Bullish Outlook

With the onset of Chodesh Elul, our minds turn towards the upcoming Yomim Noraim and their meaning. There are a number of Minhagim which allow us to use the month as a period not only of anticipation, but preparation as well. Among these Minhagim is the recitation of the same Perek of Tehillim twice each day—an indication that these words hold important messages for this time of year.

Kapital 27 begins with the words “L’Dovid Hashem Ori v’Yishi” and speaks about the enemies of Dovid Hamelech and its central theme can be seen in its opening Passuk: “Hashem M’Oz Chayei MiMi Efchad”. If we understand that Hashem stands at our side, there is no room for fear. When we walk with Hashem, enemies may arise against us, but their end is foretold: “Hemah Kashlu V’Nafalu.”

As the Perek continue, Dovid tells us why he does not fear: “B’Zos Ani Boteach.” Rashi explains that these words refer back to the beginning of the Perek, and Dovid is saying that he has Boteach in the fact that “Hashem M’Oz Chayaei”. Sforno, however, understand that Dovid is referring to the next Passuk: “Achas Sha’alti M’Es Hahsem Oso Avakesh”. In this view, the source of Dovid Hamelech’s Bitachon—his confidence in victory—comes from the fact that his sole desire is to dwell in the house of Hashem.

In either case, the remainder of the Pessukim turn more to Teffilah, as Dovid speaks about his desire to be closer to Hashem, proclaiming “Es Panecha Hashem Avakesh” and asking “Al Tastir Panech Mimeni…” We do not have to assume that these Pessukim are divergent from the earlier ones—rather, it is clear that Dovid Hamelech ascribes his successes to his relationship with Hashem and seeks to further deepen that connection.

With all this in mind, one wonders why the Minhag is to recite this Perek in particular during the days of Elul and Tishrei. There are many Perakim of Tehillim that speak about Teshuva more overtly, which may seem more appropriate to the time of year. There are also Perakim which would inspire us to emulate the relationship between Dovid Hamelech and HKBH—a theme that is certainly suitable to these weeks. Why, then, was this Perek selected? What message can we find within its words that is specifically applicable to the days of Elul?

In speaking about his struggles, Dovid of course expresses the feelings of gratitude that overcome him when Hashem sends him victory: “V’Ata Yarum Roshi Al Oivay Sivivosai V’Ezbecha B’Ohalo Zivchei Teruah”. When his head his lifted above those of his enemies, Dovid expresses his Hoda’ah by bringing Z”Zivchei Teruah”. Rashi explains that these are Korbanos upon which Dovid will sing Shir, as the Passuk concludes “Ashira V’Azamra L’Hashem”.

Now, the idea of bringing Korbanos following a successful campaign—especially if one attributes his triumphs to Hashem exclusively—is understood. The addition of Shira to these Korbanos is also unsurprising, particularly when they are brought by the Ne’im Zemiros Yisroel. Why, though, does Dovid attach the term “Teruah” to the Korbanos? The Shira coincides with the Hakravas Hakorbanos, but the term Zivchei Teruah seems to combine the two—how can we understand this phrase?

It seems that this question was on the minds of Chazal, and is answered in a Medrash Tanchuma in Parshas Emor.

In a Passuk often read on Yom Tov, the Torah introduces the Mitvah of “Oso V’Es Beno” with the words “Shor Oh Keves Oh Oz Ki Yivaled…” The Tanchuma there tells a story: after the Chet HaEgel, the Umos HaOlam told Bnei Yisroel that they have no chance of recovery—that their Aveirah had removed them from the presence of Hashem forever. Once Bnei Yisroel heard that they could bring a Korban Shor, they knew that they had been their heads were raised and they were accepted by HKBH. The Medrash than brings this Passuk, “V’Ata Yarum Roshi Al Oivay Sivivosai V’Ezbecha B’Ohalo Zivchei Teruah” in connection to this story.

