Get Closer

Kapital 148 begins with the words “Hallelukah Hallelu Es Hahsem Min haShamayim”, and is the third of the final five Perakim of Sefer Tehillim, all of which begin with the word Hallelukah. We are of course familiar with these Perakim, which are said each day as part of Pesukei D’Zimra, but it seems that they are not all on equal footing, so to speak, in this regard.

The Gemara in Shabbos tells us that R’ Yosi wished to be among those who are “Gomrei Hallel B’Chol Yom”, but this cannot refer to Hallel itself, because one says Hallel each day is called a Mecharef U’Megadef. Rather, the Gemarah explains, R’ Yosi referred to “Pessukei D’Zimra”, which Rashi explains to mean this Mizmor, “Hallelu Es Hahsem Min haShamayim, and the final Mizmor, “Hallelu Kel B’Kodsho.” We see from the Gemara that this Perek has a particular significance, as R’ Yosi relished the opportunity to say it, along the final Mizmor, each day.

This Gemara does not merely advise us as to the Chashivus of this Perek—it seems to have an impact on Halacha as well.

The Psak of the Shulchan Aruch is that one who arrives late to Davening, and wishes to catch up to the Tzibbur, should say only select parts of Pesukei D’Zimra. Baruch She’amar and Ashrei are the most critical, but if time allows, he may add other selections. The Mechaber outlines the order in which Perakim should be added, and the first on the list is “Hallelu Es Hahsem Min haShamayim”. That is, if one only has time for a single Perek outside the core parts of Pessukei D’Zimra, this Kapital takes precedence.

We see from the Gemara and the resulting Halacha that these Pessukim are particularly important, to the extent that one should make every effort to ensure that they are said every day. Why? What is the lesson or message found in this Perek that renders it such a vital part of our daily existence?

On the fact of it, the Perek has a very simple theme, as Radak explains at its outset: Dovid Hamelech calls out to the various parts of the Briah, urging them to offer praise to HKBH. interestingly, Radak adds that that the word “Hallelu” is not a Mitzvah—Dovid does not command the Briah to sing Shevach—but rather to say “Naeh L’Hallel”, it is befitting that they do.

Sforno adds some context to this idea, explaining that the Perek is forward-looking and speaks about the ultimate Yom HaDin, the day on which the Memshala of HKBH on the entire Briah will be clear for all to see. It is then that the Meshorer makes this request: “Hallelu Es Hashem”.

The entire Perek, the words of which roll off our tongues, is reflective of this theme, addressing the different parts of the world, some physical and some in higher realms. As the Meforshim points out, the Pessukim begin with the highest forms of creation, “Halleluhu Kol Malachav…Kol Tzevav”, then continuing on to lesser being.

The first physical creations mentioned are the celestial bodies: “Shemesh V”Yareach…Kol Kochvei Ohr”. Ry”d explains that although these Brios, and others mentioned in the Perek, do not “Ruach Chaim”, and therefore lack the ability to be Mehallel in the literal sense, their role is to cause those who are Neheneh from them to offer verbal Shevach.

As the Pessukim go on, every type of Briah is mentioned: some are living, such as the “Taninim V’Chol Tehomos” and “Chaya V’Chol Behema Remes V’Tzipor Kannaf,” while others fall into the category of Domem, such as “HaHarim V’Chol Geva’aos Etz Pri V’Chol Arazim.” Also mentioned are “Aish U’Barad Sheleg V’Kitor,” which are best described as forces of nature—even these can participate in the Hallel V’Hodah offered to HKBH. After speaking about each of these types of Brios, the Perek turns to humans, the true Medabrim. Male and female, young and old, “Bachurim V’Gam Besulos Zekenim Im Ne’arim” are called upon to offer their own form Hallel: “Yehallelu Es Shem Hashem Ki Nisgav Shemo Levado.”

The final Passuk in the Perek speaks more specifically to Bnei Yisroel, explaining why we must offer Hallel V’Hodaah more so than any of the other Brios: “Vayarem Keren L’Amo…L’Bnei Yisroel Am Kerovo Hellelukah.” As Sforno points out, the term “V’Yarem Keren” refers to the Shofar Shel Moshiash, confirming the notion that this Perek is written with regard to the Yom HaDin that will follow. At that time, it will be most appropriate for Bnei Yisroel, newly redeemed from Galus, to offer their praise of HKBH for all that we received then and now.

The overall message of the Perek seems to be that the entire Briah will offer Shevach V’Hodaah to HKBH when the Yom HaDin HaGadol arrives. This is certainly a moment to look forward to, but why is this such an important Perek to be said daily? Why did R’ Yosi speak so highly of this Perek and why does Halacha seem to highlight its significance as well? what can we take from these Pessukim that can affect our daily lives?

Perhaps the answer can be found in the final words of this Kapital.

The Yerushalmi in the last Perek of Brachos contrasts HKBH with mere humans, offering a number of examples of the ways in which the Middos of Hashem are more elevated than ours. Among them: “Basar V’Dam Yesh Lo Karov Im Haya Philosph Hu Amar HaHu Palan Miskarev Lan.” Humans have the propensity to ignore their relatives, unless the relationship suits them, or offers a benefit. “Aval HBKH Koreh L’Kol Yisroel Kerovim”, but HKBH refers to all of Klal Yisroel as a “Karov”, as the Passuk says “L’Bnei Yisroel Am Kerovo”.

