After three weeks of refraining from anything joyous, we are ready and even anxious for consolation. Indeed, Klal Yisrael has been in tremendous such need since last Shemini Atzeres/Simchas Torah. We have faced savagery not seen since Churban Europa and the global picture for anti-Semitism has been equally bleak.
This week’s haftorah of Nachamu Nachamu Ami promises some comfort, but where and from whom can we receive words that will actually grant us some much-needed solace and sympathy?
Let us turn to one of the masters of nechamah, who earned the right to do so through his own suffering.
We will listen to the words of Rav Yissochor Shlomo Teichtal, who was murdered al kiddush Hashem, but left us several written treasures with words of chizuk and nechamah. When he was still in hiding from the Nazis ym”sh in his city of Pishtian, Slovakia, on Motzoei Shabbos Nachamu 5702 (1942), he wrote in his diary about the incongruity of the time: “The posuk says, ‘Nachamu nachamu ami yomar Elokeichem.’ Since this message to Klal Yisroel was meant to comfort and console, why did the novi use the name of Hashem that signifies din, judgment and rigor, rather than Hashem’s name that represents rachamim, mercy and compassion?
“The answer may be derived from a Medrash (Shir Hashirim Rabbah, parsha 2, s.v. Hishbati). Hashem says, ‘I adjure you O nations destined to ascend to Yerushalayim, for if you violate your oath, you will become as defenseless as gazelles or hinds of the field, if you dare to provoke Hashem to hate me or disturb his love for me while He still desires it.’ These words themselves certainly resonate with our situation today, but the Medrash comments on the last two words in the posuk, which are ad shetechpotz, until the kingdom above will agree and until the middas hadin (trait of judgment) will agree.”
Rav Teichtal continues: “We see that Klal Yisroel will not be saved until the middas hadin has also been satisfied, as the posuk at the beginning of the haftorah also states, ‘She has received double for all her sins from the hand of Hashem.’ This seemingly severe conclusion is echoed by the words of Shmuel in the Gemara (Sanhedrin 97b) that, according to Rashi’s interpretation, means, “[Klal Yisroel] has suffered enough so that even if they have not repented sufficiently, they are worthy of being redeemed.” Rav Teichtal concludes his diary entry with the poignant words, “We, too, have suffered so much that the time has arrived for us to be redeemed very soon” (quoted by Rav Eliyahu Mordechai Sonnenfeld in the introduction to Eim Habonim Semeicha).
With some trepidation, I would like add a bit to Rav Teichtal’s powerful and sublime words. Most people recite in bentching, “Rebuild Yerushalayim…Blessed are You Hashem, Who rebuilds Yerushalayim in His mercy.” The Vilna Gaon, amongst a few others (e.g., Orchos Chaim and Kol Bo), deletes the words “in His mercy.” He explains that the posuk (Yeshayahu 1:27) states that “Tzion will be rebuilt with mishpot (the rule of law),” and it is therefore inappropriate to recite that it must wait for Hashem’s pity. This concept is explained by many gedolim to be connected to the beginning of the Torah, where the posuk (1:1) states that Hashem created the world with the trait of justice, as reflected by the seminal words “Bereishis bara Elokim.” Rashi (ibid., s.v. Bara Elokim) comments that only later did Hashem add the middah of rachmonus, but for those who are able, it is preferable to live and flourish in a world of pure din.
It is well-known that Rav Leib Bakst and others explained Churban Europa, known as the Holocaust, in these terms as well. Unlike those who claim that Churban Europa was brought about because of various sins, Rav Bakst understood that generation to have been judged on the lofty standard of din, which is how the world was originally created. It seems to me that this is what Rav Teichtal was writing as well. Indeed, this great posek, author of the Mishnah Sochir, was one of those Six Million who perished by the edict of din.
My rebbi, Rav Yitzchok Hutner, quoted in A Path Through the Ashes, which I had the honor to translate with the rosh yeshiva’s guidance, states that Churban Europa was a “tochacha phenomenon,” because “es ligt oif Yidden ah tochacha – the chastisement portion of the Torah rests upon Klal Yisroel.” What the rosh yeshiva meant by this was that we are not capable of assigning blame or responsibility upon six million Jews for such a colossal event (although a number of other great gedolim did). It is simply a part – indeed a major part – of our identity and destiny as a nation.
I dare to say that the current plague of anti-Semitism and suffering in Eretz Yisroel can also be seen as a function of this middas hadin. Although this, in and of itself, is not necessarily good news, it does place us on the path to Yemos HaMoshiach, which Rav Teichtal taught us will come when the middas hadin has also agreed that enough is enough.
Rav Moshe Wolfson (Emunas Itecha, page 100) also points us to a Yalkut on the posuk of “Nachamu nachamu ami.” The Medrash states that the word ami, which means “my nation,” can also be read as imi, which means “with me.” This multifaceted word conveys the fact that Hashem is always with us, especially when we are in golus and suffering (see Sanhedrin 46a). But it also means that Hashem Himself is suffering and, so to speak, receives consolation along with us.
Rav Shraga Feivel Mendlowitz used to quote a Yalkut Shimoni (Micha 552) that says, “All the nations of the world will complain that Klal Yisroel sinned as well, so why did Hashem spare only us? Hashem will answer, ‘Let all their idols come and protect them; I am with My people wherever they are,’ as the posuk says, ‘Though I walk in the valley overshadowed by death, I will fear no evil, for You are with Me” (Tehillim 23:4). The greatest comfort is that not only are we not alone, but Hashem is right there with us. For this reason, many poskim say that when we are consoling a mourner, we should use the plural eschem, not oscha, even if he is sitting alone, for he is actually not alone at all.
The Sefas Emes (end of Parshas Va’eschanon) teaches a similar lesson, with a very practical suggestion. He quotes the posuk (Malachi 3:16) that states, “Those who fear Hashem spoke to one another and Hashem listened and heard.” Rav Aryeh Leibush of Vizhnitz shared with the Chozeh of Lublin, who agreed, that this posuk means that great tzaddikim argue with each other, each one saying that the other one is truly G-d-fearing. Meanwhile, they each testify about the other and so they are both established as being righteous. The Sefas Emes concludes that Jews should say to each other, “Hashem should console you and Yerushalayim, thus helping to bring about the geulah.”
This is reminiscent of the story that happened when the two brothers, Rav Pinchos the author of the Hafla’ah and Rav Shmelke of Nikolsberg made a shidduch. The rebbe Rav Shmelke expressed his concern, “My dear brother, what will be with the Gemara (Shabbos 130a) that predicts that at every wedding there will be some machlokes?” His brother replied, “It is simple. I declare that you are a greater talmid chochom and yerei Shomayim than me. What do you say?” He responded, “No, you are a greater talmid chochom and yerei Shomayim.” Both clapped their hands in satisfaction. “Good. Now we have fulfilled the prediction of the Gemara and we can go on loving each other very much.”
We can apply this to our situation as well by taking the blame and exonerating our brethren. If each of us would only say, “I wish I could be like you,” Moshiach would come already. The other will similarly respond and perhaps this will help us to merit the geulah sheleimah bimeheirah beyomeinu.
