Chapter 1
נחמו נחמו עמי יאמר אלקיכם
“Be consoled, be consoled My people, says your G‑d.”1
We must understand2 why the word “consoled” is used twice, seeming to imply a twofold consolation.
Rashi explains the twofold use thus: “Console My prophets; console My people,” i.e. after the prophetic words of consolation have been transmitted to the prophets, they in turn are to console Israel, as Metzudas Dovid renders: “Your G‑d says to the prophets: ‘Console my people.’ ”
Radak comments: “All these consolations shall come to pass in the times of Moshiach.”
We must understand how this prophecy differs from other prophecies of consolation, wherein G‑d tells the prophets to console the Jewish people and the consolation is effective [immediately], for the very words of solace are consoling [while this prophecy shall come to pass only during the era of Moshiach].
With regard to prophecy in general, we find that when G‑d commands the prophets to convey a message to Israel, the transmission begins with the words “So says G‑d.” This is not so regarding this prophecy of consolation, which begins with G‑d consoling Himself in the prophets’ presence, and continues with the instruction that the prophets console Israel.
From all the above, it is obvious that there is a level of consolation superior even to prophecy [i.e. the “first consolation,” which is not part of the prophecy per se]. We must understand what this higher level of consolation is.
We must also understand what is meant when G‑d says that He Himself is in need, as it were, of consolation.
Pesikta comments:3 A King whose children are taken captive (i.e. the exile of the Jewish people), and whose palace is burnt to the ground (i.e. the destruction of the Sanctuary) is Himself in need of consolation. G‑d must be consoled for the Sanctuary’s destruction and the dispersion of the Jewish people.
The Gemara comments:4 “Woe to the father that banishes his children, and woe to the children who are exiled from their father’s table.” In such a situation, both father and children are doubly pained. The father agonizes over the absence of his children from the beautiful home he built for them. It pains him even more that the children’s misconduct forced him to drive them away, and because he is so embittered, the dedicated and loving father destroys their homes as well as the palace that he had specially built so that he could meet his children there.
The displaced children are doubly pained as well. Firstly, they are distressed at being banished albeit temporarily from their homes, this being accompanied by great loss of life. Secondly, they are greatly upset by their constant wandering from one country to another, always made to feel superfluous and ashamed, and in no place sure of their lives; all these events having been foretold in [the sections of the Chumash that contain] the Words of Censure,5 and which are occurring now6 in the time of the “pangs” [preceding the coming] of Moshiach.
Ultimately Israel will repent, as promised in the verse:7 “And you will return to the L-rd your G‑d,” and this will bring about the Redemption, for as Maimonides states:8 “Israel will be redeemed only through teshuvah, (repentance).”
In summary: The meaning of the repeated word “consoled” is explained. Rashi says G‑d consoles the prophets that they should console Israel. He points out why this prophecy of consolation, to be fulfilled during the time of Moshiach, differs from all other prophecies. Pesikta states that G‑d says: “Console Me.” The twofold pain experienced both by G‑d and the Jewish People is described.
Chapter 2
The Midrash,9 quoting Rebbe, explains why “consoled” is mentioned twice: Since all punishments received by Israel have been twofold, it follows that our consolation will be twofold. The prophet Yirmeyahu, for example, says:10 “A calamity upon a calamity,” “Cry does she cry,”11 “My eyes, my eyes flow with tears,”12 “Sin did Yerushalayim sin.”13 Since the sin was twofold, the retribution was twofold; since the mitzvos are twofold, the consolation is twofold.
We must understand the logic behind dual punishment and consolation. Even when a sin is “twofold,” i.e. exceedingly great, it is still only one sin, deserving one punishment and resulting in one consolation after the sinner repents. Why then is “consoled” repeated twice? And what is the meaning of “twofold mitzvos ”?
The Midrash on the verse:14 “Sin did Yerushalayim sin,” explains the concept of dual sin by quoting the verse:15 “For two evils have My people done, they have forsaken Me, the source of living waters, so that they may hew out broken cisterns that do not hold water.” For such a heinous crime the world must be destroyed. It is concerning such reprehensible behavior that the verse states:16 “May the heavens be devastated;” not only the earth but even the heavens should be made desolate G‑d forbid since such conduct runs counter to the Divine purpose of Creation.
G‑d created this world and had holy souls descend to it to be clothed in bodies of flesh and blood for the purpose of refining the world’s coarseness through Torah-study and spiritual service. It is for this reason that mitzvos are cloaked in physical matters:17 a berachah is to be recited on everything one eats or drinks; the doorway of one’s house must have a mezuzah; beard and peyos are a sign by which a Jewish face may be recognized; tzitzis are worn so that a Jew may be identified by his garb, etc. These as well as other mitzvos fulfill a twofold purpose: they refine the performer,18 who realizes that not everything may be eaten, not with everyone may one be too friendly, and not everywhere may one go. They also serve to refine the world, so that G‑dliness is felt here.
In truth, every Jew is obligated to comprehend Divinity, as the verse states:19 “Know this day, and take unto your heart, that Havayah (G‑d) is Elokim (L-rd).” The Divine Name Elokim is numerically equal to hatevah20 that which people call nature [but which in truth is the Divine life-force that creates, sustains and vivifies nature]. Every Jew must know in truth that Havayah is Elokim, i.e. that nature too is G‑dliness, as the verse testifies:21 “Should you inquire into the nature of G‑d, would you find the answer?”
It is because of man’s familiarity with the world that he pays attention [to G‑dliness. Man, however, should desire, and indeed can understand, G‑dliness, as the verse testifies:22 “From my flesh I perceive G‑dliness.”23 From one’s body and soul it is possible to comprehend the G‑dliness that permeates Creation. This then is the meaning of “double mitzvos” [for they refine both the individual and the world].
Should an individual sin, he commits a dual transgression, since both he and the world are lacking in refinement due to his iniquity. This results in a twofold punishment, for the very fact that his twofold refinement is missing is in and of itself a twofold punishment. However, when teshuvah is done, consolation comes about both Above and below, with the ultimate consolation being realized with the speedy coming of Moshiach.
In summary: Why is punishment and consolation twofold? This is a natural consequence of the fact that all the commandments are “double mitzvos,” they refine both the person and the world, so that G‑dliness is then perceived and understood here. Moshiach is the true consolation.
