So Holy

Kapital 86 begins with the words “Tefilah L’Dovid Hatteh Hashem Aznecha Aneni” and contains some of the most stirring and plaintive Pessukim in all Sefer Tehillim. The nature of the Perek would seem to match the context in which it was written: Radak tells us that Dovid Hamelech composed this Perek while still on the run from Shaul. Although there are a number of Kapitlach written during that time period, this is the only one called a “Teffilah”, a title supported by the Pessukim that follow.

The Mizmor itself begins with a simple request: “Shamra Nafshi Ki Chasid Ani Hoshea Nefesh Avadecha Attah Elokai HaBoteach Elecha.” Dovid asks Hashem to protect and save him, referring to himself as both a Chasid and Eved—terms that indicate his commitment to Torah and Mitzvos—but perhaps most importantly a Boteach. The remainder of the Kapital carries this theme forward, as Dovid pleads for his life, while expressing his Bitachon that only Hashem can save him.

For example, Dovid cries: “Chaneni Hashem Ki Elecha Ekra Kol Hayom…” indicating that his reliance on HKBH causes him to call out “Kol Hayom”, which Radak explains to mean constantly, and it is for this reason that Hashem should grant him salvation. Interestingly, Rashi explains the words “Kol HaYom” slightly differently: “Kol HaGalus SheHu Yom L’Umos HaOlam V’Layla L’Yisroel.” Dovid recognizes that his predicament is one of “day time” for his enemies, as they seem to be enjoying success, yet he cries out to Hashem nonetheless, recognizing that only HKBH can bring the light to his own life: “Sameach Nefesh Avadecha Ki Elecha Hashem Nafshi Essa…”

Many of the Pessukim discuss the reasons that Dovid Hamelech maintains this Bitachon, focusing on the characteristics of HKBH. For example, Dovid does not fear that his own shortcomings might prevent a Yeshua: “Ki Attah Hashem Tov V’Salach V’Rav Chesed L’Chol Korecha”. Similarly, Dovid speaks about the supremacy of Hashem, “Ain Kamocha B’Elokim Hashem V’Ain K’Maasecha”, indicating, as Radak explains, that nothing stands in the way of HKBH if he wishes to save Dovid Hamelech or anyone else.

Later, Dovid Hamelech makes a request: “Horeni Hashem Darkecha Ahalech B’Amitecha…”, asking to be shown the Derech Hashem. Although these words may seem to be out of context in this Teffilah, Sforno explains that Dovid realized the destructive power of Machlokes, and feared that the schism between he and Shaul would cause a decrease in the Shemiras HaMitzvos of Klal Yisroel. Dovid therefore asked “Horeni Hashem Darkecha” so that he would be able to pass this on once he was rescued by Hashem.

So desperate is Dovid to access Rachmei Shamayim, that he turns to the words passed on to Moshe Rabbeinu, to be said in times of great distress: “V’Attah Hashem Kel Rachum V’Chanun Erech Apayim V’Rav Chesed V’Emes.” This Passuk clearly harkens to the Shalosh Esrei Middos, and their Koach to bring the salvation which Dovid desires. The message of these words is clear: even if he is not worthy of the Yeshuas Hashem, Dovid appeals to the Middas HaRachamim in the hopes of having his Teffilos fulfilled.

The Perek ends with one final plea: “Asei Imi Os L’Tova V’Yiru Sonai V’Yevoshu”. Radak explains that the “Os” requested by Dovid the Melucha itself: by allowing him to ascend the Melucha, all of Dovid’s enemies will be shown that Hashem favored him all along. They will, in turn, be humiliated when it is made clear “Ki Attah Hashem Azartani V’Nichamtani”, that Hashem rescued Dovid and placed him in power.

While this Passuk very clearly summarizes the theme of the Perek, Chazal assign it an additional meaning related to this week’s Parsha, the bulk of which speaks about the Avodah of Yom Kippur.

