Middlemen

Kapital 67 begins with the words “Lamenatzeach B’Niginos Mizmor Shir” and is familiar as part of the Nussach HaTeffilah at various times. Depending on their Minhag, some say this Perek as part of the weekday Pessukei D’Zimra, Kiddush Levana, Sefiras HaOmer, or even following Hadlakas Neiros Chanukah. In addition, there is something of a mystical element to the Perek. The Sefer Akeidas Yitzchok teaches that Dovid Hamelech saw these words, B’Ruach HaKodesh, in the form of a Menorah in which each of the seven Pessukim of the actual Mizmor formed one of its branches. To this day, this visual representation can be found hanging in many Shuls.

In the realm of Pshat, Radak, Meiri, and Sforno, all explain that this short Perek is written regarding the Kibbutz Goliyos that will take place at the time of the Geulah HaAsida. This notion would seem to be rooted in two phrases found in the Mizmor.

As we know, the Geulah will lead to universal awareness of the Hashgachas Hashem, as expressed in the Passuk in Yeshaya: “Ki Ma’alah HaAretz De’ah Es Hashem K’Mayim L’Yam Mechasim”. Indeed, once the Geulah arrives, we will witness a reality that is spoken about in this Perek: “L’Da’as B’Aretz Darkecha” and “Yoducha Amim Elokim Yoducha Amim Kulam”.

The recognition of the Yad Hashem will lead to a sense of joy as well: “Yismichu V’Yeranunu L’Umim Ki Tishpot Amim Miyoshor”. As the enemies of Hashem are dispatched, even the Umos HaOlam will recognize the Yashrus in the Mishpat Hashem. The Passuk then repeats the words “Yoducha Amim Elokim Yoducha Amim Kulam”, highlighting the enhanced awareness of the Yad Hashem that will pervade.

The Perek ends by speaking about the effect that this newfound awareness will have on our relations with other nations: “Yevorchenu Elokim V’Yiru Oso Kol Afsei Aretz”. When the Umos HaOlam see the way that HKBH favors Klal Yisroel, they will be instilled with a fear, finally coming to the realization that they are powerless against the Am HaNivchar.

While we eagerly await the day on which these Pessukim are experienced to their fullest extent, we may not see an immediate relevance in these Pessukim. It seems, however, that there is a message to be found that can resonate even today.

At the very beginning of the Mizmor, the Passuk makes a promise: “Elokim Yechonenu V’Yivorchenu”, Hashem will show us favor and bring Brachah, “Ya’er Panav Itanu Selah” and the light of His face will shine upon us, Kaviyachol. This would seem to be the same Bracha that is referred to in the final Passuk, which brings Yirah upon the Umos HaOlam: “Yevorchenu Elokim V’Yiru Oso Kol Afsei Aretz”. It is not clear, however, how this Bracha is defined.

Although the Passuk later says “Eretz Nasna Yevulah”, apparently speaking of an increase in Shefa that will come with the Geulah, this would not necessarily seem to be the Bracha that these Pessukim speak of. Rashi explains the words “Ya’er Panav Itanu” as follows: “L’Haros Panim Shochakos Lases Tal U’Mattar”. It is the Tal U’Mattar that lead to “Eretz Nasna Yevulah”, indicating that the increase in Shefa is tied to the words “Ya’er Panav Itanu Selah”. What then of “Elokim Yechonenu V’Yivorchenu”? What Bracha does this refer to?

The Medrash Tehillim, here, speaks about these words in a way that can help add some depth to our understanding.

First, the Medrash brings a Passuk in Eicha: “Chasdei Hashem Ki Lo Samnu Ki Lo Chalu Rachamav”, adding: “Yodanu Anu SheRachamav Shel HKBH Kayamim Hem…” We know that the Chesed of Hashem is without limits, something that even the Umos HaOlam recognize. The Medrash continues, speaking about the great Emunah that HKBH shows in us, allowing us to rise anew each day, “Chadashim L’Bekarim Rabba Emunasecha”. After discussing the great Chesed that HKBH does for us each day, even when we are in Galus, the Medrash seems to switch topics, speaking about a Passuk in Parshas Zos HaBracha.

When Moshe Rabbeinu saw, B’Ruach Kodsho, that Malchus Yavan would rise against us, he began to Daven that they fall in the hands of the Leviim, a Teffilah which is evident in the Bracha he gave that Shevet on his last day: “Barech Hashem Cheilo…” The Medrash explains that the word Barech is tied to the Bracha that Kohanim give Klal Yisroel, as enumerated in this week’s Parsha: “Yivarechecha Hashem...”

The Medrash concludes: “V’Af Attah Barchem Kach… Elokim Yechonenu V’Yivorchenu”. It emerges from the Medrash that the Bracha indicated by the words “Elokim Yechonenu V’Yivorchenu” is related to Birchas Kohanim, “Yivarechecha Hashem...Ya’er Hashem…Yisa Hashem…”

This is not the only place that Chazal relate these two Brachos—the one mentioned in Tehillim and Birchas Kohanim—as the two share several words with common roots. The Medrash Tehillim, however, is unique in relating that the Brachos are in fact the same. It seems, according to the Medrash, that following the Geula, we will receive the Bracha of Birchas Kohanim from Hashem, as the Passuk says: “Elokim Yechonenu V’Yivorchenu Ya’er Panav Itanu Selah”.

How can we understand this statement of the Medrash? Why is it specifically Birchas Kohanim that will be given to Klal Yisroel after the Geulah HaAsida? What does this teach us?

