Until When

Kapital 6 begins with the words “Lamenatzeach B’Neginos Al HaSheminis Mizmor L’Dovid”, which Rashi explains to mean that this particular Mizmor was written to be played on an eight-string harp. Although the specific instrumentation may not seem important, there is only one other Perek in all of Tehillim that was said “Al HaShemini”, indicating that there is a unique message contained within these Pessukim.

The words of the Mizmor itself are quite familiar—they make up the “Nefilas Apayim” portion of Tachanun—their origin, however, is not immediately clear. Many Meforshim, including Mar”i Kra and Ibn Ezra, explain that Dovid wrote these words after he was cured of an illness. Radak, however, is unsure if this is the case and suggests that the Mizmor was written in a more general sense, for anyone suffering from illness.

Sforno, for his part, takes a completely different approach, explaining that in this Mizmor “Hispallel Shelo Yigrom HaChet L’Ahpilo B’Yad Shaul.” As he ran from Shaul, Dovid was aware that any shortcoming he may have could cause him to fall into the hands of his enemies, and so he was Mispallel that this not be the case.

Whether the Mizmor was written in response to a particular episode in the life of Dovid Hamelech, or in a more general sense, its words comprise a plaintive Tefilla. Dovid asks that he not be subject to the fury of HKBH, “Hashem Al B’Apecha Tochicheni V’Al B’Chamascha Ti’asreni”. Rather, he seeks Rachamim: “Chaneni Hashem Ki Umlal Ani.”

The next words, “Refaeni Hahsem Ki Nivahlu Atzamai”, certainly seem to support the Meforshim that relate this Mizmor to the illness from which Dovid Hamelech suffered, others explain that any Tzoros, or Galus, can be seen as physically destructive, and compared to illness.

A sense of fear permeates the Perek, coursing through its Pessukim. Dovid pleads that he be saved not for his own sake, but “Chaltza Nafshi L’Man Chasdecha”. After all, one can only sing the praises of HKBH, contributing to increased Kvod Shamayim, while he is among the living, “Ki Ain BaMaves Zichrecha B’shaul Mi Yodeh Lach”.

The desperate tone of this Perek is enhanced by depictions of the suffering we beg to be spared from: “Yagati B’Anchasi…B’Dimasi Ersi Emseh…” So pained are we that our beds are soaked with tears. Similarly, “Asisa M’Kaas Eini Aska B’Chol Tzorirai,” Dovid writes that his eyes have dimmed and aged from the tears caused by his adversaries. All this pain leads him to call out: “Suru Mimeni Kol Poalei Aven Ki Shema Hashem Kol Bichyei.”

The Perek ends on a positive note, as Dovid expresses his confidence that HKBH will indeed answer his Teffilos: “Shama Hashem Techinasi Hashem Tefilasi Yikach…” Radak notes that these words are to be understood in the past tense, as in “Hashem has accepted my Teffilos”, because Dovid knows that this will be the case. Indeed he is sure that “Yevoshu V’Yibohalu Meod Kol Oivai”, all his enemies will me ashamed and terrified, as the Yeshuas Hashem is brought to bear.

The overall theme of this Mizmor is very clear: Dovid Hamelech accepts that his suffering is due to his own missteps but is confident that his Teffilos will ultimately be accepted and his enemies dispatched. This being the case, two questions must be addressed. First, as we noted, the introduction to this Mizmor is unique, perhaps indicating a singular message: what might that be? While the plaintive nature of the Pessukim stands out, this is not unique within Sefer Tehillim—what message can be found in this Kapital that warrants its distinctive introduction?

As broad as this question is, there is another, more granular, question that must be addressed.

Towards the beginning of the Perek, there is a Passuk that well reflects its overall tone: “V”Nafshi Nivhala Me’od V’Atta Hashem Ad Massai.” Dovid speaks about the torment he undergoes and asks: “Until when?” Whether we assume that this Perek was written about events in his own life or, more broadly, for anyone undergoing Tzaros, the words “Ad Massai” are befitting—one always seeks the end of their suffering. What, thought, is the meaning of the word “V’Attah” in this context?

