Doublespeak: The Meaning of Yeshayahu's Double Consolation

V’Eschanan

Doublespeak

נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹקֵיכֶם

חַיֶּיךָ שֶׁכָּל הַנְּבִיאִים מִתְנַבְּאִים נְבוּאוֹת פְּשׁוּטוֹת וְאַתְּ נֶחָמוֹת כְּפוּלוֹת

Acutely aware of the searing pain and feelings of despair that Tisha B’Av leaves in its wake, Chazal established the Shiva D’Nechemta , a series of seven Haftoros , all of which carry messages of Nechama and encouragement. During this period of time , it is the words of Yeshayahu HaNavi that ring out each week, reminding us that the Geulah is in the offing, and that our connection to HKBH remains intact. In fact, although the earlier part of the Sefer contains very difficult Nevuos , the Gemara in Bava Basra refers to the Sefer Yeshaya as כּוּלֵּיה ּ נֶחָמְתָּא , for this is the character that defines its Pessukim.

The Medrash in Vaykra Rabba on Parshas Tzav explains how this came to be the case, how indeed Yeshayahu became the Navi of Nechama.

The Medrash relates: אָמַר יְשַׁעְיָה מְטַיֵּל הָיִיתִי בְּבֵית תַּלְמוּדִי וְשָׁמַעְתִּי קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֶרֶת אֶת מִי אֶשְׁלַח וּמִי יֵלֶךְ לָנוּ, Yeshayahu said that he was sitting in the Bais Medrash and he heard a voice, that of HKBH, wondering who could serve as a worthy emissary. The Medrash continues, listing some of the Neviim that had carried the Dvar Hashem and been abused by the people. For example: שָׁלַחְתִּי אֶת מִיכָה וְהָיוּ מַכִּין אוֹתוֹ בַּלֶּחִי, Micha was sent and was beaten, שָׁלַחְתִּי אֶת עָמוֹס וְהָיוּ קוֹרִין אוֹתוֹ פְּסִילוּס , Amos was sent and was mocked for his speech impediment. It therefore seemed that there was no one who could take on this task, bringing the Dvar Hashem to Bnei Yisroel.

Upon hearing this, Yeshayahu replied, הִנְנִי שְׁלָחֵנִי, volunteering for the role regardless of any implications. HBKH heard the words of Yeshayahu and warned him of the possible ramifications of this choice : בָּנַי טַרְחָנִין סַרְבָנִים הֵם, אִם אַתָּה מְקַבֵּל עָלֶיךָ לְהִתְבַּזּוֹת וְלִלְקוֹת מִבָּנַי אַתְּ הוֹלֵךְ בִּשְׁלִיחוּתִי. The group to whom he would be speaking was a difficult bunch and might react strongly. If Yeshayahu accepted the role nonetheless, then HKBH would indeed make him into a Shliach .

Upon hearing the words of HKBH, Yeshayahu said two things. First, he accepted the role regardless of the fact that he may receive abuse, and the Medrash cites a Passuk in Sefer Yeshaya which says גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים , relating that Yeshayahu indeed faced ridicule and abuse. After accepting this upon himself, however, Yeshayahu said: אֵינִי כְּדַאי לֵילֵךְ בִּשְׁלִיחוּת אֵצֶל בָּנֶיךָ. Even though he understood that Bnei Yisroel were טַרְחָנִין סַרְבָנִים, the Navi felt that in some ways he was not worthy of serving as the Shliach of HKBH.

This declaration, אֵינִי כְּדַאי לֵילֵךְ בִּשְׁלִיחוּת אֵצֶל בָּנֶיךָ, was accepted by HKBH with great love: יְשַׁעְיָה אָהַבְתָּ צֶדֶק, אָהַבְתָּ לְצַדֵּק אֶת בָּנַי, וַתִּשְׂנָא רֶשַׁע, שֶׁשָּׂנֵאתָ מִלְּחַיְּבָן . Hashem understood that Yeshayahu had a deep love for Klal Yisroel, regardless of their flaws, and therefore promised him two rewards. First, his Shlichus would be different than that of other Neviim : הַנְּבִיאִים קִבְּלוּ נְבוּאוֹת נָבִיא מִן נָבִיא...אֲבָל אַתְּ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא. Whereas other Neviim had inherted their roles from others, Yeshayahu was appointed directly by HKBH. Second, כָּל הַנְּבִיאִים מִתְנַבְּאִים נְבוּאוֹת פְּשׁוּטוֹת וְאַתְּ נֶחָמוֹת כְּפוּלוֹת, as we see so many of the Nevuos said by Yeshayahu are כְּפוּלוֹת, such as עוּרִי עוּרִי , הִתְעוֹרְרִי הִתְעוֹרְרִי , שׂוֹשׂ אָשִׂישׂ, אָנֹכִי אָנֹכִי and of course נַחֲמוּ נַחֲמוּ .

