Law and Order

Kapital 147 begins with the words “Hallelukah Ki Tov Zamra Elokeinu” and is of course familiar as one of the Perakim said each morning as part of Pesukei D’Zimra. As is the case with many of the later Perakim in Sefer Tehillim, Sforno explain that this Kapital was written for the future, as Shevah V’Hodah to be said upon the Kibutz Goliyos. Then, when all is clear, we will recognize, as Rashi explains, “Ki Tov L’Zamer Lo”, that it is appropriate to sing to Him. Similarly, Radak explains that following the Geulah, all will perceive the Malchus of Hashem, and the praise then offered will therefore be particularly beautiful: “Ki Na’im Nava Tehilla”.

The next Passuk seems to support this approach: “Bonei Yerushalayim Hashem Nidchei Yisroel Yikanes”. These words are meant to be sung when it becomes readily apparent that Hashem is both the Bonei Yerushalayim and the Mekabetz Nidachim. This will of course come at the time of “HaRofei L’Shvurei Lev U’Michabesh L’Atzvosam”, when the sorrows and heartache of Galus will be dispelled.

Some of the more general Shevach contained in the Perek also seem to fit this context. For example, phrases such as “Gadol Adoneinu V’Rav Koach…” and “Mashpil Reshaim Adei Ad” will certainly be said with greater understanding once the Geulah HaAsida arrives, and the Kochos of Hashem are on full display.

Another section of Pessukim speaks specifically of the Shlita that Hashem has upon the entire Briah. These Pessukim, too, are appropriate to the framework established by the Meforshim for this Perek. Although we can recognize the Yad Hashem and Hashgacha Elyona even while in Galus, these praises can be sung with a fuller voice once the reality of Geulah—and with it total clarity of the Emes—sets in.

The Pessukim in this category appear twice in the Perek. First, we are reminded that tt is Hashem who is “HaMechaseh Shamayim B’Avim Hamechin L’Aretz Matar…” and as a result of these rains the produce grows and, “Nosen L’Beheima Lachma”, animals are able to survive. Though the Passuk mentions animals in general, a particular species is mentioned as well: “L’Bnei Orev Asher Yikra’u”. Rashi explains that the Orev, or raven, is especially cruel to its offspring, failing to provide them with the sustenance that other birds or animals might. Hahsem, therefore, arranges for certain insects to be found near the mouths of the baby ravens so that they may have food to eat.

Later the Pessukim speak about the control HKBH has over other parts of the Teva: “Hanossen Sheleg KaTzamer K’For K’Efer Yifazer” and “Mashlich Karcho K’Fitim…”. Though these forces seem less vital to our existence, they too are part of the way Hashem impacts the physical world.

Also in line with the overall approach to the Perek is a series of Pessukim that speaks about Yerushalayim and the Bais HaMikdash. “Shabchi Yerushalayim Es Hashem…” Radak explains that these words refer not to the Ir Hakodesh itself but to its inhabitants. They are urged to raise their voices in song, “Halleli Elokayich Tzion.” Sforno explains that the Shira of those living in Yerushalayim at that time should be specifically increased “Ki Chizak Birichei Sha’araich”. They will never again fear that enemies might invade the Ir HaKodesh, which is to be protected by a “Chomas Aish”.

At its conclusion, the Perek turns away from discussions of Teva, to what might be considered the opposite extreme: “Maggid Devarav L’Yaakov Chukav U’Mishpatav L’Yisroel”. This refers, of course, to the Torah and Mitzvos, which were given to Bnei Yisroel by HKBH, and not to others, “Lo Asah Ken L’Chol Goy U’Mishpatim Ba’al Yedaum”. While it is important to offer Shevach V’Hodaah to HKBH for this, the most precious of gifts, we must understand how these Pessukim apply to the days L’Asid Lavo. Why, after the Geulah, will the reminder that “Maggid Devarav L’Yaakov Chukav U’Mishpatav L’Yisroel” increase our Shevach to Hashem?

This question is compounded if we consider a Medrash related to these words.

The Tanchuma in Parshas Bechukosia, based on a Passuk in Iyov, tells us that when HKBH created the world he was Koveah “Yamav Shel Kol Echad V’Echad”, meaning that the length of each person’s life was established. Then, continues the Medrash, these were given over to Bnei Yisroel, “Chukav U’Mishpatav L’Yisroel” with a promise: “Im Asisem Chukai Ain HaSatan Nogeah Bachem”, if we keep the Chukim we will avoid the influence of the Satan. The opposite is also true, however: if we don’t keep the Chukim we are at the mercy of the Satan.

The Medrash seems to be telling us that HKBH established a length of time for each person’s stay on this world, and gave us the key to maximizing that time: “Chukav U’Mishpatav”. By cleaving to the Chukim we have the opportunity to avoid the Satan and use our days, which have been established since Brias HaOlam, to their fullest.