As we have seen, Dovid accepts that the root of his suffering lies within him. This is why he refers to the anger of Hashem at the outset: “Al B’Apecha Tochicheni V’Al B’Chamascha Ti’asreni”. Why, then, does he add the word “Atta”, which may seem to place blame on HKBH in some way? How can we understand the addition of this word in context?

Perhaps we can answer this question based on a Medrash in this week’s Parsha connected to these words.

Following the Chet HaMeraglim, Hashem spoke to Moshe and Aharon to inform them of the punishment that Klal Yisroel was to face, beginning with the words “Ad Massai L’Edah Ha’Raah HaZos Asher Hem Ma’alinim Allai.” The fate that Klal Yisorle was to suffer for their Aveiros is introduced with the words “Ad Massai”, which of course are not specifically related to the remainder of the Pessukim. Chazal, however, explain their importance.

The Tanchuma, there, teaches us: “Tzavachi Ad Massai L’Edah Ha’Raah Sofchem L’Tzvoach V’Atta Hashem Ad Massai”. The Medrash establishes a relationship between these two Pessukim, both of which use the words “Ad Massai”: because we caused HKBH to say “Ad Massai L’Edah Ha’Raah”, we will eventually say “V’Atta Hashem Ad Massai”.

How are we to understand this Medrash? What is the connection between the words “Ad Massai L’Edah Ha’Raah” and the Passuk in Tehillim? Why do the actions of Klal Yisroel at the time of the Meraglim, which caused HKBH to say “Ad Massai L’Edah Ha’Raah HaZon” engender the cries of “V’Atta Hashem Ad Massai” reflected in this Mizmor?

We may be able to answer this question on a very basic level based on the Medrash Tehillim here.

Rav Kahana explains the words “Ad Massai” with a Mashal: if there was a sick person who was to be healed by a traveling doctor, he would count each hour of the appointed day, anticipating the arrival of his savior. If the healer did not arrive until the end of the day, the patient would tell him: “Had you arrived a little later, I might not have survived.” The words “Ad Massai” express this sentiment: we can wait no longer and need the Yeshuas Hashem desperately.

If we understand this Perek in the broader context—and even if Dovid wrote it on a personal level, it was certainly meant for us in all times as well—then we can understand the Tanchuma as follows: because of the Chet HaMeraglim, in which we caused Hashem to say “Ad Massai L’Edah Ha’Raah”, we are forced into a situation where we feel that the day is coming to a close and our Yeshua has not arrived, calling our “V’Atta Hashem Ad Massai”.

We can perhaps understand the word “V’Atta” based on this idea: Dovid Hamelech included the word “V’Atta” to remind us that we cry “Ad Massai” only because HKBH did—that ultimately our suffering is due to that which happened so many years ago. We must still understand the Medrash and its message, however.

The implication of the Tanchuma is that our interminable stay in Galus, which gives rise to the words “V’Atta Hashem Ad Massai”, is tied to the Chet HaMeraglim. How can we understand this? Bnei Yisroel was punished for their role in the Chet during the years in the Midbar, as none of them were Zoche to enter Eretz Yisroel, but we do not find that the effects of this Chet persisted. Chazal do teach us that at all suffering is in some way tied to the Chet HaEgel, but we do not find this in the case of the Chet HaMEraglim. How then can we understand the Tanchuma?

Perhaps it can be suggested that the Medrash is not telling us that the Chet HaMeraglim directly causes our lenghtly Galus, but that they have a common root. Maybe Hashem was telling us that our mistakes at that time will persist, and render us unable to find Geulah in the future. If this is the case, it would follow that identifying this root cause could in turn help us find the Yeshuas Hashem for which we yearn—certainly a noble pursuit.

The words Ad Massai L’Edah Ha’Raah HaZos, which are at the center of the Medrash, are themselves somewhat curious: why did HKBH refer to Klal Yisroel with these particular words at this time? Ibn Ezra, in Parshas Tzav, and other places, explains that the term “Edah” refers to Roshei Shevatim and Zekenim—it is a term of nobility. Why, then, does Hashem use this word particularly here, where Klal Yisroel is not show in its best light?

