Shabbos Nachamu –פרק קכ׳׳ו

Kapital 126 begins with the words “Shir HaMaalos B’Shuv Hashem Es Tzion”, and is quite familiar, as many have the Minhag to say it before Birchas HaMazon on Shabbos and Yom Tov. The Perek speaks about the Geulah HaAsida, as indicated by its introductory words, and certainly contains messages that are important as we begin the weeks of the Shiva D’Nechemta, during which our minds naturally turn to thoughts of Geulah. In fact, it seems that the theme of Geulah is found not only in the words of the Kapital, but in its very placement.

The Yerushalmi in Brachos tells us that the seventh Bracha of Shmonah Esrei, Goal Yisroel, is devoted to Geulah “Lelamedcha She’ain Yisroel Nigalin Ella B’Shviis”, to teach us that the seventh year, Shemitah, carries the possibility of Geulah. Similarly, continues the Gemarah, the seventh of the fifteen Shir HaMaaalos is devoted to Geulah as well: “Shir HaMaalos B’Shuv Hashem Es Tzion…”

Sforno explains that these Pessukim are not only meant to give us a taste of what we can look forward on that day, “B’Shuv Hashem Es Tzion”, they are in fact a Teffilah “Sheyizku L’Hiyos B’kibutz Goliyos Gam Bilti Re’uyim LaZeh.” Dovid wrote these words to Daven that Geula include even those who might not be Zoche to it on their own. Certainly, then, these Pessukim have relevance to us.

The Perek speaks about the emotions of Geulah in very clear terms: “Az Yimalei Schok Pinu U’Leshoneinu Rina”. Our mouths will be filled with mirth, laughter and song. Sforno notes that the word “Maleh” indicates that we will experience these feelings to the exclusion of any others—joy and gratitude will pervade.

Our enemies, however, will experience a completely different set of emotions: “Az Yomru BaGoyim Higdil Hashem La’asos Im Eleh”. Radak explains that our salvation at the hands of HKBH will come as a complete shock to the Umos HaOlam—they will not believe that we, Klal Yisroel, could be so quickly elevated from our previous place of derision.

The reaction of the Umos is contrasted in the next Passuk: ‘Higdil Hashem La’ason Imanu HaYinu Semaechim”. Radak explains that this Passuk is written from the perspective of Klal Yisroel: our joy will itself be enhanced by the fact that HKBH brought the Geulah even as we were so far removed from that eventuality. in fact, Metzudos understands these words as our response to our adversaries: when they express their disbelief that HKBH would do Chesed “Im Eleh”, we will say “Higdil Hashem La’ason Imanu”.

A similar contrast in emotions is mentioned in a series of Pessukim that conclude the Perek.

“Shuva Hahsem Es Shevisenu K’Afikim BaNegev”. Rashi explains that the “Afikim” refer to the streams that run through the Negev, a desert that is otherwise bereft of natural water sources. The next Passuk explains why the Geulah is akin to the “Afikim BaNegev.”

“Hazorim B’Dimah B’Rina Yiktzoru”. Rashi explains that when one plants in a dry, barren area, he worries that his work will be for naught and nothing will grow. When his fears are dispelled and crops indeed sprout, he is overjoyed, expressing his emotions with Rinah as he reaps his bounty. Similarly, the Galus is compared to the Negev—hardly friendly to growth—yet the Geulah will emerge nonetheless, and our emotions will reflect this unlikely conclusion. Although we trod a path in tears, we were the “Holech Yelech U’Bacha”, we will bear our bounty in song, “Bo Yavo B’Rinah Noseh Alumosav.”

This explanation of these Pessukim follows Pirush Rashi and is contingent on the words “Afikim Banegev” referring to streams running through the otherwise arid desert. It seems, however, that Chazal understood these words slightly differently.

The Gemara in Taanis, speaking about the benefits of rainfall, tells us: “Gadol Yom HaGeshamim K’Yom Kibutz Goliyos”, a day of rain is like the day of Geulah. Although this may seem like a comparison that is emotionally based—when rain is desperately needed it can indeed feel like Geulah—the Gemara brings a Drasha to explain this statement: the Passuk in Tehillim speaks about the “Afikim BaNegev” in connection to Geulah, and “Ain Afikim Ela Mattar”, the word Afikim refers to rain, as the Passuk in Sefer Shmuel says “Vayiru Afikiei Yam.”

This Gemara requires explanation from a few perspectives.

First, the statement that “Gadol Yom HaGeshamim K’Yom Kibutz Goliyos” seems to have a deeper meaning than merely comparing the joy that rain brings to the joy of Geulah, a comparison that would not require a Drasha. What then does this mean? In what way are a Yom HaGeshamim and Kibbutz Goliyos related, and what does this teach us about Geulah?

In addition, the way that the Gemara explains the word “Afikim”, “Ain Afikim Ela Mattar” is somewhat difficult to understand: if the Passuk in Tehillim is referring to rain in the Negev, why not use the word Geshem or Mattar—why resort to an unusual term such as Afikim? How do we understand this Passuk in context if we change the meaning of the word Afikim in this way?

The statement “Ain Afikim Ela Mattar” is even more difficult to understand if we look at the way Chazal understood the words in Sefer Shmuel on which the Drasha is based.

