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Haftarah: Machar Chodesh: Beyond By on


Lamentations: Kinah 13: Ka



Or Ha-hayyim (Hayyim ibn Attar, 18c. Morocco) understands ka as referring to a moment in the past.  The term refers to that midnig

ht in the book of Genesis when Avraham (Abraham), the first patriarch, rescued his nephew Lot. (Genesis 14)  As Avraham was victorious at midnight, so would the Jews overcome the Egyptians at midnight.

Another approach can be suggested.

Perhaps ka does not refer to the past, but to the future.

Consider the following: night in the Torah symbolizes suffering and exile.  Hazi takes it a step further.  It is not only night, but it is the night of the night — midnight, the time of the deepest suffering and exile, when the voice of God seems silent.  Hence, the Torah here states ka-hazot.

As we were saved from Egypt, so will we in the future, survive other midnights – other times of pain and despair.

In the will of Yossele Rakover, a fictitious last testament left in the ruins of Eastern Europe, this idea of ka-hazot is expressed powerfully.  There it states:  “I believe in the sun, even when it does not shine.  I believe in love, even when I am alone.  I believe in God, even when He is silent.”

What is true about the nation of Israel is similarly true about individual lives. Often God intervenes precisely when one thinks there is no hope.

Rabbi Shlomo Carlebach, of blessed memory, reinforced this message in his comment on the sentence, “As for me, I trust in Your kindness, my heart will rejoice in Your salvation.” (Psalms 13:6)  He suggested that the Psalmist is telling us that our faith in God should be so great that we rejoice in His salvation even before we are saved – even when it is still dark.

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