V’Eschanan: Never Enough

Having completed the period of Bein HaMetzartim, and the three Haftoros of Peronius, we now embark on a seven-week span known as the Shiva D’Nechemta during which the Haftoros speak of Nechama. 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 habe developed, and continually try to bring about the ultimate Nechama.

Chazal tell us that Sefer Yeshaya is “Kula Nechemta”, and as such all 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 distinct 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 part of this latter section, the Navi speaks about the Umos HaOlam, and their fate as the Geulah arrives. We are assured that our foes present no challenge to the Borei Olam, who was “Madad B’Shalo Mayim”, measured the waters in the palm of his hand. Indeed, “Hen Goyim K’Mar Midli U’Kishachak Moznayim Nechshavu”, the Umos HaOlam are but a drop of water on the side of a bucket, like dust on a scale—totally irrelevant. Similarly, we are later we are told: “Kol HaGoyim K’Ayin Negdo M’Efes V’Tohu Nechshavu Lo”. The nations of the world are not at all important in the eyes of Hahsem, seen as less than nothing.

There is one Passuk in this section, however, which does not overtly seem to speak about the Goyim. In fact, it’s not even so easy to understand exactly what the Passuk means at all. The Navi tells us: “U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Olah”. This literally means that there is not enough kindling in the Levanon, and that its animals are insufficient for Olos—the insight of the Meforshim is clearly needed.

Rashi explains that the entire Passuk is speaking about the Mizbeach: there are not enough trees in the Levanon, a large forest, to burn on the Mizbeach, nor are there enough animals to bring as Olos. Then, he brings a second Pshat that helps us understand the placement of this Passuk: the Levanon does not contain enough wood or animals for the Goyim to be Mechaper on their Avieros.

According to the second Pshat in Rashi we can understand the presence of these words at this point in the Haftorah: this too is a criticism of the Umos HaOlam. So numerous are their failings, that the all the wood and livestock of the Levanon would not suffice the Korbanos for their Kapparah. Indeed, most other Meforshim adopt this approach.

Radak extends this Pshat in the Passuk, further explaining how these words fit into the Nevah at hand. While we hold fast to the words “Nachamu Nachamu Ami”, there are those who doubt that the Geulah will arrive. They do not understand the limitless nature of HKBH, questioning his ability, so to speak, to keep this promise. The poor souls will one day be proven wrong in a very public manner, when the Geulah arrives, and they will regret their words. To this the Navi says: “U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Olah”.

While we can well understand this Passuk according to the second Pshat in Rashi, we must also explain it according to the first. It seems that in order to do so, we would need to answer a few questions. First, to what, or whom, does the Passuk refer? If the Passuk is not speaking to the Umos HaOlam, and telling them that they lack sufficient means to attain Kapparah, who are these words addressing?

Second, why is this Passuk placed here? If the Umos HaOlam are not the subject of this message, why do these words appear in among of a series of Pessukim in which they are?

Lastly, however we understand the purpose of the Passuk, we must also understand why these words were chosen. Why does Navi specifically speak about the Levanon? Radak explains that the Navi was speaking in terms the people would understand, for the Levanon is a large forest in Eretz Yisroel. That said, perhaps there is more to these words.

The truth is that these words are mentioned in the Mechilta in Parshas Bo, shedding some light on their possible meaning. The Medrash there asks: “U’Bier Aleha HaKohen Lama Ne’emar V’Halo Kevar Ne’emar U’Levanon Ain Dei Ba’er”? Why does the Torah tell us that the Kohen should ignite a fire on the Mizbeach, if the Passulk in Yeshaya tells us that there is not enough kindling in the entire Levanon? The Medrash answers “Shetikabel Schar”, which means that the basis of the question is accurate, but we light the fire anyway in order to get Schar for our actions. The Medrash then asks the same question about Korbanos based on the words “V’Chayaso Ein Dei Olah” and provides the same answer.

This Medrash seems to be telling us that the words “U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Olah”, are meant in a very general sense: there is not enough wood, nor sufficient animals, in the Levanon for any Avodah to be effective. Nonetheless, the Torah gives us Mitzvos so that we may be Mekabel Schar despite their inadequacy.

If this is the case, our first question is answered—the Navi is speaking to us with these words—but the second question becomes somewhat stronger. If the words “U’Levanon Ain Dei Ba’er…” are meant so broadly, why do they appear here, in middle of the Navi’s discussion of the Umos HaOlam? In fact, they would seem ill-placed in this Haftorah at all—the Nevuah at hand is one of Nechama, why speak of the relative inadequacy of our Avodah?

There is another Maamar Chazal that takes a slightly different approach to the Mechilta, which may allow us a different view of these words, perhaps enabling us to answer these questions.

