Axe Growing

As we learn the Divrei HaNeviim, a challenge sometimes arises. Because we are not Zoche to Nevuah, much to our detriment, it can be hard to really understand how the concept works. There seem to be different ways or modalities for Neviim to give over the Dvar Hashem, and we cannot really hope to fully understand how each one works, or why it may be used in a given circumstance. That said, it is still important to learn the Pessukim as we might any others, because there are always layers of meaning to be uncovered.

The Haftorah for Parshas Vayigash is taken from Sefer Yechezkel, and is comprised of a Nevuah given to Yechezkel that certainly seems somewhat unusual. In a section that begins, like many others in the Sefer, with the words “V’Atah Ben Adam” Hashem gives Yechezkel a set of insturctions. He is told: “Kach Lecha Etz Echad U’Ksov Alav L’Yehuda U’Livnei Yisroel Chaveirav.” Rashi explains that he was meant to write these exact words, which represent Shevet Yehuda and Shevet Benyomim, on the wood. Then, Hashem tells the Navi: “U’Lekach Etz Echad U’Ksov Alav L’Yosef Ephraim V’Chol Bais Yisroel Chaveirav”. This piece of wood, Rashi explains, represented the rest of Klal Yisroel, which followed Yeravam who came from Shevet Ephraim.

After preparing these two planks of wood, Hashem tells the Navi: “V’Karav Osam Echad El Echad Lecha L’Etz Echad V’Hayu L’Echadim B’Yadecha”. Yechezkel was to bring the two pieces of wood close to one another and they would fuse, Al Yidei Nes, into one. The word “B’Yadecha” seems to tell us that the Nes would occur as Yechezkel held the two boards together. R’ Eliezer of Beaugency, however, adds another meaning: Yechezkel was told to carry the now fused plank with him wherever he went—it would remain “B’Yadecha”.

The Passuk then anticipates what would happen when the Navi began toting the “Etz Echad” with him—people would ask what it is. The Navi provides the answer to this question in two parts, a short version, which continues to employ the metaphor of the Etzim, and a longer one, which is more direct. In all, this explanation really comprises the remainder of the Haftorah.

As we noted based on Rashi, each of the planks represented one of the Malchios that existed before the Churban HaBayis: Malchus Yehuda and Malchus Yisroel. Yechezkel is told to explain to those who inquire about the wood, that Hashem will one day restore unity to Am Yisroel, fusing the two Malchios into one: “V’Asisi Osam L’Goy Echad B’Aretz.” In the longer version of the answer the Navi speaks about the elevated Madreiga we will achieve, and about the restoration of Malchus Bais Dovid Hamelech, but the symbolism of the Etz Echad is clear from the start: in the future Bnei Yisroel will reside as one kingdom Al Admas Hakodesh.

Although the Navi clearly explains the meaning of the two Etzim that became one, there is an overriding question that persists as we learn the Pessukim: why was this at all necessary? If HKBH wished to send a message to Bnei Yisroel about the united future which awaited them, why was a visual aid needed? The Navi could just as well have been instructed to give the people this message outright—why did he need to spur the question using the Etz Echad? The Navi is told “V’Hayu HaEitzem Asher Tichtov Aleifem B’Yadecha L’Enehem”, indicating that it was important for Bnei Yisroel to see the Eitzim. It is not clear from the Meforshim whether Bnei Yisroel would witness the fusing of the two tablets into one, but some certainly mention that they would. Why was this necessary?

On a similar note, one assumes that the choice of Eitzim, wooden tablets—as opposed to another material—was intentional. Surely there is a significance to this choice of medium, and understanding what that is may help clarify the message of the Haftorah.

In order to understand the implications of Eitzim, which of course come from trees, let us look at their origins in the Brias Haolam.

The Yalkut Shimoni in Parhas Beraishis brings a Medrash which tells us that on the third day of creation, the Yom HaShlishi, Hashem created “Giborim”. The Medrash explains that on that day trees were created, including the Arzei HaLevanon and Alonei HaBashan, which are very tall and strong. These trees, continues the Medrash, became haughty when they realized how mighty they were, and in response Hashem told them: “Mikem Yatzah Bais Yad L’Garzan”, the handle of the axe will come from you.

It seems, from this Medrash, that the concept of the “Mikem Yatzah Bais Yad L’Garzan” is embedded in the very creation of trees. That the axe handle, which is used to fell even the mightiest of trees, comes from the tree itself is a reality that is part of the trees existence.

