Truth Be Told

Kapital 43 begins with the words “Shafteni Elokim V’Riva Rivi…” and a short Perek that is really an extension of of the previous one. As the previous Perek is attributed to the Bnei Korach, it seems that these Pessukim were written by that group as well. similarly, Radak explains that the overall theme of the these two Perakim are the same: both are “Al Lashon Bnei HaGalus”, the words of those who find themselves in Galus.

This theme can be sensed from the very first words of the Mizmor: “Shaftani Elokim V’Riva Rivi”. The Bnei HaGalus that Hashem act as a judge and settle their qualms with the those who seek them harm, be it an entire nation, “Goy Lo Chassid”, or an individual, “Ish Mirma V’Avla”. The next Passuk establishes the reason that we turn to Hashem with this plea: “Ki Attah Elokei Mauzi”. Radak explains that the word “Mauzi” reflects on the past: because HKBH has saved us in the past, we look to him once again. This being the case, we wonder why it is necessary for us to suffer the pains of Galus: “Lama Zanachti Lama Koder Eshalech B’lachatz Oyev.”

Rather, we ask: “Shelach Orcha V’Amitecha Hemah Yenchuni”. Rashi explains that these words refer to Moshiach, who is compared to Ohr, and Eliyahu HaNavi who, as a Navi Ne’eman, represents Emes. These luminaries will lead us to our ultimate destination: “Yivienu El Har Kodshecha V’El Mishkenosecha”. There, we will engage in the Avodah, and sing the praises of HKHBH, giving meaning and purpose to our Geulah.

The final Passuk reflects the positivity engendered by the proceeding words: “Mah Tishtochachi Nafshi U’Mah Tehemi Alai”. There is no reason to be downcast or complain, “Hochili L’Elokim Ki Od Odenu”. Our trust in Hashem will result in our being able to sing his praise as we behold “Yeshuos Panai V’Elokai”.

This brief Kapital, which begins with such desperate strains, ends on a note of hope, as the Bnei HaGalus understand that their complete Bitachon in Hahsem will lead them from the darkness, allowing them to achieve the goal of “V’Avoah El Mizbach Elokim”. The turning point of this Mizmor, it seems, is the words “Shelach Orcha V’Amitecha Hemah Yenchuni”, which refer to Moshiach and Eliyahu, as we have seen. As these words play such a central role in this Perek, it is important to fully understand their meaning.

In considering this phrase, a simple, yet important, question arises. There are many ways to refer to both Moshiach and Eliyahu HaNavi, many of which appear elsewhere in Tehillim. Why, then, are the words “Orcha V’Amitecha” used here? Rashi does explain how these terms apply to Moshiach and Eliyahu respectively, but why are these words chosen? What does the phrase “Shelach Orcha V’Amitecha” teach us? What lesson can we learn from the way the Passuk asks Hashem to send Moshiach?

While Rashi explains the words “Shelach Orcha V’Amitecha” in context as referring to Moshiach and Eliyahu HaNavi, there is another explanation that appears in Divrei Chazal.

In this week’s Parsha, Moshe Rabbeinu receives the very first Mitzva in the Torah, Kiddush HaChodesh, introduced with the words “Hachodesh Hazeh Lachem Rosh Chodashim…” The Medrash Rabba, on these words, quotes the Passuk in Micha, “V’Ashalech Lifnechem Moshe Aharon U’Miriam” and connects them to the words “Shelach Orcha V’Amitecha”, telling us that these words refer to Moshe and Aharon. The word “Orcha”, explains the Medrash, is a reference to Aharon HaKohen about whom the Passuk in Zos Habracha says “Tumecha V’Urecha L’Ish Chasidecha”. Similarly, the word “Amitecha” refers to Moshe Rabbeinu as the Passuk in Malachi says “Toras Emes Haysa B’Pihu”.

On its face, this Medrash is very difficult to understand. The Drasha seems to be focused on the word “Lachem”, which assigns possession to Moshe and Aharon, to whom the Dibur was given. The Passuk therefore is telling Moshe and Aharon that the Mitzvah of Kiddush HaChodesh is “theirs”, so to speak. The Medrash than links this idea with the words “V’Ashalech Lifnechem Moshe Aharon U’Miriam”, which refer to the fact that leaders were sent to take us from Mitzrayim, and the words “Shelach Orcha V’Amitecha” which we are told refer to Moshe and Aharon. What is the message of the Medrash? Why is the Mitzvah of Kiddush Hachodesh called “Lachem” and in what way is this related to the fact that Moshe and Ahron were the Shluchim of HKBH to take Bnei Yisroel from Mitzrayim? If we answer these questions we must still understand what the words “Shelach Orcha V’Amitecha” add to the equation. Why are Moshe and Aharon referred to by these words and what does this add to the overall message of the the Medrash?

