Chayei Sarah – פרק ל׳׳ט Foreign Status

Kapital 39 begins with the words “Lamenatzeach L’Yidusun Mizmor L’Dovid”, and Rashi explains that Yidusun was the name of one of the Meshorerim, who is mentioned in Divrei HaYamim, as well as of a musical instrument. Radak explains the opening Passuk in this vein: Dovid Hamelech wrote this Mizmor, but he gave it to Yidusun to sing. Taking the words of Rashi into account, we can assume that the Yidusun instrument provided the musical accompaniment to these words.

Rashi adds another explanation for the word Yidusun, however: “Al HaDasos V’Al HaDinin V’HaGezeiros Shel Tzarah HaNigzaros Al Yisroel.” This Mizmor is about the laws, regulations, and decrees that cause Klal Yisroel distress. This explanation, based on the Medrash Agaddah, seems to establish the overall theme for the Mizmor as being related to the tribulations of Galus. Indeed, Radak tells us that this Mizmor has the same purpose as the previous Perek, and in the opening to that Kapital Rashi explains that it was written “L’Omro B’Shas Tzara…”

The Mizmor itself begins by outlining the ways in which we had hoped to avoid Tzar: “Amarti Eshmira Darchei MeCheato…” Rashi explains that by holding back criticism of the Midas HaDin that we confront at the hands of our enemies, we believed that we could forestall further suffering. Ultimately, however, the suffering grew too great, “Cham Libi B’Kirbi”, and our attempt at silence failed, “Dibarti B’Leshoni”.

With no choice but to face further oppression at the hands of our enemy, the Pessukim turn to Teffila: “Hodieni Hashem Kitzi U’Midas Yamai Mah Hi”. Recognizing that our inequities lead to suffering, we ask: “M’Kol Pishai Hatzileni Cherpas Nava Al Tisimeni”. Similarly, “B’Tochachos Al Avon Yisarta Ish…Ach Hevel Kol Adam Selah”.

True to its purpose, this Mizmor also contains very open please for Rachamim, as the pressures and trials of Galus overwhelm us. In this vein, we find short but plaintive Pessukim such as “V’Atah Mah Kivisi Hashem Tochalti Lecha Hu” and “Hasar M’Alaei Nigecha M’Tigras Yadcha Ani Kilisi”. For our self-awareness regarding the source of our troubles, with these words we cry to Hashem, asking that our pains be mitigated.

A similar plea is found in the penultimate Passuk: “Shamah Tifilasi Hahsem V’Shavasi Ha’azina Eli Dimasi Al Techerash.” Rashi explains that once we have experienced and felt the Tochacha and Yisurin, we can ask HKBH with renewed conviction. to hear our Teffilos. This Passuk adds another element to this request, however: “Ki Ger Anochi Imach Tosahv K’Chol Avosai.”

These words require an explanation of their own: why does Dovid Hamelech refer to himself as a “Ger” in this Passuk? Radak notes that this obviously does not mean a “Ger Tzeddek” in the sense of a convert but refers to the fact that a person is essentially a “Ger” in this world, moving from one place to the next, “B’Eretz Lo Lo,” in a land that is not his. Taking a slightly different approach, Sforno explains that the words “Ger Anochi” refer to one’s relationship with Olam HaZeh: “Aini Mishtdel B’Iskei Olam HaZeh Ela K’Mo Ger”.

According to both Pshatim, however, the upshot is the same: Dovid Hamelech asks that his Teffilos be answered because of his status as a Ger—either because of the physical discomfort associated with this term or because of his focus on Ruchnias rather than Olam HaZeh. We must, however, understand why this term is used here.

There are innumerable Pessukim in Tehillim in which Dovid asks that his Teffilos be heard—but this is the only one that uses these words. Why? This Perek focuses on the Tzaros of Klal Yisroel in Galus, and is meant “L’Omro B’Shas Tzara…” What do the words “Ki Ger Anochi Imach” add that makes them appropriate for this Perek in particular?

