Each year, following Tisha B'Av, we enter the seven weeks of Nechama (שבעה דנחמתא), a period dedicated to reflection and consolation after the intense mourning for the destruction of the Beis HaMikdash. This shift from aveilus (mourning) to nechama (comfort) raises an essential question: What is the nature of this nechama? Given the current global challenges—hostages held by terrorists, soldiers in perilous situations, Iran's threats, and the rise of antisemitism—how can we find solace and comfort? The concept of nechama seems particularly elusive in such times.
This prompts a critical inquiry: Why do we read the Seven Haftoros of Comfort (שבעה דנחמתא) after Tisha B'Av? Do we live in a world where nechama (consolation) is present? Is there even a partial geula (redemption)?
In Parashas VaEschanan, the first of the Seven Haftoros of Comfort (שבעה דנחמתא), Moshe Rabbeinu expresses his desire to enter the land of Israel and build the Beis HaMikdash:
"Please allow me to cross over and see the good land that is across the Jordan, this good mountain (Jerusalem), and the Lebanon (Beis HaMikdash)." (Devarim 3:25)
Rashi comments:
"'The good mountain' refers to Jerusalem, and 'the Lebanon' refers to the Beis HaMikdash."
Despite Moshe's request, Hashem responds that the Jewish people are not yet ready. The analogy of pregnancy is used to suggest a gradual process toward complete redemption. The Torah elaborates:
"But Hashem became angry with me because of you, and He did not listen to me. Hashem said to me, 'That is enough! Do not speak to Me further about this matter.'" (Devarim 3:26-27)
The Meshech Chochma (R. Meir Simcha of Dvinsk) interprets the analogy of pregnancy:
"Moshe Rabbeinu desired not just to enter the land but to build the Beis HaMikdash, as implied by the reference to 'the Lebanon.' Hashem's response, using the analogy of pregnancy (Devarim 3:26), 'And ('yithaber' - fetus, similar to 'ubar'), indicates that Klal Yisrael was not yet ready for the Beis HaMikdash, and therefore, Moshe's request was premature.
Furthermore, it is written, '('yitaber'... as if a woman who is pregnant). According to the simple interpretation, Moshe wanted to enter and complete the correction by building the Beis HaMikdash, as it says, 'and I will see...' and 'the Lebanon' is the Beis HaMikdash. It was shown to him that the time had not yet come, as if in the middle of pregnancy, when the child has not yet been expelled; is it good to give birth then? Similarly, the completion of the correction had not yet arrived, thus Moshe was destined to die. This is the correct idea."
Despite this, the Torah references geula (redemption) in the context of the Exodus from Egypt even before the concept of the Beis HaMikdash emerged. The four cups of wine during the Seder symbolize four separate redemptions:
"How do we know that there are four cups? Rabbi Yochanan said in the name of Rabbi Benayah that they correspond to the four redemptions. Therefore, say to the Israelites: 'I am Hashem, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people, and I will be your God.'" (Yerushalmi Berachot 1:2)
The fifth term of geula in Parashas Va'era, והבאתי ("and I will bring"), refers specifically to entering the land but does not explicitly mention the building of the Beis HaMikdash. Moshe Rabbeinu sought the fulfillment of both entering the land and the building of the Beis HaMikdash.
Rabbi Yehonasan Eibeschitz, in his commentary Ye’aros Devash, raises an intriguing question about the seventh blessing in the Amidah, referring to Hashem as the "Redeemer of Israel" (Go'el Yisrael) in the present tense. This implies an ongoing process of redemption, not solely a future event. Our daily lives, filled with challenges and threats, demonstrate the continuous need for Hashem's intervention:
"Thus, the phrase 'Go’el Yisrael' (Redeemer of Israel) is used in the present tense to reflect the ongoing nature of God's redemption. Each day brings its own redemption, and God hears the prayers of Israel, especially the prayers of the many, which are not rejected. Every day, we face threats that seek to destroy us, and God rescues us from their hands. This ongoing redemption happens every day and moment."
Although we lack the Beis HaMikdash and remain in exile, we experience smaller forms of geula daily. Acknowledging these daily redemptions, especially those experienced in recent months, brings nechama. The ultimate geula is akin to a pregnancy with an unknown due date. While we await it, we appreciate the redemptions we receive and pray for continued salvation amidst our crises.
Our contemporary world, marked by unprecedented challenges, underscores the importance of finding nechama in these daily geulos. The prayer of Modim, including the thanks, "על ניסיך שבכל יום עמנו" (for the miracles that are with us every day), is recited three times a day during the Amidah (Shmoneh Esrei). This prayer acknowledges the miracles that occur daily. By recognizing these acts of Hashem’s providence—mini acts of geulah—we cultivate gratitude, nechama, and hope. This perspective shifts our focus from the future Geulah Sheleima (complete redemption) to the present moment, empowering us to find nechama in our lives.
Ultimately, the ability to find nechama amidst suffering is a testament to our faith (emunah) and trust (bitachon) in Hashem. By acknowledging both the challenges we face and the daily acts of divine intervention—our ongoing mini-redemptions—we can find strength on our journey toward ultimate redemption. These constant moments of geula are indeed sources of nechama, guiding us with hope and reassurance as we await the complete redemption.
As we now traverse the seven weeks of Nechama, culminating at the end of the Jewish year, and read messages of comfort, we are reminded that even after Tisha B'Av and the greatest catastrophes, Hashem continuously redeems us and provides reasons for comfort. This period of reflection reaffirms that our ongoing mini-redemptions offer encouragement and hope as we anticipate the final Geulah Sheleima (redemption). Thus, we finish the year with a message of comfort, affirming that “all’s well that ends well.” Our journey through the year, with its challenges and moments of grace, culminates in a sense of reassurance and hope for the future.
