Listening Ear

Kapital 112 begins with the words “Halleluka Ashrei HaIsh…” and Radak points out its Pessukim follow an an interesting pattern: each Passuk contains two phrases that begin with two consecutive letters of the Aleph Bais. For example, the first Passuk says “Ashrei HaIsh Yarei Es Hahsem” and then “B’Mitzvosav Chafetz Meod”, and so on. Based on this composition, Radak places this Perek in the category of “Nechbad Me’od” along with other Perakim that are arranged based on the Aleph Bais.

The Pessukim of this short Perek are focuses on the Tzaddik, one about whom we would say “Ashrei HaIsh, and dicuss his vitrues as well as the reward he receives for his Tzidkus. Rashi explains that this Pereks speaks about a particular type of person: one who does Mitzvos, “Lo B’Avur Toldaso Oh Pachad Melech Oh Al Davar Cherpa”, not because it is his nature, or out of fear of the king, or a fear of disgrace, but rather, “Rak B’Avur Yiraso M’Hashem”, out of pure Yiras Shamayim.

First, we learn of the various rewards that such a person can expect: “Gibor B’Aretz Yihiyeh Zaro Dor Yesharim Yevorach.” He will be receive the Bracha of many children who will carry on his legacy. Radak explains that the benefit of his Ma’asim Tovim will be extended to these children who will experience Hatava from HKBH as well.

In addition, “Hon V’osher B’Baiso”, he will have material wealth and riches. Sforno explains that lest we think this is the ultimate reward for a Tzaddik, the Passuk ends with the words “V’Tzidkaso Omedes L’Ad”, assuring us that The true fruits of his Tzidkus are enjoyed in Olam Habaah.

The Pessukim then proceed to enumerate various characteristics of the Tzaddik in many areas of life. Some of these are in the category of Bein Adam L’Chaveiro, speaking about the way the Tzaddik affects the world around him. For example, he is “Tov Ish Chonen U’Malveh”, having Rachmanus on those who are in difficult straits, and extending them a helping hand. Rashi explains that the second half of the Passuk , “Yichalkel Devarv B”Mishpat,”, teaches us that the Tzaddik does not allow his needs to prevent him from helping others, rather reducing his own Gashmius to allow his Chesed to continue.

The Pessukim also speak about the heights the Tzaddik reaches in the areas of Bein Adam L’Mokom , specifically in the area of Bitachon. We are told: “M’Shmuah Ra’h Lo Yirah”, he does not negative tidings, “Nachon Libo Batuach B’Hashem”, for he is steadfast in its Bitachon. The next Passuk carries a similar message: “Somuch Libo Lo Yirah Ad Asher Yireh B’Sonav”. Rashi explains that these words describe someone who is “Nishan U’Batuach B’Hashem”. Sforno explains that the Tzaddik does not fear his enemies, rather he waits for them to experience their eventual demise.

The Perek concludes by speaking about this downfall: “Rasga Yireh V’Ka’as.” The Reshaim will witness the victory of the Tzaddikim and become angry. “Shinav Yacharok V’Nimas”, they will gnash their teeth, trying once again to incite fear, but instead will melt away. Radak explains that the final words of the Perek, “Taavas Reshaim Toved”, tell us that the desire they had to see the Tzaddik suffer will be their ultimate undoing and the source of their destruction.

These Pessukim can certainly be used as something of a guide: if one wishes to be in the category of “Ashrei HaIsh”, he must focus on the Middos listed in this Perek. We also know that there have been people who attained this status, who reached the levels described in these lines. In fact, Chazal give us examples of such individuals.

The Yalkut Shimoni, here, tells us that Hillel HaZaken was traveling to his home and heard cries emanating from the city. The Medrash relates his reaction: “Muvtacvh Ani SheAin Zeh B’Baisi”. Hillel had Bitachon that the screaming was not coming from his house, and that no ill had befallen him. This, says the Yalkut, is an example of “M’Shmuah Ra’h Lo Yirah”: because he was on the level of “Nachon Libo Batuach B’Hashem, Hillel was able to believe that the ill tidings were unrelated to him. Another example of this Middah given by the Medrash comes from this week’s Parsha.

The Passuk in Parshas Lech Lecha describes how Avrohom Avinu found out that Lot was captured, during the war between the four kings and five kings: “V’Yavo HaPalit V’Yigad L’Avrohom HaIvri…VaYishma Avrohom Ki Nishbah Achiv YaYarek Es Chanichav…” The Palit, who Rashi tells us was Og, told Avraham of Lot’s capture, and when Avrohom heard, he roused his servants and went to rescue his nephew. This, explains the Yalkut and other Medrashim, was a Kiyum of the words “M’Shmuah Ra’h Lo Yirah”.

This Medrash requires some explanation: while we know that the Bitachon of Avrohom Avinu was impervious, how do we see it here? How do the words “VaYishma Avrohom Ki Nishbah Achiv” tell us that this was a moment of “M’Shmuah Ra’h Lo Yirah”?

