Ki Sisa - Ups and Downs

Ki Sisa - פרק פ׳׳ב Ups and Downs

Kapital 82 begins with the words “Mizmor L’Asaf Elokim Nitzav B’Adas Kel”, and is familiar to us as the Shir of Yom Shlishi. Radak explains that this Perek has a very specific purpose, as indicated by the next words in the Passuk: “B’Kerev Elokim Yishpot.” These Pessukim are meant as a Teffilah regarding the Shoftim of Klal Yisroel, who were did not always exercise fairness. In fact, Radak suggests that the Perek refers to a specific time period, the days of Yehoshafat, during which this was particularly prevalent. Rashi explains that the opening words of the Perek, “Elokim Nitzav B’Adas Kel” refer to the fact that HKBH watched the Shoftim, to see if they are exercising true Mishpat.

The Pessukim of the Perek are readily understandable in this light. The Passuk challenges the actions of those judges who favor Reashim asking: “Ad Masai Tishpitu Avel U’Penei Reashim Tisu”. Instead, the Shoftim are urged to find in favor of whomever is actually right, even if they are not in good social standing: “Shiftu Dal V’Yosom Ani V’Rash Hatzdiku”.

The Pessukim further criticize the Shoftei Avel, “Lo Yadu V’Lo Yavinu B’Chashecha Yishalachu”, a Passuk that can be understood in two ways. Radak explains that the Shoftim render their judgement blindly, because their eyes are darkened by Shochad, which is “Yavo Einei Pikchim.” Metzudos, however, explains that the Shoftim are unaware of the Chomer HaAvon, the true price they will pay for their actions, and so they continue in their ways. In either case, their actions lead to disaster: “Yimotu Kol Mosdei Aretz”, the foundations of the world crumble.

The next set of Pessukim can be understood in two ways as well. The Passuk says: “Ani Amartem Elokim Attem U’Bnei Elyon Kulchem Achen K’Adam Tamusun U’Kechad HaSarim Tipolu.” Radak explains that Shoftim are known as “Elokim” when they are “Shoftei Emes”, and the Passuk is telling us that HKBH assumed that those appointed as Shoftim will act accordingly, but it was not to be so. Because they are Shoftei Avel, their humanity is on full display.

Rashi, however, understands these Pessukim based on a Gemara in Avodah Zara, connecting them very closely to this week’s Parsha.

The Gemara tells us: “Lo Kiblu Yisroel Es HaTorah Ela Kidei Shelo Yihey Malach HaMaves Sholet Aleihem”. One of the conditions of Kabalas HaTorah was that Bnei Yisroel would be immune to the Malach HaMaves. This condition came true, and indeed Misa disappeared from Klal Yisroel for a time. Then, “Chibaltem Ma’asechem”, our actions were destructive, and the Chet HaEgel brought Misa back to Bnei Yisroel. The Gemara learns this from our Pessukim: “Ani Amartem Elokim Attem U’Bnei Elyon Kulchem”, we were meant to be like Malachim, free of Misa, but that was not to be, “Achen K’Adam Tamusun”.

This Gemarah is obviously relevant to our Sedra, which speaks about the Chet HaEgel and its aftermath, and it also allows us to understand these Pessukim in a new light, but one question persists.

Why does the Passuk seems to repeat itself: “Achen K’Adam Tamusun U’Kechad HaSarim Tipolu”? If the message of the Pessukim is that we did not last as “Bnei Elyon”, the words “Achen K’Adam Tamusun” would seem to suffice. Why are the words “U’Kechad HaSarim Tipolu” necessary? What do they add?

Before trying to answer these questions, it might help to understand the concept of “Ani Amartem Elokim Attem” a little better. The Gemara seems to imply that this was an automatic result of Kabalas HaTorah: Klal Yisroel accepted the Torah, and were therefore immune to Misa. Chazal, however, explain this idea with more detail.

Pirkei Drebi Eliezer tells us: “K’Sheyarad HKBH Al Ha Sinai Liten HaTorah L’Yisroel Yordu Imo Shishim Ribuy Shel Malachim…” When Hashem came to Har Sinai to give the Torah, He was accompanied by 600,000 Malachim, equal to the amount of Yidden present at Matan Torah. These Malachim carried with them swords and crowds, and they placed Kesarim engraved with the Shem HaShem upon the heads of Klal Yisroel. The Medrash then speaks about the suspension of Misa that followed, adding that their bodily functions were affected as well. In other words, they lived as Malachim, by dint of the Kesarim placed upon their heads by the Malachei HaShares.

The Medrash concludes with the Pessukim in Tehillim: “Ani Amartem Elokim Attem…Achen K’Adam Tamusun”. we were meant to live as Malachim Mamesh, but our actions prevented that and we were returned to a human existence.

