Parashat Devarim
Question
A Gutten Erev Shabbos!
This Shabbos Haftorah is the third of the Shalosh D'Paranusa, and this Shabbos is also known as Shabbos Chazon, so be'ezras Hashem yisbarach, we will discuss a she'eilah based on this week's special Haftarah, which speaks about the Golus and the Geulah.
"Tzion b'mishpat tipadeh, v'shaveha b'tzedakah."
Tzion will be redeemed through judgment, and her captives through righteousness.
The Question
In Birchas Hamazon, many have the custom to conclude:
"Baruch Atah Hashem, Boneh b'Rachamav Yerushalayim, Amen."
Hashem rebuilds Yerushalayim in His mercy.
Isn’t this nusach a contradiction to the possuk in our Haftarah that Tzion will be redeemed through judgment, and not through mercy
Answer
Indeed, we find a big machlokes among the Rishonim and Poskim with regard to this nusach.
The source for saying "Boneh b'Rachamav Yerushalayim" is the Mordechai (Berachos siman 217), who writes that the Maharam would conclude the brachah with the words "Boneh b'Rachamav."
However, the Kol Bo and the Orchos Chaim (Hilchos Birchas Hamazon 49) disagree. They write that this is not the precise nusach, because Yerushalayim will only be rebuilt through judgment, as the pasuk says:
"Tzion b'mishpat tipadeh."
This is brought by the Beis Yosef (Orach Chaim 188) as follows;
The Mordechai writes that the Maharam would say 'Boneh b'Rachamav.' However, the Kol Bo and the Orchos Chaim write that this is not the correct nusach, because Yerushalayim will only be rebuilt through judgment, as it says: 'Tzion b'mishpat tipadeh.' Nevertheless, if one did say 'b'Rachamav,' he does not repeat the brachah, for we also find regarding the rebuilding of the Beis Hamikdash: 'Shavti LiYerushalayim b'Rachamim, Beisi yibaneh bah.'
The Mechaber (Orach Chaim 188:4) rules in accordance with the Kol Bo and Orchos Chaim, that one should not say "b'Rachamav." The Rema, however, follows the Maharam and rules that the accepted minhag is to say "Boneh b'Rachamav Yerushalayim."
The Mishnah Berurah (188:11) explains that according to the Rema, this wording is appropriate since it is like the opening of the brachah, we begin with "Rachem Na Hashem Elokeinu," we therefore conclude with "Boneh b'Rachamav Yerushalayim."
We can ask according to the Maharam and the Rema, our original, how can we say that Yerushalayim is rebuilt through mercy when the Navi says that Tzion will be redeemed through judgment?
The Darkei Moshe explains that the pasuk is not describing how Hashem will redeem Yerushalayim. Rather, it teaches that when Klal Yisrael judge truthfully and honestly between one another, they will then merit to bring about the redemption of Tzion. This is alluded to by the continuation of the pasuk:
"...v'Shaveha b'Tzedakah."
We can also ask, according to the opinion of the Mechaber (who writes that we do not say berachamav, since Tzion will be redeemed through judgment), a few questions;
The very same pasuk continues with "v'Shaveha b'Tzedakah." Furthermore, how does he understand the pasuk in Zechariah that was quoted above:
"Shavti LiYerushalayim b'Rachamim, Beisi yibaneh bah."
And in many Tefiilos we mention mercy when speaking about the rebuilding of Yerushlaim for example we say:
"V'LiYerushalayim Ircha b'Rachamim Tashuv,"
And
"V'Sechezena Eineinu b'Shuvcha L'Tzion b'Rachamim."
Be'ezras Hashem Yisbarach, I found a beautiful explanation in Hagahos Beis Brisk, in the name of HaGaon HaRav Chaim Soloveitchik, who explains this according to the Brisker mahalach, that there are tzvei dinim (two aspects).
I'll explain.
Yerushalayim itself will indeed be rebuilt through judgment. But who says that every Jew will merit to be there?
That is why the pasuk immediately continues:
"v'Shaveha b'Tzedakah."
In order for us ourselves to merit returning to Yerushalayim during the Geulah, to once again stand in the Beis Hamikdash and bask in the presence of the Shechinah, we will need tremendous rachamim - v'Shaveha b'Tzedakah.
This explanation of the possuk is also alluded to by the Chasam Sofer on this week's parashah (3:22), who gives a very similar beautiful peshatועיין שם, ותרווה הרבה נחת .
According to this we can understand the difference that at the conclusion of Birchas Hamazon, where we speak about Hashem rebuilding Yerushalayim, we are referring to the actual rebuilding of the city, and that indeed will be through judgment therfore we do not mention berachamov.
However, in the other tefillos, where we daven to Hashem to rebuild Yerushalayim speedily in our days, our request is not for the rebuilding itself, but that we should merit to live in the times of the geulah, like we say, "u'vnei osah b'karov b'yameinu."
Same too when we say:
"V'Sechezena Eineinu b'Shuvcha L'Tzion b'Rachamim," we are davening that we should merit to witness the Geulah with our own eyes, as the Navi says: "Ayin b'Ayin Yiru b'Shuv Hashem Tzion."
This we will merit through Hashem's mercy, as the pasuk concludes:
"...v'Shaveha b'Tzedakah."
May we all merit to see the Geulah, and may Hashem transform the fourth fast, the fifth fast, the seventh fast, and the tenth fast into days of joy, happiness, and Yomim Tovim, as is written in the Navi Zechariah 8:19, bimheirah b'yameinu, Amen.
On behalf of the entire staff of the Sheilot website, we wish you a Shabbos Shulem U'Mevorach
