We Are Dew

Although it is one of the shortest Parshion, Parshas Kedoshim contains an inordinate amount of Mitzvos—fifty-one according to the Minyan HaMitzvos of the Rambam. As a result the Pessukim jump from one topic or area of Halacha to another in a way that we might describe as random if we didn’t know better. Even if we cannot readily explain why each of these Mitzvos is mentioned where and when there are, some themes are readily apparent.

Towards the beginning of the Parsha, several Mitzvos are mentioned which are classified as Bein Adam L’Chaveiro, such as Gezel, Tochacha and Rechilus. In fact, many of these Mitzvos seem focused not only on how we deal with others, but with others who are less fortunate. Included in these Pessukim, for example, are the Mitzvos of Matnas Aniyim, Lifnei Iver, and Lo Sisa Pnei Dal. The Parsha even includes the Mitzvah most associated with our interpersonal relationships: “V’Ahavta L’Reacha Kamocha”. There are of course numerous Perakim in Tehillim that touch upon the way that we are meant to behave towards one another, but there is one addresses these concepts in a most interesting way.

Kapital 133, the second-to-last of the fifteen Shir HaMaalos, begins with the words “Shir Hamaalos L’Dovid”, and begins with a rhetorical question: “Hinei Mah Tov U’Mah Na’aim Sheves Achim Gam Yachad”. In the few lines that follow, Dovid Hamelech answers this question, expounding on the beauty of brothers joined together.

In order to properly understand the next Pessukim, however, we must first identify about whom they are said—to wit, who are the “Achim”?

Rashi, following his general approach that Dovid Hamelech wrote the Shir HaMaalos for the Leviim to sing in the Mikdash, explains that these words refer to a reality in which HKBH is found in the Bais HaMikdash amongst Klal Yisroel, who are considered Achim V’Reim. According to Rashi, then, Dovid Hamelech wrote a Shir for the Leviim to sing, extolling the beauty of a gathering together of Acheinu Kol Bais Yisroel. Ibn Ezra shares a similar approach.

There is another way of understanding these words as well. Radak explains that the Perek speaks of the days of L’Asid Lavo, at which time Moshiach will rule as a Melech, and will be joined in leadership by the Kohen Gadol. These are the Achim about which Dovid Hamelech speaks here: the Melech and Kohen Gadol.

Metzudos offers something of a middle ground, explaining that Dovid is referring to the beauty “K’Asher Yoshvu Al Admasam Kol Bais Yisroel.” L’Asid Lavo, after Kibutz Galios, all of Klal Yisroel will return to Artzenu HaKedosha, truly experiencing a existence of “Sheves Achim Gam Yachad”.

According both Rashi and Metzudos, then, the words “Sheves Achim Gam Yachad” refer to the unity of Klal Yisroel, which Dovid Hamelech tells us is “Tov V’Naim”. The next two Pessukim expand on this concept, explaining how beautiful this unity is.

“K’Shemen HaTov Al Rosh Yored Al HaZakan Zikan Aharon”. Dovid compares the Achdus of Klal Yisroel to “Shemen HaTov” flowing from the head of Aharon onto his beard, “Sheyored Al Pi Midosav”, which then flows onto his clothing. Rashi explains that the “Shemen” in the Passuk refers to the Shemen HaMishcha with which Aharon HaKohen was anointed, which was infused with elements of the Ketores and therefore extremely fragrant. Dovid Hamelech is therefore telling us that Achdus among Klal Yisroel is as sweet and alluring as the Shemen Hamishcha.

The next Passuk adds another comparison: “K’Tal Chermon Sheyarad Al HaRirei Tzion”. Dovid seems to be now comparing the beauty of “Sheves Achim Gam Yachad” to that of the dew which falls on Har Chermon.

This Passuk is somewhat more difficult to understand. What is the beauty of Tal Chermon? we can easily understand that Achdus in Klal Yisroel is compared to the Shemen Hamishcha, which was so fragrant, but what is the beauty of Tal Chermon? How can we understand the comparison between expressed in this Passuk, and what can it teach us about the ideals of V’Ahavta L’Reacha Komocha so prevalent in our Parsha?

The Meforshei HaPshat do not address this question directly, but these Pessukim are discussed by Chazal.

The Gemara in Horiyos tells us that when Moshe Rabbeinu was Mashach his brother Aharon with the Shemen Hamishcha, two drops fell from Aharon’s head onto his beard. Moshe became worried: perhaps he had placed the Shemen in the wrong spot and was now Chayav for Me’ilah. At that point, relates the Gemarah, a Bas Kol said “K’Tal Chermon”, and just like the Tal Chermon has no Din of Me’ilah, so to the Shemen HaMishcha that fell onto Aharon’s beard has no Din of Me’ilah. Then, when Aharon spoke, some of that oil dripped onto his clothing, and he became worried that this too was an Issur Me’ilah. At that point the Bas Kol once again reassured him, saying “Hinei Mah Tov U’Mah Na’aim Sheves Achim Gam Yachad” and just as Moshe Rabbinu was not Chayav for Me’ilah so to Aharon Hakohen was not Chayav for Me’ilah.

