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Kapital 93 begins with the words “Hashem Malach Geius Lavesh” and is a very familiar Perek as it is the Shir Shel Yom for Erev Shabbos. In addition, it is said at various times during davening on Shabbos, along with Mizmor Shir L’Yom HaShabbos. the Perek that immediately precedes it.

As the opening words suggest, this Kapital speaks about the Malchus Hashem, and it seems that these words were written for a time at which this Malchus will be most palpable: Rashi, Sforno and Metzudos all explain that this a Mizmor written for the times of Moshiach. Indeed, the next Passuk has a retrospective tone: “Nachon Kisacha M’Az M’Olam Attah”. Radak explains that after the Geulah, when the Yad Hashem is so clearly visible, we will be able to reflect on history and understand that Hashgacha was at play all along: “M’Olam Attah.”

The next Pessukim illustrates another awareness that will be brought about by the Geulah HaAsida: “Nasu Nehoros Hashem Nasu Nehoros Kolom.” Radak explains that when our enemies mounted their attacks, their ferocity was comparable to the sound of a rushing river. The clarity of Geulah will help us understand that this was mere noise: “Mikolos Mayim Rabim Adirim…Adir BaMorom Hashem”, it is HKBH who reigns supreme, above and beyond any earthly force.

The theme of Malchus Hashem, and our certitude that one day soon the whole world will understand the true role of Hasgachas Hashem, is certainly fitting for Rosh Hashana, a Yom Tov during which Malchus Shamayim is at the forefront of our minds. It is perhaps not surprising, then, that the first Passuk of this Kapital is included among those said in the Bracha of Malchios in Mussaf: “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor…”

We know, however, that there are many Pessukim in Tanach that speak about Malchus, including numerous Pessukim that speak about the Giluy Kvod Shamayim that will result from the Geulah. Why, then, was this Passuk chosen to be included in Malchios? What is the message of the words “Hashem Malach Geius Lavesh…” that applies specifically to Rosh Hashana, and how can this inform our Avodas HaYom?

In trying to identify the deeper message of specific words, it is helpful to look at how they are discussed in the Divrei Chazal. In this case, we find two interesting Mamarei Chazal concerning the origin and use of this Passuk.

Rashi, earlier in Sefer Tehillim, tells us that on the final day of his life Moshe Rabbeinu composed eleven Mizmorim , corresponding to the eleven Brachos he gave to the Shevatim on that day. Dovid Hamlech later included those Mizmorim in Sefer Tehillim, arranging them consecutively, beginning with Kapital 90, “Teffilah L’Moshe”.

The Medrash Tehillim speaks about the Mizmorim of Moshe Rabbeinu, going as far as to explain which Shevatim some of the Perakim correspond to. Specifically, the Medrash tells us that “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor”, the fourth of the eleven Perakim, is linked to Shevet Binyamin, who received the fourth Bracha. The Medrash says this Perek relates to Binyamin, “SheHu Yoshev B’Tzilo Shel HKBH”. What does this mean? How are the words of this Perek linked Shevet Binyamin and specifically through the idea of “SheHu Yoshev B’Tzilo Shel HKBH”?

This Perek, or at least its opening Passuk, is also mentioned by the Gemara in Avoda Zarah as part of an interesting story.

During the days of Shmuel HaNavi, the Aron HaKodesh was captured and held by the Pelishtim for a period of seven months. The captors suffered greatly for their actions and eventually asked the Kohanim how they could return the Aron to its proper place. The Kohanim instructed them to return the Aron on a new cart drawn by two Paros, along with gifts and Korbanos that would help bring them Kapparah for their evil ways. The Pelishtim followed these instructions, and the events surrounding the return of the Aron is recorded at length in the Pesuskim.

In describing the journey of the two Paros and their cart, the Passuk tells us: “VaYisharna HaParos Baderech Al Bais Shemesh”. The word “VaYisharna” is uncommon, but the Metzudos tells us that it comes from the term “Yashar”, and the Passuk is therefore understood as telling us that the Paros took a straight path towards Bais Shemesh.

The Gemara in Avodrah Zarah, however, offers an explanation based on Drush: as the cows plod along the road to Bais Shemesh, “Amru Shira”, they sang Shira. The Gemarah then brings several opinions as to the Shira sung by the Paros. Among them: “R’ Shmuel bar Nachmeni Amar Hashem Malach Geius Lavesh.”

As hard as it is to understand the concept of Paros singing Shira, we must understand why they would have specifically been singing the words “Hashem Malach Geius Lavesh”. How does this Passuk relate to the Paros bringing the Aron back from captivity?

In order to understand the Passuk and these Maamrei Chazal and perhaps gain an insight that will help us as we approach Rosh Hashana, we can look to another Medrash that discusses this Passuk.

The Tanchuma in Parshas Va’era brings a number of ways that that HKBH is different from a Melech Basar V’Dam. For example, a human king would never allow his subject to sit upon his throne, yet we are told that Shlomo Hamelech sat “Al Kisei Hashem.” Later, the Medrash says “Melech Basar V’Dam Ain Lovshin Levusho”, one does not don the royal garb of a king, “V’Yisroel Lovshin Levusho Shel HKBH”, yet Klal Yisroel wears the clothing of HKBH. The Medrash than explains that the “Levusho Shel HKBH” refers to the Middah of “Oz”, as the Passuk says “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor.”

How can we understand this Medrash? How does HKBH “wear” Oz, and what does it mean that we, Klal Yisroel, wear this Levush?