The Medrash Tehillim, here, tells us that these words can be seen as having been said by Bnei Yisroel: “B’Shah SheHaysa Lashon Shel Zehoris Nitleh Al Pesach HaHeichal Mislaben Hayu Yodim SheNishma Teffilasam”. Each on Yom Kippur, a piece of red wool, called the “Lashon Shel Zehoris, was put up at the entrance to the Heichal and when it turned white we would know that HKBH had granted us Mechila. According to the Medrash, this was the “Os L’Tovah” requested by these words: Bnei Yisroel davened that the Lashon Shel Zehoris indeed turn white. The words “V’Yiru Sonai V’Yevoshu” are explained by the Medrash as well: when the Lashon turned white, our enemies, who had said that we would not achieve Mechila would be proven wrong.

How are we to understand this Medrash? It is understandable that Bnei Yisroel would be Misplallel for Mechila, and even that they be shown through the Lashon Shel Zehoris, that it had been granted, but why the addition of “V’Yiru Sonai V’Yevoshu”? Why does it matter to us whether the Umos HaOlam know about our Mechila or not? Why are these words part of the Teffilah, as explained by the Medrash.

It should also be noted that there is a Drasha brought by the Medrash on the final words of the Passuk, which also relates to Yom Kippur: “Ki Attah Hashem Azartani V’Nichamtani…Azartani B’Rosh Hashana V’Nichamtani B’Yom HaKippurim”. The Ezra occurs on Rosh Hashana, while the Nechama requested in this Passuk is brought about on Yom Kippur. The proof that Yom Kippur brings with it a Nechama is the Passuk in this week’s Parsha: “Ki B’Yom HaZeh Yichaper Aleichem…Lifnei Hashem Titharu.” This concept must be understood as well: what is the Nechama of Yom Kippur, as reflected in the words “Asei Imi Os L’Tova V’Yiru Sonai V’Yevoshu Ki Attah Hashem Azartani V’Nichamtani”?

As we have seen, the Lashon Shel Zehoris played a central role in this Teffilah as Bnei Yisroel awaited its signal of Mechila. It is important to understand its role in the Avodas HaYom in order to properly understand what this represents.

The Mishnayos in Meseches Yoma, which describe every detail of the Avodas Yom HaKippurim, mention a Lashon Shel Zehoris but in a different context: according to the Mishna, one part of the Lashon was tied onto the horns of the Se’ir HaMishtaleach, and the other onto a rock near the Tzuk from which it was pushed. No mention, however, is made of affixing a Lashon Shel Zehoris to the Pesach HaHeichal—and apparent conflict with the Medrash.

The Gemara, in both Rosh Hashana and Yoma, however, resolves this inconsistency. Originally, says the Gemarah, the Lashon was indeed placed on the Pesach HaHeicha for all to see. With time, however, we drifted from the Derech Hashem and there were years that the red string did not turn white, causing consternation. The Lashon was therefore moved inside the Heichal, but people still made an effort to see it, and therefore Chazal were Misaken to remove it from the Heichal entirely, resulting in the formulation brought in the Mishna: one part of the Lashon was tied onto the horns of the Se’ir HaMishtaleach, and the other onto a rock near the Tzuk.

The story of the Lashon Shel Zehoris is itself noteworthy: clearly, the existence of an external sign that we had achieved Kapparah, or in some cases had unfortunately not, was an important part of the Avodas HaYom. Why? The Torah does not mention this idea anywhere, but it seems that Chazal felt that it was vital to preserve the signal of the Lashon, even if no one could see it. Why?

One might assume that the Lashon was meant to spur us to Teshuva—if it did not turn white the message would be clear—but it seems that this was not effective. The Gemara says, “Lo Hilbin Hayu Atzevin” if it did not become white, they would be sad. Now, the Chachamim chose to move the Lashon rather than allowing Bnei Yisroel to be saddened by its message—why not allow them to see it and hopefully be moved to Teshuva? What is the true purpose of the Lashon, and how does it relate to the words “Asei Imi Os L’Tova V’Yiru Sonai V’Yevoshu”?

