Valuable Values

Kapital 23 begins with the words “Mizmor L’Dovid Hashem Ro’i Lo Echzor” and is one of better known Perakim in Tehillim, appearing within the Nusach HaTeffilah as well as Zemiros. Although the opening words of the Perek, “Mizmor L’Dovid”, are common, they are noteworthy all the same. Rashi, here, explains that when a Perek begins with the words Mizmor L’Dovid, it means that Dovid Hamelech played the Mizmor, and that caused him to receive Hashra’as HaShechina. When, however, a Perek begins with the words “L’Dovid Mizmor”, it means that Hashra’as HaShechina caused Dovid Hamelech to compose the song.

It is interesting to note that although Rashi explains this concept here, this is not the first time that the words “Mizmor L’Dovid” appear. In fact, Kapital 3 begins with the words “Mizmor L’Dovid B’Barcho…” and Rashi does not explain the meaning of the term “Mizmor L’Dovid” there. It would, therefore, seem that this Perek is the prototypical example of this effect: the words and essence of this Perek brought Dovid Hamelech to the point of receiving Hashra’as HaShechina. We must then ask: what is it about these words that had this affect on Dovid? Why did he experience such an elevated state based on its message?

The crux of the Perek is apparent from the outset: “Hashem Ro’I Lo Echasar”. Rashi explains that these Pessukim were written “B’Naos Desheh”, as Dovid Hamelech fled from Shaul, and found himself in Yaar Cheres. The Medrash explains that Yaar Cheres was a dry area, barren of vegetation, but HKBH brought a “Maayan Shel Olam HaBaah”, referred to here as “Mei Menuchos”, so that it would be lush while Dovid hid there. The Perek, then, is an expression of Dovid’s complete Bitachon that HKBH will protect him in all eventualities.

This idea is expressed in the initial words of the Perek in which Dovid refers to HKBH as a shepherd: “Hashem Ro’i Lo Echzor”. Radak notes that this metaphor is woven throughout the Perek. For example, the words “Nafshi Yeshovev” refer to the way a shepherd guides his flock: slowly and carefully, without taxing the animals. It isn’t immediately apparent, however, how these words relate to the relationship between Dovid and Hahsem. Meiri and others note that the term “Yeshovev” comes from the root as “V’Shuva V’Nachas” and these words refer to the peace of mind that HKBH granted Dovid by saving him from enemies.

Similarly, the words “Yancheni B’Maglei Tzedek” refer to the path upon which HKBH led Dovid, as Rashi says: “B’Darchei Meyushar Shelo Epol B’Yad Oyvi”. This too is similar to the role of the shephard, who leads his flock upon a path that will be easy for them to traverse.

The overall theme of this Perek is repeated in perhaps its most familiar Passuk: “Gam Ki Elech B’Gei Tzalmaves Lo Irah Rah Ki Attah Imadi”. Rashi explains that these words refer to “Midbar Zif”, another of the areas in which Dovid hid from Shaul. Accordingly, Dovid expresses his belief that even in the dark and barren desert, HKBH is with him and protects him. As we find ourselves in the darkness of Galus, these words, and their message of hope, are on our lips providing solace to many in their times of need.

Sforno, however, looks at these words slightly differently. The Gei Tzalmaves, he explains, refers to the darkness of Chet: even when we are at a low, feeling distant from HKBH, we must know that he remains close, ready for us to rise. This approach melds well with the next words in the Passuk: “Shivticha UMishantecha Hema Yenachamuni”. Rashi explains that since Dovid knows that the travails that he faced were Kapras Avonos, they actually provide him with a level of comfort. Dovid was aware of his shortcomings and appreciated the Kappara that his Yissurin guaranteed.

