Show of Strength

Kapital 111 begins with the words “Hallelu Kah Odeh Hashem B’Chol Levav…” and Radak points out its Pessukim follow an interesting pattern: each Passuk contains two phrases that begin with two consecutive letters of the Aleph Bais. For example, the first Passuk begins “Odeh Hashem B’Chol Levav” and then “B’Sod Yesharim Eidah”, 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.

Rashi also mentions Aleph Bais order of these Pessukim, noting that the next Perek follows the same pattern as well. While the two Mizmorim are structured similarly, however, they have differing purposes: this Perek is dedicated to Shevach of HKBH while the next speaks about Tzaddikim. Radak explains the theme of these Pessukim in similar terms: “Yidaber Bo L’Hisbonen B’Maaseh HaKel V’Lizchor Tamid Nifleosav V’Otzem Gevurosav.” These Pessukim teach us to think about the ways of HBKH and to constantly think about the Nissim that he does.

Given its focus, it is perhaps not surprising that this Perek falls among those defined as “Nechbad Meod”, as the recognition and appreciation of Nifleosav V’Otzem Gevurosav is of course central to not only Sefer Tehillim, but all Avodas Hashem.

The Pessukim indeed cling closely to this theme, their purpose and meaning quite clear. We find phrases such as “Gedolim Ma’asei Hashem…” and “Tzidkaso Omedes L’Ad”, declaring the Gadlus Hashem for all to hear. Metzudos points out that the term “Omedes L’Ad” contrasts the Ma’asei Hashem to that of Basar V’Dam: the Tzidkus of Hashem lasts forever, as opposed to that of a human.

In fact, so important is this charge, “L’Hisbonen B’Maaseh HaKel”, that HKBH gives us specific opportunities to do so: “Zecher Assah L’Nifleosav Chanun V’Rachum Hashem”. Rashi explains that these words refer to the Shabosos and Moadim, which are Zecher L’Yetzias Mitzrayim, and therefore afford us the opportunity to reflect on the Nifleosav V’Otzem Gevurosav.

We must, however, think not only about Nissim such as those of Yetzias Mitzrayim, but even about the ones which we experience every day: “Teref Nassan L’Yereav Yzikor L’Olam Briso”. Rashi reminds us that the word “Teref” refers to Mazon: our very sustenance comes directly from HKBH the true “Zan U’Mefarnes Lakol.”

Even as we think about the Nissim that HKBH does for us, however, we must recall that “Ma’asei Yadav Emes U’Mishpat…” Radak explains that when HKBH dispatches our enemies, he does so because it is Emes, not out of vengeance.

The last few Pessukim of the Perek explain one of the purposes of recalling and focusing on “Nifleosav V’Otzem Gevurosav”. Rashi explains that the words “Semuchim L’Ad L’Olam” refer to the Mitzvos, which are Nitzchius, and are, of course, “Asuyim B’Emes V’Yashar”. It is through these Mitzvos that we become closer to HKBH, and reach the level of Tzidkus spoken about in the next Perek. In order to attain that goal, however, one must first understand the essence of HKBH. This idea is perhaps best expressed by the final words of the Perek: “Raishis Chachma Yiras Hashem…” Radak explains that if a person truly wishes to expose himself to Chachma, he must first develop true Yiras Hashem, which comes from being Misbonen B’Maaseh HaKel.

We know understand the message of this Perek, which is Nechbad Me’od: in order to reach the Madreigos in Ruchnias for which we yearn, we must first follow the rubric of L’Hisbonen B’Maaseh HaKel V’Lizchor Tamid Nifleosav V’Otzem Gevurosav, developing true Yiras Hashem through an understanding of His ways, so that we are properly prepared to access the Chachmas HaTorah.

With this in mind, let us examine one of the Pessukim found in the middle of the Perek.

