Time to Laugh

Kapital 2 begins with the words “Lamma Ragshu Goyim…” and is the subject of a very interesting discussion in the Gemara in Brachos. The Gemara asks: why do we say the words “Yihiyu L’Ratzon Imrei Pi…”, asking Hashem to allow our Teffilos to be Niskabel B’Ratzon, at the end of Shemona Esrei and not at the beginning? The Gemara answers that we follow the lead of Dovid Hamelech: just as these words appear after eighteen Perakim, we say them after eighteen Brachos. The Gemara challenges this statement with a simple point: the words “Yihiyu L’Ratzon…” appear at the end of the nineteenth Perek, not the eightneenth. The Gemara answers that Ashrei, the first Perek, and “Lama Ragshu”, this Perek, are in fact one. According to this Cheshbon, the words “Yihiyu L’Ratzon…” conclude the eighteenth Perek, as the Gemara originally suggested.

Further, the Gemara tells us that any Mizmor which was especially Chaviv to Dovid Hamelech began and ended with the word “Ashrei”, bringing further proof that the first Perek, which begins with the words “Ashrei HaIsh” ends with the words “Ashrei Kol Chosi Bo”, which are at the end of this Perek.

While this Gemara seems to run counter to the way in which our Sefer Tehillim is arranged, Radak points out that indeed the “Seforim Meduyakim” all have this Mizmor as a separate Perek. Both Radak and Sforno resolve this apparent contradiction by explaining that the first two Perakim are in some way attached to each other, even as they each stand alone. The words Ashrei bookend these two Perakim, in a sense joining them together, but this Mizmor is certainly seen as independent as well.

Once we understand that this Mizmor is to be seen as a separate Perek, we can also identify its subject. At the outset, Rashi suggests two approaches: first, he cites Drashos in Chazal which view this Perek as relating to Moshiach, but then he notes that it might be more appropriate to explain these Pessukim in the context of the time at which they were written. When Dovid was proclaimed Melech Yisroel, the local Umos gathered to contest his Malchus, but ultimately fell in his hands. It is this episode about which the Perek speaks, beginning with the words “Lama Ragshu Goyim”, in which Dovid asks why the nations of the world are in an uproar. This Pshat is echoed by Radak, and others, who explain the Pessukim in this light.

The initial Pessukim speak about the motives of the Umos at this time. “Yisyatzvu Malchei Eretz V’Roznim Nosu Yachdav”, they called out to one another to band together, “Al Hashem V’Al Meshicho”, to rise up against Hashem and his anointed—Dovid HaMelech. The next Passuk contains their rallying cry: “Ninatka Es Mosrosemo V’Nashlicha Minenu Avoseimo”. Rashi explains that the word “Mosrosemo” has a specific meaning: it refers to the strap with which a yoke is tied. Radak expands on this, explaining that the Umos knew that there was only one way to defeat Dovid Hamelech: by destroying the bands that unified Klal Yisroel. If we were not unified behind Dovid, if our straps were not secure, then and only then would the Malchei Eretz V’Roznim have a chance.

Later, the Perek turns to the reaction Hashem had to this plan: “Az Yidaber Elemo B’Apo”. Mahari Kr”a explains that HKBH asked the Umos: “Mah Attem Misyatzim L’Batel Gezerosi”, why do you plot to overthrow the decision to appoint Dovid Hamelech, “V’Ani Nasachti Malki Al Tzion Har Kodshi”.

Dovid’s response is recorded as well: “Asaprah El Chok Hashem Amar Eilai Beni Attah Ani HaYom Yeladiticha”. Rashi explains that Dovid Hamelech knew, Al Yidei the Neviim at that time, that he was meant to be anointed king, that this was his day of rebirth, so to speak, and he therefore had a request: “Sha’al Mimeni V’Etna”, Daven on my behalf so that I may defeat our enemies, “V’Etna Goyim Nachlasecha”.

As we know, Dovid in fact prevailed over the Goyim at that time, leading to a stark realization: “V’Sovdu Derech Ki Y’Var Kimat Apo Ashrei Kol Chosei Bo.” Rashi explains that when our enemies were defeated it became apparent that the wrath of Hashem destroyed Reshim in an instant, at which point the benefits of being a Mamin B’Hashem are very clear.

While this Mizmor was written about a specific episode in the times of Dovid Hamelech, we know that the words of Tehillim are timeless: they can of course apply to our times, but we also often find that Chazal use them to explain earlier events. This is the case in this Perek as well.

While discussing the reaction that HKBH had to the plot of the Goyim, the Passuk tells us: “Yoshev b’Shamayim Yischak Hashem Yilag Lamo”. Hashem saw the actions of the Umos, and he laughed, so to speak. While we can understand why this was the case during the days of Dovid Hamelech, it seems that this was not the first time that HKBH reacted in this way to a plan.