This is, of course, not the only question to be asked on the Medrash. In fact, the entire progression of the Ma’amar requires explanation: why does the Medrash first talk about the ceaseless Chessed Hashem, adding that this is present even in Galus, and then speak about the concerns Moshe Rabbeinu had about the Yevanim? We must also understand why Moseh felt that Yavan had to fall into the hands of Bnei Levi, and how this in turn is connected to the Birchas Kohanim, as indicated by the words Barech Hashem Cheilo…”?

Perhaps we can understand this Medrash if we begin by addressing this last question.

The Beraishis Rabba to Parshas Vayechi discusses the connection between certain Shevatim and Daled Malchios, the nations to whom we were later Meshubad. The Medrash teaches that Levi is connected to Yavan, explaining: “Zeh Shevet Shlishi V’Zu Malchus Shelishis”, Yavan was the third of the Daled Malchios and Levi was the third Shevet, and “Zeh Osiosav Meshulashin V’Zu Osioseha Meshulashin”, both Levi and Yavan contain only three letters. There are other connections mentioned in the Medrash, but those are less direct, the parellels related to the number three seem to forge the strongest connection between Shevet Levi and Yavan.

This Medrash helps us understand why Moshe Rabbeinu was Mispallel that Malchus Yavan fall to Shevet Levi—there is a manifest connection between the two—but this link itself requires explanation. Why is it relevant that Yavan is the third of the four Malchios and contains three letters? How does the fact that Shevet Levi is also the third, with an equal number of letters, allow them to triumph over Yavan?

If we think about it, there is one more connection between Shevet Levi and the number three: Birchas Kohanim, which is known as the Bracha HaMeshuleshes for its three parts. As we have seen, Moshe Rabbeinu felt that the Birchas Kohanim would in some way allow Shevet Levi to be victorious over Malchus Yavan. This connection now seems more relevant, and can perhaps allow us to better understand both these Medrashim.

R’ Leibele Eiger, in his Imrei Emes on this week’s Sedra, asks a simple question: why, indeed, is Birchas Kohanim referred to as the Bracha HaMeshuleshes in the Nussach HaTeffilah? Why is it important that the Bracha has three parts, and even if that is what this term refers to, it would be more correct to use the words “Birchas Shelosha” or a similar formulation. What is meant by the term Bracha Meshuleshes? Adding to this, he asks why the Kohanim are involved at all—why can’t HKBH give us these Brachos without their involvement?

R’ Leibele explains that both questions are answered by the same idea. As we know, HKBH is Ain Sof, existing on a plane far removed from our earthly existence. For a Bracha to be transferred from the Olomos HaElyonim to our physical world, there must be an Emtzai, a middleman of sorts, a role that Kohanim are uniquely qualified to fill. These individuals who are “Muram M’Am”, living an elevated life devoted to Avodas Hashem and are themselves Neehnea M’Shulcha Gavoah, serve not only as a bridge between the Olam HaRuchani and our Olam HaGashmi, but acting as a conduit for Bracha.

The fact that the Kohanim play such an integral part in this Brahca is why it is called the “Bracha HaMeshuleshes”, for it requires three parties: HKBH, the Kohen and Klal Yisroel. The Kohanim allow the Bracha to flow from the Mashpia to the Mekabel, serving as an essential Emtzai, or middleman.

We can now understand the connection between Shevet Levi and the number three: the Kohanim serve a distinct purpose in bringing the Shefa of HKBH into this world—they are the middle link in a three-link chain. Moshe Rabbeinu saw that Yavan, the third of the Daled Malchios with a three-letter name, threatened to sever the connection between Klal Yisroel and HKBH, eliminating and sort of Kedusha from the Olam HaGashmi, and knew that only Shevet Levi could triumph. In their role as the conduit of the Bracha HaMeshuleshes, the Kohanim could reinforce the connection between the Mashpia and the Mekabel, diminishing the affect of the Yevanim. it was then that Moshe spoke about this unique role, using the words “Barech Hashem Cheilo…” to highlight the weapon Shevet Levi had in that battle.

With this in mind, we can understand the Medrash Tehillim and its message.

The words “Chasdei Hashem Ki Lo Samnu Ki Lo Chalu Rachamav” appear in Meggilas Eicha because even in our darkest hour we know that the Chesed Hashem persists. This is true every single day, as the Medrash notes, and is evident in the fact that HKBH gives us a chance to live each day anew. The Medrash speaks about the fact that there are times when this is harder to see, but notes that there are those gifted with the ability to help us. The Kohanim, in their role as Emtzaim, bring the Brachos into this world, allowing us to taste the Chesed Hashem even when there is Hester Panim.

That all will change, however, when the Geulah HaAsida arrives. On that day, “Af Attah Barchem Kach”, HKBH will give us the Brachos directly, without an intermediary. When the Kibutz Galiyos arrives, we will no longer require an Emtzai—we will be able to be Mekabel from the Mashpia directly, enjoying the endless Shefa of “Aretz Nasna Yevulah”.

The Passuk tells us “Elokim Yechonenu V’Yivorchenu,” painting the picture of a glorious time, but we can find an enduring message within these words. Each day, when we arise and take on the day, we must remember that the Chesed Hashem prevails even in Galus. Even as we wait for the day of “Yoducha Amim Elokim Yoducha Amim Kulam” we must know that Hashem sends his Shefra continually, albeit through Emtzaim, so that we may enjoy its fruits. Is it this knowledge that not only steels us but allows us to better prepare ourselves for a reality of “Yevorchenu Elokim V’Yiru Oso Kol Afsei Aretz”.