In Our Throats

Kapital 149 begins with the words “Halleluka Shiru L’Hahsem Shir Chodosh” and is of course familiar from its place in the Pesukei D’zimra that we say each day. Sforno explains that this, the penultimate Kapital in Tehillim, was written “Al Yemos HaMoshiach”, about the days following the Geulah HaAsida. Radak adds that the Mizmor was said “Kneged Kol Yisroel”. We can therefore understand this introductory Passuk as follows: when the Geulah arrives, Bnei Yisroel will raise their voices, together singing a Shir Chodosh. Meiri explains that the moment will call for a Shir Chodosh, as the Nissim that are to take place will be completely novel in their nature.

At that time, continues the Mizmor, “Yismach Yisroel B’Osav”. Newly aware of the Hashgacha Eloyna we will rejoice with HKBH not only with our voices, but in every manner: B’Machol, B’Sof , V’Kinor. This joy, propelled by the realization that “Rotzeh Hashem B’Amo” will lead to a Shira that will persist even as we lay in bed, “Yernanu Al Mishkevosam”.

This Shira is given an interesting description in the next Passuk: “Romimos Kel B’Gronam V’Cherev Pipiyos B’Yadam”. The Shira, explains Rashi, will serve as a “Cherev Pipiyos”, a particularly sharp sword. The Mizmor continues, noting the purpose of the Cherev Pipiyos: “L’Asos Nekama BaGoyim Tochechos B’Leumim”, to exact revenge on the nations that have persecuted us throughout the years of Galus. Those who have tormented us will be bound in “Zikim” and “Kavlei Barzel”, hauled off to meet their ends, a “Mishpat Kasuv” that will serve as its own Kiddush Hashem as the Perek ends: ”Hadar Hu L’Lkol Chasidav Hallelukah”.

While it is clear that the Meforshei HaPshat understand this Perek to be forward-looking, speaking about Yemos HaMoshiach, it is also true that Chazal relate these Pessukim to a Geulah that took place long ago.

At the beginning of Parshas Beshalach, the Torah tells us that Pharaoh regretted his decision to free Bne Yisroel, and so he engaged his armies in a chase, “U’Bnei Yisroel Yotzim B’yad Ramah”. The intent of these words is not immediately clear: what does the Torah mean when it says that Bnei Yisroel left with a “Yad Ramah”, a strong hand?

The Mechilta therefore explains this Passuk in the Derech of Drush: “K’Shehayu Mitzrayim Rodphin Acharei Yisroel Hayu M’Naatzin U’Mecharfin…V’Yisroel M’Foarim U’Meromimin U’Meshabchin…V”Nosnin Shir V’Shevach Gedolah…” As the Mitzriyim pursued Bnei Yisroel, they shouted all manner of obscenities, hurling profanity towards the Kaviyachol. Bnei Yisroel responded with Shir V’Shevach, praising HKBH with “Tehillah Tiferse Netzach V’Hod…” The Medrash proves that this was the case using words from Sefer Tehillim: “Romimos Kel B’Gronam V’Cherev Pipiyos B’Yadam”.

The implication of the Mechilta is that the words “U’Bnei Yisroel Yotzim B’yad Ramah” are related to the “Romimos Kel B’Gronam”, the praise of HKBH that was sung at that time, which served as a “Cherev Pipiyos” against Mitzrayim.

It emerges from the Mechilta that the words “Romimos Kel B’Gronam V’Cherev Pipiyos B’Yadam” which we have understood to be speaking about the Shira that will be sung following the Geulah HaAsida refer to this earlier Shira, sung at the time of Yetzias Mitzrayim, as well. How can we understand this? what is the connection between that Shira and the one to be sung in the very near future?

Another important point to note is that the Medrash does not seem to be speaking about Shiras HaYam, which came later, but a Shira that was sung as Bnei Yisroel fled from the Mitzriyim that is not mentioned in the Pessukim. How can we understand the role of this Shira, and its content? What Shira was sung as Bnei Yisroel fled the Mitzriyim that is a harbinger of the Shira to be sung in the future following the Geulah HaAsida?

In order to answer these questions, we must first understand the way the Shira is described by the Passuk in Tehillim: “Romimos Kel B’Gronam”. What is the nature of the term “Romimos Kel” that describes the Shira here? There are a number of ways to describe a Shira, why is the term “Romimos” chosen here?

We must also understand the use of the word “B’Gronam” here. Radak explains that the Kol originates in the Goron, the throat, and terminates in the Peh. Why, then are the “Romimos Kel” said to be in the Goron as opposed to their Peh? It is interesting to note that this is the only time in Tanach that the word Goron is used in this way: it is most often used to describe the throat itself rather than sounds that emerge from within it, and this is the only place it is used to describe a Shira. why is this the case? Why was the Shira sung as we fled Mitzrayim, as well as the one that will be sung in the future, said to be “B’gronam”?

Perhaps if we can answer these questions, we will be able to explain the role of Shira as a Cherev Pipiyos both following Yetzias Mitzrayim and in the future.

