Bonding Experience

Kapital 91 begins with the words “Yoshev B’Seser Elyon”, and is of course quite familiar. Besides various spots within the Nussach HaTeffilah, this Perek is said at some of our darkest moments, as we face mortality. It is unsurprising, then, the words of the Perek provide the comfort necessary during those times.

The overriding theme of the Perek is expressed in its opening words: “Yoshev B’Seser Elyon B’Tzel Shakai Yislonan”. If we place our trust in HKBH, we are Zoche to live under His protection. Even when we find difficulty, then, we can take solace in the presence of Hashem. The Perek continues in this vein, with plain and open professions of Bitachon, “Elokai Evtach Bo”, as well as admissions of our relative helplessness, “Ki Hu Yatzilcha M’Pach Yakush”.

The benefits of this level of Emunah and Bitachon are expressed as well. “Lo Sira M’Pachad Layla”, as Rashi explains, one has the proper level of belief in Hashem will not fear the dark times, for he knows that he lives in the Tzel of HKBH.

Further, we are told that when we live in this state, “Lo Seuna Alecha Rah”, troubles will not befall us, “V’NEga Lo Yikra B’Olahelacha”. Radak explains that these words refer to the protection afforded our entire families. The next Passuk tells us how this protection is provided: “Ki Malachav Yitzaveh Lach L’Shmorcha B’Chol Derachecha”. Hashem sends his Malachim to protect us, ensuring that we do not stumble, “Al Tigof B’Even Raglecha”.

There are many Perakim Sefer Tehillim that have the ability to give us hope, or comfort us in our time of need, but perhaps none are as powerful as the Pessukim of Yoshev B’Seiser. In order to understand why in fact this Perek touches us as it does, it may be helpful to understand its origins.

The Medrash Sochar Tov tells us that Moshe Rabbeinu wrote thirteen Sifrei Torah on the last day of his life: one went to each of the twelve Shevatim, and the final one was placed in the Aron Kodesh. Then, Moshe gave Brachos to eleven Shevatim—all other than Shimon. In addition, Moshe wrote eleven Mizmorei Tehillim, one for each Shevet that received a Bracha. The Medrash goes on to list a number of the Mizmorim, and how they are connected to a particular Shevet.

The first Perek in this set begins with the words “Teffilah L’Moshe”, and is related to Shevet Reuven. The second this Perek, Yoshev B’Seiser, and is K’Neged Shevet Levi. The Medrash explains the connection: Shevet Levi was “Yoshev B’Tzel HaAzaros”, they sat in the shade of the Azarah in the Mikdash, and the opening words of the Perek therefore allude to them.

Although the Medrash points to this connection, we must assume that if Moshe wrote a Mizmor that was dedicated, or even connected, to Shevet Levi, there is more than one link between the two. Indeed, towards the end of the Perek we find an allusion to Shevet Levi which is also connected to this week’s Parsha.

Perhaps one of the most comforting Pessukim in the Perek comes just before its end: “Yikraeni V’Aenehu Imo Anochi B’Tzarah”. Moshe Rabbeinu tells us that when we call out to Hashem in our time of distrees, he responds by saying: “I am with you in your Tzar”. So often when we find ourselves in troubling situations, just the knowledge that HKBH shares in our pain serves to comfort us, helping us believe that the end of the Passuk is true as well: “Achaltzehu V’Achabdehu”.

The extent of this concept is reflected in an interesting Medrash at the beginning of Shemos Rabba, which tells us that the names of each of the Shevatim are in some way connected to the Geulah of Klal Yisroel from Shibud Mitzrayim. For example, Reuven is connected to the Passuk in which Hashem says “Ra’ah Ra’isi Es Ani Ami”. The link to Shevet Shimon is similarly found in a Passuk that says “VaYishma Elokim Es Na’akasam”. The connection to Shevet Levi is a little less overt, however: “Al Shem Shenischaber HKBH L’Tzarasam Mitoch Hasneh”. The name Levi is related to “Chibur”, or connection, and Hashem was connected to us, Kaviyachol, because He spoke to Moshe Rabbeinu “Mitoch Hasneh”. The Medrash concludes that this was in the guise of “Imo Anochi B’Tzarah”.

This Medrash teaches us the true meaning of the words “Imo Anochi B’Tzarah”: not only does HKBH stand at our side, so to speak, when we are in pain, but He puts himself in a similar situation. When Bnei Yisroel was B’Tzar in Mitzrayim, Hashem spoke to Moshe Rabbeinu from a place of Tzar as well. While this concept is uplifting, we must also consider the way in which the Medrash teaches us this lesson.