Interestingly, the Gemarah in Sanhedrin uses a similar terminology in a much broader sense. The Navi Ovadiah, explains the Gemarah, was a Ger who came from Esav and said his Nevuah to the Bnei Edom. This, the Gemarah explains, is a representation of a common adage: “Miney U’Bei Iba Layzal Bei Nagra”. Rashi explains that Iba is a forest, and the saying the Gemarah quotes means that the handle of the axe comes from the forest. The Gemarah then brings another example of this idea: Dovid Hamelech came from Moav, and it was he who was effective in defeating them.

It is clear from the Gemarah that the concept of “Mikem Yatzah Bais Yad L’Garzan” has true significance. It is not just a turn of phrase and does not only refer to ironic coincidences—history itself is dictated by this reality.

R’ Shlomo Kluger, in Chachmas HaTorah on Parshas VaYetzei, brings another example of this phenomenon which can perhaps be quite instructive.

As we know, there were three signs that Moshe Rabbeinu gave Beni Yisroel when he first spoke to them in Mitzrayim. The first two—the Matteh becoming a serpent and his hand getting Tzaras—were given to him first, and then Hashem gave him a third Siman in case Bnei Yisroel did not believe the first two. The third Siman was that he would pour water on the earth and it would be come Dam. R’ Shlomo wonders: why would the third Siman be effective if the other two were not.

He explains that Bnei Yisroel actually had a good question on the claim Moshe Rabbeinu made. Chazal tell us that the Shechina cannot rest upon a person in Chutz L’Aretz for the first time. Seeing as Moshe Rabbeinu had never been in Eretz Yisroel, how could he have experienced Hashraas HaShechina in Chutz L’Aretz?

R’ Shlomo explains that there is an exception to the rule: because water is a place without Tumah, the Shechina can be Shorer above water, even if it is Chutz L’Aretz. As we know, Moshe Rabbeinu was placed in the Yeor as a baby, and would have been Zoche to Hashraas HaSehchina there. After that, he could have Nevuah even in Chutz L’Aretz, and the question of Bnei Yisroel would have been answered. That was the purpose of the third sign, which used water: to answer the questions about Moshe’s ability to experience Hashraas Hashechina.

R’ Shlomo explains that the Hashraas Hashechina of the Yeor had another purpose: because Moshe would one day have to smite the water and turn it to blood, he had to experience Hashraas Hashechina there so that he could use the Klal of “Miney U’Bei Iba Layzal Bei Nagra”. Because Moshe Rabbeinu had been in the water, he would later on be able to act in the way that was necessary, and effectively perform the Nissim, as a handle that had come from the forest.

We may, based on this approach, be able to explain out Pessukim.

The Malbim explains that there was a two step process to uniting the disparate planks. First, Yechezekl was to bring them together so that they appeared as one and hold them in a way that they were joined. Then, and only then, would the Nes occur and the Eitzim become Etz Echad in reality.

It seems then that the message to Klal Yisroel was clear: there will come a day on which HKBH unites us all, B’Derech Nes, and brings us back to Admas Kodesh to live as one nation. The Eitzim will become Etz Echad. In order for that to occur, though, we must first join together as one to the best of our abilities, and appear as one, so that Hashem may bring the Nes that unites us eternally.

Perhaps the choice of wood, as a material, helps us understand how to achieve this.

There is no answer to baseless hatred, but sometimes a one feels that another person or group of people harmed him or in some way did him, or his own group, wrong. The Navi was therefore told to bring Etzim, which are infused with, and therefore represent, the concept of “Miney U’Bei Iba Layzal Bei Nagra”. When we think smeone else did something to harm us, we must remember this concept, and keep in mind that what we see as a downfall may be our greatest salvation.

When Moshe Rabbeinu was thrown into the Yeor, there could have been room for despair—the young child might not survive. In reality, however, that experience primed him for his role as Moshian Shel Yisroel. Had he not been in the water he could not have Hashraas Hashechina, and he would not have been able to perform the Osos or Makos as required. It was only because of the force of “Mikem Yatzah Bais Yad L’Garzan” that this was possible.

The message of the Navi is clear: if we want to unite, to come together, so that Hashem may unite us with finality, we must be willing to see past perceived wrongs. If we keep in mind that the handle comes from the forest, we will be able to look past slights, injury or damage, and remember that they might be the impetus for our greatest victories. If we do so, we will soon be Zoche to the day of “V’Hayu Li L’Am V’Ani Eheyeh Lahem L’Elokim.”