The Gemara highlights the exceptional nature of the words “L’Bnei Yisroel Am Kerovo”, which compare us, mere Bassar V’Dam, to a Karov of HKBH. While it is certainly empowering to know that Hashem sees each member of Klal Yisroel as our Karov, we must understand these words in context as well. Why here, at the end of this Perek that discusses the Shevach of HKBH that will come with the Geulah HaAdisa, are we called “Am Keravo”?

The answer to this question can be found in a Medrash related to this week's Parsha.

Much of Parshas Behar discusses the various Dinim that apply to those who are Zoche to live in Artzeinu HaKedosha. These include the Mitzvah of Sedei Achuza, which is familiar from Meggilas Rus. The Torah tells us that if someone is forced, by poverty, to sell a piece of land that is part of his Achuza, his relative can redeem the field from its buyers: “U’bah Goalo HaKerov Elav V’Goal Es Memkar Achiv.”

Although the Mitzva of Sedei Achuza is not that relevant to us all, the Tanchuma, on these words, brings a Drasha that is more widely applicable: “U’Ba Goalo Zeh HKBH….HaKarov Elav Zeh HKBH Shekasav Bo L’Bnei Yisroel Am Kerovo …”

The Medrsh is telling us that words “U’bah Goalo HaKerov Elav V’Goal Es Memkar Achiv” refer to our relationship with HKBH: because we are Kerovim, as the Passuk says “L’Bnei Yisroel Am Kerovo”, HKBH is our Goel and will ultimately redeem us from the Galus into which we have been sold.

We can explain the Yerushalmi in Brachos based on this Medrash: HBKH Koreh L’Kol Yisroel Kerovim and it is through the relationship of Karov that Geulah comes, “U’bah Goalo HaKerov Elav V’Goal Es Memkar”. It is, therefore, quite appropriate that this Perek, which speaks about our reaction to the Geulah HaAsida, mentions the relationship of Karov, as it is this aspect of our connection with HKBH that brought the Geulah.

Having established this fact—that the relationship alluded to by the words “L’Bnei Yisroel Am Kerovo” is the one that spurs Geulah—a very important question emerges: how do we create, nurture and enhance this connection? How can we ensure that we are living up to the title of “Am Kerovo” so that we can be Zoche to the reality of “U’bah Goalo HaKerov Elav V’Goal Es Memkar Achiv”?

There is another Medrash on the words “L’Bnei Yisroel Am Kerovo” that explains how this relationship comes about.

The Passuk in Parshas Nitzvim refers to the Torah as “Karov Elecha HaDavar Meod”, and the Medrsh Rabba there says: “Amar HKBH…Im Yehiyu Divrei Torah Kerovim Lachem Af Ani Koreh Eschem Kerovim.” If the Torah is close to us, then HKBH is close to us in the manner of “Bnei Yisroel Am Kerovo”.

How do we do this? How do we accomplish the goal of “Yehiyu Divrei Torah Kerovim LAchem”?

R’ Chaim Sofer, in Divrei Sharei Chaim, explains that some people lead lives of Torah and Mitzvos without “Da’as U’Tevunah”. They do the Mitzvos, going through motions, but without giving much thought to their actions. This, he explains, is called Richuk from HKBH. This is seen from the words of Shlomo Hamelech: when wished to understand parts of the Torah and was not allowed to, he said “Amarti Echkema V’Hi Rechoka Mimeni”.

It follows, then, explains the Divrei Sharei Chaim, that when we do Mitzvos with thought, with Kavana, seeking to understand why we do things and how we can do them better, this is called “Divrei Torah Kerovim Lachem.” When we allow our Maasim Tovim to be infused with “Da’as U’Tevunah”, closely considering each of our actions and its impact on our relationship with HKBH, then we are Zoche to the reality of “Im Yehiyu Divrei Torah Kerovim Lachem Af Ani Koreh Eschem Kerovim”.

We now understand how to enhance our standing as “Am Kerovo”: by ensuring that our Mitzvos are done with Da’as U’Tevunah, that we go past the Mitzos Anashim M’Lemudah, and lead lives of Divrei Torah Kerovim LAchem. This, in turn will lead to “Af Ani Koreh Eschem Kerovim”, and as Kerovim, HKBH can be Goel us under the rubric of “U’bah Goalo HaKerov Elav V’Goal Es Memkar Achiv”.

Perhaps this is why it is so important for us to say this Kapital each morning. As we begin a new day of Avodas Hashem we can remind ourselves that our future is in our own hands: if we try to do our Mitzvos the correct way, our stature as “Bnei Yisroel Am Kerovo” will be enhanced, bringing to light the eventuality of “U’bah Goalo HaKerov Elav V’Goal Es Memkar Achiv” and leading in turn to the day on which we will join the entire Briah in saying “Hallelu Es Hahsem Min haShamayim”.