Heart of the Matter

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 times it may seem as though 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 precise 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 in the last three weeks, and continually try to bring about the ultimate Nechama.

The Levush and others, indicate that the Shiva D’NEchmta are to be seen as a progression, with each Haftorah building upon the previous ones, because Nechama is itself 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 each of the Shiva D’Nechemta is taken from within its pages. As evidenced by the name given to this Shabbos, the Haftorah is one that focuses on the Nechama promised by the Navi.

The first Passuk of the Haftorah is easy enough to understand: the Navi tells us that Hashem will yet say “Nachamu Nachamu Ami”. Rashi explains that this is a prediction about the Yemos Hamoshiach—it is at that time that these soothing words with reach our ears, as the ultimate Geulah is heralded. It seems that this declaration will be followed by a set of instructions: “Dabru Al Lev Yerushalayim V’Kiru Eleha”. We are urged to call out to Yerushalayim, “Ki Malah Tzva’h Ki Nirtzah Avona”, for the time has come and our Aveiros have been forgiven.

This is an unusual construct: what does it mean to speak to the “heart” of a city, even one as vibrant as Yerushalayim? Why would the Neviim, through the Dvar Hashem, urge us to do so?

Metzudos explains that the term “Dabru Al Lev” means “Devarim HaMikablim Al HaLev”, that we should speak soothing words to Yerushalyim. Why is this nessecary, though? Why does Yerushalyim need to be calmed?

Ibn Ezra offers an alternate explanation of the word “Yerushalayim” that may help us. He explains that in this context Yerushalayim refers to “Kneses Yisroel”. The Passuk is then telling us that Hashem will ask his Neviim to speak words of comfort to Bnei Yisroel themselves. The approach helps us understand the words in context—certainly Bnei Yisroel will require calming words of reassurance—but the way the Passuk is written is still a little difficult to understand. Why does the Navi use the words “Dabru Al Lev” at all? The following words of the Passuk are themselves reassuring, “Ki Malah Tzva’h Ki Nirtzah Avona”, why do we need the introductory phrase?

There is a Medrash that includes this Passuk which appears in various places, including Eicha Rabba, which may help us understand the purpose of these words.

Chazal tell us that the Chataim, resulting punishment and eventual Nechama of Klal Yisroel are all linked together, using various similar Pessukim to illustrate the point. One of the examples given is related to the Lev: “Chatu B’Lev…V’Laku B’Lev…U’Misnachemim B’Lev”. We sinned using our hearts, we were punished via our hearts, and our eventual Nechama will be related to our hearts. The words used to show that the Nechema will be B’Lev are of course “Dabru Al Lev Yerushalayim V’Kiru Eleha”. Perhaps if we understand the beginning of the Medrash, what our Chet B’Lev was, we can understand why the Nechama must come the same way as the Navi here predicts.

The Passuk used by the Medrash to establish that we were Choteh B’Lev is found in Sefer Zechariah, where the Navi talks about the negative attitudes of Klal Yisroel. The Passuk there says: “V’Libam Samu Shamir M’Shmoa Es HaTorah .” Rashi explains that “Shamir” is a type of worm which is stronger than stone—this was the worm used to hew the stones of the Bais Hamikdash—and the term “V’Libam Shamu Shamir” then means that they made their hearts hard.

The “Chatu B’Lev” that Chazal speak of seems to be an attitude which inhibited Bnei Yisroel from hearing, or absorbing, the Torah. Although the Navi there seems to be speaking about a tendency to ignore the Divrei HaNeviim and their Tochacha, the Passuk metions the “Devarim Asher Shalach Hashem B’Yad HaNeviim” separately. The Chet of “V’Libam Shamu Shamir” then seems to apply to the Torah itself independent from the Tochacha.

If we hope to understand the Nechama that will come B’Lev, it would seem prudent to try and better understand the Chet that occurred B’Lev. Specifically, what is meant by a Lev that is hardened to the Torah? In order to answer this question, we must first understand the role of ones Lev, and how that might affect his relationship with the Torah.

