ago.

As we travel the road to Rosh Hashana this is an empowering concept. So much of what we struggle with during these days is rooted a lack of appreciation for our own abilities. If we realize what we are capable of, what we can achieve, our Avodah in these days can be transformed. Keeping in mind that Hashem is our source of light because we are worthy of it, is one way to uplift ourselves, and bring closer the day of Kevod Hashem Alaich Zarach.