“Koach Ma’asav Higgid L’Amo Lases Lahem Nachlas Goyim”

Taken literally, these words mean that HKBH informed us, so to speak, of his Koach, by giving us a “Nachlas Goyim”. Rashbam, taking the simplest approach, explains that HKBH gave us the Mitzvos, referred to here as “Koach Ma’asav” in order to allow us to attain Eretz Yisroel, the “Nachlas Goyim”. The identification of the Mitzvos as “Koach Ma’asav” is a little difficult to understand, however, causing most of the other Meforshei HaPshat to take a different approach.

Rashi explains that when HKBH showed us his Kochos when we were given Eretz Yisroel, which was the Nachlas Goyim. This approach seems to fit the words well, but Rashi then brings a Medrash Tanchuma in Parshas Beraishis that is familiar from his very first comment in Chumash: HBKH told us about Brias HaOlam, an expression of Koach Ma’asav, so that we could defend ourselves against eventual claims on our right to Eretz Yisroel.

The Tanchuma is, of course, familiar and in fact uses the words “Koach Ma’asav Higgid L’Amo Lases Lahem Nachlas Goyim” to support its point. There is, however, a Medrash in this week’s Parsha, that has a slightly different approach.

There is a section of Parshas Massei devoted to defining the borders of Eretz Yisroel. The Torah begins this series of Pessukim with the words “Zos HaAretz Asher Tipol Lachem B’Nachala Eretz Cannan L’Gevuloseha”. The Medrash Rabba, noting the specificity of the words “Zos HaTorah”, brings the words “Koach Ma’asav Higgid L’Amo Lases Lahem Nachlas Goyim” and tells us: “Amar HKBH L’Yisroel Yachol Hayisis L’Bros LAchem Eretz Chadasha”. Hashem told us that, in truth, he could have created a new land for us to settle in, but that would not have accomplished an important goal: “B’Shvil L’Haros Lachem Es Kochi Ani Horeg Es Sonechem..V’Noseen Lachem Es Artzam.” In order to show us the Kochos of HKBH, we were brought to the Nachlas Goyim, so that they may be dispatched.

This Medrash certainly explains the words of the Passuk as they are written: “Koach Ma’asav Higgid L’Amo Lases Lahem Nachlas Goyim”, by specifically granting us Nachlas Goyim, we learned the extents of Koach Ma’asav. With that said, however, the Medrash itself requires much explanation.

We must assume that when HKBH says “Yachol Hayisis L’Bros LAchem Eretz Chadasha”, it means a new land with all the Maylos of Eretz Yisroel—the Kedusha that infuses every inch of the land, and the Zechus of the Avos that tread upon it—if so, why were we brought to Nachlas Goyim just for the purposes of “B’Shvil L’Haros Lachem Es Kochi”? Untold strife and bloodshed caused by claims against our right to Eretz Yisroel, as predicted by the Tanchuma, could well have been avoided by the advent of a new land, an Eretz Chadasha, what then is the advantage of “Koach Ma’asav Higgid L’Amo” that make the Nachlas Goyim a worthwhile goal?

This is especially important to understand given all the other ways that we see the Kochos Hashem, such as Yetzias Mitzrayim—why was this new and additional display of Koach Ma’asav necessary? The Yorshei HaAretz ate Monn and drank from the Be’er; it was they who experienced all the Nissim of the Midbar; why did they require the dose of “Koach Ma’asav Higgid L’Amo” necessitated by the fact that we were to inhabit a Nachlas Goyim? Even if we understand that they required an extra show of Koach Ma’asav, certainly there are other ways to accomplish this that have less impact on our long-term survival. How can we understand the message of this Medrash?

Before answering these questions, it is important to point out the way the Medrash describes what would occur when we reached the Nachlas Goyim: “Ani Horeg Es Sonechem”, relating that our enemies would be killed by Hashem. This calls to mind the way in which Yerushas HaAretz occurred: it was not like Yetzias Mitzrayim, where our enemies were destroyed as we stood by; rather, Bnei Yisroel fought battles against the inhabitants of the land. The process was not flawless, and it took seven years—yet the Medrash describes it in very simple terms, “Ani Horeg Es Sonechem”, almost as if we had no role in the process. Of course we know that HKBH is the ultimate cause of our victories, but it is nonetheless interesting to note that “Koach Ma’asav Higgid L’Amo”, which was the whole purpose of Yerushas HaArtetz, came about very differently than other instances of “Nifleosav V’Otzem Gevurosav”.

