Joyous Times

Kapital 104 begins with the word “Borchi Nafshi Es Hashem”, and is familiar as an extra Shir Shel Yom said by many on each Rosh Chodesh. The words “Borchi Nafshi” are not unique, but appear only five times in Tehillim: three times in the previous Perek and twice in this one. Rashi, at the beginning of the previous Perek, cites the Gemara in Brachos that teaches that Dovid “Dor B’Chamisha Olamim V’Omer Shira”. It seems, based on the words of the Gemara, that the term “Chamisha Olamim” does not refer to worlds in the literal sense but to milestones in Dovid’s life.

Based on the words of the Gemarah, this Perek speaks about two of these phases. First, “Ra’ah B’Mapalasan Shel Reshaim”, when Dovid saw his enemies fall he said the Shira that is found at the end of this Perek: “Yitamu Chataim Min HaAretz U’Reshaim Od Einam, Barchi Nafshi Es Hashemm.” The second “Olam” which is referenced in this Perek is “Nistakel B’Yom HaMisa”. When Dovid contemplated the end of his life, he said the Shira with which this Perek begins: “Borchi Nafshi Es Hashem Hashem Elokai Gedalta Me’od”.

If this is the case—that the majority of this Perek is a Shira that Dovid Hamelech said as he was “Nistakel B’Yom HaMisa”—we would assume that the Pessukim would clearly reflect this theme, but that is not immediately clear. In fact, the entirety of the Perek is devoted to one specific idea that seems somewhat unrelated.

The Perek is on the long side, but its focus is relatively plain, as established by Radak at the outset: “Zeh HaMizmor Siper Bo Ma’aseh Beraishis”, the Perek speaks about the Briah, specifically, “Ki HaKol Asah HaKel Yisbarach B’Chachma L’Tikun HaBrios”, the Chachama with which HKBH created every part of our world.

Each and every part of the Briah is mentioned in the Perek, or at least hinted to. The creation of Shamayim and Aretz, as well as Ohr, is found in the words “Otteh Or K’Salma Notteh Shamayim K’Yeriah”, and phrases such as “Tehom K’Levush Kisiso Al Harim Yaamdu Mayim” refer to the concept of “Yikavu HaMayim” found in Ma’aseh Beraishis. Similarly, the words “Mashkeh HaRim Ma’aliyosav M’Pri Ma’asecha Tisbah HaAretz”, and “Matzmiach Chatzir L’Behema V’Esav L’Avodas Adam” refer to the creation of vegetation and trees. The heavenly bodies are mentioned, “Assah Yareach L’Moadim Shemesh Yada MeVo’o”, as are the various land-dwellers such as Beheimos, Chayos and Offos. The creatures of the sea are spoken about as well: “Zeh HaYam Gadol…Sham Remesh Ain Mispar..Levyason Zeh Yatzarta L’Sachek Bo.” Of course the final Birah, mankind, is mentioned as well: “Yatzah Adam L’Pa’alo…”

Taking all of this into account, it is not surprising that the words “Mah Rabu Ma’asecha Hashem Kulam B’chachma Asisa…” appear in this Perek, which seems to be dedicated in its entirety to this idea. That said, it is unclear how these Pessukim relate to the overall theme of “Nistakel B’Yom HaMisa V’Omer Shira”. Why did Dovid Hamelech choose to sing about the Briah, and specifically the idea of “HaKol Asah HaKel Yisbarach B’Chachma L’Tikun HaBrios”, when he thought about the Yom HaMisa?

Perhaps we can answer this question based on a connection between a Passuk in this Kapital and Parshas Behaloscha.

Among the many topics discussed in this week’s Parsha, we find the Pessukim that speak about the Chatzotzros. HKBH told Moshe Rabbeinu to make two silver trumpets, Chatzotzros Kesef to be blown at various times. First, the Torah tells us that the Chatzotzros were used in the Midbar to notify Bnei Yisroel that they would be traveling and when each Machaneh should begin their move. We are also told that the Chatzotzros should be used “Ki Sa’vou Milchama B’Artzechem….”, at times of war. Finally, the Passuk says: “U’Viyom Simchaschem U’ViMoadechem U’Biroshei Chodshechem U’Sikatem B’Chatzotzros…”, at various times during the year, the Chatzotzros were blown as Korbanos were brought.

The Torah seems to spell out the various uses of the Chatzotzros very clearly, telling us when they should be used, but there is one somewhat ambiguous term. We know that the Moadei Hahsana are referred to as Zmanei Simcha, but the Torah specifically tells us that the Chatzotzros should be used on “Moadechem”. What, then, do the words “U’Viyom Simchaschem” refer to? What days are Yeimei Simcha that are not Moadim or Rosh Chodesh?

There are, of course, a number of possible answers to this question. Ibn Ezra tells us that these words could refer to days such as Purim, on which we celebrate victories over our enemies, but are not Moadim. There is also a Medrash Chefetz that explains these words as referring to Yom Kippur, a day that Chazal tell us is particularly happy because of Mechilas Avonos that we receive. The Sifri, however, has a much more simple explanation: “U’Viyom Simchaschem Elu Shabasos”.

