Mishpatim – פרק פ׳׳ג Now and Then

Kapital 83 begins with the words “Shir Mizmor L’Assaf Elokim Al Dami Lach…” and is sadly all too familiar as one of the Perakim said in our darkest times as a nation. Radak explains that these words were written regarding a war that took place in the times of Yehoshafat, which is recorded in Divrei HaYomim. It seems that the dire straits that we faced during those times, when multiple enemies bore down upon Klal Yisroel, led to the plaintive Pessukim of this Mizmor—those same Pessukim that we reach for until today when faced with similar threats.

The first Passuk sets the tone for the entire Perek, with a desperate plea: “Elokim Al Dami Lach V’Al Tishkot”. Metzudos explains that while the words “Dami” and “Tishkot” connote silence, in this case the former refers to “Menucha”. Accordingly, with these words we ask that HKBH not keep silent in the fact of our oppression, and instead react against our enemies.

The next series of Pessukim speak about the actions of the enemies who have risen up against us. “Al Amcha Ya’arimu Sod”, they conspire against us, “V’Yisyoatzu Al Tzifunecha”, taking counsel on how best to battle Bnei Yisroel. Upon consultation, they have said “Lechu V’Nachchidem M’Goy”, resolving to strike us down with such finality that we are forgotten, “V’Lo Yizacher Shem Yisroel Od.”

Our enemies, those who have gathered against us in the manner of “Noatzu Lev Yachdav” are identified by name: “Edom V’Yishmaelim Moav V’Hagrim” as well as “Gival V’Amalek Peleshes V’Yoshvei Tzur”. Radak explains that although only some of these nations are mentioned in Divrei HaYomim in connection to the war with Yehoshafat, the rest are included in Amon. Even Ashur, who Rashi explains had avoided foolish exploits until then, joined this united attack on Klal Yisroel.

Having identified our enemies, and their intentions, the Pessukim turn to our wishes for these adversaries.

“Aseh Lahem K’Midyan K’Sisra K’Yavin…” We ask that Hashem cause our enemies to meet their ends in the way of others before them, whom Sforno points fell “Shelo K’Minhag HaOlam”. We further ask that the nobility of the nations who seek us harm find their own destruction, as “K’Orev V’Kize’ev U’Kzevach U’Ketzalmuna”, all of whom, Radak tells us, were leaders of Midyan. These individuals had plans of their own, “Nirsha Lanu Es Ne’os Elokim”, but instead were decimated.

We ask that Hashem destroy our enemies, dispatching them like straw blown about in the wind, like a forest consumed in fire, and like a mountain engulfed in flame—removing their threat from our midst forever. We wish that they be utterly embarrassed, “Maleh Pinehem Kalon”, but only for one reason: “V’Yivakshu Shimcha Hashem”.

This last point is reinforced in the final Pessukim of the Perek: we do not seek the destruction of our enemies as revenge or even so that our lives may be easier, but only for the purposes of Kvod Shamayim. We ask that they be humiliated and destroyed, “Yevoshu V’Yibahalu..V’Yachperu V’Yoveido”, so that our ultimate goal may be realized: “V’Yedu Ki Attah Shimcha Hahsem Livadecha Elyon Al Kol HaAretz”.

This Perek, with its raw and emotional pleas, is one that we turn to when we feel our own enemies closing in, as we hope to arouse the Rachmei Hashem that served our ancestors in their time of need. Perhaps, however, we can also find within these words an important message of Chizuk that can help us navigate difficult times, even as we await the days of “V’Yedu Ki Attah Shimcha Hahsem Livadecha Elyon Al Kol HaAretz”.

The Tanchuma in Parshas Beshalach makes a blanket statement: “Kol HaKam Negged Yisroel K’Ilu Kam Negged HaShechina”, any enemy that rises up against Klal Yisroelis seen as challenging the Shichna itself. The Medrash continues, bringing a number of proofs to this precept. Among them are words from the beginning of this Perek: “Ki Hinei Oyvecha Yehemayun U’Misanecha Nasu Rosh”. The Passuk is addressed to HKBH and refers to those who seek us harm as “Oyvecha”, meaning that they are the enemies of Hashem. The Medrash then tells us how these nations became enemies of HKBH: “Al Amcha Yaarimu Sod V’Yisyoatzu Al Tzifunecha”, Because they plotted to destroy Klal Yisroel.

