To The Heavens

Kapital 73 begins with the words “Mizmor L’Assaf Ach Tov L’Yisroel Elokim L’Barei Levav”, a unique opening to be sure. Rashi explains, however, that these words allow us to understand the overall theme of the Perek: the Tzaros that come upon Klal Yisroel, the “Avdei Hamakom.” As an introduction, explains Rashi, Asaph notes that although the Tzaros are painful, he knows that they are “Ach Tov”. Since HKBH wants only the best for the “Barei Lev”, those who serve him, even the painful times must be for our good.

Echoing this approach, Radak notes that this Mizmor reflects a classic conundrum: our enemies, those who rebel against Hashem, seem to prosper while the Bari Lev suffer. The opening words, then, are meant to dispel the question: even as we undergo the pains of Galus, we must know “Ach Tov L’Yisroel”, our reward awaits us. Although Asaph begins the Perek by relating these simple truths, he notes that this clarity escaped him at times: “V’Ani Kimat Natayu Raglai…” Rashi explains that before Asaph was able to internalize the message of “Ach Tov L’Yisroel”, he was almost swept away from the Derech Hashem. Asaph explains his confusion in the next Passuk: “Ki Kinaisi B’Holilum Shelom Reshaim Ereh”. He was envious of the arrogant ones and the Reshaim who prospered.

The next few Pessukim discuss the apparent comfort that the Reashim enjoy despite their treachery. Asaph suggests that, at least to the untrained eye, “Ain Chartzubos L’Mosam”, their deaths are seemingly painless, “B’Amal Enosh Enemo”, they are free from the troubles of man, and “Im Adam Lo Yinuga’u”, they are not plagued by worry and fear. Because their lives are relatively carefree, they are not steered from their path. Rather, “Anakasmo Ga’ava”, they wear their Gayva proudly and “Ya’ataf Shis Chamas Lamo”, violence covers them as a garment.

After further description of the ways in which the Reshaim appear to lead charmed lives, Asaph turns to the consequences of these facts: “Lachen Yashuv Amo Halom…” Rashi explains that when people see that the Reashim are successful, they become determined to follow that path, abandoning the Derech Hayashar. This, explains Rashi, leads them to reject the notion that HKBH and the Torah are Emes: “Eicha Yadah Kel V’Yesh Daya B’Elyon.”

Although much of the Perek is indeed focused on the ways that the Reashim seem to benefit despite their misdeeds, Asaph also speaks about the ways that HKBH will avenge them. “Ach B’Chalakos Tashis Lamo”, they will be set down in slippery places, destined to meet their ruin. “Aich Hayu L’Shama K’Regah”, they will be destroyed in a moment, “K’Chalom Mehakitz”, as if awakening from a dream.

Asaph also speaks about his own dedication to HKBH, despite all that he has seen: “V’Ani Tamid Imach”. He knows that Hashem guides him along the path of life, “B’Atzascha Tancheni”, and will ultimately reward him for his fealty, “V’Achar Kavod Tikacheni”.

The Perek concludes with a very plain statement, signifying the lesson that Asaph has learned through the process: “V’Ani Kirvas Elokim Li Tov…L’Saper Kol Malachosecha”. Although it may seem like those who stand opposed to HKBH do so with impunity and do not suffer the consequences of their actions, Asaph knows that Kirvas Elokim is the ultimate path to reward and that the reality of “Ach Tov L’Yisroel” prevails.

As much as the Perek seems to present a consistent theme, there is one Passuk that is found in a Medrsh on this week’s Parsha in a surprising context, providing opportunity for further exploration.

In making his dedication to HKBH clear, Asaph says: “Mi Li Bashamayim V’Imcha Lo Chafatzi Aretz” Rashi explains these words as follows: “Shum Malach Shebacharti Li L’Eloha Lo Bacharti Ela Attah.” Asaph declares that he has no interest in a connection or relationship with any Malach or other heavenly being, and as Radak puts it, “Ain Li Chefetz Bashamayim Ela Becha”, a relationship with HKBH is his only desire.

Though these words can be understood very easily in context, the Medrash Rabba in this week’s Parsha assigns them a different meaning.

As we know, the Dinei Kashrus, spoken about in Parshas Shemini, must be understood on a deeper level: there must be a reason rooted in Ruchnias that we may not eat certain animals. Indeed Chazal go to great lengths to explain what each Beheima Asher Einenu Tehorah mentioned in the Parsha represents.

When it comes to the Chazir, the Medrash tells us “V’es Hachazir Zu Edom”, citing a number of ways in which the Chazir can be compared to our most hated enemy.

