Light Fare

Kapital 71 begins with the words “Becha Hahsem Chasisi Al Evosha L’Olam”, which is a noteworthy opening as the Perek does not seem to have the usual introductory words that might assign it an author or indicate something about its nature. Radak addresses this point, explaining that this Perek is in fact connected to the one before it, which begins with the words “Lamenatzeach L’Dovid L’Hazkir”, obviating the need for a new Pesicha. The previous Perek was written by Dovid during the time that he was forced to run away from Avshalom, and Radak, therefore, explains that the same is true of these Pessukim.

Sforno does not address the connection between this Perek and the one before it, explaining instead that these Pessukim are a Teffilah about the Shibud Malchios. We can of course resolve these two Peshatim, however: the words penned by Dovid Hamelech during his Es Tzara can serve as a lifeline for us as well, used to beseech HKBH when we find ourselves under pressure from Shibud Malchios. The Pessukim, which are plaintive in nature, seem to support this approach.

Dovid begins by declaring his Bitachon in Hahsem, “Becha Hahsem Chasisi”, secure in the knowledge that he will not be embarrassed by this Bitachon, “Al Evosha L’Olam. in the next Passuk he qualifies this Bitachon: “B’Tzidkascha Tatzileni U’Tifalteni”. Radaki explains that Dovid did not place his hopes in his own Zechusim, but in the Tzidkus of Hashem. Similarly, as we yearn to be released from the bonds of the Shibud Malchios, we can appeal to the Middas HaRachamim even as our own Zechuyos are lacking.

Another example of this is found later when Dovid begs: “Elokai Palteni Miyad Rasha M’Kaf M’Avel V’Chometz”, referring to his enemies by two monikers: Rasha and M’Avel V'Chometz. Radak explains that the word Rasha refers to Avshalom while the name M’Avel V’Chometz is reserved for Achitofel, who stood at his side. Sforno, following his more general approach, assigns these terms to two of our more familiar enemies: Haman and Achashverosh, respectively. In doing so, however, Sforno reveals that a Rasha refers to one who wishes to harm us physically, as Haman did, while “M’Avel V’Chometz” is used in relation to one who tries to oppress us through taxes and other forms of torment. This Passuk, then can refer to any of our many enemies, each of whom can be called by one of these names, or both.

It is clear, then, that while the Perek itself is about Dovid Hamelech, there are many lessons that apply

Besides asking Hashem to save him, Dovid expresses the positive that he sees in his predicament: “K’Mofes Hayisi L’Rabim V’Attah Machsi Oz.” Rashi explains that others looked at the woes that Dovid Hamelech faced and worried that a similar fate might befall them. Radak explains further that since the situation in which Dovid found himself was due to his missteps, he felt that others might be encouraged to stay true to the Derech Hashem for fear that they, too, may be punished.

The latter part of the Perek turns into more of a Teffilah, with Dovid calling out “Elokim Al Tirchak Mimeni Elokai L’Ezrasi Chusha”. As is often the case, Dovid makes it clear that his ultimate desire is not his own wellbeing, but Ribuy Kvod Shamayim, which will come about in two distinct ways. Most immediately, if Dovid is saved, then his enemies and all that witness the spectacle will see the fault of their ways: “Yevoshu Yichlu Sotnei Nafshi…”

The Pesssukim also speak at length about the other way that Kvod Shamayim will be affected by Dovid’s rescue: “V’Ani Tamid Ayachel V’Hosafti Al Kol Tehilasecha”. Upon receiving his Yeshua, Dovid will make the Chesed Hashem known through constant Shevach V’Hodaah. The remaining Pessukim are almost completely devoted to this idea, as Dovid expresses his desire to sing the praises of HKBH for the rest of his days.

The Perek ends by reinforcing these two paths to the goal of Ribuy Kvod Shamayim: “Gam Leshoni Kol Hayom Tehegeh Tzidkascha Ko Boshu Ki Chafru Mivakshei Ra’asi”. When his enemies are embarrassed, displaying the error of their ways for all to see, Dovid will respond by singing about the Tzidkus of Hashem for all to hear.

It is interesting to note that the Tzidkas Hashem, mentioned in this last Passuk, is mentioned several times in this Perek. In fact, Dovid Hamelech mentions this Middah no less than ten times in these Pessukim, far dwarfing its appearance in any other Perek of Tehilim. We can surmise, then, that there is a connection between the message of this Perek and the Tzidkas Hashem. How can we understand this? Why, in this Perek specifically, does Dovid Hamelech constantly refer to the Middah of Tzidkus as it relates to HKBH?

In order to answer this question, we must first pose another: how can we understand the concept of Tzidkus Hashem. Of course we know, as even Pharoah did, that “Hahsem HaTzaddik”, but the references in this Perek indicate a specific Middah of Tzidkas Hashem—what does this mean?

There is a Medrash at the end of this week’s Parsha that seems to address this question.

Following the Pessukim that discuss the Moadim, the Torah speaks about the Menorah that was lit everyday in the Mikdash. The Medrash Rabba, there, relates these Pessukim to one found towards the end of this Kapital in Tehillim, “V’Tzidkascha Elokim Ad Marom Elokim Mi Kamocha”, telling us that the Mitzvah given to light the Menorah is in some way an expression of the Tzidkas Hashem.