In short, it seems that the Mitzvah of Kiddush Hachodesh, given with the word “Lachem” is somehow related to the role of Moshe and Aharon, the ones who affected the Geulah, as the source of Ohr and Emes—as in the words “Shelach Orcha V’Amitecha”—how can we understand this?

Seeing as the crux of the Medrash is centered on the words “Hachodesh Hazeh Lachem” and specifically the possessive nature of the word “Lachem”, it is important to understand how Chazal explain the appearance of this word in relation to this Mitzvah.

The Medrash Rabba, earlier in the Parsha of Kiddush Hachodesh, cites a conversation between HKBH and the Malachei HaShares. The Malachim asked HKBH: “Eimasai Attah Oseh Es HaMoados”, asking when Hashem would establish the Yomim Tovim. The Malachim were accustomed to providing Hashem with council, as the Passuk in Daniel tells us, and sought to provide input in the matter of the Moadim as well. Hashem, however, replied: “Ani V’Attem Maskim Al Mah SheYisroel Gomrin U’Mabrin Es Hashanah”. Rather than HKBH determining the timing of the Moados, with the help of the Malachim, Klal Yisroel establishes these dates, and both HBKH and the Malachim are “Maskim”.

Similarly, the Medrash Rabbah in Parshas V’Eschanan tells us that the Malachim asked HKBH: “Eimasai Rosh Hashana V’Eimasai Yom HaKippurim”. Hashem replied: “Li Ma Attem Shoalim Ani V’Attem Nelech Etzel Bais Din Shel Mattah…” The determination of the Yimei HaDin, explained HKBH, is left to Bais Din and not determined by the Pamaliah Shel Maalah.

These two Medrashim help us understand the word “Lachem” as it appears in the Passuk, “Hachodesh Hazeh Lachem…” Indeed, the Mitzvah of Kiddush Hachodesh, and all the affects generated by the decision to be Mekadesh the Chodesh, is squarely in the realm of the Chachamim, and in that way “owned” as indicated by the word “Lachem”.

That said, we must also understand the way these Medrashim are presented, as both describe conversations between HKBH and the Malachim, albeit slightly different versions. Why were the Malachim so concerned with the establishment of the Moadim? Why were they not already aware, so to speak, the reality of “Ani V’Attem Maskim Al Mah SheYisroel Gomrin U’Mabrin Es Hashanah”? What can we understand about the affect of the words “Hachodesh Hazeh Lachem” from the way these Medrashim are written?

R’ Yonnasan Shteif, in a Drasha for Parshas Bo, speaks about this concept in a way that explains another interesting Medrash on these words.

The Mechilta tells us that the word “Zeh” means that Moshe was shown something in a physical sense. The Medrash explains that Kiddush Hachodesh was one of three things that “Niskashe Bo Moshe V’Hirahu Hamakom Kulam B’Etzbah”. In some way, it was difficult for Moshe Rabbeinu to understand Kiddush Hachodesh, and Hashem therefore showed it to him clearly.

Rashi, on the Passuk, explains that Moshe had difficulty understanding the detailed Dinim of Kiddush HaChodesh, which is of course the Pashut understanding of the Medrash. That said, there are many Mitzvos that have detailed related Halachos and we are not told “Niskashe Bo Moshe”, leaving room for additional explanation in the case of Kiddush HaChodesh.

R’ Shteif therefore explains that Moshe had difficulty with one particular aspect of this Mitzvah: “Lachem”. There is almost no other Mitzvah in the Torah that assigns such agency to man, leaving important and far-ranging decisions in the hands of Basar V’Dam.

In fact, the concept of “Lachem” is true even in cases where it seems that it might not be. The Gemarah Rosh Hashana tells us that the word “Attem” appears three times in speaking about the establishment of the Moadim, to tell us “Afilu Shogegim…Afilu Mezidim…Afilu Mutain”. The Moadim occur when Bais Din decides that they will even if the decision is made in error, either by mistake, on purpose or because the Chachamim are misled. So strong is the effect of the words “Hachodesh Hazeh Lachem”, that decisions made with regard to the Zmanim are considered valid even when made under false pretense, “Afilu Shogegim…Afilu Mezidim…Afilu Mutain”.