Among those ways, the Medrash says that the words “V’Hu Gera Lo Yigar”, which point out the fact that the Chazir does not chew its cud, relate to a characteristic of Edom: “Sheio Mekaleses L’HKBH”. Edom does not use its voice, located in its throat, to praise Hashem, liking it to the Chazir. The Medrash continues, “V’lo Din She’Aino Mekalesee Ella Mecharefes U’Migadefes”. Not only does Edom not praise Hashem but they dare use their voices to curse and debase the Borei Olam.

The Medrash concludes by citing an example of the Mecharefes U’Migadefes of Edom : “Omeres Mi Li Bashamayim”.

While it Is always important to understand the ways in which we are different from Edom, this Medrash requires explanation.

The words “Mi Li Bashamayim” are used in by Asaph in a declaration of absolute dedication to HKBH, expressing his deep desire for a connection with the Borei Olam alone. Why then do Chazal use the very same words to exemplify the Mecharefes U’Migadefes of Edom? How are we to understand the use of these words in the pejorative—what does Edom mean when they say “Mi Li Bashamayim”, and how is Chiruf V’Giduf?

Perhaps if we can gain an insight into the character of Edom, we may better understand the way Chazal frame these words.

Based on Pessukim in Yeshayahu, the Gemara in Maakos tells us that in L’Asid Lavo the Saro Shel Eisav will be slain by HKBH in the city of Batzrah. The Gemara explains that the Malach of Eisav fled to Batzra thinking that he would be protected by its status as an Ir Miklat, but he is mistaken in three ways. First, the Ir Miklat is called Batzar and not Batzrah. Second, even a true Ir Miklat only protects one who kills B’Shogeg and not B’Mazid. Finally, even then, an Ir Miklat only protects a person and not a Malach: “Toeh Sheino Koletes Ella Adam V’Hu Malach Hu.”

This Gemara obvioulsly requires much explanation, but for our purposes the final statement is most important. How can we understand the concept of “Toeh Sheino Koletes Ella Adam V’Hu Malach Hu” and what does it teach us about Edom?

The Imrei Emes, in Parshas Nitzavim, explains this Gemara based on the idea that it speaks to those who wish to do Teshuva. If we think of the Ir Miklat as a space for Teshuva, we can understand the first two mistakes of the Saro Shel Esav as follows: HKBH indeed provides the opportunity for Teshuva, but if one misuses it, running to Batzrah rather than Batzar, the opportunity is squandered. Similarly, the opportunity exists only for Aveiros done in the manner of Shogeg, and not if they were purposeful rebellions against the Dvar Hashem.

The third mistake, “Toeh Sheino Koletes Ella Adam V’Hu Malach Hu” is understood in this context as well. The Imrei Emes explains that we, Klal Yisroel, have a unique quality in that we can fuse Ruchani and Gashmi, infusing our everyday lives with Kedusha. This is what gives us the ability and opportunity to do the Mitzvos of Hahsem, and thereby do Teshuva. Malachim are different: they have no ability to bring the Olam HaElyon into the Olam HaTachton, and so they cannot do Mitzvos, and therefore Teshuva.

The words Toeh Sheino Koletes Ella Adam V’Hu Malach Hu are now understood as well: if one does not grasp the opportunity they are given to bring Ruchnias and Gashmiyus together, to bring Kedusha to their everyday lives, they are crippled in the realm of Teshuva, just like Malachim.

It seems that we can understand the words of the Medrash based on this idea.

When Asaph says “Mi Li Bashamayim” he eschews a relationship with Malachim because he recognizes their shortcoming: their Kedusha has no connection to this world. Only through a connection to HKBH himself can we achieve our ultimate purpose and bring Ruchnias into every one of our physical actions. Edom does not understand this, they say “Mi Li Bashamayim” in a mocking term, assuming that we err in our rejection of Malachim. To Edom, the idea that one would want to bring Ruchnias into this world is so foreign that a desire for a connection to HKBH—which enables us to do so—is not valuable. Thus, the words “Mi Li Bashamayim”, understood in the mistaken way of Edom, is the ultimate Chiruf V’Giduf because it displays a total ignorance as to the purpose of this world.

When we think the Reshaim are succeeding, and avoiding that which is due them, we must recall the message of these words. We can say “Mi Li Bashamayim” with pride, seeking a closer relationship with HKBH, enabling us to achieve great heights. The Reshaim, who have no understanding of this concept, will always falter, showing their true colors and meeting their due. Keeping the words of Asaph in mind, our pursuit of Kirvas Elokim will allow us to truly rejoice when this all becomes clear and we join together “L’Saper Kol Malachosecha.”