Better than Good

Kapital 63 begins with the words “Mizmor L’Dovid B’Hiyaso B’Midbar Yehuda,” an introduction that seems to tell us where the Mizmor was written: in Midbar Yehuda. Rashi, however, explains that these words also tell us when the Kapital was composed: when Dovid was “Boreach Mipnei Shaul.” At some point during the period that Dovid Hamelech fled the clutches of Shaul, he found himself in Midbar Yehudah, and it was then and there that these words were written.

Taking into account the circumstances under which these words were written—as Dovid hid from his enemies in the wilderness—one might expect to find mournful or gloomy Pessukim, but this is not the case. Instead, we find hope and yearning. In fact, the very first Passuk of the actual Mizmor contains a well-known and oft-used expression of longing for closeness to Hashem: “Tzama Lecha Nafshi Kama Lecha Besari”. Dovid speaks of his unquenchable thirst for Kirvas Elokim, “B’Aretz Tzia V’Ayef B’Li Mayim”. Though he is in the barren desert, he does not worry about his physical needs—he thrists only for closeness to HKBH.

Rashi notes that the the term “Kama Lecha Besari” is a “Lashon Taiva”, an expression of desire, but also that “Ain Lo Dimyon”, there is no similar term found anywhere in Tanach. This seems to indicate that in that time and place, as Dovid cowered in the Midbar, his feelings of love and desire for Kirvas Elokim were unmatched to the extent that they could only be described with a unique term.

Dovid also speaks about his desire and intention to sing the praises of HBKH: “Ken Avarechecha B’Chayayei B’Shimcha Esa Kapi.” Radak explains that Dovid pledges to praise Hashem all the days of his life just as he does all day, even as he finds himself in trouble. The ability to do so, the next Passuk tells us, will be Dovid’s greatest pleasure: “K’Mo Chelev Tisbah Nafshi V’sefasai Renanos Yehalel Pi.” Sforno explains that Dovid compares the Taanug Ruchani of praising Hashem to the physical pleasure of eating the finest foods—presumably so that we mere mortals may comprehend the depths of his enjoyment.

Towards the end of the Perek, the Pessukim speaks about the enemies of Dovid, as he asks that they be punished for their actions: “V’Hema LaShav Yivakshu Nafshi Yavo’u B’Tachtiyos Haaretz.” Dovid asks that those who seek to harm him are relegated to the depths of the earth, after they meet their end: “Yagiruhu Al Yidei Cherev”. When this happens, “Hamelech Yismach B”Elokim”, the king with rejoice with Hashem, for those that oppose the Dvar Hashem will forever be silenced.

There is a Passuk earlier in the Perek that seems to encapsulate the emotions of Dovid Hamelech as he penned this Mizmor: “Ki Tov Chasdecha M’Chaim Sifasai Yishabchuncha”. The Chesed Hashem, says Dovid, is better than life itself, spurring him to sing Shevach V’Hodaah.

Taken literally, the “Ki Tov Chasdecha M’Chaim” give rise to a simple question: what is the advantage of Chesed Hashem without life itself? How can any Chesed be better or more valuable than life? Given this basic question, we may assume that the Passuk is meant in the metaphorical sense or that these words must be understood by Al Derech Drush. There is, however, a Medrash related to Parshas Lech Lecha that seems to explains these words in their most literal sense.

During the Bris Bein HaBesarim, Hashem tells Avrohom Avinu: “V’Attah Tavo El Avosecha B’Shalom Tikaver B’Seva Tova”. The Beraishis Rabba, in Parshas Toldos, tells us the outcome of this promise: when Esav was veering towards terrible Aveiros, HKBH felt that if Avrohom Avinu were to see his grandson acting this way it would run counter to the promise of “V’Attah Tavo El Avosecha B’Shalom”. Therefore, Avrohom was Niftar five years early, to avoid having to witness this travesty. This, explains the Medrash, is why Avrohom was Niftar at 175 years old and Yitzchok Avinu at 180 years old.

The Medrash concludes, telling us that this was a Kiyum of the words “Ki Tov Chasdecha M’Chaim”, as it was out of Chesed that Hashem determined that it was best for Avrohom to be Niftar earlier. In this case, then, these words are literal: the Chesed Hashem actually overrode life itself.

This Medrash certainly allows us to understand how the words “Ki Tov Chasdecha M’Chaim” may be applied literally, but it requires an explanation of its own.

While we understand that it would have been difficult for Avrohom to see his grandson in a situation of “Yotzei L’Suro Rah”, we also know that there is nothing more precious than life itself—why was it worth five years of Avrohom’s life just to avoid seeing the Aveiros of Esav? What is the message of the Medrash, and indeed the reality that it conveys?

Further, we must understand why Dovid alludes to the Chesed described by the Medrash in this Perek specifically. We don’t see other instances of the word “Ki Tov Chasdecha M’Chaim” being taken literally—why does Dovid speak here, in this Perek, about the Chesed done to Avrohom by shortening his life by five years? What was it about the story told in the Medrash that spoke to Dovid “B’Hiyaso B’Midbar Yehuda”?

