Hearing Voices

The first half of Parshas Behar is largely dedicated to the Mitzvah of Shemitah. Although Shemitah is only relevant every seven years—and even then, not to everyone—the Mitzvah can of course teach us some important lessons. There is one Passuk in Tehillim which is oft quoted in relation to Shemitah, and can perhaps allow us to access some of its deeper messages.

Kapital 103 begins with the words “L’Dovid Borchi Nafshi Es Hashem”, and contains expressions of Hoda’ah from Dovid Hamelech to HKBH for all his Tovos. In the first part of the Perek, Dovid Hamelech lists many of the reasons that he has to be thankful to HKBH. These Tovos are related to both Ruchnias, “HaSoleach L’Chol Avoneichi”, and Gashmius, “HaRoefh L’Chol Tachluaichi”. The Perek is not one of personal Shira, however, as Dovid speaks about “Tzidkos Hashem U’Mishpatim L’Chol Ashukim”.

Thes “Tzeadkos” seem to be focused on the Middas HaRachamim, and the fact Hashem does not exact retribution commiserate with our Aveiros, “Lo KiChataeinu Asah Lanu”. Metaphor is introduced, noting that Hashem distances us from our Aveiros, “Kirachok Mizrach M’Maariv”. These various Chasadim are not granted to all, however, as Dovid reminds us that they are granted “L’Shomrei Briso U’LiZochrei Pikudav”, to Bnei Yisroel alone.

In the second half of the Kapital, Dovid urges others to join him in praising Hashem for His unlimited Chesed. He turns not only to his fellow man, however, but to other parts of the Briah as well. In a series of Pessukim that each begin with the words “Barchu Hashem”, Dovid calls to the Malachim, the “Tzivah Hashamayim”, and then finally to “Kol Ma’asav B’Chol Mekomos Memshalto”. Seeing as the final group would seem to include the entire Briah, as Rashi notes, there must have been a reason to refer to the specific groups that are mentioned otherwise.

The first cohort to which Dovid speaks is the Malachim, whom he refers to as “Malachav Giborei Koach Osei Devaro L’Shmoah B’Kol Devaro”. Now, we know that the Malachim are the consummate Shluchei D’Rachmana, and exist to do the bidding of HKBH—they are Osei Devaro. The other names that are used to describe them, there, seem to be extra. What do these terms, “Giborei Koach” and “L’Shmoah B’Kol Devaro” teach us?

Metzudos notes that the Malachim are indeed “Shmoah B’Kol Devaro” because they stand at the ready, eager to hear further instruction from Hashem. While this addresses the Pashut Pshat in these words, Chazal view this Passuk through the lens of Drush as well.

The Gemara in Meseches Shabbos, in the Sugya that discussed Kabalas HaTorah, brings a Drasha based on this Passuk. When Klal Yisroel said the words “Na’aseh V’Nishmah”, explains the Gemarah, a Bas Kol emerged and asked “Mi Gila Raz Zeh SheMalachei HaShares Mishtamshimin Bo”. Based on this Passuk, which puts the Osei Devaro before L’Shmoah B’Kol Devaro, the Gemara illustrates that the concept of Na’aseh V’Nishma is one that was previously limited to Malachav Giborei Koach.

In a similar, but perhaps more direct Drasha, the Medrash Rabba at the beginning of Sefer Vayikra teaches us that the Giborei Koach listed in this Passuk in fact refers to the Mikablei HaTorah, who said Na’aseh V’nishma emulating the ways of Malachim.

There is another well-known Drasha in that Medrash, however. R’ Yitzchok teaches that the words “Giborei Koach Osei Devaro L’Shmoah B’Kol Devaro” refer to the Shomrei Sheviis, those who keep the Mitzvos of Shemita. The way in which R’ Yitzchok proves that this is the case is not through the Lashon HaPassuk, but logic: normally, a Mitzva takes a day, a week or a month, but Shemita last a full year. During that year, the farmer is forced to stand by while his field lays fallow, and not react. Asks R’ Yitzchok: “Yesh Licha Gibor Gadol Mizeh?” Are there any greater “Giborei Koach”?

The Medrash continues with a more classic Drasha: the Passuk here says “Osei Devaro L’Shmoah B’Kol Devaro” and the Passuk in Parshas Re’eh uses the words “V’Zeh Dvar HaShemitah”, connecting the words in Tehillim with Shemitah.

This Medrash clearly requires some explanation. The words of R’ Yitzchok, his logical approach to the Drasha, certainly ring true: Shomrei Sheviis certainly fit the description of Giborei Koach. Why then is the second Drasha required? The Medrash says “V’Im Tomar Eino Midaber B’Shomrei Sheviis”, as though there is some flaw in the logic of R’ Yitzchok that may be uncovered, negating his Drasha and necessitating an alternative, text-based, proof. Absent any such fallacy, we must understand what the second Drasha is adding, and teaching us.

This second Drasha itself must be clarified as well. When we think of the Shomrei Shemitta, farmers and vintners come to mind, as is expressed in the words of R’ Yitzchok. The Passuk in Re’eh, however, is referring to a different aspect of the seventh-year, knowns as Shemitas Kessafim. During the year of Shemita all loans are automatically foregiven, and it is this “Dvar Hashemita” of which the Passuk speaks. If the words “Giborei Koach Osei Devaro L’Shmoah B’Kol Devaro” describe those who show such unimaginable Koach during Shemitah, by standing by as their fields waste away, why does the Drasha come from a Passuk that speaks about a different Mitzvah, albeit one that occurs in the same year?

