Darker Darkness

Kapital 107 begins with the words “Hodu L’Hashem Ki Tov Ki L’Olam Chasdo” and stands out both in its structure and substance. The Perek is quite long, but appears to contain a refrain: the words “Yodu LaHahsem Chasdo V’Nifleoasav L’Bnei Adam” appear four times in the Pessukim. This repletion, paired with the opening words of the Mizmor, would seem to indicate that its theme is related to a debt of Hoda’ah owed to HKBH that must be repaid publicly—a notion borne out by Chazal.

The Gemara in Brachos tells us: “Arba Tzrichim L’Hodos”, there are four types of people who must give Hoda’ah to HKB”H: Yordei HaYam, Holchei Midbaros, Choleh V’Nisrapeh, and Chovesh B’Bais HaAsurim. These four classes of people each face life-threatening situations, and when they are saved, they must be Modeh, either by bringing a Korban Todah or reciting Birchas HaGomel as we do today. The Gemara continues, bringing a source for each of the Arba Tzrichim L’Hodos from this Perek.

It is not uncommon for Halacha to be learned from Pessukim in Tehillim, but here we have an entire Kapital with a Halachic theme, and its structure follows this pattern as well: the words “Yodu LaHahsem Chasdo V’Nifleoasav L’Bnei Adam” appear four times, each one in relation to one of the “Tzrichim L’Hodos”.

First, the Passuk mentions “Ta’u Bamidbar B’Yeshimun Derech”, which Rashi identifies as the Holchei Midbaros. They travel through wilderness, “Re’avim Gam Tzemayim”, enduring hunger and thirst, and cry out to Hashem. As a result: “VaYadrichem B’Derech Yesharah…”, HKBH helps them find a path to civilization. They must, in turn, thank Hashem in a public fashion: “Yodu LaHahsem Chasdo V’Nifleoasav L’Bnei Adam.”

Next, Rashi tells us that the words “Yoshvei Choshech V’Tzalmaves” refer to the “Chovesh B’Bais HaAsurim”, one who was imprisoned. The Pessukim here do not describe the suffering that these individuals endure, instead explaining why they find themselves in this predicament: “Ki Himru Imrei Kel V’Atzas Elyon Na’atzu”. Radak explains that the Passuk here reminds us that whatever ill befalls a person is ultimately due to his own Avonos. Nonetheless, when these desperate souls cry out to Hashem, they are answered: “VaYizaku El Hashem…MiMitzukosehem Yoshiem”. When their Teffilos are indeed answered, and they can taste freedom again, they must offer public Hoda’ah to Hashem: “Yodu LaHahsem Chasdo V’Nifleoasav L’Bnei Adam”.

The next Passuk speaks about “Evilim M’Drech Pesham”, those distraught because of their Aveiros. Rashi explains that this refers to the “Choleh V’Nisrapeh”, who suffer the physical and emotional pains of sickness because of their Avonos. As their illnesses progress, “VaYagiu Ad Sharei Maves”, they too cry out to Hashem, and “MiMitzukosehem Yoshiem”. Because HKBH sent their Reguah, “Yishlach Devaro V’Yirpaem…”, they must also give public Hoda’ah: “Yodu LaHahsem Chasdo V’Nifleoasav L’Bnei Adam”.

The final category is mentioned outright: “Yordei HaYam B’Aniyos Osei Melacha B’Mayim Rabim”. These are individuals who venture into the seas for trade and commerce, who see “Ma’asei Hashem V’Nifoleosav B’Metzulah”. Oftentimes, their journeys include harrowing moments when storms toss their ships, and they stagger about like drunkards, “Yachogu VaYinau K’Shikor, unable to maintain their balance amid the tempest. Faced with the prospect of disaster, “VaYitzaku El Hashem…”MiMitzukosehem Yoshiem…”, they Daven and the seas subside, the waves becoming still. When they arrive safely at their destination, they must be Modeh b’Rabim for all that occurred: “Yodu LaHahsem Chasdo V’Nifleoasav L’Bnei Adam”.

Although the remainder of the Pessukim are more general, speaking about the reasons that we all must offer Shevach V’Hodaah to HKBH, as we have seen, the bulk of the Perek is dedicated to the very practical application of “Arba Tzrichim L’Hodos”. It is interesting, therefore, that words from this Perek are used by Chazal in a very different context.

The Medrash Rabba in Parshas Bo, on the Pessukim that are read this week as Parshas Hachodesh, speaks about Chodesh Nissan, telling us: “Mishebachar HKBH B’Yaakov U’Banav Kava Bo Rosh Chodashim Shel Geulah…” The month of Nissan was chosen by Hashem as one of Geulah. The Medrash continues, telling us of other events that took place in Nissan: the birth of Yitzchok Avinu, the Akeida, the Brachos given to Yaakov Avinu. In addition, it was, of course, the month in which Bnei Yisroel were told of Geulas Mitzrayim and then actually Nigal. The Medrash concludes with a Mashal: There was a king who freed his son from prison and ordered that a Holiday be held every year on that day. “Kach Hotzi HKBH L’Yisroel M’Bais HaAsurin…M’Chosech V’Tazlmaves…Kava Lahem Simcha.”

