V’Eschanan Speak Up

Having completed the period of Bein HaMetzartim, and the three Haftoros of Peronius, we now embark on a seven-week period in which the Haftoros speak of Nechama, a series known as the Shiva D’Nechemta. In our day and age it may seem like we do not need seven weeks of Nechama, for many of us the feelings of the Three Weeks and Tisha B’Av dissipate much sooner. Perhaps, though, that is the purpose of this Takanas Chachamim—to ensure that our minds stay focused on Geulah. Rather than allowing ourselves to “move on”, we must try to maintain the yearnings for the Bais HaMikdash that we developed, and continually try to bring about the ultimate Nechama.

The Achronim, including the Levush and others, seem to indicate that the Shiva D’NEchmta are to be seen as a progression, with each Haftorah building upon the previous ones, because Nechama is a process. It would then follow that this week’s Haftorah contains the most basic message, the first steps to bringing the Geulah and Nechama for which we all long.

Chazal tell us that Sefer Yeshaya is “Kula Nechemta”, and as such all of the Shiva D’Nechemta are taken from within its pages. This week’s Haftorah is the section that begins with the words “Nachamu Nachamu Ami”, and the Pessukim can be seen as being split into two distinctive sections. The first part of the Haftorah speaks about the promise of Nechama, as the Navi reiterates the fact that Geulah will yet arrive. The latter portion then addresses any doubts we may have that Nechama is possible—speaking about the Kochos of Hashem and his Shlita over Teva, among other vital messages.

As we learn the Pessukim at the beginning of the Haftorah, those that speak about the Nechama itself, a reccuring theme is evident in a number of Pessukim. Hashem first tells the Navi: “Dabru Al Lev Yerushalayim…V’Kiru Eleha”, urging Yeshayahu and therefore Klal Yisroel, to speak to Yerushalayim, but also to “call out to her”. Later the Navi refers to a Kol Korei BaMidbar, as well as a “Kol” which tells him “Kera”, call out. A few Pessukim later the Navi, in his role as the Mevaseres Zion and Mevaseres Yerushalayim is told to ascend a “Har Gavoah” and raise his voice: “Harimi BaKoach Kolech”.

In each of these instances, the concept of speaking, specifically “calling out” is present, and the word “Kol” seems ubiquitous. This theme is apparent from just a cursory reading of the Pessukim, and one assumes that it is not by coincidence, that there is a message to be found. As is often the case, a closer examination of these Pessukim reinforces this notion.

In the first instance, for example, the term “Kiru Eleha” does not seem to add to the meaning of the Passuk which already contains the word “Dabru”. Ibn Ezra explains that the term Dabru Al Lev means to speak in a way wich removes the “HaAtzev V’HaDaaga Sheavara”, the sadness and worry of the past, but he makes no mention of the reason for the words “Kiru Eleha”. Similarly, most Meforshim elide this phrase, explained the rest of the Passuk without it. This leads to the notion that the words must be understood in their most simple meaning: not only is Dibur required, but Kriah, calling out, is as well.

The word “Kol”, which has similar implications, appears numerous times as well. Rashi explains that both the words “Kol Korei BaMidbar” and the words “Kol Amar Kera” refer to the Kol of Hashem: In the first case “Ruach Hakodesh” speaks about the coming Geulah and in the second the Kol Hashem calls to the Navi. It seems, then, that even when Hashem speaks about the Nechama, Kaviyachol, he does so through a Kol specifically.

The idea of speaking loudly about the Geulah extends to the Navi as well. He is told “Kera”, call out, and asks “Mah Ekra”, what he should call out. Later he is explicitly told to raise his voice: “Harimi BaKoach Kolech”. R’ Eliezer M’Baugency, a Talmid of the Rashbam, explains that the Navi is being told to speak loudlt and confidently about the Geulah. Similarly, Metzudos notes that he is told to ascend a mountain so that his voice may carry farther.

It is clear, then, that our original impression is correct: the appearance of terms related to speaking, and specifically speaking loudly, is no coincidence. There seems to be a specific stress on speaking loudly when it comes to the Geulah, and the Nechama it well bring. The next question is deceptively simple: why? What is it about Nechama that requires one to speak with a Kol? We see that HKBH employs a Kol in speaking about the Geulah and the Navi is told to as well. Why? What are we meant to understand from the persistence of this theme?

The truth is that this really should come as little surprise, as our Kol is known to have a specific power. The Medrash in Beraishis Rabba, on the words “HaKol Kol Yaakov” tells us: “Ain Yaakov Sholet Ela B’kolo”. Our strength, specifically vis a vis Esav, comes from our “Kol”. That said it would seem to make sense that our battle to bring the Geulah must include that “Kol”. If we wish to remove ourselves from the Umos Haolam and bring about Nechama, we must employ our Kol, itself a powerful tool.

But what is that Kol? What is the Kol of Yaakov that gives us strength against Esav. Some point to Teffilah, referred to by Dovid Hamelech as “Kol Shaavi”. Others point out that the Torah was given with Kolos—there are in fact seven references to Kol in the Pessukim of Mattan Torah—and suggest that our strength comes from our Limud HaTorah. Perhaps, however, there is another way to explain these words, based on a later part of the Medrash.