On the one hand, this Medrash is somewhat comforting, as it clarifies that the adversaries we face are also the enemies of HKBH. At the same time, we must understand what this means and its impact on our reality: would Hashem not save us if the enemies were not classified as His own? How does the fact that they are K’Ilu Kam Negged HaShechina affect their existence or end—what is the virtue of this statement?

The truth is that the entire statement of the Medrash is somewhat surprising: why does this need to be said? Is it not axiomatic that those who are “Kam Negged Yisroel” are seen as enemies of Hashem? The enemies of the Am HaNivchar must be treated as opponents of HKBH—what does the Medrash add to a truth that we would otherwise assume to be self-evident?

Perhaps we can answer these questions, and better understand the message of the Medrash, based on a similar idea related to this week’s Parsha.

The Mechilta in Parshas Behaloscha, on the words “V’Yanusu Misanecha M’Panecha”, brings a similar Limud to that of the Tanchuma, “Kol Mi SheSoneh Es Yisroel K’Mi SheSoneh Es Yisroel”. The Medrash applies this idea to the words “Ki Hinei Oyvecha Yehemayun U’Misanecha Nasu Rosh” as well, reinforcing the signigicance of the word “Oyvecha”.

The Medrash then continues, speaking at length about the reflective nature of our relationship with HKBH, concluding with an even more powerful idea: “Kol Zman SheYisroel Meshubadim Shechina Imahem Mishubedes”. When Klal Yisroel is in Shibud, the Shechina itself is in Shibud with us. This idea is expressed elsewhere in terms of Glaus, and has the same meaning: when we find ourselves in a difficult situation, the Shechina joins us in that same morass.

The Mechilta continues, proving this idea from a Passuk in this week’s Parsha. After Bnei Yisroel said Na’aseh V’Nishma, the was a Nevuah revealed to Moshe, Aron and the Shivim Zekanim and the Passuk tells us: “Vayiru Es Elokei Yisroel V’Tachas Raglav K’Maaseh Livnas HaSapir U’Ketzem HaShamayim L’Tohar.” They saw the Kaviyachol, and the under of His feet, so to speak, appeared as bricks of Sapirim. This is the proof that the Mechilta offers to the concept of “Kol Zman SheYisroel Meshubadim Shechina Imahem Mishubedes”.

It is not immediately clear how these words, “Vayiru Es Elokei Yisroel V’Tachas Raglav K’Maaseh Livnas HaSapir…”, are related to the Medrash: this Passuk seems to describe an otherworldly vision—how is it connected relate to the idea that Kol Zman SheYisroel Meshubadim Shechina Imahem Mishubedes? We can, however, understand this Mechilta based on the explanation that Rashi provides to these words: “Hi Haysa Lifanav B’Shaas Hashibud Lizkor Tzarasan Shel Yisroel”.

Rashi bases his words on a Medrash in Vayikra Rabba tells us that the Livnas HaSapir represented the bricks of Shibud Mitzrayim, and that they were placed in front of the Kaviyachol during the time of the Shibud to serve as a Zecher of the suffering that Bnei Yisroel was enduring. It was this vision, of the Livnas HaSapir that had been placed before HKBH during the Shibud, that Moshe, Aron and the Shivim Zekanim saw at that moment, and this was proof that Kol Zman SheYisroel Meshubadim Shechina Imahem Mishubedes, as the Mechilta teaches us.

Although it allows us to comprehend the implication of the Mechilta, this Medrash is also somewhat difficult to understand: are we to understand that Hashem needed some sort of reminder or totem related to the Shibud? HKBH knew that Klal Yisroel were in Galus Mitzrayim; what does it mean that a brick—related to the bricks with which Klal Yisroel worked during the Shibud—was placed before the Kaviyachol? What is the meaning and message of this Medrash?

R’ Chaim Friedlander in a Vaad about Tefillah recorded in Sifsei Chaim on Middos V’Avodos, explains this Medrash with an important insight.

Human nature, explains the Mashgiach, is that even as a person rejoices when he is saved from a difficult or traumatic experience, an indelible mark is left upon him. For example, he says, as much as those who survived the Holocaust rejoiced in their own Yeshua, there was a scar left upon them that remained for the rest of their lives. This, however, is only true of a person’s own travails, the trying times that he has undergone himself, but not that which others have endured. The pain we may feel while others go through a difficult period eventually subsides and does not leave a lasting mark.

