The Haftorah begins with the words of Hashem saying “Anochi Anochi, Who comforts you.” Chazal quote (see Yalkut Shimoni 474) Rebbe Abba in the name of Rav Shimon Ben Gamliel explaining the double expression of “Anochi Anochi.” They give a mashol of a king who became enraged at his queen. He was so annoyed at her 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 between Hashem and 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 from 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, the Jewish nation is 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 ensure that things would be any different this time? Hashem responds that He would increase His revelations which would guarantee an everlasting relationship with His people. The double expression of “Anochi Anochi” stands for the double ketuba that Hashem will offer.
This Chazal is very difficult to understand. Firstly, it is not completely accurate; Hashem did not banish us from the palace, He had the palace burnt to the ground. Nex, in the moshol we see some time passes and the king reconsidered his actions, yet with Hashem, it is really a very long time, and it is not over yet. We are still waiting in galus! But the biggest inconsistency is that the moshol illustrates the queen as a victim whereas it was us, the Jewish nation, that violated the agreement. We were not helpless victims but the cause for the destruction. How can we deserve not only to return to the palace, but receive a double ketuba as well?
A ketuba is a privilege for a wife when she acts in accordance to her obligations. If a wife violates the conditions of marriage she loses her ketuba. Yet here we see we can ask for double when Hashem is kind enough to take us back? What is the meaning of this Chazal?
I believe this is an incredible lesson in the process of creating peace. It is the responsibility of the greater person or Being to accept the blame in order to push forward and rebuild. Even if one is in the right and taking responsibility will cost double, a real relationship with tranquility is worth it. Let the past be the past; forgive, forget and rebuild. We expend much energy on proving how we were wronged that we are left too exhausted to repair the relationship. Although Hashem was always there for us and we sinned against Him again and again, He is willing to look past our disloyalties. Hashem is willing to take us back and pay double for the sake of a tranquil and loving relationship.
At the end of Shemona Esrei, we take three steps back and say “the maker of peace in the elevated world, He should make peace on us and upon his entire nation Yisrael.” Clearly, peace is a creation, and we therefore request that Hashem create it upon us. However, in order for peace to exist, we need to be willing to take three steps backwards.
May we all pursue lives of peace at all costs and enjoy the tranquility it brings. Amen.
