Lone Savior

The Ramban, in his Hakdama to Sefer Shemos refers to it as Sefer HaGalus V’HaGeulah. The purpose of these Parshios, then, is to take the lessons of Galus and Geulah and apply them to our lives, so that we may escape the former and enjoy the latter. Perhaps unsurprisingly, we find these themes echoed in the first Haftorah of the Sefer as well: the Navi speaks much about Galus, but also about Geulah. If we learn the Pessukim carefuly, then, it may be possible to achieve the purposes of the Sefer HaGalus V’HaGeulah within the Haftorah as well.

The Pessukim fof the Haftorah are taken from Sefer Yeshaya and, perhaps mirroring the Parsha which speaks about the first throes of Galus Mitzrayim, and the bulk of the Pessukim speak about the behaviors and attitudes that lead us into Galus, The Navi criticizes every part of Klal Yisroel: there is Tochacha aimed at the Aseres HaShevatim as wells as Malchus Yehuda, at the Kohanim and even at the Neviim. It seems that at the moment of this Nevuah no one in Klal Yisroel was living up to their promise. This in turn led to the reality of Galus with which we are well acquainted.

Because the words of Navi are indeed so negative and harsh, in fact, Chazal instructed us to skip a number of Pessukim in the Navi in order to end the Hafotrah on a positive note. It is within these final Pessukim that an important message about Galus and Geulah may be found.

The overall message of these Pessukim is clear. The Navi tells us: “Lo Atah Yavosh Yaakov V’Lo Atah Panav Yechevaru”, there will come a time when Yaakov will need not be ashamed, “Ki B’Raaso Yiladav Ma’asei Yadei B’Kirbo Yakdishu Shimi”, because his children will be Mekadesh Shem Shamayim. Radak tells us that these Pessukim refer to the days of Chizkiya, a time in which the “Giluy Darchei Hashem” will be strengthened. When there are Tzaddikim whose lives are dedicated to being Mekadesh Shem Shamayim, the Passuk is telling us, Yaakov Avinu has no reason to be embarrassed. When this occurs, concludes the Navi, “Es Elokei Yisroel Yaritzu”, our connection with HKBH will be strengthened.

The crux of these Pessukim is understood, and stands in sharp contrast to the earlier part of the Haftorah. The Navi had admonished those who fail to live up to their responsivities, highlighting the role they have in the fate of our nation. In the concluding Pessukim, however, the affect that Yeraim U’Shleimim have is emphasized. What is most interesting about these final words of the Haftorah, however, is how they are introduced.

“Ko Amar Hashem El Bais Yaakov Asher Padah Es Avrohom”, the Navi is quoting the Dvar Hashem, which is addressed to the children of “Yaakov who redeemed Avrohom.” This Lashon is obviously unique, and difficult to understand: in what way did Yaakov redeem Avrohom, and why does the Navi use this term here?

Rashi answers the first question very succinctly: “M’Ur Kasdim”. In some way, it seems, Yaakov was Podeh his grandfather Avrohom from Ur Kasdim. This Rashi is somewhat cryptic, and certainly requires explanation.

Although Rashi makes no mention of a source, it seems that his words are based on a Medrash Rabba in Parshas Toldos. The Medrash there brings a number of Drashos based on the words “Ateres Zekanim Bnei Banim”, and examines the relationship between grandfathers and grandsons.

As part of this discussion, the Medrash makes a fascinating statement: “Avrohom Lo Nitzol M’Kivshan HaEsh Ela B’Zechus Shel Yaakov.” Although we might assume that Avrohom was spared from the fire of the Kivshon HaEsh based on his own Zechuyos, the Medrash tells us that it was in fact the Zechus of Yaakov Avinu, who would live hundreds of years later, that saved Avrohom. The Medrash continues with a Mashal of a king who spares the life of one of his subjects because he sees, through astrology, that the condemned man would later have a daughter who would marry the king.

This Medrash is clearly the source for Rashi’s words: Yaakov is referred to as the one who was “Padah Es Avrohom” because it was his Zechus that allowed his grandfather to be saved from the Kivshan, which was in Ur KAsdim. While we may now why Rashi explained these words the way he did, we must now understand the Medrash.

How are we to digest the words of the message? Was Avrohom Avinu himself not worthy of being saved from the Kivshan HaEsh? Were his Zechusim not adequate? What then of Yitzchok Avinu? What do Chazal assume that it was the Zechus of Yaakov and not that of his father?

Once we answer these questions, another rears its hear: why does the Navi choose this Passuk to teach us this fact? Why is it here specifically that the title of “Asher Padah Es Avrohom” is used?

In order to fully understand the words of the Medrash, and therefore the words of the Haftorah, it may help to understand what transpired while Avrohom was in the Kivshan.