R’ Chaim continues, explaining that none of this is true of HKBH: the pain that is felt while Bnei Yisroel endures Tzaros does not dissipate, and forever remains. Even as Bnei Yisroel stood at Har Sinari, and reached the pinnacle of Kedusha—so far removed in Ruchnias and Gashmiyus from Galus Mitzrayim—the Livnas HaSapir, representing the Shibud, still lay before the Kisei HaKavod. That pain, the Hishtatfus HaShechina in the Shibud itself, was still present, and that reality was revealed to Moshe, Aron and the Shivim Zekanim at that moment.

Elsewhere, in Sifsei Chaim on Pesach, the Mashgiach reveals why this was true, why the Livnas HaSapir remained even as Mattan Torah took place: “Ki Etzel HKBH HaKol K’Hoveh”. Humans are subject to linear time—in our conception of reality, there is past and present, now and later, Asid, Avar V’Hoveh. The Shechina is not bound by these constricts, however: everything is Hoveh, happening at the same moment. Even as we stood at Har Sinai, saying Na’aseh V’Nishma, the Livnas HaSapir was shown to be in front of HKBH, just as it had been during the Shibud.

Although R’ Chaim does not expand on this idea, it should also apply in the inverse: the moment of Mattan Torah, with its attendant elation, was present before HKBH while we were in the depths of the Shibud. Even as we were “Meshubad B’Maseh Levenim”, as Rashi says, the sounds of Na’aseh V’Nishma echoed before the Kisei HaKavod. Because “Etzel HKBH HaKol K’Hoveh” the moments of pain remain even long after, but the moments of Simcha must also pervade long before they arrive.

With this in mind, we can understand the various Dvirei Chazal that relate our Tzar to that of the Shechina.

The Mechilta tells us that the Livnas HaSapir was shown to Moshe, Aron and the Shivim Zekanim as a sign that Kol Zman SheYisroel Meshubadim Shechina Imahem Mishubedes. Of course there was no Zikaron needed for the Kaviyachol—the message to Bnei Yisroel lay in the reality that “Etzel HKBH HaKol K’Hoveh”. If they understood that the Livnas HaSapir was still before the Kisei HaKavod because on some level it was as though the Shibud persisted in a state of Hoveh, they could understand that the moment they were now experiencing existed while they had been enduring the Shibud as well. Because it is true that “Kol Zman SheYisroel Meshubadim Shechina Imahem Mishubedes”, it is also true that the Geulah exists even as the Shibud is ongoing, under the rubric of Etzel HKBH HaKol K’Hoveh.

This is the message of the Tanchuma as well: “Kol HaKam Negged Yisroel K’Ilu Kam Negged HaShechina”. When we face enemies, HKBH stands alongside us, Kaviyachol. At those moments, when the Yeshua seems so far off, when our fate seems to be in question, we must remember that not only is there a plan for the GEulah, but that those moments already exist: “Etzel HKBH HaKol K’Hoveh.”

Of course it is true that our enemies are considered to be the enemies of Hashem. Still, the idea communicated by the Medrash, “Kol HaKam Negged Yisroel K’Ilu Kam Negged HaShechina”, adds this deeper element. Because Hashem is with us, so to speak, we exist in a world of Hoveh, and the Geulah has already happened. There is no now and later, no Asid and Avar, only Hoveh, only a world in which the salvation we so deeply desire already has occurred—we need only wait for it to be revealed.

When we find ourselves in difficult times, the words Elokim Al Dami Lach V’Al Tishkot rush forth from our lips, and our deepest desire is to see the day of “Aseh Lahem K’Midyan K’Sisra K’Yavin…” as our enemies fall “Shelo K’Minhag HaOlam”. It is at those times that we must realize that these enemies are referred to as “Oyvecha”: They are the foes of HKBH, before whom there is only Hoveh. The Geulah, therefore, already exists, and will soon arrive in our Olam HaGashmi, bringing with it the fulfilment of our ultimate dream: V’Yedu Ki Attah Shimcha Hashem Livadecha Elyon Al Kol HaAretz