The Medrash brings few ways to explain why this is so including the following: “Attah Meir L’Elyonim U’letachtonim Attah Meir L’Kol Ba’ei Olam V’Atta Misaveh L’Oran Shel Yisroel.” HKBH is the ultimate source of light, both in this world and in the Olamos HaElyonim, yet He desires the Oran Shel Yisroel, which refers to the Menorah. According to the Medrash, the fact that Hashem gave us a Mitzvah of Menorah, although He obviously does not need our light, is an expression of the words “V’Tzidkascha Elokim Ad Marom Elokim Mi Kamocha”.

How can we understand this Medrash? Why, indeed, is the “Meir L’Kol Ba’ei Olam”, the One who provides all light, “Misaveh L’Oran Shel Yisroel”? We must assume that the Medrash does not mean the actual light of the Menorah, but that which it represents—what might that be? What is the Oran Shel Yisroel and why is the desire that HKBH has for this Ohr an expression of the Tzidkas Hashem, as expressed by the Medrash?

As we know, Ohr, light, was the first thing created by Hashem during Brias HaOlam, mentioned in the third Passuk in the Torah: “Voyemer Elokim Yehi Ohr V’Yehi Ohr”. The Medrash Rabba at the beginning of Sefer Beraishis offers a number of Drashos on these words, including the following: “VaYehi Ohr Zeh Avrohom”, proving from a Passuk in Yeshayahu that Avrohom Avinu is related to Ohr. This is obviously a concept that requires explanation: in what way is Avrohom Avinu connected to Ohr, and specifically the original light created at the time of Brias HaOlam?

To answer this question and perhaps explain the concept of Oran Shel Yisroel, we can turn to another Medrash on the same words: “Vayehi Ohr Elu Ma’asehem Shel Tzaddikim.” The Medrash here relates Ohr specifically to the Ma’asim of Tzaddikim—another Drasha which requires explanation: what is the connection between the Ma’asim of Tzaddikim and Ohr?

R’ Leibel Eiger, in his Imrei Emes on Parshas Vayera, asks a question on the Passuk in Beraishis: why does the Torah tell us “Vayar Elokim Es HaOhr Ki Tov”, which makes it sound as if HKBH only saw that the Ohr was Tov after it was created if we know that there is no concept of “before” and “after” when it comes to HKBH? The Passuk makes it sound as if Hashem had to wait for the Ohr to come into existence to “see” that it was good, when it is clear that HKBH only created it because it would be Tov—what do these words mean?

To answer this question, R’ Leibel brings the Medrash above, “Vayehi Ohr Elu Ma’asehem Shel Tzaddikim”, offering an important insight.

As we know, a person’s Ma’asim are the result of his Bechira—he may choose which path to follow—and as a result, consistency is not guaranteed. It is axiomatic that there are days when a person makes only the correct choices and days when he struggles. Our natural myopia sometimes forces us to look only at the times when we fell, not those in which we succeeded. This is not true of HKBH, however, for His view is unlimited. “Vayehi Ohr Elu Ma’asehem Shel Tzaddikim…Vayar Elokim Es HaOhr Ki Tov”. HKBH, who can see until the end of time, knows that the Ma’asim of Tzaddikim are ultimately Tov, that in the end it will be shown that even when we stumbled, it was part of a greater picture, and but our intention was always Tov.

This is what is represented by the words “Vayehi Ohr Elu Ma’asehem Shel Tzaddikim…Vayar Elokim Es HaOhr Ki Tov”. At the very beginning of time, when HKBH created the world, he knew that the light of the Tzaddik would ultimately shine, and that it would be shown that the Ma’asehem Shel Tzaddikim were Tov all along. This relates to Avrohom Avinu as well: he set his children upon the path of Tzidkus, “L’Man Yiztaveh Es Banav V’Es Baiso Acharav…” and all the “Ma’asehem Shel Tzaddikim” that followed are credited to him. Accordingly, the reality of “VaYar Elokim Es HaOhr Ki Tov” is related directly to Avrohom Avinu.

Perhaps we can use this idea to explain the Medrash in Parshas Emor.

Of course, HKBH is the Meir L’Kol Ba’ei Olam and does not require any external light source, but he tells us to light the Menorah to remind us that we ourselves are the creators of a very bright light: the Ma’asehem Shel Tzaddikim. HKBH knows better than us that our missteps are just that, that ultimately the Ohr is Kulo Tov, and that one day this will be made clear for all to see. Each day, when we light the Menorah we are reminded that we hold the key to Ohr, that our actions have the ability to bring great light to the world.

The Tzidkus of Hashem, then is this Middah, that He sees beyond our foibles, many as they may be, and is instead “Misaveh L’Oran Shel Yisroel”, awaiting the day on which all will learn what was known to Hashem from the very beginning of time: “VaYar...Es HaOhr Ki Tov”.

This can help us understand the constant usage in this Kapital of terms related to the Tzidkas Hashem. As we saw, Dovid was keenly aware that his own shortcomings led to the situation in which he was mired and so called upon the Middah of Tzidkus. This would remind HKBH, so to speak, that the Ohr is ultimately Tov, that our missteps will one day be seen as insignificant in relation to our Ma’asim Tovim and intentions.

Dovid begged for his own Yeshua, while teaching us how to prepare for ours: in the absence of the Menorah, we must still relate to the Tzidkas Hashem, keeping in mind that we are an important source of Ohr in this world, and even when we don’t live up to our own standards, the promise of “VaYar Es HaOhr Ki Tov” remains. If we keep this in mind, we will be encouraged to produce more light until the day of Oh Chodosh Al Tzion Ta’ir, when all will be plain to see.