Lifeblood

Kapital 33 begins with the words “Ranenu Tzadikim B’Hashem” and is familiar as one of the Perakim said as part of Pesukei D’Zimra on Shabbos and Yom Tov. These introductory words call on Tzaddikim to sing praise to Hashem, adding that they are particularly suited to the task: “Layesharim Nava Tehilla”. Radak explains that while everyone can sing praise to HKBH, the simple fact is that Tzaddikim, who understand the Darchei Hashem can be more accurate in their Tehillah as they are more cognizant of the Chasdei HaBorei. As would be expected following the introductory words, the Pessukim that follow are replete with full-throated praise of HKBH, many of which are used in different parts of the Nussach HaTeffila.

A strong focus of the Pessukim is the role of HKBH as the Borei Olam: “B’Dvar Hashem Shamayim Na’asu U’Biruach Piv Kol Tzeva’am”. Similarly, later Pessukim speak about the imperative for all to fear Hahsem, “Yiru M’Hahsem Kol HaAretz…” and then explain why: “Ki Hu Amar V”Yehi Hu Tziva V’Yaamod.” The focus on these ideas is understood based on the approach of Radak: one whose life is focused on Yedias Hashem, on understanding that the Borei Olam is the ultimate source of everything in this world, is in a better position to offer true Tehillah.

In fact, references to Hashgachas Hashem are found throughout the Perek, both overtly and obliquely. For example, Pessukim such as “Hashem Heifir Atzas Goyim…” and “Atzas Hashem L’Olam Taamod Machshevos Libo L’Dor VaDor” remind us that everything that occurs is defined by the Ratzon HaBorei. At the same time we find phrases such as “M’Shamayim Hibit Hahsem…” and “M’Machon Shivto Hishgiach El Kol Yoshvei HaAretz” that speak more openly about Hashgacha specifically.

This awareness leads to another important conclusion: though we may think that the actions of humans dictate world events, those attuned to the role of Hashgachas Hashem understand that this is not the case. This reality is addressed in this Perek as well, with Pessukim that tell us “Ain Hamelech Nosha B’Rov Chayil…” and “Sheker HaSus L’Teshua U’Rov Cheilo Lo Yimalet…” which remind us that all the military might in the world is useless if Hashem does not grant the army success.

In contrast to those who falter at the hands of HKBH, the Pessukim speak about those who are recipients of the Chasdei Hashem: “Hinei Ein Hashem El Yireov LaMiyachalim L’Chasdo.” As Radak explains, only those who look forward to the Yeshuas Hashem, secure in the knowledge that only HKBH can save them, are protected.

The next Passuk reflects this ideal: “Nafshenu Chiksa LaHashem Ezreinu U’Maginenu Hu”. Meiri explains that these words express a cause-and-effect relationship: because we are “Chiksa LaHashem,” we are Zoche to a reality of “Ezreinu U’Maginenu Hu.” These words express the same idea as the previous Passuk: it is the LaMiyachalim L’Chasdo that are the beneficiaries of “Ein Hashem El Yireov.”

The words “Nafshenu Chiksa LaHashem Ezreinu U’Maginenu Hu” certainly fit the overall theme of the Perek, but we must understand the way this Passuk is written. Specifically, why does it begin with the word “Nafshenu”? This word comes from “Nefesh”, which has connotations of Ruchnias—why is it used here? why does Dovid seem to express our reliance on HKBH in these terms?

Really, if we think about it, the appearance of this word in such a context could be seen as out of place. One might assume that our Nefesh understands that only HKBH can save us, and the rest of our being must be brought to understand this. If so, it would seem obvious that Nafsehnu Chiksa LaHashem—what do these words tell us?

In order to answer this question, we must understand the meaning and essence of the word Nefesh so that we may explain why it appears here, in this Passuk.

The Yalkut Shimoni in Parshas Beraishis explains that the Chelek Eloka M’Maal that exists in every person, known as the Neshama, has five names: Nefesh, Ruach, Neshama, Chaya, and Yechida, each of which has its own connotation. The term Nefesh, we see, actually refers to the Neshama of a person in a certain way, which the Yalkut explains as follows: “Nefesh Zeh HaDam Shene’emar Ki HaDam Hu HaNefesh”.

The Yalkut seems to be telling us that when the word Nefesh is used to describe the Neshama, it is in some way connected to the Dam, which the Passuk in this week’s Parsha refers to as the Nefesh. how can we understand this Medrash, and how can it help us understand the words “Nafshenu Chiksa LaHashem Ezreinu U’Maginenu Hu”?

