Toldos Since Forever

Each word in the Tanach is layered with meaning; we can never assume that we understand any particular Passuk or passage in totality—we can really only hope to graze the surface. Sometimes, however, rather than trying to plumb the depths of the meaning of the words themselves, it is important to take a step back and look at the greater context: who said them and why? Answering these questions can allow us insight into the Divrei HaNavi and their intent. This seems to be the case with regard to this week’s Haftorah.

The Haftorah itself is taken from Sefer Malachi, the final Sefer in Neviim. The Nevuah of Malachi starts out with a simple premise that establishes the theme for the Haftorah: “Ahavti Eschem Amar Hashem..V’Es Esav Sanaisi”. Hashem reminds us that above all else, he loves Bnei Yisroel and despises our cousins, the Bnei Esav. The Pessukim that follow continue in this vein, reminding us that, despite our shortcomings, we remain the beloved nation of Hakadosh Baruch Hu. The words of the Navi are stinging at times, calling into question our commitment to Hashem and the appropriateness of our Korbanos.

The connection between the Sedra and the Haftorah seems to be clear. The Parshas HaShavua speaks about the birth of Yaakov and Esav and their interactions throughout the years. It is therefore fitting to learn Pessukim in Neviim that contrast the relationships that their descendants share with Hashem. Before we even get to these Pessukim, the crux of the Haftorah, a question arises.

Sefer Malachi begins like so many other of the Sifrei Tanach, by telling us which Navi is speaking. The Passuk says “Masa Dvar Hashem El Yisroel B’Yad Malachi”. Although it is not the most common term used to describe a Nevuah, the word “Masa” is it is not unique to this Passuk. The words “B’Yad Malachi”, however, are not found elsewhere that the term Masa appears. On one hand the two would seem to go together—Masa is a burden, and B’Yad implies that it was carried—but this is a more literal application than one would expect. Masa in this case refers to a Nevuah, how is that carried B’Yad? What is the meaning of the term “B’Yad Malachi” and why is it used here?

Rashi, in explaining these words, cites a Medrash in Shemos Rabba: “Mah SheHaneviim Asidin LHisabos B’Chol Dor V’Dor Kiblu M’Har Sinai”. The Medrash, which appears in the Parsha of Mattan Torah, tells us that the source of all Nevuos given to Klal Yisroel, throughout the years, was Har Sinai. One of the proofs that Chazal bring to this concept is our Passuk: the words “B’Yad Malachi” tell us that the Nevuah was in the hands of Malachi, so to speak, since Har Sinai.

We now understand why the words “Masa” and “B’Yad” are used here: to teach us a truth about Nevuos in general. We must now understand, however, why this was the place chosen to teach this. Malachi is the last of the Sifrei Haneviim—why is this Nevuah used to tell us about all others? In fact, the Medrash brings other sources for this idea, including from Yeshaya HaNavi, who came well before Malachi. Why was it also necessary to use the words “B’Yad Malachi” in order to bring out the fact that “Mah SheHaneviim Asidin LHisabos…Kiblu M’Har Sinai”?

In order to answer this question, and perhaps gain an insight into the purpose of this Nevuah, it may be beneficial to understand who exactly Malachi was.

Some versions of the Targum Yonasan on the first Passuk of the Haftorah include the words “B’Yad Malachi D’Yiskirei Shmei Ezra Safra”. The Targum seems to be identifying the Navi Malachi by a name with which we are perhaps more familiar: Ezra Hasofer.

This version of the Targum is in line with a Gemara in Megillah which brings what seems to be a Machlokes as far as the identity of Malachi: R’ Yehoshua ben Karcha says “Malachi Zeh Ezra” and the Chachamim say “Malachi Shemo”. The Ben Yehoyada, however, explains that there is no Machlokes as far as the shared identity of Malachi and Ezra—all agree that they are the same person—the disagreement relates to the actual name of this individual. R’ Yehoshua ben Karcha holds that his name was Ezra but he is referred to as Malachi and the Chachamim have the opposite opinion.

We now have a little bit of a better idea who Malachi was—he was a man that we indeed know quite a bit about: Ezra Hasofer. Perhaps the Divrei Chazal that speak about Ezra can help us answer our question and better understand the message of the Masa B’Yad Malachi.

The Gemarah in Sanhedrin makes a fascinating statement regarding Ezra: “Rauy Haya Ezra HaSofer Shetinasen Torah Al Yado Ilmalei Kadmo Moshe”. Ezra Hasofer was of the stature that the Torah could have been given through him, had not Moshe Rabbeinu come first. The Gemarah of course proves that this is true based on Pessukim and then concludes: “V’Af Al Pi Shelo Nitna Torah Al Yado Nishtana Al Yado”. Even though Ezra was not Zoche to give the Torah to Klal Yisroel, he was Zoche to change the was the Torah was written. Prior to the days of Ezra the Torah was written in a script known as Ivris, and Ezra changed that to the Ksav Ashuris that we use until today.