The truth is that these words are very similar to a Passuk found in this week’s Parsha—a link which may help us understand their intent.

When Avrohom Avinu approaches the Bnei Ches in the hopes of securing Mearas HaMachpela for the Kevurah of Sarah Imenu, he begins by saying “Ger V’Toshav Ani Imachem,” establishing himself as a “Ger” for these purposes. Chazal, in several places, note the similarity between this Passuk and the one in Tehillim, connecting them to one another.

For example, the Medrash Aggadah at the beginning of Parshas VaYeshev speaks about the relationship that Tzaddikim have with Olam HaZeh, and cites the fact that Avrohom said “Ger V’Toshav Ani Imachem” and Dovid said “Ki Ger Anochi Imach”. Similarly, the Mechilta in Parshas Mishpatim, speaking about the imperative to love and respect Gerim, cites both of these Pessukim.

From the variety of contexts in which these Pessukim are brought down, it may appear that their relationship is casual—that it is a mere coincidence that both Avrohom and Dovid used similar terminologies. It seems, however, that Dovid did not choose this phrase at random, but with precise intent. The Passuk ends with the words “Tosahv K’Chol Avosai” connecting these words with Dovid’s forebearers. In a sense, Dovid is saying declaring himself to be a Ger in the guise of his Avos, and asks that his Teffilos be accepted in that Zechus.

What does this mean? What did Avrohom mean to express when he said the words “Ger V’Toshav Ani Imachem” to the Bnei Ches, and in what way does Dovid Hamelech hope that using the same words will provide a Zechus for his Teffilos?

We may be able to answer these questions based on another Medrash that mentions these words.

The Mishnas Rebbi Eliezer, a collection of Medrashim also known as the Medrash Shloshim U’Shtayim Middos, tells us: “Chavivin Gerim SheKol HaNeviim Karu Atzman Gerim”. We know that the title “Ger” is considered beloved, because Neviim referred to themselves by this term. The Medrash brings three examples of this: the statements of Avrohom and Dovid that we have seen, as well as the words of Moshe Rabbeinu: “Ger Hayisi B’Eretz Nachriya”.

Perhaps, if we understand the meaning of Moshe’s statement, “Ger Hayisi B’Eretz Nachriya”, we can explain the meaning of the words “Ger V’Toshav Ani Imachem” and “Ki Ger Anochi Imach”.

These words, which appear both in Parshas Shemos and Yisro, are the explanation given by Moshe Rabbeinu for the name he gave his son Gershom. This itself seems to indicate the significance that Moshe placed upon this status, as the name “Gershom” forever memorialized the fact that Moshe was a Ger B’Eretz Nachriya when his son was born. Why did Moshe feel it necessary to give his son this name? Why was it so notable that Moshe was a Ger in Midian at the time of his son’s birth and what might this tell us about this title?

These questions are perhaps eclipsed, however, if we understand the context in which this name was given.

The Mechilta in Parhsas Yisro tells a startling story: when Moshe Rabbeinu asked for Tzipporah’s hand in marriage, Yisro responded with a condition: “Ben Sheyihiyeh Lecha Techila L’Avodah Zarah”. Yisro wished for the firstborn son to be given over to Avodah Zarah, conceding that other sons could be “L’Shem Shamayim”. The Medrash tells us that Moshe accepted this condition, and the marriage took place.

It emerges that the words “Ger Hayisi B’Eretz Nachriya” were used to explain the name of the son that Moshe had agreed to give over to Avodah Zarah. In fact, it seems that these words explain the situation that Moshe was in: he was far from home, far from his people, and was, therefore, forced into a less than favorable arrangement. This can help us understand why Moshe named his son using these words, but then how can we understand their link to the words of Avrohom and Dovid? Why does the Mishnas Rebbi Eliezer connect two instances of Ger that have elevated purpose with the words “Ger Hayisi B’Eretz Nachriya” uttered at an apparently inauspicious moment?

The only way to answer these questions is to better understand the words of the Mechilta, which themselves are quite astonishing.

