Land Made

Kapital 117 begins with the words “Hallelu Es Hashem Kol Goyim” and is immediately familiar as one of the Perakim included in Hallel. The Perek is also notable in that it is the shortest in all of Sefer Tehillim, with only two Pessukim. Radak explains that there is actually a message behind this number: the Perek refers to Yemos HaMoshiach, a time at which the world will be split in two, with Klal Yisroel on one side and Umos HaOlam on the other.

The actual words of the Perek can be well understood in this context: “Hallelu Es Hashem Kol Goyim Shabechuhu Kol HaUmim”. The entire world with give Hallel V’Hoda’ah to HKBH, “Ki Gavar Aleinu Chasdo”, for all the Chasadim that they have received. These words are easily understood: in Acharis HaYamim we will all realize the true extent of the Chesed Hashem, and certainly desire to sing Shira in response. The final words of the Passuk, and Perek, are not as easy to explain: “V’Emes Hashem L’Olam Halleluka”. What is the “Emes Hashem” to which these words refer?

Rashi explains this part of the Passuk as follows: “Sheshamar Havtachaso SheHivtiach Es HaAvos”. At the time of the Geulah, an added measure of Hallel will be said to recognize the fact that HKBH kept his promise to the Avos HaKedhoshim. The Pirush of Rashi here only seems to bring up more questions. First, to which Havtacha do these words refer? Rashi does not identify the promise, just mentioning that one exists—which is it? Also, why does the Kiyum of this Havtacha elicit specific Hallel? Why is it not included in the “Gavar Aleinu Chasdo”?

To answer these questions, and better understand the Passuk, it may be helpful to identify the source of Rashi’s words here.

The Medrash Tehillim here tells us of an exchange took place between R’ Shimon and his father, Rebbi. R’ Shimon asked: to which groups does the Passuk refer with the words “Kol Goyim” and “Kol HaUmim”? Rebbi explained that the Umos who oppressed Klal Yisroel during Galus are referred to as “Kol Goyim” and those that didn’t are called “Kol HaUmim”. The Medrash continues, telling us that in the days of Moshiach, the group referred to as “Kol HaUmim” will make a “Kal V’Chomer”: if the Umos that were Meshabed Klal Yisroel praise Hashem, “Hallelu Es Hashem Kol Goyim”, then certainly those who were not should follow suit, “Shabechuhu Kol HaUmim”. Then, continues the Medrash, “Amrah HaAretz V’Emes Hashem L’Olam”, the land will speak about the Emes Hashem. The Medrash concludes by explaining that the words “V’Emes Hahsem” refer to a Passuk found in this week’s Parsha: “V’Zacharti Es Brisi Yaakov…”

This Medrash certainly seems to be the source for the words of Rashi here: the words “V’Emes Hashem L’Olam Halleluka” are linked to the Passuk in Parshas Bechukosai that refers to the Bris made to the Avos, “V’Zacharti Es Brisi Yaakov…”. These words appear at the end of the Tochecha, and tell us that despite all our missteps, HKBH will bring Geulah in the Zechus of the Avos HaKedoshim.

That said, the Medrash itself requires some explanation. First, how can we understand the Kal V’Chomer made by the Umos who were not Meshabed us during Galus? Why do they need a proof from the “Kol HaGoyim” in order to be Meshabeach HKBH? Also, why does the Aretz chime in, so to speak, with the words “V’Emes Hashem L’Olam”? How does this fit into the exchange brought by the Medrash?

Interestingly, the Aretz appears to have a particular connection to this Bris, as it is mentioned in the Passuk in Bechukosai as well: “V’Zacharti Es Brisi Yaakov V’Af Es Brisi Yitzchok, V’Af Es Brisi Avrohom Ezkor V’HaAretz Ezkor”. Here the Bris made between HKBH and the Avos Hakedoshim is manifest, but yet the land is mentioned as well. How can we understand this? what is the connection between the Aretz and Bris Avos?

The truth is that it’s not even really clear what “HaAretz” means: on one hand, it could refer to the earth, as when the Passuk speaks about “Shamayim V’Aretz”, but the “Hey” at the beginning of the word often indicates specificity. The Medrash Rabba here seems to answer this question, however.