The Perek ends on a positive note, with Dovid looking towards the future: “Ta’aroch Lifanai Shulchan Neged Tzorirai”. The Shulchan that these words refer to, explains Rashi, is the Malchus: even in the depths of his personal Galus, Dovid expresses his Bitachon that the Malchus promised him will soon be his, even as some of his detractors look on. With that, he adds a Teffilah: “Ach Tov V’Chessed Yirdefuni Kol Yimei Chayai”. Radak explains that these words echo Dovid’s hope that once he experiences the Yeshuas Hashem, that he enjoy Tov V’Chesed for the rest of his days “V’Lo Yitreduni Melchamos V’Iskei Olam.” This, in turn, will allow him the ultimate bliss: “V’Shavti B’Bais Hahsem L’Orech Yamim”

The overall message of this Perek is clear: even as Dovid Hamelech faced his darkest days, he knew that HKBH would save him, restoring him to his rightful position. The words with which these ideas are expressed are at once poetic and poignant, to be sure, but our original question remains: what is found within these Pessukim that enabled Dovid to reach a level of Hashra’as HaShechina, as indicated by the words “Mizmor L’Dovid”, and why does this Perek typify that effect?

Perhaps we can answer this question based on a Medrash that is somewhat difficult to understand.

The Pessukim at the end of this week’s Parsha discuss various types of gifts that one may give to the Bais Hamikdash or Hekdash, including the Mitzvah of Erachin. One may, of course, always donate funds to the Mikdash, with no prescribed amount, but the Torah also introduces a concept of Erachin. One can say “Erki Alai” or “Erech Shel Zu Alai” and he thereby committed to donate the Erech, or preset value, that the Torah assigns that particular person be it himself or another.

This Mitzvah is a little difficult for us to understand for several reasons, but we can relate its practical application: if one is unsure of the appropriate amount to dedicate, he can use Erachin as a guide. It seems, however, that there is more to this Mitzva than we might first assume.

The final Tanchuma in Sefer Vayikra, speaks about the ways in which the Mitzvah of Erachin is unique. Among them: “Amar Lahem HKBH L’Yisroel Heyu Ma’arichin Lifanai Es Nafshosechem Ani Matzil Eschem M’Arichas Gehinom”. The Mitzvah of Erachin, it seems, protects us from Gehinom itself, as the Medrash proves from the Passuk in Yeshayahu. The Medrash concludes: “V’Aroch Lifnechem Shulchan”, and a table will be set before us, as the Passuk says “Ta’aroch Lifanai Shulchan Neged Tzorirai”.

How can we understand this Medrash? How does the Mitzvah of Erachin, which seems almost technical in nature, protect us from Gehinom and cause HKBH to set a table for us, so to speak? In addition, what is the connection between the words “Ta’aroch Lifanai Shulchan Neged Tzorirai”, and Erachin? How does the MEdrash see a promise related to this Mitzva in the words of Dovid Hamelech?

To answer these questions, it is necessary to understand the Mitzvah of Erachin on a deeper level.

Among the unique aspects of this Mitzvah are it’s Dinim with regard to non-Jews. Whereas a Goy can make a regular Neder or Nedava, the Mishna in Erachin brings a Machlokes regarding Erachin: R’ Meir says that a Goy is “Ne’erach V’Aino Ma’arich,” has an Erachin value but cannot himself make a Neder of Erachin, and R’ Yehuda holds that the opposite is true, “Ma’arich V’Aino Ne’erach”. The Halacha, as brought by the Rambam, is like R’ Meir: a Goy cannot make a Neder of Erachin, but has a value if someone else commits to his Erech.

How can we understand this Halacha? Why is the Neder of Erachin mad e aby a non-Jew invalid? If a it is because he has no connection to Erachin, than he should not have an Erach himself—how can we understand this Halacha?

R’ Yehoshua Leib Diskin asks another question on the Mitzvah of Erachin that goes to the core of the issue.

The Passuk in Koheles says “Tov Asher Lo Tidor M’SheTidor V’Lo Tishalem”, it is better not to make a Neder than to make a Neder and not pay. The Gemara in Nedarim brings a Memrah of R’ Meir on these words: “Tov M’Zeh U’Mizeh ShAino Noder Kol Ikkur”, it is best not to make any Nedarim at all. If this is the case, asks the Mahari”l, why is there a Mitzvah of Erachin?