R’ Shmuel of Shinov, in Ramasayim Tzofim, writes that he heard the Chidushei HaRi”m say over this Mechilta and become extremely emotional, crying out that it is impossible to take the Medrash at face value, and assume that Moshe Rabbeinu consented to the condition of “Ben Sheyihiyeh Lecha Techila L’Avodah Zarah”. Rather, explained the Chidushei HaRi”m, there is another way to understand the words of Yisro.

When Moshe first arrives in Midyan, he rescues the daughters of Yisro from the local shepherds who would taunt them. Chazal there tell us that Yisro and his family were outcasts because they had rejcted Avodas Zarah, recognizing the Yichud Hashem. If so, why would Yisro have wished for his own grandson, born after he had discovered HKBH, to be given to Avodah Zarah?

Rather, explains the Chiddushei HaRi”m, we must understand the reality of the times.

Before Mattan Torah, the only way for a person to come to an understanding of Hahsem was through philosophical debate, intellectual exploration, or the study and experience of Avodah Zarah. The other way that one can access the Emes through Torah and Mitzvos, coming to an understanding of Hashem and level of Shelimus through the pursuit of Ruchnias alone. This path, explains the Chiddushei HaRi”m, was always available to some, such as the Avos and Moshe Rabbeinu, but was made accessible to all after Mattan Torah.

It was in this context that the discussion between Yisro and Moshe took place.

Yisro had tried every Avodah Zarah in the world only to find the Emes in Avodas Hashem, because this was generally the only way to do so, and he wished that his grandson follow his ways. He did not intend for Moshe’s child to experience or explore Avodah Zarah, but rather through the study and understanding it so that his conception of the Emes would be firmly rooted.

Although Moshe had taken the other path, that of total devotion to Ruchnias, he agreed to this condition nonetheless, for he understood that his son would be well prepared for a lifetime of Avodas Hashem through this route.

Pehrpas we can understand the words “Ger Hayisi B’Eretz Nachriya” based on the explanation of the Chiddushei HaRi”m. Moshe knew that his son would follow a path that was different from his own, that he would not be able to rely on Torah and Mitzvos alone for his development, and he wished to make this clear. He therefore named his son Gershom, “Ki Amar Ger Hayisi B’Eretz Nachriya”. The world into which his son entered was wholly different than that of Moshe Rabbienu, because he was not among the Yichudei Segulah who could employ the Derech of Ruchniyos alone. In this way, Moshe was a Ger in a strange land, for his Derech, his relationship wth HKBH, was so vastly different than that of the entire world.

It is this usage of the word Ger that Mishnas Rebbi Eliezer compares to that of Avrohom Avinu and Dovid Hamelech.

When Avrohom told Bnei Ches “Ger V’Toshav Ani Imachem”, he was not speaking about his citizenship or place of residence—he spoke about his worldview. Bnei Ches may have thought that by allowing Avrohom to acquire Mearas HaMachpela, they would have an opportunity for him to assimilate among them, to become one of them, so to speak. After all, since leaving Charan, Avrohom had remained independent, loathe to allow anyone to benefit him lest he be drawn close to them. This reality seemed to now be changing, however. Avrohom, therefore, said “Ger V’Toshav Ani Imachem”, stating very clearly that his relationship with HKBH was absolute and removed him from any possibility of assimilation.

Much as Moshe stood apart from the rest of the world, as expressed by the words Ger Hayisi B’Eretz Nachriya, Avorhom assured Bnei Ches that he was an ill-suited target for their machinations.

This is the status of Ger that Dovid wishes to grasp on to with the words “Ki Ger Anochi Imach Tosahv K’Chol Avosai”. By recalling the words of Avrohom and Moshe, we seek highlight our separation from those around us, calling attention to the fact that even as we endure the pains of Galus, we are “Gerim B’Eretz Nachriya” holding fast to our relationship with HKBH. In this way we use the Zechus Avos as well as our own endurance as a way to elevate our Teffilos, pleading “Shamah Tifilasi Hahsem V’Shavasi Ha’azina Eli Dimasi Al Techerash”.