Self Righteous

Kapital 85 begins with the words “Lamenazeach L’Bnei Korach Mizmor”, including it among the other Mizmorim written by the Bnei Korach. Rashi, elsewhere, explains that these words were written by the sons of Korach who were swallowed up in the Pi HaAretz, but did not perish. Rather, they remained upon a shelf of sorts, free to contemplate the actions of their father. The Mizmorim they composed are therefore born of true clarity, and contain important messages.

The Perek itself seems focused on on Geulah, but there it is not immediately clear from which Galus. Sforno maintains that these words are a “Tefillah Al HaGeulah HaAsida”, focused on the Geulah which we await. Radak notes that there are some who explain that these words are related to Galus Bavel, and are therefore a Teffilah asking for that Galus to end, but like Sforno, Radak himself also sees the Perek as relating to the current Galus. Ibn Ezra, however, writes: “Zeh HaMizmor Al Galus Bavel Gam Al Goloseinu B’Derech Nevuah” indicating that these Pessukim can be understood as applying to either Galus.

In something of a departure from his common style, Radak outlines the format of the Perek at its outset: the first three Pessukim speak about the Geulah, the next section is a the Teffilah of the Bnei HaGalus, and the final portion expresses the confidence that this Teffilah will be heard and the Geulah will come. Taken In line with the approach of Radak, and Sforno, that these Pessukim speak about our current Galus, it is vital for us to understand each of these sections.

The Pessukim begin by speaking about how the Geulah will be brought about: “Ratzisa Hashem Artzecha Shavta Shivis Yaakov”. Rashi explains that these words represent a cause-and-effect statement: only if Hashem forgives our Aveiros will the land will accept us—if the Charon Af of HKBH remains, however, the land with not be amenable to our return.

The next two Pessukim have similar messages, speaking about the need for HKBH to allow us Kaprah in order for the Geulah to come. The final words of this section speak about a time when this previouly occurred. Sforno explains that the words “Asafta Kol Evrasecha Heshivosah Mecharon Apecha” refers to the days of the Chashmonaim, at which time a level of Kaparas Avonos was achieved, allowing the Nissim that we saw then to occur.

As Radak explained, the next section of Pessukim are a plea for the Geulah itself. We ask: “Shuvenu Elokei Yisheinu”, which Rashi explains to me “Shuv Attah V’Hasheveinu”. HKBH must first return to us, and bring the Geulah, so that we may return to Him. The Pessukim continue, speaking about the seemingly eternity of this Galus, “Ha’Lolam Ta’anif Banu”, and asking that Hashem bring the Galus in our days, “Hareinu Hashem Chasdecha”.

The closing section is forward-looking, speaking about the day on which our dream will be realized, with the arrival of the Geulah. “Eshma Mah Yidaber…Ki Yidaber Shalom El Amo…” The day will come upon which we will be Zoche to hear the Dvar Hashem, as it is issued upon the Geulah. At that time, “Chesed V’Emes Nifgashu Tzedek V’Shalom Nashaku”. Rashi explains that Yisroel will be the Dovrei Emes, and will therefore receive Chesed Min HaShamayim. Radak further explains that when the Mikdash is restored, Chesed and Emes will pervade, as the Avodas Hashem of Klal Yisroel will be untainted.

The Pessukim also speak of the transformation that Eretz Yisroel will undergo after the Geulah: “Gam Hashem Yiten HaTov V’Artzenu Titen Yevulah”, the land will sprout forth with the Brachos that Hashem has promised us.

Although most of the Perek, including the progression of its Pessukim, is easily understood, its final words require some explanation: “Tzedek Lefanav Yehaloch V’Yasem L’Derech Pa’amav.” Sforno explains that these words reflect the new reality we will experience after Geulah: because our physical needs will be provided us, “V’Artzenu Titen Yevulah”, the need for material pursuits will be abated, and Tzedek will therefore pervade. Rashi explains these words slightly differently, seeing HKBH as its subject: following the Geulah, HKBH will be Misnaheg in a Middah of Tzedek with his children.

Even if we understand these words in the context of the greater Perek, there are two Maamarei Chazal related to this Passuk that seem completely unrelated.

The first is a Gemara in Brachos that bases a Halacha upon these words. The Gemara tells us: “Assur Lo L’Adam La’asos Chefatzav Kodem Sheyispallel”, one is not allowed to attend to his own needs before he is Misplallel. The source for this Halacha is these words, Tzedek Lefanav Yehaloch V’Yasem L’Derech Pa’amav. Rashi explains that one must first be Matzdik himself before HKBH, via Teffilah, and only then go about his day. While this is an important Halacha, to be sure, it is interesting that Chazal learned it from this Passuk, which speaks about the Geulah. How can we perhaps explain the connection?

These words are also found in a Medrash on this week’s Parsha.