This Medrash obviously requires some explanation. What was it about the Korban Shor that assuaged the fears of Klal Yisroel, assuring them that the Umos HaOlam were wrong? Why did this Korban in particular prove that they would once again be in the good graces of the Ribbono Shel Olam?

On one hand, we can assume that this sign may have come from the connection between the Shor, a bull, and the Egel itself. Because the Chet had been with a calf, perhaps the realization that we could bring Korbanos from a Shor would itself be a proof that Hashem had forgiven us completely. If this were the case, however, the Medrash would be more aptly placed on the PEssukim in Parshas Shemini that speak about a Korban Egel—certainly that Korban is more indicative that Bnei Yisroel had achieved Kapparah. The Medrash, however, ties this realization specifically to the Korban Sbor. Why?

In addition, the fact that the Medrash cites the words “V’Ezbecha B’Ohalo Zivchei Teruah” seems to place an emphasis on the “Korban Teruah” aspect, and not only the fact that the Korban is brought from the same species as the Egel. What is connection between the “Korban Teruah” spoken about by Dovid Hamelech and the Korban Shor that so elated Klal Yisroel?

Perhaps the answer to this question can be found in a Gemara at the beginning of Avodah Zarah.

There, the Gemara relates that when the sun began to set on the first day that Adam Harishon lived on this earth he became despondent. Adam thought it was due to his misdeeds that darkness had fallen on the earth, bringing the death that was his punishment. In response, Adam sepnt the night fasting and crying. When the sun rose the next day, however, he realized that this was the way of the world and brought Korbonos in celebration. The particular Korban that he brought, says the Gemara, was a Korban Shor, “Shekarnav Kodmin L’Parsosav”.

Perhaps this is the explanation of the Tanchuma. When Adam HaRishon realized that his Chattaim had not caused the world to be destroyed—that all was not lost—he brought a Korban Shor specifically. When Klal Yisroel heard that they would be Zoche to bring the Korban Shor, they understood the same message: their Chattaim were not without repair, all was not lost.

As we noted, however, the Medrash seems to connect Korban Shor to “Zivchei Teruah” in particular. How can we understand this link in light of the Gemarah? Why is the Korban Shor, with the message of Adam HaRishon, called a “Korban Teruah”?

We may be able to answer this question if we explain the final line of the Gemara: “V’Hikriv Shor Shekarnav Kodmin L’Parsosav”, which literally means that Adam brought a Shor whose horns proceed its hooves. Now, if one looks at a bull as it walk, its heat is forward of its forelegs, and thus its horns do in fact proceed its hooves, but clearly there is a deeper meaning to these words.

Rashi, there, explains that because all Brios were created upright, when the Shor emerged from the earth its horns proceeded its hooves. This, however, was the case with all animals—the Shor is not exclusive in that regard. How then can we understand this Gemarah—why is the reality of “Shekarnav Kodmin L’Parsosav” of significance?

To answer this question, we can look to another Medrash concerning the Korban of Adam HaRishon.

The Passuk at the beginning of Parhas Vayikra says “Adam Ki Yakriv Mikem”, and the Medrash Rabba explains the use of this word: just as Adam HaRishon could not bring a Korban from Gezel, because everything belonged to him, so to we must bring Korbanos that are free of Gezel. The Medrash concludes that if we do so, our Korbanos are even more appreciated than that of Adam HaRishon, as the Passuk in Tehillim says “VeSetiv Hashem MiShor Par Makrin Marfis”. The words “Shor Par Makrin Marfis” obviously refer to the Korban of Adam and the Passuk is saying that our Korbanos are more preferred.

This is certainly and Medrash that requires some explanation: why are our Korbanos, if they are free of Gezel, more preferred than the Korbanos of Adam Harishon?

The Panim Yaffos, in Parshas Vayikra, asks this question on the Medrash, and offers a fundamental answer.

