Speak Softly

The overarching theme of Parshas Behaloscha seems to be the trials and tribulations of the Midbar. The Pessukim tell a number of stories seemingly linked only by the fact that they occurred during that time period. There is, however, another thread that emerges in the Parsha: twice, we learn about Moshe raising his voice in Teffilah. First, when an Esh Hashem raged at the time of the Misoninim, the Passuk tells us: “Vayispalel Moshe El Hashem V’Tishkah HaEsh”. Then, at the end of the Parsha, when Miriam is stricken with Tzara’as, the Passuk also tells us: “Vayitzak Moshe El Hashem…” The week of Parshas Behalosecha is therefore an opportune time to explore the concept of Tefillah through the words of Tehillim.

Although the entirety of Sefer Tehillim can be seen as Teffilah, with many Pessukim speaking about this enormous gift, there are certain Perakim or Pessukim that stand out in this regard.

Kapital 102 begins with the words “Tefillah L’Ani Ki Ya’atof” and is given over to very direct and clear requests to HKBH. Some of these cries are personal, speaking of physical suffering: “Hukah K’Esev V’Yavesh Libi”. Others are communal, pleading for that which we all yearn: “Attah Sakum T’Rachem Zion…” Throughout, we find requests that Hashem answer these Teffilos, “L’Shmoah Enkas Asir L’Pateach Bnei Temuah”. Indeed this is quite a stirring Perek, but the various nature of its Pessukim make it a bit difficult to identify the running theme of this Perek. Perhaps, however, we can understand its message by examining its opening words.

In most of Tehillim, the initial Passuk serves as an introduction to the Perek. These prefaces may tell us who authored or inspired the Perek, the events that spurred Dovid Hamelech to write it, or even when it is meant to be said. In this case, the opening words of the Kapital do not provide background information, but instead set the tone for the following Pessukim. The words “Teffilah L’Ani Ki Ya’atof V’Lifnei Hashem Yishpoch Sicho” immediately tell us that the foregoing Pessukim will be given over to sincere Teffilah, but we must understand exactly how. In fact, virtually every word of this Passuk requires explanation.

First, Dovid Hamalech begins the Kapital by speaking about a “Tefillah L’Ani”, but the Pessukim that follow seem to include Teffilos that are relevant to everyone. Is it only Aniyim that ask HKBH to return us to Zion, or to vanquish those who might hope to cause us harm? Why is this Perek termed a “Tefillah L’Ani”.

The words “Ki Ya’atof” are curious as well: why does this “Tefillah L’Ani” related to Atifah? Is this Tefillah restricted to one who is wrapped in a Tallis? Why would these heart rendering words be limited in this way?

What do the words “Tefillah L’Ani Ki Ya’atof” truly mean?

Perhaps owing to these questions, Rashi departs from his usual approach of Pshat, and offers an explanation of these words based in Drush. The “Ani”, he explains, is Klal Yisroel who are referred to as “Am Ani” elsehere in Tehillim. The words “Ki Ya’atof”, Rashi writes, refer to one who is wrapped in Tzar: “B’Hisatef Nafsho B’Tzarah.”

We can now understand that the following Pessukim contain a Teffilah that is meant for an member of the “Am Ani” who finds himself engulfed in Tzarah. Indeed Radak writes that this Perek is a Teffilah for Yidden as they find themselves in Galus, and Sforno adds that the Atifah refers to the protection they seek from the horrors of Milchemes Gog U’Magog. These are the individuals that we can well imagine raising their voices, asking that Hashem hear their heartfelt Teffilos, “Hashem Shema Tefilasi”, and pleading “Al Tastir Panecha Mimeni”.

With this in mind, let us consider the remainder of the Passuk, the words “V’Lifnei Hashem Yishpoch Sicho”.

Translated literally, these words mean that the Ani should spill his speech before HKBH. Now, we understand that the word “Sicho” refers to the Teffilos of the Ani HaMeutaf B’Tzar, but why was this word chosen? There are many words that can be used to describe Teffilah, such as Atirah, Pegiah, Ze’aka and others, why is “Sicha” used here?

This question becomes even more pressing if we understand the most basic connotations of this word.

Ibn Ezra, on the words “Eshpoch Lifanav Sichi Tzarasi Lifanav Aggid”, notes that the term “Kol” means words said aloud, while “Sicha” means that they were said quietly.

Does one who is “Meutaf B’Tzar” offer his Teffilos quietly? Would he not be more likely to offer his Teffilos out loud, raising his eyes and his voice to Avinu Shebashamayim as he pleads “Panah El Teffilas HaArrur”? Why then is the Perek introduced with the words “V’Lifnei Hashem Yishpoch Sicho”, which seem to connote a quieter, less expressive form of Teffilah?

The truth is that while we understand from context that in this case the word “Sicha” refers to Tefillah, Chazal tell us so as well.

