Mountain Range

Kapital 125 begins with the words “Shir Hamaalos HaBotchim B’Hashem” and is the sixth of the fifteen Shir HaMaalos written by Dovid Hamelech for the Leviim to sing as they stood on the steps of the Bais HaMikdash. Sforno explains that this Shir HaMaalos has a specific purpose: it is a Teffilah “Al Bnei Kibutz Goliyos Shelo Yosif HaKel L’Higlosam”. While standing in the Mikdash the Leviim Davened for those who would experience the ultimate Geulah so many years in the future, asking that HKBH not subject them to further Galus. In this understanding, the words “Habotchim B’Hashem K’HarTzion Lo Yimot L’Olam Yeshev” are themselves a plea, asking that the those living at the time of Kibbutz Goliyos be as unmovable as Har Tzion itself.

Other Meforshim see the Perek slightly differently, approaching these Pessukim as a Shira, thanking Hashem for the fact that the Kibbutz Goliyos will be permeant. For example, Radak explains that the words “Habotchim B’Hashem K’HarTzion Lo Yimot L’Olam Yeshev” are a declaration: in Acharis HaYomim the Botchim B’Hashem will indeed be as steadfast as Har Tzion, and unthreatened by Galus.

Whether we understand the Pessukim as a Teffilah or a promise, it is clear that the prospect of a permanent Geulah, without the possibility of further Galus, is not a mere gift—it must be earned. The Passuk says: “Ki Lo Yanuach Shevet HaResha Al Gorel Hatzaddikim”, which is understood to mean that the Reshaim will no longer be given the opportunity to rule over the Tzaddikim, a constant feature of Galus. Rashi, however, explains that this is predicated on the second part of the Passuk: “L’Maan Lo Yishlachu Hatzadikim B’Avlasa Yidehem”. Only if the Tzaddikim are careful about their actions, will they Zoche to the promise of “Ki Lo Yanuach Shevet”.

Similarly, the Passuk tells us “Hetiva Hashem L’Tovim…” those who do good are rewarded with the Tovas Hashem, but “Hamatim Akalkalosam Yolichem Hashem…”, thse who are crooked are led away. Again we see that the deed of the Tzaddikim will be rewarded L’Asid Lavo, while the Reshaim will be punished, bringing “Shalom Al Yisroel”.

If this is the message of the Perek—that the threat of further Galus will be removed L’Asid Lavo due to the actions of the Tzaddikim, we must explain an earlier Passuk in this regard as well.

The second Passuk in this Perek says: “Yerushalayim Harim Saviv Lah V’Hashem Saviv L’Amo M’Attah V’Ad Olam”. Rashi, following the approach that the Perek is one of promise, explains that these words offer a comparison: just like the Harim surround Yerushalayim, and are unmovable, so too HKBH will surround us and remain unmovable “M’Attah V’Ad Olam”.

This Passuk certainly supports the notion that the Geulah HaAsida will be permanent, but we must understand how it is written: why does the Passuk compare HKBH to the mountains of Yerushalayim? What does this teach us, and how does it support the message of the Perek?

Adding to this question is a Medrash at the beginning of this week’s Parsha.

The Torah tells us that when we left Mitzrayim, Hashem did not lead us along the most direct route, for immediate conflict may have frightened us, rather: “VaYasev Elokim Es HaAm Derech HaMidbar Yam Suf…” Rashi there explains that the words “VaYasev Elokim” means that Hashem led us upon a circuitous route, which ended up at the Yam Suf. The Torah seems to be telling us that although there was a more direct route to Eretz Yisroel, we were led in a roundabout way for our own good.

Chazal, however, offer a different interpretation of these words.

The Medrash Rabba, there, tells us that the words “VaYasev Elokim Es HaAm” refer to Hashem, Who formed a protective wall around us, “Hikifan HKHBH…” The Medrash brings a Mashal to explain this idea: a shepherd who sees wolves approaching will surround his flock so that the predators cannot attack them. So, too, when we left Mitzrayim, and our various enemies saw a weak nation, untrained, untested, and vulnerable to attack, HKBH surrounded us, ensuring our protection.

The Medrash concludes: “V’Lo BaOlam HaZeh Bilvad Ela L’Asi Lavo Kach”. This was not only the case at the time of Yetzias Mitzrayim, but it will be the case L’Asid Lavo as well, as the Passuk in Tehillim says: “Yerushalayim Harim Saviv Lah V’Hashem Saviv L’Amo”.

It is apparent that the Medrash understands the words in Tehillim, similarly to the way that Rashi does, but compares the protection that HKBH will afford us L’Asid Lavo to that which was provided when we left Mitzrayim. How can we understand this idea? In what way are the protection of “VaYasev Elokim Es HaAm” and “V’Hashem Saviv L’Amo” related to one another?