The Mishna in Avos tells us “Ten Lo Mishelo She’Ata V’Shelcha Shelo”, we give HKBH of ourselves because, in truth, everything that we have comes from Him. This concept, explains the Panim Yafos, is based on the Passuk in Parshas Ekev that says “V’Amarta Bilvavecha Kochi V’Otzem Yadi Asah Li Es HaChayil HaZeh V’Zacharta Es Hashem Elokecha Ki Hu HaNosen Lecha Koach L’Asos Chayil”. The Passuk is telling us that since the Kochos we have come from HKBh, the results of that Koach, the Chayil, is His as well. Lest we think that we take the abilities given to us by HKBH and translate them into results of our own, the Passuk tells us: “Ki Hu HaNosen Lecha Koach L’Asos Chayil”.

The Panim Yafos uses this idea to explain a well-known Gemara in Megillah: “Yagati U’Matzasi Taamin”. Even when one works, his success is still a “Metziah”, a found object, because it comes from the Koach of HKBH and not of his own abilities.

When Adam Harishon brought his Korban, he had no Nisayon of thinking “Ko”chi V’Otzem Yadi Asah Li Es HaChayil HaZeh” because he didn’t raise the animal on his own, expending labor and expense to ready it for the Mizbeach—the animal was created whole and fully prepared for Hakrava. We, on the other hand, have that Nisayon when we bring Korbanos, we may fall into the trap of thinking that the animal we bring is the product of our work. When the Medrash speaks of a Korban that is akin to that of Adam Harishon it means a Korban that is lfree of the Gezel that comes from thinking we have accomplished on our own. If we can reach this level, our Korbanos are even more preferable to Adam’s because we have overcome the instinctive thoughts of “Kochi V’Otzem Yadi”.

The Panim Yafos explains the words “Shekarnav Kodmin L’Parsosav” in this light as well. Because the Shor was created fully formed, the Nisayon of “Kochi V’Otzem Yadi " was removed. Perhaps, based on this, we can explain the Gemara in Avodah Zarah, and therefore the Medrash Tanchuma.

When Adam HaRishon realized that he had hope, that his Aveirah did not lead to utter destruction, he was moved to bring a Korban that was Karnav Kodmin L’Parsosav, and therefore an expression of “Ki Hu HaNosen Lecha Koach L’Asos Chayil”’. Adam realized that it was only with the help of Hashem, with the Kochos given to him by HKBH, that he could achieve Kapparah, that his Aveiros did not lead to destruction. This was the secret of the Korban Shor, “Shekarnav Kodmin L’Parsosav”.

Centuries later, Bnei Yisroel thought that their Avieros had themselves led to a total disconnect from HBKH, banishing them from his presence. Then, they learned that they could bring a Korban Shor and realized that there was in fact hope, because we are not left to our own devices. Were we to try and exist on our own, we would indeed be hopeless, but the Korban Shor reminded us that we do not exist in a vacuum, “Ki Hu HaNosen Lecha Koach L’Asos Chayil’.

The Korban Shor is a Korban Teruah, as the Medrash indicates, because it is a Korban that is itself a Shira. When one offers a Korban Shor, he harkens back to the very first Korban ever brought, the one that was “Makrin Marfis”, reminding him that he does not stand alone, but is given Kochos from HKBH that allow him to bring forth Chayil that is also attributable to HKBH.

What better message can there be for Chodesh Elul? We stand at the beginning of a long journey that ends on Simchas Torah, and we harbor self-doubt: can we really achieve all that we must? The message of Dovid Hamelech in this Kapital is that we need not despair, for we are not in this alone. We are given the Kochos to achieve that which we dream of,and can therefore live a reality of “Habah L’Taher Misayin Oso”. We must believe that we will yet bring the Korban Teruah, the one that is itself a celebration of these Kochos and their victories, and see the fulfilment of our most sacred dream: “Shviti B’Bais Hashem Kol Yimei Chayei.”