At the end of this week’s Parsha we learn the Pessukim of the Dor Haflaga, in which the Umos HaOlam plotted to build a “Ir U’Migdal V’Rosho BaShamayim.” The Passuk later refers to the “Migdal Asher Banu”, which means that they were successful in building the edifice, and it was only then that HKBH dispersed them, ending their united efforts.

The Medrash Tanchuma, here, addresses an unanswered question: why did Hashem allow them to successfully build the Migdal? Was not its construction itself a rebellion against HKBH? The Medrash answers that if they had not been allowed to build the Migdal, the Dor Haflaga would always have a claim: “If we had been able to build the Migdal, we could have defeated Hashem”. Therefore, HKBH allowed the Migdal to be erected, only afterward eliminating its builders, forever silencing them.

Although this answer seems logical, we know that Divrei Chazal are rooted in Torah and in this case, too, the answer is based on the words: “Yoshev b’Shamayim Yischak”. The Medrash seems to be telling us that at the time of the Dor Haflaga, too, Hashem laughed upon those who plotted against him. Just as the calls of Ninatka Es Mosrosemo were met with Schok at the time of Dovid Hamelech, the cries of “Hava Nivneh Ir U’migdal” were laughed upon by Hashem.

Why was this the case? The Medrash explains that Hashem let them build the Migdal so that later claims would be silenced, but what does this Passuk add to the Medrash? Why did Hashem laugh, Kaviyachol, when they were building the Migdal Bavel?

While we know that there is no emotion in Shamayim, and therefore cannot begin to comprehend what it means that HKBH laughs, we must understand on our level why Chazal tell us that this occurred. To do so, we must first understand the concept of Schok—what it means at its essence, and when it is expressed.

In a somewhat esoteric passage at the beginning of Sefer Shemos, the Yalkut Ruveini tells us that there are twelve human abilities, senses and emotions, all of which is Keneged one of the Shevatim. For example, the Koach HaReiah, the ability to see, is connected to Shevet Reuven, whose name includes the word “Re’u”. Schok, explains the Medrash, is related to Shevet Naftali, about whom the Passuk says “Naftali Sevah Ratzon.”

While it is of course difficult to understand how an emotion can be related to a specific Shevet, perhaps if we explain the meaning of the words “Naftali Sevah Ratzon” we can come to a better understanding of this Medrash.

The Panim Yaffos, in Parshas Zos HaBracha notes that if a person eats and drinks his fill, he is satiated, and experiences a physical Seviah. There is, however, a different type of satisfaction: Seviah B’Ratzon. If one allows his desires to run wild, he will never be satisfied, as the Passuk in Yeshayahu tells us, “Ohev Kessef Lo Yisba Kessef”. On the other hand, if one ties his Retzonos to that of the Borei Olam, his Retzonos can be satisfied. If he understands that he receives all that he is meant to receive from HKBH, his desires will be limited, and he can indeed reach a level of Seviah B’Ratzon.

This was the Middah of Naftali—a level of Bitachon that allows them to understand that they receive that which they need directly from Hashem, and for their Retzonos to therefore be satisfied. Perhaps we can understand the words of the Yalkut Ruveini in this light.

Although Schok is translated as “laughter”, we can understand that there is a more refined definition, especially as it relates to the Borei Olam. Perhaps then, we can explain that the Simcha achieved when one truly understands the primacy of the Ratzon HaBorei is described as Schok. This level of understanding can lead to a reality of Seviah B’Ratzon, but the emotion that accompanies it is known as Schok.

Perhaps this understanding of the term can allow us to explain the words of Chazal.

The Gemara in Brachos tells us: “Assur Lo L’Adam SheYimaleh Piv Schok B’Olam HaZeh.” Our ability to eexperience Schok is limited in this world, and only in Achris HaYamim can we properly achieve this emotion: “Az Yimalei Schok Pinu”. This is because it is impossible to perceive the true Ratzon Hashem in the darkness of Galus. The reality in which we exist does not allow us to fully discern the Hashgachas Hashem, and we cannot therefore reach true Schok.

The Tanchuma can be explained based on this idea as well.

One may be mistaken to think that the Dor Haflaga gor their way, if even for a moment, when HKBH allowed them to build their Migdal. The Medrash therefore tells us that the words “Yoshev b’Shamayim Yischak” applied at that time as well. There was Schok in Shamayim because even that period of apparent victory for the enemies of HKBH was part of the Ratzon HaBorei. In Shamayim, where the Hasgachas Hashem is crystal clear, Schok accompanies the mirage of victory that the Reshaim experience, because it is understood that the Ratzon HaBorei prevails.

This is an important message for us to remember any time the enemies of Hashem seem to be enjoying victory: “Yoshev b’Shamayim Yischak Hashem Yilag Lamo.” Although it may seem as though our enmies are prevailing, the Ratzon HaBorei ensures that even those moments which seem sweet to them are part of their bitter ending. With this in mind we can confront even the most difficult situations with a measure of laughter, understanding that one day soon we will see the entire picture, and the bliss of “Az Yimalei Schok Pinu U’Leshoneinu Rina”.