The Passuk appears in the midst of a Shira that Dovid sang, “B’Yom Hitzil Hashem Oso M’Kaf Kol Oyvav U’Mkaf Shaul”. This Shira is actually mirrored in Sefer Tehillim as Kapital 18 and, in some ways, encapsulates the lifetime of Dovid Hamelech. In its Pessukim, Dovid about the times that HKBH came to his rescue and also more generally about the Gevuros Hashem. The words “Vayiru Afikiei Yam” appear in a section that is more general and, in fact, is understood by most Meforshim as referring to Yetizas Mitzrayim. This would seem to be in line with a Medrash found on these words.

The Medrash Tehillim on these words tells us: “B’Sha’ah She’amar HKBH L’Moshe V’Attah Harem Es Matecha Nivkeu Kol Mayanos SheBiTahom…” At the time of Krias Yam Suf, when Hashem told Moshe Rabbeinu “Harem Es Matecha”, all the waters of the world split. This created channels within the seas, which the Medrash tells us, are called “Afikei Yam” as in the words “Vayiru Afikiei Yam”. The Passuk in Shmuel, then, is speaking about the Afikei Yam that were created at the time of Krias Yam Suf, a testament to the Gevuros Hashem of which Dovid speaks there.

How do we understand the Gemara in Taanis in light of this Medrash? If the words “Vayiru Afikiei Yam” refer to the channels created at the time of Krias Yam Suf, why does the Gemara make the stark statement that “Ain Afikim Ela Mattar”? in addition, how does this explanation of the words “Afikei Yam” affect our understanding of the fact that “Gadol Yom HaGeshamim K’Yom Kibutz Goliyos”? What is the connection between Geulah and Mattar as exemplified by the words “Shuva Hahsem Es Shevisenu K’Afikim BaNegev”?

To distill our various questions down to one: how can we make sense of the intersection of these various Maamarei Chazal and Pessukim in a way that will allow us insight into the Geulah for which we yearn?

If we think about the Medrash Tehillim, a number of questions come to mind. Why, in fact, did HKBH cause all the waters of the earth, “Kol Mayanos SheBiTahom”, to be affected by Krias Yam Suf? What was the purpose and effect of splitting the waters other than the Yam Suf? In addition, the Medrash implies that the “Afikei Yam” that were created at that time did not dissipate after Krias Yam Suf but, in fact, persisted evermore—why? What purpose do they have?

R’ Shlomo Kluger, in Ma’amar Esther on Meggilas Esther, explains that those who had observed Krias Yam Suf—be they Klal Yisroel or outisders—may have made a mistake as they beheld the Nes. They may have assumed that the Mitzriyim were being punished for their years of ignoring the Dvar Hashem: they had been told to free Bnei Yisroel and they did not, so HKBH set for them a trap, ensuring that they would meet their end in a most agonizing and public manner.

This, however, would be a mistake: the Nes of Krias Yam Suf had nothing to do with the Mitzriyim and everything to do with the Ahava that HKBH had for his Am HaNivchar. Hashem wished to show Bnei Yisroel the love that He has for them, and so he brought about the demise of their enemy in such a public and stunning manner. The reality of Nivkeu Kol Mayanos SheBiTahom amplified this message, making it clear that the Mitzriyim were not the targets of these Nissim, but rather Bnei Yisroel the beneficiaries, and the Nes came out of Ahava as opposed to Sinah.

With this in mind, perhaps we can better understand the concept of the “Afikei Yam”.

The Nes of Krias Yam Suf was meant to display the love that HKBH had for Klal Yisroel, teaching us that even when all seems lost when there are no viable options, the Yeshuas Hashem can appear, “Hashem Yilachem Lachem V’Attem Tacharishun…” We are not always Zoche to see this in real-time, but the effect of Nivkeu Kol Mayanos SheBiTahom was that “Afikei Yam” were created and remained, reminding us for all time that the channels are there, that the Ahava that HKBH has for the Am HaNivchar prevails even when all else seems dark.

The Gemara tells us, “Ain Afikim Ela Mattar”, comparing common rain to these very Afikim. This teaches us an important lesson about rain. When there is a drought or even a dry spell, we must view the rain that eventually comes as the Afikei Yam—symbols of Ahava that Hashem has for us. This, in turn, will allow us to realize that the entire process—yes, the Yom Geshamim, but even the harder times—is all part of the Ahavas Hashem.

When the Gemara tells us, “Gadol Yom HaGeshamim K’Yom Kibutz Goliyos,” then it tells us what Geulah will feel like as well. Viewing the Yom HaGeshamim the lens of “Ain Afikim Ela Mattar”, teaches us about the Ahava that existed both before and after the rain fell, and so to on the day of Kibbutz Goliyos we will realize that the Ahava was there all along.

By referencing the “Afikei Yam” in these Pessukim, Dovid gives us this message as well: “Shuva Hahsem Es Shevisenu K’Afikim BaNegev”. The advent of Geulah will not render the painful times a distant memory, rather it will reframe them and we will understand that the Ahava that Hashem has for us accompanied us on the path. On that day we will finally truly understand that when we thought we were planting in a barren land, when were the “Zorim B’Dimah” we were always going to be “B’Rina Yiktzoru” because the Afikim were with us all along—the land was never hopelessly dry, it just appeared that way to us.

Perhaps this is the feeling hinted to with the words “Nachamu Nachamu Ami”. We know that Nechama refers to a change in view or attitude, and when the Geulah comes, we will finally understand that when we thought we were sowing for naught, we were in fact planting seeds of hope and change. Like the Afikei Yam, and the Yom HaGeshamim, Geulah will enable us to see the entire picture and understand that the Ahava that HKBH has for His children was norshing us throughout Galus, leading to the moment of “Bo Yavo B’Rinah Noseh Alumosav”.