A regular Neder is not a Chiddush; if one promises to donate a certain amount, then he must fulfill that pledge. But why does the Torah create a whole new framework of Erachin to dictate how one may be Noder if “Tov M’Zeh U’Mizeh ShAino Noder Kol Ikkur”?

Further, asks the Mahari”l, if Erachin is just a type of Neder, why does it appear in Parshas Bechukosai and not with the other Dinim of Nedarim in Parshas Matos?

The answer, he explains, can be found in a Tosfos at the beginning of Chulin, which says that while one should normally refrain from Nedarim, it is a Mitzvah to make a Neder in an Eis Tzara. When we find ourselves in difficult times, we are supposed to make Nedarim as a way to gain Zechuyos in the hopes of bringing a Yeshua.

R’ Yehoshua Leib explains that because Parshas Bechukosai includes the Tochecha, which describes the difficult times we may experience, the Torah places the Mitzvah of Erachin here to allow us insight into how we are supposed to act when faced with Tzaros. In times of Tzara, the standard of “Tov M’Zeh U’Mizeh ShAino Noder Kol Ikkur” does not apply, and it is then that the Mitzvah of Erachin is relevant.

It emerges that the Mitzvah of Erachin occupies a very particular space: it is used in times of Tzaros, as a way to bring Yeshuos. When we are faced with darkness, we use Erachin as a lifeline, hoping to extract ourselves in this Zechus.

Perhaps this is why R’ Meir, who generally holds “Tov M’Zeh U’Mizeh ShAino Noder Kol Ikkur”, also holds “Goy Ne’erach V’Aino Ma’arich”. The whole purpose of Erachin is to act as a Zechus in Eis Tzara, to bring us closer to HKBH and allow us to emerge from our Tzaros. The non-Jew certainly has no use for this Mitzvah, for he cannot use the concept of Nodrim B’Eis Tzara to his advantage. Therefore, although he has a value if a Yid uses him in a Neder, the Goy has no ability to make an Neder or Erachin—he is totally removed from the purpose of the Mitzvah.

With this in mind we can explain the Tanchuma at the end of the Parsha: “Heyu Ma’arichin Lifanai Es Nafshosechem Ani Matzil Eschem M’Arichas Gehinom”. One would turn to Erachin only if he understood that whatever troubles he faces come from HKBH. If one does not have firm belief in Hashgachas Hashem, he will find every reason for his Tzar, except the true one. It is only if he accepts that his situation is M’Es Hashem that the idea of using Erachin as a way to garner Zechuyos even enters his mind. The use of this Mitzvah exhibits a very clear understanding of the way the world actually works and can save us. It’s not the Mitzvah itself that saves us, it’s the awareness and Bitachon displayed by our use of the Mitzva that affects the promise of “Ani Matzil Eschem M’Arichas Gehinom”.

We can now also understand the connection to the words “Ta’aroch Lifanai Shulchan Neged Tzorirai”. Dovid Hamelech uses the few lines in this Perek to declare his belief that all which befell him comes from Hashem, and that it is in fact to his ultimate benefit, “Shivticha UMishantecha Hema Yenachamuni”. This idea lends itself very well to the Mitzvah of Erachin, as we have seen, because this Mitzvah displays our belief that our Tzaros come from Hashem, and Zechuyos can therefore help us find relief.

When Dovid Hamelech expresses his hope and confidence that HKBH will restore him to his rightful place, “Ta’aroch Lifanai Shulchan Neged Tzorirai” he does so in the spirit of the same beief that brings us to the Mitzvah of Erachin, and the Medrash therefore understands that if we do this Mitzvah, we will be Zoche to the same reward: “V’Aroch Lifnechem Shulchan”.

Perhaps this is why this Perek led Dovid to such a sublime Madreigah of Hashra’as HaShechina: its message resonates through the ages, helping us all understand that when we face darkness, there is nowhere to turn other than HKBH. it was the power of these words and this idea that elevated him, making these Pessukim into a true Mizmor L’Dovid.