Wake Up Call

Although the weeks of Nechama continue, as we Lein the next of the Shiva D’Nechemta, we now also find ourselves in Chodesh Elul, a month with its own set of implications. Clearly this is not coincidental—the seven weeks following Tisha B’Av include Elul perforce. We must therefore assume that Chazal meant for the two periods to overlap—the weeks of Nechama are part of our preparations for the Yimei Harachamim V’Haslicha. As we learn the Haftorah, then, we must try to find a message within the Divrei Nechama that helps us improve our Avodah of Elul.

The Pessukim of the Haftorah once again can be found in the latter part of Sefer Yeshaya, and includes very encouraging messages about the coming Geulah. The Navi urges us to remain strong as we weather the storms of Galus and to look forward to the day in which the Yichud Hashem is apparent. As is the case throughout the Shiva D’Nechemta, the Haftorah is replete with metaphor and prose, and can therefore be difficult to understand. There is one section in the middle of the Pessukim, however, that seems to have a running theme which calls out for explanation.

In a number of Pessukim, the Navi speaks about the consciousness and mindset of Klal Yisroel. First, he calls out: “Hisoreri Hisoreri”, urging us to awaken from our slumber. The Passuk continues, speaking about two metaphorical vessels: “Kos Chamaso” and “Kos HaTarela”. The first refers to a cup filled with the wrath of the Kaviyachol, and the second, Rashi explains, to a cup filled incapacitating poison.

The consensus of Meforshim, including Radak, is that because we have finished the contents of both these cups, because we have endured so much suffering, we can arise, if we so choose. We may have been deserving of punishment, but the Galus and all that came with it have cleansed us, and we may now return. The Navi is urging us to take advantage of our situation, not to stay asleep, so to speak, but to rise to the occasion and go forward.

A few Pessukim later there is a Passuk that seems to return to this theme, as the Navi refers to us as “Shikores V’Lo Miyayin”. We are once again painted as unaware of our situation, but this time because we are drunk, though not from wine. Mahar”I Kra explains that this is because we have imbibed from the “Kos HaTarela”. The bitterness and difficulties which we have endured have rendered us unfit to make even the most basic decisions. Once again, Klal Yisroel is painted as not being able to sense the opportunities for redemption, and so Hashem promises: “Hinei Lakachti Miyadecha Es Kos HaTarela”. HKBH will remove the source of our suffering so that we may return to Him, sobering us from our bitter intoxication.

At the beginning of the next Perek we once again find terms related to this idea: “Uri Uri Livshei Uzech”. The word “Uri” is of course from the same root as “Hisrori”, and so the concept of awakening seems to reappear. Here, however, there is a marked difference: the Navi is speaking not to Klal Yisroel, but to Tzion, to Yerushalayim itself. Now, while the Meforshim have explained that Klal Yisroel is considered incapacitated by the affects of Galus, it would be difficult to explain that Yerushalayim has been similarly affected. How then are we to understand that Yerushalayim is “sleeping”, such that it would have to awaken, as the Navi seems to urge.

The instinct to find deeper meaning to these words is perhaps furthered by a Medrash found in the Mechilta in Parshas Beshalach.

As Bnei Yisroel stood on the edges of the Yam Suf, trapped between the watery abyss and the approaching army of Pharaoh, they cried out to Hashem, seeking the salvation only He can provide. In response, Hashem said to Moshe Rabbeinu: “Mah Titzaak Eilai?” While the Meforshei HaChumash explain how Bnei Yisroel could be criticized for Davening in an Es Tzarah, the Medrash takes a different approach. There was no need for Bnei Yisroel to be concerned, explains the Medrash, because there were a various reasons for them to assume the Yam would split. One of those is quite relvant to our discussion.

R’ Yishmael says: “B’Zecus Yerushalayim Ani Ekrah Lahem Es HaYam”. The Zechus of Yerushalayim would be enough to cause the Yam Suf to split and allow Bnei Yisroel to pass through. R’ Yishmael bases this statement on two Pessukim. The first is familiar: “Uri Uri Livshei Uzech”. The second appears right before the start of our Haftorah, and also begins with the words “Uri Uri” and then discusses the fact that Hashem caused Krias Yam Suf.

The words of this Medrash certainly require explanation. First, what is the Zechus of Yerushalayim that caused Krias Yam Suf? While we may assume that this refers to the Bais Hamikdash and the Avodah that would one day be built in Yerushalayim, this seems unlikely for two reasons. First, the Lashon of the Medrash does not indicate a future occurrence—in other places the word “Asidin” is used to speak about something that will yet happen. Secondly, there are other opinions in the Medrash as to the Zechus that would cause Krias Yam Suf, any they are all Zechuyos that already existed. For example, R’ Shimon HaTemani suggests that it was the Mitzvah of Milah, which had been done by Avrohom and his sons for many years, that would allow Bnei Yisroel to pass through the Yam. Similarly, R’ Shimon Ish Katron tells us it was the Zechus of the Atzmos Yosef—which were present at the Yam—that they were to rely on. It would seem out of place, then, to assume that R’ Yishmael refers to the future Zechus of Yerushalayim.