In addition, the Medrash uses the word “Tzvachti”, indicating that HKBH said these words in a scream, Kaviyachol. What does this tell us? Why would Hashem scream these specific words?

Perhaps we can answer these questions based on an insight into the Chet Hameraglim.

When the Meraglim returned from their mission, they delivered an inflammatory account of their time in Eretz Yisroel, including several details. Among them, they told Bnei Yisroel that the inhabitants of Ertz Yisroel were giants, “V’Nehi B’Einenu K’Chagavim V’Chen Hayinu B’Einehem”. They felt small as grasshoppers compared to these giants, and they were seen as such as well.

The Medrash Rabba, there, tells us that HKBH blamed the Meraglim for the words “V’Chen Hayinu B’Einehem” asking them: “Mi Yomar Shelo Hayisem B’Einehem K’Malachim.” There was no claim upon them for feeling small next to the giants—the words V’Nehi B’Einenu K’Chagavim were not the issue—but why did they assume that they appeared as grasshoppers in the eyes of the inhabitants of Eretz Yisroel—perhaps they appeared as Malachim. The words V’Chen Hayinu B’Einehem, then, were part of their downfall.

R’ Shlomo Kluger, in Chachmas HaTorah, asks a question on this Medrash: why were the Meraglim to have assumed that they appeared as Malachim in the eyes of the Nefilim Bnei Anak? It is one thing to ask why they were projecting their own feelings, V’Nehi B’Einenu K’Chagavim, onto others, but why also ask “Mi Yomar Shelo Hayisem B’Einehem K’Malachim”?

He explains that these words revealed a fault that was at the core of the Chet HaMeraglim: they were living in a world of Teva. They walked around Eretz Yisroel and no one paid them any attention, and so they drew the only logical conclusion: they were seen as insignificant. This, however, is a conclusion based on Teva: if they truly believed that HKBH could elevate them to a world beyond Teva, then they would have assumed that the Nefilim Bnei Anak did not react to their presence because they could not see them, because Hayisem B’Einehem K’Malachim.

The Chet of the Meraglim, and subsequently the rest of Bnei Yisroel, lay in an inability to remove themselves from the Olam HaTeva, and truly believe that Hashem could put them in a position of existing L’Maala Min HaTeva. This is why they could not enter Eretz Yisroel, a land that can be properly appreciated and understood only if one is not bound by Teva, allowing himself to exist on a higher plain, one in which Hayisem B’Einehem K’Malachim is within the realm of possibility.

We can now understand the Tanchuma properly.

The words “Ad Massai L’Edah Ha’Raah HaZos” reveal the root of the Chet: Bnei Yisroel did not recognize that they are an Edah, that each of them is nobility, that each is capable and can be Zoche, to live in a world beyond Teva. The report given by the Meraglim would not have been impactful to a nation that understood its role as an Edah, its capabilities as the Am Hashem. HKBH therefore screamed these words, Kaviyachol, to highlight their import: we are the Edah, even when we are Ra’ah. Even in our missteps we do not lose this title, and can be Zoche to its rights and privileges.

If we fail to recognize that this was the root of the Chet, however, we are doomed to experience this cycle over and over. If we don’t understand why Hahsem cried our “Ad Massai L’Edah Ha’Raah HaZos”, highlighting the fact that it was our lack of self-awareness that led to the Chet, then we will later be forced to scream “V’Atta Hashem Ad Massai.”

The Medrash is not telling us that the Chet HaMeraglim caused our Galus to be so long, but that if we do not recognize why the Chet occurred, as hinted to by the words “Ad Massai L’Edah Ha’Raah”, then we will find it difficult to extricate ourselves from Galus.

The singular message of this Perek is now clear: when we find ourselves in Tzar, when the suffering is too much, we must recall the Chet HaMeraglim. We must think about whether we are limiting ourselves to Teva, refusing to believe that, as members of the Adas Hashem, we are capable of more. If we release ourselves from these bonds, then we will replace the cries of “V’Atta Hashem Ad Massai” with those of “Shama Hashem Techinasi Hashem Tefilasi Yikach” as we experience the Yeshuas Hashem for which we yearn.