While the message and lesson of the Tanchuma are clear and vital, we must understand how they relate to the greater theme of the Perek. Why is this message, that the Chukim are the way to avoid the Satan, passed to us in a Perek that relates to Geulah? Why does this knowledge help frame our Shevach to Hashem upon the Kibbutz Goliyos?

Perhaps we can answer this question based on another Medrash that is related to both these words and this week’s Parsha.

As we know, the first Mitzvah given to Klal Yisroel as a nation was Kiddush HaChodesh, “Hachodesh HaZeh Lachem Rosh Chodashim” which, as we see in Parshas Bo, was given to Moshe Rabbeinu while still in Mitzrayim. The Medrash Rabba on these words brings the Passuk in Tehillim, “Maggid Devaro L’Yaakov Chukav U’Mishpatav L’Yisroel”, and explains that they refer specifically to the Mitzvah of Kiddush Hachodesh.

The Medrash continues, explaining that the Chukim refer specifically to the Moadim, which are tied to the Chodashim, and the Mishpatim are the laws of everyday life, which are Talui in the Moadim. The Medrash explains how this is true: even a simple business transaction is documented by a Shtar, which is dated based on the Chodashim. Any dispute then arising in relation to the transaction that is based on when it took place, is also therefore decided based on the months of the year. The Medrash concludes that we see from here that the Mishpatim are indeed closely related to the Moadim and Chodashim.

The words “Chukav U’Mishpatav L’Yisroel” are then related to this idea as well: the Chukim are the months, and the Mishpatim the laws that they affect. How might this understanding of these words relate to the overall theme of the Perek?

To answer this question, it seems that we must understand the Medrash Rabba and its message on a deeper level.

The Sfas Emes explains that the Mitzvah of Kiddush HaChodesh was given to us first because it carries with it a message that is vital for all of Torah and Mitzvos.

Until Yetzias Mitzrayim, explains the Sfas Emes, a person was able to be Misaken the Teva through his own Avodah, but was constrained by his own limitations. After Yetzias Mitzrayim, however, a new Derech and reality emerged—the Derech HaTorah, which is reserved for Klal Yisroel. The Torah is above Teva, but the Mitzvos are ways to infuse the physical world with the Kedusha of the Torah, and allow the world to be affected. The word “Chok” means to engrave or carve, and the Chukim are to be seen as pipes carved out of the Olam HaGashmi to carry the influence of the Olam HaRuchni.

The Chodashim, Sfas Emes explains, are each their own Tzinor to bring Hischadshus into the world: each month carries its own Kochos that infuse its days with Kedusha. This is a prime example of the Derech HaTorah, and this Mitzvah was, therefore, the introduction to this new reality. By giving us the Mitzvah of Kiddush HaChodesh first, with the message of Chukim, HKBH ushered in the Derech HaTorah, and the idea that each of us could affect the Olam HaGashmi through the Mitzvos, bringing a Shefa of Ruchnias through the Chukim.

The Medrash here is now understood: “Chukav U’Mishpatav L’Yisroel” represents the fact that the Chukim, represented by the months, affect even the most mundane aspects of our lives. Though we may assume that there is no room for the Olam HaRuchni in the corporate boardroom, the fact that our lives are governed by the Chukim means that the opposite is true: we can bring Kedusha to every situation. The Mishpatim, which govern commerce and other seemingly unholy pursuits, are themselves Talui in the Chukim, which carry Kedusha. We can now understand the Tanchuma in Bechokosai as well. If we wish to bring the most value to our limited time on this earth, we must lead lives of Chok, bringing Kedusha into the Olam HaGashmi. In doing so, we will be spared from the influence of the Satan, and be able to lead fruitful and productive lives.

We can also understand the words “Chukav U’Mishpatav L’Yisroel” in the context of the greater Perek based on this idea.

After the Geulah HaAsida, when the ways of HKBH are made clear, we will see that we had the tools all along: “Maggid Devarav L’Yaakov Chukav U’Mishpatav L’Yisroel”. Though we were mired in Galus, steeped in the Olam HaGashmi, we had the tools to break free: the Chukim, the Mitzvos that serve as pipes, injecting the Olam HaRuchni into the physical world. We will then understand the reality that the Mishpatim were Talui in the Chukim, and that if we had maximized our Asiyas HaMitzvos we could have avoided the Satan.

The ultimate Shevach V’Hodaah will then come when we see life for what it is: an opportunity to bring Kedusha into the world that seems bereft of any Ruchnias. When we understand that the Chukim were given to us so that the Mishpatim would be elevated, and not mundane, we will lift our voices in the sweetest of song to HKBH who chose us for this task, basking in the glory of “Lo Asah Ken L’Chol Goy U’Mishpatim Ba’al Yedaum”