This Gemarah requires explanation on a number of fronts.

First, we know that “Lo Kam Navi Od K’Moshe”, that Moshe was singular in his Gadlus and Chazal tell us that he alone had the capacity to be the Nosen HaTorah. How then are we to understand that Ezra could have filled that role? What does it mean that Ezra was Rauy to give the Torah?

Second, what is the meaning of the concluding passage in this Gemarah? Why is changing the script used to write the Torah any sort of comparison to being the Nossen HaTorah?

We must also consider the ramifications and motivation for this Takanas Ezra: why did he indeed change the Ksav of the Sefer Torah and what did it accomplish?

The Meshech Chachma in Parshas Vayelech speaks about this last question, in a way that will enable us to understand the previous ones as well.

Originally, explains R’ Meir Simcha, the Torah was written in Ksav Ivris as a way to preserve the Mesorah. There would be limited people—the Kohanim, Leviim and Zekenim—that could read and understand the Torah and the Hamon Am would be forced to learn from them. this would ensure that the Mesoras Hatorah would remain pure and unadulterated, perpetuated only by those who were deserving of the role. In addition, the young would not challenge their elders, claiming to understand the Torah in a better or more complete fashion, as the Mesorah could not be circumvented.

This was the original intent, so to speak, when the Torah was given.

When Ezra came back from Bavel, however, he realized that a change was necessary. Am Yisroel was “Mefuraz B’Soch Ha’Amim”, interspersed among their enemies and far from the Yerushalayim, the epicenter of Torah and Avodah. As a result, their access to the Mesorah was limited and they began to forget Ikrei Torah. In addition, the era of Neviim was drawing to a close, further reducing a connection to the Dvar Hashem.

Ezra therefore changed the Ksav of the Sefer Torah to Ashuris, which the average person could read. This had the effect of bringing Torah to the masses, as all could not establish their own connection to the Torah Hakedosha, to the Dvar Hashem. This accomplishement was so great, explains the Meshech Chachama that Chazal indeed said “Rauy Haya Ezra HaSofer Shetinasen Torah Al Yado.”

We can now understand this Gemarah, and the central role of Ezra Hasofer, in totality.

Of course Moshe Rabbeinu was Yachid B’Olam, and his transmission of the Torah and the Mesorah unmatched, but Ezra had an outsized role as well. By changing the Ksav of the Sefer Torah, Ezra allowed everyone, no matter where they were, to access the Torah. He allowed the common man—the farmer, the craftsman, the wagon driver—to learn Torah, and to access the Mesorah. This was not Nisinas Hatorah of Har Sinai, but had a similar effect in that it allowed all members of the Am HaNivchar to connect to Mattan Torah, to the source of the Mesorah.

With this in mind we can explain the first Passuk in our Haftorah.

Sefer Malachi is the last of the Neviim, it is the Sefer that was written at the time that Ezra returned from Bavel—exactly at the point that he noted the change in our reality. It is in this Sefer passes on to us on the secrets of surviving in this new age, to thriving even amongst our enemies: maintaining a connection to Har Sinai. The Sefer therefore begins with the words Masa Dvar Hashem El Yisroel B’Yad Malachi, telling us that even Ezra’s words had their origins at Har Sinai. The message and mission of Ezra Hasofer, even in his role of Malachi, was to secure a link to the Torah and Mesorah for every member of our nation and so it was fitting to remind us that his very words came from Har Sinai.

This message, the importance of a connection to Har Sinai, is especially relevant to the initial Nevuah of this Sefer, which contrasts Yaakov and Esav.

The Medrash in Eicha Rabba tells us, the Kol Yaakov is what protects us from the Yidei Esav: “Kol ZMan Shekolo Shel Yaakov B’Batei Knesios U’Bitatei Mdrashos Ein HaYadayim Yidei Esav”. The only way to survive amongst Esav, and to maintain the Ahava that Hashem has to us, is through Limud HaTorah and a connection to the Mesoah rooted in Har Sinai.

We live in times when this message is perhaps more relevant than ever. Even those trying to remain cloistered are subject, and exposed, to the most dangerous of influences. It is at these moments when we look to the Takanas Ezra and to his words, remembering that a connection to Har Sinai, through the Torah itself, is the only way for us to endure, and one day see the ultimate resurgence of the Bais Yaakov and with it the destruction of the Bais Esav.