The Gemara in Brachos teaches that each of the Avos established one of our daily Teffilos: Shachris is related to Avrohom, Mincha to Yitzchok and Maariv to Yaakov. The Gemara goes on to explain that we know that Mincha was established by Yitzchok because the Passuk in Chayei Sarah says “Vayetzei Yitzchok LaSuach B’Sadeh Lifnos Erev”, and “Ain Sicha Ela Teffilah”, as we see from the words “Teffilah L’Ani Ki Ya’atof V’Lifnei Hashem Yishpoch Sicho”. The Teffilah of Yitzchok is represented by the words “Vayetzei Yitzchok LaSuach B’Sadeh” and this occurred “Lifnos Erev”, as evening approached—around the time of Mincha.

It emerges from the Gemarah that the Teffilah described by our Passuk as “Sicha” is related to the Teffilah offered by Yitzchok Avinu as the day drew to a close. How can we understand this? What is the connotation of a Teffilah of “Sicha” and how is this related to Yitzchok Avinu specifically? Perhaps if we answer these questions we can better explain our Passuk.

There is another usage of a word similar to Sicha that relates to Teffilah as well, and can perhaps be instructional.

After Ma’aseh Beraishis, the Torah tells us: “V’Chol Siach HaSadeh Terem Yihiyeh B’Aretz…Ki Lo Himtir Hashem…V’Adam Ayin L’Avod Es HaAdama”. The simple meaning of this Passuk is that because it had not yeat rained, and there was no mankind to work the land, plants had not yet begun to grow.

Rashi, however, based on a Gemara in Chulin, explains that there is a deeper meaning: because “V’Adam Ayin L’Avod Es HaAdama”, there was no one to Daven for rain, and so “Lo Himtir Hashem”. The absence of someone who needed rain, and would therefore Daven for it, meant that the rain could not fall, and the plants could not yet grow. It was only once mankind recognized the need for rain, and was Mispallel, that the rain would fall and vegetation begin to sprout.

The Netziv, in Hamek Davar, takes the opportunity of this Rashi to explain a few important Yesodos about Teffilah. He notes that the words “V’Chol Siach HaSadeh Terem Yihiyeh” relate to the Teffilah of Sicha, which he then expands upon.

Based on a Tosfos in Avodah Zarah, the Netziv establishes that “Sicha” refers to a Teffilah that is Kavuah, that is offered on a regular basis, and not only at a time of need. He then explains why it is used in this Passuk.

From the very beginning of Brias HaOlam, there was to be a concept of Parnassah in which a person would have to work for his sustenance, but his efforts would be successful only if they were accompanied by Avodas Hashem. This Avodah could take two forms: Korbanos or, in their absence, Teffilah. In fact, he notes that these two Mitzvos are specifically refered to as “Avodah” more so that other Mitzvos, because they are related to Avodas HaAdama.

When a person does other Mitzvos, explains the Netziv, his Schar is reserved for Olam Habbah. Not so with Teffilah or Korbanos—when doing these Mitzvos, he reaps the benefits in Olam HaZeh as his Parsnasah is directly affected by the efficacy of his Avodah. As one is continuously in need of Parnassah, so that he may survive on this world, the need for Tefillah is constant as well. We cannot receive sustenance without Tefillah and so we must Daven in a way that is Kavuah—this is the Teffilah of Sicha: constant and unremitting.

It is understandable that Yitzchok Avninu is most closely related to the Teffilah of Sicha, “Vayetzei Yitzchok LaSuach B’Sadeh”, as well. As we know, each of the Avos represented one of the “Amudei HaOlam”, and Yitzchok was the Amud HaAvodah. If we understand that the Teffilah of Sicha is Kavuah because it affects our Parnassah, than this is the Teffilah known as “Avodah” as well. Further, one of the Midos of Yitzchok Avinu was that he did not wish to be relient on Nissim, he lived in a world of Teva—one in which the Avodas HaAretz, and its attendant Avodas Hashem, is of primacy.

Perhaps we can explain our Passuk based on this idea as well.

“Teffilah L’Ani Ki Ya’atof V’Lifnei Hashem Yishpoch Sicho”

There are times when each of us individually, or all of us collectively, experience an existence of “Am Ani”. We are Meutaf B’Tzar, facing an untold variety of challenges. Before expounding on the Teffilos we may offer at those times, Dovid Hamelech provides us with a directive: “V’Lifnei Hashem Yishpoch Sicho”.

Yes, we can affect change with our Teffilos at time of Tzara, but we must first make sure that we are properly attending to the most basic level of Avodas Hashem: our Teffilah of Sicha. This is a quieter, more common form of Teffilah, the Avodah that we do each day, but it is essential. In times of “Teffilah L’Ani Ki Ya’atof” we cannot lose sight of the importance of our “Sicha”. Vocal, emotional, Teffilah is of course important and can be very effective, but we must not devalue our Teffilos Kevuos, our constant connection to HKBH.

Only once we have assured that our Sicha is in order, that our most basic level of Avodas Hashem is intact, can we turn to the Teffilos contained within this Perek, the “Teffilah L’Ani Ki Ya’atof”. If we follow this approach, we can ensure that Hashem will hear our cries of “Al Tastir Panecha Mimeni B’Yom Tzar Li”, fulfilling our Bakashos and providing us the Yeshuos we so desperately need.