What can we learn from the fact that the words “Imo Anochi B’Tzarah” are hinted to by the word Levi and appear in the Perek dedicated by Moshe Rabbeinu to the Shevet that bears this name? What does the level of Chibur represented by this word teach us about the concept of “Imo Anochi B’Tzarah” as taught by the Medrash?

It is interesting to note that the most common meaning of the word “Livuy”, which is the root of the name Levi, is “accompany” and not “connection”. This is seen in terms such as “Levayas Hames” as well as the Mitzvah of “Livuy”, which refers to accompanying a guest that leaves ones home. In fact, there is a Medrash that seems to use the term in this way as well.

The Medrash Rabba in Parshas Ki Seitzei brings a number of Drashos on the Passuk in Mishlei which says: “Ki Levias Chen Hem L’Roshecha.” R’ Pinchas bar Chama teaches: “L’Chol Makom SheTelech HaMitzvos Milavos Oscha”, the Mitzvos are a Levias Chen because they accompany us wherever we go. The Medrash brings examples of this precept: one who is walking may happen upon a nest, bringing about the Mitzvah of Shiluach HaKen; if one builds a house, he is Mechuyav in the Mitzvah of Ma’akeh; a new door requires a Mezuzah, and so on.

The Medrash uses the words “Telech” and “Milavos” in tandem, giving way to the notion that the latter word is meant in its classic meaning—to accompany. How can we resolve the two Medrashim—what is the implication of the word “Livuy” that means both “accompany” and “connect”, and how can it help us understand the words “Imo Anochi B’Tzarah”?

R’ Gedalyah Schor, in Ohr Gedalyahu to Chodesh Elul, explains the lesson of the Medrash as follows. A person must understand that each action he does has an effect on him: if he does a Davar Gashmi, he becomes more Megusham, but if he does a Davar Ruchani, he becomes closer to HKBH. The Lashon of Livuy is used in the Medrash to tell us that when a person does a Mitzvah he comes closely connected to Hashem—there is a Chibur—and he can therefore do more Mitzvos.

It is due to this reality that the Torah ensured that so many of the actions that are necessary for our physical existence are accompanied by a Mitzvah. One must work his fields to provide for his family, but in doing these physical activities he runs the risk of distancing himself from Hashem. The Torah therefore gave us Mitzvos such as Matnos Aniyim, to ensure that our physical activities are accompanied by Mitzvos that will bring us closer to Hashem.

It emerges that the term Livuy refers to a specific type of Chibur—one that has a lasting effect, that changes a person and makes him different than he was before. The words “L’Chol Makom SheTelech HaMitzvos Milavos Oscha” teach us that our entire lives are consumed with opportunities for growth, which themselves lead to further opportunities for growth, in an endless cycle. When we do Mitzvos as we go about our everyday activities, this is not only Michaber us to HKBH, but puts us in position to do further Mitzvos, because we are not distanced by our acts of Gashmius. The Mitzvah connects us, and that effect accompanies us on our travels.

The two meanings of Livuy therefore go hand-in-hand: this term refers to Chibur that has an effect, a bond that has an impact beyond its connection point.

We can now understand the Medrash in Shemos Rabba in a new way.

When HKBH spoke to Moshe from the Sneh, He did so in the guise of “Imo Anochi B’Tzarah’, a concept that can be understood on a basic level: when we were in pain, Hashem was as well. But the Medrash is telling us there was a purpose to this—there was a Livuy involved. Hashem is not only B’Tzar when we are, but he is Mechaber Himself to us in a way that has a further affect. The Medrash tells us when HKBH was Mischaber L’Tzarasam Mitoch Hasneh he did so in a way that was connected to Shevet Levi, with Livuy.

This means that the “Imo Anochi B’Tzarah” of the Sneh had lasting impact—our existence was changed because of that moment. We left Mitzrayim elevated by the experience of the Shibud because Hashem was with us every step of the way, creating an eternal bond.

This of course extends beyond Shibud Mitzrayim as well. We can understand that every instance of “Imo Anochi B’Tzarah” creates a Chibur. We must understand that HBKH does not merely commiserate with us when we are in pain, He creates Chibur expressed by the term Livuy. We do not emerge from the Tzarah as the same people—we are marked by the connection created with our Borei. It is with this renewed, and enhanced, bond that we meet the day promised by the Perek’s final words: “Orech Yamim Asbiehu V’Arehyu B’Yeshuasi.”