This Midrash is difficult to understand for several reasons. First, why do we need the Mashal? Would we not understand that there should be a Yom Tov on the day that we left Mitzrayim? Why does the Medrash need to prove this point? Additionally, how do the two halves of the Medrash relate to each other? The first part discusses Chodesh Nissan, and the second part explains why HKBH was “Kava Lahem Simcha” on the day we were Nigal from Mitzrayim—how are they connected to one another?

It is also curious that the Medrash uses the term “Chosech V’Tazlmaves” to describe Galus Mitzrayim, citing the words from this Perek in Tehillim, “VaYotziem M’Chosech V’tzalmaves. As we have seen, these words relate to the Chovesh B’Bais HaAsurim, which of course applies to the Shibud Mitzrayim, but why does the Medrash choose these words in particular? The Passuk also uses the words “Asirei Ani U’Barzel” to describe the Chovesh B’Bais HaAsurim, why didn’t the Medrash use that phrase?

It seems that the Medrash is conveying a lesson by connecting the idea of “Mishebachar HKBH B’Yaakov U’Banav Kava Bo Rosh Chodashim Shel Geulah” to the concept of “Kava Lahem Simcha”. What might that lesson be, and how is it related to the words Chosech V’Tazlmaves?

Perhaps we can answer these questions based on an insight into the process of Yetzias Mitzrayim.

At the beginning of Parsha Va’era, HKBH says to Moshe Rabbeinu: “V’Lakachti Eschem Li L’Am…V’Yedatem Ki Ani Hashem Elokeichem HaMotzi Eschem M’Tachas Sivlos Mitzrayim”. How are we to understand these words? Of course Klal Yisroel would recognize that Hashem took them from Mitzrayim—why are the words “HaMotzi Eschem M’Tachas Sivlos Mitzrayim” necessary?

The Chasam Sofer explains that these words are needed because of a reality of himan nature: we are conditioned to recognize “Neflaos HaGedolos” as from Hahsem, but “Nissim Nistarim” are assigned to Mikra. It was this predisposition, explains the Chasam Sofer, that was at play in Mitzrayim as well.

The Gemara in Rosh Hashana tells us: “B’rosh Hashana Battlah Avodah M’Avoseinu B’Mitzrayim”, the actual Shibud ended on the first of Tishrei, which we refer to as Rosh Hashana, six months prior to Yetzias Mitzrayim. Although it was clearly a positive development, the Yidden assigned it to Mikra, presuming that Pharoah had Rachmanus on them for one reason or another. It was only after Yetzias Mitzrayim, when the Nissim Gedolim allowed Klal Yisroel a new level of Yedias Hashem, that they recognized the truth: “Ani Hashem Elokeichem HaMotzi Eschem M’Tachas Sivlos Mitzrayim”. These words refer to the end of the Avodas Perech, the extraction from Sivlos Mitzrayim, and HKBH is telling Moshe that the Geulah will bring an awareness that even this apparent “Mikra” was itself a Nes.

It seems that we can explain the Medrash based on this idea. The words Chosech V’Tazlmaves are almost always found together, and really seem to mean the same thing: darkness. “Chosech” is defined as darkness, and Tzalmaves as a dark shadow, but each really means the same thing. There is, however, one place where the term Tzalmaves appears on its own, which can help us identify its true meaning.

The Passuk in Yermiyahu speaks about the way the Dor Deya spoke about Hashem in the Midbar: “HaMolech Osanu BaMidbar B’Aretz Arava…B’Eretz Tziah V’Tzalmaves…” Here, the word Tzalmaves appears on its own, in a sentence that we know is actually not true. In fact, Chazal tell us that the light of the Mishkan reached even into people's homes in the Midbar: it was actually a place of great light, not Tzalmaves.

Perhaps, however, this can help us define Tzalmaves as perceived darkness: when a person cannot see the light provided by HKBH, he experiences Tzalmaves.

Yetzias Mitzrayim was, therefore, a moment of “VaYotziem M’Chosech V’tzalmaves”. On the one hand, we were taken out of Galus Mitzrayim, the true Chosech of Tumah and Richuk, but at the same time, we emerged from an existence of Tzalmaves. The Shibud was so damaging that even when HKBH provided us with a Nes, we were unable to see it—the darkness was not acutal, but perceived. It was Tzalmaves that caused us to assume that Pharaoh somehow became a Rachman rather that recognizing the Yad Hashem.

The Medrash uses this idea to answer a question: if the Sivlos Mitzrayim indeed ended in Tishrei, why isn’t the Yom Tov in that month? Why wait until Nissan? The answer lies in the Mashal: there is no doubt that the king tries to ease the pains that his child endures while imprisoned, but he cannot free his child until the sentence has served its purpose. Then, when the son emerges, the celebration is not only for the fact that he has been freed but also for all the ways the king was able to help him while he was incarcerated. The Yom Tov can only come when the Chosech and Tzalmaves are both removed, “VaYotziem M’Chosech V’tzalmaves”.

This is Chodesh Nissan: it was not arbitrary that Yetzias Mitzrayim occurred in this month. Rather, HKBH waited until this month for it is a time that was predetermined to allow us to emerge from both Chosech and Tzalmaves. As the Medrash tells us, “Mishebachar HKBH B’Yaakov U’Banav Kava Bo Rosh Chodashim Shel Geulah”, this month because it is a time that is Mesugal to emerge from both Chosech and Tzalmaves, allowing us to bask in the glow of the Shechina.