There is a Passuk that we say each day which seems to refer to the way our Lev affects our actions: “V’Lo Sasuru Acharei Levavchem V’Acharei Eneichem.” The Torah is telling us that both our hearts and eyes can lead us to Aveirah, and warning us not to follow either of them down an unfortunate path. It seems from the Passuk that these two forces work in tandem—they each have a role in Aveirah. Rashi there explains how this works: “HaAyin Ro’eh V’Halev Chomed V”Haguf Oseh”, the eye sees, the heart desires and then the body does the actual Aveirah. The heart, then, is tied to the Middah of Chemdah, desire.

If we were Choteh B’Lev, it would seem that this too must have been tied to Chemdah, but in a way that did not allow us to absorb the Torah properly. How can we explain this type of Chet?

The truth is that the Torah seems to be directly connected to the Middah of Chemda, as the Mishna in Avos tells us: “Chavivin Yisroel SheNitan Lahem Kli Chemda”. We are especially beloved because we were given the Torah Hakedosha, known as a “Kli Chemda”. If we understand this aspect of the Torah, how it is in fact a “Kli Chemda”, we can perhaps better understand the Chet of “V’Libam Shamu Shamir”.

The Medrash Shmuel, a Pirush on Avos written by a Talmid of R’ Chaim Vital, explains this line of the Mishna in a way that gives us insight into the essence of the Torah.

The nature of the Torah, he explains, is that the more one learns, the more one desires to learn: “Kol Mah SheMasig HaAdam Bah Hu Sibah Lachmod Osah Yoser V’Yoser.” This Chemdah for the Torah expands ones connection to it, and increases ones Ahava for the Torah. Morevoer, the more one learns the more he realizes that Torah is endless, and even if he lived for a thousand years, he could never reach a level of complete understanding. Because the Torah is a Kli Chemda, however, this realization does not cause one to give up and turn his attention away from the Torah, but rather increase his desire to learn more and delve deeper.

This Chemda must be driven by the Lev, the source of all Chemda. if we turn our hearts elsewhere, devoting its wellsprings of Chemda to other pursuits, he will not be able to properly approach the Torah. When we learn without the application of Chemda, we get frustrated by the vastness of the Torah, by the inability to fully conquer any one area or aspect of the Torah. This in turn leads us astray, as our frustration draws us away from the Torah.

“V’Libam Shamu Shamir M’Shmoa Es HaTorah”, the Navi tells us that we turned our hearts harder than stone, rendering it incapable of Chemdas Hatorah. This, explains the Medrash, was the Chet that brought the Churban: “Chatu B’Lev”. Because our relationship to the Torah itself was devoid of Chemda, our ability to follow its directives was damaged and destruction followed.

Our Nechama, however, will also come B’Lev.

The Navi promises that the day will come that Hashem calls out to us, assuring us that the time of Geulah has arrived, that the ultimate Nechama will be ours. The Neviim will also be told how to ensure that the Nechama takes hold, that our new reality becomes a permanent one: “Dabru Al Lev Yerushalayim”.

Our Chemdas Hatorah will need to be awakened—our hearts have certainly not softened over the millennia of Galus. The words “V’Libam Samu Shamir” would seem to be an understatement as applied to the Doros of Galus—save the few true Mesugalim, who among us can profess to have true Chemdas Hatorah? The Neviim at the time of the Geulah will be charged with returning us to the point that we can access the depths of Torah, and have a true relationship of Chemda with our most treasured possession, itself the ultimate Kli Chemda.

As we wait for that glorious day to arrive, for the call of “Nachamu Nachamu Ami” to reverberate, we can prepare ourselves. let us, to the best of our abilities, attempt to create a relationship of Chemda with the Torah. Let us open our hearts so that each word and each line that we learn pulls us in, creating within us an urge for more. If we do this, we can be sure that on the day that the Geulah arrives, we will be ready for the Neviim to speak to us in way that will soften our hearts. We will then be prepared to appreciate and bask in the moment of “V’Nigleh Kavod Hashem V’Rau Kol Basar Yachdav Ki Pi Hashem Diber.”