Singing Together

Parshas Yisro is known as the Parsha of Kabbalas HaTorah. Although there are almost as many Pessukim that discuss other topics within the Sedra, the importance and magnitude of Mattan Torah is such that it defines the Parsha. We would assume, then, that the Haftorah would follow this theme, and impart a lesson relevant to Kabalas Hatorah. Although this message is not quite overt, if we carefully learn the Pessukim, we will indeed find a connection between the Haftorah and this most important milestone in our nation’s history.

The Haftorah for Parshas Yisro comes from Sefer Yeshayahu. Many of the Haftoros we read throughout the year are taken from this Sefer, and most follow one of two patterns: they are either words of Tochacha—sometimes directed at Klal Yisroel and sometimes at others—or words of Nechama that portend the Geulah. The earlier Perakim of Yeshayahu, however, are more narrative, and this week’s Haftorah, taken from that part of the Sefer is therefore somewhat different than one may expect.

The Haftorah itself is comprised three sections, with the final two conveying messages to the Melachim of the time, and predicting the birth of Chizkiyahu. The beginning of the of the Haftorah, however, is a little more esoteric in nature. Rashi tells us that, although it appears in the sixth Perek of the Sefer, the Nevuah described in these Pessukim was Yeshayahu’s first, and it is therefore known as Hekdeshas Yeshayahu.

The Navi begins by telling us: “B’Shnas Mos HaMelech Uziyahu V’Ereh Es Hashem Yoshev Al Kisei Ram V’Nisah”. Yeshayahu’s first Nevuah was clearly a remarkable one, which begins with a vision of the Kaviyachol sitting atop the Kisei HaKavod. The Pessukim continue, describing the otherworldly sights that the Navi beheld, among them visions of the Melachim, which are described in detail, though we cannot really imagine what they might look like. Then, the Navi tells us of a scene that sounds quite familiar.

“V’Kara Zeh El Zeh V’Amar Kadosh Kadosh Kadosh…” The Navi witnessed the Malachim calling to one another, and reciting the words that we say multiple times each day as part of Kedusha. The Pessukim go on to tell us about the reaction Yeshayahu had to what he saw, and his subsequent interactions with the Malachim. This, in turn, led to a direct message from HKBH that the Navi was to bring back to Klal Yisroel.

Though there is much within the Hekdeshas Yeshayahu which is beyond our conception, the presence of words which roll off our lips with such familiarity begs further exploration.

The actual words that the Malachim said “Kadosh Kadosh Kadosh Hashem Tzivakos M’Lo Chol HaAretz Kvodo” have many layers of meaning. Exactly what the three levels of Kedusha are, and to what they refer are discussed among the Meforshim and touch upon topics that are beyond us. The short introduction to these words, however, is itself interesting.

Yeshayahu tells us that the Malachim called to one another “V’Kara Zeh El Zeh” prior to saying the words “Kadosh Kadosh Kadosh” but it is not clear what that means. Why did they call to one another, and what did they say?

Rashi explains that the Malachim were “Notel Reshus” from one another, “Shelo Yakdim HaEchad V’Yaschil”. The Serafim, it seems, were careful to ensure that they all began to say the words “Kadosh Kadosh Kadosh” at the same instant, lest one of them begin before the others. This, Rashi points out, is the source for the words “Kedusha Kulam K’Echad…” that we say in Birchas Krias Shema each morning.

The glaring question is: why was this necessary? Why was it necessary for the Melachim to begin to say the words “Kadosh Kadosh Kadosh” at the same exact time?

Although Rashi does not cite the source for his words, there is a Memra in Avos D’Rav Nosson that seems to be related. The Tanna there discusses the concept of Shalom among the Malachim and brings this Passuk as an example of their cordial relationship, so to speak. Rather than one Malach beginning to say “Kadosh Kadosh Kadosh” before his peers, they ensure that they all begin in unison.

There is, however, an important difference between the word of Avos D’Rav Nosson and the Pirush of Rashi. When Rashi discusses the reason that the Malachim call to one another before beginning to say “Kadosh”, he adds two words: “V’Yischayev Sreifah”. It seems that if one of the Malachim would begin to speak before the others, he would face destruction. If this is the case, the act of being “Notel Reshus Zeh Mi Zeh” is not out of a sense of civility, but because it would be detrimental for one of the Malachim to begin before the others.

The words “V’Kara Zeh El Zeh V’Amar” now take on a heightened sense of importance. These words are not just part of the process, but they are integral to the Avodah of the Malachim: without ensuring that they are speaking in unison, there seems to be some sort of a Chisaron in their actions. In order to properly understand the Passuk, then, we must understand why this is the case.

To do so, it would seem integral to understand what was occurring in the Mechzeh of Yeshayahu—what was he witnessing?

The answer to this question seems to be found in a rather well-known Gemarah in Megillah. At the time of Krias Yam Suf, the Gemarah tells us, “Bikshu Malachei HaShares Lomar Shira”, the Malachim wanted to sing Shira, but they were admonished, as Hashem said to them: “Masei Yadai Tovin B’Yam V’Atem Omrim Shira.” It seems that it would have been inappropriate for the Malachim to say Shira while the creations of HKBH were drowning in the Yam Suf.

The Gemarah bases this exchange on the fact that the Passuk in Parshas Beshalach says “V’Lo KArav Zeh El Zeh Kol HaLayala”, and the implicit understanding, which the Medrash Rabba speaks out, is that the words “Zeh El Zeh” there are connected to the same phrase here: “V’Kara Zel El Zeh V’Amar”.