The truth is that the Passuk in this week’s Parsha is written in an interesting way as well: “Rak Chazak L’Bilti Ochel HaDam Ki HaDam Hu HaNefesh”. The words “Rak Chazak” are obviously meant to teach us something. Indeed Rashi brings a Medrash which explains that the Torah wishes to teach us about the Yetzer Harah: “Im HaDam SheHu Kal L’Hishamer Mimenu..Hutzrach L’Chazekcha B’Azharaso Kal V’Chomer L’Shaar Mitzvos.” A person would likely not eat blood even if there were no Issur, as it is disgusting. Yet, the Torah is Mechazek us with the words “Rak Chazak”. This teaches us how magnetic the pull of the Yetzer Harah is, and how careful we have to be with other Mitzvos.

Many Issurim apply to items that most would not eat in any case, such as Neveila or Sheratzim, but the Torah chose to teach us this lesson concerning the Issur of Dam—why? What is the Torah teaching us with the words “Rak Chazak L’Bilti Ochel HaDam” specifically as they relate to the next words, “Ki HaDam Hu HaNefesh”?

To answer these questions, it is imperative to understand the relationship between the Dam and the Nefesh, as expressed in the Passuk and explained by the Yalkut.

The Medrash Rabba in Parshas Toldos makes an interesting statement: “V’Esav Hu Soneh Es HaDam”. The Medrash then cites three opinions as to the Dam that Esav hates: Dam Bechorah V’Korbanos, Dam Milah or Dam Shel Adam B’Gufo.

This Medrash Pliah requires explanation, and indeed the Shem M’Shmuel in Parshas Toldos provides an important insight into these words.

A person is comprised of two parts: the Guf, which comes from this world, and the Sechel, which comes from the Olomos Elyonim. Our purpose in this world, explains Shem M’Shmuel, is to subjugate our Guf to our Sechel, allowing the Elyon to control the Tachton. The Dam of a person is the “Memutzah” or intermediary, between the Chelek HaRuchani and the Chelek HaGashmi, which allows them to unite in a way that the Sechel is primary.

As a proof to the role of the Dam, Shem M’Shmuel cites the Gemara in Gittin that tells us that when Titus HaRasha drove his sword into the Peroches, there was a Nes and “Dam Mivatzetz V’Yotzeh”. Because the Peroches served as a transition between Kodesh and Chol, its destruction was symbolized by the Dam, which serves a similar purpose as the bridge between Kodesh and Chol.

Shem M’Shmuel explains the Medrash based on this idea: the essence of Esav is an opposition to the Chibur between Kodesh and Chol: he sees two worlds that should in no way interact, whereas the essence of Yaakov Avinu is this Chibur, which allows the Kodesh to affect the Chol. The examples of Dam brought by the Medrash—Dam Bechorah V’Korbanos, Dam Milah or Dam Shel Adam B’Gufo—are all instances in which Ruchni and Gashmi interact, and so Esav is described as “Soneh Es HaDam”.

With this in mind, we can perhaps understand the words “Ki HaDam Hu HaNefesh” in a new light.

The Nefesh is the Chelek Eloka M’Maal that exists in each of us, as the Yalkut explained, but we must know that “HaDam Hu HaNefesh”: the Dam, which serves as the Chibur between the Guf and the Nefesh is actually its ultimate purpose. If we have a Nefesh without a link to our Guf, the Ruchni will not affect and elevate the Gashmi, and our ultimate mission in life will remain unfulfilled. The Dam, in its role as the MeMutzah Bein Kodesh L’Chol, is an essential expression of the Nefesh: “HaDam Hu HaNefesh”.

This is why the Torah puts the words “Rak Chazak” in this Passuk: only if we understand the role of the Dam, as the Chibur between our Guf and Neshama, can we properly approach a Mitzvah such as this. The ability for our Gashmi to be dictated by our Ruchni is essential if we can hope to be Misgaber on our Taivos, to the extent that it would otherwise be difficult to avoid eating blood. The message of the words “Rak Chazak L’Bilti Ochel HaDam” is therefore directly connected to that of the words “Ki HaDam Hu HaNefesh”.

This can allow us to understand the Passuk in Tehillim as well.

“Nafshenu Chiksa LaHashem Ezreinu U’Maginenu Hu” Ultimately it is our Neshama, our Chelek Eloka, that is truly Chiksa LaHashem, but we must be able to connect to that physically and emotionally as well. The word “Nafshenu” refers to the part of the Neshama that is connected to our Guf, through the Dam Hu HaNefesh, and brings the Olam HaElyon into the Olam HaTachton. When we can say “Nafshenu Chiksa LaHashem”, and allow that to control our view of the world and its events, than we can hope of “Ezreinu U’Maginenu Hu”.

If we strengthen ourselves in this way, allowing our perspective to be affected by our Neshama, accessing the reality of “Nafshenu Chiksa LaHashem”, then we will soon celebrate the day of “Ki Bo Yismach Libenu Ki B’hem Kadsho Batachnu” celebrating the Yeshuas Hashem for all to hear.