Chazal tell us that there were no greater “philosophers” than Bilaam and someone named Avnimus HaGardi—it was these two individuals who best understood the ways of the world. The Umos HaOlam approached them and asked if they had any chance against Klal Yisroel, and were told the following: “Lechu V’Chazru Shelahen V’Im Attem Matzasam Sham Tinokos Shel Bais Rabban Mitzaftzefin B’Kolan Ain Atem Yecholim L’Hizdaveg Lahem.”

The wisest among the Umos HaOlam had a simple litmus test to determine the susceptibility of Am Yisroel to outside forces: if the Batei Kenesios and Batei Medrashos were filled with children who were “Mitzaftzefin B’Kolan”, their enemies would have no chance against them. The Medrash pointedly mentions both Batei Kenisios, places of Teffilah, and Batei Medrashos, which are used for Limud Hatorah. It seems then that is is not what one is saying, so to speak, but how he says it that matters. The location and pursuit are not as important as the method: Mitzaftzefin B’Kol, speaking in a Kol.

The upshot of the Medrash is that when our Avodas Hashem is done B’Kol we are protected from the outside, that our success as a nation somehow lies in this Hanhaga, but this is not the only place that Chazal discuss this imperative. The Gemarah in Eruvin speaks about learning B’Kol in a way that seems to go even a step further than the Medrash: we are told the Beruriah, the wife of R’ Meir, saw a Talmid learning quietly and kicked him, asking why he didn’t wish the Torah to protect him. The Gemarah also notes that there was a Talmid of R’ Eliezer who learned quietly and he forgot his learning very quickly. Here too we see the importance of using ones voice when learning Torah.

These Divrei Chazal, and their implication, would certainly seem to be related to our Haftorah and the connection between Kol and Nechama. In order to apply this lesson to the words of the Navi, however, we must understand how it works. Why does the use of our voices afford us so much protection, and how does this relate to Geulah?

R’ Yisroel Taussig, knowns as the Mattesdorfer Rav who lived in Yerushalayim at the turn of the last century, examines these Divrei chazal in his Sefer Bais Yisroel and offers a penetrating insight.

When Adam HaRishon is admonished for his Chet, Hashem tells him why he is being punished: Ki Shamata L’Kol Ishtecha. The Chet of Adam Harishon, explains R’ Taussig, was done only with his Veshet, esophagus, the part of ones throat that conveys food and therefore represents Gashmi. His Kaneh, windpipe, which does not touch food, was unaffected by his actions. Chava, on the other hand, was Choteh with both her Veshet, when she ate, and her Kaneh, when she told Adam to do so. This distinction explains why the effects of the Chet are more pronounced for women, in a number of ways, but also leads to another important outcome.

When Adam ate from the Etz HaDaas his body was nourished and so his entire corporal being were affected by Chet—with the exception of his Kaneh. That part of his body, and therefore ours, remained untinged by Aveirah and exists in a state of Adam HaRishon Kodem HaChet. Kol, explains R’ Taussig, is a product of the Kaneh exclusively: when one speaks he uses the breath that emanates from his Kaneh. This is why Nashim are Patur from Limud HaTorah, and why Kol B’Isha Erva: their Kaneh was affected by Chet and cannot attain the same level of purity.

When we use our Kol for Devarim Shebekedusha, then, we are accessing the purest part of our being. We can use the one part of our bodies not touched by Aveira to serve the Ribbono Shel Olam, and in so doing we use the Kol Yaakov. Bilaam told the Umos HaOlam to see if Klal Yisroel understood this, if they used their voices, their Kol, when serving Hahsem. If the children in the Batei Kenesios and Batei Medrashos are Metzaftzef B’Kol, if they were taught the importance of accessing our the Koach of our voices, then our enemies needn’t even bother—they will have no opening to challenge us.

Perhaps this is the message given over to the Navi: Dabru Al Lev Yerushalayim, yes the Navi was to speak about the coming Nechama, but he was speaking to a broken people. We are in Galus, so far from our home and so far from our pinnacle, how can we even dream of Nechama? The answer is “Kiru Eleha”, use your Kol. Remember that no matter where we find ourselves, B’Gashmi or B’Ruchni, there is a part of us that remains pure, that is on the level of Adam HaRishon Kodem HaChet.

It is clear from the Pessukim that we are not expected to accept the promise of Nechama at its outset: we are too tarnished, to badly bruised by years of Galus. The Navi himself addresses our fears and concerns throughout his words. But the first step is to understand that we are indeed worthy of Geulah, because each of us have a Kol. Even the most basic Chet did not affect us in totality—we have a Kaneh unblemished by Avreira. Whenever we feel ourselves too distant, when Nechama seems out of reach, we must access our Kol, Harimi BaKoach Kolech

Some compare to the seven weeks of Nechama to those of Sefirah and explain that both are periods of incremental growth, building one day and week upon the next. The first step is seen in our Haftorah: we must remember that we are the ones with the power of Kol, we are Sholet B’kol. If we connect to the purest parts of our being, we will be on the way to a most glorious Nechama, as the Mevaser stands upon the highest peaks and proclaims: Hinei Elokechem.