Before explaining the Medrash, it should be pointed out there is a simple question that can be asked on the words in Parshas Beshalach: if the circuitous route was chosen to help Bnei Yisroel, so that we would not encounter our enemies immediately, why does the Passuk use the Shem of Elokim, as in “VaYasev Elokim Es HaAm”? This route was chosen out of Rachamim; why is the Shem Hashem, which alludes to Din, used?

In order to clarify the meaning of the Medrash Rabbah and the Pessukim in both Tehillim and Parshas Beshalach in context, it may be helpful to address our first question: why is the protection of HKBH compared to mountains, “Yerushalayim Harim Saviv Lah V’Hashem Saviv L’Amo”?

Although the term Harim has a definitive meaning—mountains—we find throughout Chazal that is has a particular connotation that at first seems unrelated.

For example, the Sifri on the words “U’Merosh Harerei Kedem U’Mimeged Givos Olam”, which appear in the Bracha given by Moshe Rabbeinu to Shevet Yosef in Zos HaBracha, tells us that the words Harim and Gevaos refer to the Avos V’Imahos Hakedoshim. Similarly, the Passuk in Parshas Yisro tells us that HKBH spoke to Moshe Rabbeinu “Mi HaHar”, from Har Sinai, and the Medrash Rabba there says: “B’Zechus HaHar V’Ain Har Elah Avos”. The word “Har”, says the Medrash, refers to the Avos Hakedoshim, for it was in their Zechus that Mattan Torah took place.

The Gemara in Rosh Hashana makes a similar Drasha, teaching that HKBH will “jump”, so to speak, and bring the Geulah early in the Zechus of the Avos and Imahos, based on the Passuk in Shir HaShirim: “Kol Dodi Hinei Zeh Bah Midaleg Al HaHarim…B’Zechus Avos… Mekapetz Al Hagevaos…B’Zechus Imahos”. Here too we find that the term Harim refers to the Avos.

How can we understand this connection, and how might it help us understand the words “Yerushalayim Harim Saviv Lah V’Hashem Saviv L’Amo”?

The Mechilta in this week’s Parsha, on the words “Zeh Keli V’Anveihu” talks about the Middas HaDin with which the Avos were treated, and the Netziv in Birchas HaNetziv, there, explains the Gemara in Rosh Hashana.

A mountain, explains the Netziv, is sloped, gradually reaching its peak—it does not rise to great heights in one direct path upwards. Similarly, the Avos Hakedoshim did not reach their great heights immediately—they were subject to “Tzaros Rabbo V’Nisyonos,” and through these tests, they reached Madreigos Gevohos. The difficulties encountered by the Avos were not hindrances to their growth—they were their stepping stones. With each Nisayon that they passed, each Tzara that they underwent, they grew ever higher, eventually reaching the status of “Ain Har Elah Avos”.

Harim, mountains, then, are used to remind us that growth comes from difficulty, from overcoming Nisyonos and Tzaros. The Avos are our symbol—their lives are the guidebook from which we learn how to achieve greatness, and the message of “Ain Har Elah Avos” is therefore constantly reinforced.

Based on this, perhaps we can explain the Passuk in Tehillim: “Yerushalayim Harim Saviv Lah V’Hashem Saviv L’Amo”. Indeed we are promised that once the Geulah HaAsida arrived, HKBH will protect us “M’Attah V’Ad Olam”, but this protection is likened to the Harim, carrying forward an important lesson: the protection will have been earned by creating mountains. The Geulah will arrive when we used our challenges as opportunities for growth, when, like the Avos, we use each Tzarah and Nisayon to reach higher. When that day arrives, we will be Zoche to the ultimate protection of HKBH, “V’Hashem Saviv L’Amo”, which will remain intact because the Tzaddikim will no longer fall prey to the Yetzer Harah, maintaining the Madreigos they have achieved.

We can understand the Medrash in Shmos Rabba accordingly as well.

At the time of Yetzias Mitzrayim we were protected by HKBH, and it was indeed with Middas HaDin, as indicated by the Shem Elokim. This Middas Hadin, however, was the same as that meted out to the Avos—it had the purpose of helping us grow. Though the Nisyonos of the Midbar may have seemed designed to break us, they were in fact meant only to build us—both as a nation and as individuals.

When a shepherd pens in his flock, as in the Mashal brought by the Medrash, the sheep may feel stifled, or frustrated at their lack of space, but the shepherd knows that it is needed for their ultimate safety. This was the reality of the Midbar: HKBH surrounded us, protecting us, but with a measure with Middas Hadin. This may have seemed to present difficulties, but it was for our benefit, so that we would grow, so that we would be able to achieve higher Madrigos, our peaks reaching the skies.

This is why the Medrash compares the two Pessukim, “VaYasev Elokim Es HaAm” and “V’Hashem Saviv L’Amo”, to show us that they are connected. If we properly react to the moments of “VaYasev Elokim Es HaAm” where the Middas Hadin is like that of the Avos—meant to help us grow—then we can achieve the reality of “V’Hashem Saviv L’Amo” with the added Bracha of “M’Attah V’Ad Olam”