The Medrash brings a Mashal of a king who had three sons, who were raised by one maidservant, and every time the king inquires about the welfare of his sons, he would ask about her as well. The Medrash concludes that this is why Eretz Yisroel is mentioned whenever Zechus Avos is. The implication of the Medrash is that Eretz Yisroel is to the Avos as a maid is to her charges: it ensures their safety and growth.

This Medrash helps us understand the true meaning of the Passuk: the words “V’HaAretz Ezkor” refer not to the world in general, but to its epicenter—Eretz Yisroel. Taking into account the Medrash Tehillim, we can now understand that L’Asid Lavo it will be Eretz Yisroel that sings the praise of Hashem, saying “V’Emes Hashem L’Olam”.

How can we understand this? Why is it true that Eretz Yisroel is akin to the caregiver in the Mashal? How can we explain the apparently symbiotic relationship between the Avos and Eretz Yisroel, and how does this help us understand why it is Eretz Yisroel that will one day say “V’Emes Hashem L’Olam”?

Maharal, in Derech Chaim, brings the words of the Medrash and makes a very definitive statement: “Ki Ma’alas HaAvos Davka M’Tzad HaAretz”, the heights reached by the Avos are directly attributable to Eretz Yisroel, “Ki Im Lo Haya HaAretz Lo Higi’u HaAvos El HaKedusha”, if not for the land the Avos would not have achieved the levels of Kedusha that they did. This, concludes Maharal, is why the Medrash says that the land raised the Avos, as the maid raises the king’s sons: without Eretz Yisroel, the Avos would not have grown the way they did.

Maharal draws the logical conclusion from the Medrash—that the Gadlus of the Avos was dependent on Eretz Yisroel—but does not explain how or why this was true. It seems important to better understand this concept, however.

The previous Alexander Rebbe brings the words of Maharal in his Imrei Menachem to Parshas Ki Savo, and explains them in a novel way. As we know, the original name for Eretz Yisroel was Eretz Canaan. The Imrei Menachem explains that the name Canaan alludes to one of the most important Middos related to the land: Hachna’ah, submission to the Ratzon Hashem. The Koach of the Avos, he continues, came from their sense of Hachna’ah—their ability to rise above their own interests and commit to the Ratzon HaBorei allowed them to become the Avos Hakedoshim.

The words of Maharal are now understood: “Ki Ma’alas HaAvos Davka M’Tzad HaAretz”. The achievement of the Avos was tied to their relationship with Eretz Yisroel. because they had the measure of Hachna’ah nessecary to be connected to the land, they were able to achieve true Gadlus. The land, it emerges, was in fact Megadel the Avos, “Ki Im Lo Haya HaAretz Lo Higi’u HaAvos El HaKedusha”.

Perhaps we can now understand the various Medrashim regarding Acharis HaYamim.

Among many other things, the Geulah HaAsida will herald a new sense of Hachna’ah. Once we all understand the true Darchei Hashem, and the Hester Panim is removed, our subservience to the Ratzon HaBorei will be a foregone conclusion. When this happens, it is those that were the farthest removed that will have the greatest reason to be Meshabeach HKBH.

“Hallelu Es Hahsem Kol Goyim”, those who spend Galus persecuting us will be the first to realize how wrong they were—their missteps will stare them in the fact. They will be the first to praise Hashem for allowing them to exist at all. Seeing this, those that were not complicit in our oppression will raise their voices as well, “Shabechuhu Kol HaUmim”. These two groups will join together, singing Hallel for all they have received, “Ki Gavar Aleinu Chasdo”.

Finally, the greatest truth will be revealed: the way in which we were Zoche to Geulah at all: “V’Emes Hashem L’Olam.” Eretz Yisroel will speak up, telling us that it was the Zechus Avos, as expressed by the land itself, that allowed us to reach this day. “V’Zacharti Es Brisi Yaakov V’Af Es Brisi Yitzchok, V’Af Es Brisi Avrohom Ezkor V’HaAretz Ezkor” As we now understand, this refers to Hachna’ah, to the ability to place the Ratzon HaBorei above our own desires. Only because we emulated the Avos were we able to reach the Kiyum of their Bris, ensuring our return to Artzeinu HaKedosha.

This Perek is sending us an important message: if we wish to reach the day of “Hallelu Es Hashem Kol Goyim”, we must ensure that Aretz will be able to speak up as well. The reality of Geulah is within reach if only we can make the Middah of Hachna’ah a part of our lives, awakening the Zechus Avos and so that it can be said “V’emes Hashem L’Olam Hallelukah.”