The truth is, however, that this exact reality is discussed in a Medrash Tanchuma in Parshas Re’eh, on the words “Ki Yachris Hashem”. The Medrash there relates that a Melech Basar V’Dam takes credit for the victories his army archives while he sits in the safety of his royal palace, but HKBH is different, for He is “Oseh Milchama V’Nosen Atarah L’Yisroel”. Although HKBH is the one that actually eliminates the enemy, credit is given to Klal Yisroel as if they had done so alone.

This Medrash describes the process of Yerushas HaAretz exactly, but really brings to mind a question: why? what was the purpose of Bnei Yisroel entering a land filled with enemies, only to engage in a protracted campaign to conquer the land, when in fact the entire process had a foregone conclusion? Why was Hashem “Oseh Milchama” so that he could be “Nosen Atarah L’Yisroel”?

The Sefer Divrei Tova, written by R’ Avrohom Taub of Bnei Brak, explains that this process is really the way Avodas Hashem works as well. Every Mitzvah that we do is only possible because HKBH gave us the necessary tools to carry out the required actions. We think of ourselves as putting on Teffilin—but from where did we get the ability to move our arms correctly so that we may do so? Everything in the world, including our Avodas Hashem, is a reflection of this reality: “HKBH Oseh Milchama V’Nosen Atarah L’Yisroel”. The wars that we fought against our enemies were, of course, Milchemes Mitzva of the highest degree, and they too followed this pattern: HKBH gave us the faculties needed to wage war, and when we were successful, it was seen as though we had done it alone.

Perhaps this idea can help us understand the Medrash Rabba.

Upon entering Eretz Yisroel, we were confronted with a new reality, which may have been quite daunting. While we had kept Mitzvos in the Midbar, there were many more that would apply once we settled in Eretz Yisroel. in addition, we would have the added onus of providing for our own physical needs—a concern that did not exist in the Midbar. Bnei Yisroel may well have approached this moment with trepidation: would we be able to live up to the challenges that Yeshivas HaAretz brought?

Hashem understood these worries and responded: “Amar HKBH L’Yisroel Yachol Hayisis L’Bros LAchem Eretz Chadasha” it was true, we could have been brought to a new land, that would be easily inhabited, but we would have missed an important lesson: “B’Shvil L’Haros Lachem Es Kochi Ani Horeg Es Sonechem..V’Noseen Lachem Es Artzam”. We spent our first years in Eretz Yisroel fighting wars that we knew could only be won with the reality of “HKBH Oseh Milchama V’Nosen Atarah L’Yisroel”, but this taught us how to live going forward.

Secure in the knowledge that HKBH gives us the abilities we need to survive as Yidden, that our fight is really His fight, we could enter this new phase of living. The Mitzvos that we would now have to do, and the balance we would have to strike, were all in reach because we understood that they, too, are part of Nifleosav V’Otzem Gevurosav. This lesson was so valuable that it was worth the risk of entering a Nachlas Goyim because it was the only way to learn how to live in Artzenu Hakadosha.

We now can understand this Passuk in context as well. as we have seen, the underlying theme of this Perek is that in order for us to achieve in Ruchnias, we must first understand fulfill the dictate of “L’Hisbonen B’Maaseh HaKel V’Lizchor Tamid Nifleosav V’Otzem Gevurosav”. The message of these words certainly fits this theme: in understanding that even our Avodas Hashem is ultimately due only to Nifleosav V’Otzem Gevurosav, as expressed by the words “Koach Ma’asav Higgid L’Amo”, we gain a vital tool in our quest further enabling us to achieve.