D.Abraham
08-27-2003, 04:00 PM
Parshas Shoftim
Yeshaya 51:12
by Rabbi Dovid Siegel
This week's haftorah reveals to us another impressive dimension of our
final redemption. The haftorah begins with the words of Hashem to the
Jewish people, "I Myself am the one consoling you." (51:12) The people were
informed that Hashem would personally comfort them and return them from
exile. Hashem continues and says, "And I am your Hashem ....who will firmly
establish you. Say to the inhabitants of Zion, 'You are My people.'"
(51:16) These passages reflect some hesitation on the part of the Jewish
nation to return to Zion. There seems to be a serious concern in their
minds regarding the permanence of their return. They have experienced
several returns in the past which were not enduring and they question if
this one will be any different. To this, Hashem responds that He will
personally bring them back to Zion guaranteeing their everlasting return.
Chazal (see Yalkut Shimoni 474) explain the guarantee found within this
response with a mysterious parable. They compare this situation to a king
who became enraged at his queen. He was so disturbed over her behavior that
he rejected her and banished her from the palace. After some period of time
he reconsidered his actions and desired to reunite with her. He informed
her of his intentions to which she consented on the condition that he
doubled the amount of her "kesubah' (marriage financial agreement). Chazal
conclude that this same situation exists with the Jewish people. Hashem
established His initial relationship with them when they accepted His
Torah. At that time Hashem revealed Himself to His nation and proclaimed,
"I am your Hashem." However, this relationship suffered much abuse and was
eventually terminated. The Jewish people's behavior was so inexcusable that
Hashem reluctantly rejected them and exiled them from Zion. Now, after so
many years Hashem is displaying sincere interest in their return.
Recognizing their failure during their first relationship, they are
doubtful if this second one will be any better. Even after all the
magnificent revelations at Sinai they managed to stray and forfeit their
relationship. What would secure that things would be any different this
time? Hashem responded that He would increase His revelations which would
guarantee an everlasting relationship with His people.
The incredible extent of Hashem's new commitment is presented to us at the
close of the haftorah. Yeshaya says, "How beautiful is the sight on the
mountain of the proclaimer of peace; proclaiming goodness and salvation and
saying to Zion, "Your Hashem has come to rule .... the sound of your
onlookers raising their voice in unison and singing, because with perfect
clarity they will behold the return of Hashem to Zion." Chazal in Yalkut
Shimoni (428) explain to us the impact of these verses and remind us that
until this point it was virtually impossible to behold Hashem's presence
with perfect clarity. Even when our nation did merit to sense Hashem's
presence it was with great limitations. However, in the era of Mashiach all
restrictions will be removed. The Baal Haturim (see commentary to Bamidbar
14:14) echoes this thought and contrasts the nation's experience at Mount
Sinai to that of the era of Mashiach. Although the Jewish people once
merited to "view" Hashem's presence they were incapable of maintaining
their faculties throughout their experience. When Hashem began this
relationship and proclaimed, "I am your Hashem", the experience was so
overwhelming to them that they lost consciousness. In fact, Chazal (see
Shabbos 88b) reveal to us that they were miraculously revived after each
one of the commandments. This is in conjunction with the passage, " For man
can not see Me and live." ( Shmos 33: 20 ) However, in the era of Mashiach
the Jewish people's capacity will be greatly increased and they will be
capable of viewing Hashem with total clarity. This is what is meant in this
week's haftorah when it states, "Because with "eye to eye"they will behold
Hashem's return to Zion." The words, "eye to eye"indicate that we will "per
se" look Hashem directly in the eye. Hashem's return will be so tangible
that they will actually merit to sense His presence with perfect clarity.
We now return to the parable of the king and gain new insight into the era
of Mashiach. When the Jewish people received the Torah they experienced an
elevated relationship with Hashem and merited to sense His Divine presence
amongst them. However, this revelation was far beyond their physical and
spiritual capacity and it did not produce everlasting results.When Hashem
said, "I am your Hashem" , His words could not be fully absorbed and the
Jewish people did not remain in a full state of consciousness. The
revelation remained one sided, and only from Hashem's standpoint was, "I am
Hashem" shown in its fullest extent.However, from the Jewish people's
vantage point this revelation was not completely experienced and the
relationship which followed was far from perfect. Eventually it came to an
end with the Jewish people straying after strange ideals and false deities.
Now, after a long period of rejection Hashem called upon the Jews to
return. They responded with grave concern, "what will secure them from
repeating their earlier failings?"Hashem answered, "'I Myself' am your
redeemer." With this double expression of His name, Hashem informed them
that the upcoming relationship will be double sided. This time the Jewish
people will absorb the revelations in their fullest form. During the era of
Mashiach the Jewish people will be adequately prepared to receive Hashem's
presence in a full state of consciousness. Such revelations will yield
perfect results and an everlasting bond will be established between Hashem
and His people.This double expression, "I" and "Myself" reflects both a
perfect revelation from Hashem's standpoint as well as an adequate
absorption from the Jewish people's vantage point. In essence, Hashem will
calm the Jewish people's fears by doubling His marriage commitment. Not
only will there be a perfect revelation from His side but even from our
mortal perspective there will be total absorption of this revelation. Our
"eye" -our sense of Hashem's presence - and His "eye" - the actual degree
of His revelation - will be one and the same. This will yield the most
perfect relationship, an everlasting association with our true husband and
father above. Oh! May we merit to see this day!