The Yismach Moshe asks yet another question on the Gemara: how is it possible that the Lashon did not turn white if Yom Kippur itself is Mechaper on our Avonos? Regardless of how far we, as a nation, may have strayed, do not the words “Ki B’Yom HaZeh Yichaper Aleichem…Lifnei Hashem Titharu” apply in any case? How can we understand an eventuality of “Lo Hilbin”? The Yismach Moshe answers that there are two levels of Tikkun for an Aveiah: Mechila and Refuah. When HKBH grants Mechila, the risk of Onesh for an Aveira is removed. At the same time, the effects of the Aveira on the Neshama of a person still remain unless he achieves a level of Refuah. We know that Itzumo Shel Yom Mechaper, the day of Yom Kippur carries with it the gift of Kappara, but that only removes Onesh. Refuah, however, only comes with Teshuva, as the Passuk in Yeshaya says “V’Shav VRafah Lo”.

When the Lashon Shel Zehoris turned white, it was a signal that our Teshuva had been accepted and a level of Refuah had been achieved. When this did not occur, however, it meant that while we had indeed achieved Kapparas Avonos of Yom Kippur, the marks on our Neshamos persisted nonetheless.

It emerges that the “Lashon Shel Zehoris” is not about Mechila and Kappara alone—it is about our relationship with Hashem. When we achieve Mechila, we need not worry that we will suffer for our Aveiros, but the Richuk created by our actions, symbolized by the marks on our Neshama, remains.

We can now understand why the Chachamim were sensitive to the emotion of “Lo Hilbin Hayu Atzevin”. If and when the Lashon turned white, signifying that we had achieved Refuah, it was a sign that HKBH wished to be closer to us, and the Richuk had been removed. If this did not occur, however, it would be taken as a sign that our Teshuva was unsuccessful and Hashem did not, therefore, wish to bring us closer—cause for sadness indeed. The practice of the Lashon Shel Zehoris was maintained, however, because if it were to become white the message of Kirva would be all that much more invigorating. Therefore, even when that reality became less common, the Chachamim insisted that the Lashon be tied someplace so that we could be made aware of Refuah if it did occur.

We can now understand the Teffilah of Klal Yisroel brought by the Medrash: “Asei Imi Os L’Tova. We stood in the Heichal on Yom Kippur, having done Teshuva, hoping with bated breath that the Lashon would turn white, signifying not only Kappara but Refuah, carrying the message that we were not only free of Onesh but brought closer to HKBH. The white Lashon was a sign that our Neshamos, sullied by a year of Aveiros, had been cleansed and we were welcomed back into the graces of HKBH.

This was important for us to show the Umos HaOlam, “V’Yiru Sonai V’Yevoshu”, for it is what sets us apart from them. Bnei Yisroel alone was granted the gift of Teshuva, and therefore the possibility of Refuah. Only the Am HaNivchar can be restored to glory as if the Aveirah had never taken place and welcomed back into the Mechitza of HKBH.

This is the Nechama of Yom Kippur, expressed by the words “Ki Attah Hashem Azartani V’Nichamtani…Nichamtani B’Yom HaKippurim”. We enter the day unsure of our place: how can we approach HKBH and hope for Kapparah, after all that we have done, after all the Richuk caused by our actions. The Lashon Shel Zehoris carries the answer: if Teshuva is done correctly, not only will we achieve Selicha V’Kapparah, but even a reality of “V’Shav VRafah Lo”. We can erase the marks on our Neshamos and experience the Kirvas Elokim for which we long: what better Nechama can exist than this knowledge?

Perhaps that is why this message appears at the end of this Kapital: no matter how far we feel from HKBH, even when it seems like it is “day” for our enemies, we must remember that Teshuva has the power to bring us back to Hashem, that our role as the Am HaNivchar give us opportunities that no other nation has. It is this knowledge that can help bring about the ultimate fulfillment of the words of Dovid Hamelech: Asei Imi Os L’Tova V’Yiru Sonai V’Yevoshu.