Although the Pessukim do not speak about the Shira of “Romimos Kel B’Gronam”, the same term is found in Shiras HaYam: “Zeh Keli V’Anvehu Elokei Avi V’Aromimenu”. The Medrash Rabba in PArshas Lech Lecha teaches us the origins of these words.

After the war between the kings, Melech Sedom makes an offer to Avrohom Avinu: “Ten Li Hanefesh V’Harechush Kach Lach”. Avrohom had rescued prisoners from the hands of the enemy, and there were also large amounts of spoils, and so Melech Sedom recommended an even split: Avrohom would hand over the rescued hostages and keep the physical wealth. Avrohom answered: “Harimosi Yadi El Hashem…Im M’Chut V’Ad Sroch Na’al…”, refusing to take any physical riches.

Medrash Rabba, there, brings three possible explanations as to the meaning of the word “Harimosi”: it could be a Lashon of Terumah, a Lashon of Shevuah or a Lashon of Shira. Regarding this final opinion, the Medrash tells us: “Amar Moshe B’Lashon SheAmar Abba Shira…Bo BaLashon Ani Omer Shira.” Moshe wished for his Shira—the Shiras HaYam—to reflect that of his forebearer, and so he used the words “Elokei Avi V’Aromimenu”, which are connected to the words “Harimosi Yadi El Hashem”.

While allowing us to trace the roots of the words Elokei Avi V’Aromimenu all the way back to Avrohom Avinu, which can perhaps allow some insight into the words “Romimos Kel B’Gronam”, the Medrash still requires explanation. Even if we stipulate that Moshe Rabbeinu wished his Shira to reflect that of the Avos, why did he choose the words “Harimosi Yadi El Hashem” in particular? In fact, we must also explain why these words reflect a Shira in the first place, and if they do, why did Avrohom sing Shira, using these words, at that moment?

The Meshech Chachma, in Parshas Lech Lecha, explains these words with startling simplicity.

In general, when a person is victorious in battle he assumes that his masterful strategy, cunning tactics and steady hand won the day. Even if one believes in higher power, he still assumes that his own talents and abilities were a contributing factor, along with whatever divine assistance he received. Avrohom Avinu was different—he attributed his triumph wholly and completely to the Borei Olam: “Harimosi Yadi”, he removed his hands from victory, declaring that it was only “L’Hashem”.

This, explains Rav Meir Simcha, is why Avrohom introduced his refusal of the offer tendered by Melech Sedom with these words. If one believes himself to have been responsible for victory, he expects a share in the loot, as the saying goes, “to the victor belong the spoils”. Avrohom, however, saw himself as completely uninvolved in the success: he was not the victor and so he had no right to the spoils. So abject was his refusal to claim a role in the entire affair, that Avrohom did not want even the smallest reward: “Im M’Chut V’Ad Sroch Na’al…”

This, explains the Meshech Chachma, is the connection between the Shira of Avrohom and that of Moshe Rabbeinu. At the time of Krias Yam Suf, the Yad Hashem was made so clear, that each member of Klal Yisroel reached a level of recognition akin to that of Avrohom Avinu. They understood that it was Hachgacha Elyona, to the exclusion of all else, that affected their triumph and so they could sing Shira “B’Lashon SheAmar Abba Shira”.

Based on the words of the Meshech Chachma, we can perhaps establish a clear understanding of the word “Romimos”. If the words “Harimosi Yadi El Hashem” and “Elokei Avi V’Aromimenu” reflect the recognition of the complete and total role of Hashgacha Elyona in any sort of victory, perhaps the word “Romimos Kel B’Gronam” have the same connotation.

When Bnei Yisroel left Mitzrayim, they were pursued by Pharoah and his armies, and the Mechilta tells us that while Mitzrayim hurled invective, Bnei Yisroel sang Shira. This Shira was also one of Romimos: they recognized that Yetzias Mitzrayim came about only because HKBH and their Shira reflected this awareness. This will be true in the future as well: the Yedias Hashem brought about by the Geulah HaAsida will allow us all to say Shira in the Lashon SheAmar Abba Shira. We will be so keenly aware of the absolute role of Hashgacha Elyona, that we too will see our efforts as irrelevant, and our Shira will be one of “Romimos Kel B’Gronam”.

Perhaps, however, there is a message in this Passuk that can serve us until that day arrives as well.

If we wish for our Teffilos, our Shira, to serve as a “Cherev Pipiyos”, dispatching our enemies, L’Asos Nekama BaGoyim Tochechos B’Leumim, then they must be in the guise of “Romimos Kel B’Gronam”. Only a complete recognition that our efforts are immaterial, and Hashgacha Elyona plays the lone role in our success can lead to an outcome of “Cherev Pipiyos B’Yadam”. This notion is reinforced by the use of the word “BGronam”: lip service is fruitless in this effort. The understanding that leads to “Romimos Kel” must be “B’Gronom”, deep-rooted and pure, free of any pandering. When someone truly believes something, his conviction is clear even before his words take form: this is the reality of “Romimos Kel B’Gronam” for which we can strive. This total submission to Ratzon HaBorei, and clear understanding of complete nature of the Hashgacha Elyona, is our only road to the eventuality of “La’asos Bahem Mishpat Kasuv Hadar Hu L’Lkol Chasidav”.