The Medrash in Bamidbar Rabba tells us that there were three things that Moshe heard from HKBH which caused him to recoil. One of those occasions occurred when Hashem gave Moshe the Tizvuy of the Korban Tamid. Moshe reacted with shock: “Mi Yuchal LiHaspik Lo Korbanos”, is it possible, he asked, to bring enough Korbanos? “Im Anu Makrivin Lifanav Kol Chayoso Sadei V’Orchin Lo Kol Atzei HaLevanon Aino Maspik Lo”, if we brough all the animals in the field, on a fire build on all the treens of the Levanon, it still would not be enough, as the Passuk tells us “U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Olah”. Moshe, in a sense, was asking the question posed by the Mechilta: how is it possible to bring enough Korbanos to Hashem? The answer he received, which was of course meant to calm him, was different than the one presented in the Mechila however: Hashem said to him “Eini Mevakesh Lifi Kochi Elah Lefi Kochan”. HKBH does not ask us to bring Korbanos according to his needs or abilities, Kaviyachol, but according to ours. This Medrash is slightly different than the Mechilta, and its conclusion less cryptic, but it is far from easy to understand.

The Chasan Sofer on Parshas Pinchas labels this Medrash a “Medrash Pliah”, asking a two very strong questions on its words. First, what was Moshe’s “Hava Amina”? Why would he even entertain the notion that HKBH requires us to bring Korbanos in order to satisfy His own needs? We all know that the Aino Guf does not need our animals for sustenance—what was Moshe’s presumption. Further, he asks, the Lashon used by the Medrash to describe Moshe’s reaction is “Nirtah L’Achorav”, which implies some sort of fright or fear—Moshe may have had a question on the Tzivuy, not understanding how it was possible to fulfil the dictum of “Es Korbani Lachmi L’Ishai”, but why would he be afraid?

It must be, explains the Chasan Sofer, that Moshe Rabbeinu was not reacting to the idea of bringing Korbanos, but to the purpose of the Mitzvah. Moshe understood that the point of bringing a Korban was to exhibit Mesiras Nefesh, by Shechting an animal that one owns, so as to affect a Kapparah. When HKBH said the words “Es Korbani Lachmi L’Ishai”, putting the Tzivuy in terms of Himself, Kaviyachol, Moshe became frightened: how would it be possible for mere humans to be Moser Nefesh to such a level so as to satisfy the Tzivuy? It would require thousands of animals to reach the appropriate level of Mesiras Nefesh, a standard beyond the reach of many.

It was this concern that HKBH addressed with the words “Eini Mevakesh Lifi Kochi Elah Lefi Kochan”: ours is to be Moser Nefesh on the level that we are at, not to try and match the level of the Kaviyachol. Rather, if a person overcomes his Taivos, his personal needs and wants, for the Kavod of HKBH, he has fulfilled the purpose of the Korban. The Kaparah comes to each person on their own level, when they do that which is difficult for them.

Perhaps, based on this understanding in the Medrash, we can explain the presence of the Passuk in our Haftorah.

When the Navi says “U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Ola”, he is speaking to the Goyim, but there is a message for us as well. As we have seen, the Umos HaOlam will one day wish to do Teshuva, but will be unable because the entire Levanon does not contain enough wood or animals. This poses an issue to the Goyim because they do not have the relationship with HKBH that we do. We received the Tzivuy of “Es Korbani Lachmi L’Ishai” along with a caveat: “Eini Mevakesh Lifi Kochi Elah Lefi Kochan.” The Umos HaOlam, on the other hand, did not. For them to achieve Kapparah, they would indeed need to bring enough Korbanos to satisfy HKBH, which is impossible because “U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Ola”.

These words, then, have opposite meanings for us and our foes. We are told, U’Levanon Ain Dei Ba’er V’Chayaso Ein Dei Ola, but we need not be concerned because “Eini Mevakesh Lifi Kochi Elah Lefi Kochan”. The Umos HaOlam, however, are told “Eini Mevakesh Lifi Kochi Elah Lefi Kochan”, and therefore will have no ability to achieve Kapparah on their numerous Aveiros.

This may also allow us to understand the use of the word Levanon here. Though it of course refers to a forest, the term has another meaning: the Gemarah in Yoma tells us it is a name for the Bais Hamikdash. By referencing the Mikdash in this Passuk, the Navi highlights the difference between us and the Umos HaOlam. We are given a place that specifically has the ability to bring Kapparah through the Korbanos that we bring according to our Kochos but the Umos Haolam are not.

This Passuk is therefore well place in this Haftorah: what better Nechama can there be than to recall that HKBH desires a relationship with us, and so wants to give us Kapparah that He says “Eini Mevakesh Lifi Kochi Elah Lefi Kocan”? As we traverse the weeks of Nechemta, we must keep in mind the goal that we wish to achieve and all that awaits us when the promise of Nachamu Ami is fulfilled.