We learn two important facts from this Gemarah. First, it is clear that the words “Kadosh Kadosh Kadosh”, which are preceded by the Netilas Reshus of “V’Kara Zel El Zeh”, are in fact the Shira of the Malachim that we hear about elsewhere. Second, the fact that the Malachim were unable to say Shira at the time of Krias Yam Suf is learned from the words “Zeh El Zeh”, which refer not to the Shira itself but to the Netilas Reshus.

This second point requires some explanation: why does the Torah hint to the inability of the Malachim to say Shira by referring to the Netilas Reshus rather than the Shira itself? It almost seems that the reason that HKBH gave, “Masei Yadai Tovin B’Yam V’Atem Omrim Shira”, is itself connected to the Netilas Reshus that proceeds the actual Shira of “Kadosh Kadosh Kadosh”. How can we understand this concept, and what does it teach us about the Shira of the Malachim in general?

There is a question that is commonly asked on the Gemarah in Megillah, the answer to which may help us understand the entire concept of Malachim and their Shira in a better manner.

As the Gemarah noted, HKBH pointed out a flaw in intent of the Malachim: how could they consider saying Shira when the Maseh Yadayim of Hashem were drowning. Many point out, however, that the Yidden did just that—Shiras HaYam was sung right after Krias Yam Suf, when the Mitzriyim were likely still drowning. Why, then, is the Shira of Klal Yisroel different? Why is our Shira exempt from the rubric of “Masei Yadai Tovin B’Yam V’Atem Omrim Shira”?

R’ Aron Kotler zt”l, in Mishnas R’ Aron on Beshalach uses this question to further explore the concept of Shira.

There are, R’ Aron explains, two purposes to Shira said at the time of a Nes. The first is simple Hakaras Hatov: when HKBH brings a Yeshua, it is befitting to thank Him and sing His praises. The second purpose, however, is a little deeper. When one sings Shira, recognizing the Yad Hashem will come “L’Hakir Yoser Es Hashgachaso Yisbarach V”Romimuso”. When we celebrate a Nes it serves to cement in our minds that all-encompassing nature of the Hashgachas Hashem, and the fact that all of Teva can be altered at His whim. Shira therefore elevates a person, bringing him to higher levels of Emunah and a closer relationship with the Borei Olam.

This, explains the Rosh Yeshiva, was the difference between the Shira of the Malachim and Shiras HaYam that Klal Yisroel sang.

Malachim, as we know, are Omdim—they are incapable of growth, and remain in the status or level at which they are created. They are therefore limited to the first type of Shira: singing the praise of HKBH and expressing Hod’ah for the Nes. They cannot reach higher levels of Emunah or attain sharper Hakara of the Hashgachas Hashem. Their Shira is, in a way, one-dimensional. It was this type of Shira that was not appropriate at a time of “Masei Yadai Tovin B’Yam”. Being that this Shira only relates to Hakaras HaTov, it was rejected by HKBH at a time when there was Tzar among the Brios.

The Shiras HaYam, however, had a deeper and more important purpose. Through the Shira, Bnei Yisroel would attain new heights in Emunah and a closer connection to the Borei Olam. When this is possible, when people can grow and be Mechazek, the reality of “Masei Yadai Tovin B’Yam” does not have an impact. This type of experience, explains R’ Aron, is always welcome and important.

Based on this we can perhaps understand the importance of the Netilas Reshus expressed by the words “V’Kara Zel El Zeh V’Amar”, and why these words are the source for the Limud of the Gemarah.

When the purpose of a Shira is to give praise to HKBH, amplified voice is of prime concern, as we know “B’rov Am Hadras Melech.” Therefore, if a Malach deigns to sing Shira on his own, he is Chayav Sreifa because he diminishes the effect of the Shira—when the Malachim sing in unison, the Shira better serves its purpose of being Meshabeach the Borei Olam. This stands opposed to the second type of Shira which serves a more personal purpose—to elevate a person and bring him to higher levels of Emunah. For this second type of Shira, the unity of voice is not as important for each person must experience a more personal path.

When the Torah wishes to tell us that the Malachim could not sing Shira at the time of Krias Yam Suf it uses the words “V’Lo KArav Zeh El Zeh Kol HaLayala” hinting to the Netilas Reshus necessary for the Shira of the Malachim. It was because the Malachim sing a Shira that is limited to Hakaras Hatov, as evidenced by the requirement of unity, that they could not sing whilst “Masei Yadai Tovin B’Yam”. Bnei Yisroel, however, were different and their Shira was most welcome.

It seems that this lesson is an important one as we read the Parsha of Kabalas HaTorah.

There are many Mamarei Chazal which speak about the interactions that Moshe Rabbeinu with the Malachim when he went to be Mekabel the Torah. The upshot of each is that the Malachim were not the Mekablei HaTorah because they are Omdim. They have no ability to be Misromem through the Torah, to grow and become better by learning Torah and doing Mitzvos. The Torah was specifically given to Basar V’Dam, who may have foibles but whom can use the Torah and Mitzvos to reach new heights.

It is this week, when we celebrate our relationship with the Torah, itself known as a Shira, that we highlight the difference between our Shira, and that of the Malachim. We can use this opportunity to be Mechazek ourselves, using the Torah to propel us to greatness.