How are we to understand the end of the Medrash? While it is understandable that the promise of אֲבָל אַתְּ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא represents a closer connection to HKBH, and therefore a reward, what of the second promise, וְאַתְּ נֶחָמוֹת כְּפוּלוֹת? Why does the fact that the Nechamos offered by Yeshayahu are כְּפוּלוֹת represent a reward—what is the virtue of a double Nechama? In addition, even if we can explain the advantage signified by נֶחָמוֹת כְּפוּלוֹת, we still must understand why this reward was given specifically to Yeshayahu. What is the connection between the quality identified by HKBH, אָהַבְתָּ צֶדֶק אָהַבְתָּ לְצַדֵּק אֶת בָּנַי, and the promise of כָּל הַנְּבִיאִים מִתְנַבְּאִים נְבוּאוֹת פְּשׁוּטוֹת וְאַתְּ נֶחָמוֹת כְּפוּלוֹת?

It is interesting to note that there is another Mamar Chazal with a very similar message.

The Pesikta Rabasi , on the Haftorah of אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם tells a lengthy story about an interaction between Yeshayahu Hanavi and the Malachei Hashares . As part of this interaction, Yeshayahu inadvertently maligned Klal Yisroel, referring to himself with the words אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם, and he was punished as a result. When he saw that his words were not looked upon kindly, Yeshayahu retracted, and the Medrash tells us that he was מַצְדִּיק אֶת יִשְׂרָאֵל וּמְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא .

The Medrash, there, concludes that Yeshayahu was rewarded for being מַצְדִּיק אֶת יִשְׂרָאֵל in a number of ways. First, he was נִתְנַבֵּא נְבוּאוֹת הַרְבֵּה יוֹתֵר מִכָּל הַנְּבִיאִים, received many more Nevuos that others. He was also נִתְנַבֵּא עַל כָּל אֻמּוֹת הָעוֹלָם, giving over messages to Bnei Yisroel as well as other nations. The Medrash also mentions the fact that he was נִתְנַבֵּא נֶחָמוֹת הַרְבֵּה יוֹתֵר מִכָּל הַנְּבִיאִים, speaking so many words of Nechama. Then, the Medrash adds another way in which Yeshayahu was rewarded: שֶׁהָיוּ נְבוּאוֹתָיו נְבוּאוֹת כְּפוּלִים.

Here too we see that Yeshayahu was rewarded in several ways, including the fact that he gave over נְבוּאוֹת כְּפוּלִים. And, as in the case of the Medrash Rabba, the other rewards mentioned in the Pesikta are understandable—they relate to an expansive set of Nevuos that Yeshayahu was Zoche to give over, including נֶחָמוֹת הַרְבֵּה—but the final promise requires explanation. Why is the fact that Yeshayhu was to give over נְבוּאוֹת כְּפוּלִים seen as a reward, and how does it relate to the fact that he was מַצְדִּיק אֶת יִשְׂרָאֵל וּמְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא ?

Before answering these questions, it is important to include another Medrash, which adds important context to our discussion.

The very first Tanchuma in Sefer Devarim speaks about various Pessukim in Sefer Yeshaya and then makes a statement: כָל נֶחָמוֹת שֶׁאָמַר יְשַׁעְיָה, כִּפְלַיִם הֵם. לְפִי שֶׁלָּקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ . The Passuk at the beginning of this week’s Haftorah says שֶׁלָּקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ, indicating that Klal Yisroel was punished doubly for their Avieros , and therefore, says the Medrash, the נֶחָמוֹת שֶׁאָמַר יְשַׁעְיָה were כִּפְלַיִם as well.