This was what troubled Moshe Rabbeinu about this Mitzvah: how could it be that Bais Din would act against the Emes, and still have the effect of “Hachodesh Hazeh Lachem”? How is it possible that the establishment of the Chodesh, and therefore the Moadim and so much else, would be left to Bais Din with the provisio of “Afilu Shogegim…Afilu Mezidim…Afilu Mutain”?

R’ Shteif explains that HKBH therefore showed Moshe Rabbienu that Klal Yisroel is not bound by time and place—that we are L’Mailah Min HaTeva, and that the decision of Bais Din Shel Mattah reflects the Ratzon Haborei and is therefore the greatest Emes possible. It may seem as though the Chachamim committed an error in a situation of “Afilu Shogegim…Afilu Mezidim…Afilu Mutain” and established Rosh Chodesh at the “wrong” time, but this is merely an illusion based in Teva. It is true if one makes astronomical calculations, it may seem as though Bais Din made a mistake, but the Emes is not connected to Teva but to Ratzon Hashem, and therefore the Kiddush HaChodesh is indeed correct in all manners.

This helps us understand the way the Medrashim are presented: the MAlachim, as seen throughout Chazal, see only Emes and Sheker and no gray area. That being the case, they wondered how Basar V’Dam might make such important decisions as Kiddush HaChodesh, and so HKBH told them: “Ani V’Attem Maskim Al Mah SheYisroel Gomrin U’Mabrin Es Hashanah”. The actions of Bais Din are indeed Emes because they reflect the Ratzon Hashem.

Based on this idea, we can well understand the Medrash on the words “Hachodesh Hazeh Lachem”: Moshe and Aharon were given ownership of the Mitzvah of Kiddush Hachodesh, so to speak, because they represented true Emes: the Emes of Torah. the ones about whom it said “Tumecha V’Urecha L’Ish Chasidecha” and “Toras Emes Haysa B’Pihu”, represent the Ratzon HaBorei and therefore the Emes reflected by the words “Hachodesh Hazeh Lachem” and all that comes with that charge.

It seems that this identity was directly linked to their role they played as the Sheluchim of HKBH to lead Klal Yisroel out of Mitzrayim, as well.

One may wonder why the Mitzvah of Kiddush Hachodesh was given at this juncture, while Bnei Yisroel was still in Mitzrayim, and not after the Geulah like other Mitzvos. Perhaps the answer lies in the reality presented by the words “Hachodesh Hazeh Lachem”.

This Mitzvah teaches us more about ourselves than it might appear. As we have seen, the words “Hachodesh Hazeh Lachem” teach us that we can rise above Teva, that Klal Yisroel inhabits a different realm. The decisions of Bais Din Shel Matth are binding “Afilu Shogegim…Afilu Mezidim…Afilu Mutain” because our sense of Emes is not bound by time, place or any other physical constraint, but by Ratzon Hashem.

This Mitzvah is therefore integral to our identity as a nation, and as individuals. Poised to leave the Kur HaBarzel, Bnei Yisroel was told “Hachodesh Hazeh Lachem”, informing them of their ability to exist beyond Teva, to tie themselves to true Emes. Presented with the transition to Avdei Pharoah to Avdei Hashem, we were taught that we must not let physical limitations get in our way—that we can live beyond Teva and access Emes at the highest realms.

Moshe Rabbeinu and Aharon HaKohen, the very embodiments of Emes and Ohr HaTorah were therefore sent to lead us out of Mitzrayim, to reinforce this important lesson. Indeed the words “Hachodesh Hazeh Lachem” are directly related to the words “V’Ashalech Lifnechem Moshe Aharon U’Miriam”, through the description found in the words “Shelach Orcha V’Amitecha”.

Perhaps this can help us understand the words in Tehillim as well: when we, the Bnei HaGalus, yearn for Moshiach and Eliyahu HaNavi, it must come from a place of “Shelach Orcha V’Amitecha”. We all wish for Geulah, but it must be for the right reasons. These words teach us that if we seek the Geulah because it will tie us true Emes, and allow us to live beyond Teva, than we will indeed be Zoche to the promise of V’Avoah El Mizbach Elokim.