The Bardichiver, in Kedushas Levi on Parshas Beshalach, explains the words “Azi V’Zimras Kah” with an insight that may help us understand this Medrash.

It is true, says R’ Levi Yitzchok, that our Teffilos and Maasim Tovim are Meorer Rachamim and allow HKBH to bestow Shefa upon us; indeed, this is how Hashem wishes the world to function. At the same time, we must remember that even the ability to do Mitzvos, the opportunity to fulfill the Ratzon HaBorei, is also a gift from Hashem.

The Gemara in Kedushin tells us: “Ilmalei HKBH B’Ozro Ain Yachol Lo.” if not for the help that HKBH gives us, we would not survive even one second again the Yetzer Harah. R’ Levi Yitzchok explains that this since this is the case, any success we have in Ruchnias is attributable to HKBH who allows us to overcome the Yetzer: “Hakol Mimenu Yisbarach”.

The Kedushas Levi brings a beautiful Mashal from his Rebbi, the Maggid of Mezrich, to explain this idea. If a father tests his son in his studies, and the child cannot answer a particularly difficult question, the father will help him, allowing the son to understand the subject matter and answer the question. When this occurs, the father will still have a sense of Nachas from his son’s success because he eventually answered the question, even if this was precipitated by the father’s assistance. So to, when we do a Mitzva it is considered as though we ourselves have done, even if it is true that “Ilmalei HKBH B’Ozro Ain Yachol Lo”.

This is the meaning of the words “Azi V’Zimras Kah VaYehi Li L’Yeshua”. The term “Oz” refers to the Torah and Mitzvos and Zimras Kah to Teffilah: the praise of HKBH alluded to by these words is that although we cannot accomplish anything without HKBH, it is still considered “Ozi”, my Oz, my mitzvos, my Teffilos, “VaYehi Li L’Yeshua”, any Geulah or Shefa that results is “Li’ attributed to me.

With these words, we acknowledge that HKBH is the ultimate source of our success in Ruchnias, and therefore, any Shefa that results from our actions is directly attributed to Him as well. Our Oz is His, yet the Yeshua is ours, “Azi V’Zimras Kah VaYehi Li L’Yeshua”.

With this in mind, we may understand the Tanchuma: “Yisroel Lovshin Levusho Shel HKBH”. If Oz refers to the Torah and Mitzvos, as the Kedushas Levi explains, the Medrash is telling us that even when we are clothed in Oz, even as we enjoy Aliyos and success in Ruchnias, we must never forget that Oz is truly the Levush of HKBH. We, Klal Yisroel, are allowed to borrow the Levush of HKBH, but “Ilmalei HKBH B’Ozro Ain Yachol”, in the end we cannot be successful if HKBH does not allow it, “Hakol Mimenu Yisbarach”.

This is the message of the words “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor…” we can understand their use in various contexts.

Moshe Rabbeinu spoke to Binyomim, the Shevet that was Zoche to have the Mikdash in their midst, and were therefore quite literally “Yoshev B’Tzilo Shel HKBH”, and reminded them that as much as this privilege was due to their Zechuyos, that too is the result of the gifts given them by HKBH: “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor”. It was specifically to the Shevet that enjoyed the more desirable prize of all, “to be Yoshev B’Tzilo Shel HKBH,” that Moshe said these words, reminding them that “Ilmalei HKBH B’Ozro Ain Yachol,” and therefore, “Hakol Mimenu Yisbarach.”

Similarly, the Paros that bore the Aron were akin to the Leviim whose responsibility it was to carry the Aron in the Mishkan—a function that we know was really unnecessary because the Aron is Noseh Es Nosav; it carries those who appear to be carrying it. This reality is also a reflection of “Azi V’Zimras Kah VaYehi Li L’Yeshua”, as in all of ruchnias, while it may seem as though we are carrying a burden, as though we are doing the Ratzon Haborei of our own volition, the opposite is in fact true. really, we are wearing borrowed clothes, so to speak, enjoying the warmth of “Levusho Shel HKBH”. As the Paros arrived with their sacred load, they reminded the onlookers that the Aron does not need anyone to carry, but that quite the opposite is true: “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor”, we can only hope to access the Oz that HKBH allows us.

Finally, we can understand the presence of this particular Passuk in the Bracha of Malchios.

On Rosh Hashana, as we are Mamlich Hashem anew, it is easy to fall into the trap of compartmentalization. We may think of the Malchus of Hashem as applying to the things we consider out of our control, but less so to those we can affect. Chazal were therefore Mesaken to say this Passuk as part of the Bracha: “Hashem Malach Geius Lavesh Lavesh Hashem Oz Hisazor”. These words remind us that all is in the realm of the Borei Olam, and even our own Mivtzvos and Maasim Tovim, even the actions we take because we want to be closer to Hashem, to fulfil the Ratzon HaBorei, are only possible because “Yisroel Lovshin Levusho Shel HKBH”.

As we declare the Malchus of Hashem for all to hear, let us remember that “Ilmalei HKBH B’Ozro Ain”, even our successes in Ruchnias are only because He allows it, because He wills it so, and really truly internalize the message of “Hakol Mimenu Yisbarach”. If we can do so effectively, we will soon see the fulfultiment of our deepest dreams: “Vayomar Kol Asher Neshama B’Apo Hashem Elokei Yisroel Melech U’Malchuso BaKol Mashala.”