It emerges that the נֶחָמוֹת כְּפוּלוֹת that Yeshayahu was Zoche to give over were not merely poetic in nature: it was because לְפִי שֶׁלָּקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ that the נֶחָמוֹת כְּפוּלוֹת were necessary. Because Bnei Yisroel had strayed so far from the Derech Hashem, and were therefore punished כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ, they required נֶחָמוֹת כְּפוּלוֹת, which could only have been given by Yeshayahu Hanavi . Why? What are Chazal teaching us in these Medrashim .

To answer these questions, we can look to the next part of the Tanchuma .

The Medrash quotes a Passuk that appears earlier in Sefer Yeshaya: יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן. These words speak about the various ways in which the land of Eretz Yisroel will react to the גְּאֻלָּה הָעֲתִידָה, describing several wonderous events. The Medrash asks: מִפְּנֵי מַה כְּתִיב כָּךְ, why does the Passuk list so many elements, and answers as follows: לְלַמֶּדְךָ, שֶׁבְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְגַלֶּה שְׁכִינָתוֹ עַל יִשְׂרָאֵל, אֵינוֹ נִגְלָה עֲלֵיהֶם כְּאַחַת. When HKBH reveals himself to Bnei Yisroel, it will not all come at the same time. The Medrash explains why this is so: מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לַעֲמֹד בְּאוֹתָהּ טוֹבָה בְּפַעַם אַחַת. שֶׁאִם יְגַלֶּה לָהֶם טוֹבָתוֹ כְּאַחַת, יָמוּתוּ כֻּלָּם. If HKBH would reveal himself all at once, we would not be able to handle it and would perish. Therefore, concludes the Medrash: מִתְגַּלֶּה לָהֶם קִמְעָא קִמְעָא , HKHB reveals himself little by little, so that we will be better able to handle it. The Medrash explains that various elements listed in the Passuk , יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת פָּרֹחַ תִּפְרַח , are meant to be understood not as concurrent events but as stages that occur consecutively, in the manner of קִמְעָא קִמְעָא .

Although the Medrash explains this concept as a matter of fact, אֵינָן יְכוֹלִין לַעֲמֹד בְּאוֹתָהּ טוֹבָה בְּפַעַם אַחַת and therefore מִתְגַּלֶּה לָהֶם קִמְעָא קִמְעָא , we must understand why this is true. Is this a reality of nature, or can we perhaps understand it in a different way.

The Passuk at the beginning of Parshas Zos Habracha tells us: ה' מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ and the Yalkut there explains: כְּשֶׁהָיָה הַדִּבּוּר יוֹצֵא מִפִּי הַקֹּדֶשׁ הָיָה יוֹצֵא דֶּרֶךְ יְמִינוֹ שֶׁל קֹדֶשׁ לִשְׂמֹאלָם שֶׁל יִשְׂרָאֵל, when Hashem gave us the Torah, it came from the יְמִינוֹ שֶׁל קֹדֶשׁ to our left side. Clearly this is a Medrash that requires explanation.

R’ Chaim Ephraim Zaitchek , in Ohr Chodosh, speaks about this Yalkut , developing an important insight. Based on a Rashi in Tehillim, on the words יְמִין ה' רוֹמֵמָה יְמִין ה' עֹשָׂה חָיִל, he explains that the יְמִין of HKBH represents the ultimate source of Kedusha, a level which is completely unadulterated. As such, were HKBH to give us the Torah of יְמִין we would be unable to handle it and would be left with nothing. Therefore, HKBH took the Torah from His יְמִין and placed into it an element of שְׂמֹאל, diluting the Kedusha in a way that would allow us to accept it: כְּשֶׁהָיָה הַדִּבּוּר יוֹצֵא מִפִּי הַקֹּדֶשׁ הָיָה יוֹצֵא דֶּרֶךְ יְמִינוֹ שֶׁל קֹדֶשׁ לִשְׂמֹאלָם שֶׁל יִשְׂרָאֵל.