It would therefore seem that the Zechus of Yerushalayim already existed at the time of Krias Yam Suf, and Bnei Yisroel was to rely on that. We must then of course ask: which Zechus? What was the existing Zechus of Yerushalayim at that time?

We could easily suggest that R’ Yishmael refers to the Zechus of Akeidas Yitzchok, which of course took place many years prior. This does not seem likely, however, because that Zechus is explicitly mentioned by R’ Benah in the same Medrash. Rather there must be something else that would cause Hashem to say “B’Zecus Yerushalayim Ani Ekrah Lahem Es HaYam”.

In order to understand this Medrash, and perhaps the message of the Navi here, we must first access the very essence of the Ir Hakodesh.

The Medrash, in Berashis Rabba, tells us the origins of the name Yerushalayim. Avrohom called it “Yeyraeh” and She, who was also known as Malkitzedek, ruled over the area and called it “Shalem”. Hashem said: “If I call it Yeyraeh then Shem, who was a Tzaddik, would be upset, but if I call it “Shalem” then Avrohom will be upset.” The name Yerushalayim is therefore a fusion of the two names, ensuring that neither Tzaddik would become upset.

Far be it from us to assume that Avrohom or Shem would be reduced to pettiness, becoming upset because Hashem did not choose “their” name for His city. How then can we understand the Medrash?

R’ Meir Simcha, in Meshech Chachma, explains that the names given by each of these Tzadikim are connected to their respective missions on this world.

Shem saw the Dor HaMabul with all its depravity and understood that there was only one Tikun for the world: the Teiva, and the Chesed which it engendered. He therefore devoted his lifetime, after the Mabul, to perfecting Middos and Maasim Tovim. His Avodah related to the actions of a person, especially vis a vis his fellow man. He therefore named his city “Shalem”, a reflection of his belief that all people are part of one whole and must therefore treat each other appropriately.

Avrohom, on the other hand, was focused solely on a person’s realization that there is a Kol Yachol. His entire life’s work was therefore devoted to bringing Yedias Hashem to everyone he encountered. He named the city “Yerah” to indicate that Hashem can appear to anyone, Kaviyachol, through personal Nissim. In doing so he reinforced the need for a person to be on the lookout for the Yad Hashem, which is sure to appear in his life.

Yerushalayim, explains the Meshech Chachma, is a fusion of these two approaches—it has the ability to purify ones thoughts and perfect his actions. Hashem did not wish for the influences of either of these Tzaddikim to be lost, and so he named the city Yerushalayim, creating a location that can affect us in all areas of our lives. Yerushalayim is not only its name but its essence, for it is the place in which the effects of “Shalem” and “Yeraeh” exist in tandem.

Perhaps we can explain the words of the Mechilta based on this idea as well. When Bnei Yisroel came to the Yam Suf they were scared, but it was not an irrational fear: they were so flawed, so sullied by years of Galus in Kur Habarzel, how could they be Zoche to a Yeshua in such desperate circumstances? Hashem said to them: “B’Zecus Yerushalayim Ani Ekrah Lahem Es HaYam”. There is a place called Yerushalyim, on this very earth, in which you can be perfected. You each have a Lev and Moach, a heart and a brain, from which your thoughts and action emanate—and these can both be perfected if subjected to the right influences. The Zechus that led to Krias Yam Suf was not that Yerushalayim alone, but of the ability it has to affect us, and our capacity to be affected.

We may now be able to better understand the words of the Navi.

As we pointed out, the Drasha of R’ Yishmael is based on the words “Uri Uri”, which appear in both Pessukim. There is a beautiful insight from the Mincha Gedoal here that explains the “double Lashon” of Uri.

In the second part of the Passuk the Navi tell Yerushaylim to adorn itself: “Livshi Uzech Tzion Livshi Bigdei Sifartech Yerushalayim”. “Uzech”, explains the Mincha Gedolah, refers to Torah—as it says Ki Mitzion Teitzei Torah—and “Bigdei Sifartech” refers to Mitzvos—as it says “U’Dvar Hahsem MiYerushalayim”. When the Navi says “Uri Uri”, concludes the Mincha Gedolah, he means to say: “Uri BaTorah Uri BaMitzvos”.

We can easily see how Torah and Mitzvos also correspond to the thoughts and actions of a person—the two parts of the name, and spirit, of Yerushalayim. When one learns Torah his mind is not only sharpened, but his connection with Hashem is heightened, and when we do Mitzvos our actions are similarly affected.

The Navi calls out to Yerushalayim: “Uri BaTorah Uri BaMitzvos”, urging the city to “awaken” its ability to elevate every part of us. Just as the Yidden who left Mitzrayim were affected by their Galus, we, the “Shikores V’Lo Miyayin”, are sullied by our history. Our only hope is the Zechus of Yerushalayim, the fact that we have the capacity to be elevated. This is our saving grace, and our only road to salvation—our ability to grow and be affected.

We read this Haftorah at the beginning of Chodesh Elul, a time that, for some, has frightening or, even negative, associations. Rather than being discouraged about how far we are, we should use the words of the Navi to motivate us, to remind us that within each of us is the ability to grow, to perfect our minds and actions, if we expose ourselves to the right influences. We too can shed the ways of our past, and lead balanced, elevated, lives in the spirit of Yerushalayim even as we await our return to her warm confines.