The Medrash Shochar Tov tells us: “Kivan Shehushlach Avrohom L’Kivshan HaEsh, Bikesh Gavirel Lered U’Lihatzilo.” When the Malach Gavriel saw that Avrohom’s life was at stake, he wished to intervene. He was rebuffed, however, as Hashem told him: “Ani Yachid B’Olami, V’Hu Yachid B’Olamo”. HKBH and Avrohom shared the quality of being “Yechidim”, as the Medrash proves from Pessukim. Concludes the Medrash: “Na’eh L’Yachid SheYatzil Es HaYachid”, it is befitting that one Yachid should save the other.

This Medrash is somewhat difficult to understand. What does it mean that HKBH and Avrohom shared this Middah of Yachid, and how was it relevant to the situation at hand? In addition, how do we reconcile these two Medrashim: was Avrohom saved because he was a Yachid, or because of Yaakov?

Perhaps we can actually explain the two Medrashim in Tandem, based on an idea brought by R’ Yerucham Levovitz in Da’as Torah on Parshas Vayishlach.

When Yaakov finds himself in Ma’avar Yabok, after returning for the Pachim Ketanim, the Torah tells us: “Vayivaser Yaakov Levado”, Yaakov remained alone. The Medrash Rabba there compares this to HKBH, about whom the Passuk says: “V’Nisgav Hashem Levado Bayom HaHu”, and it is a little difficult to explain how the two are related. Yaakov was physically alone—there was no one with him—but how does this relate to Hashem?

R’ Yerucham explains that the word “Levado” has a deeper meaning: it is one of the Middos of HKBH. Although we know that Hashem needs no help from any being or force, there is sometimes room for others to participate in some way in Hashgacha Elyona. The Middah of “Levado” precludes this, however. When HKBH acts within the confines of this Middah, the Hashgacha is under His, and only His, influence. Everything else is totally null and void in the face of “Levado”, as the Razon Haborei pervades.

When the Torah tells us that Yaakov was “Levado”, then, it also is not speaking about his physical situation, but that he reached a Madreigah of Levado. R’ Yerucham explains that this means that Yaakov did not require any outside help or intervention—he existed on his own. This level, as the Medrash explained, is similar to the “Levado” of HKBH—it denotes a sense of Shelimus, and therefore the lack of any outside intervention.

The Mashgiach then quotes the Medrash Shochar Tov, explaining that “Yachid” and “Levado” are the same—the both connotate the idea of being independent and free of outer influences.

We can now perhaps merge the two Medrashim: When Avrohom was in the Kivshan HaEsh, Hashem saw that not only was Avrohom a Yachid, as the Shochar Tov tells us, but that his grandson Yaakov would excel in this Middah as well. When it was seen that the grandchildren of Avrohom would maintain his status of Yachid, by living in a world of Levado, the decision was made not only to save him, but to do so at the hands of HKBH himself.

It emerges, then, that the Middah of Levado is quite important: our entire destiny hinged on the achievements of our Avos in this regard. It is certainly then worthwhile to understand how this Middah manifests itself.

R’ Yerucham explains this based on a Targum Yonnason in Parshas Balak, on the words: “Hen Am Livaded Yishkon”. The Targum there explains that Klal Yisroel is a nation that is “Asidin L’Michsan Alma Matul D’Binimusei Umaya Lo Midbirin”. We will one day inherit the whole world because we did not learn from the Minhagim of the Goyim.

R’ Yerucham explains that the Targum is not referring to Chukos HaGoyim in the traditional sense, but to our ability to survive among the Goyim, and not be taken in by their ways. This, he concludes, is an expression of “Levado”. Because our Avos were Yechidim, because they excelled in the Middah of Levado, they infused within us an ability to live among others, but take nothing from them. They gave us the Koach to lead lives of “DBinimusei Umaya Lo Midbirin”, which will be the reason that we can be Zoche to Olam Habbah.

We can now understand the Passuk and its use of the term “Asher Padah Es Avrohom”.

As we have seen, Yaakov’s role in the Kivshan HaEsh was due to his accomplishments in the Middah of Levado. When HKBH saw that not only was Avrohom a Yachid, but that he would pass this Middah on to his children, the decision to save Avrohom was made. In refering to this moment, then, the Navi is referencing the Middah of Levado.

Although the Pessukim perhaps speak of Chizkiyahu in particular, they can also be understood in the abstract: when we are Mekadesh Shem Shamayim despite our surroundings, Yaakov Avinu can be proud of us because we are living in the world of Levado. No matter where we find ourselves, there is opportunity to falter. The Nimusei Umaya beckon, their purveyors ever happy to indulge us, but we stand strong. We wear the badge of “Hen Am Livadad Yishkon” with pride, warding off the outside influences that seek to draw us away. When we are successful, we are living as Bais Yaakov Asher Padah Es Avrohom, and our Avos need not be ashamed.