This, explains R’ Eprhaim Chaim, allows us to understand an important element of Avodas Hashem, which he calls הַדְרָגָה or intervals. When a person wishes to grow in Avodas Hashem, there may be an instinct to jump and try to reach the greatest heights. This, however, is often unsuccessful—it is like trying to access the יְמִינוֹ שֶׁל קֹדֶשׁ when one is unprepared. By giving the Torah לִשְׂמֹאלָם שֶׁל יִשְׂרָאֵל, HBKH indicated that we must grow incrementally in our Avodah, through a process of הַדְרָגָה, so that we may reach the heights to which we are capable, as we are capable of them.

He continues, explaining that the same reality will be found in the גְּאֻלָּה הָעֲתִידָה as the Yerushalmi in Brachos says: גְאוּלָּתָן שֶׁל יִשְׂרָאֵל בִּתְּחִילָּה קִימְאָה קִימְאָה כָּל מָה שֶׁהִיא הוֹלֶכֶת הִיא רָבָה וְהוֹלֶכֶת. Just as the day breaks incrementally, becoming lighter and lighter as the morning goes on, the Geulah will develop gradually, its light becoming brighter and brighter . This Gemara is obviously closely related to the Tanchuma , which also relates an aspect of קִמְעָא קִמְעָא as it relates to גְאוּלָּתָן שֶׁל יִשְׂרָאֵל.

Based on this idea, and the relationship between the general ideal of הַדְרָגָה, as it relates to Avodas Hashem, and the גְּאֻלָּה הָעֲתִידָה, we can perhaps understand the Medrashim that speak about the Nevuos of Yeshayahu.

As we have seen, both the Medrash Rabba and Pesikta attribute Yeshayahu’s ability to see the good in Klal Yisroel to the נֶחָמוֹת כְּפוּלוֹת, which in turn were related to the Aveiros of Klal Yisroel, as the Tanchuma teaches with the words לְפִי שֶׁלָּקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ. This is understandable, however, if we consider the idea of הַדְרָגָה.

The idea of הַדְרָגָה teaches us that sometimes we fall short—sometimes we don’t meet the expectations that we set for ourselves, and sometimes we don’t even accomplish that which is basically expected of us. This, however, is part of the growth process— as long as we are focused on growing a bit more each day, we will soon exceed all our previous goals. This is true of individuals, and is certainly true of Klal Yisroel—as a nation we don’t always meet our capacity, and sometimes it seems like we might once again be headed for a reality of לָּקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ.

A true leader, like Yeshayahu, sees past that. It is he that can recognize that Klal Yisroel is made up of טַרְחָנִין

סַרְבָנִים and yet say אֵינִי כְּדַאי לֵילֵךְ בִּשְׁלִיחוּת אֵצֶל בָּנֶיךָ. Yeshayahu did not look at Klal Yisroel in the state that they were in and assume that they were incapable of greatness; he said עַל מְנָת כֵּן, accepting his role despite the shortcomings of those to whom he would be speaking. He understood that a person’s stature today does not have to remain so—through the Avodah of הַדְרָגָה he can reach higher and higher .

It was for this reason that Yeshayahu was selected to give over the נֶחָמוֹת כְּפוּלוֹת.

When we look at ourselves, after millennia of Galus, we cannot imagine that we might today, or any day, be worth of Geulah . How can we, sullied by years of distance, propose to walk the streets of the Avos Hakedoshim , and ascend the Bais Hamikdash ?

The answer is found in the words of our Haftorah: נַחֲמוּ נַחֲמוּ עַמִּי. The נֶחָמוֹת כְּפוּלוֹת represent the reality of Geulah : גְאוּלָּתָן שֶׁל יִשְׂרָאֵל בִּתְּחִילָּה קִימְאָה קִימְאָה כָּל מָה שֶׁהִיא הוֹלֶכֶת הִיא רָבָה וְהוֹלֶכֶת. We will not be thrown into a reality of which we are uncapable. Rather, we will be slowly acclimated to our new milieu, growing each day so that we may eventually access the יְמִינוֹ שֶׁל קֹדֶשׁ.

The words of the Navi are meant to reassure us—we need not be fearful of our past missteps, those that led to the realtiy of כִּי לָקְחָה מִיַּד ה' כִּפְלַיִם בְּכׇל־חַטֹּאתֶיה ָ. The נֶחָמוֹת כְּפוּלוֹת are meant to soothe us, to help us understand that the Geulah will arrive in a manner of קִימְאָה קִימְאָה so that we may use the Derech of הַדְרָגָה to achieve unimaginable heights.