Devarim
Rabbi Jablinowitz
We read in this week’s parsha that Moshe reviews with Bnei Yisrael the sin of the Meraglim. After forty years of wandering in the desert and the adult generation dying out, Hashem tells Moshe it’s time to move forward. The pasuk states (Chapter 2, Pasuk 3), Rav Lachem Sov es Ha’har Hazeh, Penu Lachem Tzafonah, You have encircled the mountain enough, now turn towards the north. Bnei Yisrael began travelling north along the eastern border of Eretz Yisrael. Along this border were neighboring nations, beginning with Edom who were the descendants of Eisav. As the next pasuk states, they, i.e. Edom, will be afraid of you, providing that you are careful not to start with them.
The Medrash Rabbah on the pasuk we quoted above (1,19) teaches in the name of Rabbi Chiyah that when Hashem tells Bnei Yisrael Penu Lachem Tzafonah, turn towards the north, He is telling them that if they encounter Eisav while travelling, Hatzfinu Atzmachem. This is a play on the word for north, tzafon, which indicates to hide. It sounds as if Bnei Yisrael are told to run away and hide when they encounter Eisav. Where shall we run to, inquire Bnei Yisrael? The Medrash continues, run to the Torah, for the word Tzafon is a reference to Torah, as the pasuk in Mishlei teaches (Chapter 2, Pasuk 7) Yitzpon La’Yesharim Tushiyah, Gd keeps hidden the wisdom of the Torah for the righteous.
Rav Tzadok asks on this Medrash from the Gemara in Succah 52A which teaches that one of the terms used for the yetzer hara is tzafoni. The Gemara quotes the pasuk in Yoel (Chapter 2, Pasuk 20), V’es Ha’tzfoni Archik Aleichem, and brings a braiysa which says that this is a reference to the yetzer hara, “she’tzafun b’libo shel adam”, which hides within the heart of man. How could the same word mean two opposite things?
Rav Tzadok answers by bringing a well known Medrash we’ve quoted before from the Medrash Tanchuma on parshat Noach which describes the process and the significance of learning Torah. The Medrash quotes the pasuk in Yeshayahu (Chapter 9, Pasuk 1), Ha’am Haholchim Bachoshech Ra’uh Ohr Gadol. The nation which walks in the darkness saw the great light. The Medrash states that this pasuk is a reference to the Ba’alei Talmud, those who sit and study the Oral Law, Torah Shebe’alpeh. And the Ohr Gadol is a reference to the Ohr created on the first day, “She’Genazo Hakadosh Baruch Hu L’Amalei Torah Shebe’alpeh Bayom U’Balaylah. Gd hid this light and reserved it for those who toil in Torah night and day.
This is why the word Tzafon is used as a reference to Torah. We walk in this world as if in darkness and it is the hidden light of the Torah which is necessary to enlighten our path. We must search for the hidden meaning of the world which is found in the Torah. So that when we encounter danger, as for example upon encountering Eisav, the response is Hatzfinu Atzmachem, go and search in the wellsprings of Torah in order to remember the proper path in life.
At the same time we find hidden and lurking within our hearts the power of the yetzer hara, and this is why the term tzafoni is used for the yetzer hara as well. And it gets its right within our hearts in our most sensitive parts. And this is why the reference to Eisav in the parsha (Chapter 2, Pasuk 4) is Acheichem Bnei Eisav, your brother Eisav. We live with the two hidden components, with the light of the Torah and the yetzer hara, simultaneously. As the pasuk in Malachi says (Chapter 1, Pasuk 2), Halo Ach Eisav L’Yaakov, Eisav is like a brother to Yaakov. And Yaakov himself prays (Bereishis, Chapter 32, Pasuk 12), Hatzileini Nah Miyad Achi Miyad Eisav, save me from my brother, from Eisav. The pasuk can be read to mean, save me from the parts of Eisav I have within myself.
Chazal teach that there is certainly wisdom among the Goyim. Our yetzer hara entices us with ideas which might seem logical to move us away from the Torah. However, though there is wisdom among them, Megillas Eichah which we read on Tisha B’Av teaches (Chapter 2, Pasuk 9), Va’Goyim Ein Torah. There is no Torah among the Goyim. Rashi on the pasuk teaches, Ein Bahem Moreh Hora’ah, they have on one to teach them and show them the proper path. Our Torah is our way of life; it’s subservience to Hashem and not following our whims or desires however logical or reasonable they may be. This is what the Goyim don’t have.
This is the meaning of the conflicting aspects of tzafon. The hidden light of Torah, as opposed to the hidden thoughts and temptations of the yetzer hara. The light, or the Ohr Gadol, is for those who work hard in studying Torah Shebe’alpeh and realize that the yetzer hara is totally devoid of content of Torah. By studying hard in Torah we are enlightened and able to follow the proper path in life. And through our rededication to Torah and mitzvoth, and the rejection of the temptation of “our brother Eisav”, may we merit in the rebuilding of the Beis Hamikdash, speedily in our time.
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