It is interesting to point out that there is another Medrash related to the words “V’Attah Tavo El Avosecha B’Shalom” that has a different message. As we know, it was at the Bris Bein HaBesarim that HKBH told Avrohom about Shibud Mitzrayim: “V’Gam Asher Yaavodu Dan Anochi, V’Acharei Ken Yetzu B’Rechush Gadol.” The Medrash Rabba on those words tells us that upon hearing thise, Avrohom had a question: “Af Ani B’Shibud?” Avrohom asked Hashem if he too would be part of the Shibud, and Hashem answered with the words “V’Attah Tavo El Avosecha B’Shalom…” informing Avrohom that he would not be part of the Shibud.

The Bais HaLevi, in Drashos, points out that an interesting reality emerges from this Medrash: as long as Avrohom was alive, the Shibud could not begin, but once he was Niftar the Zman of the Shibud arrived. Based on this reality, the Bais Halevi provides new insight into the interaction between Yaakov and Esav at the beginning of Parshas Toldos.

The Torah tells us that Esav found his brother cooking Nezid Adashim and immediately demanded that he be given some, at which time Yaakov saw an opening and offered to buy the Bechora in return for the stew. Chazal tell us that this all occurred on the day that Avrohom Avinu was Niftar, and Yaakov was cooking Nezid Adashim for the Seudas Haavara that their father would now eat.

The Bais HaLevi explains this interaction as follows:

When Avrohom was informed that his children would go into Galus, and be subject to Shibud, it was assumed that this would not apply not all of his offspring—only to those who were charged with carrying his legacy forward. Because Esav was the Bechor, he assumed that it was his branch of the family who would have this challenge—an eventuality that he did not savor.

When he arrived and realized that Yaakov was cooking Nezid Adashim for the Aveilim, Esav understood that he was in a precarious position: the Shibud could now begin at every moment and he or his offspring may have to endure its tortures. He saw an out, however, as he knew that only some of Avrohom’s offspring—those that were following his path and bearing his torch—would have to go to Shibud. Therefore, he sought to immediately remove himself from this category, eliminating the possibility that he would endure Shibud.

Chazal tell us tha when he heard of the Petirah of Avrohom Avinu, Esav reacted strongly, exclaiming that if even Avrohom Avinu was subject to Midas HaDin leading to his passing, “Les Din V’Les Dayan”. The Bais HaLevi explains that this seemingly arbitrary expression of Kefirah was in fact calculated: Esav used this opportunity to establish himself as outside the path of Avrohom, hoping to exclude himself from Shibud.

Yaakov Avinu understood this, and seized the opportunity, offering to buy the Bechora from Esav. This seemed to Esav like the perfect deal: by selling the Bechorah, he certainly would no longer be in the category of Zera Avrohom, and as such need not worry about Shibud. The sale was consummated using the Nezid Adashim, and the rest, as we know, is history.

Based on this fundamental understanding of these Pessukim, we can explain the Medrash Rabba a little differently.

It is possible that Avrohom would have been able to bear the sight of Esav doing terrible Aveiros, but there may have been had an unintended consequence: if, during the lifetime of his grandfather, Esav’s actions had totally removed him from the category of Zera Avrohom, the Petirah of Avrohom Avinu would have posed no threat. Esav would have understood himself to be outside the realm of Shibud, and unconcerned about its threat. If this had been the case, Yaakov Avinu would never had been presented with the opportunity to purchase the Bechora, which the Bais Halevi explains was integral to the title of “Beni Bechori Yisroel, and therefore our Avodas Hashem.

The early Petirah of Avrohom Avinu, therefore had two outcomes: he was not requited to witness his grandson Yotzei L’Suro Rah, and Yaakov Avinu was able to purchase the Bechora, affecting generations of Ovdei Hashem. We can now better understand the Medrash: even if Avrohom, the ultimate Maamin, had been able to handle seeing the Rishus of Esav, there was an even more important outcome of this decision and the words V’Attah Tavo El Avosecha B’Shalom.

Perhaps this is the lesson of the words “Ki Tov Chasdecha M’Chaim”. Sometimes we experience Hester Panim and cannot discern the Yad Hashem, but there are also times that the Chesed bestowed upon us by HKBH is palpable. Even then, however, we must know “Ki Tov Chasdecha M’Chaim”, the Chesed is even greater than we can imagine.

The Chesed dictated the arrival the Petirah of Avrohom seemed obvious—at least he wouldn’t see the evil ways of Esav—but its true impact could not be seen, at least not immediately. This is the Chesed about which Dovid sings while in Midbar Yehuda: he knows that he is there because he needs to be, and is certain that he will yet see the Chesed Hahsem that will allow him to return hom. At the same time, he reminds himself tha the Chesed Hashem is endless, and its impacts are endless.

The Chesed that seemed to have been done for Avrohom alone had much farther reaching affects, and Dovid knows that he too will experience Chesed that will have broad impacts, though they may be unseen, unknow and unexpected, “Ki Tov Chasdecha M’Chaim”.