This Gemara of course explains the connection between the Tal of Chermon and the Shemen HaMishcha, but only if we understand the words Sheves Achim Gam Yachad, as referring to Moshe and Aharon. According to Rashi and Metzudos, in the Derech HaPshat, these words refer to the figurative Achim of Klal Yisroel and not literal brothers. How then can we understand the message of the Tal Chermon?

In order to explain these Pessukim, it may be helpful to understand one of the qualities of Tal, which affects a common Halacha.

The Halacha is that Chayav to request Geshem during the winter, and therefore if someone forgot to say “V’Sen Tal U’Matar” he must repeat Shemona Esrei. The Gemara in Taanis tells us that the Chachamim were not, however, Mechayev us to mention Tal and Ruchos, and therefore if one does not say “Morid HaTal” in the summer, he need not repeat his Teffilah.

The Gemara asks why this is the case—why is there no Chiyuv to mention Tal or Ruchos? The Gemara answers “Mipnei She’ain Ne’etzarin”, because they do not cease. Tal and Ruchos are constant and it is therefore less important to mention them in Teffilah.

It is interesting to note that some ask a question based on this Gemarah. Yitzchok gave Yaakov a Bracha that began with the words “VaYiten Lecha HaElokim M’Tal HaShamayim”, that he and his children would receive the Bracha of Tal. If Tal is unceasing, however, why is this a Bracha—it would anyway have fallen? The Bracha of Geshem, which sometimes comes and sometimes does not, would seem to be greater than giving a Bracha for something that is constant. Why, then, did Yitzchok choose Tal?

We can perhaps answer this question, and explain the concept of Tal Lo Mitzar, based on a thought of the Imrei Emes.

The Gemarah elsewhere in Taanis tells us “Gadol Yom HaGeshamim Yoser MiYom Shenitnah Bah Torah”. The simple explanation of the words “Yom Hageshamim” is a rainy day, but the Imrei Emes brings in the name of the Koznitzer Maagid that this refers to the day of Shemini Atzers, on which we begin to say Mashiv HaRuach.

The Imrei Emes explains that the Gemara in Avodah Zarah tells us that in the future, the Umos HaOlam will be tested with the Mitzvah of Sukkah, and they will fail, kicking the Sukka on the way out. This is because the Umos HaOlam have no Pnimius, they only have empty actions. As a result, any Mitzvah they may attempt to do will be short lived. Yidden, on the other hand, are gifted with the ability to do Mitzvos with Pnimius, and their Mitzvos are therefore long-lasting. The Mitzvos of Chag HaSukkos, done with Pnimius, result in the Atzeres Tihiyeh Lachem, a day to which the Umos HaOlam have no connection.

The Pnimius with which we can do Mitzvos that have an ever-lasting impact, explains the Imrei Emes, is hinted to in the Passuk in Parshas Hazinu which says “Tizal K’Tal Imrasi”. Our Mitzvos, the Imros of HKBH, are like Tal which is unceasing because they are imbued with Pnimius specific to the Am HaNivchar.

If the concept of Tal Lo Mitzar is related to the special Pnimius gifted to Bnei Yisroel, we can understand the Bracha of Yitzchok. “VaYiten Lecha HaElokim M’Tal HaShamayim”—Yitzchok told Yaakov that his children would have the gift of Tal HaShamayim, the Pnimius that allows our Mitzvos to have long lasting affects, and truly defines us as Yidden. This being the case, we can perhaps understand the reference to Tal in a Kapital devoted to the Achdus of Klal Yisroel. To the extent that we are not B’Achdus, that we maintain separation from others, it is due entirely to external factors. If we truly appreciate the Pnimus of another Yid, what really makes him who he is, than we can push our external differences aside and find Achdus. When we are united, then, our status as the recipients of Birchas Yitzchok is apparent. When we can join together, it is the Pnimius in each of us, the Tal HaShamayim that shines forth. Hinei Mah Tov U’Mah Na’aim Sheves Achim Gam Yachad… K’Tal Chermon Sheyarad Al HaRirei Tzion. An existence of Achdus is compared to the Tal Chermon because it is so closely related to the Pnimius that exists within each of us. The Torah tells us “V’Ahavta L’Reacha Kamocha” because really each of our brethren is like us—gifted it the Tal HaShamayim, infused with Pnimius and capable of making an impact that is everlasting. If we remember this, the Mitzvos Bein Adam L’Chaveiro become all that must easier, and will us to a day in which we will experience a reality of Sheves Achim Gam Yachad in every sense.