Shabbos Songs

Kapital 92 begins with the words “Mizmor Shir L’Yom HaShabbos” and its words are of course quite familiar. These introductory words seem to tell us that this is a Mizmor for Shabbos, but this can be understood in two ways. Rashi explains that this Kapital was the Shira sung by the Leviim on Shabbos in the Mikdash, and was therefore the Mizmor Shir L’Yom HaShabbos. According to Rashi, however, the Perek itself speaks not about the Shabbos we experience each week, but about the Yom Shekulo Shabbos that will come L’Asid Lavo. Radak, however, understands this Passuk in a much simpler way: the Perek was said each week in the Mikdash because it speaks about Shabbos itself.

This view, that the Mizmor is speaking about the Shabbos that arrives each week, seems borne out by Medrashei Chazal which speak about the origins of the Perek. The Medrash Rabba in Parshas Tzav tells us that Adam HaRishon met his son Kayin and asked “Mah Na’aseh B’Dinecha”, what was the end result of your Din? Kayin replied that he did Teshuva and was foregiven. Upon hearing this, Adam became distraught, exclaiming that he himself had not understood the great power of Teshuva: “Kach Hi Kocha Shel Teshuva V’Lo HaYisi Yodeah”. The Medrash concludes that it was at that moment that Adam said “Mizmor Shir L’Yom HaShabbos.”

Putting aside the connection between Teshuva and Shabbos, it seems that the attribution of this Mizmor to Adam HaRishon—who experienced the first Shabbos mere hours after his creation—would indicate that its theme is indeed the day of Shabbos, as Radak suggests.

It is interesting to note, however, that there is a question to be asked on this Medrash. Rashi, in the Perek that begins with the words “Tefillah L’Moshe Ish HaElokim”, tells us that Perek and the ten that follow it, were all written by Moshe Rabbeinu on the last day of his life. This Perek, “Mizmor Shir L’Yom HaShabbos”, is the third in that series, which would seem to indicate that it was written by Moshe Rabbeinu and not Adam HaRison—how can we understand this apparent conflict?

The Yalkut in this week’s Parsha can perhaps answer this question. The story of Kayin and Adam is brought down, and then the Medrash tells us that though Adam wrote this Perek at that time, it was lost until Moshe Rabbeinu revealed it on his final day. Perhaps, based on this, we can resolve the two approaches to this Perek: even if Adam HaRishon originally wrote these words about Shabbos Kodesh, as Radak explains, perhaps when Moshe Rabbeinu revealed the lost Pessukim he intended to speak about the Yom SheKulo Shabbos as well, in line with the view of Rashi.

With this in mind, we can understand that each Passuk in the Perek is speaking not only about the Yom SheKulo Shabbos but about Shabbos Kodesh as well, allowing us to find new insights into this most important day of the week.

A central focus of the Perek is giving Shevach to HKBH: “Tov Lehodos L’Hashem U’Lizamer Leshimcha Elyon.” Rashi explains that Hoda’ah is internal, “B’Emunas HaLev”, while Zemer is external, with one’s voice. In line with his general approach to the Perek, Radak explains that Shabbos is an appropriate time for Hoda’ah and Zimra because we are removed from the commotion of everyday life, affording us the opportunity to reflect on the Tovas Hashem and express our appreciation.

It is on Shabbos when we can speak about the Chesed Hashem, which we see each day, and reaffirm our confidence that this Chesed will remain constant: “L’Haggid BaBoker Chasdecha V’Emunascha BaLeilos”. These expressions of Shevach are not only with our mouths but, at least in the Mikdash, with the accompaniment of instruments “Alei Assor V’Alei Navel Alei Higayon B’Kinor.”