Rabbi Dovid Siegel
Kollel Toras Chaim
Kiryat Sefer
Israel
E-mail: rdsiegel@torah.org
Yeshaya 51:12
by Rabbi Dovid Siegel
This week's haftorah reveals to us another impressive dimension of our
final redemption. The haftorah begins with the words of Hashem to the
Jewish people, "I Myself am the one consoling you." (51:12) The people were
informed that Hashem would personally comfort them and return them from
exile. Hashem continues and says, "And I am your Hashem ....who will firmly
establish you. Say to the inhabitants of Zion, 'You are My people.'"
(51:16) These passages reflect some hesitation on the part of the Jewish
nation to return to Zion. There seems to be a serious concern in their
minds regarding the permanence of their return. They have experienced
several returns in the past which were not enduring and they question if
this one will be any different. To this, Hashem responds that He will
personally bring them back to Zion guaranteeing their everlasting return.
Chazal (see Yalkut Shimoni 474) explain the guarantee found within this
response with a mysterious parable. They compare this situation to a king
who became enraged at his queen. He was so disturbed over her behavior that
he rejected her and banished her from the palace. After some period of time
he reconsidered his actions and desired to reunite with her. He informed
her of his intentions to which she consented on the condition that he
doubled the amount of her "kesubah' (marriage financial agreement). Chazal
conclude that this same situation exists with the Jewish people. Hashem
established His initial relationship with them when they accepted His
Torah. At that time Hashem revealed Himself to His nation and proclaimed,
"I am your Hashem." However, this relationship suffered much abuse and was
eventually terminated. The Jewish people's behavior was so inexcusable that
Hashem reluctantly rejected them and exiled them from Zion. Now, after so
many years Hashem is displaying sincere interest in their return.
Recognizing their failure during their first relationship, they are
doubtful if this second one will be any better. Even after all the
magnificent revelations at Sinai they managed to stray and forfeit their
relationship. What would secure that things would be any different this
time? Hashem responded that He would increase His revelations which would
guarantee an everlasting relationship with His people.
The incredible extent of Hashem's new commitment is presented to us at the
close of the haftorah. Yeshaya says, "How beautiful is the sight on the
mountain of the proclaimer of peace; proclaiming goodness and salvation and
saying to Zion, "Your Hashem has come to rule .... the sound of your
onlookers raising their voice in unison and singing, because with perfect
clarity they will behold the return of Hashem to Zion." Chazal in Yalkut
Shimoni (428) explain to us the impact of these verses and remind us that
until this point it was virtually impossible to behold Hashem's presence
with perfect clarity. Even when our nation did merit to sense Hashem's
presence it was with great limitations. However, in the era of Mashiach all
restrictions will be removed. The Baal Haturim (see commentary to Bamidbar
14:14) echoes this thought and contrasts the nation's experience at Mount
Sinai to that of the era of Mashiach. Although the Jewish people once
merited to "view" Hashem's presence they were incapable of maintaining
their faculties throughout their experience. When Hashem began this
relationship and proclaimed, "I am your Hashem", the experience was so
overwhelming to them that they lost consciousness. In fact, Chazal (see
Shabbos 88b) reveal to us that they were miraculously revived after each
one of the commandments. This is in conjunction with the passage, " For man
can not see Me and live." ( Shmos 33: 20 ) However, in the era of Mashiach
the Jewish people's capacity will be greatly increased and they will be
capable of viewing Hashem with total clarity. This is what is meant in this
week's haftorah when it states, "Because with "eye to eye"they will behold
Hashem's return to Zion." The words, "eye to eye"indicate that we will "per
se" look Hashem directly in the eye. Hashem's return will be so tangible
that they will actually merit to sense His presence with perfect clarity.
We now return to the parable of the king and gain new insight into the era
of Mashiach. When the Jewish people received the Torah they experienced an
elevated relationship with Hashem and merited to sense His Divine presence
amongst them. However, this revelation was far beyond their physical and
spiritual capacity and it did not produce everlasting results.When Hashem
said, "I am your Hashem" , His words could not be fully absorbed and the
Jewish people did not remain in a full state of consciousness. The
revelation remained one sided, and only from Hashem's standpoint was, "I am
Hashem" shown in its fullest extent.However, from the Jewish people's
vantage point this revelation was not completely experienced and the
relationship which followed was far from perfect. Eventually it came to an
end with the Jewish people straying after strange ideals and false deities.
Now, after a long period of rejection Hashem called upon the Jews to
return. They responded with grave concern, "what will secure them from
repeating their earlier failings?"Hashem answered, "'I Myself' am your
redeemer." With this double expression of His name, Hashem informed them
that the upcoming relationship will be double sided. This time the Jewish
people will absorb the revelations in their fullest form. During the era of
Mashiach the Jewish people will be adequately prepared to receive Hashem's
presence in a full state of consciousness. Such revelations will yield
perfect results and an everlasting bond will be established between Hashem
and His people.This double expression, "I" and "Myself" reflects both a
perfect revelation from Hashem's standpoint as well as an adequate
absorption from the Jewish people's vantage point. In essence, Hashem will
calm the Jewish people's fears by doubling His marriage commitment. Not
only will there be a perfect revelation from His side but even from our
mortal perspective there will be total absorption of this revelation. Our
"eye" -our sense of Hashem's presence - and His "eye" - the actual degree
of His revelation - will be one and the same. This will yield the most
perfect relationship, an everlasting association with our true husband and
father above. Oh! May we merit to see this day!
Rabbi Dovid Siegel
Kollel Toras Chaim
Kiryat Sefer
Israel
E-mail: rdsiegel@torah.org