2020/5780
No Coincidence!
There are no coincidences in Jewish life. The fact that the story of the Metzoraim (lepers) who bring about the miraculous rescue of the city of Shomron from an Aramean siege (Melachim II 7:3-20) is read as the Haftarah on the Shabbat before Yom HaAtzamaut in a non-leap year is most certainly not a coincidence. There are at least three significant parallels between this week’s Haftarah and Yom HaAtazmaut that draw us to the conclusion that it is providential that this story is read in most years in close proximity to Yom HaAtzmaut.
Miracle via the Spiritually Deficient
Rav Aharon Soloveichik already comments on the connection between Yom HaAtzmaut and the Haftarah in a lecture given at Yeshiva University in 1966, on the 18th anniversary of the founding of the State of Israel:
Those who do not recognize the importance of the establishment of the State of Israel give several reasons. The first argument raised is that non-observant Jews led the movements which culminated in the establishment of the State. They argue that the results of such leadership cannot be of great historical significance for the Jewish people. These results cannot be considered a step towards redemption, but rather as a step away from redemption.
Chapter seven of Melachim II has a bearing on all these arguments. Samaria (Shomron), the capital of the northern kingdom of Israel, was besieged by the mighty armies of Syria and was in the throes of famine. Ordinary food was unobtainable and articles of food which, under normal circumstances, would have been considered repulsive were obtainable only at fantastic prices. Samaria seemed doomed.
Desperate as the situation of the inhabitants of Samaria was, the condition of the four lepers outside the city (Melachim II 7:3, above) was infinitely worse. According to our Sages, these four lepers were none other than Geichazi and his three sons who were afflicted with physical leprosy as a penalty for their spiritual leprosy [described by Rambam as heretics].
Subsequently, they entered the city of Samaria and conveyed the good tidings to the inhabitants. We thus see that the miracle of deliverance of the inhabitants of Samaria was carried out through the medium of four lepers: physical lepers, yes, but above all, spiritual lepers.
The first argument as to how any relief to the Jewish people could be realized through the medium of heretics can easily be rebutted by the precedent of the deliverance accorded to the people of Samaria through the medium of the four lepers. This episode shows that no Jew can be excluded from the grace of God, that, and that there is an innate tendency towards altruism even in the hearts of spiritual lepers; it also shows that God does not exclude any Jew from salvation and He may therefore designate even spiritual lepers as the messengers of relief and deliverance for the people of Israel. Consequently, we cannot ignore the significance of the establishment of the State of Israel simply because Jews who stand a substantial distance from any form of observance of Mitzvot were in the forefront of the movements which established the State and are in the forefront of the State itself. Perhaps the fact that non-observant Jews are in the forefront today is a penalty for Orthodox Jewry’s failure to play the most important part in the formation of the State.
We may add to Rav Soloveichik’s insight that the four lepers are not the only spiritually deficient beneficiaries and triggers of these miracles. The Israelite leadership is awash with both outright deniers and doubters of Elisha. Even the Israelite king harbors sharply ambivalent feelings towards Elisha, as is evident from Melachim II 6:31 and 7:12.
Stronger Enemies Flee Due to Loud Noise
After the Metzoraim decide to surrender to the Arameans, Hashem causes the Aramean camp to hear “Kol Rechev, Kol Sus, Kol Chayil,” “the sound of the chariot, the sound of the horse, [and] the sound of a great army” (Melachim II 7:6). The Aramean army misinterprets this noise as an attack by the Egyptian and Hittite armed forces and therefore flees in panic from the hapless Bnei Yisrael of the city of Shomron. The parallel to Israel’s War of Independence is striking. During this war, as is well known and documented, Israel had (especially at the onset of hostilities) a severe shortage of armaments, especially heavy artillery. However, it did develop the Davidka, a home-made artillery piece that was largely ineffective but made a great amount of noise:
The battles raged for months, until the spring of 1948, several days before Israel was declared a State. In late April, an artillery piece, nicknamed "The Davidka" was delivered to the Jews. They shot it off several times, but the mortars did little damage.....the main effect was the tremendous noise. However, the weather changed, and, unusually for that time of year, it began to rain. The rumor quickly spread through the Arab community that the Jews had acquired the atom bomb, and the entire Arab community left that night. With their exit, morale deteriorated among the Arab troops, and the Haganah was able to secure the city.
Thus, the connection to the Haftarah is obvious. A very loud noise is grossly misinterpreted by our much stronger enemy, and the enemy flees due to its irrational fear of the noise, leading to our liberation from a mortal threat. There are numerous other stories told of Arab forces fleeing during Israel’s War of Independence due to their leader’s extreme exaggeration of the Jewish forces’ capabilities.
A Siege of the Capital City
Another striking similarity is that in both situations, the capital cities of the area have a fierce siege set upon them with very serious threats of starvation. The Arabs succeeded in setting siege upon Jerusalem in 1948, and as a result, the serious threat of starvation loomed heavily upon the city. It was only due to the unlikely completion of the “Burma Road” to Jerusalem that broke the siege.
Marred Miracles
Another much more uncomfortable and sobering parallel lurks between the Aramean siege and Yom HaAtzmaut. In Melachim II 7, Elisha intercedes and facilitates a miracle on behalf of the beleaguered Bnei Yisrael of Shomron. However, it is far from a “neat” or “clean” miracle. Much intense suffering ensues before and after the miraculous rescue of Shomron.
The people of Shomron experience bitterly intense starvation to the extent that mothers eat the flesh of their children (Melachim II 6:28-29)! Even after the great redemption from the Aramean forces, crowds who hurriedly race to the food and wealth left by the Aramean army trample a leading official to death. The otherwise joyful celebration is marred by this ugly incident.
The parallel is a most difficult but important one to contemplate. Our victory in Israel’s War of Independence was undoubtedly miraculous. However, the suffering endured in victory was immense. One percent of Israel’s population fell. The damage to property was incalculable. Although the victory in the War of Independence was a cause for great joy, considering the very heavy losses that were sustained, there was hardly jubilation in the air at war’s end.
Shomron’s miraculous rescue is marred by the region’s spiritual deficiencies. While years of outreach by Eliyahu HaNavi and Elisha make some improvements, most of the northern Bnei Yisrael are still severely deficient. The same may be said about Israel in the wake of the astounding victory in its first war.
Improvement Needed
The suffering endured by the people of Shomron is intended as a reminder that although Hashem intervenes to save the people of Shomron, much spiritual improvement is still needed within the Northern Kingdom. Although it is difficult for us to note this, in linking this Haftarah to Yom HaAtzma’ut, Hashem communicates a similar message about our generation.
Unfortunately, the northern Bnei Yisrael fail to internalize this message— the Northern Kingdom is destroyed approximately one hundred and fifty years after the miracle at Shomron. This is a heavy message to consider, but we dare not repeat the behavior of Bnei Yisrael of the North, who ignore the spiritual message inherent in their marred miracle.
Conclusion
It is important to note the Tanach parallels that reassure us that Hashem has brought a great miracle for us by the creation of the State of Israel. However, it is the prudent course of action to also consider the Mussar and warning these contemporary parallels to Tanach communicate to us, even in times of celebration.
May we internalize the message of this Haftarah, and thereby merit to see the development of Medinat Yisrael into a society worthy of receiving the Melech HaMashiach with open arms.