If we assume, as the Sifri tells us, that the words “U’Viyom Simchaschem” refer to Shabbos, another question arises: why does the Torah refer to Shabbos in this way when we most often find the concept of Simcha related to the Yomim Tovim? The Passuk could just as easily have said “U’viyom HaShabbos” or something similar—why use the words U’Viyom Simchaschem?

There is another Medrash, mentioned by the Sefer HaChasidim that sheds some light on this question. The Medrash tells us that HKBH turned to the Brios at the end of Ma’aseh Beraishis and said: “Borcheini”. The Sar Shel Shabbos responded to this request for Bracha with words found in this Perek of Tehillim: “Yismach Hashem B’Maasav”. The Medrash concludes, telling us that HKBH immediately responded to this Bracha, saying “Kach Ekraecha”, that Shabbos will be known by the term Simcha, as the Passuk says “U’Viyom Simchaschem…”

We find here support to the words of the Sifri: Shabbos is called “Yom Simchaschem” because of the response that the Sar Shel Shabbos gave to the request made by Hashem. we must, however, understand the message of this Medrash.

Why did the Sar Shel Shabbos respond in this way? Why, of all the Malachim, was it Shabbos that said “Yismach Hashem B’Maasav”? Further, why did Hashem, therefore, call Shabbos a Yom Simcha—what is the connection? And, even if we answer these questions, we must also understand why the only place we find Shabbos referred to in this way, by the words “U’Viyom Simchaschem”, is in the Parsha of the Chatzotzros. How is the story told in this Medrash related to the Chatzotzros Kessef of Moshe Rabbeinu?

To answer these questions and explain the Medrash, it will be helpful to understand the concept of Simcha on a deeper level.

The Passuk in Tehillim says “Ohr Zaruah L’Tzaddik U’LYishrei Lev Simcha”, and the Gemara in Taanis tells us that the Passuk is being specific: “Lo HaKol L’Orah V’Lo HaKol L’Simcha”, not all are Zoche to Ohr and not all are Zoche to Simcha. Rather, Tzaddikim receive Ohr and and those who are “Yishrei Lev” receive Simcha.

This Gemara clearly needs explanation.

The Imrei Emes in Parshas Tirzaveh explains this Gemara by establishing the definition of a Tzaddik and a Yosher Lev. The first is a person who is a Tzaddik Gamur, one who is untainted by Chet and it is he that is Zoche to Ohr. The second, however, is a Ba’al Teshuva: one is now “Yosher” but once was not. These Yishrei Lev, those who have repaired previous breaches of Kedusha, are Zoche to Simcha—the feeling of one who has conquered the Yetzer Hara and lives on a higher plain than before.

Perhaps, we can explain the Madrash based on this idea. First, we must resolve one more question: we know that HKBH has no emotions, no feelings, and truly does not need the Bracha of the MAlachim--why then did he ask them “Borcheni”? We can understand that when the Torah or Chazal speak about HKBH experiencing one of these human sensations, it is merely a reflection of that which Bnei Yisroel are experiencing. Therefore, when Hashem said “Borcheini,” he asked the Malachim to speak about Bnei Yisroel in a positive way.

We know that the last day of Brias HaOlam, the first Erev Shabbos, was one of Bahalah, which ended with the Chet of Adam HaRishon. The request for a Bracha came at the end of this day, when all the Melacha was complete—when it seemed that the promise of Naaseh Adam B’Tzalmenu was not to be realized.

The Sar Shel Shabbos responded to this request, saying, “Yismach Hashem B’Maasav”. The Bracha, however, was not that Hashem should be happy about his Brios, but rather that HKBH rejoice along with them. The Sar referred to the Simcha of the Yishrei Lev, the joy experienced by one who has corrected his path and is now a Yashar. Sar Shel Shabbos was, in effect, saying: “There may be Chet in the world, but there can be Simcha too”. The idea that all was not lost, that there could be Yashrus after Aveira, which would bring Simcha.

HKBH immediately responded: “Kach Ekraecha,” calling Shabbos a Yom Simcha, because there was now one day each week that would bring Simcha. Each Shabbos, as we leave the world behind and live on a higher plain, we have the ability and opportunity to reconnect, to righten our path and correct our imperfections. We greet Shabbos with the words “Ohr Zaruah L’Tzaddik U’LYishrei Lev Simcha”, reminding ourselves that on this day we have the chance to become Yishrei Lev, and experience true Simcha.

Perhaps this is why the words “U’Viyom Simchaschem” are used in relation to the Chatzorzros. The Sefer HaChinuch tells us that the Chatzotzros were similar to the Shofar of Rosh Hashana: they were a way to provide a physical Hisorirus at times that such was needed. It followes that the Chatzorzros were used on Shabbos, to waken us from the slumber of the week and encourage us reconnect to our Ruchnias, thereby taking advantage of the Yom Simchaschem aspect that Shabbos presents.

We can now understand why Dovid Hamelech spoke about Brias HaOlam when he was “Nistakel B’Yom HaMisa”. By speaking about the ways that HKBH was “Asah B’Chachma L’Tikun HaBrios,” we are reminded of our ultimate purpose in this world: to use our Kochos to bring the Briah to Tikkun. Lest we become bogged down by our shortcomings, however, Dovid Hamelech included the words “Yismach Hashem B’Maasav” in this Perek, reminding us that there is always a chance to repair our misdeeds and become Yishrei Lev, enabling us to celebrate true Simcha together with HKBH.