It is clear from this Medrash that at the time of Mattan Torah, we attained a status of Malachim, and it was this status that prevented the Malach HaMaves from acting upon us. We were, for the time being, Bnei Elyon but after the Chet HaEgel, when our crowns were removed, we reverted to Bnei Adam.

Interstingly, there is another Medrash that speaks about our relationship with Malachim changing after the Chet HaEgel but in a different way.

The Medrash Rabba in Parshas Mishpatim speaks about the effects of Mattan Torah in a similar way to the Gemara in Avoda Zara—explaining that Klal Yisroel was rendered untouchable by the Malach HaMaves until the Chet HaEgel—but adds another detail. The Umos HaOlam are each represented by a Malach, they are Mishtamesh B’Sarim, but Bnei Yisroel was meant to have a direct relationship with HKBH. After the Chet HaEgel, however, we were unable to maintain that connection, and were required to be Mishtamesh B’Sarim as well, as the Passuk in Mishpatim says: “Hinei Anochi Sholeach Malach Lifanecha.” It emerges that as a result of the Chet HaEgel we not only lost the status of Malachim, but were forced to rely on a Malach in a new way as well.

Now, one could perhaps assume that the words “U’Kechad HaSarim Tipolu” refer to this new reality of “Mishtamesh B’Sarim”, indicating that we fell into the hands of a Malach. If this were the case, though, it should say “B’Achad HaSarim”, and not “K’Achad”. Perhaps, however, we can explain these words based on the end of the end of the Medrash.

At the beginning of Parshas Vayetzei, we learn of the dream Yaakov Avinu had on his way to Charan: “V’Hinei Sulam Mutzav Artza…V’hinei Malachei Elokim Olim V’Yodrim Bo”. Yaakov saw a ladder, on which Malachim were ascending and descending. The Medrash tells us that Hashem showed Yaakov the Sarim of each nation, of which some were rising and some were falling. This, the Medrash explains was a reference to the course of history: nations rise and fall, finding success but also suffering failure as well.

The Medrash relates that Yaakov became scared: perhaps his nation would also be subject to this cycle, rising and falling, experiencing great heights but also destruction. HKBH allayed his fears however, assuring him that as long as Bnei Yisroel were Osim Retzono, they would be tied to the fortunes of Hashem—which of course never fall. If, however, we were to falter, no longer staying connected to HKBH, than we too would be Mishtamesh B’Sarim, subject to the reality of “Olim V’Yordim Bo.”

Perhaps we can understand the message of Mishtamesh B’Sarim based on an insight into the Parsha of Yaakov’s dream.

R' Yonasan Shteif, in Drashos to Parshas Vayetzei, explains that the theme of this dream was Emunah and Hashgacha. The Sulam that went from the Shamayim to the Aretz signified that everything that happens on this earth come from the Shamyim—there is a ladder that connects the two. Hahsem showed Yaakov that here is nothing that happens in this world that is not Nigzar Min HaShamayim—the two are inextricably connected.

As part of this message, Yaakov was shown the various Malachim representing the Umos Haolam, which were “Olim V’yordim Bo.” R’ Shteif explains this message: there are times when various Umos will rise in stature or strength—but this is the result of Hashgacha Elyona. Similarly, there are times that Umos suffer losses, and become irrelevant or disappear completely—this two is based on Hashgacha. The ups and downs, the wins and losses, all occur on the “Sulam Mutzav Artza V’Rosho Magiya HaShamayma.”

Maybe this is the meaning of the words “U’Kechad HaSarim Tipolu”. After the Chet HaEgel, we lost the status of Malachim, and were forced to be “Mishtamesh B’Sarim”. This put us on the ladder with all the other Umos, “Olim V’yordim Bo”. Now, we were no longer in a realm of our own, but rather subject to the same forces of nature as everyone else. Because we are “Mishtamesh B’Sarim”, we can rise and fall as any other nation. We not only lost the ability to avoid Misa, as expressed by the words “Achen K’Adam Tamusu” but we were not subject to the same rules as everyone else, sometimes rinsing but, more devastatingly, sometimes falling: U’Kechad HaSarim Tipolu.

The Chet Haegel not only rendered us human, it also deprived us of living as Bnei Elyon. We are now subject to the vagaries of Teva, and the Olim V’Yodrim Bo of every other nation. As we contemplate our status of U’Kechad HaSarim Tipolu we must also remember that our original status can be reached once again. HKBH promised Yaakov that if we are Osim Retzono, we will one day rise to the top of the ladder, no longer falling, but rather reaching the status of Elokim Attem U’Bnei Elyon Kulchem.