Really the Passuk itself is in need of explanation as well: what is added by the words “VaYishma Avrohom Ki Nishbah Achiv”? The previous Passuk told us “V’Yavo HaPalit V’Yigad L’Avrohom”—Og told Avrohom what had happened, why do we need to be told that Avrohom heard? If the Passuk has just told us “V’Yavo HaPalit V’Yigad L’Avrohom HaIvri Ki Nishbah Achiv YaYarek Es Chanichav…” we would have known that Avrohom heard and therefore reacted, what is added by the words “VaYishma Avrohom Ki Nishbah Achiv”?

There is another Medrash that mentions these words in a different context, which may help shed some light on the message of the Yalkut.

The Medrash Rabba in Parshas Emor, on the Pessukim of the Korban Omer, brings a number of Drashos on a Passuk in Iyov, “Asher Kitziro Ra’av YOchal V’El Mitzinim Yikacheihu…”, relating these words to various people found in Tanach. The literal meaning of the words “V’El Metzinim Yikachuhu” is “he takes it from those saved from weapons”, and the Medrash applies these words to people who had an alternate way of waging war: “Lo B’Zayin V’Lo B’Maggen Ela B’Tefilos V’Tachanunim”, not with weapons or shields, but with Tefillah.

One of the people the Medrash mentions in connection with this Drasha is Avrohom Avinu, citing the words of the Passuk here: “VaYishma Avrohom Ki Nishbah Achiv YaYarek Es Chanichav…” The Medrash goes on to bring a Memrah cited by Rashi on these words: Avrohom took only Eliezer with him to rescue Lot, and the 318 warriors mentioned in the Passuk are an allusion to the name Eliezer, which has a Gematriah of 318.

The Medrash is telling us that the way Avrohom reacted to the capture of Lot was with Teffilah and not weapons, though the Pessukim go on to describe a battle: “Vayaken VaYirdefem”. How does this relate to the Drasha brought in the Yalkut that this was a moment of “M’Shmuah Ra’h Lo Yirah”?

There is another question to be asked on this Medrash: how does it relate to the Korban Omer? The Passuk in Iyov uses the term “Kitziro” which connects to the Ketziras HaOmer, but in what way does the Drasha of “Lo B’Zayin V’Lo B’Maggen Ela B’Tefilos V’Tachanunim” relate to the Omer?

Sfas Emes, on Pesach, explains the message of the Korban Omer as follows: the Ikkur Koach of Klal Yisroel, our defingin characteristic, is the ability to elevate the physical and connect it with the Olam HaRuchani. Because we know “Ain Kol Chodosh Tachas HaShamesh”, everything must be connected to the original source, the Olam HaRuchani, in order for us to properly use it on this world. This, explains the Sfas Emes, is the reason for Haramah U’Tenufah, wherein the Korban Omer is picked up and waved around showing that we are taking the Chodosh and connecting it to the Olam HaRuchani.

It is of course no coincidence that this Korban is brought on Pesach, for it was through Yetzias Mitzrayim, when we abandoned creature comforts to follow HKBH into the Midbar, that we attained this Ikkur Koach, to elevate Gashmi and connect it with the world of Ruchani. This is why the Gemara tells us that the Korban Omer affects the crops of the coming year: the Korban Omer allows us to realize that any control over Gashmi that we may have is but an illusion, and that all our Shefa is from HKBH, and Bracha ensues.

The Sfas Emes adds that this idea is related to the Medrash in Parshas Emor: “Lo B’Zayin V’Lo B’Maggen Ela B’Tefilos V’Tachanunim”, because by being Mevatel ones Kochos to HKBH one receives Bracha. We can now understand that this Medrash is related to the Korban Omer, through the message of being Mevatel oneself to HKBH, and allow Bracha to flow from there.

When Avrohom heard that Lot was captured, his response was singular: “Lo B’Zayin V’Lo B’Maggen Ela B’Tefilos V’Tachanunim”, he davened. This was itself a display of his Bitachon in HKBH, his confidence that whatever Bracha he needed would come from Hashem, and he need only prepare himself to be Mekabel it. That he took Eliezer with him to rescue Lot was squarely in the category of Hishtadlus, going through the motions of allowing the Yeshuas Hashem to arrive.

Perhaps we can explain the word of the Passuk in this way as well. “V’Yavo HaPalit V’Yigad L’Avrohom HaIvri…VaYishma Avrohom Ki Nishbah Achiv YaYarek Es Chanichav…” The Torah is telling us that the response of Avrohom to this news was immediate: Og told him what happened, and he immediately turned to Tefillah, and then basic Hishtadlus. He did not first consider options, or harp upon the ill that may have befallen his nephew: he instantly adopted the stance of “Lo B’Zayin V’Lo B’Maggen Ela B’Tefilos V’Tachanunim”.

This is the greatest sign that Avrohom lived in the realm of “M’Shmuah Ra’h Lo Yirah Nachon Libo Batuach B’Hashem”. when someone told him troubling news he had one response: he turned to Hashem. There were no other considerations, no other options, just “Tefilos V’Tachanunim”.

Teffilah is known as “Umnos Avoseinu”, the craft of our Avos. We have the ability to attach ourselves to their Kochos, and adopt our own version of “Lo B’Zayin V’Lo B’Maggen Ela B’Tefilos V’Tachanunim”, turning to Hashem in times of need, and allowing the Bracha to follow.