There is a question that must be answered as we take the broader context of this Passuk into account. As we saw, Dovid Hamelech is speaking to various parts of the Briah and urging them to join him in praising Hashem. On the level of Pshat it is understandable that he includes the Malachim in this call—why though would the Shomrei Sheviis be singled out? What does Dovid Hamelech wish to communicate by using the words “Giborei Koach Osei Devaro L’Shmoah B’Kol Devaro” to reference the Shomrei Shviis, and ask them to join in praising Hashem?

Perhaps Dovid was using these words to teach us the secret of the Shomrei Shviis, so that we may learn from them. In order to understand how this is the case, we must first examine the Drasha brought by the Medrash.

The focus of the Drasha seems to be on the words “Davar” which appears in both Pessukim but this term really appears twice in the Passuk in Tehillim: “Osei Devaro” and “L’Shmoah B’Kol Devaro”. Why is it that the Shomrei Shiviis are said to be “Osei Devaro” as well as “Shomea B’Kol Devaro”? what is the import of this particular word as found in this Passuk and in the Passuk in Re’eh? We must also understand why the word “Kol” is added as well—the Passuk would seem to have the same meaning without the addition of this term, what is its meaning?

To answer these questions, we must have a better understanding of the impact the Dvar Hashem can have on each of us.

The Gemara in Gittin tells us: “Lo Karas HKBH Bris Im Yisroel Elah B’Shvil Devarim SheBaal Peh”. HKBH only entered into a Bris with Am Yisroel because of “Devarim SheBaal Peh”, things that are transmitted orally, as the Passuk says “Ki Al Pi HaDevarim HaEla Karasi Bris Itach…” This Memra comes in the midst of a discussion about the permissibility of writing down Torah SheBa’al Peh, which leads us to understand that the Devarim SheBaal Peh mentioned in this Drasha refer to the Torah SheBa’al Peh. How can we understand this? Why would it be true that HKBH was Kores Bris with Bnei Yisroel only because of Torah SheBa’al Peh to the exclusion of Torah Shebiksav?

Maharal, in Tiferes Yisroel, explains this Gemara with an important insight.

A Bris exists when two parties enter into a relationship with one another: if one side accepts terms set by the other, agreeing to abide by an agreement, they have formed a Bris. The Torah, explains therefore serves as a Bris on two levels. The Torah Shebiksav, which we accepted together at Har Sinai, serves as a Bris between Klal Yisroel as a whole, and HKBH. The Torah SheBa’al Peh, on the other hand, serves as a link between each Yachid, each member of Klal Yisroel, and the Nossen HaTorah. Because the words of Torah SheBa’al Peh are not written on a Klaf, but live within us, they serve as a personal link between the Nossen and the Mekabel on an individual level.

The Gemara says “Lo Karas HKBH Bris Im Yisroel Elah B’Shvil Devarim SheBaal Peh” using the singular, Yisroel, and not a Lashon of the Klal because it is teaching us that Devarim SheBaal Peh, words, create that individual bond between HKBH and the Mekabel.

Perhaps, based on this idea, we can explain the Medrash and the words of this Passuk in Tehillim.

When one thinks about a farmer who is Shomer Sheviis, his strength is indeed unfathomable: how can he ignore his Parnasah for an entire year, sitting idly while his field lays barren? The Passuk answers this question: “Osei Devaro L’Shmoah B’Kol Devaro”. The Shomrei Sheviis do not read the Halachos in a Sefer and carry them out—they must have a relationship on the level of Dibur. They feel that this Mitzvah is related specifically to them, it is personal, and links them directly to HKBH. This is the only way to achieve the level of Giborei Koach that they have.

The addition of the word Kol may be explained in this light as well. The Avos D’Rebi Nosson tells us that there are three ways in which HKBH differentiated each individual: Kol, Neimah and Mareh. The Mishna explains why this was true but does not see a need to prove that it is: it is understood that no two people sound exactly alike. The Medrash in Tana D’Bei Eliyahu expands this, telling us that no two Brios, including wildlife, possess the same Kol. It is clear, then, that Kol is the mark of individuality. The words “L’Shmoah B’Kol Devaro” therefore support this idea: the Shomrei Sheviis become Giborei Koach because they hear a Kol, a particular and individual voice calling out to them. They make the Mitzvah their own, so to speak, and so they are able to find the strength to carry it out.

The words “Malachav Giborei Koach” are now easily understood. One of the key characteristics of Malachim is that each has his own Shlichus. Just as no two Malachim can carry out the same Shlichus, each Malach can do only what is included in his. The Giborei Koach must look at the Mitzvah in the same way: this is their Shlichus, and only theirs. They are “Osei Devaro L’Shmoah B’Kol Devaro”, responding to an Kol that only they can hear, so to speak, and that connects them directly with the Borei Olam.

One might think that this concept is reserved for Yichidei Segulah, that only farmers whose entire occupation is based on the six-year cycle, can make the Mitzvah Sheviis their own, so to speak. Perhaps this is why the word Dvar that is used with regard to Sheviis, and employed in the Drasha, appears in the Passuk that speaks of Shemitas Kesafim. This part of Shemitah applies to one and all—anyone who has lent anyone money during the preceding six years has to be prepared to relinquish his claim. This can take unbelievable Gevurah as well—but the Torah tells us that it is within our reach. Any of us can be in the category of Giborei Koach, showing the strength necessary to do the Mitzvah.

This does not apply only to Shemittah, however. As we saw, the Medrash also applies this Passuk to all those who stood by Har Sinai. There are many Mitzvos that take Gevurah and we, the Mikablei HaTorah, can access the level of Giborei Koach if we see ourselves as Osei Devaro L’Shmoah B’Kol Devaro. If we internalize the message of “Lo Karas HKBH Bris Im Yisroel Elah B’Shvil Devarim SheBaal Peh”, and hear the Kol that calls to each of us individually, connecting us directly to the Nossen HaTorah, we might indeed dig deep and find strength we never knew.