There are many topics and Mitzvos spoken about in Parsha Ki Seitzei, some briefly and some at length. Among them are the Halachos of Mashkon, to which sevral Pessukim are dedicated. The Torah tells us that when one extends a loan to his friend, and takes a Mashkon as collateral, he must be sensitive to the needs of the borrower. For example, he must not enter his friend’s home to collect the Mashkon, but rather stand outside and allow the borrower to bring out the object. Further, if the borrower is an Ani, and requires the Mashkon for his daily living, the lender must return the object at its appointed time.If the Mashkon is an item used during the day, it must be returned at daybreak,and vise versa if it is an object used at night.

This series of Pessukim ends with the words “U’Lecha Tihiyeh Tzedaka Lifnei Hashem Elokecha”, promising that the lender will attain Brachos as a result of his actions. The Sifri, on these words, tells us: “Melamed SheHaTzedaka Oleh Lifnei Kisei HaKavod”, the Tzidkus of this individual reaches the Kisei HaKavod. As a source to this concept, the Medrash brings the words in Tehillim: “Tzedek Lefanav Yehaloch V’Yasem L’Derech Pa’amav”. The Merash is clearly understanding that the Tzedek of this individual goes before Hashem, until the Kisei HaKavod.

Here too we find a Medrash that applies the words of this Perek, which refer to the Geulah, to an unrelated subject. How can we understand this? Why are these words seemingly taken out of context in these Medrashim?

We can perhaps answer these questions if we better understand the term Tzedek.

One of the first appearances of this term in Chumash is found in Parshas Lech Lecha, at the Bris Bein HaBesarim. There, the Passuk tells us that Hashem told Avraham, “Ko Yihiyeh Zarecha”, and then: “Vahe’emin BHahsem VaYachshevaha L’Tzdaka”. It is clear that the Passuk is testifying to the Emunah that Avrohom had in the promise issued by HKBH, but the conclusion of the Passuk is somewhat ambiguous. To whom do the words “VaYachshevaha L’Tzdaka” refer?

R’ Hirsch, in his commentary to these Pessukim, points out the difficulty in understanding these words, and explains that the answer lies in the true meaning of the term “Tzedek.”

There are two words which are often found in tandem: Mishpat and Tzedek, these two terms are related but not equivalent. Mishpat, explains R’ Hirsch has the connotation of putting something in its proper place. When a judge applies Mishpat, he restores matters to their original state, or ensures that this will occur. No one gains from Mishpat—each party is assured that which is rightfully theirs.

Tzedek, however, is related to a word in Lashon Aramsi, “Shadech”, which means to fulfil a desire. Tzedaka, then, is accomplished when one gives to another that which he is lacking. One who does Tzedek does not restore the word to a previous state, but advances it, creating a new reality in which the needs of another have been addressed. He does not merely put back what was out of place, but fill an gapping void.

Because of this, an act of Tzidkus is actually a Ma’aseh Elokus. Being that it is ultimately Hashem who provides us with our needs, who is Mimaleh our Chesronos, when one accomplishes Tzidkus he fills the role of HKBH.

Accordingly, R’ Hirsch explains that the words “VaYachshevaha L’Tzdaka” refer to the way that HKBH saw the Emunah of Avrhom Avinu. The Emunah of Avrohom was on the level of Tzedek, it filled a void that had previously existed—in the realm of Emunah it was a Ma’aseh Elokus, so to speak. Avrohom created a world of Emunah, one that persists to this day, and in so doing accomplished true Tzidkus: “VaYachshevaha L’Tzdaka”.

Based on this, we can perhaps understand both he Gemara in Brachos and the Sifri in this week’s Parsha.

When one gives the Mashkon back to its owner so they may use it appropriately, he may think that he is going above and beyond, an act of Chesed or even Misphat. The Medrash, however, is telling us that he must look at this differently: it is Tzedek. He is filling a void in the life of an Ani, which while it is a Ma’aseh Elokus, also means that he is not giving of himself. The lender must not see his actions as a gift, but as achieving the Ratzon HaBorei. If he does so, it he properly understands what he is doing, “HaTzedaka Oleh Lifnei Kisei HaKavod”.

The same is true of Teffilah: if we see Teffilah as Mishpat, a way to access that which is rightfully ours, we have missed out. If, however, we understand that Tefillah accomplishes Tzedek, allows us to experience the Tovas Hashem on a new level, than we will not deign to do anything prior to Tefilah. One who understands that his daily activities are only successful because of Tzedek realizes that attending his own needs prior to Davening is futile, and must therefore live an existence of Tzedek Lefanav Yehaloch followed by V’Yasem L’Derech Pa’amav.

Perhaps we can now understand how these two Mamarei Chazal are related to Geulah. When the shroud of Galus is removed, we will achieve a new clarity: true recognition of the Tovas Hashem and its role in our lives. The approaches of Sforno and Rashi now merge: The bounty of Eretz Yisroel, embodied in the words “V’Artzenu Titen Yevulah”, will be seen as true Tzedek, as we understand that it comes only through the Chesed Hashem, and this in turn will allow us to properly serve HKBH.