The next Passuk, which continues in this vein, requires some clarification. “Ki Simachtani Hashem B’Poalecha B’Masei Yadecha Arannen”. Radak seems to repeat his earlier comment: on Shabbos, when one has more time to reflect on the world around him, he can be Misameach with the world that HKBH made. The Chachmas HaTeva, as Radak terms it, is quite marvelous, and it is on Shabbos that we have a chance to focus on, and be inspired by, the Niflos HaBorei. The words “B’Masei Yadecha Arannen” still require explanation: even if we understand that the terms Poalecha and Ma’asei Yadecha are somehow different, what does the word “Aranen” mean?

It is clear that the root of this word is “Rina”, but we must understand how this term relates to Shabbos. Why does the recognition of the Ma’asei Yadayim of HKBH that we achieve on Shabbos lead to Rina specifically?

Perhaps, if we can understand the concept of Rina we will be able to explain this Passuk and come to a new appreciation for Shabbos.

As we know, Lashon HaKodesh has many words with similar meanings, each with its own implication. The term Rina is among this group: it is similar to other words but has a specific connotation. Although we think of this words as meaning “song”, it seems to have a more specific meaning. In a number of places, Ibn Ezra explains that Rina is done specifically B’Kol Gadol, loudly, as opposed to other means of song or Teffilah which are quitter.

This would seem to indicate that the recognition of the Nifloes HaBorei we achieve on Shabbos leads to an expression of Shevach to HKBH that is specifically loud, “B’Masei Yadecha Arannen”. What does this mean?

The word Rina appears throughout Tanach, perhaps most prominently in Kapital 33, which begins with the words “Ranenu Tzadikim B’Hashem”. The Medrash Shochar Tov, there, tells us “Hakol Meranenim”: it is not only Tzaddikim who engage in Rina, but Reshaim do as well. The Medras supports this statement by pointing out that Pharoah said “Hashem HaTzaddik”, praising Hashem in a form of Rina.

There is a difference, however, between Tzaddikim and Reshaim. The Medrash tells us that the Reshaim are not Meranen until they receive punishment, whereas the Tzaddikim are Meranen immediately upon sensing the Yad Hashem. A prime example of this is Krias Yam Suf, where the Torah tells us “VaYar Yisroel…Az Yashir”. At that time, seeing the Yad Hashem led to immediate Rina.

How can we understand this Medrash? What does it mean that the Tzaddikim are Meranen immediately upon seeing the Yad Hashem? How does this relate to the definition of Rina as “B’Kol Gadol”, and the level of “B’Masei Yadecha Arannen” reached on Shabbos?

R’ Shlomo Kluger, in Chachmas HaTorah, asks another question on this Medrash: the examples given here seem to indicate that the Tzaddikim are Meranen when they see good, as in the case of Krias Yam Suf, and the Reashim when they are punished, as in the case of Pharoah. If this is true, the Reshaim seem to have a “Mayla” over the Tzaddikim, as they are Meranen in difficult situations, and the Tzaddikim only in good times. How can we understand this?

R' Shlomo answers that the difference between Tzaddikim and Reshaim is the ability to see in the first place. Tzaddikim have the eyes necessary to see the Yad Hashem immediately, and they are therefore Meranen immediately. Reshaim, on the other hand, have no ability to see until they experience the Yad Hashem directly. The sensitivity to see is unique to the Tazddikim and allows them to be Merannen immediately, and not be forced to wait for the Yad Hashem to be palpable as the Reashim do.

Rina, then, is the result of recognition—whether it comes from sensitive eyes as in the case of Tzadikim, or from a physical experience as in the case of Reshim—when one comes to that ultimate realization, Rina follows. This Rina is vocal because it comes from this level of recognition and appreciation, not an eventual, evolutionary route. When one senses the Yad Hashem, his reaction is emphatic and strident.

Perhaps this is the meaning of words B’Masei Yadecha Arannen. On Shabbos, we can all have seeing eyes, we can all reach the level of Tzaddikim who are Meranen immediately. On Shabbos, our Neshama Yeseriah, and the removal from the Tirdos of the regular week, allow us to reach new heights. If we use our Shabbos correctly, we can be Meranen, we can reach the level of Tzaddikim, and experience the bliss of B’Masei Yadecha Arannen.